he was Fellow and partly when he returned President I never heard to my best remembrance one word of Anger or dislike against him I have often resembled him in my thoughts with favour of that honourable Person be it spoken to him whose name sounds very near him who being placed in the upper part of the World carried on his Dignity with that Justice Modesty Integrity Fidelity and other gracious plausibilities that in a place of Trust he contented those whom he could not satisfie and in a place of Envie procured the Love of them who amulated his greatnesse and by his Example shewed the preheminence and security of true Christian Wisdom before all the sleights of humane Policie that in a busie time no man was found to accuse him So this good Man in that inferiour Orb which God had placed him demeaned himself with that Christian Innocencie Candor Wisdom and Modesty that malice it self was more wary then to cast any aspersions upon him I shall willingly associate Him to those other Worthies his Predecessors in the same Colledge all living at the same time To the invaluable Bishop Jewel Theologorum quas Orbis Christianus per aliquot annorum centenarios produxit maximo as grave Bishop Goodwin hath described him the greatest Divine that for some former Centuries of years the Christian World hath produced To the famous Mr. Hooker who for his solid Writings was sirnamed The Judicious and entitled by the same Theologorum Oxonium The Oxford of Divines as One calls Athens The Greece of Greece it self To the learned Dr. Reinolds who managed the Government of the same Colledge with the like care honour and integrity although not with the same austerities He willingly admitted and was much delighted in the acquaintance and familiarity of hopeful young Divines not despising their youth but accounting them as sonnes and Brethren encouraging and advising them what Books to read and with what holy preparations lending them such Books as they had need of and hoping withall that considering the brevity of his own life some of them might live to finish that work upon the Creed which he had happily begun unto them This was one of the special advises and directions which he commended to young men Hear the Dictates of your own Conscience Quod dubitas ne feceris making this the Comment upon that of Syracides In all thy matters trust or beleeve thine own soul and bear it not down by impetuous and contradictious lusts c. He was as diffusive of his knowledge counsel and advice as of any other his works of Mercie In all the Histories of learned pious and devout men you shall scarcely meet with one that disdained the World more generously not out of ignorance of it as one brought up in Cells and darknesse for he was known and endeared to men of the most resplendent Fortunes nor out of melancholy disposition for he was chearfull and content in all estates but out of a due and deliberate scorne knowing the true value that is the vanitie of it As perferments were heaped upon him without his suit or knowledge so there was nothing in his power to give which he was not ready and willing to part withall to the deserving or indigent man His Vicarage of St. Nicholas Church in New-Castle he gave to Mr. Alvye of Trinity Colledge upon no other relation but out of the good opinion which he conceived of his merits The Vicarage of Witny neer Oxford after he had been at much pains travail and expence to clear the Title of the Rectory to all succeeding Ministers when he had made it a Portion sitting either to give or keep he freely bestowed it upon the worthy Mr. Thomas White then Proctor of the University late Chaplain to the Colledge and now Incumbent upon the Rectory A Colledge Lease of a place called Lye in Gloucestershire presented to him as a gratuity by the Fellows he made over to a Third late Fellow there meerly upon a plea of Poverty And whereas they that first offered it unto him were unwilling that he should relinquish it and held out for a long time in a dutifull opposition He used all his power friendship and importunity with them till at length he prevailed to surrender it Many of his necessary friends and attendance have professed that they made severall journeys and employed all powerfull mediation with the Bishop that he might not be suffered to resigne his Prebendship of Winchester to a Fourth and upon knowledge that by their contrivance he was disappointed of his resolution herein he was much offended that the Manus mortua or Law of Mortmain should be imposed upon him whereby in former dayes they restrained the liberality of devout men toward the Colledges and the Clergie But this was interpreted as a discurtesie and dis-service unto him who knew that it was a more Blessed thing to give then to receive But that which remained unto him was dispersed unto the Poor to whom he was a faithfull dispenser in all places of his abode distributing unto them with a free heart a bountifull hand a comfortable speech and a cheerfull eye How disrespectfull was he of Mammon the God of this world the golden Image which Kings and Potentates have set up before whom the Trumpets play for Warre and slaughter and Nations and Languages fall down and worship besides all other kinde of Musick for jollity and delight to drown if it were possible the noise of Bloud which is most audible and cries lowdest in the ears of the Almighty How easily could he cast that away for which others throw away their lives and salvation running headlong into the place of eternall skreekings weeping and gnashing of teeth If it were not for this spirit of Covetousnesse all the World would be at quiet Certainly although the nature of man be an apt soil for sin to flourish in yet if the Love of money be the root of all evil it could not grow up in him because it had no Root and if it be so hard for a rich man to enter into the Kingdom of God and the narrow gate which leads unto Life then he that stooped so low by humblenesse of minde and emptied himself so neerly by mercifulnesse unto the Poor must needs finde an easier passage Doubtlesse they that say and do these Things shew plainly that they seek another Countrey that is an heavenly for if they had been mindfull of This they might have taken opportunity to have used it more advantageously His Devotions towards God were assiduous and exemplarie both in publick and private He was a diligent frequenter of the publick Service in the Chappel very early in the Morning and at Evening except some urgent occasions of Infirmity did excuse him His private Conferences with God by Prayer and Meditation were never omitted upon any occasion whatsoever When he went the yearly progresse to view the Colledge Lands and came into the Tenants House it was his constant
the hands at least or Dazel if not darken the Eyes of the Industrious Reader The One is That his Stile is obscure The Other That his Doctrine is Arminian The second part of this Preface will endeavour with humility and Reason to satisfie them And to the former of these I answer His Stile is Full and deep which makes the Purity of it seem a kind of Blacknesse or darknesse and though it abound in substantiall adjectives yet it is more short then other Authours in Relatives in Eeking and helping particles because he writ to Schollers His stream Runs full but alwayes in it own Channel and within the Banks if any will yet say it overflows He must give me leave to tell him It then inriches the Ground His Pen drops Principles as frequent as ordinary mens do sence His matter is rare His Notions uncouth parcels of Truth digged 〈◊〉 profundo and so at first Aspect look like strangers to the Ordinary Intellect but with Patience and Usance will cease to be so And the Reader shall assuredly find this most certain token of true Worth in Him that the more he is acquainted with the better he shall like Him The probability of this proof I gather from one of those Responsa prudentum which long since I read in Plutarch A professed Orator had made a speech for One who upon the first reading went about the conning of it with much cheerfulnesse and contentment but after 2 or 3 dayes familiarity and Repetition had begot a Fastidium he came to the Orator and told him Sir at the first or second reading I liked this Oration very well but now I am quite of another mind to say the truth I loath it heartily Well sayes the Orator how oft mean you to speak this Oration to the People any more then Once No said he But once onely Go your way then They will like it as well as you did at first Time I warrant you But Reader if thou wilt believe above twenty yeers Experience or Conversation with this Author Thou wilt find at every return new matter both of Observation and delight in Him Now for the second Objection It will be found a meer Noise The phansie of a prejudicate mind The Reader must in justice Examine the particulars before he passe his judgement and then in wisdom not suffer himself to be deprived of a rich Treasure upon poor Pretences It would fret a son of Valour to find himself Robbed by a weakling and a Coward that had first possessed his phansie that some Visors supported with stakes in the Twilight were stout Fellows ready to come in if he did not deliver his Gold 2 I may with modesty averre That there is not one word in this Volume that to my thinking can possibly be so forced or wrested by the dissenting as to take offence thereby 3 I find him through the whole Body of his Writings most Religiously Carefull to give unto God the Things that be Gods even the glory of his Grace his most Gratuitous Grace in Christ preventing exciting furthering and making to persevere in all works or courses of Christianity and that so requisite and intrinsecall to every holy Action that all our sufficiency is from it By the Grace of God we are what we are and do what we do And surely had the great Goodnesse of the Lord been Taught and tendered in such manner as this Author sets it forth This Age had felt it self better Thriven in Christianity and in the power of godlinesse then it now is Sin had not so abounded but Grace had superabounded and reigned through righteousnesse unto eternall life by Jesus Christ our Lord. 4 Nor can any man think I produce one passage that intimates much lesse inferrs any inordinate prelation of The strength of Nature He making the chief use of that poor Remnat of Free-will left in us sons of Adam to consist not in meriting or preparing but in our not being so untoward patients as we might possibly be in not doing that evil which is in Our power to do 5 Nor will any man speak evil of Him but he that himself narrows the Grace of our Lord Jesus Christ and engrosses that plenteous ransome he paid for all the sons of Adam to some small number of such he conceits himself to be Finally if the worst be Given that this Objection pretends to The offence will be much asswaged if the ordinary Reader do but know That the Lutheran i. e. A considerable part of the Reformed Church is of that opinion and that the other name is used mostly to inflame the Odium In summe This Man of God knew he might not Strive nor multiply questions to gender strife therefore he demands but two postulata of the dissenting man 1 That God hath a True freedom in doing good 2 That man hath a True freedom in doing evil From him that agrees with him in these two he wil not dissent in other points But from such as teach That all events are so irresistibly decreed by God that none can fall out otherwise then they do Or That nothing can be amended that is amisse He justly differs For besides that the Tenets be Turkish being pressed they yield a morbid bitter juice and put out a Forked sting Their Consequent being that either There is no morall evil under the Sun or That the Fountain of Godnesse who is Ultor intentator malorum his will is the cause of such evil I beseech the Readers Pardon that I come but now to the last part the most proper Business of the Preface to give account of the Designe dispatched and cum Bono Deo intended This Great Author having framed to himself an Idaea of that compleat Body of Divinity which he intended for his own more Regular proceeding and our better understanding did direct all his lines in the whole Peripherie of his studies unto the Heads conteined in the Creed as unto their naturall Centre He published in his Life time Nine Books of Comments upon the Creed Viz. These Three now Reprinted 4 Justifying Faith 5 A Treatise of Unbelief 6 Of Gods Essence and Attributes 7 Of The knowledge of Christ 8 The Humiliation of Christ 9 The Consecration of Christ Together with some other Treatises and Sermons Appendices to the former which indent with and like Tallies owne the Treatises to which they Relate very appositely viz. A Treatise of the Holy Catholick Church which is part of the twelfth Book of Comments intended Christs Answer to Saint Iohns Disciples Diverse Sermons preached before the King Two Sermons Bethlehem and Nazareth And The Woman a True Comfort to Man He left unpublished according to the Account following The tenth Book of Comments Ready for the Presse Conteining the Manner how sin found Entrance into the World Of the nature of sin Of our first servitude to it Of that poor Remnant of Free-will left in the sons of Adam with direction to use it aright And how we
the other he may like it lesse but dislike it he cannot if he like the other Omnibus est illis vigor coelestis origo 2 Many other inducements of this kinde are set down at large by that Flower of France and glory of Christian Nobility in the 24 and 25 Chapt. of his book of the truth of Christian Religion as also in Ficinus and Vives whose labours it is hard to say whether he hath more augmented or graced One especial motive is from the drift and scope of all these sacred writings whether Histories Prophets Psalms or the Gospel The end and scope of all these is onely to set out the glory of God and the good of mankinde In their most famous victories and good successe of their best contrived policies they ascribe the glory wholly to God There is no circumstance inserted to erect the praise of man not of the chiefest managers of such affairs They account it the greatest praise that can be given unto their Worthies to let the World know they were Beloved of God and that God did fight for them Not one Writer in this sacred volume bewrayes the least signe of envie towards others that lived with him or had gone before him Not one that giveth the least suspition of seeking his own praise by lessening others deserts as if he had corrected wherein others had erred or finished what they had well begun but left imperfect No intimation in any of them to let posterity understand that it should think it self beholding to them for their good directions They seek no thanks as if they undertook their labours voluntarily only for the good of others but proclaim a necessity laid upon them for doing that which they do and a Wo if they do it not They spare not to rehearse the iniquity and shame of their progenitors and nearest kinsfolks with Gods fearful judgements upon them for the same to register their Prince and peoples or their own disgrace as the World counteth disgrace to all posterity so Gods Name may thereby be more glorified and his Church edisied Jer. 9. v. 23 24. Let not the wise man glory in his wisdom nor the strong man glory in his strength but let him that glorieth glory in that he understandeth and knoweth the Lord. Jeremy himself revealeth his own slacknesse in undertaking his appointed charge Jer. 20. v. 7. 8 14 5 16 17 18. he no where bewrayes any desire of praise as if he had excelled all his equals in wit all that is good in him or his people he giveth to God Daniel who did excel in the interpretations of dreams and prophecies and had the state of many kingdoms for many years to come revealed unto him so as if he would have challenged the revelation of his countries return from Captivity he could not have been disproved yet ingenuously sheweth that he learned this out of the prophecy of Jeremy Dan. 9. v. 2. Although his measure of knowledge was exceeding great yet he affects not the reputation of Knowing above that measure which God hath given him Romans 12. 3. 3 This one quality in them all of not seeking their own nor their countries praise but onely the praises of their God and the profit of his Church if we consider it well may sufficiently testifie that they speak not upon private motions who were thus clear from all suspition of private respects Nor can we suspect that they should thus conspire together unto one end from the will and purpose of man For what man could limit others thoughts or rule their wits which lived after him Least of all can Chance be imagined the Author of so many several writers constancy in conspiring thus to one end in several Ages Let us conjecture what causes we can S. Peter must resolve the doubt 2 Peter 1. 20 21. All of them spake as they were moved by the holy Spirit which was present one and the same to all If they had not spoken as they were moved by the Spirit but as if they had moved themselves to finde out matter or stretched their wits to enlarge invention then would the later sort especially have catched at many By-narrations and inserted many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little pertinent to that foundation which others had layed before them But now we see the continual drift of their writings so seriously set upon one and the self-same end as if they had all wrought by an others diction who had cast the platform of the edifice himself not minded to finish his work in any of the first workmens age and yet will have the later to begin where the other left without any alteration or tricks of their own invention 4 All these properties of these sacred Writers do sufficiently witnesse their motives to have been Divine but more abundantly whilest we consider the vanity of the Jewish people if we take them as they are by nature not sanctified by the Spirit of God For naturally they are given to magnifie their own Nation more then any other people living yea to make God beholden unto them for their sanctity few of them would seek the praise of their God but with reference to their own Hence our Apostle S. Paul brings it as an argument of the truth of his Gospel 2 Cor 4 5. in that he did not preach himself but Christ Jesus the Lord and himself their servant for his sake so doth our Saviour John 7. v. 18. He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him This sincerity in teaching especially in a man of Jewish progeny when it is tried to continue without all affectation or dissimulation is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or touchstone the Livery or Cognizance of a man speaking by the Spirit of God The like live Characters of sincerty are not to be found in any else save only in these sacred Writers or such as have sincerely obeyed their doctrine And in many of those books which our Church accounts Apocryphal there evidently appears a spice of secular vanity howsoever the Pen-men of them were truly religious sanctified men and have sought to imitate the writing of the Prophets and other Writers of this sacred Volume But much more eminent is the like vanity in Josephus a man otherwise as excellent for meer natural parts or artificial learning as his Country yeelded any not inferior to any Historiographers whatsoever 5 Seeing in this whole body of Scriptures there appears one and the same Spirit albeit the members be of diverse fashion and quality this sacred volume it self may serve as a lively type or image of that Vnity of the Spirit in the bond of peace which ought to be in the Church and mystical body of Christ Ephes 4. v. 3. They all endeavour to keep the unity of the Spirit in the bond of peace None of them presumed to understand above that which was
inventions which in succession cease to be of like use and consequence as they were in former times become yet matters of delight and sport unto posterity as Shooting continues still an Exercise of good recreation to us of this Land because it hath been a practise of admirable use and consequence unto our worthy Ancestors But whence came this conceit of the gods appearing in sensible shapes into Homers and other Ancient Poets heads How became it a common place of Poetical invention whilest Poetrie it self was but beginning Surely as God had spoken in divers manners unto the old world so had he appeared in divers forms perhaps not onely to the Israelites but unto other nations also before the distinction of this people from them howsoever as the devils had counterfeited Gods manner of speaking to his people so did they the manner of His or his Angels apparitions 2 Such apparitions of God or his Angels the sacred Storie tels us were frequent not onely in Abrahams Isaacs Jacobs and the Patriarchs times but in the Ages immediately going before the times that Homer wrote of so that the traditions of these undoubted Experiments if Greece or Asia had not the like in Homers time might then be fresh and unquestionable So God appeared to Moses in the Bush his Angel to Balaam to Gedeon to Manoah and his wife The like apparitions in times following were more rare in Israel not that the date of Gods or his Angels extraordinary presence was utterly expired but their presence was seldom apprehended by reason of that peoples blindnesse of heart and want of Prophets eyes For Elisha's servant had not seen so much as a glimpse of any Angel albeit a mighty Host of these heavenly souldiers had pitched their tents about him unless his Master by his prayer to God had opened his eyes His master and he may be a perfect Embleme of the heavenly and worldly wise The servant did see the host of the Aslyrians as clearly perhaps more clearly at the least he descried it sooner then his Master did And when the servant of the man of God arose early to go out behold an Host compassed the City with horses and chariots Then his servant said unto him Alas master how shall we do And he answered Fear not for they that be with us are more then they that be with them Then Elishah prayed and said Lord open his eyes that he may see And the Lord opened the eyes of the servant and he looked and behold the mountain was full of horses and chariots round about Elishah This place and that other of the Angels appearing to Balaam may instruct us that such apparitions might be conspicuous to some one or few whom they concerned though not to others present with them and that the eyes of some which were open enough to worldly spectacles might be close shut to these celestial visions as the ears of others have been in like case For S. Paul onely Heard the voice which cried aloud unto him though those that were with him saw the light that shone at his conversion and were astonished at it From the like experience about Creece or Asia in his own or the usual tradition of the like in former times did Homer bring in Pallas appearing thus to Achilles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of all the rest not one but he The Goddesse did though present see 3 As the end and purpose which Homer assigns for these apparitions of his gods so are both these and many other particular circumstances of his gods assisting the Ancient Heroicks such as might justly breed offence to any serious reader if a man should avouch them in earnest or seek to perswade him to expect more then meer delight in them Yet I cannot think that he would have fained such an Assistance unlesse the Valour of some men in former times had been extraordinary and more then natural Which supernatural Excellency in some before others could not proceed but from a supernatural Cause And thus far his conceit agrees with Scripture that there were more Heroical spirits in old times then in latter and more immediate directions from God for managing of most wars And from the experience hereof the Ancient Poets are more copious in their Hyperbolical praises of their Worthies then the discreeter sort of latter Poets durst be whilest they wrote of their own times Not that the Ancient were more licentious or lesse observant of Decorum in this kind of fiction then the other but because the manifestation of a Divine power in many of their victories was more seen in Ancient then in latter times so that such fictions as to the ancient people might seem by reason of these extraordinary events then frequent very probable would have been censured as ridiculous and apish in succeeding Ages wherein no like events were manifested The like extraordinary manifestation of Gods power in Battel and of this Heroical valour inspired into men we see most frequent in the Ancient Stories of the Bible as in the books of Moses Josuah Judges Samuel some One man in those times was worth a Thousand others but in the Histories of the latter Kings of Judah and Israel such extraordinary Heroical spirits are very rare One or two Miraculous Victories Israel had in Elishahs Judah in Ezekiahs time but by the power of Angels no extraordinary valour of any man was much seen in them And these few excepted their Pattels their Victories manner of fight come near unto the nature of other nations in the same time Generally from Rehoboams time the Histories of Judah and Israel fall much more within the compass of modern and oâ—cinarie observation then did the events of former Ages And if we had any perfect Register of such mattters as had fallen out in other nations and kingdoms during the time of Moses Josuah and the Judges we should find them much more consonant to the sacred Stories of these times then are any Histories of later times or of former ages wherin any Historiographer of better account did live And albeit I cannot excuse Herodotus and Ctesias either from affecting fabulous narrations or too great facilitie in admitting the superstition report or hear-say-traditions of others yet is mens mistrust of them usually more universal then in Scholastick discretion and observation it need to be onely because the like events have not been usual in any Age throughout these parts of the world since the times whereof they wrote No marvel if many since that time suspect the signs and wonders of the old world when as the Psalmist that lived before most Heathen Writers that are extant besides such as relate like strange events complains Psal 74. 9. We see not our signs there is not one Prophet more Generally after Judah had been captâ—ved by the Gentiles That and other Kingdoms lie as it were under one Parallel and may almost be measured by the same line the elevation of the Jew
later Heathens vanity in coyning Fruitless Wonders 1 ALbeit the Superstition of later Gentiles was most opposite to the most True most Ancient Religion of the Israelites yet if we trace the most Civil sort of them backwards in their Sinister wayes we shall find It and the right path of the Israelites like the two opposite Branches of Pythagoras his Letter jumping as it were in one Trunck Sundrie Fragments of Orpheus Linus Pythagoras yea of Euâ—ipides much later then the former with many Sayings of other Ancient Poets and Philosophers do witness that their Authors had Many Notions of Good and Evil not much dissonant from the Moral Law of God fully consonant for their general truth unto the good Sentences of Jobs Friends albeit even these were mingled with many particular Errours of the Divine providence Much more did the most of the Heathen since the division of the Jews from other people by their Sacred Laws go much every day more then other awry from those good rules of life which had been naturally ingrafted both in the Jews and Gentiles Hearts These excellent Sayings of the Ancient Heathen and their posterities credulitie to believe all reports of their Gods demonstrate that they had observed many Wonderful Experiments Evident Documents of a Divine providence communicated the same unto posterity both in plain Literal Moral Discourses Allegorical or Mystical Fictions In thus doing perhaps not intending so much that their Successours should expect the same Events or Course of things to continue for ever as that they should learn to Reverence these Sacred Powers to glorifie them as Divine who could always alike effect what they intended though by means most contrary But unto the Heathen destitute of Gods written word the best Observations of their Ancestours became quickly like a Kalendar out of date they could not discern the works of God nor his inward secret Calling when once the course of his proceedings or manner of his speaking to them changed Thus Planetiades in Plutarch ascribes the defect of Oracles unto the Carelesness or Malignancie of the Gods as if these once taken away they had no other means left for procuring the welfare of Mankind Put in Jewry the true Doctrine of the Divine Power or Providence was wel known For God by Moses had both given them his written Oracles as an absolute Fphemerides of all things that had been since the first moment of Time by whose Rules they were to discern all other succeeding Predictions and also continually raised them up Prophets like yearlie Astronomers to continue the Ephemerides which Moses had made for the direction of mans Life and to instruct them as it were in a Monthly Kalendar of every particular Alteration or Change unto which that great Law-giver in his General Predictions could not descend From this reason it is that the Pen-men of the Sacred Story do not always relate the same or like Events but assign divers manners of his working and speaking to several Ages Some afford us lively Monuments of his Power others Patterns of his Wisdom some Examples of his Justice others of his Mercy yet all of them continually acknowledge him to be the Onely Author of their Good albeit the manner of procuring it be divers yea contrary Thus Fzra Nehemiah and other Godly men of that time ascribe their Redemption from Babylonish Captivitie as immediately to the Wonderful Working of their God as their Fore-elders did their Deliverance from Egyptian Thraldom although no such Miracle of his Power were seen in the later The former Deliverance had confirmed his Omnipotent Abilitie of doing what He would the later his infinite Wisdom in doing what He could by what means He would and it was his good Pleasure to be Glorified in sundrie Ages by divers Manifestations of his several Attributes 2 But the Heathen wanting His Word for their direction after they had once begun knew not how to make an End If God cease to shew his Miracles in any one kind which they had heard of before either they sought to continue them by feigning the like more ready to play upon former reports then to observe the course of Gods proceedings in their own times or else from the varietie of wonderful Events whose Cause they knew not they imagin a pluralitie of Gods Others from these mens Superstition and Curiositie were prone to suspect the Truth of what had been after once such sensible Events or Experiments begun to cease This gave the first occasion unto Atheism which hâ—th most abounded since the propagation of the Gospel whose Glory hath quite extinguished those pettie lights which purblind Heathen onely used for their direction being most conspicuous to the Flesh or Sense as the Gospel is to the Spirit For as dim or weak sights can make some shift with Star-light or Candles that shine a far off but are quite put out by looking upon the bright Sun So hath the Brightnesse of Christs Glorie revealed put out the Eyes of corrupted Nature in such as loved darknesse more then Light and would not seek for any remedie at his Hands which giveth Sight to the Blind Yet might this their disease be sooner cured if they would compare other Countries vanitie in faining wonders without Occasion with this Religious Sobrietie of the later Writers of the Bible or other godly men who have written of Jews Affairs not one of them since Ezekiahs time relating such wonders as their Fathers had told them This Sobriety in them evidently shews that the Former Miracles were no Fictions of Humane Fancie otherwise the Jews living between Ezekiahs and Christs time would have been copious in their Inventions of the like as we see by experience that the learned fews since our Saviours time have been most ridiculously apish in coining and the Illiterate as grosse in believing most absurd and Filthy Fables That this people during the whole time of the Second Temple added no books to the Canon of the Bible confirms their Forefathers care of admitting none in former times but upon evident and sure Experiments of their divine Authority Again it was most miraculous that this people which had Prophets and sacred Writers in every Age before the Babylonish Captivity should after their redemption thence lie so quiet that not the most Learned among them did ever challenge the name of Prophet though they had men of divine spirits and excellent observation in Heavenly matters as appears by the Author of Ecclesiasticus the Book of Wisdome and other Books of good use amongst all Religious men though not Canonical amongst the Jews themselves Answerable to this sobriety of the learned was the disposition of the unlearned among this people which during the former Period of time wherein they wanted Prophets were generally most averse from all Idolatrie whereunto they were most prone while Prophecies were most plentiful amongst them and yet continued still as far from Atheisme as Idolatrie The reason of all which I have given
apprehension sometime in their own meerly Fatal altogether Incorrigible by worldly Policie especially in more Ancient times Hence did the Wise Men of Caldea upon the first notice of the Windes Turning for them read Hantans Destinie but too late If Mordecai be of the Seed of the Jews before whom thou hast begun to Fall thou shalt not prevail against Him but shalt surely Fall before Him Achior the Ammonites Speech to Holofirnes whether truly uttered by him or Fained by the Pen-man of that Storie was framed no doubt according to the known Experience of thosetimes and contains such Advise as a Faithful Councellor well acquainted with their Estate upon like Occasion should have given unto his Lord not so well acquainted with it This he was bound unto by the rules of Poetrie which the Author of that Book unlesse perhaps his Memorie faild him in the Circumstance of Time an Escape incident to Fictions for their Assinitie with Lies very well observes if his work be rather to be censured for a Poem then an Historie his Advice was This And whiles They sinned not before their God They prospered because the God that hated iniquity was with Them But when They departed from the way which he appointed Them They were destroyed in many Battails after a Wonderful Sort and were led Captive into a Land which was not theirs and the Temple of their God was cast to the ground and their Cities were taken by the Enemies But now They are turned to their God and are come up from the Scattering wherein They were scattered and have possessed Hierusalem where their Temple is and dwell in the Mountains which were Desolate Now therefore my Lord and Governour if there be any Fault in this People so that They have sinned against their God let us consider that this shall be their Ruine and let us go up that we may overcome Them But of there be none Iniquity in this People let my Lord Pass By lest their Lord defend Them and their God be for Them and we become a Reproach before all the World The first Root of all such Effects or known Experiments as in Ancient time yielded matter to their Neighbours of this or like observation was Gods First Promise unto Abraham And I will make of thee a great Nation and will bless Thee and make Thy Name Great and Thou shalt be a Blessing I will also bless them that bless Thee and curse them that curse Thee and in Thee shall all the Families of the earth be Blessed Which promise as it doth concern the Temporal State of the Jews was to be limited according to the Tenor of Achiors Speech and did then onely take Effect when they followed Abrahams Foot-steps and lived in Faithful Obedience to Gods Laws or having transgressed them did turn again with their whole Heart to seek the God of their Fathers From Experience of their good Successe in such cases partly I think were their Neighbour Countries so Savage and Merciless towards them in their greatest Distresse alwayes Crying upon like occasion as the Edomites did in the Day of Hierusalem Down with it Down with it Even to the Ground Because they could not hope for any Revenge but by waiting the Turning of their Fates and taking them in the Ebbing of their Fortunes for when they begun to rise they knew there was no means to stay them The Arabians Immane and Savage Practises upon their Embassadors seeking Compassion to their Lamentable Estate torn and ruinate by the Mighty Hand of their God in a Fearful and Prodigious Earthquake do argue a deep rooted Memory of their Ancestors strange Overthrowes mentioned in Scripture by this peoples Forefathers and these later Arabians long lying in wait to do these Jews a Mischief if they had not been restrained by the Mighty Hand of God who now as they suppose being turned their Enemie they apprehend this Opportunitie of working a Full Revenge Nor are their hard hearts mollified with their Publick Miseries nor their inveterate malice so quenched with their Embassadors Bloud shed in the seventh year of Herods raign but it burst out again in Vespasians time For these Arabians though never as Am. Marcellinus Lib 14. notes any true Friends or Well-willers to the Roman State were the forwardest men to assist Titus in Hierusalems last and Fatal Siege For the same reasons were the Nations round about them as earnestly bent to hinder the Re-edifying of Hierusalem after the Return from Captivitie as these were now to pull it down as fearing lest this Peoples good Fortunes should rise again with their City Wals. But as Nehemiah notes After the enemies had heard that the Wall was finished they were afraid and their Courage failed them for they knew that this Work was wrought by God Nehem. 6. 16. 5 These and like Observations make me think it was not Skil in Astrologie or such Arts as the Magi used whereunto this of all people was least addicted which first hatched that opinion of the Jews descent from the Magi rather the later Heathen ignorant of their Original and not able to derive that strange successe which did hant them or their demeanour answerable thereto from Ordinary or natural Causes referred all to Magick Spels or some Art of Divination So unwilling is Flesh and Bloud to acknowledge such as They Hate for the Beloved of the Lord and so powerful is the Prince of darknesse either to blind the hearts of the worldly wise or to avert their eyes from beholding an Unpleasant Truth that if at any time the Finger of God appear in the Deliverance or good Successe of his people the Infidel or Natural man ascribes such effects as Magicians unlesse upon presumption of Travellers Priviledge amongst the Ignorant durst not arrogate to themselves unto Magical or other like Arts because the corruption of their Nature is more capable of such Practises then of true Belief in God and they more prone in distresse to flie unto Sorceries or Magick Charms then with true Faith and Firm Constancy to expect The Deliverance of the Lord by such means as the Faithful Israelites did So when the Christian Legion had by their Prayers relieved Antoninus's Army readie to swound for Thirst with plentie of water in as Miraculous Sort as Elishd did sometime the Host of Israel the Heathens acknowledging the Effect for Supernatural ascribed it to Arnuphis the Egyptian Sorcerer his acquaintance with Mercury and other supposed Gods of the Air. In like sort the modern Jew acknowledging many Wonders wrought by our Saviour takes it for a sufficient Argument That all of them were wrought by Magick Skill onely because the Evangelist saith He had been in Egypt so is he bâ—â—nded with wilful malice that he cannot see how by this Objection he laies all the wonders which Moses wrought open to the like Exception of Atheists Insidels and Heathen For both Moses in whom he Trusts and Abraham in whom he
had been That Monarch of the World which according to the common received Opinion throughout the East was at this time to arise in Jewry So doth the God of this World still blind the eyes of the worldly-wise with Fair Shews or earthly shadows of Heavenly Things that they cannot or care not to look into the Body or Substance of Divine Mysteries for whose representation onely those are given otherwise uncapable of any cause either in Nature Reason or Policy Vespasian the Emperour indeed was the Second Type or shadow of the Messiah That great Monarch and Prince of Peace whose endlesse Kingdom shall put down all Wars for ever For seeing by the Fall of these Jews as Saint Paul saith Salvation is come unto the Gentiles it pleased the Wisdom of our GOD to have their Destruction Solemnized with the self-same Signs that His birth had been which brought forth Life unto the World For immediately after their Fatal Overthrow by Titus Janus had his Temple shut and Peace a Temple erected by Vespasian Thus Divine Suggestions Effect no more in most mens thoughts then diurnal Intention of mind doth in hard Students broken sleeps which usually set the Soul a working seldom finding any distinct Representation of what she seeks though contenting her self oft-times for that Season with some pleasant Phantasm as much different from the true nature of that she hunts after as the clouds which Ixion imbraced were from Juno Vespasians Secret Instinct in this devotion did aim no doubt as it was directed by all Signs of the Time at the true Prince of Peace but was choaked and stifled in the Issue or Passage and his intent blinded in the Apprehension by the palpable and grosse conceipts of Romish Idolatry wherein he had been nuzled as mens In-bred desire of true Happinesse is usually taken up and blind-folded by such pleasant sensible Objects as they most accustom themselves unto And yet God knows whether this vertuous Emperours last Hopes were inwardly rooted in Pride and Presumption of heart or rightly conceived there were onely brought forth amisse As if a man should first apprehend the state of Blessednesse or Regeneration in a dream the Representation of it would be grosse though the Apprehension sound Quite contrary to his Sons disposition when he himself apprehends death coming upon him which the Physitians and Astronomers could not perswade him to beware of he solaced himself with this saying Now shall I be a God his inward Hopes of a Celestial state after this life might for ought that any man knows be true and sound and the representation onely tainted with the Romans grosse Conceipt 6 But whatever became of Him in that other World His Entrance into this His Continuance herein and Departure hence were in all the worlds sight of unusual and Extraordinary Observation The disposition of the Times by the most irreligious amongst the Romans were referred to Fates or divine Powers who had not graced the Birth Life and Death or long flourishing Raign of Augustus with half so many Tokens of their Presence on Earth or Providence over Humane Affairs What Effect or issue can the Roman assign answerable unto them Rome could not invite the nations to come and see whether any prosperity were like hers for hers had been far greater and of longer continuance then now under Vespasian who was suddenly called away by a Comet from Heaven and Augustus his Sepulchre opening of its own accord to welcome him to his grave Whereat then did all these Signs point They should have been as a New Star to lead the wise men of the West unto Hierusalem now crying out of the dust unto the careless Roman Have ye no regard all ye that passe by Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce wrath It was not Titus and Vespasian that had afflicted her they were but His Deputies that was Lord of Sion who had Decreed what they Effected For this cause did neither the Father nor the Son take the name of Judaicus albeit the Difficulty of the War begun by the Father and the Famousnesse of the Victory atchieved by the Son according to the custom of the Romans observed by them in their Triumphs and other Solemnities did solicit them hereunto For what victory gotten by any Roman was like unto this either for the multitude of the Slain or the Captives Nothing in this kind could seem strange unto the Politician if it had proceeded from Tacitus pen. But Satan it seems by Gods permission hath called in that part of Tacitus as a Book too dangerous for his Scholars to read lest giving Credence unto it they might Believe him lesse and Christians more in any other points and yet praised be the Name of Our Gracious God who envies no man the truth and hath left us abundant Records of this Story all answerable to his Sacred Word and Prophecies of old concerning Hierusalem From that part of Tacitus which is left we may gather how consonant his Conclusions would have been unto that Faithful and most Ingenious Historian Josephus with whom he Jumps in these particulars That this people were of Bodies Healthful and able their City exceeding strong every way well provided against long siege Which Assertion would have ministred Suspition to such as measure all Stories by rules of Policy unlesse some Roman writer had avouched it seeing Pompey had razed the City-wals and Sosius had taken it by force in Augustus time since continuing in Subiection unto the Romans until the last and Fatal Rebellion But Tacitus tels us that these Jews made their benefit of Claudius his covetousnesse and purchased licence to fortisie the City in time of peace against war during which it grew more populous then before by the reliques of other ruinated Cities resorting unto it And albeit he differ from Josephus in the number of the besieged yet he acknowledgeth Six Hundred Thousand of all sorts the Women as resolute as the Men Armour and munition enough for as many as could and yet more in this People that durst use and manage them then could be expected in such a number Their Seditious and Factious their stubborn and desperate mindes against God and man and their own souls neglective of fearful Signs from Heaven and other prodigious Tokens foretelling their Desolation are Pathetically described by the same Writer The preparations likewise on Titus his part we may gather from him to be as great as any Roman ever used His army at the first approach to the City thought scorn to expect the help of Famine to make the Besieged yield and yet after one or two Assaults made to little purpose enforced to desist until all the Engines of Batterie either of Ancient or Modern Invention were ready And all these circumstances we have fully set down in this fragment of Tacitus which is left 7
the Scenitae inhabit Whether the Fertility of the Soyl might make them scorn their former Name as it would cause them loath their Ancient Seat or whether given or taken upon other occasions the whole Progeny as well in the desert Arabia as elsewhere was willing to make the Benefit of it as an Argument to perswade the world they were Free-born and true Heirs of that Promise whence the Jews were fallen For Mahomet as all writers agree used this plausible Etymologie as a fair Colour to countenance his Foul Blasphemies and a Grave Relator of Truth not accustomed to make Speeches for dead men to utter brings in the later Saracens in the Siege of Torutum which was a mile from Tyre using their Name derived from Sarah as an argument to perswade their true descent from Abraham for whose sake they hoped for Favour at Christians hands But they could not so easily change their Nature as their Name the greater they grow in might the more exactly they fulfil that Prophecy of Ismael And he shall be a Wild Man his hand shall be against every man and every mans hand against Him For a long time they continued like Forward but poor Gamesters not able to Set at more then One at once and that for no great Stake without some to bear their part until at length by their Treacherous Shuffling from Side to Side and Banding sometimes with one sometimes another against some third they grew so flush that they durst Set at All and take Asia Europe and Africk to Task at once 5 Sometimes they took part with Mithridate and other Eastern nations against Lucullus and Pompey and yet ready to joyn with Pompey against the Jews Some of them again were for the Parthians against the Romans others for the Romans against the Parthians some now for the one then for the other as Alchandonius and Augarus before mentioned Some again for Pescennius Niger against Severus others against Pescennius afterwards one while for the Persian and another while for the Romans as in the times of Constantius and Julianus The later of whom they Reverenced most of any Roman and yet at length not satisfied in their Expectations revolting from him Afterwards they serve under the Romans against the Gothes and yet while the Gothes and other Barbarous people clasp with the Roman Eagle in the West These foul Harpies pluck off her Train in the East and not therewith content take their flight toward the West to snatch the meat out of the other Bussards mouth and beat them one after another from the prey which they had seized on in Spain and Africk attempting the like in France Greece and Germany dis-pluming the Breasts and oft-times ready to devour the very Heart even Italy and Rome it self 6 Finally as Ismael began first to give proof of his might when Isaacâ— strength begun to fail so can we scarce name and place where Isaacs Seed have been scattered whither the dread of Ismaels hath not followed them that such Christians as would not suffer the miserable Estate of the one to sink into their souls nor learn to fear Gods Judgements shewed upon Them might apprehend the other as present Executioners of like Wo and Vengeance upon Themselves It is well observed by the Author of the Tripartite work Touching the Sacred War annexed to the Councel of Lateran that the Persecution of Christians by the Saracen hath been every way greater and more grievous without interruption then all the Persecutions under the Roman Emperours or any Forrain Enemies These provocations by this Foolish Nation witnesse the Truth of Gods threatnings to the Ancient Jews and that our pride of heart hath been like theirs for the asswaging whereof his pleasure hath been To bring the most wicked of the Heathen to possesse ouâ— houses and to defile the Holy Places According to their Judgement hath he judged the most part of Christendome Such Servility as the Jews suffered under the Creeks and Asiaticks have They endured under the Saracen and the Turk who is but a Proselyte of Ismael and Heir by adoption of that promise Gen. 17. 20. I will multiply him exceedingly and I will make a great nation of him Besides his participation with him in the Covenant of Circumcision the best Pledge and ground of Ismaels greatnesse the Manners and Conditions of the Turks and Saracens have great Affinity The Turk also is a Wild Man yea this is the Signification of his Name as Chalcocondylas and I onicer expound it But though both Turks and Saracens by Christians continuance in their Fathers sins have been perpetual Scourges of Christendom yet hath God at sundry times given us manifest Signs of Help laid up in store so that we would turn to him with our whole hearts The sirange and almost Incredible though most undoubted Victories which Christians sometimes had over them do lively represent the Miraculous Victories of the Jews over the Heathen related in Scriptures To omit others It might be remembred as an Irrefragable Witnesse as well of the multitude of Gods Mercies towards us as of Ismaels Posterity that Three Hundred and Eighty Thousand of them should be slain all in one day by one Christian General Unlesse the Lord had raised us up a Gedeon then he onely knows how quickly these parts of Christendom might have been Re-baptized in their Bloud and born the name of Saracens ever after And as a German writer well observes the French Kings might well brook that Title of Christianissimi from that Admirable Exploit of Carolus Martellus the next means under Gods Providence that other parts of Europe had not Saracen Tyrants instead of Christian Princes Of such particular Experiments as the Histories of Turks and Saracens afford answerable to the Prophecies in Scripture concerning them we shall have fitter occasion to speak hereafter CAP. XXVII The Persecutions of the Jews by Trajan and the Desolation of their Country by Adrian their Scattering through other Nations Fore-told by Moses 1 THough the Greatnesse of the Jews Former Plagues under Vespasian had made their number lesse in their own land yet Egypt Cyrene and Cyprus had too many of those Snakes within their Bowels until their deadly Stings procuring others did provoke their own Destruction In the later end of Trajans Reign the Manner of their Outragious Massacres practised upon both Greeks and Romans in the forementioned Countries was as Hainous as the Facts themselves though these Hainous beyond all Credence if not related by most credible and most unpartial Writers Besides the particular Butcheries which they comitted throughout Egypt About Cyrene these Jews did slay two hundred thousand and in Cyprus two hundred and fifty thousand The Lord no doubt had smitten them as he had threatned Deut. 28. 28. with this Madness and Blindness of heart that they might hereby provoke this Puissant Emperors Indignation which otherwise would have slept but now pursues them throughout his
some whose Belief unto Divine Oracles hath been confirmed by Experiments answerable unto them 1 THe Method is such as the Simplest Christian may easily learn and the greatest Professors need not to contemn For S. Peter himself that great Doctor of the Circumcision did profit much by this Practise He had often heard that God was no Accepter of Persons This truth was acknowledged by Elihu who had never heard nor read the written law of God He accepteth not the person of Princes and regardeth not the rich more then the poor for they be all the work of his hands The like hath the Wise man from the same reason He that is Lord over all will spare no person neither shall he fear any greatnesse for he hath made the small and great and careth for all alike The same in substance is often repeated in the Book of Life and no man could denie it that had heard it but once proposed if he did acknowledg God for the Creator of all Notwithstanding the fresh Experiment of Gods calling Cornelius to Christian Faith comfirmed S. Peter in the right Belief of Divine Oracles to this effect and as it seems taught him the true meaning of that place Deut. 10. 16. Circumcise therefore the fore skin of your heart as if he had said Glorie not in the circumcision of the flesh and harden your necks no more for the Lord your God is God of gods and Lord of lords a great God Mighty and Terrible which accepteth no persons From this place alone the proud Jews might have learned that the Lord was God of the Gentiles as well as of Them and from the Abundance of his inward Faith enlarged by the forementioned Experiment S. Peter burst out into these Speeches Of a truth I perceive that God is no accepter of persons but in every Nation he that feareth him is accepted with him 2 The same Method the Lord himself hath commended unto us in many places of Scripture wondering oft times at the dulnesse of his peoples hearts that could not from the Experiments of His Power Might and Majestie shewed in them or for them acknowledge those Principles of Faith which Moses commended unto them in writing O saith he that they were wise then would they understand this they would consider their later end how should one chase a thousand and two put ten thousand to flight except their strong God had sold them and the Lord had shut them up And again Eehold now for I am He and there is no Gods with me Why should they Believe this They were to take none for gods but such as could do the works of God What were these Such as God avoucheth of himself in the next words I kill and I give life I wound and I make whole neither is there any that can deliver out of my band These and like Effects specified in the former place often manifested amongst this People might have taught them the truth of the former Oracle albeit Moses had been Silent For so the Finger of God manifested in Naamans the Syrian Generals cure which was but one part of the former effects appropriated unto God did write this divine Oracle as distinctly in his heart as Moses had done it in the Book of the Law For after he was cleansed from his leprosie he turned again to the man of God he and all his company and came and stood before him and said Behold now I know there is no God in all the world but in israel And again thy servant will henceforth offer neither burnt sacrifice nor offering unto any other God save unto the Lord. This was as much as if he had said Behold now for the Lord is He and there is no other Gods with Him He woundeth and he maketh whole 3 If the cure of Leprosie contrary to Humane Expectation could so distinctly write this divine Oracle in an uncircumcised Aramites heart without any patern or written Copie whence to take it out how much more may the Lord expect that the like Experiments in our selves should imprint his Oracles already written by Moses and other his Servants of old in our hearts and consciences that have these paterns of Naaman and others registred to our hands admonishing us to be observant in this kind But alas we are all by nature sick of a more dangerous leprosie then Naaman knew and yet the most of us far sicker of Naamans Pride then of his leprosie If Gods Ministers shall admonish the curious Artists or Athenian wits of our times as Elisha his Prophet did Naaman they reply with Naaman in their hearts We looked they should have called upon the name of the Lord their God and made us New Men in an Instant and now they bid us wash our selves again and again in the water of life and be clean Are not the Ancient Fountains of Greece that nurse of Arts and Mother of Eloquence and the pleasant Rivers of Italy the School of delicate modern Wits better then all the waters of Israel Are not Tullie and Aristotle as learned as Moses and the Prophets Thus they depart from us in displeasure 4 But if the Lord should command us greater things for our temporal Preferment or for the avoidance of corporal Death or torture would we not do them How much rather then when he saith unto us Wash your selves often in the Holy Fountain the Well of life and ye shall be clean even from those sores which otherwise will torment both body and soul eternally Yea but many read the Scriptures again and again and daily hear the word Preached publickly and yet prove no purer in life and action then their Neighbours The reason is because they hear or read them negligently not comparing their Rules with Experiments daily incident to their course of life their preparation and resolution are not proportionable to the weight and consequence of this sacred Businesse their Industrie and alacritie in observing and practizing the prescripts commended to their Meditations by their Pastors do in no wise so far exceed their care and diligence in worldly matters as the dignitie of these Heavenly Mysteries surpasseth the pleasures or commodities of this brickle earthly life and not thus Prepared to Hear or Read the Scriptures to Hear is to Contemn to Read is to Profane them even the often repetition of the words of life without due reverence and attention breeds an insensibility or deadnesse in mens souls Yet should not such mens want of Sense breed Infidelitie in others rather this Experience of so much hearing and little doing Gods will may confirm the truth of his word concerning such Teachers and Hearers Many in our times not Monkes and Friars only but of their stern Opposites not a Few Having a 〈◊〉 of godliness but denying the power thereof crept into houses and lead captive simple Women laden with sins and lead with divers lusts ever hearing and never able to come to
Infidelitie of our thoughts and resolutions And albeit we all disclaim Manes Heresie that held one Creator of the matter and another of more pure and better substances yet are we infected for the most part with a Spice of his madnesse in making Material Agents the Authors of some effects and the Divine Power of others Nor can I herein excuse the School-divines themselves ancient or modern domestick or forain the best of them in my judgement either greatly erred in assigning the subordination of Second Causes to the First or else are much defective in deriving their actions or operations immediatly from Him who is the First and Last in every action that is not evil the Onely Cause of all good unto men as shall appear God willing in the Article of his Providence and some other Treatises pertinent unto it wherein I shall by his assistance make good these two Assertions The One that modern events and Dispositions of present times are as apt to confirm mens Faith now living as the Miracles of former would be were they now in use or as they were to instruct that age wherein they were wrought The Second that The Infidelity of such in this age as are strongly perswaded they love Christ with their heart and yet give no more then most men do unto his fathers providence may be greater then theirs that never heard of either or equal unto the Jews that did persecute him 7 Until the Article of the divine Providence and that other of the God-head be unfolded these General directions for Experiments in this kind must suffice First that every man diligently observe his course of life and survey the circumstances precedent or consequent to every action of greater importance that he undertakes or events of moment that befal him Secondly that he search whether the whole frame or composition of occurrents be not such as cannot be attributed to any natural but unto some secret and invisible Cause or whether some cause or occasions precedent be not such as the Scripture hath already allotted the like events unto Would men apply their mindes unto this study Experience would teach them what from enumeration of particulars may be proved by discourse That there is no estate on earth nor business in Christendom this day on foet but have a ruled cause in Scripture for their issue and successe Nor is there any prescript of our Saviour his Evangelists or Apostles but his people might have a Probatum of it either in themselves or others so they would refer themselves wholly into his hands and rely as fully upon his prescripts as becomes such distressed Patients upon so Admirable a Physitian 8 But many who like well of Christ for their Physitian loath his medicines for the Ministers his Apothecaries sake and say of us as Nathanael said of him Can there any good thing come from these silly Galilaeans They will not with Nathanael come near and See but keep aloof And what marvel if spiritual diseases abound where there be spiritual medicines plenty when the flock be they never so Soul-sick come only in such sort to their Pastours as if a sick man should go to a Physick-Lecture for the recovery of his health where the Professour it may be reads learnedly of the nature of Consumptions when the Patient is desperately sick of a Pleurisie or discourses accurately of the Plethora or Athletical constitution when his Auditor poor soul languisheth of an Atrophie Most are ashamed to consult us as good patients in bodily maladies alwayes do their Physitians in any particulars concerning the nature of their peculiar griefs so as we can apply no medicine to any but what may as well befit every disease Whereas were we throughly acquainted with their several maladies or the dispositions of their minds the prescript might be such or so applied as every man might think the medicine had been made of purpose for his Soul and finding his secret thoughts with the Original causes of his Maladie discovered the Crisis truly Prognosticated he could not but acknowledge that he who gave this prescript and taught this Art did search the very secrets of mens hearts and reins and knew the inward temper of his Soul better then Hippocrates or Galen did the constitution of mens Bodies Finally would men learn to be true Patients that is would they take up Christs yoak and become humble and meek and observe but for a while such a Gentle and moderate Diet as from our Saviours practise and doctrine might be prescribed by their spiritual Physitians upon better notice of their several dispositions they would in short time out of their inward Experience of that uncouth rest and ease which by thus doing their souls should find believe with their hearts and with their mouthes confesse that these were rules of Life which could not possibly have come from any other but from that Divine Aesculapius himself the only Son yea the Wisdom of the only Wise Invisible and Immortal God The more unlikely the means of recovering spiritual health may seem to natural reason before men trie them the more forcible would their good successe and issue be for establishing true and lively Faith But such as can from these or like Experiments subscribe unto main particular Truths contained in Scripture and acknowledge them as divine may be uncertain of their Number or Extent doubt they may of the number of Books wherein the like are to be sought and again in those books which are acknowledged to contain many divine Revelations and Dictates of the holy Spirit they may doubt whether many other prescripts neither of like use nor authoritie have not been inserted by men CAP. XXXII Containing a brief Resolution of Doubts concerning the Extent of the general Canon or the number of its integral parts 1 THe ful resolution of the former doubt or rather Controversie concerning the number of Canonical books exceeds the limits of this present Treatise and depends as much as any question this day controversed upon the testimonies of Antiquitie The order of Jesuits shall be confounded and Reynoldes raised to life again ere his learned Works lately come forth upon this Argument albeit unfinished to his mind whilest he was living 〈◊〉 confuted by the Romanists Or if any of the Jesuitish Societie or that other late upstart Congregation will be so desperate as to adventure their Honour in Bellarmine or other of their foiled Champions rescue they shall be expected in the Lists before they be prepared to entertain the Challenge by one of that deceased Worthies Shield-bearers in his life time whose judgment in all good learning I know for sound his observation in this kind choise his industrie great his resolution to encounter all Antagonists such as will not relent For satisfaction of the ordinarie Reader I briefly answer 2 First that this is no controversie of Faith nor need it to trouble any Christian mans Conscience that we and the Papists differ about the
answer in the Prophets own words as elsewhere he himself did read them then best interpreted by The signes of the Time that John might see by the Event he was The Man of whom Isaiah speaks He whom the Lord had anointed to preach the Gospel to the poor whom he had sent to heal the broken hearted to preach deliverance to the Captives and recovering of sight to the Blind to set at liberty such as were bruised and that he should preach the acceptable yeer of the Lord. The multitude of blind men restored to sight in theirpresence was a good preparative to dissolve that sussusion which had blinded their hearts the releasing of so many from the possession of unclean spirits was an ocular demonstration he was the man appointed to preach deliverance to the Captives plagues and sicknesses then cured by him in great abundance were sure pledges to the observant that he was the great Physitian of body and soul so often spoken of by Isaiah Besides Johns moving this doubt at that very instant wherein such variety of miracles of all or most of which his Disciples one or other were eye-witnesses did concur all so well suited to the severall predictions of Isaiah and these as John could instruct them all unquestionably meant of the Messias was an infallible argument of Gods unspeakable providence in thus disposing times and seasons for their fuller resolution The like disposition of the divine Providence might the ingratefull Nazarites have observed First that when he stood up to read in the Synagogue they should deliver the book of the Evangelicall Prophet before any other afterwards that he should at the first opening light upon that very place wherein his late miracles yet rise in all mens mouthes as appeareth by Saint Mark were fore-told especially if they had diligently marked the meannesse of their own estate the manner of his coming thither moved as the Evangelist saith By the Spirit which as the ‖ Prophet had foretold was to be upon him and did manifest it self at that time by his strange escaping his turbulent country-mens desperate attempts against him This melodious harmony betwixt his works and Gods word already established and this sweet disposition of the divine providence in causing the one sound in mens ears whilest the other were in their eyes were in his heavenly wisdom the best means to establish true and lively Faith he never exacted blind obedience which who so suffers to be imposed upon him by others or seeks to enforce upon himself strives to put out that light of nature or inferiour grace whereby he should view and mark the wayes of God alwayes confirming his truth already revealed by Experiments and Signs of the Time proportioned to them 6 From these instances to omit others the Reader may resolve himself in what sense Christs works are said to bear witnesse of his Divinity or condemn the Jews of insidelity Both which they manifestly did yet not in themselves not as severally considered or sequestred from all Signs of times and seasons but as they involved such concurrence of Gods providence or presupposed such prophetical predictions as have been intimated Every miracle was apt of it self to breed admiration beget some degree of faith as more then probably arguing the assistance of a power truly divine But seeing Moses had forwarned God would suffer seducers to work wonders for the trial of his peoples Faith who besides him that gave them this liberty could set them bounds beyond which they should not passe who could precisely define the compass of that circle within which only Satan could exercise the power he had by that permission Be it granted which is all men otherwise minded concerning this point demand that Beelzebub himself with the help of all his subjects can effect nothing exceeding the natural passive capacity of things created he must be as wel seen in the secrets of nature as these subtile spirits are that can precisely desine in all particulars what may be done by force of nature what not Hardly can we without some admonitions to observe their carriage discern the slight of ordinary Juglers much more easily might the Prince of darknesse so blind our natural understanding as to make us believe were the light of Gods word taken away that were effected by his power which had been wrought by the finger of God that secret conveyance of materials elsewhere preexistent into our presence was a new creation of them 7 For mine own part until I be by some others better instructed I rest perswaded our Saviour taught the same doctrine I now deliver thus much at least Such signs and wonders might be wrought by seducers that such as would gaze on them and trust their own skil in discerning their tricks should hardly escape their snares If any man say to you Lo here is Christ or lo he is there believe it not For false Christs shall arise and false Prophets and shall shew Signs and Wonders to deceive if it were possible the very elect And possible it was to have deceived even these if it had been possible for these not to have tried their wonders by the written word Wherefore necessary it was that which immediately follows should be written for our instruction But take you heed this he spake to his elect Apostles be hold I have told you all things before Much easier it was for such seducers to counterfeit his greatest wonders with deceitful sleights undiscoverable for the present then in these plain distinct predictions of matters so far above the pitch of ordinary observation so to imitate him as time should not detect their impostures nor experience convince them of open folly or their soothsaying of grossest falshood And consequently this very Oracle compared with the event was of more force to establish true Faith then any one miracle he ever wrought considered alone Yea this foolish expectation the Jews had their Messias should work mighty but pompous and vain-glorious wonders did make them not prefashioned in mind to those descriptions the Prophets had made of his first coming in humility undervalew both his true miracles and heavenly doctrine Even such as are said to have believed in him for the works they had seen him do seemed doubtful whether to acknowledg him for some great Prophet or for their long looked for Messias Many of the people saith S. John believed in him and said When the Christ cometh will he do more miracles then this man hath done And as the same Evangelist elsewhere tels us such as had tasted of his miraculous goodnesse and in huge troops followed him for their daily food that had no where to lay his head by night desire a further sign that they might see and believe the father had sent him His late satisfying five thousand hungry souls with five loaves they deemed much lesse then Moses sustaining six hundred thousand so long with Manna a meat
Without the help or ministerie of man We maintain as wel as they God is not a father to such as will not acknowledge the Church for their Mother Notwithstanding thus we conceive and speak of the Church indefinitely taken not consined to any determinate place not appropriated to any individual or singularized persons Now to verifie an indefinite speech or proposition the truth of any one particular sufficeth As he that should say Socrates by man was taught his learning doth not mean the specifical nature or whole Mankind but that Socrates as others had one man or other at the first to instruct him The same Dialect we use when we say Every one that truly cals God father receives instructions from the Church his Mother that is from some in the Church lawfully ordained for planting faith unto whom such Filial Obedience as elsewhere we have spoken of is due The difference likewise between the Romanists and us hath partly been discussed before In brief it is thus We hold this Ministery of the Church is a necessary condition or mean precedent for bringing us to the Infallible Truth or true sense of Gods word yet no infallible Rule whereon finally or absolutely we must rely either for discerning divine Revelations or their true meaning But as those resentâ—â—ances of colours which we term Species visibiles are not seen themselves though necessary for the sight of real colours so this Minisiery of the Church alâ—… in it self not infallible is yet necessarily required for our right apprehension 〈◊〉 the Divine Truth which in it self alone is most infallible yea as infallible to us as it was ‖ to the Apostles or Prophets after it be rightly apprehended The difference is in the manner of apprehending or conceiving it They conceived it immediately without the Ministery or instruction of man so cannot we This difference elsewhere I have thus resembled As trees and plants now growing up by the ordinary husbandry of man from seeds precedent are of the same kind and quality with such as vvere immediately created by the hand of God so is the immediate ground of ours the Prophets and Apostles Faith the same Albeit theirs was immediately planted by the finger of God ours propagated from their seed Sown and cherished by the daily industry of faithful Ministers 3 Neither in the substance of this assertion nor manner of the explication do we much differ if ought from Canus in his second book where he taxeth Scotus Durand and others for affirming the last resolution of our faith was to be made into the veracity or infallibility of the Church The Apostles and Prophets saith he resolved their faith into truth and authority divine Therefore we must not resolve our faith into the humane authority of the Church For the faith is the same and must have the same Formal Reason For better confirmation of which assertion he adds this reason Things incident to the object of any habit by accident do not alter the formal reason of the object Now that the Articles of faith should be proposed by these or these men is meerly accidental wherefore seeing the Apostles and Prophets did assent unto the Articles of faith because God revealed them the reason of our assent must be the same Lastly he concludes that the Churches authority miracles or the like are only such precedent conditions or means for begetting faith as sensitive knowledge exhortations or advise of Masters are for bringing us to certain knowledge in demonstrative faculties Had either this great Divine spoken consequently to this doctrine in his 5th Book or would the Jesuites avouch no more then here he doth vve should be glad to give them the right hand of fellowship in this point But they go all a wrong way unto the truth or would to God any way to the truth or not directly to overthrow it Catharinus though in a manner ours in that question about the certainty of salvation saith more perhaps then they meant whom Canus late taxed Avouching as Bellarmin cites his opinion that divine faith could not be certain and infallible unlesse it were of an object approved by the Church Whence would follow what Bellarmin there infers that the Apostles and Prophets should not have been certain of their Revelations immediately sent from God until the Church had approved them which is a doctrine wel deserving a sharper censure then Bellarmin bestows on Cathirinus Albeit to speak the truth Bellarmin was no fit man to censure though the other most worthy to be severely censured Catharinus might have replied that the Prophets and Apostles at least our Saviour in whom Bellarmin instanceth vvere the true Church as wel as they make the Pope Nor can Valentia's with other late â—esuites opinions by any pretence or thew hardly Bellarmins own be cleared from the same inconveniences he objects to Catharinus as will appear upon better examination to be made hereafter CAP. XXVII That the Churches Proposal is the true immediate and prime cause of all obsolute belief any Romanist can have concerning any determinate divine Revelation 1 WHereas Valentian and as he sayes Caietan deny the Churches infallible proposal to be the cause why we believe divine Revelations This speech of his is Equivocal and in the equivocation of it I think Valentian sought to hide the truth The ambiguity or Fallacy is the same which was disclosed in Bellarmins reply unto us objecting that Pontificians make the Churches authority greater then Scriptures In this place as in that the word of God or divine revelations may be taken either indefinitely for whatsoever God shall be supposed to speak or for those particular Scriptures or Revela tions which we suppose he hath already revealed and spoken Or Valentian may speak of the object of our belief not of belief it self If we take his meaning in the former sense what he faith is most true For the Churches infallibility is no cause why we believe that to be true vvhich vve suppose God hath revealed nor did vve ever charge them with this assertion This is an Axiom of nature presupposed in all Religions yet of which none ever knew to make so great secular use as the Romish Church doth But if we speak of that Canon of Scripture which vve have or any things contained in it all which vve and our adversaries joyntly suppose to have come from God the only cause vvhy vve do or can rightly believe them is by Jesuitical doctrine the Churches infallibility that commends them unto us 2 If that Church which Valentian holds so infallible should have said unto him totidem verbis you must believe the books of Maccabees are canonical even for this reason that your holy Catholick Mother tels you so he durst not but have believed as wel the reason as the matter proposed To wit That these Books were Canonical because the Church had enjoyned him so to think albeit his private conscience left to Gods grace and
Light For the like reasons were the Scriptures to the Jews as to our Forefathers they had for a long time been as a sealed Book See chap. 13. parag 3 4 5. a Lib. 1. cap. 34. ‖ Thus muâ—… 〈◊〉 gâ—… eth de 〈◊〉 Theol. â—… cap â—… 〈◊〉 Ad â—… omnes 〈◊〉 〈◊〉 the docâ—â—ruâ—â— â—… adâ—ò anâ—cli â—â—â—loâ—um mihi aâ—â—rueâ—t oppoâ—â—â—◠〈◊〉 quod 〈◊〉 de tenâ—… mâ—a labâ—faâ—tareâ—ur 〈◊〉 â—a Paulâ— Apoâ—â—oli â—…iptom illud Licet nos â—nt Angelus c. Gal â—â— v. 8. Câ—â—sequently heâ—eunto he proveth the last Resolution of Faith not to be into the Vâ—â—aâ—â—â— or Infallibility of the Church taxing Scoâ—â—s Gabriâ—l and Durâ—â—â— as the margin telleth us But his â—… gâ—…d against all saâ—â—h as male the Churches â—…lity the Rule of â—… shall be â—hewed God â—… Lib. â— Sect. â— See l. 2. Cap. 10. The First Breach beâ—wixt us The Second * Our Agreement concerning the Necessity of Ministerial Function for the planting of Faith The points of Difference betwixt us about the Prerâ—gative of Pastors and the mannes of their begâ—ttiâ—g Faith in others Other â—…â—chcs of the for 〈◊〉 Diâ—ferences 〈◊〉 Romaâ—…s 〈◊〉 Our Churches Assertions câ—ntradictory to the fâ—â—mer * The sâ—st â—â—â—tremitie held by the Papisâ—◠†The second held by the Anti-papists * Rom. 13. ‖ Luke 10. 16. †Joh. 〈◊〉 23. Vâ—dâ—…lâ— 1 cap. 12. †1 Pet. 5. 2 3. ‖ Acts 20. 28 29. * 1 Pet. 5. 5. †‖ Peâ—… Pure 〈◊〉 Mâ—â—â— * The Rule of private Resolutions in matters apprehended as meerly Evil In what Case some matters apprehended as meerly evil may be undertaken with less danger then others which are partly apprehended as Evil partly as Good The chief point of Difficults â—…ing the 〈◊〉 of Obedience * Abraham non solum non est culpatus crudelitatis crimine verum etiam laudabus est nomine pietatis quod voluit filium nequaquam sceleratè sed obedienter occidere Aug. de civit Dei lib. 1. Cap. 21. Spontaneus metus execrabils Deo jubente Landabilis Aug. contra Faust Man l. 22. c. 73. †Abrahams Obedience made that Action which without it had been worse then Murther to be better then Sacrifice How far the former Instance serveth to infer the Conclusion proposed * Some Obedience may after that evil which appears in some Actions because any Obedience though in the lowest degree doth make Actions which without it were indifferent to be truly good To give precise Rules what Actions may of evil become good by Obedience is very difficult †A certain Rule when Authority may be disâ—eyed without whole of 〈◊〉 〈◊〉 is alwaâ—es more 〈◊〉 then Saâ—e Aâ—is 4. 19. †In viâ—iâ—m ducit culpae â—uga si caret arâ—e As we may not do evil that good may ensue so may we not omit any good lest evil might happen thereon and yet Obedience by all mens consent is good Thus from an unnecessary fear of the former men fall into the later which is but a Siyler Sin by denying Obedience which in it self is good for fear lest they should give occasion of evil ‖ Thus much S. Aust in taketh as granted by all For he bringeth in these words following to infer a Conclusion denied by his Adversary Vir justus si fortè sub rege homine etiam sacrilego militet rectè potest illo jubente bellare civicae pacis ordinâ—m servaÌ„s Cui quod jubetur vel non esse contra Dei praecepâ—um câ—rtum est vel utrum sit certum non est ita ut forrasse term regem faciat iniquitas imperandi innocentem autem militem ostendat ordo serviendi Aug. l. 22. contra Faustum Manichâ—… cap. 75. * What hath been spoken of Authority in general applied to Spiritual Authority * Rom. 14. 23. * Three divers Meanings of this phrase not of Faith The first Meaning The second Meaning * †The effects of such Scrupulosities as our Apostles Rule universally understood would necessarily breed are contrary to the Analogic of Faith ‖ Deniall of Obedience upon Scruple yea even the scruple or doubt it self may be not of Faith as well as the positive Action of whose Lawfulnesse they doubt whence the Objection which many draw from the Apostles Rule is most forcible against themselves * Verse 〈◊〉 See 1 Cor. 8. 〈…〉 Râ—m 14. 15. 1 〈◊〉 8. 13. 1 〈◊〉 9. 15. * 2 〈◊〉 6. 21 22 23 24 c. †* Acts 10. 13. †This Phrase includeth a Contrariery â—r Opposition unto Faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many like Phrases as usual in the Hebrew Dialect as the 〈◊〉 compounds immitis immisericors c ‖ The former Interpretation necessarily followeth from Grounds of Divinitie acknowledged by all a How Sâ—â—uples or Douâ—t of what â—… conâ—ur to 〈◊〉 â—ur Aâ—… Sinful b As when the Evil 〈◊〉 is greater thâ—n any Gâ—â—d that can be â—â—ped * Malum non malâ— Hoc itaque de uno 〈◊〉 genere non edendo ubi a liorum tanâ—a copia subjâ—cebaâ— â—am leve praecepâ—uÌ„ ad observanduÌ„ tam 〈◊〉 ad memoria â—…nendum â—â—i pâ—… nondum voluntaâ—i câ—pidâ—tas resiste â—at quod de poena traâ—sgressionis postea subsecuâ—uÌ„ est tanto majore injustiâ—a violaâ—uÌ„ est qâ—… saciliâ—â—e possit obsâ—… 〈◊〉 Aug. de â—iv Dei lib. 14. cap. 12. * This is a Point which I am â—eâ—swadâ—d 〈◊〉 have 〈…〉 then had been 〈◊〉 as not considering that our Apostles Rule might be violated as well by the Omission of some Actions 〈◊〉 by the 〈◊〉 of others or that the same Offence might be given to weak and tender Consciences by emboldning them to deâ—y â—… 〈◊〉 was given in our Apostles time by emboldning them to eat of things suspected for unlawful Nor can we dâ—ubt bâ—â— many i◠〈◊〉 time have made Scruple of matters injoyned by lawful Authority only from the Example of others whom they â—… * * Hard to determin what Degrees of fear lost we should â—yobeyng ans Law â—… boy Gods I aâ—â—t immediately ought â—… ill fear of disobeying Mans Laws whose Authority in general is from Gods †Sometimes by disobeying Man 's In unctious we may dâ—… Gods Laws both meâ—… and immediately That the Goodnesse of Obedience by our Apostles Rule whatsoever is not of Faith is Sin ought to move men unto such conditional Assent and Obedience unto their Pastors as hath been mentioned †* Four Points to be considered for the rectifying or right framing of our Assent unto Truths proposed †2 Cor. 4. 2. ‖ 2 Cor. 2 17. What 〈◊〉 Faith is * A Speech well beseeming the servants of the great Whore That the Faith of modern Papists cannot be resolved into the Scriptures or the first Truth * In what Sense the Scriptures may be said the Rule of mens Faith altogether illiterate 〈◊〉 scriptu The Prerogative of Scriptures in respect of Faith above all other Rules in respect of Arts or Sciences * Dan. 9. 2. †Dan 12. 4. The Question concerning