The â—esuits unwillingnesse to acknowledge the Churches proposal for the True Cause of his faith Of differences and agreements about the final Resolution of faith either amongst the adversaries themselves or betwixt us and them 464 27 That the Churches proposal is the true immediate and prime cause of all absolute Belief my Romanist can have concerning any determinate divine revelation 468 28 Discovering either the grosse ignorance or notorious craft of the Iesuite in denying his faith is finally resolved into the Churches veracitie or infallibility that possibly it cannot be resolved into any branch of the First Truth 471 29 What manner of causal dependance Romish belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 478 30 Declaring how the first main ground of Romish faith leads directly unto Atheisâ— the second unto preposterous Heathenism or Idolatry 484 31 Proving the last assertion or generally the imputations laid upon the Papacie by that authority the â—esuites expreslie give unto the Pope in matters of particular Fact as in the Canonizing of Saints 495 32 What danger by this blasphemous doctrine may accrew to Christian States that of all heresies blasphemies or idolatries which have been since the world began or can be imagined 〈◊〉 Christ come to judgement this Apostasie of the Iesuites is the most abominable and conâ—…ous against the blessed Trinity 499 BLASPHEMOUS POSITIONS OF JESUITES And other Later ROMANISTS Concerning the Authority of their CHURCH The Third Book of Comments upon the CREED SECT I. Containing the Assertions of the Romish Church whence her threefold Blasphemy springs HAving in the former dispute clearly acquitted as well Gods Word for breeding as our Church from nursing Contentions Schisms and Heresies we may in this by course of common equity more freely accuse their injurious calumniators And because our purpose is not to charge them with forgery of any particular though grossest Heresies or Blasphemies though most hideous but for erecting an Intire Frame capacious of all Villanies imaginable far surpassing the Hugest Mathematical Form human fancy could have conceived of such matters but only from inspection of this real and material patern which by degrees insensible hath grown up with the Mysterie of Iniquity as the Bark doth with the Tree Such inconsiderate passionate speeches as heat of contention in personal quarrels hath extracted from some one or few of their private Writers shall not be produced to give evidence against the Church their Mother whose trial shall be as far as may be by her Peers either by her own publick determinations in this controversie or joynt consent of her authorized best approved Advocates in opening the Title or unfolding the contents of that Prerogative which they challenge for her 2 Our accusations are grounded upon their Positions before set down when we explicated the differences betwixt us The Position in brief is This That the infallible authority of the present Church is the most sure most safe undoubted rule in all doubts or controversies of faith or in all points concerning the Oracles of God by which we may certainly know both without which we cannot possibly know either which are the Oracles of God which not or what is the true sense and meaning of such as are received for his Oracles whether written or unwritten 3 The extent of divine Oracles or number of Canonical books hath been as our Adversaries pretend very questionable amongst the Ancient though such of the Fathers as for their skil in antiquity were in all unpartial judgments most competent Judges in this cause were altogether for us against the Romanists and such as were for their opinion were but for it upon an errour as thinking the Jews had acknowledged all those books of the old Testament for Canonical Scripture which the Churches wherein they lived received for such or that the Christian Church did acknowledg all for Canonical which they allowed to be publickly read Safe it was our adversaries cannot deny for the Ancient to dissent one from another in this question or to suspend their assent till new probabilities might sway them one way or other No reasons have been produced since sufficient to move any ingenious mind unto more peremptory resolutions yet doth the Councel of Trent bind all to an absolute acknowledgement of those Books for Canonical which by their own confession were rejected by S. Hierom and other Fathers If any shall not receive the whole Books with all their parts usually read in the Church and as they are extant in the old vulgar for sacred and Canonical Let him be accursed So are all by the same decree that wil not acknowledg such unwritten traditions as the Romish Church pretends to have come from Christ and his Apostles for divine and of authority equal with the written word 4 So generally is this opinion received so fully believed in that Church That many of her Sons even whilest they write against us forgetting with whom they have to deal take it as granted That the Scriptures cannot be known to be Gods word but by the Infallible authority of the present Church And from this supposition as from a truth sufficiently known though never proved they labour in the next place to infer That without submission of our faith to the Churches publick spirit we cannot infallibly distinguish the orthodoxal or divine sense of Gods Oracles whether written or unwritten from heretical or human 5 Should we admit written Traditions and the Church withal as absolute Judge to determin which are Apostolical which not little would it boot us to question with them about their meaning For when the point should come to trial we might be sure to have the very words framed to whatsoever sense should be most favourable for justifying Romish practises And even of Gods written Oracles whose words or characters as he in his wisdom hath provided cannot now be altered by an Index Expurgatorius at their pleasure That such a sense as shall be most serviceable for their Turn may as time shall minister occasion be more commodiously gathered the Trent Fathers immediately after the former decree for establishing unwritten Traditions and amplifying the extent of divine written Oracles have in great wisdom authorized the old and vulgar translation of the whole Canon Which though it were not purposely framed to maintain Popery as some of our writers say they have as frivolously as maliciously objected yet certainly as well the escapes and errors of those unskilful or ill-furnished interpreters as the negligence of transcribers or other defects incident to that work from the simplicitie of most ancient the injuries or calamities of insuing times were amongst others as the first heads or petty springs of that raging sloud of impiety which had well nigh drowned the whole Christian world in perdition by continually receiving into its chanel once thus wrought the dregs and filth of every other error under heaven
be certaine whether ever there had been such an Emperour as they plead succession from or at least how far his Dominions extended or where they lay This manner of plea in secular controversies would be a mean to defeat him that made it For albeit the Christian World did acknowledge there had been such an Emperour and that many parts of Europe of right belonged unto his lawfull heir Yet if it were otherwise unknown what parts these were or who this heir should be no Judge would be so mad as finally to determine of either upon such motives Or if the Plaintiffe could by such courses as the World knows oft prevail in judgement or other gracious respects effect his purpose he were worse then mad that could think the finall resolution of his right were into the Emperours last Will and Testament which by his own confession no man knows besides himself and not rather into his own presumed fidelitie or the Judges apparant partiality So in this Controversie whatsoever the Pope may pretend from Christ all in the end comes to his own authority which we may safely believe herein to be most infallible that it will never prove partiall against it self or define ought to his Holinesse disadvantage 10 Here again it shall not be amisse to admonish younger Students of another gull which the Jesuite would put upon us to make their Churches Doctrin seem lesse abominable in this point lest you should think they did equalize the authority of the Church with divine revelations Valentian would perswade you it were no part of the formal object of faith It is true indeed that the Churches authority by their Doctrine is not comprehended in the object of Belief whilest it onely proposeth other Articles to be believed No more is the Sun comprehended under the objects of our actual sight whilest we behold colours or other visibles by the vertue of it But yet as it could not make colours or other things become more visible unto us unlesse it self were the first and principal visible that is unlesse it might be seen more clearly then those things which we see by it so we would direct our sight unto it so would it be impossible the Churches infallible proposal could make a Roman Catholicks Belief of Scriptures or their Orthodoxal sence the stronger unlesse it were the first and principal credible or primary object of his Beliefe or that which must be most clearly most certainly and more stedfastly believed so as all other Articles besides must be believed by the belief or credibility of it This is most evident out of Sacroboscus and Bellarmines resolution or explication of that point how the Churches proposal confirmes a Roman Catholicks belief To give this Doctrine of their Churches infallibility the right title according to the truth it is not an Article of Catholick Belief but a Catholick Axiom of Antichristian unbelief which from the necessary consequences of their assertions more strictly to be examined will easily appear CAP. XXIX What manner of casual dependance Romish Belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 1 THe two main assertions of our Adversaries whence our intended conclusion must be proved are these often mentioned heretofore First that we cannot be infallibly perswaded of the truth of Scriptures but by the Churches proposal Secondly that without the same we cannot be infallibly perswaded of the true sence or meaning of these Scriptures which that Church and we both believe to be Gods Word How we should know the Scriptures to be Gods Word is a Probleme in Divinity which in their judgement cannot be assoiled without admission of Traditions or divine unwritten verities of whose extent and meaning the Church must be infallible Judge It is necessary to salvation saith Bellarmine that we know there be some books divine which questionlesse cannot by any means be known by Scriptures For albeit the Scripture say that the Books of the Prophets or Apostles are divine yet this I shall not certainly believe unlesse I first believe that Scripture which saith thus is divine For so we may read every where in Mahomets Alcoran that the Alcoran it self was sent from heaven but we beliefe it not Therefore this necessary point that some Scripture is divine cannot sufficiently be gathered out of Scriptures alone Consequently seeing faith must rely upon Gods Word unlesse we have Gods word unwritten we can have no faith His meaning is we cannot know the Scriptures to be divine but by Traditions and what Traditions are divine what not we cannot know but by the present visible Church as was expresly taught by the same Authour before And the final resolution of our believing what God hath said or not said must be the Churches Authority To this collection Sacroboscus thus farre accords Some Catholicks rejected divers Canonical Books without any danger and if they had wanted the Churches proposal for others as well as them they might without sin have doubted of the whole Canon This he thinks consonant to that of Saint Austin I would not believe the Gospel unlesse the Churches authority did thereto move me He addes that we of reformed Churches making the visible Churches authority in defining points of faith unsufficient might disclaim all without any greater sin or danger to our souls then we incurre by disobeying some parts of Scripture to wit the Apocryphal books canonized by the Romish Church The Reader I hope observes by these passages How Bellarmine ascribes that to Tradition which is peculiar to Gods providence Sacroboscus that to blind belief which belongs unto the holy Spirit working faith unto the former points by the ordinary observation of Gods Providence and Experiments answerable to the rules of Scriptures 2 Consequently to the Trent Councels Decree concerning the second assertion Bellarmine thus collects It is necessary not onely to be able to read Scriptures but to understand them but the Scripture is often so ambiguous and intruate that it cannot be understood without the exposition of some that cannot erre therefore it alone is not sufficient Examples there be many For the equality of the divine persons the Holy Ghost proceeding from the Father and the Son as from one joynt original Original sin Christs descension into Hel and many like may indeed be deduced out of Scriptures but not so plainly as to end Controversies with contentious spirits if we should produce onely testimonies of Scriptures And we are to note there be two things in Scripture the Characters or the written words and the sence included in them The Character is as the sheath but the sence is the very sword of the spirit Of the first of these two all are partakers for whosoever knowes the Character may read the Scripture but of the sence all men are not capable nor can we in many places be certain of it unlesse Tradition be assistant It is an offer worth the taking
145 CAP. 33. A brief direction for preventing scruples and resolving doubts concerning particular sentences or passages in the Canon of Scripture 148 CAP. 34. Concluding the first Book with some brief admonition to the Reader 149 The Second Book How far the ministery of Men is necessary for planting Christian Faith and retaining the unity of it planted SECT I. What obedience is due to Gods Word what to his Messengers Pag. 154 CAP. 1. The sum of the Romanists exceptions against the Scriptures 155 CAP. 2. The former objection as far as it concerns illiterate and Lay-men retorted and answered 156 CAP. 3. The general heads of Agreements or differences betwixt us and the Papists in this argument 162 CAP. 4. Of the two contrary extremities the one in excesse proper to the Papists transferring all obedience from Scriptures to the Church the other in defect proper to the Anti-papist defrauding the Church of all spiritual authority That there is some peculiar obedience due unto the Clergie 165 CAP. 5 Of the diversitie of humane actions the Original of their lawfulnesse unlawfulnesse or indifferencie which without question belong to the proper subject of Obedience which not 168 CAP. 6. That sincere obedience unto lawful authority makes sundry actions lawful and good which without it would be altogether unlawful and evil pag. 170 CAP. 7. That the Apostles rule Whatsoever is not of faith is Sin doth no way prejudice the former resolution What actions are properly said to be not of faith In what case or subject doubt or scruple make them such 177 CAP. 8. That such as most pretend liberty of conscience from our Apostles rule do most transgresse it with general directions for squaring our actions unto it or other rules of faith That by it the flock stands bound to such conditional assent as was mentioned Chap. 4. 185 CAP. 9. Of the nature use conditions or properties of conditional assent or obedience 189 CAP. 10. Wherein this conditional belief differeth from the Romans implicit faith That the one is the other not subordinate to Gods Word or Rule of faith 196 CAP. 11. In what sence we hold the Scriptures to to be The Rule of Faith 198 SECT II. That the pretended obscurity of Scriptures is no just exception why they should not be acknowledged the Absolute Rule of Faith which is the Mother-objection of the Romanist 201 CAP. 12. How far it may be granted the Scriptures are obscure with some premonitions for the right state of the question 201 CAP. 13. The true state of the question about the Scriptures obscuritie or perspicuity unto what men and for what causes they are obscure 206 CAP. 14. How men must be qualified ere they can understand Scriptures aright that the Pope is not so qualified 210 CAP. 15. The Romanists objections against the Scriptures for being obscure do more directly impeach their first Authour and his Messengers their Pen-men then us and the cause in hand 220 CAP. 16. That all the pretences of Scriptures obscurity are but mists and vapours arising from the corruption of the flesh and may by the pure light of Scriptures rightly applied easily be dispelled 223 CAP. 17. That the Mosaical writings were a most perfect rule plain and easie to the ancient Israelites 229 CAP. 18. Concluding this controversie about the obscurity of Scriptures according to the state proposed with the testimony of Saint Paul 233 SECT III. That the continuall practise of Hereticks in urging Scriptures for to establish Heresie and the diversity of opinions amongst the learned about the sence of them is no just exception why they should not be acknowledged as the sole entire and compleat Rule of Faith 235 CAP. 19. Containing the true state of the question with the adversaries generall objections against the truth 236 CAP. 20. That the former objections and all of like kind drawn from the cunning practise of Hereticks in colouring false opinions by Scriptures are most pregnant to confirm ours and most forcible to confute the adversaries doctrine 239 CAP. 21. The pretended excellencie of the supposed Roman rule for composing controversies impeached by the frequencie of Heresies in the Primitive Church and the imperfection of that union whereof since that time they so much boast Page 242 CAP. 22. That our Adversaries objections do not so much infringe as their practise confirms the sufficiencie of Scriptures for composing the greatest controversies in Religion 247 CAP. 23. The sufficiencie of Scriptures for final determination of controversies in Religion proved by our Saviours and his Apostles authority and practise 254 CAP. 24. That all their objections drawn from dissentions amongst the learned or the uncertainty of private spirits either conclude nothing of what they intend against us or else more then they mean or at the least dare avouch against Gods Prophets and faithfull people of old 260 CAP. 25. How farre upon what termes or grounds we may with modesty dissent from the Ancient or others of more excellent gifts than our selves That our adversaries arguments impeach as much the certainty of human sciences as of private spirits 266 SECT IIII. The last of the three main Objections before proposed which was concerning our supposed defective means for composing controversies or retaining the unity of faith fully answered and retorted That the Roman faith hath no foundation 271 CAP. 26. Containing the true state of the question or a comparison betwixt the Romish Church and ours for their means of preventing or composing controversies 272 CAP. 27. That the Romish Church hath most need of some excellent means for taking up of contentions because it necessarily breeds so many and so grievous 275 CAP. 28. Of two sences in which the excellencie of the Romish Churches pretended means for retaining the unity of faith can onely possibly be defended the one from the former discourse proved apparently false the other in it self as palpably ridiculous 278 CAP. 29. That their arguments drawn from conveniencie of reason or pretended correspondencie between Civil and Ecclesiastical Regiment do prejudice themselves not us 282 CAP. 30. That the finall triall of this controversie must be by Scriptures that the Jesuites and modern Papists fierce oppugning all certainty of private spirits in discerning the divine truth of Scriptures or their true sence hath made the Church their mother utterly uncapable of any Plea by Scriptures for establishing her pretended infallibility 285 CAP. 31. The insufficiencie of the Roman Rule of faith for effecting what it aims at albeit we grant all they demand in this controversie The ridiculous use thereof amongst such as acknowledge it The sufficiencie of Scriptures for composing all contentions further illustrated 297 CAP. 32. Brieflie collecting the summe of the second Book 306 THE ETERNAL TRUTH OF SCRIPTURES AND CHRISTIAN BELIEF thereon wholly Depending manifested by its own LIGHT The first Book of Comments upon the Creed First Generall Part. SECT I. I believe in God the Father c. IF in any at all most of
Infallibility might prove as a Powder-plot to blow up the whole Edifice of Christian Faith as it certainly will if men suffer it to be once planted in their Hearts and Consciences The Jesuites speculative Positions of their Churches transcendent Authority are as the Train the Popes Thunderbolts as the Match to set the whole World on Combustion unlesse his Lordly Designes though in matters of Faith and greatest moment be put in execution without Question or demur as shall God prospering these proceedings most clearly appear in the sequel of this discourse Wherein are to be discussed 1 Their Objections against us the Points of Difference betwixt us with the Positive Grounds of Truth maintained by us 2 The Inconveniences of their Positions Erection of tripple Blasphemy by the overthrow of Christianitie 3 The Original Causes of their Errour in this and such erroncous Perswasions as held by them in other Points not descried by us prove secret Temptations for others to follow them or serve as previal Dispositions for their Agents to work upon 4 The possible Means and particular Manner how Orthodoxal may be distinguished from Heretical Doctrine or the Life-working Sense of Scriptures from Artificial Glosses These Points discussed and the Positive Grounds of Christian Faith cleared as well against the open Assaults of the professed Atheists as the secret Attempts of undermining Papists we may with better security proceed to raise the Foundation laid in the first general Part of the first Book to the height intended SECT I. What Obedience is due to Gods Word what to his Messengers THe whole Scripture saith the Apostle is given by inspiration of God and is profitable to Teach to Reprove to Correct and to Instruct in Righteousnesse that the Man of God may be absolute being made perfect unto all good works What or whom he means by The Man of God is not agreed upon by all that acknowledge his words in the sense he meant them most Infallible and Authentick Some hereby understand onely such men as Timothy was Ministers of Gods word or Prophets of the new Testament and so briefly elude all Arguments hence drawn to prove the sufficiency of Scriptures for being the Absolute rule of Faith at least to All as well unlearned as learned Yet should they in all reason might Gods Word rule their Reason grant them to be such unto all such as Timothy was publick Teachers men conversant in or consecrated unto Sacred Studies but even This they deny as well as the Former the former in their opinion be more absurd for us to affirm especially holding the Hebrew text only Authentick Briefly they charge us with debasing Peter for advancing Paul or rather for colouring or adorning our pretended sense of Pauls Words that is for giving too little to Peters Successors or the Church too much to Scriptures too little to Spiritual too much to Lay men 2 These are plausible Pretences and sweet Baits to stop the mouthes and mussle the pens of Clergy-men in reformed Churches unto most of whom as they object besides the Spiritual Sword little or nothing is left for their just defence against the Insolencies of rude illiterate profane Laicks And yet who more earnest then they in this Cause against the Church against themselves yet certain it is that no man can be truly for himself unlesse he be first of all for Truth it self of which he that gains the greatest share what other detriment or disparagement soever in the mean time he sustain in the end speeds alwayes best And seeing To Lie or teach amisse is a matter altogether impossible to Omnipotencie it self to be able and willing withall to defend a Falshood or set fair colours on foul Causes is rather Impotencie then Abilitie Hence was that quicquid possumus pro veritate possumus Seeing by Truth we live our Spiritual Life to weaken it for strengthning our Temporal Hopes can never rightly be accounted any true effect of Power but an infallible Argument of great and desperate Imbecillitie 3 For these Reasons since I consecrated my labours to the search of Divine Truth my mind hath been most set to find it out in this present Controversie whereon most others of Moment chiefly depend And as unto the Romanist it is though falsly termed the Catholick so should it be unto us to all that love the Name of Christ The very Christian Cause a Cause with which the Adversaries Fortunes our Faith their Temporal our Spiritual Estate and Hopes must stand or fall a Cause whose Truth and Strength on our part will evidently appear If we first examine what the Antichristian Adversary can oppose against it CAP. I. The Sum of the Romanists Exceptions against the Scriptures 1 THeir Objections against Scriptures spring from this double Root The One that They are no sufficient Rule of Faith but Many Things are to be Believed which are not taught in Them The Second that albeit they were the compleat Rule of Faith yet could they not be known of us but by the Authority of the Church so that all the former Directions for establishing our Assent unto the Scriptures as unto the Words of God Himself were vain seeing this cannot be attained unto but by relying upon Christs visible Church The former of these two Fountains or Roots of Errour I am not here to meddle with elsewhere we shall That the Scriptures teach All Points of Faith set down in this Creed they cannot denie or if they would it shall appear in their several Explications So that the Scripture rightly understood is a competent Rule for the Articles herein contained Let us then see whether the Sense or Meaning of these Scriptures which both They and We hold for Canonical may not be Known Understood and fully Assented unto Immediately and in themselves without relying upon any visible Church or Congregation of men from whose Doctrine we must frame our Belief without distrust of Errour or Examination of their Decrees with any intention to reform them or swarve from them 2 That the Scripture is not the Rule whereon Private Men especially Unlearned ought to rely in matters of Faith from these general Reasons or Topicks they seek to perswade us First admitting the Scriptures to be Infallible in themselves and so consequently to all such as can perfectly understand them in the Language wherin they were written yet to such as understand not that Language they can be no Infallible Rule because they are to them a Rule only as they are Translated but no Unlearned man can be sure that they are translated aright according to the true Intent and meaning of the Holy Ghost for if any man do infallibly Believe this and build his Faith hereupon then is his Faith grounded upon the Infallibilitie of This or That mans Skill in Translating whereof he that is Unlearned can have no sufficient Argument neither out of Scripture nor from Reason Nay Reason teacheth us that in matters of ordinarie capacitie most men are
the Holy Ghost did write we answer briefly That the Language Tongue or Dialect is but the Vesture of Truth the Truth it self for substance is one and the same in all Languages And the Holy Spirit who instructed the first Messengers of the Gospel with the true sense and knowledge of the Truths therein revealed and furnished them with Diversity of Tongues to utter them to the capacitie of divers Nations can and doth throughout all succeeding Ages continue his gifts whether of Tongues or others whatsoever are necessarie for conveying the true sense and meaning of saving Truth already taught immediately to the Hearts of all such in every Nation as are not for their sin judged unworthy of his societie of all such as resist not His Motions to follow the Lusts of the Flesh And as for men altogether Illiterate that cannot read the Scripture in any Tongue we do not hold them bound nor indeed are any to Beleive absolutely or expresly every Clause or sentence in the sacred Canon to be the Infallible Oracle of Gods Spirit otherwise then is before expressed but unto the several Matters or substance of Truth contained in the principal Parts thereof their souls and Spirits are so surely tied and fastned that they can say to their own Concences Wheresoever these men that teach us these good Lessons learned the same themselves most certain it is that Originally they came from God and by the gracious Providence of that God whose Goodnesse they so often mention are they now come to us Such are the Rules or Testimonies of Gods Providence the Doctrines or real truths of Oriâ—…il Sin of our Misery by Nature and Freedom by Grace Such are the Articles of Christs Passion and the Effects thereof of the Resurrection and Life everlasting Unto These and other Points of like Nature and Consequence every true Christian Soul indued with Reason and Discourse gives a ful a firm and absolute Assent directly and immediately fastned upon these Truths themselves not tied or held unto them by any Authority of Man For albeit true and stedfast Belief of these Fundamental Points might be as scant as the true Worship of God seemed to be unto Flias in his daies yet every Faithful Soul must thus resolve Though all the World besides my self should worship Baal and follow after other Gods yet will I follow the God of Heaven in whom our Fathers trusted and on whose Providence who so reâ—…es shal never fall So likewise must every Christian both in Heart resolve Cutwardly profess with Peter but with unfaâ—â—ed praiers for better Succesâ—… diligent Indeavours by his Example to beware of all Presumption Though the World beside my self should abâ—ure Christ and admit of Mahomet for their Mediator yet would not I follow so great a Multitude to so great an Evil but always cleave unto the cruciâ—ied Christ my only Saviour and Redeemer who I know is both Able and Willing to save all such as follow him both in Life and Death So again though all the subtiltie and wisdom of Hell the World and Flesh should joyntly bend their Force stretch Invention to overthrow the glorious Hope of our Resurrection from the dead yet every Faithful Christ an must here resolve with Job and out of his Believing Heart profess I am sure that my Redeemer liveth and he shal stand the last on the earth and though after my skin this Body be destroyed yet shal I see God in my Plesh whom I my self shal see and mine eyes shal behold and none other for me Job 19. 25. As we hope to see Christ with our own eyes immediately and directly in his Person not by any other mens eyes so must we in this life stedfastly believe and fasten our Faith upon those Points and Articles which are Necessarie for the aâ—taining of this sight of Christ In and For Themselves not from any Authoritie or Testimonie of Men upon which we must relie for this were to see with the eyes of others Faith not with our own 12 Many other Points there be not of like Necessitie or Consequence which unto men specially altogether unlearned or otherwiâ—e of less capacity may be proposed as the Infallible Oracles of God unto some of which it is not lawful for them to give so absolute and firm irrevocable Asâ—ent as they must do unto the former because they cannot discern the Truth of them in it self or for it self or with their own eyes as it is supposed they did the Truth of the former CAP. III. The general Heads of Agreements or Differences betwixt us and the Papists in this Argument 1 Aâ—… the Diâ—â—iculties in this Argument may be reduced to these Three Heads First How we can know whether God hath spoken any thing or no unto his Church Secondly What the Extent of his Word or Speech is as whether All he hath spoken be VVritten or some Unwritten or how we may know amongst Books written which are written by Him which not Likewise of Unwritten Verities which are Divine which Counterfeit Thirdly How we know the Sense and Meaning of Gods VVord whether VVritten or Unwritten 2 These Difficulties are common to the Jews Turks Christians and all Hereticks whatsoever All which agree in this main Principle That whatsoever God hath said or shall say at any time is most undoubtedly and infallibly True 3 But for this present we must dismisse all Questions about the Number or Sufficiencie of Canonical Books or Necessitie of Traditions For these are without the lists of our proposed Method All the Professours either of reformed or Romish Religion agree in this Principle That certain Books which both acknowledge do contain in them the undoubted and infallible Word of God 4 The first Point of Breach or Difference betwixt us and the Papist is concerning the Means how a Christian man may be in Conscience perswaded as stedfastly and infallibly as is necessarie unto Salvation That these Books whose Authoritie none of them denie but both outwardly acknowledge are indeed Gods Words 5 The second Point of Difference admitting the stedfast and infallible Belief of the former is concerning the Means how every Christian man may be in Conscience perswaded as infallibly as is necessary to his Salvation of the true Sense and Meaning of these Books joyntly acknowledged and stedfastly believed of both 6 In the Means or Manner how we come to Believe both these Points stedfastly and infallibly we agree again in this Principle That neither of the former Points can ordinarily be fully and stedfastly Believed without the Ministerie Asseveration Proposal or instructions of men appointed by God for the begetting of Faith and Belief in others hearts both of us agree that this Faith must come by Hearing of the Divine Word 7 Concerning the Authority of Preachers or men thus appointed for the begetting of Faith the Question again is Twofold 8 First whether this Authority be primarily or in some peculiar sort
by meer Natural precepts For we suppose what afterwards wil manifest it self that all Truths necessary for men to Believe have a distinct relish from all falshood or other unnecessary or superfluous Truths and may be known by their fruit so men wil be careful to preserve the Sincerity of their Spiritual Taste 4 Gods written Word then is the only pure Fountain and Rule of Faith yet not such immediately unto all as it is written but the Learned or Spiritual Instructors only whose Hearts and Consciences must be ruled by it as in all other spiritual duties so especially as they are Instructors in this That they may not commend any Truths or principles of faith unto the illiterate but such as are expresly contained in Gods written Word or at least are in substance the self same with these written Truths If the Unlearned through Gods just Judgement absolutely admit of other principles and equalize them with these such shal lead them into Errour and pervert their faith If they doubt of any mans Doctrine whether it be truly Spiritual or consonant to the foundation of faith they may appeal to Scriptures as they shal be expounded to them by others Finally they are tied to no visible Company of men whom they must under pain of damnation follow but for their Souls Health they may trie every Spiritual Physitian If they wil be Humorous they may but at their own peril both for Temporal Punishment in this life and for Eternal in the life to come 5 For conclusion the Scripture according to our doctrine and the general Consent of Reformed Churches is the only Infallible rule of faith in both respects or conditions of a Perfect Rule First in that it contains all the principles of faith and points of salvation So that no Visible Church on earth may commend any doctrine to others as a doctrine of Faith unlesse it be commended to them for such by the Scriptures by which every ones doctrine that acknowledgeth God for his Lord must be examined as by a Law uncontrollable Secondly in that these principles of faith are plainly perspicuously and distinctly set down to the Capacities of all that faithfully follow their practical rules most plain most perspicuous and easie to all capable of any rule or reason So that this Sacred Canon needs no Associate no Addition of any Authoritie as equally infallible nor more perspicuous then it self to supply what it wants only the Ministery of men skilful and industrious in the search or Exposition of it is to be supposed And all these be they never so excellent and wel conversant in them are unto Scriptures but as the ordinary Expositors of Classick and Authentick Books are unto the chief Authors or Inventors of the science contained in them Supposing that the first Authors were men of extraordinary and infallible skil and their Expositors as they usually are but of ordinary Capacity or Experience in those faculties 6 Finally the Books of Scriptures are to be reputed a more absolute Rule for all Matters of Faith and Divine Mysteries then any Books or Writings of men are for natural sciences or secular professions as in sundrie other Respects so in This that they give as more facile so more infallible directions for finding out their true Sense and Meaning then any other Writings do or Writers could have done who though present could not be so fully Assistant but cannot so much as affoord their presence to their Expositours in the search of Truths rather professed then fully conceived much lesse infallibly taught by them whereas the Spirit of Truth which first did dictate is every where present alwayes Assistant to such as seriously and sincerely seek the Truth contained in these Divine Oracles conducting them from Knowledge to Knowledge both by all such Means as Artists have for increasing their skil and by other Means extraordinary such as none in any other Faculty can have nor any may hope for in the Search of Scriptures but only such as Delight in and Meditate upon them Day and Night SECT II. That the pretended Obscurity of Scriptures is no just Exception why they should not be acknowledged the absolute Rule of Faith which is the Mother-Objection of the Romanist CAP. XII How far it may be granted the Scriptures are Obscure with some Premonitions for the right state of the Question 1 IT is first to be supposed that these Scriptures for whose Soveraignty over our Souls we plead against the pretended Authority of the Romish Church were given by God for the Instruction of all succeeding Ages for all sorts of Men in every Age for all Degrees or divers Measures of his other Gifts in all several sorts or Conditions of Men. This diversitie of Ages and Conditions of Men in several Callings who so wel considers may at the first sight easily discover our Adversaries Willingnesse to wrangle in this point whose usual practise as if they meant to cast a Mist before the weak-sighted Readers eyes is to pick out here and there some places of Scriptures more Hard and difficult then Necessary or requisite to be understood of Every man perhaps of Any man in this Age. The Knowledge of all or any of which notwithstanding those that live after us though otherwise peradventure men of far meaner gifts then many in this present Age shall not therefore need to give for lost or desperate when they shall be called unto this Search For God hath appointed as for every thing else so for the Revelation of his Word certain and peculiar Times and Seasons Daniel though full of the Spirit of Prophecie and one that during the Reign of Nebuchadnezzar and Balthasar his son had as it were continually travelled of Revelations concerning the Estate of Gods Church and the affairs of forrain Kingdoms for many generations to come yet knew not the approaching Time of his peoples deliverance from Captivity until the first year of Darius son of Ahashuerosh And this he learned by Books even in the first year of his Raign I Daniel understood by Books the number of the years whereof the Lord had spoken unto Jeremiah the Prophet that he would accomplish seventy years in the desolation of Jerusalem And of his own Revelation he saith And Daniel was commanded to shut up his words and seal up his book unto the end of the Time or as some read unto the appointed Time and then many shall run to and fro and Knowledge shall be increased For at the Time appointed as he intimates in the words following others though no Prophets were to know more of this Prophecy then the Prophet did himself Then I heard it but I understood it not then said I O my Lord what shall be the end of these things And he said Go thy way Daniel for the words are closed up and sealed till the end of the Time 2 The Prophets of later Ages did see Revelations of matters which had been hid from the Ancient
Rule of Life shall inlighten them unrepented of no other Rule or Authoritie shall teach them the way to Life 4 Since we thus grant that the Scriptures may be Obscure to most men by their own default but perspicuous to others free from like fault or Demerit it remains we further enquire whether the same Scriptures do not most plainly set down First the Causes why they are so Obscure to some and Perspicuous to others Secondly the Remedy or means how their Obscurity or difficulty may be prevented If they plainly teach these two Points this is a sure Argument that they are if not that they cannot be so excellent a Rule of Faith as we acknowledge them For this very Point That the Scriptures in respect of diverse Persons are Obscure and Perspicuous though Obscure to none but through their own Default is a Principle of Christian Faith and therefore must be plainlie set down in the absolute complete Rule of Faith And to omit others in their due place to be inserted what can be more perspicuonsly taught either by Scriptures or other Writings than this Truth God giveth grace to the Humble and resisteth the proud or this He will confound the Wisdom of the Wise or such as Glory in their Wisdom These and like Rules of Gods Justice in punishing the proud and disobedient hold as true in the search of Scripture as in any other matter yea especially herein Thus were the Scribes and Pharisees men of extraordinary skill in Scriptures blinded in the most necessary Points of their Salvation though most plainly set down in Scriptures For what could be more plainly set down then many Testimonies of their Messias Many places of far greater Difficultie they could with Dexteritie unfold how chanced it then they are so Blinded in the other They were scattered in the proud Imagination of their hearts and glorious conceits of their Prerogatives in being Mosis Successours and in their stead simple and illiterate but humble and meek spirited Men raised up to be infallible Teachers of the Gentiles to unfold those Mysteries of Mans Redemption which the Scribes and Pharisees could not see with evidence of Truth to enlighten the sillie and ignorant and convince the Consciences of their learned proud Oppugners By their Ministerie Prophetical and Mosaical Mysteries became a Light unto the Gentile whose life had been in the shadow of death whilest a Veil was laid before the hearts of the most learned Jewes so that even whilst the Sun of Righteousnesse which enlightens every man that comes into the World did arise in their coast and ascend unto their Zenith they groap their way as men that walk in dangerous Paths by dark-night 5 Was the Scripture therefore no Rule of Faith unto these Jews to whom it was so Dishcult and Obscure Or is it not most evident that this Blindnesse did therefore come upon Israel because they hated this Light being carried away with Lowd cries of Templum Domini Templum Domini as the Papists now are with The Church The Church And for words of supposed Disgrace offered to It onely upon a Surmise that Christ had said he would destroy and build It up again brought to seek the destruction of the Glory of It even of the Lord of Glory Thou that wouldest make others beleave the Pope is such dost thou beleeve the Scriptures to be Infallible How is it then whilest thou readest Gods Judgements upon thy Brother Jew thou doest not tremble and quake lest the Lord smite thee also thou painted wall with like Blindnesse seeing thou hast justified thy brother Pharisees stubborn Pride wilfull Arrogancie and witting Blasphemie in oppugning Scriptures And as for all such whose hearts can be touched with the terrour of Gods Judgements upon others in fear and reverence I request them to consider well whether one of the greatest Roman Doctours were not taken with more than Jewish madnesse in mistaking Scripture in it self most plain and easie who to prove the Scriptures Obscurity to be such as in this respect it could not be the Rule of Faith alledgeth for his proof that place of the Prophet And the vision of them all is become unto you as the word of a Book that is sealed up which they deliver to one that can read saying Read this I pray thee then shall he say I cannot for it is sealed 6 The Prophet relates it as a wonder that they should not be able to discern the Truth What Truth an obscure or hidden Truth Impossible to be understood This had been a wonderfull Wonder indeed that men should not be able to understand that which was Impossible to be understood Wherein then was the true Wonder seen In this that they whose eyes had formerly been illuminated by the evidence and clearnesse of the Divine Truth revealed by Gods Messenger should not be able to discern the same still alike clear and perspicuous but now to be shut up from their eyes as appeareth by the similitude of the sealed Book whose Character was legible enough but yet not able to be read whilst sealed A man might as well prove the Sun to be dark because Polyphemus after 〈◊〉 had put out his eye could not see it as the Scriptures by this place to be Obscure The Prophets words entire are these Stay your selves and Wonder they are blind and make you blind they are drunken but not with wine they stagger but not with drink For the Lord hath covered you with a spirit of slumber and hath shut up your eyes The Prophets and your chief Seers hath he covered And the vision of them all is become unto you c. And more plainly Therefore the Lord said because this people come near me with their mouth and honour me with their lips but have removed their heart from me and their fear towards me was taught by the precepts of men doth he not mean the Blind Obedience of Modern Papists as well as ancient Jews Therefore behold I will do a marvellous work in this People even a marvellous work and a wonder For the Wisdom of the wise men shall perish and the understanding of the prudent man shall be hid The Lord himself foretels it as a wonder that this People should be so ignorant in the Word of God and yet will the Jesuite make us beleeve the Word of God is so Obscure that it cannot be unto us the Rule of Faith when as without the knowledge and light of it not which it hath in it self but which it communicates to us there is no Vision no Knowledge in the Visible Church but such wonderfull Darknesse as the Prophet here describes 7 Let the Reader here give sentence with me whether it were not wonderfull Jewish Blindnesse or wilfull Blasphemie in Valentian so confidently to avouch that the Veil which Saint Paul saith is laid before the Jews hearts was woven a great part out of the Difficulty of Scriptures such Scriptures as the
is essentially subordinate CAP. IV. Containing a further Resolution of Romish faith necessarily inferring the authority of the Romish Church to be of greater authority then Gods Word absolutely not only in respect of us IF we rack the former syllogism a little farther and stretch it out in every joynt to its ful length we may quickly make it confesse our proposed conclusion and somewhat more The Syllogism was thus What soever God hath spoken is most true But God hath spoken and caused to be written all those words contained in the Canon of Scriptures acknowledged by opposite religions of these times Therefore these words are most true The certainty of the Minor depends as our adversaries wil have it upon the present Romish Churches Insallibility which hath commended unto us these Books for Gods Word Be it then granted for disputations sake that we cannot know any part of Gods Word much lesse the just bounds extent or limits of all his words supposed to be revealed for our good but by the Romish Church The Spiritual Sense or true meaning of al most or many parts of these determinate Volums and visible Characters as yet is undeterminate and uncertain whereas all ponts of belief must be grounded on the determinate and certain sence of some part of Gods Word revealed for our adversaries acknowledg all points of Faith should be resolved into the First Truth Hence if we descend to any particular or determinate conclusion of Faith it must be gathered in his Syllogism Whatsoever the Church teacheth concerning the determinate and true sence of Scriptures whereon points of Faith are grounded is most trâ—â— But the Church teacheth thus and thus for example That her own authority is infallibly taught by the Holy Ghost in these words Peter feed my sheep Peter I have prayed for thee that thy faith should not fail ergo this sence and meaning of these words is most true And as true as it is must the sence likewise of every proposition or part of Scripture by this Church expounded or declared be accounted 2 The Major proposition of this Syllogism is as undoubted amongst the Roman Catholicks as the Major of the former was unto all Christians but as yet the Minor The Church doth give this or that sence of this or that determinate place may be as uncertain indeed as they would make our belief unto the Minor proposition in the general Syllogism before it be confirmed by the Churches authority For how can we be certain that the Church doth teach al those particulars which the Jesuites propose unto us we have Books indeed which go under the name of the Trent Councel but how shall we know that this Councel was lawfully assembled that some Canons have not been foisted in by private Spirits that the Councel left not some unwritten tradition for explicating their decrees after another fashion then the Jesuites do who shall assure us in these or like doubts The present Church All of us cannot repair to Rome such as can when they come thither cannot be sure to hear the true Church speak ex Cathedra If the Pope send his Writs to assure us what Critick so cunning as to assure us whether they be authentick or counterfeit Finally for all that can be imagined in this case only the Major of the Catholick syllogism indefinitely taken is certain and consequently no particular or definite conclusion of Faith can be certain to a Romanist because there are no possible means of ascertaining the Minor What the true Church doth infallibly define unto his Conscience 3 Or if they wil hold such conclusions as are ordinarily gathered from the Trent Councel or the Popes decisions as infallible points of faith they make their authority to be far greater then the infallibility of Gods written word yea more infallible then the Deity This Collection they would deny unlesse it followed from their own premisses These for example That a conclusion of faith cannot be gathered unless the minor God did say this or that determinately be first made certain But from the Pope or Churches infallibility conclusions of faith may be gathered albeit the minor be not certain de Fide For who can make a Jesuites report of the Popes Decrees or an Historical relation of the Trent Councel certain de fide as certain as an Article of faith And yet the Doctrine of the Trent Councel and Popes Decrees must be held de fide upon pain of damnation albeit men take them only from a Priests mouth or upon a Jesuites faith and credit 4 This is the madnesse of that Antichristian Synagogue that acknowledgeth Gods Word for most infallible and the Scriptures which we have for his word if it self be infallible For it tels us they are such yet wil not have collections or conclusions with equal probability deduced thence so firmly believed by private men as the collections or conclusions which are gathered from the Churches Infallibility An implicit faith of particulars grounded upon the Churches general infallibility so men stedfastly believe it may suffice But implicit faith of particulars grounded only upon our general Belief of Gods infallibility providence or written word sufficeth not This proves the authority of the Church to be above the athority of Scriptures or the Deity absolutely considered not only in respect of us that is all besides the Pope and his Cardinals For that is of more authority absolutely not only in respect of us which upon equal notice or knowledge is to be better believed more esteemed or obeyed but such is the authority of the Church in respect of the divine authority such is the authority of the Popes Decrees in respect of Gods Word For the Minor proposition in both the former Syllogisms being alike uncertain the conclusion must be more certain in that Syllogism whose major relies upon the Popes infallibility then in the other whose Major was grounded upon the infallibility of the Deity 6 Briefly to collect the sum of all The authority of the Church is greater then the authority of Scriptures both in respect of Faith and Christian Obedience In respect of Faith because we are bound to believe the Churches decisions read or explicated unto us by the Popes messenger though a Sir John Lack-latin without any appeal but no part of Scripture acknowledged by us and them we may believe without appeal or submission of our interpretation to the Church albeit the true sence and meaning of it seem never so plain unto private consciences in whom Gods Spirit worketh Faith The same argument is most firm and evident in respect of Obedience 6 That authority over us is alwayes greatest unto which we are to yield most immediate most strict and absolute obedience but by the Romish Churches Doctrine we are to yield supream and most absolute obedience to the Church more supream and absolute then unto Gods word therefore the authority of the Church is greater over us The Major is out of controversie seeing
the furtherance of Piety and Godliness in perpetuam Eleemosynam for a perpetual deed of Charity which I hope the Reader will advance to the utmost improvement He that reads this will find his Learning Christening him The Divine and his Life witnessing him a man of God a Preacher of Righteousness and I might add a Prophet of things to come They that read those Qualifications which he in his Second and Third Book requires in them which hope to understand the Scriptures aright and see how great an insight he had into them and how many hid Mysteries he hath unfolded to this Age will say his Life was good Superlatively good The Reader may easily perceive that he had no design in his opinions no hopes but that blessed One proposed in the beginning that no preferment nor desire of Wealth nor affectation of Popularity should ever draw him from writing upon this Subject for which no man so fit as he because to use his own Divine and high Apothegme No man could properly write of Justifying Faith but he that was equally affected to Death and Honour Thus have I presented you with a Memorial of that Excellent Man but with infinite disadvantage from the unskilfulness of the Relator and some likewise from the very disposition of the Party himself The humble man conceals his perfections with as much pains as the proud covers his defects and avoids observation as industriously as the Ambitious provoke it He that would draw a face to the Life commands the Party to sit down in the Chair in a constant and unremoved Posture and a Countenance composed that he may have the full view of every line colour and dimension whereas he that will not yield to these Ceremonies must be surprized at unawares by Artificial stealth and unsuspected glances like the Divine who was drawn at distance from the Pulpit or an ancient man in our daies whose Statue being to be erected the Artificer that carved it was enforced to take him sleeping That which I have here designed next to the Glory of God which is to be praised in all his Saints is the benefit of the Christian Reader that he may learn by his Example as well as by his writings by his Life as well as by his Works which is the earnest desire of him who unfaignedly wishes the health and Salvation of your Souls E. V. THE ETERNAL TRVTH OF Scriptures AND CHRISTIAN BELIEF Thereon wholly depending Manifested by it own light Delivered in two Books of COMMENTARIES upon the Apostles Creed The former Containing the positive grounds of Christian Religion in general cleared from all exceptions of Atheists or Infidels The later Manifesting the Grounds of Reformed Religion to be so firm and sure that the Romanists cannot oppugne them but with the utter overthrow of the Romish Church Religion and Faith By THOMAS JACKSON D. D. LONDON Printed by R. Norton for T. Garthwait 1653. TO THE RIGHT HONORABLE RALPH Lord EVRE Baron of MALTON and WILTON Lord President of his Majesties Court established in the Principalitie and Marches of Wales My singular good LORD RIGHT HONORABLE THough few others would I trust Your Lordship will vouchsafe countenance to these Commentaries rude and imperfect I must confesse but whose untimely or too hastie birth if so it prove and must be censured hath not been caused by any inordinate appetite but onely from a longing desire of testifying that love and duty which I owe unto your Honourable Familie and Person as in many other respects so chiefly in this That being ingaged unto a more gainfull but not so good a course of life and well-nigh rooted in another soil I was by your Lordships favourable advice and countenance transplanted to this famous Nursery of good learning Wherein by his blessing who onely gives increase to what his servants plant or water I have grown to such a degree of maturity as these raw Meditations argue or so wild a graft was capable of Course and unpleasant my fruit may prove but whiles it shall please the Lord to continue his wonted blessings of health and other opportunities altogether unfruitfull by his assistance I will not altogether idle I cannot be Such as these first fruits are much better I dare not promise the whole after-crop I trust shall be both for the sincerity of my intention acceptable I doubt not to my God the later I hope more ripe in the judgement of men then can in reason be expected the first fruits of the same mans labours should be Thus humbly beseeching your Honour to accept these as they are and to esteem of them howsoever otherwise as an undoubted pledge of a minde indeavouring to shew it self thankfull for benefits already received and much desiring the continuance of your honourable favours I continue my prayers unto the Almighty that he would multiply his best favors and blessings upon you Corpus-Christi Colledge in Oxford October 5. Your Lordships much devoted Chaplain THOMAS JACKSON TO THE CHRISTIAN READER IGnorant altogether I am not of the disposition though not much acquainted with the practises of this present age wherein to have meditated upon so many several matters as I here present unto thy Christian view will unto some I know seem but an effect of melancholie as to have taken the pains to pen them will argue my want of other imployments or forlorn hopes of worldly thriving Unto others and those more to be regarded so soon in print to publish what had been not so well concocted and more rawly penned will be censured as a spice of that vanity which usually haunts smatterers in good learning but wherewith judicious Clerks are seldom infected To the former I onely wish mindes more setled or lesse conscience of their own extravagancies and carelesse mispence of choicest time faults apt to breed a mislike of others industrie in such courses as will approve themselves in his sight that sits as Judge and trier of all our wayes howsoever such as desire to be meer By-standers as well in Church as Common-wealths affairs may upon sinister respects mutually misinform themselves For many of the later I am afraid lest being partly such and so esteemed they preposterously affect not to be taken for more judicious scholers then indeed they are for the fostering of which conceit in others their unwillingnesse to publish what they have conceived aright may well be apprehended as a means not improbable Not to expose their Meditations to publick censure is and hath been as the Christian world too well can witnesse a resolution incident to men of greatest judgement though no such essential propertie as necessarily argues either all so minded to be or all otherwise minded not to be alike judicious Certain it is the more excellent the internall feature of mens minds is the greater disparagement to them will an ordinary representation of it be and to adorn their their choice conceits with such outward attire as best beseems them would require too great costs
and charges Thus from perfection oft-times springs defect whilest judgement too much over-growing fancie and drying up that kind affection whereby the fruit and vertue of one soul is diffused unto another makes men more jealous of diminishing the high estimate of their fore-prized worth then zealous of their inferiours good which many times might be reaped in greatest abundance from such labours as yeeld least contentment to their Authors In this respect alone can I gratulate my imperfections hoping that as my meditations can neither please the delicate for their form nor inform the judicious for their matter so they may prove neither offensive for the one nor unfruitfull for the other unto many of a middle and inferiour rank At the least I trust they will occasion some others whom God hath blessed with better abilitie and opportunitie to hunt that out which in this long range I may chance to start or make full conquest of that goodly field wherein that inestimable pearl lies bid for whose discovery these my travels may happily yeeld some observations not impertinent To this end have I purposely trained my wits to untroden pathes to adventure on new passages unto that true treasure which all of us traffick for oft-times one to anothers hindrance the more because we beat one place too much when as many others might afford us the same or greater commodities better cheap Though the truth be one yet it is not alwayes of one shape whiles we look upon it divers wayes The Mine wherein it lies is inexhaustible oft-times more full of drosse and rubbidge where most have digged and though the inward substance of it be the same yet the refining of it admits variety of inventions Do not prejudice me charitable Reader so much as in thy secret censure as if these premises might seem to argue my dissent in any conclusions which our Church professeth the event I trust shall acquit me and condemn all my accusers if any I have and how I stand affected in points of spiritual obedience to my superiours thou mayest be informed if it please thee but to peruse some few sheets of these my first-fruits which I presume thou wilt surely thou oughtest ere thy censure passe upon me If in the explication of some Points I fully accord not with some well esteemed domestick Writers I trust Sarahs free-born children may enjoy that priviledge amongst themselves which is permitted the sons of Hagar in respect of their brethren though all absolute bondmen to their mother Yet that I do not thus far dissent from any of my mothers children upon emulation or humour of contradiction thou wilt rest satisfied upon my sincere religious protestation That the whole fabrick of this intended work was set and every main conclusion resolved upon before I read any English Writer upon the arguments which I handle From some indeed which had written before me I have since perceived a direct dissent in one or two points of moment but wherein they had in my judgement contradicted the most judicious Writers of our Church and all Antiquitie I am acquainted with more rashlie then I would do the meanest this day living Yet shall they or whosoever of their opinion find the manner of my disputing with them such as shall not I trust exasperate howsoever the dissonance of matter may dislike them For outlandish or forrain Latin Writers I must ingeniously confesse when I first laboured to be instructed in the fundamental principles of faith and manners some points which I much wished I found they had not handled in others wherein I misliked nothing as unsound I could not alwayes find that full satisfaction which me thought a more accurate Artist for a mean one I was then my self would require The greater since hath been my desire either of giving or by my attempt of procuring satisfaction But will not others when I have done my best so think and say of mine as I have done of these much better indeavours It were great arrogance to expect any lesse Notwithstanding if what they shall find defective in my labours move them to no worse patience then what I thought at least was so in theirs that every way go before me hath done me nor I nor they nor the Church of Christ by this means partaker and free to dislike or approve of both our labours shall I trust have any great cause to repent us of our pains For thy better satisfaction I will acquaint thee with the particulars which moved me to write First in unfolding the nature and properties of Christian Faith to omit the errours of the Romish Church wherein it is impossible it should ever come to full growth many in reformed too much followed in particular Sermons did strive to ripen it too fast I have heard complaints immediately from the mouthes of some yet living of others deceased that they had been set too farre in their first Lessons that the hopes they had out of hand directly built upon Gods general promises applied to them by their Instructours were too weighty unlesse the foundations of their faith had first been more deeply and surely planted That certainty of justification and full perswasion of inherent sanctifying grace whereat these Worthies whose footsteps I precisely track not aim is I protest the mark which I propose unto my self but cannot hope at the first shoot to hit if at the second third or fourth as shall please God it must content me In the mean time I hope I shall neither offend him nor any of his as long as I gather ground of what I prosecute and still come neerer and neerer the proposed end The first step me thought that tended most directly to this certain apprehension of saving faith was our undoubted Assent unto the divine truth of Scriptures in general and for the working of this assurance means subordinate I could conceive none better for the kinde particulars others happilie may finde more forcible then such as I have prosecuted at large in the first Book not ignorant that such as moved me more might move others lesse those every man most that were of his own gathering wherein the disposition of the divine providence alwayes concurrent to this search so men would mark it is most conspicuous For this purpose I have proposed such variety of Observations as almost every one able to read the Scriptures or other Authors of what sort or profession soever students especially may be occasioned to make the like themselves well hoping to find a Method as facile and easie for establishing the assent of the simple and altogether illiterate unto those articles whose distinct explicit knowledge is most necessary to salvation But many I know will deem the broken traditions or imperfect relations of heathen men for these I use but weak supporters for so great an edifice nor did I intend them for such service Their ignorance notwithstanding and darkned minds do much commend the light of divine truth so may the experience
of such particular places of Scripture as teach the Articles of our Creed expresly will come more fitly into the unfolding of the Articles themselves The second general part of the first Book SECT I. Of Observations internal or incident unto Scriptures without Reference to any relations or events other then are specified in themselves ALthough the Experiments confirming the truth of Scriptures be as I have said many and divers yet all may be reduced into these general heads or kindes They may be found either in the Stile or Character of these writings themselves the Affections or dispositions of their Writers or in Events or Experiments whatsoever the course of times affords answerable to the Rules set down in Scriptures CAP. IV. Of Historical Characters of Sacred Writings TO any man indued with reason not perverted the Books of Moses give more perfect proof of matters done and acted then any other Historie in the World can possibly do albeit we set aside the secret Characters of Gods Spirit speaking in them which we suppose can be discerned of none but such as have the mark of the Lamb answerable to it engraven upon their hearts But now we seek such inducements to Belief as may perswade the natural unregenerate man of the Historical truth of these sacred Volumes 2 The prejudices arising from the strangeness of matters related by him the Reader shall finde mitigated in the next discourse In the mean time I must request him to suspend his judgement of them and onely to intend the lively Characters of Historical truth in other relations of matters neither strange nor incredible in themselves Either Moses wrote a true Historie or else his words are but a Fiction either Poetical to delight others or Political to advantage himself or his successors Let such as doubt of their Historical truth duly examine whether many things related by him can possibly be referred to any of these two ends As for example if these relations Gen. 4. 1. and the 25. had not been either real Adjuncts of some Famous Truth then sufficiently known or else appointed by God to be notified for some special purpose to posteritie how could it possibly have come into any mans thought or to what end should it have gon thence into his Pen to shew the reason why Evah should call her first son Cain or her third Seth 3 He that would set himself to contradict might reply Moses his invention was so copious as to forecast that those insertions might make his History seem more probable or that he spake unawares according to the Custom of the times wherein he lived But why then should he omit the like in all the generations from Cain and Seth unto Noah the reason of whose name given him by his father he likewise specifies Genesis 5. 29. Genesis 5. 29. Then Lamech begat a son and called his name Noah saying This same shall comfort us concerning our work and sorrow of our hands as touching the earth which the Lord hath cursed It was doubtless from some diversity in the matter presupposed unto this work not from the workmans choice or invention why the reason of these three mens names should be specified as afterwards will more plainly appear For the positive notes or sure tokens of a true Historie they are most plentiful in the stories of Abraham Jacob and Joseph Each part of which the Divine Providence whereof these are the most Ancient most perfect and most lively patterns would have set out with such perspicuitie of all circumstances that the Reader might be an eye-witness of their Historical Truth The subject and issue whereof is in it self so pleasant as will ravish sober and attentive mindes and allure them to follow the main current of Divine Mysteries which flow from these Histories mentioned as from their first Heads or Fountains To point at some few rather than handle any particulars 4 If we may judge of the truth of mens writings by their outward form or Character as we do of mens honestie by their looks speech or behaviour what Historie in the World bears so perfect resemblance of things done and acted or yeelds without further testimonie then its own so full assurance of a true narration as the stories of Abrahams departure out of his Land his answers to God Sarahs distrust upon misconceit of Gods promises her seeking to fulfil it by giving her Maid to Abraham the manner of her speech upon her Maids contemning her the debate and issue of her controversie the Dialogue between the Angels of God and Abraham with Sarahs Apology for laughing at their Message Abrahams journey to Mount Moriah his servants expedition to Aram Naharim with his Commission to provide his young Master a Wife There appears not in any of these the least surmise of any Political respect not any signe of affected delight or Poetical representations seeing this Author falls immediately into other matters and relates every thing though many of most diverse natures with such natural specification of every circumstance as unless our hearts were prepossest with Belief that he had writ them by his direction who perfectly knoweth all things as well sore-past as present or to come we would be perswaded that most of them were relations of such as acted them uttered to their familiar friends immediately upon the fact whilest all circumstances were fresh in memory 5 How others are affected I cannot tell me thinks when I reade that story Genesis 34. I am transformed into a Man of the Old World and become a neighbour of old Jacob over-hearing him and his sons debating the slaughter of the Sichemites The old man complains Ye have troubled me and made me stink among the inhabitants of the land as well the Canaanites as the Perizzites and I being few in number they shall gather themselves together against me and so shall I and mine house be destroyed and they answered and said Shall he abuse our Sister as a Whore 6 Or if this description though issuing as naturally out of the real disposition of the true no fained parties described as brightness out of the body of the Sun yet because but short may seem more imitable by Art I will propose a longer Dialogue betwixt this old man and his sons for a pattern of which fairest colours that Art or Invention can put upon any fained Subject will come as far short as Solomons gawdy but artificial attire did of the native beauty of wild Lillies or any dy that Art can give of the natural splendor of finest Pearls the Onix or other more precious stone The storie is is Genesis 42. from the 29. unto the 15 verse of the 43 Chapter The circumstances which I would especially commend unto the Readers consideration are first The old mans jealousie v. 36. upon his sons relation what had befallen them in their journey and the Governours desire of seeing Benjamin v. 31 32 33 34 35. His peremptorie reply v. 33. to Reubens answer
force of assimilating them unto the paterns of godly and religious mens Souls represented herein yea even of transforming them into the similitude of that Image wherein they were first created The Idaeas of Sanctity and Righteousnesse contained in this Spiritual Glasse are the causes of our Edification in good life and Vertue as the Idaea or Platform in the Artificers head is the cause of the Material House that is builded by it SECT II. Of Experiments and Observations External answerable to the rules of Scripture CAP. VII Containing the Topick whence such Observations must be drawn 1 IF the Books of some Ancient rare Author who had written in sundry Arts should be found in this Age all bearing the Authors name and other commendable Titles prefixed a reasonable man would soon be perswaded that they were His whose name they bore but sooner if he had any positive arguments to perswade himself or their Antiquitie or if they were commended to him by the authoritie or report of men in this case credible But besides all these if every man according to his Experience or Skill in those Arts and Faculties which this Ancient writer handles should upon due examination of his Conclusions or discourse find resolution in such points as he had alwayes wavered in before or be instructed in matters of his Profession or observation whereof he was formerly ignorant this would much strengthen his Assent unto the former reports or traditions concerning their Author or unto the due praises and Titles prefixed to his Works albeit he that made this trial could not prove the same truth so fully to another nor cause him to Believe it so firmly as he himself doth unlesse he could induce him to examine his writings by like Experiments in some Facultie wherein the examiner had some though lesse Skill And yet after the like trial made he that had formerly doubted would Believe these works to be the supposed Authors and subscribe unto the Titles and commendations prefixed not so much for the Formers Report or Authoritie as from his own Experience Now we have more certain Experiments to prove that the Scriptures are the word of God then we can have to prove any mens works to be their supposed Authors for one Author in any Age may be as good as another He perhaps better of whom we have heard lesse We could in the former case only certainly Believe that the Author whosoever was an excellent Scholler but we could not be so certain that it was none other but he whose Name it did bear For there may be many Aristotles and many Platoes many Excelllent men in every Profession yet but One God that is All in All whose Works we suppose the Scriptures are which upon strict examination will evince him alone to have been their Author 2 The meanes then of establishing our Assent unto any part of Scripture must be from Experiments and Observations agreeable to the rules in Scripture For when we see the reason and manner of sundrie events either related by others or experienced in our selves which otherwise we could never have reached unto by any Natural Skill or generally when we see any effects or concurrence of things which cannot be ascribed to any but a Supernatural Cause and yet they fully agreeing to the Oracles of Scriptures or Articles of Belief This is a sure Pledge unto us that he who is the Author of Truth and gives being unto all things was the Author of Scriptures 3 Such Events and Experiments are divers and according to their diversities may work more or lesse on divers dispositions Some may find more of one sort some of another none all Some again may be more induced to Believe the truth of Scriptures from one sort of Experiments some from others Those observations are alwayes best for every man which are most incident to his Vocation With some varietie of these observations or Experiments we are in the next place to acquaint divers Readers CAP. VIII That Heathenish Fables ought not to Prejudice divine Truth 1 NOthing more usual to men wise enough in their generation then for the varietie or multitude of false reports concerning any Subject to discredit All that are extant of the same And all inclination unto diffidence or distrust is not alwayes to be misliked but onely when it swayes too far or extends is self beyond the limits of its proper Circumference that is matters of Bargain or secular Commerce As this diffident temper is most common in the cunning managers of such affaires so the first degree or propension to it were not much amiss in them did they not Transcendere à genere ad genus that is were not their Mistrust commonly too generally rigid and stiff For most men of great dealings in the world finding many slipperie companions hold it no sin to be at the least suspitious of all Others being often cozened by such as have had the name and reputation of Honest men begin to doubt whether there be any such thing indeed as that which men call Honestie and from this doubting about the real nature of Honestie in the Abstract they resolve undoubtedly That if any man in these dayes do not dâ—… ill with others it is onely for want of sit opportunitie to do himself any great good But as Facilitie in yielding Assent unless it be moderated by discretion is an infallible Consequent of too great simplicitie and layes a man open to abuse and wrong in matters of this life so General Mistrust is the certain forerunner of Insidelity and makes a man apt enough to cozen himself without a tempter in matters of the life to come though otherwise this is the very disposition which the great Tempter works most upon who for this reason when any notable truth of greater moment fals out labours by all means to fil the world with reports of like events but such as upon examination he foresees wil prove false for he knows well that the Belief of most pregnant truths may be this means be much impaired as honest men are usually mistrusted when the world is full of knaves And to speak the Truth It is but a very short Cut betwixt general and rigid Mistrust in worldly dealings and Infidelity in spiritual matters which indeed is but a kind of diffidence or mistrust and he that from the experience of often cozenage comes once to this point That he will trust none in worldly affairs but upon strong securitie or legal assurance may easily be transported by the varietie or multitude of reports in spiritual matters notoriously false to Believe nothing but upon the sure pledge and Evidence of his own Sense or natural Reason This is one main fountain of Atheism of which God willing in the Article of the Godhead In this place I onely desire to give the Reader notice of Satans Policy and to advertise him withall that as there is a kind of Ingenuous Simplicity which if it match with sobâ—ieâ—ie and serious
Wisdom more admirable in the other his Justice the same in Both. Yet a Roman would reply If Pompey had so grievously offended why should He not have born the whole burden of His sins So he should had either be alone offended or the Romans suffered him to have lived a Private Life but if they will associate themselves as members to their natural Head and professe their service and Allegeance unto Him that stood as prosâ—ribed by the Court of Heaven Gods quarrel with the whole Faction is most Just All of them are guiltie of their Generals Sins All liable to the Plagues and Punishments due thereto Yet besides that Pompeys intolerable Presumption and Proph 〈◊〉 according to the usual Course of Gods Justice might propagate his Destinie unto such of his Adherents as had been free from any actual wrong done to the Jews or contempt of their God and Religion in particular a great many of his Chief Followers had polluted themselves with the like Sin in Jerusalem For as Josephus tels us Pompey went not into the Most Holy Place alone but accompanied with a Multitude All of them no doubt had sinned presumptuously against the Admonitions and Threathings of Gods Priests and this peoples curse it seems did follow them whither they themselves durst not for as the same writer testifies No other calamity in that war did grieve the Nation so much as this Polluting of their Temple 5 Whatsoever Tullies or other Politick Romans conceipt of this people in his time was many amongst the Romans as well as in most other Nations had without question either observed the like Fatal mischances of such as vexed them or else had felt some good in observing their Laws whose persons unknown they hated In one or both which respects these Jews stood upon better termes with their Conquerors then any other Captives did And unlesse it had been a received Opinion amongst other Romans that this had been A People Favoured of the Divine Powers why should 〈◊〉 have objected their late Conquest by Pompey to prove the contrary And me think 〈◊〉 it might have moved him and others so much devoted to the Roman Gods before to have thought these Jews did serve a better God then they knew any after they had seen their own state utterly ruined without all hope of recoverie and their gods either unwilling or unable as 〈◊〉 doubtfully complains to redresse those miseries and calamities of which they should at least have given them warning when as Hierusalems 〈◊〉 which Pompey had demolished were according to this peoples Hope from which no power on earth could deject them being supported by the â—… Promise of their God Reedified within twentie years and they â—… with great Priviledges for their good Service performed to Caesar For chiefly by their means became He Lord of Egypt the first and surest ground oâ— bâ— good successe in Africk as Josephus out of the publick Decrees and â—… of Roman Writers boldly avoucheth challenging the Heathen to â—… him or his Testimonies if they could Though this they easily â—… have done if he had cited them amisse because the Originals were then every where Extant 6 The former testimonies alledged out of Tully whose works we have so well agreeing with Josephus who it seems had never read them will not suffer any ingenious man to suspect the truth of that which the same Josephus cites out of Strabo the Cappadocian whose works are lost The Jews saith he have crept into most Cities nor can a man almost name any place in the inhabited world where they once get footing but they hold possession Egypt Cyrene and many other nations have admitted their Rites and in liew of them nurse huge multitude of Jews using their own Domestick Law Besides that a great part of Alexandria is assigned to their use there be Colonies of this Nation throughout Egypt which enjoy Magistrates of their own for determining all controversies of right and wrong in such sort and form as is used in Absolute States Saint Augustin hath the same observation out of Seneca's Books concerning Superstition which this Reverend Father had perused though with divers others of that famous Philosophers works now lost 7 What Strabo had observed of these Jews in Syllas and Seneca in his time is intimated by Tullie in fewer words You know well saith he unto his adversary what a great faction it is how closely they hand together what sway they bear in assemblies But how great soever the number of this people was at Rome they durst not have been so bold in the Mistresse-city of the world unlesse their Patrons there had been many And it seems by Tullies conclusion in the fore-mentioned place that the bare unkindnesse offered by Flaccus to this Nation was worse taken at Rome then the wrongs and violence which he was accused to have done to sundry other people The gold saith he for which Flaccus was accused is in the Treasurie you charge him not with theft but onely seek to make him odious your speech is turned from the Judges and directed to the Company CAP. XX. Tacitus Objections against the Jews resuted by their palpable grosnesse and more competent Testimony of other Heathen writers 1 VNto this their powerfulnesse in perswading other Nations to renounce their own and imbrace their Laws and Religion Tacitus ascribes the increase of these Jews estate albeit he maliciously attributes this attractive force unto the Impietie of their Laws as if by Sympathie they had wrought most upon wicked and depraved natures Put wherein did their Impietie consist What we Romans esteem Sacred they account Profane what is polluted to us is lawful to them This argues that either the Roman religion oâ— Theirs was Superst tious and profane and he like a true Patriot and right Romanist Ioath to suspect that Religion wherein his Forefathers had prospered so well charges the contrarie Orthodoxal with superstitious Impiety Most true it was that the Jews of his time were a wicked people but every way of the Loosing â—â—and their strength which had been long in gathering was sodainly broke by Titus and their wonted means of encrease by addition of Proselytes quite cut off For after the Temples destruction Nullus ad amissas that 〈◊〉 opâ—s From the first day of our Saviours Ministerial Function they did not win half so many Gentiles to Judaism as our Saviour and his Disciples did Jews unto Christianitie Tacitus then spake not of such Jews as lived in his time when their strength and greatnesse was in the Wane but of their Ancestors during the time of the Second Temple Nor was it that which was most wicked indeed in this people or their predecessors as their particular opposition or contrarietie unto divine truths but rather what was onely good in them as their Constancie in their Religion and stedfast Profession of Abrahams Faith common to them and the Christians which was the ground of this Politicks
that his stroke should be a little broken Out of such Fathers as lived in the Ages following it is evident the Calamities of these times had been such as did threaten the worlds end many reliques of that grievous disease wherewith the world was sick almost unto death remained until Saint Cyprians time But as Jerusalems Plagues did Prognosticate the Storms of Gods Wrath which were shortly after to be showred upon the Nations so these Cast-away Jews prefigure the Heathnish Temper of whom that saying of our Saviour holds as true They are like unto children sitting in the market place and crying one to another and saying we have piped unto you and ye have not danced we have mourned unto you and ye have not wept In our Saviours time God invited them with Peace and Plenty which they foolishly attribute to their gods or their own Policy after his Death he threatens them with the former Calamities all which they falsely ascribe as the Superstitious in like cases usually do to the Alteration of Religion and the decay of Idolship Would God the temper of this present Age were not much worse then either the Jews or Gentiles was not such as did threaten the Final Destruction of the World from which Faith hath utterly perished But of this Argument as far as befits Christian Sobriety to enquire by Gods Assistance in its proper place Thus much in this place I have added to perswade the Reader that For ought any man knows or for any precedent Sign can be expected it may This Night sound to Judgement Watch we therefore and pray continually that we may be Counted Worthy to escape all these things that shall come to pass and that we may stand before The Son of Man 9 Thus much of the Prophecies concerning Hierusalems Destruction and the Signs of those Times Ere we return to survey the Jews estate since it shall not be amisse to Note how upon the Expiration of their Interest in Gods promises confirmed unto their father Isaac the Seed of Ismael began to enter upon the other Moiety of his Promise made to Abraham CAP. XXV That the Saracens are the true Sons of Ismael Of their Conditions and Manners Answerable to Moses Prophecy 1 THat the sons of Isaac and Ismael for more then 3000 years after their Fathers Death in Countries almost as many Miles distant from their Original Seat whither scarce any other Asiaticks come should Kithe each other with as little Scruple as if they were Full Cousin Germanes to me hath seemed an Argument That the Lord had appointed Both for Continual Signs unto the Nations the more whiles I consider with what Difficulty of Search Variety of Conjectures and Uncertainty of Resolution the best Antiquaries amongst the Natural Inhabitants of those Countries assign either their first Planters there or the Regions whence they came 2 But howsoever such as we call Saracens are best known to the modern Jews of Spain by the name of Ismaelites yet in these later dayes disposed to quarrel with former Ages some begin to Suspect others to Contradict the Common received Opinion as well concerning the Saracens natural descent from Hagar and Ismael as their pretended Original from Sarah Abrahams lawful Wife Unto which bold Assertion or needlesse Scruple though utterly devoid of all Ground either of Reason or Authority we are thus far beholden it hath occasioned us to seek the Ground of the contrary out of Antiquity as well Secular as Ecclesiastick Whose pregnant Consonancy with the Sacred Oracles is Pertinent to this Present Necessary for Subsequent Discourse in it self neither unpleasant nor unprofitable to the Judicious Christian Reader 3 Of Abrahams Base Seed some in Scripture are denominate from their Mother known by the name of Hagarens Others from her Son their father are called Ismaelites some take their names from his Sons as Kedar Duma Naphish Jetur c. Not any people in Scripture to my remembrance take their name from Nebaioth his eldest Son Which addes probability to their Opinion who think such as the Heathen called Naâ—athaei were in Scriptures tearmed Ismaelites as sole Heirs to their first Progenitors Name Their seat was in the best part of Arabia Petraea near unto the Midianites as is probable from the Story of Joseph who in one place is said to be sold unto the Ismaelites in another to the Midianites these being near Neighbours as it seems and Copartners in Traffick As the Nabathaeans are not mentioned in Scripture so neither do I find the name of Ismael in any Ancient Heathen Writer All of them I think being of Strabo his mind who Book 16. professeth That he omits the Ancient name of the Arabians partly because in his time they were out of Use partly for the Harshnesse of their Pronunciation unto which Exception the name of Ismael was most obnoxious 4 The Seat of such as the Scripture cals Hagarens was in the Desert Arabia betwixt Gilead and Euphrates as we may gather from 1 Chron. 5. 9 1â— This people were called by the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agraei a name more consonant to their name in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Latin Hagareni rightly placed by Ptolomey in the Desert Arabia and by Strabo Book 16. in that very place which the Scripture makes the Eastern Bounds of Ismaels Posterity their Metropolis or chief City in later times was Atra or Atrae and the Inhabitants thereof Atreni unlesse both Dion and Herodian either mistook or have been mistaken to have written Atreni for Agreni But to omit the particular denomination of Ismaels Seed they were best known to Ancient Heathens from the manner of their habitation in Tents and Scenitae Arabes was a name General and I think Equivalent to his Race unlesse perhaps the Midianites or Idumaeans might share with them in this Name as they were partakers of their Quality which is not so to be appropriated unto either as if they had neither House or Town for the Tents of Kedar are most famous in Scripture yet saith the Prophet Let the Wildernesse and the Cities thereof lift up their voice the Towns that Kedar doth inhabit Isaiah 42. 11. Nor did he mean as many Tents as would make a Town for even in Moses time they had their places of defence as appears Gen. 25. 16. These be the sons of Ismael and these be their Names by their Towns and by their Castles twelve Princes of their Nations or rather twelve Heads of so many several Houses Tribes or Clans which kind of Regiment they continued till four hundred years after Christ And the Heathen Writers both Greek and Latin better expresse Moses words in the fore-cited place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then sundry Modern Interpreters do who call them Dukes or Princes being to the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Latins Phylarchi Arabum or to the later Writers Saracenorum albeit some Latin Writers call them
Infidelitie of our thoughts and resolutions And albeit we all disclaim Manes Heresie that held one Creator of the matter and another of more pure and better substances yet are we infected for the most part with a Spice of his madnesse in making Material Agents the Authors of some effects and the Divine Power of others Nor can I herein excuse the School-divines themselves ancient or modern domestick or forain the best of them in my judgement either greatly erred in assigning the subordination of Second Causes to the First or else are much defective in deriving their actions or operations immediatly from Him who is the First and Last in every action that is not evil the Onely Cause of all good unto men as shall appear God willing in the Article of his Providence and some other Treatises pertinent unto it wherein I shall by his assistance make good these two Assertions The One that modern events and Dispositions of present times are as apt to confirm mens Faith now living as the Miracles of former would be were they now in use or as they were to instruct that age wherein they were wrought The Second that The Infidelity of such in this age as are strongly perswaded they love Christ with their heart and yet give no more then most men do unto his fathers providence may be greater then theirs that never heard of either or equal unto the Jews that did persecute him 7 Until the Article of the divine Providence and that other of the God-head be unfolded these General directions for Experiments in this kind must suffice First that every man diligently observe his course of life and survey the circumstances precedent or consequent to every action of greater importance that he undertakes or events of moment that befal him Secondly that he search whether the whole frame or composition of occurrents be not such as cannot be attributed to any natural but unto some secret and invisible Cause or whether some cause or occasions precedent be not such as the Scripture hath already allotted the like events unto Would men apply their mindes unto this study Experience would teach them what from enumeration of particulars may be proved by discourse That there is no estate on earth nor business in Christendom this day on foet but have a ruled cause in Scripture for their issue and successe Nor is there any prescript of our Saviour his Evangelists or Apostles but his people might have a Probatum of it either in themselves or others so they would refer themselves wholly into his hands and rely as fully upon his prescripts as becomes such distressed Patients upon so Admirable a Physitian 8 But many who like well of Christ for their Physitian loath his medicines for the Ministers his Apothecaries sake and say of us as Nathanael said of him Can there any good thing come from these silly Galilaeans They will not with Nathanael come near and See but keep aloof And what marvel if spiritual diseases abound where there be spiritual medicines plenty when the flock be they never so Soul-sick come only in such sort to their Pastours as if a sick man should go to a Physick-Lecture for the recovery of his health where the Professour it may be reads learnedly of the nature of Consumptions when the Patient is desperately sick of a Pleurisie or discourses accurately of the Plethora or Athletical constitution when his Auditor poor soul languisheth of an Atrophie Most are ashamed to consult us as good patients in bodily maladies alwayes do their Physitians in any particulars concerning the nature of their peculiar griefs so as we can apply no medicine to any but what may as well befit every disease Whereas were we throughly acquainted with their several maladies or the dispositions of their minds the prescript might be such or so applied as every man might think the medicine had been made of purpose for his Soul and finding his secret thoughts with the Original causes of his Maladie discovered the Crisis truly Prognosticated he could not but acknowledge that he who gave this prescript and taught this Art did search the very secrets of mens hearts and reins and knew the inward temper of his Soul better then Hippocrates or Galen did the constitution of mens Bodies Finally would men learn to be true Patients that is would they take up Christs yoak and become humble and meek and observe but for a while such a Gentle and moderate Diet as from our Saviours practise and doctrine might be prescribed by their spiritual Physitians upon better notice of their several dispositions they would in short time out of their inward Experience of that uncouth rest and ease which by thus doing their souls should find believe with their hearts and with their mouthes confesse that these were rules of Life which could not possibly have come from any other but from that Divine Aesculapius himself the only Son yea the Wisdom of the only Wise Invisible and Immortal God The more unlikely the means of recovering spiritual health may seem to natural reason before men trie them the more forcible would their good successe and issue be for establishing true and lively Faith But such as can from these or like Experiments subscribe unto main particular Truths contained in Scripture and acknowledge them as divine may be uncertain of their Number or Extent doubt they may of the number of Books wherein the like are to be sought and again in those books which are acknowledged to contain many divine Revelations and Dictates of the holy Spirit they may doubt whether many other prescripts neither of like use nor authoritie have not been inserted by men CAP. XXXII Containing a brief Resolution of Doubts concerning the Extent of the general Canon or the number of its integral parts 1 THe ful resolution of the former doubt or rather Controversie concerning the number of Canonical books exceeds the limits of this present Treatise and depends as much as any question this day controversed upon the testimonies of Antiquitie The order of Jesuits shall be confounded and Reynoldes raised to life again ere his learned Works lately come forth upon this Argument albeit unfinished to his mind whilest he was living 〈◊〉 confuted by the Romanists Or if any of the Jesuitish Societie or that other late upstart Congregation will be so desperate as to adventure their Honour in Bellarmine or other of their foiled Champions rescue they shall be expected in the Lists before they be prepared to entertain the Challenge by one of that deceased Worthies Shield-bearers in his life time whose judgment in all good learning I know for sound his observation in this kind choise his industrie great his resolution to encounter all Antagonists such as will not relent For satisfaction of the ordinarie Reader I briefly answer 2 First that this is no controversie of Faith nor need it to trouble any Christian mans Conscience that we and the Papists differ about the
Authoritie of some Books it rather ought to confirm his Faith that men disagreeing so much in many opinions so opposite in their affections should so well agree about the number of no fewer then two and twentie Canonical Books of the old Testament Had their authority only been Human or left to the choice of men whether they should be allowed or rejected many that now admit them would reject them because opposite Religions did embrace them That all sorts of Protestants Papists and Jews do receive them is an infallible Argument that he who is Lord of all did commend them to all Nor doth our Church so disclaim all which the Romans above these two and twenty admit as if it were a point of faith to hold there were no more it only admits no more into the same Rank and Order with the former because we have no such warrant of faith or sure Experiments so to do Many of them discover themselves to be Apocryphal and albeit some of them can very hardly or not at all be discerned for such by their Stile Character or dissonancie to Canonical Scriptures yet that none of them indeed are or can be admitted for Canonical without manifest tempting of God is evident from what hath been observed before concerning Gods unspeakable providence in making the Blinded and Perfidious Jews Christ's and our bitterest enemies such trusty Feoffees for making over the Assurances of Life unto us For seeing by them he commended unto us only so many Books of the old Testament as our Church acknowledgeth this is an intallible Argument that His will was we should admit no more Had any more been written before the re-edifying of the Temple by Zerubbabel no doubt the Jews would have admitted them into their Canon For all such as should be written after the Prophet Malachie who is the last of their Canon had left this caveat in the last words of his prophecie for not admitting them Remember the law of Moses my servant which I commanded to him in Horeb in all Israel with the statutes and judgments as if he had said You must content your selves with His Writings such as you have already Consonant to his for any others of equal Authoritie you may not expect until the Expectation of the Gentiles come For no Prophet shall arise untill that time as he intimates in the last words Behold I will send you Eliah the Prophet before the coming of the great and fearful day of the Lord and he shall turn the hearts of the fathers unto the children and the hearts of the children to their fathers lest 〈◊〉 come and smite the earth with cursing The Ministery of others for converting souls he supposed should be but ordinarie by the Exposition of the Law and Prophets and the Authoritie of such writ they as much as they listed could not be Authentick or Canonical 3 Some others again of reformed Churches in these our times have from the example of Antiquitie doubted of the authoritie of some Books in the new Testament as of Jude of James the second of Peter and some others Which doubt is now diminished by their continuance in the sacred Canon so long time not without manifest documents of GODS providence in preserving â—hem whose pleasure it may seem was to have these Books of whom the Ancients most doubted fenced and guarded on the one side by S. Pauls Epistles and other Canonical Scriptures never called in question by any but absurd and foolish Hereticks whose humorous opinions herein died with themselves and on the other by the Book of the Apocalypse of whose Authoritie â—hough many of the Ancient for the time being doubted yet He that was before all times did fore-see that it should in later times manifest it self to be â—…is work by Events answerable to the Prophecies contained in it And albeit many Apocryphal Books have been stamped with Divine Titles and obâ—…uded upon the Church as Canonical whilest she was in her Infancie and the sacred Canon newly constitute yet the divine Spirit by which it was written hath wrought them out as new wine doth such filth or grossenesse as mingle with it whilest the grapes are troden S. Johns Adjuration in the conclusion of that Book hath not only terrified all for adding unto or diminishing it â—elf but hath been as it were a Seal unto the rest of this Sacred Volume of the new Testament as Malachies prophecie was to the old the whole Canon it self consisting both of the Old and New continues still as the Ark of God and all other Counterfeits as Dagon 4 Were not our Roman adversaries Doctrine concerning the general principles of Faith an Invention devised of purpose by Satan to obliterate all print â—r impression of Gods providence in governing his Church out of mens hearts how were it possible for any man endued with reason to be so far overgrown with Phrensie as not to conceive their own folly madnes in avouchâ—…g we cannot know what books are Canonical what not but by the Infallible Testimony of the present Romish Church But of those impieties at large hereafter I wil now only infer part of their Conclusion which they still labor but never shall be able to prove from Premises which they never dreamt of For 〈◊〉 profess among others this is not the least reason I have to hold the Apocalypse for Canonical Scripture because the Romish Church doth so esteem it Nor could reformed Churches Belief of its Authority be so strong unless that Church had not denied but openly acknowledged it for Canonical Scripture As the same Beams of the Sun reach from heaven to earth and from one end of the world to another so do the same raies of Gods power extend themselves from generation to generation alwaies alike conspicuous to such as are Illuminate by His Spirit for who thus Illuminate can acknowledg his providence in making the Jews so careful to preserve the old Testament and not as clearly discern the same in constraining the Romish Church to give her supposed infallible Testimony of the Apocalypse Doubtlesse if that Book had been the work of man it had been more violently used by that Church of late then ever the new Testrment hath been by the Jewish Synagogue or any Heretick by the Romanists seeing it hath said far more against â—hem then any whom they account for such ever did But God who â—ade Pharaohs Daughter a second mother unto Moses whom he had apâ—…ted to bring destruction afterwards upon her Fathers house and Kingâ—â—m hath made the Romish Church of old a Dry Nurse to preserve this Book whose meaning she knew not that it might bring desolation upon her self 〈◊〉 her children in time to come For by the breath of the Lord shall she be destroyed her doom is already read by S. John the Lord of late hath intangled her in her own snare whilest she was drawing it to catch others Her childrens Brags of their mothers
Studies whose Principal End is delight can under go long toyl and great pains never attaining to exact Knowledge but by Believing their Instructors and taking many Theoremes and Conclusions upon Trust before they can make Infallible Trial of their Truth and yet in matters of their Salvation which cannot be exactly Known but only Believed in this life and whose Belief must be got by Practise not by Discourse demand Evidence of Truth and infallible Demonstration before they will vouchsafe to Believe or adventure their pains on their Practise and finally so Demean themselves in speech and resolution as if God Almightie should think himself highly graced and our Saviour his Son much beholden to them that they should Deign to be his Scholars sooner then Mahomets or Machiavels But we that are his Messengers must not debase His Word nor Disparage our Calling by Wooing them upon such Terms or professing to shew them the Truth before they be willing to learn it One first Principle whereof is this That such as will seek may find starting holes enough to run out of Christs Fold and escape his Mercies profered in his Church And as many reasons are daily brought sufficient to perswade a Right-disposed understanding of the Truth of Scriptures so no Argument can be found of force enough to convince a Froward Will or perswade perverse Affections These are they which make a many altogether uncapable of any Moral most of all of any Divine Truth and must be laid aside at the first Entrance into the School of Christ and continually kept under by the Rod of his Judgements and Terrours of that Dreadful Day Unto such as account these Consequents lesse dreadful or their dread lesse probable then that they should for a time at least lay aside all Perversitie of will or Humour of Contradiction to make sure trial of those divine Oracles for their Good we can apply no other Medicine but that of Saint John He that is Filthy let him be Filthy still Rev. 22. 11. 2. Thus much of general Inducements to Belief In the Observation and Use of all these and others of what kind soever we must implore the Assistance of Gods Spirit who only worketh True and lively Faith but ordinarily by these or like means These Scriptures are as the Rule or Method prescribing us our Diet and Order of life these Experiments joyned with it are as Nutriment and the Spirit of God digesteth all to our Health and Strength Without It all other means or matters of best Observation are but as good Meat to weak or corrupt Stomacks With It every Experiment of our own or others Estate taken according to the rules of Scriptures doth nourish and strengthen Faith and preserve our spiritual Health Many in our dayes uncessantly blame their Brethrens Backwardnesse to Entertain the Spirit or rely upon it only being more Blame-worthy themselves for being too forward in Believing Every Spirit and seeking to discern Canonical from Apocryphal Scriptures by the Spirit and again to Trie True from False Spirits by the Scriptures without serious Observation and setled Examination of Experiments answerable unto sacred Rules Such mens fervent Zeal unto the Letter of the Gospel is like an hot Stomach accustomed to light meats which increase Appetite more then Strength and fill the body rather with bad Humors then good Bloud 3 The Spirit no doubt speaks often unto us when we attend not but we must not presume to understand His Suggestions by His immediate Voice or Presence only by His Fruits and the inward Testimony of an appeased Conscience which he alone can work must we know him He that seeks as †Ignatius Ignatius Loyola taught his sons to discern Him without more ado by his manner of breathing may instead of him be troubled with an unwelcome Guest alwayes ready to invite himself where he sees preparation made for his Better and one I am perswaded that hath learned more kinds of Salutations then Loyola knew of able to fill empty Breasts or shallow Heads unsetled in Truth with such pleasant mild and gentle Blasts as are apt to breed strong perswasions of more then Angelical Inspirations 4 God grant the carriage of ensuing Times may argue these Admonitions needlesse which further to prosecute in respect of times late past and now present could not be unseasonable but thus much by the way must now suffice me purposed hereafter if God permit to Treat of the Trial of Spirits and certain apprehension of inherent Faith about the general means of whose production and establishment the Question most controversed in these days â—s Whether beside the Testification of Gods Spirit which as all agree must by these late mentioned or other means work Faith in our hearts the Testimony or authority of others besides our selves be necessary either for ascertaining our Apprehension of the Spirit thus working or for assuring the truth of Experiments wrought by it in our Souls or if no other besides the testimony of Gods Spirit and our own Conscience be necessary either after their Sentence given or whilest they give it How far the Authoritie or Ministery of men is necessary or behoveful either for bringing us acquainted with the Spirit of God or for the assistance and direction of our Conscience in giving right Sentence of the Truth or true meaning of Gods word Of these questions and others subordinate to them we are to dispute at large in the Books following How far the Ministry of Men is Necessary for PLANTING True Christian Faith and retaining the Unity of It PLANTED The Second Book of Comments upon the CREED AS in the first Intention so after some Prosecution of this long work my purpose was to refer the full Examination of the Romish Churches pretended Authoritie in matters Spiritual unto the Article of the Catholick Church Which with those three others of the Holy Ghost Communion of Saints and forgivenesse of Sins for more exact Methods sake and continuation of matters in nature and sacred writ most united I have reserved for the last place in this Frame of Christian Belief annexing the Articles of the Bodies resurrection and Everlasting life unto that of Final Judgement whereon these Two have most Immediate and most direct Dependance 2 But after the Platform was cast and matter for Structure prepared upon evident discovery of the Jesuites Treachery in setting up the Pope as a secret Competitor with the Blessed Trinity for Absolute Soveraignty over mens Souls and for this purpose continually plotting to have the Doctrine of their Churches Infallibilitie planted as low and deep as the very first and Fundamental Principles of Belief albeit in laying the former Foundations I had come to ground firm enough if free from undermining to bear all I meant to build upon it I was notwithstanding in this place constrained to Bare the whole Foundation and all about it unto the very Rock on whose strength it stands lest this late dismal Invention concerning the Popes
And may not we I pray you say as much if thus much would serve for us Might not we by the self same Reason teach the People to admit of Translations but only Conditionally as far forth as they shall be perswaded that this was the Meaning of the Scripture or the Word of God For Questionlesse it is more certain that God cannot Erre then that the Pope cannot And it is more necessary unâ—o Christian Belief to hold that God the Father Son and Holy Ghost neither can nor will speak a Lie then that the Pope cannot or will not teach us amisse That the Pope and his Cardinals do arrogate thus much unto themselves is more then the Lay and unlearned People can tell but only by yours and others Relation But that the God of Heaven neither can nor will Teach amisse is a Principle not controversed by any that thinks there is a God 4 Let it then first be granted That God is freer from Errour from Deceiving or being Deceived in Points of Faith or matters of Mans Salvation then the Pope is although he speak ex Cathedra From this Position it followes most directly and most immediately that if the Lay unlearned People of this Land have as good Means and better to know that these Books of Scrpture are Gods own Words then they can have to know that this or that Canon in any Councel was confirmed by the Popes teaching ex Cathedra then must the same People Believe the One more stedfastly then the Other to wit Gods Word as it is read unto them in our Church more stedfastly then the Popes Interpretations Injunctions or Decrees Let us compare the Means of knowing Both. First if the Popes Decrees be a certain Means of knowing any Truth they are as certain a Means of knowing those Scriptures which our Church admits to be Gods Word as of any thing else for the Pope and his Councel have avoucht Them for Such although they adde some more then we acknowledge 5 If the worst then should fall out that can be imagined as if we had Reason to despair of all other Translations save onely of the Vulgar yet that it were the Word of God we might know if by no other Means yet by Consent of the Romish Church and all the People of this Land might be as certain of this Decree as of any the Pope can give But take the same Scripture as it is Translated into our English the People may be as certain that it is the Word of God as they can be that the Trent Councel was Lawfully called or by the Pope confirmed yea much more certain The Jesuites may tell them that these very words being first englished were spoken in the Trent-Councel and confirmed by the Pope Why should they believe it Because they avouch it seriously whom they think able to understand Latin Suppose not only one or two or three but the whole Assembly of our Clergie tels the same People that these reciting the Points of our Salvation are the very Words of God Himself and are for Substance all one in the Hebrew Greek Latin and English What Difference can you here imagine That the Trent-Councel decreed thus the modern Jesuites have it but from Tradition of this Age That God spake thus we have the Consent of all Ages Yea but it is easier to render the Trent-Councels Meaning out of Latin then the Meaning of Gods Word out of Hebrew or Greek Whether it be so or no the unlearned People cannot tell but by hearsay yet if we would take the Vulgar Latin this foolish Objection were none for It is as easie to be Rendred as the Trent-Councel and if the Trent-Councel be true It is the Word of God All then is equal concerning the Difficulties that may arise from the Skill or Ignorance of the Translators of the one or other the Popes Decrees or Scripture Our Ministers know to Render the Meaning of Scripture as well as yours do the Meaning of the Councels Let us now see whether it be as likely that our Ministers Fidelitie in telling them as they are perswaded and as they Believe themselves be not to be presumed as Great To call this in Question were extream Impudencie and Uncivilitie especially seeing we Teach that the people should be throughly instructed in the Truth whereas you hold it for good Christian Policie to hold them in Ignorance Our permitting the free Use of Scriptures to all doth free us from all suspition of Imposture of Guile of which in the Jesuite or learned Papist the denail of like Libertie is a foul Presumption Further let us examin whether from the Matter or Manner of the Popes Decrees there can be any Argument drawn to perswade the People that these are his Decrees and no other Mans more then can be gathered from the Matter and Manner of Scripture Phrase to perswade a man that these are Gods and can be no Mans Words And Here certainly we have infinite Advantage of you For no man of Sense or Reason but must needs suffer himself to be perswaded that it is a far easier matter to Counterfeit the Decrees of the Lateran or Trent-Councel or the Popes Writs Interpretations or Determinations then Artificially to imitate the Invincible and Majestical Word of God either for the Matter or the Manner 6 The Sequel is this that if the Scriptures received by us be obnoxious to any the least Suspition of being Forged then from the same Reasons much more liable to the same Suspition are those which we account the Popes Decrees and therefore in respect of us much lesse to be Believed although otherwise we should grant the Pope Decrees which without controversie were his Decrees indeed to be as Infallible as the Eternal and Immutable Decrees of the Almightie Gods Word oft-times unto Atheists hath discovered it self by the Majestie of Stile and Sublimitie of Matter to be more then Human and therefore Divine not able to imitated by any lying Spirit If any Jesuite will deny this let him make trial of Imitation in the Prophecie of Isaias the Beginning of S. Johns Gospel the Relation of Joseph and his Brethrens Dialogues the Book of Job c. The Majestie of Speech and other Excellencies which appears in them especially if we consider the Time wherein most of them were written doth argue a Divine Spirit in whose Imitation the most accurate Writers of later Ages albeit no man writes excellently but from some Beam of Divine Illumination in the Facultie are but Apish if we read the same Scriptures in the Tongue wherein they were written or in sundry modern Tongues capable of the Divine Splendor which shines in the Original with which the Latin especially in Prose hath greatest Disproportion of all Learned or copious Tongues As for the Popes Decrees they bewray themselves both for the Matter and Manner to be only Human and therefore easie to be imitated by the Spirit of Man subject to many Errours Nor
Bellarmine prove that Law was Obscure to him which as he himself confesseth had given Light unto his eyes If it were not why did he pray to God to understand it Then I perceive the Jesuites drift in this present Controversie is to establish a Rule of Faith so easie and infallible as might direct in all the wayes of Truth without Prayer to God or any help from Heaven Such a one it seems they desire as all might understand at the first sight though living as luxuriously as their Popes or minding worldly matters as much as their Cardinals Nili velint nimium esse â—aeci unlesse they would as Valentian speaks desire to be Blinde 5 Surely more blind then Beetles must they be that can suffer themselves to be perswaded that ever God or Christ would have a Rule for mans direction in the Mysteries of Salvation so plain and easie as he should not need to be beholden to his Maker and Redeemer for the true and perfect understanding of it This is a Wisdom and Gift which cometh onely from above and must be daily and earnestly sought for at the hands of God who we may rest assured will be alwayes more ready to grant our Petitions herein with lesse changes then the Pope to give his Decisions in a doubtfull Case â—ad David ask a this Wisdom of him that sate in Moses Chair we might suspect the Pope might be sued unto But Davids God is our God his Lord our Christ our Redeemer and hath spoken more plainly unto us then unto David who yet by his meditations on Gods written Laws added Light to Moses Writings as later Prophets have done to his All which in respect of the Gospels Brightnesse are but as Lights shining in dark places yet even the least conspicuous amongst them Such as will give manifest evidence against us to our eternal Condemnation if we seek this Wisdom from any others then Christs his Prophets and Apostles Doctrine by any other Means or Mediatourship then David did his From Gods Law written by Moses 6 Let us now see what Valentian can say unto the fore-cited Testimonie and to that other like unto it We have also a most sure word of the Prophets to the which ye do well that yee take heed as unto a Light that shineth in a â—…k place untill the day dawn and the day-Star ariseth in your hearts It is true saith the Doctor the word of God is a Light and this Light is clear and illuminates the eyes But it must be considered how it comes to enlighten our eyes Do you su pos that it effects this in as much as every man doth comprehend it within the 〈◊〉 of his private wit or industry as it were in a little bushell Nothing lesse But â—… it as it is placed in the Authority of the Catholick Church as in a Candlestick where it may give Light to all that are in the house For we shall shew saith he â—… place that this Authoritie of the Church is the living Judge and Mistresse of â—…th 〈◊〉 therefore is it necessary that she should carrie this Light which is contâ—… Holy Wâ—it and shew it unto all that associate themselves to her and remain â—… bosome although they be unlearned men and such as are not able by themselves to behold this Light as it is contained in the Scriptures as in a Lanthorn 7 He that could find in his heart to spend his groat or go a mile to see a Camel dance a Jigge let him but lay his finger on his mouth that he spoil not the Pageant with immoderate laughing and he may without any further cost or pains be partaker of as prettie a Sport to see a grand demure School-Divine laying aside his wonted habit of Metaphysical Proof turned Doctour Similitude on a suddain and swaggering it in the Metaphorical Cut. For what one joynt or strain is there in this long laborious vast Similitude that doth any way encline unto the least semblance of Truth or can be drawn to illustrate any such Meaning as this man intended or any way to break the force of our Writers Arguments drawn from the forecited places For first what Semblance is there between a private mans Interpretation or Comprehension of Scripture-sence and the putting of a Light or Candle under a Bushel For what though some one some few or more such men will apprehend this or that to be the full Meaning of some controversed place in Scripture I am by our Churches Doctrine no more bound to Believe them then I am to Believe the Pope of Rome whom I never saw nor knew I am bound to Believe neither of them more then if they should tell me that the whole Light of that candle which shines alike to all were onely comprehended in their eyes For by our Doctrine I may behold the same Light of Scriptures which they do as freely as they Judge of it by mine own eyes and Sense as well as they not onely submit my Sense and judgement unto theirs But if we should as this â—esuite would have us permit the judgement of all Scripture-sence wholly and irrevocably unto the Pope and his Cardinals as if their Consistorie were the compleat Hemisphere or rather the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sphere the whole sphere wherein this heavenly Lamp doth shine then indeed we should see no more of its Light then we could of a Candle put under a Bushell or locked up in some close Room In which Case we might Believe others that it did shine there still but whether it did so or no we could not Judge by our own eyes And in like manner would this Doctor perswade us that we should judge of this Light of Scriptures onely by the Testimonie or Authoritie of such as see it shine in the Consistorie at Rome not with our own eyes Had the Lord permitted but one grain of good wit to have remained in this Bushel of Bran not Impudencie in grain could without Plushing have offered to accuse our Church for hiding the Light of Scriptures under a Bushell when as we contend the free Use of it should be permitted to the whole Congregation But he disputeth of the Light as Blind men may of Colours He lived at Ingolstade and the Light of Gods Word was at Rome lockt up within the compasse of the Consistorie so that he could not see to make his comparison of it Secondly what Proportion is there between the Churches Authority such Authority as he claims for his Church and a Candlestick Let the Consistory be supposed the Candlestick wherein the word of God doth shine as a Light or Candle Doth it indeed shine there unto whom To all that will associate themselves to that Church Come then let every man exhort his Neighbour to repair to the Mountain of the Lord. Shall we there immediately see the Truth of Scriptures clearly and distinctly with our own eyes because the Pope or Trent-Councel holds out unto us the Books
did not or would not know what our Church in this Point doth hold fall headlong in the very first entrance of this dispute 7 But in this as in the former Question it shall not be amisse to propose our Adversaries principall Arguments and Exceptions against our Churches Doctrine in admitting the Scripture for the Rule of Faith And I would request any man that is able to judge of the force and strength of an Argument to read the best learned and most esteemed of our Adversaries for the further confirmation of this Truth which we teach Against which some who have not sought into their Writings may happily imagine that much more hath or might be said by any of them then can be found in all their Writings Whereas Bellarmine and Valentia two excellent Schollars and most judicious Divines where their wits were their own and all other good Writers of their side whom I could hitherto meet with by reason of the Barrennesse of their matter and shallow unsetled Foundation of their Infallible Church have performed as good service to our Cause in this present Controversie as that Roman Orator famous for his Unskilfulnesse in Augustus his time did to the Parties whom he accused I would to God said the Emperour this foâ—lish Fellow had accused my gallerie which had been long in building for then it had been absolved that is according to the use of this word in Latin finished long ere this In this Case we have his wish And for the edification of mine own Faith in this Point I must out of the sincerity of a good Conscience professe I would not for any good on earth but Bellarmine Valentian and other grand Patrones or plausible Advocates of the Popes Cause especially Valentian had taken such earnest pains in accusing our Churches Doctrine for they have most clearly acquitted it in that we may justly presume there can be no more said against it And whether all they have said or can say be ought I leave it to the judicious Readers judgement I will set down some of their Objections and then prosecute their general Topick or forms of their Arguments whence all particulars which in this Case they can bring must receive their whole strength 8 All Hereticks saith Saint Augustin which admit the Authority of Scriptures for some rejected all or most parts of the Sacred Canon seemâ—… themselves to follow the Scriptures when as indeed they follow their own Errours Nor do Heresies saith the same Father in another place and other naughtyâ— Opinions which ensnare mens Souls spring from any other Root then this That the right sense of Scripture conceivea amisse and yet so conceived is boldly and rashly avouched 9 And in another book of Augustin it is said Valentian would have the saying well observed as it shall be to his shame That Hereticks do not cor-rupt onely the obscure and difficult but even the plain and easie places of Scriptures and our Saviour Christ as this Writer addeth did intimate how obnoxious the Evangelical Doctrine was to this corruption by Hereticks when he forewarned us to beware of false Prophets Hereticks saith he seem to be Prophets because they make a fair shew of Scripture-phrases which are as the Character or external shaâ—e of heavenly Doctrine But Prophets they are not because under the out â—ard shew of heavenly words they manifest not the native sense and meaning of the Holy Ghost but their own adulterate corrupt Opinions sacrilegiously invested by them in sacrea phrase as it were the abomination of desolation standing in the Holy place as Origen clâ—gantly notes Hom. 29. in Matt. By the same Analogie are they called ravening Wolves being arayed in sheeps cloathing c. 10 These and like places are brought by Valentian as the title and conclusion of that Paragraph shew to this purpose That seeing all Hereticks may and do easily pervert the Scriptures as Saint Peter saith to their own dâ—struction We should hence be instructed that this universal Authority and most behoâ—â—vefull for the Salvation of all which we seek as the common Judge in all Points of Faith cannot 〈◊〉 seated in the Scripture alone 11 Another Mark whereat these fiery Darts do usuall aim is to fasten the conceipt of Heresie upon our Church seeing it hath alwayes been the practise of Hereticks to cover their wicked imaginations with sacred phrase and as Lyrinensis saith to inter sperse or straw their depraved Opinions with the 〈◊〉 and fragrant Sentences of Scripture as with some precious spice lest the exhaâ—…ation of their native smell might bewray their corruption to the Reader This is a Common place trodden almost bare by the English pamphleting Papist who learns the Articles of his Roman Creed and general heads of Controversies betwixt us with their usuall Arguments or Exceptions against our Doctrine no otherwise then the Fidler doth his Song holding it sufficient for his part to afford a Mimicks face scurrilous stile or Apish gesture unto the â—nventions of Bellarmin Valentian or some forrain Jesuites Brain And as it is hard for us to speak though in general termes against any Sin in a Countrey Parish but one or other will perswade himself that we aim at his overthwart-Neighbour unto whom perhaps our reproofs are lesse appliable then unto him that thus applies them so is it very easie for this Mimical crue to perswade the ignorant or discontented People that every Minister whose person or behaviour upon what respect soever they dislike is the very man meant by the Ancient Father and our Saviour in the former general Allegations if he use but the phrase of Scripture not the Character of that forrain Beast Whereas their Objections duly examined can hurt none but the Objectors CAP. XX. That the former Objections and all of like kind drawn from the Cunning Practise of Hereticks in colouring false Opinions by Scripture are most forcible to confirm ours and confound the Adversaries Doctrine 1 MUster they as many Authorities or Experiments of this Rank as they list we know the strength and nature of their weapons They are dangerous indeed to such as have not put on the Brest-plate of Righteousnesse or Shield of Faith but yet God be praised as sharp at the one end as at the other and they had need to be wary how and against whom they use them For beaten back directly by the Defendants they may be as fair to kill the Thrower at the rebound as Them against whom they were first intended For proof hereof look how easily we can retort all they have thrown at us upon themselves It hath been the practise of Hereticks say they to misinterpret Scriptures and pretend their Authoritie for countenancing errours This wounds not us except we were naked of all Syllogistical Armour of proof For they should prove if they will conclude ought to our prejudice that none but Hereticks have used Scriptures Authoritie to confirm their Opinions For if Orthodox
perswasions receive increase of strength from addition of probabilities But his words are more general and concern not onely uncertain but all perswasions that a faithfull man in this life can have of Gods Word at least of those Writings which we and they acknowledge for such and the mark he aims at is That no perswasion in Divine matters can be certain without the Churches confirmation as he expressely addeth in his answer to the next Argument 3 If the Reader will be attentive he shall easily perceive that not our Writers Objections but Bellarmias Answer is tainted with a quivecation For this speech of his The Church doth judge whether that which the Scriptures 〈◊〉 be true or false hath a double and doubtfull sence It may be meant either Of Scriptures taken indefinitely or indeterminately for that which God hath spoken whatsoever that be Or Of those particular Scriptures which we and they acknowledge or any determinate written or unwritten precepts questionable whether they were from God or no. 4 If we speak of Scriptures in the former sence Bellarmins answer is true For the Romish Church doth not take upon her to judge whether that which is supposed or acknowledged by all for Gods Word be most true in it proper and native but indeterminate sence seeing this is a Maxim unquestionable amongst all such as have any notion of a Dietie Whatsoever God hath spoken is most true in that sense wherein he meant it But if we descend to any terminate speeches written or unwritten either acknowledged or supposed for Gods Word or such as can but ground any possible question whether they are Gods Words or no the present Romish Church doth take upon her absolutely to judge of all and every part of them For this is the very Abstract or abridgement of that infinite Prerogative which she challengeth All man must infalliblie believe That to be Gods Word which she commends That not to be His Word which she disclaims for such So as onely the former transcendent and indeterminate truth Whatsoever God saith is true is exempt from the Popes unlimited transcendent royal sentence no other word or syllable of truth which we can imagine God hath or might have spoken since the World began either by his own or his Sons mouth by the Ministery of his Angels Prophets Apostles or Evangelists but is every way absolutely subject to the Popes Monarchical censure 5 And here let not the Reader mistake it as any argument of our Adversaries ingenuitie that they will for their own advantage vouchsafe to grant what no Heathen Idolater did ever deny Whatsoever God saith is true For unlesse this were granted by all the Pope could have no possible grounds of pretence or claim to his absolute Infallibilitie or infinite supremacie over all And that which his hirelings seek to build upon the former foundation is Whatsoever the Pope hath said or shall say ex cathedra is most true because if we descend to any determinate truths we must believe that God hath spoken all and onely that which the Pope hath already testified or when any question ariseth shall testifie he hath spoken In fine the present Pope by their Positions is Gods onely living Mouth onely alsufficient to justifie or authentically witnesse all his words past all which without him are unto us as Dead Whence they must of necessity admit the same proportion betwixt the present Popes and Gods acknowledged written Word or supposed unwritten veritie which in civil matters we make betwixt a credible mans personal avouchment or living testimony of what he hath seen heard or known by undoubted experience and another mans heresay report either of the matters he spake of his speeches themselves or their true sence and meaning after his death For the Prophets Apostles and Evangelists to use their words are dead and Christ is absent so as we can neither be certain what they have spoken or what they meant in their supposed speeches but per vivam vocem Ecclesiae by the living voice of the present visible Church whose words are altogether as unfallible as Gods own words were And for this reason must be acknowledged a most absolute Judge of Gods written and unwritten words aswell of their Spiritual Sence and meaning as of their outward frame or visible Character This is the height of their iniquitie and will infer more then our purposed Conclusion in this Section That even of such places as are acknowledged by them for Gods Word we must not believe any determinate sence or meaning but what the Pope shall expressely give or may be presumed to allow of 6 This Doctrine as I would request the Reader to observe brings the second and third Person in Trinity on the one Partie and the Pope on the other to as plain and evident competition for Rule or Soveraignty over professed Christians faith as God and Baal were at in Elia's time This their Doctrine thus in shew grounded upon in deed and issue most opposite to Scriptures is the true Spiritual Inquisition-house whereof that material or bodily one is but a Type These following are the joynts or limmes of that rack of Conscience whereunto all such as are or would be true members of Christ but willing withall to hold their Union with the Pope as Visible Head of the Church are daily and hourly subject 7 First their souls are tied by surest bonds of faith and nature unto this Principle Whatsoever God hath said is most true the Jesuites again seek to fasten their faith and conscience as strongly unto this God speaks whatsoever the Pope speaks ex cathedra This third likewise must be believed as an Oracle of God even by Papists for the Pope hath spoken it ex cathedra The Books of Moses the Prophets the four Evangelists are Gods Words Whatsoever these have spoken we contend all should believe for Gods own Word upon such grounds as Saint Peter did from experience of their life-working sence communicate unto them by hearing reading meditating or practise But the Pope upon some controversies arising propounds a sence of these Writings or of some part of them quite contrary to that which brought the former comfort to our souls a sence to all unpartiall sences contradictory to the places joyntly acknowledged for Gods Word A sence the more we think on in sobriety the more we dislike a sence the more earnestly we pray to God for his Spirits assistance and other good means for the right understanding of his Word and encrease of faith the more still we distast and loath Here unlesse we let go some one or more of the mentioned holdfasts of faith either the first whatsoever God saith is true or the second Whatsoever the Pope saith God saith or the third The Mosâ—â—cal Evangelical and Apostolical Writings or those particular places about whose senâ—e the Controversie is were spoken by God our souls are put to more violent torture then Raviliacks bodie was But
the true Papists are wise enough to slip the third or last so as it shall not pinch them and have a trick withall to make the First yeeld what way they please who are resolved to follow what way soever it shall please the Popes Authority whereunto their souls indeed are onely tied to lead them But of such as ever had or hope to have any tast or relish of Gods Spirit if any should resolve absolutely to believe his interpretation of any place of Scripture contrary to that life-working sence which must be in every heart endued with hope of seeing God that mans disloyalty towards God and his Holy Spirit is as impudent as if a poor subject should replie unto his Prince commanding him in expresse termes to do thus or so I will not believe your words have any such meaning as they naturally import but a contrary such as one of my fellow-servants hath already acquainted me withall whatsoever you say I know your meaning is I should believe him in all things concerning your will and pleasure and whatsoever he shall enjoyn that will I do 8 That neither the Church can prove the Scriptures nor the Scriptures the Churches Authoritie was proved in the fourth Section of the former Book That such as hold this damnable Doctrine against which we dispute do not at all believe God speaking in the Scriptures shall be evinced in the third Section of this The present inconvenience which now will they nill they we are to wrest from their resolutions of faith is That in deed and conscience they either acknowledge no Authoritie in the Church or Scriptures or else greater in the Church then in Scriptures CAP. III. Inferring the general conclusion proposed in the Title of this Section from Bellarmines Resolution of faith 1 ASwell to occasion the learned Readers further consideration of their ill-grounded and worse builded faith as for deducing thence the proposed inconvenience it will not be amisse to propose Bellarmines resolution of a Roman Catholicks faith One especial Objection of our Writers as he frameth it is That Faith if depending on the Churches judgement is grounded but upon the word of man a weake foundation for such an Edifice that the Scripture was given by the Spirit of God and must therefore be understood by the same not by the Churches Spirit Hereunto Bellarmine answereth The word of the Church 〈◊〉 of the Councel or the Pope speaking ex Cathedra is not the bare word of man He means no word obnoxious to errour but in some sort the Word of God in as much as it is uttered by the assistance and Government of the Holy Ghost I adde saith he that Hereticks are they which indeed do lean upon a brokenreed For we must know that a proposition of Faith must be concluded in this or the like Sâ—llogisme Whatsoever God hath revealed in Scripture is true but God hath revealed this or that in Scriptures Ergo this or that is true The first proposition in this Syllogisme is certain amongst all the second likewise amongst Catholicks is most firm as being supported by the testimonie of the Church Councel or Pope of whose immunity from possibilitie of erring we have expresse promises in the Scriptures as It hath seemed good to the Holy Ghost and us I have prayed for thee thy faith should not fail But amongst Hereticks the second or minor proposition is grounded onely on conjecture or judgement of a private Spirit which usually seems but is not good Whence seeing the conclusion must follow the weaker part it necessarily followes that all the faith of Hereticks such in his language are all that will not relie upon the Church is but conjectural and uncertain 2 A dreadfull imputation could it be as substantially proved as it is confidently avouched And the consequence of his resolution generally held by all his fellows is of no lesse importance then this That no man can be infallibly assured either of the truth or true sence of any particular proposition in the whole Canon of Scriptures received by us and them unlesse he have the Churches Authority for confirmation of both For unto us that onely which the Church avoucheth is certain and unfallible that sence of it which the Church gives onely sound if we speak of any particular or determinate truths 3 How certain and unfallible Assent unto all or any Scriptures may be wrought in mens hearts without any infallible teacher already hath been and hereafter shal be God willing in more particular sort exemplified In this place it stood the Jesuite upon to have given a better solution to the doubt objected which he is so far from unloosing that he rather knits it faster as shal appear if the Reader wil first cal to mind That for the establishing of firm and undoubted assent to any truth proposed it skils not how infallible the truth in it self or the proposer be unlesse they whose Relief or Assent is demanded be as infallibly perswaded of this Infallibility in the truth or the proposer In this respect our adversaries plead their immunity from errour as an Article necessary to be infallibly Believed for confirmation of Gods Word alwayes most infallible as all grant in it self but not so as they affirm to us until it be avouched by Infallible authority 4 Herein they concur with us Both with the truth That if we believe it only as probable that God spake all those words which we acknowledge to be most infallible because his our belief notwithstanding is not infallible but probable or conjectural For as a man may have bad desires of things essentially good so may he have uncertain perswasions of truthes in themselves most certain It is not therefore the supposed Infallibility of the Church or Pope howsoever but infallibly apprehended and believed that must strengthen our faith which otherwise as is pretended would be but conjectural And by the former principle acknowledged as wel by them as us it necessarily follows that if we be only probably not infallibly perswaded the Pope or Church cannot erre our assent unto the minor proposition i. unto any determinate part of Gods Word is only probable not Infallible For by the Jesuites Doctrine we cannot be certainly perswaded that God spake this or that but by the Churches testimony The immediate consequence of which two assertions compared together is we cannot be more certain that God hath spoken this or that then we are of the Churches Infallibility If then we be only probably not infallibly perswaded that the Church is infallible our Belief of the minor proposition that is of any determinate truth which men suppose God hath spoken must be only probable or conjectural not infallible Consequently to these collections the learned Papists generaly hold that the Churches Infallibility must be absolutely and infallibly believed as you heard before out of Canus Bellarmin and Valentian otherwise as Bellarmin would infer our Belief of the Minor in any
how great soever his Authority was the Pope can have have no pretence to be his successor therein For the edification of the people committed to him by our Saviour was to be finished before Ierusalems destruction since which time Israel hath been perpetually scattered amongst the Nations without a shepherd to gather them And when it shall please the Lord as it is probable it will to reduce them to his fold their Ruler shall be of their own people strangers shall have no more dominion over them 3 Had the Pope derived his right from Saint Thomas Rartholomew or other Apostle which have no writings extant this might have yeelded some surmises not so easie to be disproved that Romish traditions did contain the summe at least of all these Apostles unwritten Doctrine if from Saint Paul the great Doctor of the Gentiles and first planter of faith amongst the Romans as much commended by him as any other of his children in Christ the improbabilitie had been much lesse then now it is in Peters case that the Bishop of Rome if any should have succeeded him But when that people began to grow out of love with the truth fashioning themselves unto this present world the disease whereof Saint Paul forewarned them it was Sathans policie to present unto them longing after such a Monarchical state as their Heathenish Predecessours had such shews of Peters Supremacie and residencie at Rome as by the Divine permission had either crept into some of the Ancients religious cogitations or else in time of darknesse have been shufled by the Predecessors of these cheating mates late discovered into their writings as sit baits to entice them unto this derivation of that absolute power from Peter to their greater condemnation and our good For God no doubt in his providence ordered this their blindnesse to illuminate us as he did the fall of the Jews to confirm the Gentiles in faith seeing of all the Apostles Peters prerogatives as hath been shewed were most evidently personal all to determin with himself unto which observation his own writings also give testimony Even a little before he was to leave the world where he most manifested his earnest desire of preserving his flock found in faith after his death he gives no intimation as shall be shewed more at large hereafter of any Successor unto whom they were to repair His present Epistle he foresaw would be more availeable to this purpose then any Tradition from him I will not be negligent to put you alwayes in remembrance of these things though that he have knowledge and he established 〈◊〉 present truth For I think it meet as long as I am in this Tabernacle to â—… you up by pretting vnto in remembrance seeing I know that the time is at hand that I must lay down this my Tabernacle even as our Lord Jesus Christ hath shewea me I will endeavour therefore alwayes that ye also may be able to have remembrance of those things after my departing 4 As for peculiar direction of later times whence perpetual infallibilitie must be derived it cannot be gathered from his writings that he knew so much as his brother Paul did Albeit in this point these two great pillars of Christs Church more famous then all their fellow Apostles besides for present efficacie of their personal ministerie come far behind the Disciple whom Jesus loved whose written Ambassage was in a peculiar sence to tarry till Christs last coming unto judgement as he himself did unto Christ first coming to destroy Jerusalem and forewarn the Nations Besides the Doctrine of common salvation necessarie for all to know plentifully set down in this Disciples Epistle his Revelations contain infallible directions peculiar to every age And as in some one gift or other every Apostle almost exceeds his fellowes so if amongst all any one was to have this prerogative of being the ordinary Pastor or to have ordinary succeslours as Aaron though inferiour to Moses in personal prerogatives during his life had after his death this doubtlesse was Saint John who ascribes that unto the diligent Expositors hearers or Readers of his Books which the Romanist appropriates to such as relie upon the visible Churches determinations never questioning whether it be that Babylon which Saint John deciphers or no Blessed is he saith Saint John that readeth and they that hear the words of this prophesie and keep those things which are written therein for the time is at hand Blessed they are that read it with fear and reverence or so affected as this Disciple was for unto such the Lord will by means ordinary by sober observation of the event reveal his secret intent as he did it unto him by the extraordinary gift of Prophesie for the testimoâ— of Jesus is the spirit of Prophesie Revel 19. 10. 5 It is evident the Spirit of God intended to shew Iohn and Iohn to shew the faithfull all the Eclipses that should befall the Church until the worlds end His prophesies since his death were so to instruct the world of all principal events present or to come as Histories do of matters forepast Now as he in our times wherein God inspires not men with Moses spirit is accounted the best Antiquary that is most conversant and best seen in the faithfull Records of time not he that can take upon him to divine as Moses did of the worlds state in former Ages so since the gift of prophesie ceased he is to be esteemed the most infallible teacher the safest guide to conduct others against the forces of hell chiefly heresies or doctrines of Devils that can best interpret him who first descried them and in his life time forewarned the Churches of Asia planted by Saint Paul and watered by him of the abominations that threatned shortly to overspread them and after them the whole visible Church until these later times Doth the Pope then professe more skill in Saint Iohns Revelations then any other If he do let him make proof of his Profession by the evidence of his Expositions But from this Apostle he pretends none at all and we demand but any tolerable proof of succession from S. Peter 6 A supreme oecumenical Head say the Parasites to the Sea Apostolique is as necessary now as in Saint Peters time therefore he must jure civino have a Successour But neither doth Scripture or Reason admit any such Head as they have moulded in their brains either then or now As hath been abundantly proved and their own instances brought to illustrate the probabilitie of such a device contradict them For admit that Christ and earthly Princes stood in like need of Deputie-Governours in their absence would the King of Spain were he to go on Pilgrimage unto his Kingdom of Jerusalem leave but one Deputie over all the Dominions of Spain and Portugal the West Indies Sicilie Naples and Millain Or leaving but one would indue him with such absolute power over all his Subjects in these
to possesse it then shalt thou put the blessing upon Mount Gerâ—…m and the curse upon Mount 〈◊〉 And elsewhere Moses chargeth the People saying These all sons of the free-woman shall stand upon Mount Geriâ—… to 〈◊〉 the peâ—â—â—◠〈◊〉 â—e passe over Jordan Simeon and Levi and Judah and Iâ—â—aâ—har andâ—oseph â—oseph and Benjamin and these sons of the bond-woman shall stand 〈◊〉 Mount Eâ—al to â—urse Reuben Gad and Asher and Zebulon Dan and Nephtali 〈◊〉 the Levites shall answer and say unto all the men of Israel with a loud voyce Cursed c Nor was this rehersall more strictly enjoyned by Moses then faithfully performed by Iosuah And all Israel and their Elders and Officers and their â—…ges stood on this side of the Ark and on that side before the Priests of the Levites which bear the Ark of the Covenant of the Lord as well the stranger as he that is born in the Countrey half of them were over against Mount Gerizim and half of them over against Mount Ebal as Moses the servant of the Lord had commanded before that they should blesse the children of Israel Then afterward he read all the words of the Law the blessings and cursings according to all that is written in the book of the Law There was not a word of all that Moses had commanded that Josuah read not before all the Congregation of Israel aswell before the women and children as the stranger that was conversant among them The like solemnity was to be continued every seventh yeer as Moses commanded them saying Every seventh yeer when the yeer of freedom shall be in the feast of Tabernacles when all Israel shall come to appear before the Lord thy God in the place which he shall 〈◊〉 thou shalt read this Law before all Israel that they may hear it Gather the people together men and women and children and thy stranger that is within thy gates that they may hear and that they may learn and fear the Lord your God and keep and observe all the wordâ— of this Law and that their children which have not known it may hear it and learn to fear the Lord your God as long as ye live in the land whither ye go over Jordan to possesse it 5 Children were to be instructed first privately then publikely that the solemnity of the spectacle might work in them a modest fear and reverence without whose precedent impression true faith hardly findes entrance into the heart of man And without miracles it seldom takes but where the seed of it have been sowen in tender yeers nor doth it usually sink into younger breasts unlesse sucked in with admiration All that Moses all that Josuah all that Priests and Levites all that Parents or other Instructers private or publick could do to such all they aimed at was to propose the infallible word in such sort as might stir up their hearts to receive it with attention and admiration and afterwards to make sure triall of it alwayes sufficient to prove it self by their practise No instructer in that people ever taught his hearers either finally or jointly to rely upon the infallibility of his proposals 6 But the Jesuites heart though his mouth will not utter it thus indictes Did all this stir these Scripturians would seem to make or tatling parents daily invitation of their children to strict observance of this rule take such effect as Moses dreamed of in posterity No. But the reason why it did not was because they sought not in time to supplie the defect or raritie of miracles in latter with more frequent and solemne memorial of such as had happened in former ages or with more abundant meditation upon their written law and diligent observation of their ordinary successe alwayes correspondent thereunto Take heed to thy self saith Moses and keep thy soul diligently that thou forget not the things thine eyes have seen and that they depart not out of thine heart all the dayes of thy life but teach them thy sons and thy sons sons forget not the day that thou stoodest before the Lord thy God in Horeb when the Lord said unto me Gather me the people together and I will cause them to hear my words that they may learn to fear me all the dayes that they shall live upon the earth and that they may teach their children The necessity of this and like premonitions was too well manifested by the event The people saith another Pen-man of the sacred Canon had served the Lord all the 〈◊〉 of Josuah and all the dayes of the Elders that out-lived Josuah which had seen all the great works of the Lord that he aid for Israel Not the avouchment or presence of infallible teachers but their sure experience of Gods power and mercy did more surely fasten this peoples assent unto the truth of that which Moses had left written then Moses live-personal proposal could do their Fathers to his words uttered in their audience But after that generation with whom Josuah had conversed was gathered unto their fathers and another generation arose after them which neither knew the Lord nor yet the works he had done for Israel then the children of Israel did weekenly in 〈◊〉 sight of the Lord and served Baal Whence it came to passe that whithersoever they went out the hand of the Lord was sore against them as the Lord has said and as the Lord had sworn unto them so he punished them sore Notwithstanding the Lord raised up Judges which delivered them out of the hands of their oppressors yet when the Iudge was dead they returned and did worse then their fathers in following others gods to serve them and worship them they ceased not from their own inventions nor from their rebellious way What rule then was left to reclaim them the infallible proposals of their Priests Though these or an Angel from heaven should have proposed any other Doctrine then what was consonant to their written law whose true meaning in this respect every one of them should have known Moses curse before mentioned had overtaken them following it So much were they addicted unto Baals Priests proposals that Angels could scarsly be heard though suggesting nothing but what their Law-giver had taught though assuring them by their presence of such assistance from their mighty God as he had promised Thus when the general of these heavenly souldiers sought to encourage Gideon The Lord is with thee thou valiant man He replies ah my Lord if the Lord be with us why then is all this come upon us and where be all his miracles which our Fathers told us of and said Did not the Lord bring us out of Egypt but now the Lord hath forsaken us and delivered us into the hand of the Midianites As if he had said I will not deny but the Lord hath done of old as our fathers have declared unto us Moses story I distrust not but am sure he hath
much as is intimated in the words following was their inordinate desire of having an earthly King that might rule the nation with an iron rod. ‖ When Jesus therefore perceived by their forwardnesse to professe the former truth that they would come and take him to make him a King he departed again into a mountain himself alone for the same cause no doubt which the Evanâ—elist speciâ—… the former place But Jesus did not commit himself unto them because he knew them all and had no need that any should testifie of man He knew such as upon these glimpses of his glory were presently so stifly set to believe in him upon hopes of being fed with dainties or mighty protection against the Heathen would be as violently â—eâ—t against him even to crucifie him for a seducer â—tter they had discovered his constant endeavours to bring them both by life and doctrine unto conformity with his cross mortification humility contempt of the world patience in affliction with other like qualities despiseable in the worlds eyes yet main principles in his school and elementary grounds of salvation so his country-men of Nazareth sodainly admiring the gratâ—ous words which proceeded out of his mouth after he begun to upbraid them with unthankfulness as speedily attempt to throw him headlong from the top of the hill whereon their City was built By this it may appear that of the â—ewish people in ancient times some did sin in being backward others in an immature forwardnesse to believe prophetical doctrines But the fountains or first heads whence these swift motions of life were depraved in the one was inordinate assection or intrinsick habitual corruption the root whence such deadnesse was derived into the actions of the other was hardnesse of heart precedent neglect of Gods word and ignorance of his wayes thence ensuing Which presupposed the parties so affected did not amisâ—e in not believing the true Prophets without examination but in not abandoning such dispositions as disenabled them for believing all parts of truth proposed with constancy and vniformity making them fit instruments to be wrought upon by seducers Hence saith our Saviour I come in my fathers name and ye receive me not if another shall come in his own name him will ye receive How can ye believe which receive honour one of another and seek not the honâ—â—r that cometh of God alone Nor Prophetical nor Aposâ—olical nor Messiacal much lesse could Papal authority make them believe the doctrine of life intirely and sincerely whilest their hearts were hardned whose hardnesse though might easily have been mollisied by laying Moses law unto them while they were young and tender 4 It is a rule as profitable for our own information in many points as for â—â—â—utâ—tion of the adversary that The commendation of necessary meâ—ns is alwayes included in the commendation of the end which how good or excellent soever it be our desires of it are preposterous all earnest endeavours to attain it turbulent unlesse first addressed with proportionable alacrity to follow the means that must produce it Sober spirits alwayes bound their hopes of accomplishing the one by perfect survey of their interest in the other as minds truly liberal determine future expences by exact calculation of their present revenews Even in businesses of greatest importance though requiring speediest expedition a wise man will moderate his pace according to the quality of the ground whereon he goes otherwise the more haste may cause worse speed The Jews were as we are bound to believe truths proposed without delay but both for this reason most strictly bound to a continual uniformity of practising divine precepts already known without dispensing with this or that particular though offensive to our present disposition without indulgence to this or that special time without all priviledge sought from the pleasure or displeasure of men Both bound so to frame our lives and conversations as to be instantly able to discern the truth proposed not by relying upon their authority that propose it but for it self or from a full and lively though a quick and speedy apprehension of immediate homogeneal consonancy between the external and the internal word For if any part of Gods word truly dwel in us though secret it may be and silent of it self yet wil it Eccho in our hearts whilst the like reverberates in our ears from the live-voice of the Ministery Thus had the Jews hearts been truly set to Moses law had their souls delighted in the practise of it as in their food they had resounded to the Prophets call as a string though untouched and unable to begin motion of it self wil yet raise it self to an unison voice or as the fowls of heaven answer with like language to others of their own kind that have better occasion to begin the cry In this sense are Christs sheep said to hear his voice and follow him not every one that can counterfeit his or his Prophets Call 5 The issue of all that hath been said is that none within the prâ—cincts of these times whereof we now treat from the Law given unto the Gospel were bound to believe Gods messengers without examination of their doctrine by the precedent written word Only this difference there was such as had rightly framed their hearts to it did make this trial of Prophetical doctrines as it were by a present taste which others could not without interposition of time to work an alteration in their distempered affections For this reason do the Prophets alwayes annex Mosaical precepts of repentance to their predictions of future events as knowing that if their hearts to whom they spake were turned to God their sight should forthwith be restored clearly to discern the truth For further manifestation of the same conclusion it appears sufficiently from sundry discourses in the former book that Israels incredulity unto their Prophets was finally to be resolved into their neglect their imperfect or partial observance of Moses precepts Wherefore not the live-voice of them whose words in themselves were most infallible and are by the approbation of time with other conspicuous documents of Gods peculiar providence preserving them in divine estimation so long become an undoubted rule of life unto us but the written word before confirmed by signs and wonders sealed by the events of times present and precedent was the infallible rule whereby the prophetical admonitions of every age were to be tried and examined 6 The words of the best while they spake them were not of like authority as now written they are unto us nor were they admitted into the Caâ—on but upon just proof of their divine authority That one speech which Fsay uttered was an Axiom so well known as might bring all the rest to be examined before admission To the Law and to the Tescimony if they speaâ— not according to this word it is because there is no light in them For Gods Wil already known and
manifested to the peoples consciences was to over-sway the contrary proposals of known Prophets though never so peremptory Nor was it impossible for Prophets to avouch their own conceits under the name of divine Revelations more immediately sent from God then the Pope pretends witnesse the †man of God that went from Judâ—h to Bethd seduced by his fellow Prophets faigned revelation from an Angel counselling him to divert into his house contrary to the Lords commandment given before The ones dealing was I confesse most unusual so was the others death yet a lively document to cause all that should hear of it until the worlds â—nd take heed of dispensing with the word of the Lord once made known unto themselves upon belief of more manifest revelations or instructions by what means soever given to others either for recalling or restrainingâ— Hence may the Reader desâ—ry as wel the height of our adversaries folly as the depth of their impiety making their Churches authority which by theâ— own acknowledgement cannot adde more books to the number of the Canon already finished but only judge which are Canonicâ—… which not â—ar greater then theirs was that did preach and write these very books which both we and they acknowledge for Canonical For the Prophets words were no rule of faith until examined and tried by the written word precedent or approved by the event the Popes must be without trial examination or further approbation then his own bare assertion CAP. XIX That the Church representative amongst the Jews was for the most part the most corrupt judge of matters belonging to God and the reasons why it was so 1 â—… Ut was the neglect of Moses law or this peoples inward corruption abounding for want of restraint by it the sole cause of their dulnesse in perceiving or of their errour in perverting the things of Gods spirit This overflow of wickednesse served as a tide to carry them but the continual blasts of such vain doctrine Templum Domini Templum Domini the Church the Church was like a boisterous wind to drive them headlong into those sands wherein they alwayes made shipwrack of faith and conscience The true Prophets never had greater opposites then the Priests and such as the Papists would have to be the only pillars yea the only material parts of the Church representative Not withstanding whom the Fathers had traduced for impostors or Sectaries and oft times murdered as Blasphemers of the Deity or turbulent members of the State the Children reverenced as men of God and messengers of peace unto the Church and common-weal What was the reason of this diversity in their judgement or doth it argue more stedfast Belief in posterity No but more experience of the events foretold oft-times not fulfilled until the Priests and other opposits either coaevals or ancients to the Prophets were covered with confusion The childrens motives to believe particulars oppugned by their parents were greater and the impediments to withdraw their asâ—â—nt from them lesse That the children should thus brook what their fathers most disliked in the Prophets is no more then we may observe in other Writers Few much reverenced in any faculty by posterity but had eager detractors in their flourishing dayes Vicinity alwayes breeding Envy And even of such as did not aemulate them for their skil nor would have been moved with envy at their fame or glory they were not esteemed as they deserved being defrauded of due praise by such of the same profession as better pleased the predominant Humor alwayes next in election to the lavish Magnificats of present times but usually rejected by posterity when that particular humour evermore shorter lived then the humorous began to change Thus in every Faculty have those Authors which most applied themselves to solidity of truth neglecting new-fangle tricks or flashes of extemporary wit endured in greatest request and best Credit throughout all ages as meats strongest and most nourishing not most delicate are fittest for continual diet What the Latin Poet said of his Poems every Prophet might have more truly applied unto his writings Mox tibi si quis adhuc pretendat nubila livor Occidet meriti post me referentur bonores Though clouds of envy now may seem thy splendent rayes to choak These with my ashes shall dissolve and vanish as their smoak What whilst I breath sharp censures blast when my leaf fals shall spring Thy fame must flourish as I fade Grave honour forth shall bring It was a method most compendious for attaining such eternity of fame as the continual succession of mortality can affoord us which is given by another Poet but in Prose Dum vivas virtutem colas invenies famam in Sepulchro He that hunts after Vertue in his whole course of Life shall be sure to meet with Fame after Death but hardly sooner least of all could these Prophets be much honoured in their own Country whilest men of their own profession carnally minded possessed the chief seats of dignity sometimes the best stay and pillars of faith in Gods Church most capable of that infallibility which their proud successors did more boast of Yet were even these seducers alwayes willing to celebrate the memory of ancient prophets because the authority given to their sayings or reverence shewed unto their memory by the present people over whom they ruled did no way prejudice their own dignity or estimation which rather increased by thus consorting with the multitude in their Laudatoes of Holy men deceased Thus from one and the same inordinate desire of honour and praise from men did contrary effects usually spring in these masters of Israel The dead they reverenced because they saw that acceptable unto most and likely to make way for their own praise amongst the people but fear lest the living Prophets should be their corrivals in Suites of Glory whereunto their souls were wholly espoused did still exasperate and whet the malice of impatient minds conscious of their own infirmities against their doctrine which could not be embraced but their estimation must be impaired their affections crossed their politick projects dashed The higher in dignity the Priests and Rulers were the more it vexed them such poor men as the true Prophets for the most part were should take upon them to direct the people Their objections against those men of God their scurrilous taunts and bitter â—… their odious imputations forged to make way for bloudy persecutiâ—… are most lively represented by the like practises of the Romish Clergâ—e â—…d almost as many years against the Albigeans Hussites and geâ—… against all whom they suspect to have any familiarity with the Spirit â—… testimony against them is as authentick as evident only overâ—…gh Gods permission in the worlds sight by prejudice of privateâ—… Thus when poor Michaiah would not say as the King would have â—… the politick State-Prophet Zidkiah son of Chenaanah gave him a â—… the cheek to beat an answer out to
on Him Accidents have a kind of existence peculiar to themselves yet cannot so properly be said to exist as their subjects on whom they have such double dependance Nor can the Moon so truely say my beauty is my own as may the Sun which lends light and splendor to this his sister as it were upon condition she never use it but in his sight For the same reason That for which we believe another thing is alwaies more truely more really and more properly believed then that which is believed for it if the one belief necessarily depend upon the other Tam in facto esse quam in sieri from the first beginning to the latter end For of beliefs thus mutually affected the one is real and radical the other nominal or at the most by participation only real This consequence is unsound Intellective knowledge depends on sensitive therfore sensitive is of these two the surer The reason is because intellective knowledge depends on sensitive onely in the acquisition not after it is acquired But this inference is most undoubted We believe the conclusion for the premisses therefore we believe the premisses the better because belief of the conclusion absolutely depends upon the premisses during the whole continuance of it This is the great Philosophers Rule and a branch of the former Axiom And some justly question whether in Scholastick proprietie of speech we can truely say there is a belief of the conclusion distinct from the belief of the premisses or rather the belief of the premisses is by extrinsical denomination attributed unto the conclusion This latter opinion at least in many Syllogismes is the truer most necessarily true in all wherein the conclusion is a particular essentially subordinate to an universal of truth unquestionable As be that infallibly believes every man is a reasonable creature infallibly believes Socrates is such Nor can we say there be two distinct beliefs one of the universal another of this particular for he that sayeth All excepteth â—one If Socrates then make one in the Catalogue of men he that formerly knew all knew him to be a reasonable Creature all he had to learn was what was meant by this name Socrates a man or a beast After he knows him to be a man in knowing him to be a reasonable creature he knows no more then he did before in that uniuersal Every man is a reasonable creature The like consequence holds as firm in our present argument He that believes this universal Whatsoever the Church proposeth concerning Scriptures is most true hath no more to learn but onely what particulars the Church proposeth These being known we cannot imagine there should be two distinct Beliefs one of the Churches general infallibilitie another of the particular truths or points of faith contained in the Scripture proposed by it For as in the former case so in this He that from the Churches proposal believes or knowes this particular The Book of Revelations was from God receives no increase of former belief For before he believed all the Church did propose and therefore this particular Because one of all 4 The truth of this Conclusion may again from a main principle of Romish Faith be thus demonstrated Whatsoever unwritten traditions the Church shall propose though yet unheard of or unpossible otherwise to be known then onely by the Churches asseveration all Romanists are bound as certainly to believe as devoutly to embrace as any truths contained in the written word acknowledged by us the Jews and them for divine Now if either from their own experience the joynt consent of sincere antiquitie or testimony of Gods spirit speaking to thâ—m in private or what means soever else possible or imaginable they gave any absolute credence unto the written word or matters containd in it besides that they give unto the Churches general veracitie the Scriptures by addition of this credence were it great or little arising from these grounds peculiâ—r to them must needs be morefirmly believed and embraced then such unwritten traditions as are in themselves suspicious uncapable of other Credit then what they borrow from the Church For in respect of the Churches proposal which is one and the same alike peremptory in both Scriptures and traditions of what kind soever must be equally believed And if such traditions as can have no assurance besides the Churches testimony must be as well believed as Scriptures or Divine truths contained in them the former conclusion is evidently necessary That they neither believe the Scriptures nor the truths contained in them but the Churches proposal of them onely For the least belief of any Divine Truth added to belief of the Churches proposal which equally concerns written and unwritten verities would dissolve the former equality But that by the Trent Councel may not be dissolved Therefore our adversaries in deed and verity believe no Scriptures nor Divine written Truth but the Churches proposal onely concerning them And Sacrobosous bewrays his readâ—ness to believe the Church as absolutely as my Châ—istian can do God or Christ though no 〈◊〉 of the New-Testament were extant Foâ— â—hat the Church cannot erre was an â—…led by God proposed by the Church â—… by the thâ— faithful before any part of the New â—estament was written Now he that without 〈◊〉 Dâ—ctrines of Jesus Christ would believe the Doctrines of faith as sirmly as with it believes not the Gospel which now he hath but their authorities onely upon which though we had it not he would as absolute rely for all matters of Doctrine supposed to be contained in it 5 Of further to illustrate the truth of our conclusion with this Jesuites former comparison which hath best illustrated the Romish Churches Tenent That Church in respect of the Canon of Scriptures or any part thereof is as the light is to colours As no colour can be seen of us but by the light so by his Doctrine neither the Canon of Scriptures or any part thereof can be known without the Churches testimony Again as removal of light presently makes us lose the sight of colours so doubt or denial of the Churches authority dâ—prives us of all true and stedfast belief concerning Gods Word or any matter contained in it God as they plead hath revealed his will obseurely and unto a distinct or clear apprehension of what is obscurely revealed the visible Churches declaration is no less necessary then light to discernment of colours The Reason is one in both and is this As the actual visibility of colours wholly depends upon the light as well for existence as duration so by Jesuitical Doctrine True belief of Scriptures wholly depends on the visible Churches Declaration as well during the whole continuance as the first producing of it By the same reason as we gather that light in it self is more visible then colours seeing by it alone colours become actually visible so will it necessarily follow that the Churches Declaration that is the Popes priviledge for not
much grieved at the Trent Councels impietie but now I wonder at these grave Fathers folly that would trouble themselves with prescribing so many Canons or overseeing so large a Catechisme when as the beginning of Protagoras Book one or two words altered might have comprehended the entire confession of such mens faith as rely upon their Fatherhoods The Atheist thus began his Book De dijs non haâ—â—o quod decam utrum sint necne Concerning the Gods or their being I can say nothing A private Roman Catholick might render an entire account of his faith in termes as brief De Christo Christiana fide non habeo quod dicam utrum sint necne Whether there be a Christ or Christian Religion be but a Politick Fable I have nothing to say peremptorily yea or no the Church or Councel can determine whom in this and all other points wherin God is a party I will absolutely believe whilest I live if at my death I find they teach amâ—e let the devil and they if there be a devil decide the controversie Yet this conceit or conditional Belief of Christ and Christianity conceived from the former serves as a ground colour for disposing mens souls to take the sable dye of Hell wherewith the second main stream of Romish impietie will deeply infect all such as drink of it For once believing Gods Word from the Churches testimony this absolute submission of their consciences to embrace that sence it shall suggest sublimates them from refined Heathinisme or Gentilisme to diabolisme or symbolizing with infernal spirits whose chiefest solace consists in acting greatest villanies or wresting the meaning of Gods written Lawes to his dishonour For just proof of which imputation we are to prevent what as we late intimated might in favour of their opinion be replied to our former instance of light and colours 9 Some perhaps well affected would be resolved why as he that sees colours by the sun sees not only the sun but colours with it so he that believes the Scriptures by relying upon the Church should not believe the Church onely but the Scriptures too commended by it The doubt could hardly be resolved if according to our adversaries Tenent the Churches declarations did confirm our faith by illustrating the Canon of Scriptures or making particular truths contained in it inherently more perspicuous as if they were in themselves but potentially credible and made actually such by the Churches Testimony which is the first and Principal Credible in such sort as colours become actually visible by illumination of the principal and prime visible But herein the grounds of Romish doctrine and the instance brought by Sacroboscus to illustrate it are quite contrary For the light of the Sun though most necessary unto sight is yet necessary onely in respect of the object or for making colours actually visible which made such or sufficiently illuminated are instantly perceived without further intermediation of any other light then the internal light of the Organ in discerning colours alwayes rather hindered then helped by circumfusion of light external For this reason it is that men in a pit or cave may at noon day see the starres which are invisible to such as are in the open air not that they are more illuminated to the one then the other but because plentie of light doth hinder the Organ or eye-sight of the one Generally all objects either actually visible in themselves or sufficiently illuminated are better perceived in darknesse then in the light But so our Adversaries will not grant that after the Church hath sufficiently proposed the whole Canon to be Gods Word the distinct meaning of every part is more clear and facile to all private spirits by how much they lesse participate of the visible Churches further illustration For quite contrary to the former instance the Churches testimony or declaration is onely necessary or available to right belief in respect not of the object to be believed Scriptures but of the party believing For as hath been observed no man in their judgement can believe Gods Word or the right meaning of it but by believing the Church and all belief is inherent in the believer Yea this undoubted Belief of the Churches authority is that which in Bellarmine and Sacroboscus's judgement makes a Roman Catholicks belief of Scriptures or divine truths taught by them much better then a Protestants If otherwise the Churches declaration or testimony could without the belief of it infallibility which is inherent in the subject believing make Scriptures credible as the light doth colours visible in themselves a Protestant that knew their Churches meaning might as truely believe them as a Roman Catholick albeit he did not absolutely believe the Church but onely use her help for their Orthodoxal interpretation as he doth ordinary Expositors or as many do the benefit of the Sun for seeing colours which never think whether colours may be seen without it or no. For though it be certain that they cannot yet this opinion is meerly accidental to their sight and if a man should be so wilfull as to maintain the contrary it would argue only blindness of mind none of his bodily sight Nor should distrust of the Romish Churches authority ought diminish our Belief of any divine Truth were her declarations requisite in respect of the object to be believed not in respect of the subject believing 10 Hence ariseth that difference which plainly resolves the former doubt For seeing the Sun makes colours actually visible by adding vertue or lustre to them we may rightly say we see colours as truely as the light by which we see them For though without the benefit of it they cannot be seen yet are they not seen by seeing it or by relying upon it testimony of them Again because the use of light is onely necessarie in respect of the object or for presenting colours to the eye after once they be sufficiently illuminated or presented every creature endued with sight can immediately discern each from other without any further help or benefit of external light then the general whereby they become all alike actually visible at the same instant The Suns light then is the true cause why colours are seen but no cause of our distinguishing one from another being seen or made actuallie visible by it For of all sensible objects sufficiently proposed the sensitive faculty though seated in a private person is the sole immediat supreme Judge and relies not upon any others more publick verdict of them On the contrary because the Romanists supposed firm belief of Scriptures or their true meaning ariseth only from his undoubted belief of the Churches veracicie which is in the believer as in it subject not from any increase of inherent credibilitie or perspicuitie thence propagated to the Scriptures Hence it is that consequently to his positions most repugnant to all truth he thinks after the Church hath sufficiently avouched the Scriptures divine truth in general we
Doctor adviseth him to believe the Church cannot teach anusse 14 To conclude then He that absolutely believes the Pope as Christs Vicar general in all things without examination of his Decrees by Evangelical precepts neither believes Christ nor his Gospel no not when this pretended Vicar teacheth no otherwise then his Masters lawes prescribe For thus believing a divine truth onely from this mans authority he commits such Idolatry with him for the kind or essence as the Heathen did with Mercurie their false Gods supposed messenger though so much more hainous in degree as his general notion of the true God is better whose infinite goodnesse cannot entertain an interpreter no better qualified then most Popes are did his wisdom stand in need of any But if when the Pope shall teach the doctrine of Devils men absolutely believe it to be Christs because his pretended Vicar commends it to them in thus believing they commit such preposterous Idolatrie as those of Calecut which adore the Devil upon conceit doubtlesse of some celestial or divine power in him as the absolute Papist doth not adore the Pope but upon perswasion he is Christs Vicar and teaches as Christ would do viva voce were he again on earth And lesse it were to be lamented did these Pseudo-Catholicks professe their allegiance to Sathans incarnate Agent as to their supreme Lord by such solemne sacrisices onely as the inhabitants of Calient performe to wicked spirits But this their blind belief of whatsoever he shall determine upon a proud and foolish imagination he is Christs Vicar emboldens them to invert the whole Law of God and nature to glory in villany and triumph in mischief even to seek praise and honour eternal from acts so foul and hideous as the light of nature would make the Calecutians or other Idolaters blush at their very mention It is a sure token he hath not yet learned the Alphabet of their religion that doubts whether Jesuitical doctrine concerning this absolute belief extend not to all matters of fact And if out of simplicity rather then policie so they speak I cannot but much pity their folly that would perswade us it were not the fault of Romish Religion but of the men that profess it which hath inticed so many unto such devilish practises of late I would the Jesuite were but put to instance what kind of villany either hath been already acted on earth or can yet possibly be hatched in the region under the earth so hideous and ugly as would seem deformed or odious to such as are wholly led by this blind faith if it should but please the Romish Clergie to give a mild or favorable censure of it No brat of hell but would seem as beautifull to their eyes as young todes are to their dammes if their mother once commend the feature of it or acknowledge it for her darling Did not some of the Powder-plot after Gods powerfull hand had overtaken them and sentence of death had passed upon them even when the Executioner was ready to do his last office to them make a question whether their plot were sinfull or no So modest were some of them and so obedient sonnes to the Church of Rome that they would not take upon them to say either the one or other but referred the matter to their mothers determinations hereby testifying unto the world that if the Church would say they would believe so great an offence against their Countrey were none against God One of them was so obstinate as to sollicit his fellow whilest both were drawn upon one hurdle to the gallowes not to acknowledge it for any sin Or if these must be reputed but private men not well acquainted with their Churches Tenents and therefore no fit instances to disapprove her doctrine let the ingenious Reader but peruse their best Writers answers to the objections usually made against the Popes transcendent authority and he shall easily perceive how matters of fact are included in the Belief of it how by it all power is given him in heaven and earth to pervert the use and end of all Lawes humane or divine I will content my self for this present with some few instances out of Valentian CAP. XXXI Proving the last Assertion or generally the imputations hitherto laid upon the Papacie by that authority the Jesuites expresly give unto the Pope in matters of particular Fact as in the canonizing of Saints 1 HOw oft soever the Pope in defining questions of faith shall use his authority that opinion which he shall determine to be a point of faith must be received as a point of faith by all Christian people If you further demand how shall we know when the Pope useth this his absolute authority this Doctor in the same place thus resolves you It must be believed that he useth this his authority as often as in controversies of faith he so determines for the one part that he will binde the whole Church to receive his decision Lest stubborn spirits might take occasion to calumniate the Pope for taking or the Jesuites for attributing tyrannical authority unto him this Jesuite would have you to understand that the Pope may avouch some things which all men are not bound to hold as Gospel nay he may erre though not when he speaks ex Cathedra as Head of the Church yet when he speaks or writes as a private Doctor or Expositor and onely sets down his own opinion without binding others to think as he doth Thus did Innocent the third and other Popes write divers books which are not in every part true and infallible as if they had proceeded from their Pontificial authority Yea but what if this present Pope or any of his Successors should bind all Christians to believe that Pope Innocents Books were in every part infalliblie true Whether must we in this case believe Valentian or the Pope thus determining better If Valentian in the words immediately following deserve any credit we must believe the Pope better then himself yea he himself must recant his censure of Pope Innocents works For so in the other part of his distinction he addes Secundo potest Pontifex asserere The Pope again may avouch something so as to bind the whole Church to receive his opinion and that no man shall dare to perswade himself to the contrary And whatsoever he shall thus avouch in any controversie of Religion we must assuredly believe he did avouch it without possibilitie of Error and therefore by his Pontificial authoritie His proof is most consonant to his assertion I will not recite it in English lest the meer English Reader should suspect any able to understand Latin could be possibly so ridiculous 2 These lavish prerogatives of the Popes authoritie the Jesuites see wel to be obnoxious to this exception When the Pope doth Canonize a Saint he bindes all men to take him for a Saint Can he not herein erre As for Canonizing of Saints saith
estate 117 to 119 Trent Council cited V VAlentian cited Valentian turned Doctor similitude 227 Valentian his Inchanted Circle 291 c. 475 507 Valentians saying of the veil that is upon the Jews hearts 209 252 Vates 43 10 Vesuvius burning a Beacon to all flesh 100 Vespasians expedition against the Jews how and why honoured 83 84 Vespasian advanced beyond policy 84 87 Vespasians service against Jerusalem rewarded as Jehu's was 85. Vespasian another Moses 85 A type of Messiah 86 Vespasian prophesied of by Josephus 83 Vespasian owned by an Ox and a Dog 84 Vespasian cures a blinde and a lame man 84 85 Oracle at Carmel aboads Him prosperity 84 Vespasian confident that his son shall succeed him in Empire or no body 85 Vespasians death foregon by a Comet and the opening of Augustus his sepulchre 87 His dying speech Nunc Deus Fio 86 Nor Vespasian nor Titus titled Judaicus 87 Vicinity breeds envie 423 Visions counterfeited by evil spirits 261 Visions seen to one not to others 34 35 Vision of Queen Bassina 41 At Vitrye in Champaine Jews imprisoned themselves 124 Deus vult Deus vult Rumour of a Voyce from heaven 116 Ubi unum propter aliud ibi unum tantum 493 Evil unity good dissention 277 Vulgar Edition See Translation An universal Text limited 178 Uniuersal precepts promises propositions admitting exceptions 376 c All that the scribes and Pharisees bid you do do limited 391 c. And limitted by Maldonat well 392. That Text unduly extended may be abused to justifie the condemnation of our Saviour Jesus Christ 396 Urim and Thummim what it was 377 m. Urim ceased 200 years before his time sayes Josephus 36. It rather ceased with that generation that came back from captivity soon after the second Temple was finished 36 Gods promise to direct by Urim conditional 378 The Authority of the Keys not absolutely universall 395 Unbelief of curious Artists like Naamans doubtting 141 142 Unbelief of Scripture unreasonable 150 Unbelief may find pretences ib Unbelief Antichristian An Axiom of its 478 W VVIlliam Rufus cruel to the Jews 117 Jewish Womans eating her childe 91 Wood-worship indeed 129 Lots Wife not transformed but candyed over 49 50 Want of Wine complained of as cause of want of courage in souldiers who yet were beaten by water-drinkers 106 Wranglings amongst Christians makes the world doubt of Christianity 19 Writers See Sacred and Romish Whore of Babylon a Witch properly 502 Wormes in the Hoast whence they breed 329 m Written Word sole Umpire 256 Y THe Horrid Suicidium of the Jews at York 122 Z ZIdkiah the Prophets dispute against Michaiah out of Josephus 418 Zachary and Sarah sinned not the sin of proper Infidelity as it is opposed to sides Catholica when they doubted of Gods promises to them because the Revelation was private but of imprudence sayes Valentian 468 A Table of Scriptures Expounded or Illustrated by Observations in these Three Books of Commentaries Out of the Old and New Testament Genesis Chap. Verse Page 1. 26 27 56 2. 14 ibid. 4. 1 25 13 5. 1 2 56 Â 29 14 9. 12 13 14 54 10. 13 14 23 52 11. 1 2 51 12. 2 3 77 16. 12 105 17. 20 110 19. 14 15 49 20. 3 c 28 25. 14 15 16 18 104 Â 18 105 34. 30 c 14 37. 10 11 28 40. 8 12 13 19 ib. 42. 20 c 15 44. 16 c ibid. Exodus 3 2 34 4. 13 446 14. 13 408 15. 1 43 Â 26 408 16. 12 ib. 17. 7 ibid 19. 4 409 20. 10 379 24. 9 439 Â 10 410 28. 30 377 32. 1 c 38 33. 13 59 Leviticus 10. 9 378 26. 14 c 44 81 Numbers 11. 16 439 12. 6 ib. Â 6 7 29 21. 6 48 Â 16 c 47 22. 22 34 23. 22 446 27. 21 377 Deuteronomy 4. 1 2 407 Â 5 c 73 Â 9 413 5. 22 410 Â 28 29 444 6. 6 c 230 10. 16 141 Â 17 426 11. 2 411 Â 13 412 Â 18 19 411 Â 22 26 29 412 17. 8 385 Â 19 387 18. 14 445 Â 15 448 Â 15 c 434 Â 18 438 Â 18 445 Â 19 443 Â 20 435 27. 11 12 13 14 412 28. 29 125 Â 30 127 Â 31 120 Â 32 127 Â 33 120 Â 34 122 Â 37 41 131 Â 43 84 Â 49 c. 52 112 Â 53 82 Â 59 111 Â 62 113 Â 64 131 Â 65 c 130 Â 68 122 29. 19 133 30. 1 416 Â 11 c 304 31. 16 11 12 13 413 Â 16 426 Â 19 44 32. 26 c 80 Â 29 141 Â 36 c 80 Â 39 141 Â 46 44 34. 10 445 Joshuah 8. 33 34 35 413 10. 13 48 Judges 2. 7 8 413 5. 1 c 43 6. 12 34 Â 13 14 414 Â 15 415 Â 22 60 8. 33 415 13. 22 60 16. 17 19 49 17. 15 415 1 Samuel 2. 1 2 c 43 8. 7 11 c 118 15. 22 171 23. 9 377 28. 6 29. 378 30. 7 8 377 1 Kings 9. 7 131 13. 18 422 18. 36 437 19. 11 c 59 20. 36 c 172 22. 24 264 Â 24 424 Â 28 437 2 Kings 1. 24 81 4. 27 440 5. 15 141 6. 17 35 2 Chronicles 24. 20 426 Ezra 2. 63 36 Nehemiah 1. 7 417 6. 16 77 Ester 6. 13 76 Job 19. 25 162 33. 14 c 28 34. 19 140 Psalms 2. 7 448 3. 1 22 9. 8 9 10 23 19. 7 216 27. 1 3 22 34. 8 45 42. 1 21 43. 5 22 44. 1 21 46. 1 2 23 50. 16 354 Â 25 355 51. 1 2 3 10 12 13 20 21 59. 11 117 Â 13 135 66. 16 20 74. 9 21 78. 33 34 412 81. 11 80 106. 39 46 79 119. 98 105 224 Proverbs 16. 7 81 28. 9 ibid. Isaiah 5. 13 264 6. 9 10 11 12 401 11. 2 431 28. 16 352 29. 9 10 11 13 14 209 35. 5 431 40. 3 441 42. 1 431 Â 89 441 Â 11 104 53. 8 9 448 61. 1 431 63. 10 60 Jeremiah 2. 3 67 9. 23 17 10. 2 89 18. 18 424 20 7 c 18 24. 1 2 c 134 25. 29 91 Â 31 100 26. 8 2 424 28. 6 7 8 9 43S Â 10 12 440 29. 26 425 30. 13 14 316 31. 33 32 32. 24 25 c 416 Â 42 43 c ibid. 35. 9 10 14 19 119 Lamentations 1. 12 87 2. 20 21 90 Ezekiel 7. 23 79 14. 3 4 5 264 33. 32 33 438 Daniel 2. 44 358 9. 2 18 20 12. 4 8 201 Joel 2. 28 30 31 96 98 100 Habbakkuk 1. 10 11 c 78 Malachy 1. 11 36 2. 1 2 378 4. 2 33 Â 4 146 Judith 5. 21 76 Wisdome 6. 7 40 Ecclesiasticus 45. 23 24 25 388 39. 24 231 1 Macchabees 2. 36 37 38 380 Â 41 ibid. 2 Macchabees 6. 14
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
veâ—â—â—is qâ—am novi Testamenti câ—… urinâ—que â—… Deâ—…ctor neâ— non traditiones ipsas tùm ad sidem â—… res pertinentes tanquam vel ore 〈◊〉 Châ—… Vâ—l à Spiâ—itâ— Sancto dâ—ctatas â—… Ecclesia Cathâ—…a conservaras paâ—i 〈◊〉 aâ—â—â—ctâ— aâ—â—e verenâ—ia suscâ—â—it venetaâ—â—r Coâ—cil Tâ—â—dent Sâ—iâ— 4. Decretâ— de Canonicis Scripturis And a liâ—tle after having reckoned up the Apocryphal Books with the Caâ—…ical they thus conclude Si quis aâ—tem libros ipsos integros cum omnibus suis partibus prout in Ecclâ—sâ—a Catholica legi consueveâ—unt in veten vulgata Latina editione habentur pro Sacris Canouâ—â—â—s non susceperit traditiones praedictas sciens pâ—udens contempserit anaâ—hema sit Oâ—… inâ—â—lligaâ—t quo ordiâ—e via ipsa Synodus â—… fâ—dâ—â— confâ—ssionis fundamentum sit progrâ—… â—…mum testimoniis ac praesidiis in coâ—… dâ—gâ—â—atibus instaurandis in Ecclesia 〈◊〉 â—â—t usura The Councel was very wise in not expressing as well what unwritten traditions as written Books they meant to follow ‖ Râ—spondeâ— â—…â—â—nâ—s câ—â—â—â—s essâ— Ecclâ—sâ—â—m â—… â—… dubitare â—… Hâ—… caâ—eâ—a revâ—â—â—â—… ab ipâ—a mâ—â—â—e Eccleâ—â—a â—… â—… â—… ullâ—â— Noâ—… à Dâ—o 〈◊〉 â—… à â—… â—odi◠〈◊〉 〈◊〉 Novâ—… unus quidâ—â— aâ—… quâ— madmodumâ—evâ—lâ—tae 〈◊〉 â—… 〈◊〉 Aâ—… his mâ—llâ— iâ—… Moâ—e Pâ—… Sa â—… Senâ— Bell. â—… 〈◊〉 p. 109. The two maiâ— bâ—aâ—â—hes 〈◊〉 Râ—â—ish â—… â—… v. 5. * An objection which might be made in favour of the Romanists answered and retorted See Cap. 2. Cap. 29. * Nihil igitur afferunt qui Ecclesiae authoritatem non absolute sed ex conditione ponunt Si namque ad eum modum res habet mihi quoque fides habenda est quando pronunciavero secundum Scripturas rectè intellectas Id enim est non mihi sed Scripturae credere Caenus lib. 4. ca. 4. See cap. 1. parag 11. The greater Moral or Historical Belief the Romanist hath of the truth or true meaning of Scriptures the greater his condemnation by subscription to this doctrine of the Churches absolute infallibilitie * This argument holds as we say 〈◊〉 fortiori of saith insased 〈◊〉 〈◊〉 can be so fully perswaded that be bath 〈◊〉 saith 〈◊〉 of any point but must renounce his perswasion when the Church defines the contrary whose definition or asseaeration be it a cause or condition of beleeving will fully perswadeâ—â— Romanist that he now hath divine iâ—sâ—â—â—d faith of the câ—ntrary to that be believed before For his divine inâ—â—ted saith and his habit of Theologie may not disagree and yet in this case his habit of Theologie may not yeeld unto the other because it hath the Churches testimony which it is supposed the other wanteth †See the notes out of Bellarmin Cap. 3. parag 9. That this doctrine 〈◊〉 â—dens such as eâ—brace it to glory in villany Quotiescunque Romanus Pontifex in fidei quaestionibus definiendis illa qua est praeditus authoritate utitur ab omnibus fidelibus tanquam doctrina fidei recipi divino praecepto debet ea sentententia quam ille decernit esse sententiam fidei Toties autem cum illa ipsa authoritate uti credendum est quoties in controversia fidei sic alterutram sententiam determinat ut ad eam recipiendam obligare velit universam Ecclesiam Valent. tom 3. in Aquin. Disp 1. Quaest 1. De object fidei Punct 7. parag 10. * Distinguendi sunt modi quibus potest contingere Pontificem aliquid asserere Primo enim potest sibi persuadere aut asserere aliquid ut privata persona quaedam vel doctor alius quispiam ut si nollet Ecclesiam universam ad recipiendam suam assertionem obligare sed tantum sententiam ipse suam reputaret veram Hoc modo Innocentius 3. nonnulli alij Pontifices opuscula varia ediderunt Ac illa quidem quae sic Pontisex asseverat communis sententia omnium Theologorum est non oportere esse onmia â—era infallibilia quasi à Pontificia authoritate profecta Quin imo à plerisque authoribus conceditur fieri posse ut Ponâ—sex tanquam quaedam privata persona in haeresim labatur Idem Ibidem Secundo modo potest Pontifex aliquid asserere obligando universaÌ„ EcclesiaÌ„ ut illud recipiat nec quisquaÌ„ audeat sibi persuadere contrariuÌ„ Et quaecunque Pontisex in aliqua de religione controversia sic asserit certa side credenduÌ„ est illum infallibiliter ac proinde ex authoritare Pontificia hoc est ex divina assistentia id asserere Ib. †Itaque quod ad Canonizationem Sanctorum attinet omnino nego id quod communiter doctores Catholici jure optimo negant videlicet posse Pontificem 〈◊〉 in 〈◊〉 〈◊〉 Qâ—amvis enim testimonia quae pro 〈◊〉 hominis sanctitare asseruntur sint humana ideâ—que natura sua fallibilia tameÌ„ posito quod Pontifexillis inducatur tandeÌ„ ad pronuncianduÌ„ quem piam sanctum atque beatuÌ„ jam esse certa fide credenduÌ„ est testimonia iâ—â—a quaâ—â—nus in genere salteÌ„ probant piè atque sanctè quenquaÌ„ ex hac vira excessisse vera esse homineÌ„ eju modi ex cotuÌ„ esse numero quos per revelationes scripturae generales in coÌ„muni coÌ„stat divinae gratiae beneficio coÌ„sequi aeternae vitae heatitudineÌ„ Quae sanè certitudo iisdeÌ„ illis Dei promissionibus nititur ex quibus coÌ„pertuÌ„ habemus nimquaÌ„ esse futuruÌ„ ut universa Eoclesia in rebus religionis fallatur Falleretur auteÌ„ graviter in negotio religionis si sanctuÌ„ reputaret ac pro tall veneraretur eum qui sanctus non est Hic auteÌ„ illud quod alias ab orthodoxis probatum atque defensum est tanquam ex fide certum pono nempe rem esse omnino quae ad Ecclesiae aedisicationem adeoque ad ossicium Pontisicis pertineat ut Sancti quidam aliquando Canonizentur ac proinde universam Ecclesiam debere ut sanctum venerari illum quem summus Pontifex nunâ—ero Sanctorum adscribit sicut etiam usus ipse perpetuus atque traditio Ecclesiae confirmat Valent. ibid. Parag. 41. * Psal 14. v. 1. The fearful manner of Jesuites tempting God in maintaining this argument * Lib. 2 c. 31. Parag. 6. †His words be cited Parag. 2. * Objicâ— potest quod ut postea dicturi sumus ut Pontifex in definiendo authoritate sua rectè utatur studio diligentia in inquirenda veritate opus habet Nihil autem obstâ—râ— videtur quo minus possit interduÌ„ ille ejusmodi diligentia praetermissa controversiam definite Poterit igitur tunc saltem errare Respondâ—o five Pontifex in definiendo studium adhibeat sive non adhibeat modo tamen controversiam definiat infallibiliter cerâ—è definiet atque adeo reipsa utetur authoritate sibi à Christo concessa Quod ex promissionibus divinis de veritate per magisteâ—…um unius pastoris Ecclesiae fact is
3 Lastly the experiments which are related by Authors of this profession men in any reasonable mans judgement as much to be Believed herein as any other Writers in theirs are far more notable and apt to produce belief and hope of attaining the truth in this profession than any others can have in theirs The experiments of others were but ordinary and natural these are extraordinary and supernatural If the Atheist should impudently deny the truth of their report we may convince him with S. Augustines acute Dilemma If the Miracles related by our Writers be true they give evident experiment of the truth of Scripture if there were no such particular miracles but all feigned then this was a miracle above all miracles that Christian Religion should prevail against all other Arts Power or Policy without any extraordinary event or miracle It was not so easie a matter to cozen all the Roman Emperours and their Deputies with feigned Tales the World which hated Christians so much was inquisitive enough to know the truth of their reports I may conclude Nisi veritas magna fuisset non praevaluisset It was miraculous doubtless that it should so enrease without arms without any promise of carnal pleasure or security but even against their natural inclination that did profess it and all the Worlds opposition against it It had enemies both private and publick domestick and forraign even the flesh and sense of those which followed it fought against it 4 Mahomet since that time hath found a multitude of followers but all either enforced to follow him by threats of shame disgrace and tortures in this life or else allured thereto by fair promises of carnal pleasures to be perpetual without interruption in the life to come He hath set his followers such a course as they might be sure both of wind and tide And if the Haven whereat they arrive were as safe as their course is easie they were of all men the most happy But Christianity from its first beginning was to row against the stream of flesh and blood and to bear out sail against all the blasts that the Devil World or Flesh could oppose against it In a word the increase of Mahumetism hath followed the barbarous Turkish monarchies advancement as moisture in bodies doth the increasing fulness of the Moon And it had been an extraordinary Miracle if a barbarous multitude never acquainted with any civil pleasures should not have composed their mindes unto their Emperours in following a Religion framed as it were to court the senses and wooe the flesh But Christianitie then flourished most when the scorching heat of persecution was at the height When the countenance of Emperours as terrible to their foes for their Heroical valour as plausible to their friends for their lovely carriage were most fiercely set against it What Princes either more terrible to their enemies or more amiable to their friends than Trajan Dioclesian or others of the Christians persecutors were What man living is there of civil education that would not have lothed Mahomet and the whole succession of the Ottoman Familie in respect of these Roman Princes And yet a great part of their native Subjects men as otherwise excellently qualified so of a quiet and peaceable disposition yet readie alwaies to venture their lives for these Heathen Princes in most dangerous service against the enemies of the Roman Empire but most readie to follow the Crucisied Christ through fire and sword against their Emperors command dearer to them than this mortal life and all the Worlds threats or allurements It were sottish to think that such men had not perfect notice of some Higher Powers Commandment to the contrarie whom they thought it safer to obey when they contradicted the commandments or fair allurements of these supream Earthly Powers And it were as silly a perswasion to think that if the great Turk would change his religion for any other that might yeeld like hopes of carnal pleasure after this life any great number of his Subjects would lose their dignities for refusing subscription 5 The brief of what hath been or may be said concerning the grounds or motives of our Assent unto Objects supernatural may be comprised in these four Propositions following of which the first two are Axiomes evident in nature and received by all The two latter undoubted Axiomes amongst true Believers but suppositions onely to meer natural men or Novices in Christianity 6 The first The Stile or Title of these Sacred Books pretending divine Authority binde all men to make trial of their truth commended to us by our Ancestors confirmed to them by the Blood of Martyrs their Predecessors to use the means which they prescribed for this trial that is Abstinence from things forbidden and Alacrity in doing things commanded by them 7 The second Ordinary Apprehension or natural Belief of matters contained in Scriptures or the Christian Creed are of more force to cause men to undertake any good or abstain from any evil than the most firm Belief of any ordinary matters or any points of meer Natural consequence 8 The third Objects and grounds of Christian Belief have in them greater stability of truth and are in themselves more apt to found most strong and firm Belief then any other things whatsoever meerly credible 9 For as the most noble Essences and first Principles of every Art are most intelligible so are divine Truths of all other most Credible Not that they are more easie to be Assented to of any at their first proposal But that they have a greater measure of credibilitie in them and as their credibilitie and truth is inexhaustible so Belief of them once planted can never grow to such fulnesse of certaintie as not to receive daily increase if we applie our mindes diligently unto them so that true Christian Belief admits no stint of growth in this life but still comes nearer and nearer to that evidence of Knowledge which shall swallow it up in the life to come For the conceit of impossibilities or repugnances in nature objected by the obdurate Atheists to make the Principles of Christian religion seem incredible that they might like old Truants have the companie of Novices in Christianitie to loiter or mis-spend good hours with them we shall by Gods assistance dispel them and all other Clouds of like Errours in unfolding the truth of those Articles which they most concern 10 The fourth The means of apprehending the truth of Scriptures and experiments confirming their divine Authority are both for variety of kindes and number of Individual in every kinde far more and more certain than the means of apprehending the grounds of any other Belief or the experiments of any other teachers Authority 11 Some Particulars of every kinde with the General Heads or Common places whence like Observations may be drawn we are now to present so far as they concern the confirmation of the truth of Scriptures in general For the experiments which confirm the truth
proposition must finally be resolved Every conclusion of faith as is before observed out of Bellarmine must be gathered in this or like Syllogisme Whatsoever God or the first Truth saith is most true But God said all those words which Moses the Prophets and the Evangelists wrote Therefore all these are most true The Major in this Syllogisme is an Axiom of Nature acknowledged by Turks and Infidels nor can Christian faith be resolved into it as into a Principle proper to it self The Minor say our Adversaries must be ascertained unto us by the Churches authority and so ascertained becomes the first and main principle of faith as Christian whence all other particular or determinate conclusions are thus gathered Whatsoever the Church proposeth to us for a divine Revelation is most certainly such But the Church proposeth the Books of Moses and the Prophets finally the whole volumes of the old and new Testament with all their parts as they are extant in the vulgar Roman Edition for divine revelations Therefore we must infallibly believe they are such So likewise must we believe that to be the true and proper meaning of every sentence in them contained which the Church to whom it belongs to judge of their sence shall tender unto us 2 For better manifestation of the Truth we now teach the young Reader must here be advised of a Twofold Resolution One of the things or matters believed or known into their first parts or Elements Another of our Belief or perswasions concerning them into their first Causes or motives In the one the most general or remotest cause In the other the most immediate or next cause alwayes terminates the resolution The one imitates the other inverts the order of composition so as what is first in the one is last in the other because that which is first intended or resolved upon by him that casteth the plot is last effected by the executioner or manual composer In the former sence we say mixt bodies are lastly resolved into their first Elements houses into stones timber and other ingredients particular truths into general maximes conclusions into their immediate premisses all absurdities into some breach of the rule of contradiction Consonantly to this interpretation of final resolution The First Verity or divine infallibility is that into which all Faith is lastly resolved For as we said before this is the first step in the progresse of true Belief the lowest Foundation whereon any Religion Christian Jewish Mahometan or Ethnick can be built And it is an undoubted Axiom quod primum est in generatione est ultimum in resolutione when we resolve any thing into the parts whereof it is compounded we end in the undoing or unfolding it where nature begun in the composition or making of it But he that would attempt to compose it again or frame the like aright would terminate all his thoughts or purposes by the end or use which is farthest from actual accomplishment Thus the Architect frames stones and timber and layes the first foundation according to the platform he carries in his head and that he casts proportionably to the most commodious or pleasant habitation which though last effected determines all cogitations or resolutions precedent Hence if we take this ultima resolutio as we alwayes take these termes when we resolve our own perswasions that is for a resolution of all doubts or demands concerning the subject whereof we treat A Roman Catholicks faith must according to his Principles finally be resolved into the Churches infallibility For this is the immediate ground or first cause of any particular or determinate point of Christian faith and the immediate cause is alwayes that into which our perswasions concerning the effect is finally resolved seeing it onely can fully satisfie all demands doubts or questions concerning it As for example if you ask why men or other terrestrial Creatures breath when fishes do not to say they have lungs and fishes none doth not fully satisfie all demands or doubts concerning this Subject For it may justly further be demanded what necessity there was the one should have lungs rather then the other If here it be answered that men and other perfect terrestrial creatures are so full of fervent blood that without a cooler their own heat would quickly choak them and in this regard the God of nature who did not make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or give them life in vain to be presently extinct did with it give them lungs by whose respiration their naturall temper should be continued This answer doth fully satisfie all demands concerning the former effect For no man of sense would further question why life should be preserved whose preservation immediately depends upon respiration or exercise of the lungs and is therefore the immediate cause of both and that whereunto all our perswasions concerning the former subject are lastly resolved Or if it should be demanded why onely man of all other creatures hath power to laugh to say he were indued with reason doth not resolve us for a Philosophical wit would further question Why should reasonable substances have this foolish faculty rather then others A good Philosopher would perswade us the spirits which serve for instruments to the rational part are more nimble and subtle and so more apt to produce this motion then the spirits of any other creatures are But this I must professe resolves not me for how nimble or subtle soever they be unlesse man had other corporeal Organs for this motion the spirits alone could not produce it and all organical parts are framed for the operation or exercise of the faculty as their proper end Whence he that would finally resolve the former Problem must assigne the true final cause why reasonable substances more then others should stand in need of this motion Now seeing unto reason onely it is proper to forecast danger and procure sorrow and contristation of heart by preconceit of what yet is not but perhaps may be it was requisite that our mortality through reason obnoxious to this inconvenience should be able to correct this contristant motion by the contrary and have a faculty to conceive such pleasant objects as might dilate the heart and spirits that as man hurts his body by conceited sorrow whereto no other Creature is subject so he might heal it again by a kind of pleasance whereof he alone is capable 3 Answerable to this latter acception of final resolution if you demand a Roman Catholick why he believes there is a Trinity there shall be a resurrection or life everlasting his answer would be because God or the First Verity hath said so but this doth not fully satisfie for we might further question him as he doth us why do you believe that God did say so Here it sufficeth not to say This truth is expresly taught in Canonical Scriptures for the doubt whereby he hopes to stagger us most is this Why do you believe
or how can you know those Books which ye call Scriptures were from God The last and final answer according to the Jesuitical Catechismes wherein as you heard before out of Bellarmine they think they have great advantage of us would be this The holy Church our Mother doth so instruct giving us this expresse admonition withall his amplius fili 〈◊〉 ne requiras Here upon God their Father and the infallible Church their Mothers blessing their souls are bound to rest without further doubt or demand Whence unlesse they use some mental reservation or seek to shrowd themselves in the former aequivocation hitherto unfolded they must of necessity account themselves accursed if they deny the last or final resolution of their belief to be into the Churches infallibility or veracity Again what reasonable man would demand further resolution of any doubts incident to his faculty be it real or verbal speculative or practick then into the prime and immediate rules He should surely be lasht in a Grammar School that either for quantitie of syllables right accent construction of words or the like would seek a further reason then a known general rule which admitteth no exception So should he with disgrace be turned over the Barre amongst the Lawyers that would demur or seek a devolution of an evident ruled case which by his own confession could never alter Much more grosse would his absurdity appear that in the Mathematicks or other demonstrative science should attempt to resolve a Probleme or conclusion further then into an unquestionable Theorem or definition Finally might we have a centumviral Court of all professions under the Sun our Adversaries would be condemned with joint consent either of intolerable folly or impudency if they should with Valentian deny the last resolution of their faith to be into the Churches infallibilitie seeing they make it such a Catholick inerrable perpetual rule of Christian faith as admits no exception no devolution from it no appeal It is to them more then he said of Logick Ars artium scientia scientiarum a faculty of faculties a Rule of Rules able rightly to resolve all doubts concerning the very Canon of Scriptures or Gods Word written or unwritten or the true sence or meaning of both briefly able most authentically to determine and define all Controversies in Religion of what kind soever 4 Nor will it boot them ought to say that Gods Word in the Churches mouth is the Rule whereinto faith is finally resolved seeing the Church defines nothing but by Gods Word either written or unwritten For this is more then the party which believes it can know nor hath he any other motive to believe it besides the Churches definition or assertion Suppose then we should conceive so well of a temporall Judge as to presume he did never speak but according to the true meaning either of Statute or customary Law yet if we could not know either the one or the other or their right interpretation but onely by his determinations the Law were little beholden to him unlesse for a flout that should say he were resolved jointly by the Judge and it For seeing the Law is to him altogether uncertain but by the Judges avouchment or interpretation his last resolution of any act of justice must be onely into the Judges skill and fidelitie This inference Sacroboscus would not deny he himself hath made the like to prove that not the Scripture but the Church must be the infallible rule of faith You will object saith he when the Church defines it alwayes defines according to the Word of God either written or unwritten New revelations it receives none the promised assistance of the spirit helps it onely to know what is already revealed Therefore from the first to the last that which determines controversies and is the Judge in all questions of faith is the Word of God To this objection thus he answers Because we cannot be certain of the true sence of Gods Word but by the voice of the Church which hears our controversies and answers them The Church is Judge although it judge according to Gods Word which upon examination and by the spirits assistance it alwayes understands aright And if every one of us should have the infallible gift of understanding Gods Word we should not need any other Judge The Reader I hope will remember what was said before that those flowting hypocrites would fain believe the Pope saith nothing but what God saith that God may be thought to say all he sayes which is the most abhominable Blasphemie that ever Hell broacht worse then worshipping of Devils as shall appear hereafter 5 It may be some Novice in Arts that hath late read some vulgar Logicians upon the demonstrations might here frame this doubt in favour of the Romish Churches Doctrine As the finall cause may be demonstrated by the efficient and the efficient by the final so may the Church be infallibly proved by Scriptures and the Scriptures again by the Churches authority both infallibly believed each for others sake as both the former demonstrations are true and certain and yet mutually depending one upon the other 6 This objection had some late Logicians understood what they said would carry some shew of truth to countenance Valentians former Circular Resolution but they lace their Masters Rule uttered by him Pingui Minerva too too straitly For taking it as they do we should admit of circular demonstrations the conceit whereof can have no place but in a giddy brain To demonstrate the final cause in any work of Nature were to assigne a Counsellor to the infinite wisdom of the God of Nature in whose intention the end is first and is the cause of all operation or efficiencie Who could give or who would demand a naturall cause why life should be preserved for this is the will of him that gave it If question were made of the manner how the life of man and other creatures is preserved when as their heat might seem to choak them A man might truely answer by respiration and respiration is from the lungs But it is one thing to ask How or by what Means another for what End any effect is produced The former is an inquiry of the Efficient within these precincts of means or motions alwayes prime and independent The later of the final cause absolutely indemonstrable because it implies a contradiction to give a reason why that should be for whose sake all other things of that rank have being Nor is the End it self to speak properly ever produced though oft-times in common speech we take the Effect immediately thereto destinated because most sensible for the End it self as we do the starre next to the Pole because visible for the Pole or point immoveable Thus we confound respiration or actual preservation of life with the Final cause why men have lungs when as both are effects of the lungs both means of accomplishing Natures or rather the God of Natures