of Egypt c. This the Lord himself foretold and gave them warning of even when he specified the Articles of his Covenant made with Solomon for their peace 1 Kings chap. 9. vers 6 7 8 9. These Authorities may suffice to stay all such doubts as might arise from curious enquiring after the causes of these peoples incessant misery which cannot seem strange because fore-told nor unjust in that they were born to more extraordinary prosperity from which being faln by following their own ungracious wayes they are now reserved as Pharaoh after many admonitions was for Marks or Butts against whom the arrows of Gods wrath and vengeance must be shot to the terrour of others and manifestation of his power 3 These grounds supposed the Consideration of their many and Cruel Massacres their often spoiling and robbing and other outrages which according to the fore-cited Prophecies of them they continually suffer would the Atheist but lay it to his Heart would wring thence what the Divine Oracles have uttered that this had been a people appointed to destruction never suffered to multiply unto a Nation as if God had used them as men do wild Beasts nursing onely so many of them as may make sport by their destruction So likewise their continual wandring up and down in the world without any rest doth abundantly witnesse that albeit they bare the shape and nature of men yet are they no natural part of the World but have the same proportion in the Civil body or Society of Mankind that bad humours have in our natural and material bodies Which by course of nature should be expelled her confines but being retained run from joynt to joynt and lastly breed some grievous swellings in the extream parts And amongst other most tried and demonstrative Experiments of Moses often-mentioned Prophecie this is not the least that Spain and Portugal for these later years have been the chief receptacle of these Jews as if Hercules Pillars accounted by the Ancients the utmost ends of the World were not the full period of their peregrination West-ward whom the Lord had threatned Deuteronomie 28. verse 64. to scatter amongst all people from the one end of the World unto the other There they have been in greatest abundance for many years as it were expecting a wind for their passage to some place more distant from their native Country And who knows whether that Prophecy Deuteronomie 28. verse 41. Thou shalt beget Sons and Daughters but shalt not have them for they shall go into captivity hath not been fulfilled in the Jews inhabiting that Kingdom Whether many of their Stock whom Emanuel detained in Portugal have not been transported since into America or whether many of the Spanish Colonies have not a mixture of Jewish Progeny in them Nay who knows whether the West Indies were not discovered partly or especially for this purpose that the sound of these Preachers unto whom God hath appointed no set Diocesse might go out into all Lands with the Sun and their words unto the ends of the world until they return unto the place whence they were scattered But these conjectures I leave to be confuted or confirmed by future times desirous to prosecute briefly some observations of their fore-passed miseries not yet ended 4 As Gods judgements upon this people have had no end so neither have the grounds or motives of Christian Belief any limits every degree of their fall is a step unto our rising Enough it were to condemn the whole Christian world of Infidelity if it should not be rapt with Admiration of Gods mercy towards us as it is manifested onely in his severity towards them But if unto their perpetual grievous calamities here recounted we adde their like continual stubbornnesse of heart we shall prove our selves more stiff-necked then this people it self unless we take up Christs yoak and follow him under which only we shall find that ease and rest unto our souls which they have wanted ever since his death and without repentance must want everlastingly Angels Men and Devils yea all the world may clearly see that the God of their Fathers hath cast them off that they have born no Signs or Badges of his Ancient wonted favours whilest innumerable grievous marks and skars of his fearful indignation against their Fathers still remain unhealed in the children after more generations then their Ancestors Seat of prosperitie had been in the promised Land And yet even these later as all the former since their scattering thence continue their boastings of their prerogatives as if they were his only chosen people A grievous distemper of bodie and mind hath run in their bloud for almost 1600 years the children still infected with their fathers disease all raving and talking like men in a Phrenzie As if they were Wisdoms First-born and Heirs of Happinesse This their unrelenting stubbornnesse is an irrefragable Argument That they are the degenerate seed of faithful Abraham For Stubbornness is but a strong Hope malignified or as we say grown wild and out of kind If the Scripture had not described His Nature and quality with His Name we might have known by these modern Jews that their First Progenitour had been a Man of strong Hopes against all Hopes in the sight of men But these go further continuing stiff in their perswasions of Gods favour towards them contrarie unto the grounds of Hopes either in the sight of God or man insolent in confidence even whilest they are at the very brink of deepest despair Abraham looked for a Son after the chiefest strength of his body was decayed and Sarah his wife by course of Nature past all possibilitie of conceiving but His Hopes were assuredly grounded upon His Faithfulnesse which had promised the same These hope for a Messiah after the Fulness of time is past and gone and their Country being the Land of his Nativitie covered with Barrennesse and desolation without all grounds of hope quite contrary to the predictions of GODS Prophets whom they believe in grosse after whose meaning They groap as palpably now in the Sun-shine of their Messiahs glory already revealed as if it were in Egyptian darkness Yet even the fulnesse of that joy which most of them do look for in the dayes of their Messiah were their hopes of his coming as probable as they are impossible could not in reason support any other mens nature to sustain that Perpetual violence disgrace and torture which they indure throughout so many successions in this wearisome time of their Expectation Abraham was approved of God for his readinesse to sacrifice his son Isaac at his command These his degenerate Sons have crucified the Son of Abrahams God and for their infidelitie and disobedience have been cast out of that good Land which was given to Abraham and his righteous seed and for their stubbornnesse in like practises their posteritie continue Exiles and Vagabonds from the same not to this day willing to offer up the sacrifice of a
32. 3 Of their Estate from this Accident till three hundred years after nothing memorable hath come unto my reading dishonourable it was in that their name throughout this time seemes quite put out miserable we may presume it in that their wonted curse is not expired but rather increased in ages following in which we have expresse distinct undoubted records 4 About the year one thousand they were so vexed throughout most parts of Europe that as Moses had foretold and my Author little thinking of Moses speeches expresly notes They could find no rest A company of them seated about Orleans out of their Divelish Policy addresse an Embassageto to the Prince of Babylon advertising him that the Christians in these Western parts were joyning forces to assault him hoping hereby to make him invade Christendom by whose broils they expected either better security from wonted dangers or fitter opportunity of fishing for gain in troubled streams But the tenour of their Embassage being either known or suspected by the Christians the Embassadour upon his return was called in question convict and sentenced to the Fagot Nor could the hainousnesse of the Fact be expiated by his death the rest of his Country-men generally presumed to be as treacherous when occasion served were made away without any Formal course of Law by Fire Water Sword or what instrument of death came next to hand This fury of Christians raging against them as far as the fame of their villany was spred which was quickly blazed throughout Europe 5 Ere this time Ismael was come to his full growth and his posterity having prosecuted their old broken title to the Land of Promise through their division had left the possession of it to the Turk and so far is Isaacs seed from all hope of possessing the good things thereof that the very love which Christians the true seed of Abraham bare unto these Lovely dwellings of Jacob breeds his ungratious posterities Wo unto whom the inheritance belonged For no expedition either made or intended by Christians for recovering Jewry from the Turk and Saracens but bringeth one Plague or other upon the Jew so provident is this People to procure their own mischief and as it were to anticipate Gods Judgements upon themselves by such Devices as their former Embassage whose effect was to hasten the Sacred War which in the Age following undertaken upon other occasions more then doubles all their wonted miseries For it being intended against the Turk and Saracen these other Infidels were apprehended as a fit subject for such Souldiers as were indeed bent for Asia and the Holy Land to practise licentious hostile Outrages upon by the way Others again made a shew of setting forward against the Turks or Saracens of Asia intending indeed onely to spoil the Jews of Europe Unto which purpose that worthy Edict of the Claremont Councel ministred this occasion 6 The joynt consent of Bishops and others there assembled testified aloud in these Termes Deus vult Deus vult having found as it seems some lavish commendations as if it had been the Voice of God and not of Man brought forth a Rumor of a voice from heaven calling Europaeans into Asia The report was not so vain as the people of those times credulous For beside such as were appointed or would have been approved by the Councel huge multitudes of all sorts conditions and sexes run like Hounds to the false Hallow some pretending the Holy Ghosts presence in visible shape Amongst the rest one Emicho with a great band of his Country-men gathered from the banks of Rhein having ranged as far as Hungary and there either despairing of his hoped prey in Asia or onely using this expedition generally countenanced by Christian Princes as a fair pretence to catch some Booty nearer home falleth upon the Jews about that Country compelling them either to live Christians or die Besides the spoil of their goods twelve thousand of their persons were slain by Emicho and his complices as the Annals of these Countries do testifie The like had been practised a little before by one Codescalcus a Dutch Priest who had perswaded the King of Hungary that it was a charitable deed to kill these uncharitable Jews until his beastly life did discredit his doctrine and Christians begun to feel the harms of such licentious Pilgrimages after the Jews being exhausted could not satisfie his and his followers greedy appetites 7 About the same Age Petrus Cluniacensâ—s directeth a Parenetical discourse unto Lewis the French King for furtherance of his intended Expedition against the Saracens shewing him withall a ready means of maintaining his army making the perfidious Jews purchase their lives with losse of their goods But more vehement if not more Jewish was Rodulphus Vilis the German Monk delivering it in Sermons as sound Doctrine throughout both Germanies that for the better supply of the sacred war which Christians he thought were bound in conscience to undertake the Jews being as great enemies to Christianity as the Saracens were might not onely be robbed of all their goods but ought to be put to death by Christians as a good Omen to their future successe against the Saracens And unlesse Saint Bernard with other grave Divines of that Age had sounded a Counter-blast to this Furious Doctrine both by mouth and pen this Monks prescript had been practised generally throughout Germany ready enough to hold on as she had begun to evacuate her self of Jewish bloud alwayes apprehended by that people as the worst humour in their body politick Many such general Massacres have been intended against them in divers Countries but God still raised up one or other to solicit their Cause because he hath an ear continually unto the Psalmists Petition not so much for Theirs as Christians good Slay them not lest my people forget it but scatter them abroad by thy power Psal 59. 11. Unlesse God had given them such trembling hearts and sorrowful minds as Moses had fore-told through Germany France and other Countries they had not been scattered so soon through this Island whither they were first brought from France by him that brought many grievances thence unto this Nation But the evil which he intended hath God turned to our good For Gods Israel planted here until this day may hear and fear his Heavy Judgement manifested upon these Jews in the time of our fore-fathers albeit at their first coming they found some breathing from their wonted persecutions But so prodigious is all appearance of prosperity in such as God hath cursed that these Jews hopes of ease and welfare are an infallible Symptome of great distemper in the publick state wherein they live Twice onely I find in all the Legend of their wandring they had obtained some freedom and hopes of flourishing in the Lands where they were scattered once in France in the time of Theodebert and Theoderick when sacred orders as you heard before were set to sale Once in
at least which this Counterfeit exacts to be Believed as true to wit that he himself is a man of excellent parts and one that wil use Fidelity as wel in his Doings as Sayings and in a word one whose proposal in matters of State or War is as infallible as the Popes in matters of Faith Yet notwithstanding that this Counterfeits Proposal or Asseveration which must be Believed from the Princes commendation of him which must be believed again from his Proposal Non habent unum idem objectum sed 〈◊〉 〈◊〉 have not one and the same Object yet is the former resolution â—… and so is Valentians resolution of his Catholick Faith most ridiculously impious For what other issue of such dissolute resolutions can be expected but that men who know no better should hereby be driven to suspect the Scriptures for Counterfeit and the Catholick Church if the Roman were only the Catholick Church of villanous Forgery at the least in those places of Scripture which she pretends for Proof of her own Infallibilitie 19 As for Valentians later Exception why his Resolution should not be Circular it is more ridiculous then the former most ridiculously false to omit other points in this one that he dare deny the Churches proposal by their Doctrine to be the Cause why we Believe the Divine Revelation or rather that these Scriptures which we have are Divine Revelations For by their Positions we cannot assure our selves that the Scriptures are the Word of God by any other cause or reason besides the Churches Authoritie and therefore by their Doctrine the infallible Authoritie of their Church is the only Cause why we Believe this Sacred Canon of Scriptures which we enjoy to be Divine Revelations although it be no Cause by their Doctrine why we Believe that in general Divine Revelations are true For this is a dictate of Nature not controversed betwixt us and them or betwixt any who acknowledge a Divine Power And Valentian himself directly implies that which he impudently denies in the self-same period For he granteth that Propositio Ecclesiae est ratio credendi divinam revelationem ratio eredendi the Reason or Rule of Believing must needs include in it a precedent Cause of Belief it cannot be only a Condition annexed thereto but of this point God willing hereafter 20 Sacroboscus who hath followed Bellarmines and Valentians foot-steps as faithfully as any â—rish Foot-man could his Master though sometimes taking a more compendious and smoother way likely to entice pedestria ingenia wits either by nature dull or novices in Arts and smatterers in School-learning to follow him sooner then those great ones hath taken upon him to answer to this Circle in effect as Valentian doth save only that he hath put more Tricks of Art upon it either to confound the judicious or deceive the sample Reader Which here we shal not need to examin because we purpose to unrid his mystical Evasions in the next Dispute In the end of his tract in defence of Bellarmin he frames his Objection against both Valentian and his own Resolution Whether in Believing the Church by Scriptures and Scriptures By the Church the Belief of the one must in nature if not in time go before the other He thinks it not necessary that the one should be before the other Nam actus fidei fertur in suum objectum modo simplici ut visus in suum And therefore as we see colours per species visibiles by the visible shapes or resemblances which flow from them not by seeing the visible shape before the colours so do we Believe the Scriptures by the Church albe it we do not expresly and formally Believe the Church before we believe the Scriptures Quo teneam vultus mutantem Protea nodo In the former part of this his discourse the Visible Church was unto Scriptures as the Light was unto Colours now it is unto Scriptures as visible Shapes are unto Colours What then Do we not see visible shapes before Colours nor Colours before them no. For we see no visible shapes at all but by them Colours only are brought into our sight and we cannot see one before the other if the one we see not at all And in like sense it were true that we should not Believe the Church before Scriptures not Scriptures before we Believe the Church if we were not bound to Believe the one at all But if we see one thing by another which we likewise see we must needs see that first by which we see the other and so if either we Believe the Scriptures by Believing the Church or Believe the Church by believing Scriptures we must of necessitie Believe the one before the other For that by which we Believe a thing is the Means of Belief and the Means of Belief must needs in nature and order go before Belief it self And if the Church be the Means of believing only in as much as we believe it or to speak more distinctly if the believing the Church be the very Meanes of believing the Scriptures then must we needs believe the Church before we believe the Scriptures If our Adversaries affirm that their Church is the only infallible Means of believing Scriptures in any other sort then by believing it let them in the name of God assign by what Means they wil she can make us believe the Scriptures we shal not much contend so they wil not bind us to believe this their Churches Decisions Sacroboscus his comparison of the Visible Church and visible Shapes we admit thus far for good that as unlesse there were such visible Shapes no Colours could be seen so likewise unlesse God had some Visible Church on earth men ordinarily could not see the Light of the Gospel For it is not ordinarily communicated to any but by the Ministery of others but being communicated we believe it in it self and for it self not by believing others as we see Colours in themselves and for themselves not by seeing the visible Shapes by which they are presented or communicated unto our eyes But whether there be any Propriety between the belief of these two Church and Scriptures according to our Adversaries Doctrine or whether the belief of the one be the cause of the Belief of the other or in what sort the cause and what Inconveniences wil follow thereon we shal dispute hereafter 21 Let them in the mean time illustrate the Manner how we believe Scriptures by the Church as they please Let it have the same proportion to Scriptures which the Light or visible Shapes have unto Colours they themselves make the belief of Scriptures most uncertain and for this reason seek to establish the Infallibility of their Church for to assure us of the Truth of Scriptures We demand how â—… of their Churches Infallibility can possibly be proved By Reason that is impossible as you heard before By Tradition of whom of such as may erre that is
quam à Deo homines avocare ad 〈◊〉 〈◊〉 sui ab intellectu verae religionis avertere cum sint ipsi poenales quaerere quas ad 〈◊〉 comiâ—es quâ—â—â—… en soul fecerint errore participes Hi tamen adjurati per Deum verum à nobis statim cedunt fatentur de 〈◊〉 〈◊〉 extre coguntur These were the effects of Christs triumph over Satan sure pledges that the strong man was 〈◊〉 cast cut And the like power had not been so manifest before among the Sons of men * * 1 Kings 22. 24. †〈◊〉 5. 15. ‖ 〈◊〉 1◠〈◊〉 〈◊〉 〈◊〉 a â—… * This Law of Deuteronomie holds true in proportion throughout al Ages If there arise among you a Prophet or a Dreamer of dreams and give thee a sign or wonder And the sign and the wonder which he hath told thee come to Passe saying Let us 〈◊〉 after other Gods which thâ—u hast not known and let us serve them Thâ—u shalt not â—eaâ—ken to the words of that Prophet or unto that Dreamer of dreams for the Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul Deut. 13. 1. †1. Cor. 1. 26. * Phil. 2. 3. †1 Cor. 14. 32. That this 〈◊〉 â—… the 〈◊〉 should rather move all 〈◊〉 Christians to 〈◊〉 all in â—… 〈◊〉 of men then to rely upon any â—… 14. â—… Psal 119. 99. Heb. 3. 5. Psal 119. 100 * That our means for â—iscerning the â—â—â—ginal Causes oâ— O◠〈◊〉 of Conâ—…ns are fully â—â—ui â—aâ—â—nt to the Romish Churches †â—â—llaâ—miâ— lib. 3. de justif cap 3 4. c. disputes so eagerly against this Bishop as might have 〈◊〉 a Censurâ—â—f Irregulâ—…ty had â—e liâ—â—â— in his Diâ—â—esse ‖ Apostolica authoritate inhibemus omnibus tam Ecclesiasticis personis cujuscunque sint ordinis 〈◊〉 〈◊〉 qâ—â—m â—aiâ— is quocunque honore ac potestate praeditis Praelatis quidem sub interdicti ingressus Eccâ—… que â—uâ—rint sub eâ—communicationis latae sententiae poenis ne quis sine authoritate nostra audeat ullos 〈◊〉 〈◊〉 glosâ—â—s annotationes scholia ullumve omnino interpretationis genus super ipsius conciliâ— decretis quoâ—… aâ—â— quidquam quocunque nomine etiam sub praetextu majoris decretorum corroborationis aut executiâ—… â—… colore statuere Bullae Pij quarti super confirmatione oecum gener Concil Trident. * Maldoâ—atus censuâ—e of thâ—se men for dissenting as he thinks from their Church is so sharp and peâ—â—â—pâ—oâ—y as might well have caused Contention should his writings have come into their hands Impediunt nos quo â—inus acriter vehemeâ—ter invehamur in haereticos Catholici quidam qui nescio qua imprudentia hereticis se junxerunt Neminem nomino nâ—minem viâ—latae accuso religionis scio Catholicos scio doctos scio religiosos ac probos viros esse sed minimè profecto utilâ—m atque fidelem in hac re operam Ecclesiae navaverunt Quod contra Scripturae sensum contra Patrum omnium inter pretationem contra tacitum iâ—o minime tacitum sed satis superque explicatum consensum Ecclesiae dixerint atque contendeâ—int hoc loco de Sacramento non agi quod ut Benignissimè dicam est Temerarium gravioribus condemnarem verbis nisi crederem viros bene Catholicos Errore magis animi quam vitio in Haereticorum sententiam impegisse Maldonat Comment in sext Johan In this sense Christ is said to have come not to send Peace but a Sword unto the World That this very challenge of this insallible Authority of the Râ—mish Church for ending all Controversies â—â—th necessarily 〈◊〉 the greatest Diâ—…tion from it that can be in all relâ—giâ—us minds * â—… whether from the known or possible fruits of the Romish Churches Means so excellent as is pretended â—… Argument can be drawn to work a prejudicial conceipt in mens minds That it were â—… Authority to their Church before they come to direct examination of the main point what â—… Scriptures * See 〈◊〉 14 â—… 5 c. * Non ignoraâ—at dens multas in Ecclesia exorituras disâ—iculâ—ates circa fidem debuit igitur ju dicem aliqueÌ„ 〈◊〉 a providâ—◠〈◊〉 iste 〈◊〉 〈◊〉 non potest elle Scriptura neque Spirâ—aus revelans privatus neque princeps saecularis igâ—tur princeps Ecclesiasticus aut solus aut cerâ—e cum coÌ„silio coÌ„sensu Coepiscoporum Neque enim singitur neque singi potest aliquid aliud ad quod hoc judicium pertinere posse videatur Bellarm. lib. 3. de verbo Dei cap. 9. * Christs Church having by our Doctrine a most infallable written Law and living though but fallible Ecclesiastick Judges is much better provided 〈◊〉 in all matters Spiritual then Politick â—…ties whose Laws as wel as Judges are faluble in matters Câ—vil †The utmost Bounds of all Christian Obedience unto any Authority on earth is only to abide a peaceable â—ial before the lawful Judges patiently to imbrace the Penalty inslicted but not to think about Penalties soever they shall 〈…〉 cause for which 〈…〉 be just or such as shal staâ—â— for good in the day of final Judgement for so earthly Powers 〈◊〉 〈◊〉 absâ—lute Authority over our Souls which is Gods 〈◊〉 〈◊〉 Our Adversaries go in t that a Prâ—viâ—cial Councel conjirmed by the Pope is as authentick as a General wherein be were presâ—â—t thâ—ugh a sâ—nt in the other 〈◊〉 acâ—quainted with particular Circumstances or carâ—â—ag of the Connoversie Much more availeable should a Popes Confirmation of such Councels be who were present and uel acquainted with all Occasions or other Circumstances of the Conâ—orersie or the Division Wherefore if Reason without Scripture might divide this Comrover sie it were more 〈◊〉 to have a many Popes as sâ—â—eralyâ—ce Statâ—â—o or Monarchies * Convenit etiam inter nos adversaries Sâ—… intelligâ— debere to Spiritu quo factae sunt id est Spiritu sancto Quod Apostolus Peâ—… Epist 2. cap. 1. doe et cum ait Ho◠〈◊〉 intelligentes quod omnis Prophetia Scripturae propria interpretatione non sit Non enim humana voluntate allata est aliquando Peopheâ—a sed Spirtu Sancto inspirati loquuti sunt Sancti Dei homines Ubi B. Petrus probat non debere exponi Scriptur as ex proptio ingenio sed secundum dictamen Spiritus Sancti quia non sunt scriptae humano ingenio sed ex inspiratione Spiritus Sancti Bel. lib. 3. de verb. Dei cap. 3. †2 Pet. cap. 1. vers 20. 21. ‖ Tota igitur quaestio in â—o posita est ubi sit iste Spiritus Nos enim existimamus hunc Spiritum etsi multis privatis hominibus saepe conceditur tamen cetto inveniri in Ecclesia id est in Concilio Episcoporum confirmato à summo Ecclesiae totius Pastore sive in sun mo Pastere cum Concilio aliotum Pastorum Bellarmin ibid. In this place as he professeth he will not dispute
meet for them to understand All according to sobriety as God dealt to every one of them the measure of faith They are as many members of one body which have not one office v. 4. And we may see that verified in the Canon of the Old Testament which S. Paul attributes unto the Church in Christ There are diversities of gifts but the same Spirit And again To one was given the spirit of wisdom as unto Solomon to another knowledge as unto Ezra Nehemiah to another saith as unto Moses Abraham to another prophecy as unto Esay Jeremy All these gifts were wrought by one and the same Spirit which distributeth to every one as he would The best means to discern this harmony in their several writings would be to retain the unity of the Spirit by which they wrote But alas we have made a division in the body of Christ whilest one of us detracts envies or slanders another or whiles we wrangle unmannerly about idle questions or terms of art our jars ours that have the name of Christs messengers make all the World besides and our selves oft-times we may fear doubt of the true and real unity betwixt Christ and his members now eclipsed by our carnal divisions But howsoever these here mentioned are in their kinde good motives unto sober mindes and the more diligent and attentive men are to observe these and the like the more fully shall they be perswaded that these writings are the dictates of the Holy Ghost CAP. VI. Of the Affections or dispositions of the sacred Writers WIth the Experiment of this kinde we may rank the vehemency of affection which appears in many of these sacred writers most frequent in the book of Psalms And to distinguish fained or counterfeit from true experimental affections is the most easie and most certain kinde of Criticism He that never had any himself may safely swear that most Poets ancient or modern have had experience of wanton loves For who can think that Catullus Ovid and Martial had never been acquainted with any but painted women or written of love matters onely as blinde men may talk of Colours Or who can suspect that either Ovid had penned his books De Tristibus or Boetius his Philosophical Consolation onely to move delight as children oft-times weep for wantonnesse or fained these subjects to delude the World by procuring real compassion to their counterfeit mourning But much more sensible may we feel the pulses of our Psalmists passions beating their ditties if we would lay our hearts unto them Albeit wee seek not to prove their divine authority from the strength of passion simply but from the objects causes or issue of their passions And the Argument holds thus As the Ethnick Poets passions expressed in their writings bewray their experience in such matters as they wrote of as of their carnal delight in love enjoyed or of earthly sorrow for their exiles death of friends or other like worldly crosses So do these sacred Ditties witnesse their Pen-mens experience in such matters as they professe as of spiritual joy comfort sorrow fear confidence or any other affection whatsoever If we compare Ovids Elegy to Augustus with that Psalm of David in number the 51. why should we think that the one was more conscious of misdemeanour towards that Monarch or more sensibly certain of his displeasure procured by it than the other of soul offences towards God and his heavie hand upon him for them Davids penitent bewayling of his souls losse in being separated from her wonted joyes his humble intreaty and importunate suit for restauration to his former estate argue he had been of more entire familiar acquaintance with his heavenly than Ovid with his earthly Lord that he had received more sensible pledges of his love was more deeply touched with the present losse of his savour and better experienced in the course and means of reconcilement to it again Have mercy upon me O God according to thy loving kindnesse according to the multitude of thy compassions put away mine iniquities Wash me throughly from mine iniquity and cleanse me from my sin For I know mine iniquities and my sin is ever before me Against thee against thee onely have I sinned and done evil in thy sight What was it then which caused his present grief bodily pain exile losse of goods want or restraint of sensual pleasurs Yea what was there that worldly minded men either desireor know which was not at his command And yet he well for health of body only oppressed with grief of mind most desirous to sequester himself from all solace which his Court or Kingdom could afford in hope to finde his company alone who was invisible and to renew acquaintance with his Spirit Create a clean heart O God and renew a right spirit within me Cast me not away from thy presence and take not thy holy spirit from me He accounts himself but as an exile though living in his native soil but as a slave though absolute Monarch over a mighty people whilest he stood separate from the love of his God and lived not in subjection to his spirit If one in hunger should loath ordinary or course sare we would conjecture he had been accustomed to more sine and dainty meats Hereby then it may appear that David had tasted of more choice delights and purer joyes then the carnal minded knew in that he loathes all earthly comfort in this his anguish wherein he stood in greatest need of some comfort desiring only this of God Restore me to the joy of thy salvation and establish me with thy free Spirit So far was he from distrusting the truth of that ineffable joy which now he felt not at the least in such measures as he had done before that he hopes by the manifest effects of it once restored to disswade the Atheist from his Atheism and cause lasciviâ—… blood-thirsty mindes to wash off the silth wherein they wallow with their cars For so he addeth Then shall I teach thy wayes unto the wicked sinâ—… be converted unto thee Deliver me from blood O God which art the God â—… and my tongue shall sing joyfully of thy righteousnesse Open thou â—… and my mouth shall shew forth thy praise which as yet he could not shew forth to others because abundance of joy did not lodge in his heart for God had sealed up sorrow therein until the sacrifice of his broken and â—… were accomplished From the like abundant experience of â—… joy the Psalmist Psalm 66. v. 16. bursteth out into like consiâ—… inviting us as Christ did his Apostle Thomas to come near and lay our hands upon his healed sore and by the scars to gather the skill and goodness of him that had thus cured him beyond all expectation Come and hearken all ye that fear God and I will tell you what he hath done to my soul I called unto him with my mouth and he was exalted with my
or some neer adjoyning Thus he expected Oracles should either come in use again in Greece or else burst out in some more convement Soyl. The Atheists of this Age our English home-bred ones at least have altogether as great reason to deny the decay or drying up of Rivers and Lakes as to suspect the frequency of Oracles or other events in times past for neither they no◠their fathers have had any more experience of the one then of the other Plutarchs testimony amongst many others is Authentick for the use and decay of Oracles but neither his Authority nor the reasons which he brings can give satisfaction to any man that seeks the true cause of their defect He refers it indeed in a generality to the Gods not that they wanted good will to mankinde still but that the matter did decay which their ministers the demoniacal Spirits did work upon as you heard before We may upon sure grounds with confidence affirm That even this decay of matter which he dreams of had it conferred ought to the use of Oracles was from God And he as the Psalmist speaks that turneth the floods into a wildernesse and drieth up the water Springs and maketh a fruitful land barren for the iniquity of them that dwell therein did also bring not onely the Oracle of Delphi so much frequented amongst the Grecians but all other kindes of divinations used amongst his own people in the old World to desolation and by powring out his Spirit more plenteously upon the barren hearts of us Heathen hath filled the Barbarous Nations of Europe with better store of Rivers of comfort then the Ancient Israel his own inheritance had ever known Or if we desire a more immediate cause of these Oracles defect amongst the Heathens the time was come that the strong mans house was to be entred his goods spoiled and himself bound now the Prince of this world was to be cast out 2 Plutarchs relation of his demoniacal Spirits mourning for great Pans death about this time is so strange that it might perhaps seem a Tale unlesse the truth of the common bruit had been so constantly avouched by ear-witnesses unto Tiberius that it made him call a convocation of Wise men as Herod did at our Saviours birth to resolve him who this great Pan late deceased should be Thamous the Egyptian Master unknown by that name to his Passengers until he answered to it at the third call of an uncouth voice uttered Sine Authore from the land requesting him to proclaim the news of great Pans death as he passed by Palodes was resolved to have let all passe as a Fancy or idle Message if the wind and tide should grant him passage by the place appointed but the wind failing him on a sudden at his coming thither he thought it but a little losse of breath to cry out aloud unto the shoar as he had been requested Great Pan is dead The words as Plutarch relates were scarce out of his mouth before they were answered with a huge noise as it had been of a multitude sighing and groaning at this wonderment If these Spirits had been by nature mortal as this Philosopher thinks the death of their chief Captain could not have seemed so strange but that a far greater then the greatest of them by whose power the first of them had his being should die to redeem his enemies from their thraldom might well seem a matter of wonderment and sorrow unto them The circumstance of the time will not permit me to doubt but that under the known name of Pan was intimated the great Shepheard of our souls that had then layd down his life for his flock not the fained son of Mercury and Penelope as the Wisemen foolishly resolved Tiberius Albeit even this base and counterfeit resolution of these Heathens coyning bears a lively image for the exact proportion of the divine truth Charactred out unto us in Scripture For it shall appear by sufficient testimonies in their due time and place to be produced that sundry general confused or Enigmatical traditions of our Saviours Conception Birth and Pastoral office had been spread abroad amongst the Nations Hence instead of Him they frame a Pan the God of Shepherds in stead of the Holy Spirit by whom he was to be conceived they have a Mercury their false Gods fained Messenger and Interpreter for Pans father instead of the Blessed Virgin who was to bear our Saviour they have a Penelope for their young Gods Mother The affinity of quality and offices in all the parties here paralleld made this transfiguration of divine Truth easie unto the Heathen and the manner of it cannot seem improbable to us if we consider the wonted vanity of their imaginations in transforming the glory of the Immortal God into the similitude of earthly things most dislike to it in nature and quality Thus admitting Plutarchs story to be most true it no way proves his intended conclusion that the wild goatish Pan was mortal but the Scriptures set forth unto us the true cause why both he and all the rest of that hellish crue should at that time howl and mourn seeing by the Great Shephe ds Death they were become Dead in Law no more to breath in Oracles but quite to be deprived of all such strange motions as they had seduced the ignorant World with before All the antick tricks of Faunus the Satyrs and such like creatures were now put down God had resolved to make a translation of his Church and for this cause the Devils were enforced to dissolve their old Chappels and seek a new form of their Liturgie or Service Whilest the Israelites were commanded to consult with Gods Priests Prophets or other Oracles before they undertook any difficult war or matters of moment Satan had his Priests and Oracles as much frequented by Heathen Princes upon the like occasions So Strabo witnesseth That the Ancient Heathen in their chief consultations of State did rely more upon Oracles then humane policy If Moses were forty dayes in the Mount to receive Laws from Gods own mouth Minos will be Jupiters Auditor in his Den or Cave for the same purpose In emulation of Shiloh or Kiriath-jearim whilest the Ark of God remained there the Heathens had Dodona and for Jerusalem they had Delphi garnished with rich donatives of forrain Princes as well as Grecians so magnified also by Grecian Writers as 〈◊〉 it had been the intended Parallel of the holy City Insomuch that Plutarch thinks the story commonly received of that Oracles original to be lesse probable because it ascribes the invention of it to Chance and not to the Divine Provivence or Favour of the Gods when as it had been such a direction unto Greece in undertaking wars in building Cities and in time of Pestilence and Famine Whether these effects in Ancient times had been alwayes from the information of Devils as I said before I will not dispute That this Oracle
and Gentile is much-what the same and the same celestial observation may serve for both The Priests after their return from captivity were forbidden to eat of the Most Holy Thine till there arose up a Priest with Urim and Thummim Fzra 2. 63. But either no such did arise at all from the erection of the Second Temple until Christ time or if any did it was but to give this people a Farewel of Gods extraordinary speaking unto them either by Priests or Prophets Josephus consciseth that revelations by Urim and Thummim did finally cease 200 years before his time Put more probable is the opinion of others that this as all other kind of Prophecies and many extraordinarie signs of Gods power and presence sometime most frequent in that nation did cease with that generation which returned from captivitie or immediately after the finishing of the Second Temple as if God during all that time had appointed a Fast or Vigil as an introduction to the Time of Fulnesse â—foel 2. 28. Wherein their sons and daughters should prophecie and their old men dream dreams and their young men see visions and his Spirit should be poured out on all flesh as well upon the servant as the master as well upon the Gentile as the Jew Malach. 1. 11. For this cause as I said God had enjoyned this long fast in Judah to humble the Jew and teâ—uâ—h him that He was no more his God then the Gentiles and imposed silence to all his prophets dis-inuring his chosen Israel from his wonted Call that so this people might grow more mild and apt to herd together with his other slock now to be brought into the same fold wherein both might joyntly hear the great Shepherds voice As God elsewhere had threatned so it came to passe that visions had ceased in Judah before the rising of the Roman Empire and likely it is that presages by dreams or like means formerly usual among the Ancient Heathen did either altogether determine or much decrease in many Nations about the same time For which reasons the Romans of that Age being the only wise men of the world given too much by nature unto secular Policâ—e did give lesse credit to the relations of the Ancient Greeks or the events registred by their Ancestours in their own Countrey The like incredulity remaineth in most of us but may be easily removed by discovering the root of it CHAP. XII The reasons of our mistrusting of Antiquities 1 IT is the common practise of men to measure matters of Ancient times by observation of the times and place wherein they live as commonly we passe our censure on other mens actions and intentions according to our own resolutions and secret purposes in like cases And besides this general occasion of mistaking other mens actions and events of other times every particular sort of men seek to assign causes of things sutable unto their proper Faculties The Natural Philosopher striveth to reduce all effects to Matter and Form or some sensible qualitie the Mathematician to abstract Forms or Figures or insensible influences the Politician thinks no alteration in publick States or private mens affairs fals out but from some Politick cause or Purpose of man and whilest in the Annals of Antiquities he reads of sundry events surpassing the reach or skill of mans invention or contrary to the ordinarie course of nature he attributes all unto the Simplicity or credulitie of their Ancestors Albeit if we should search the true cause of their credulitie in yielding assent unto such strange reports it will easily confute the error of posterity for this credulity in such particulars could not have been so great in their Ancestors unlesse their mindes had been first inclined to the general from the tradition of their Predecessors But why their forefathers should either have invented such strange reports or be so inclinable to believe them if we search into the depth or first spring of this perswasion we cannot imagine any other cause but the real and sensible Experience of such strange events as they reported to posterity This did enforce Belief upon the first Progenitors of any Nation and from the fulnesse of this perswasion or actual Belief in them was bred this credulitie or aptnesse in posterity to believe the like which yet in successe of time did by little and little wear out It is great simplicity and uncharitable credulitie in us to think that either the most Ancient or middle Ages of the world were generally so simple credulous or apt to believe every thing as some would make them It had been as hard a matter to have perswaded men of those times that there were no Gods no divine power or providence as it would be to perswade the modern Athiests that there is an Almighty power which created all things governeth and disposeth of all things to his glory The most politick Atheâ—st now alive is as Credulous in his kinde as the simplest creature in the old world was and will yield his assent unto the Epicures or other Brutish Philosophers conclusions upon as light reasons as they did their Belief unto any Fable concerning the power or providence of the Gods the reason of both their credulities in two contrary kindes is the same The often manifestation of an extraordinary power in Battels or presence in Oracles and sensible documents of revenge from heaven made the one prone to entertain any report of the Gods though never so strange and the want of like sensible signs or documents of the same power in our dayes whilest all mens minds are still set upon politick means and practises for their own good doth make the other so credulous and apt to assent to any Politik Discourse and so averse from Belief of the Prophets or sacred Writers which reduce all effects to the First Cause But this we cannot do so immediately as the Ancient did because God useth his Wisdom more in the managing of this Politick world then he did in times of old and men naturally are lesse apprehensive of His Wisdom then of His Power so that his present wayes are not so obvious at the first sight unto sense as sometimes they were though more conspicuous to sanctified reason now at this day then before and the manner of his proceeding more apt to confirm true Belief in such as follow his 〈◊〉 then ever it was For the same reason were the Ancient Israelites more prone to Idolatry then their successours were after the erection of the second Temple or either of them were at any time to serve their GOD. For the sensible signs and bewitching inticements of some extraordinary powers mistaken for Divine were then most common and Gods Wonders and miracles grew more rare because they swarved from his commandments What Jew was there almost in the time of the Maccabees but would have given his body for an Holcaust rather then sacrifice to any of the Heathen Gods The undoubted experience of long Wo and
friends and her kinsfolk which remained in Sodom And it is probable out of that Chapter that Lots sons in Law remained in Sodom and likely their wives too Lots other daughters For so it is said not without Emphasis in the Original Take thy wife and thy two daughters which are found or as the Chaldee paraphrase which are found faithful with thee that is which are not corrupt by conversing with others abroad lest thou be destroyed with others in the punishment of this city Whether this Tradition of the Jews be true or no it makes little for my present purpose Very Ancient it is whether true or false might give occasion to the former Fable as other stories of the Bible do sometimes the rather because the sence is mistaken As the coÌ„mon opinion is that Lots wife was transformed into a Pillar of Salt when as no circumstance of the text doth enforce so much but rather leaves us free to think what is more probable that fearful showers of Gods Vengeance wherewith Sodom was destroyed were heaped upon her so that her body was wrapt wrapt up in that congealed matter which was perhaps in form like to some thunder-stone or the like from which it could not be discerned being as it were Candyed in it 5 If such a transformation of Lots wife seem strange what will the Atheist say unto the destruction of Sodom and the five Cities or if this seem more strange and incredulous because their destruction vanisheth whilest they perished What can he say to the salt sea Doubtlesse unlesse God had left this as a Lasting Monument to confute the Incredulitie of Philosophers by an ocular and sensible Demonstration they would have denyed the truth of â—hâ—s Effect as well as they doubt of the Cause which the Scriptures assign of it Is the violence of that strom which destroyed the five Cities strange and above the force of nature so is the qualitie of that Sea and the Soâ—l about it contrarie to the nature of all other seas or in-land lakes And let the most curious Philosopher in the world give any natural cause of it and the disproportion between the cause and the known effect will be more Prodigious in Nature then the cause which Moses gives of it is strange Some Cause by their confession it must have and though the storm were raised by a Supernatural Power yet admitting the violence of it to be such as the Scripture tels us the fall of so much durable matter no cause can be conceived so probable in nature as that which Moses gives as out of the grounds of Philosophy divers Experiments in nature I could easily prove â—ut Strabo that great Philosopher and no Credulous Antiquarie hath eased me of this labour For albeit he held the Syrians for a Fabulous people yet the evident marks of Gods wrath that had been kindled in that place as concavities made by fire distillation of pitch out of the seared rocks the noysom smell of the waters thereabouts with the reliques and ruines of the Ancient Habitations made the Tradition of neighbour inhabitants seem probable unto him That there had been Thirteen populous Cities in that soil of which Sodom was the chief whose circumference then remaining was sixtie Furlongs But as the custom is of secular Philosophers he seeks to ascribe the cause of this desolation rather unto Earth then Heaven and thinks the Lake was made by an Earthquake which had caused the bursting out of hot waters whose course was upon Sulphur and Brimstone And it is not unlikely that the earth did tremble whilest the heavens did so terribly frown and the Almightie gave his Fearful Voice from out the clouds and once having opened her mouth to swallow up those Wicked Inhabitants the Exhalations of whose sins had bred these Stormes became afterwards a Pan or Receptacle of moysture infecting all the waters which fell into it with the loath some qualities of those dregges of Gods wrath which had first setled in it as bad Humours when they settle in any part plant as it were a new nature in the same and turn all Nutriment into their Substance CAP. XVI Of NOAHS and DEUCALIONS Floud with other Miscellane Observations 1 NOt any son so like his natural father as Deucalions Floud is like Noahs Every School-boy from the similitude of their substance at the first sight can discern the one to be the bastard Brood of the other albeit Ovid from whom we have the picture of the one hath left out added divers Circumstances at his pleasure which assures me that he had never read the sacred Storie as some think he did but took up the confused Tradition of it which had passed through many hands before his time For other Poets which had come to Plutarchs reading though not to ours make mention of Deucalions Ark his Doves returning to him again before the waters Fall his Prognostication of the waters decrease by her perpetual absence at her last setting out This Tradition was so commonly received in Greece that some Etymologists think the Famous Hill Parnassus did take its name from the Arks abode upon it as if it had first been called Larnassus These are sure testimonies that such a floud had been but that in Deucalions time any such had been or that the Ark did stay in Greece hath no shew of truth See S. Augustin De civit Dei Lib. 18. cap. 10. L. vives 2 If Trogus Pompeius Works had come entire into our hands or had they light upon a more skilful and sincere Epitomist then Justin we should have found more evident prints of the storie of Noahs Floud in that Controversie between the Scythians and Egyptians whether were the most Ancient people As Justin relates it Lib. 2. thus it was 3 The Egyptians thought the Heavens over them had been in love with their soyl and that from the conjunction of the ones mildnesse with the others Fertility the first people of the world had been brought forth in Egypt The Scythians alledged it was most probable that their countrey was first inhabited because if fire had shut up the womb of their mother earth this Element did forsake theirs first as being the coldest countrey or if water had covered the face of nature and made it unapt for conception by too much moisture this Veil was first put off in Scythia as being the highest part of the inhabited Land Unto these reasons of the Scythians the Egyptians yielded as Justin reports Both of them erred in the manner of mans Propagation both again held a general Truth in thinking mankind had some late Propagation and that Kingdoms had not been so frequented with people in former generations as now they were The Scythians agreed herein with Scripture That the higher parts of the World which they inhabited or parts near unto them were first dried up from the waters for in the mountains of Armenia the Ark stayed and Noah
Argument Only that mutation in our deliverance from the Servitude of the Romish Church may not be omitted For if we compare it with the Israelites departure out of Egypt the manner of Gods Providence exemplified at large by Moses in the former is as a perfect rule to discern the same power in the later and the fresh Experiment of the later confirms unto our consciences the truth of the History concerning the former God from the spoils of the Egyptians furnished the Israelites with all things necessary for their journey the same God had revived the study of Tongues and revealed the Art of Printing a little before our fore-fathers departed out of Babylon that they should not come away empty but wel furnished to wage war with their Enemies whom they had robbed of their chief Jewels leaving small store of polite literature or skill in Scriptures amongst them though they have increased their Faculties that way since If we diligently view the disposition of Gods Providence before those times we cannot but acknowledge that it was the same power that first caused light to shine out of darknesse which then renewed the face of the earth again and brought the light of ingenious and sacred Literature forth of the Chaos of Barbarity obscurity and fruitless curiosity wherein it had been long inclosed It is me thinks a pleasant Contemplation to observe how the Worthies of the Age precedent did bestir themselves in gathering and dressing Armour not used for many hundred years before no man knowing for what purpose until the great Commander of heaven and earth gives our his Commission to the Captaines of his Host for invading his enemy the Man of Sin Little did that noble religious and learned King Alphonsus or Laurentius de Medicis with such like think of Luther Zuinglius Calvin Bucer Melancthon or other Champions departure from the Romish Church when they gave such countenance to Polite learning and learned men from whom these had their skill yea These Men Themselves and their Fellows did little think of such Projects as God by them after effected when they first began to use those weapons by which they finally foiled their mighty adversaries Again we have as it were a fresh Print of Gods dealing with Pharaoh in his like proceedings against the Pope Pharaoh being delivered over to the stubbornnesse of his own Heart had it so hardened at last that he desperately â—oseth both life and kingdom whilst he wrangles with the Israelites for their Cattel The Popes heart likewise was so far hardened for his former pride and so strangely besotted with the sweetnesse of his own Cup that he cannot forgo the very dreggs but will have all swallowed down even Indulgences themselves that so the Lords Name might be glorified in his shameful overthrow Unlesse it had been for such a notorious and palpable blindnesse of heart in retaining that more then Heathenish and Idolatrous Abomination the just causes of Luthers revolt had not been so manifest to the world nor others departure from the Romish Church so general All this as it was the Lords doing so ought it to seem wonderful in our eyes For in this our deliverance was manifested the self same Power Wisdom and Providence for the stedfast acknowledgement of which all the former miracles in Egypt had been wrought then necessary to the Israelites but not to our Forefathers who had believed the truth of Moses Miracles instructed by the rules of Gods providence in them manifested to discern the same infinite power and wisdom in their own deliverance the manner of which was truly miraculous as Cheninitius well answered the Papist Jew-like requiring signs or miracles for Luthers doctrine which had the same signs to confirm it that Christianitie it self first had Vir sine vi ferri vi verbi inermibus armis Vir sine re sine spe contudit orbis opes Sans dint of sword by strength of word And armlesse harmlesse pains A wealthlesse wight hopelesse in sight Hath crash'd Romes golden veines 11 Luthers successe was apprehended by the worldly wise men of those times as impossible as the predictions of Pharaohs overthrow by Moses would have been to such in that Age as knew not the Will or Power of God And Albertus Krantzius a man as of an excellent Spirit so of far greater place and authority in Germany then Luther was and one that from as earnest detestation of the Romish Churches pride and insolencies notified as great a desire of reformation as Luther had yet thought he should but have lost his labour in oppugning that greatnesse whereto it was grown The same Bishop a little before his death being made acquainted with Luthers purpose after approbation of his good intents to reform the abuse of Indulgences burst out into these despairing Speeches of his good successe Frater frater abi in celâ—â—â— dic Miserere mei Deus Brother Brother get into thy cell and take up a Psalm of mercie 12 Would God the Incredulitie and carelesse carriage of the Israelites after their mighty deliverance had not been too lively represented by the like in most reformed Churches When that generation was gathered to their fathers would God another had not risen after them which neither knew the Lord nor the works which he had done for Israel Judg. 2. 10. A generation as much addicted unto Sacriledge as abhorring Idols Rom. 2. 22. dishonouring GOD by polluting that law of Libertie wherein they gloried Lib. 1. SECT IV. Pars. 2. Of Experiments in our selves and the right framing of Belief as well unto the several parts as unto the whole Canon of Scriptures THough these we now treat of be the surest Pledges of divine Truths without which all Observations of former Experiments are but like Assurances well drawn but never Sealed yet are they least of all communicable unto others He that hath tried them may rejoyce in them as of That Good Treasure hid in the Field which he that hath found can be content to sell all that he hath and Buy the Field wherein it is that is to moralize that Parable for good Students use he can be content to addict himself wholly or principally unto this studie suffering others to discourse of such matters as they most delight and glory in Sealing his own mouth with that Hebrew Proverb Secretum meum mihi It shall suffice then to set down some general Admonitions for the finding of this Hidden Manna albeit thus much cannot be so well performed in this place seeing the search hereof is not so easie or certain without the doctrine of Gods Providence and the matter or Subject of the most or best Experiments in this kind belong unto particular Articles of this Creed to be prosecuted in their proper place according to the Method used in these general Introductions by comparing divine Oracles with the Experiments answerable unto them CAP. XXXI Shewing the Facility and use of the proposed Method by Instance in
Infallibility might prove as a Powder-plot to blow up the whole Edifice of Christian Faith as it certainly will if men suffer it to be once planted in their Hearts and Consciences The Jesuites speculative Positions of their Churches transcendent Authority are as the Train the Popes Thunderbolts as the Match to set the whole World on Combustion unlesse his Lordly Designes though in matters of Faith and greatest moment be put in execution without Question or demur as shall God prospering these proceedings most clearly appear in the sequel of this discourse Wherein are to be discussed 1 Their Objections against us the Points of Difference betwixt us with the Positive Grounds of Truth maintained by us 2 The Inconveniences of their Positions Erection of tripple Blasphemy by the overthrow of Christianitie 3 The Original Causes of their Errour in this and such erroncous Perswasions as held by them in other Points not descried by us prove secret Temptations for others to follow them or serve as previal Dispositions for their Agents to work upon 4 The possible Means and particular Manner how Orthodoxal may be distinguished from Heretical Doctrine or the Life-working Sense of Scriptures from Artificial Glosses These Points discussed and the Positive Grounds of Christian Faith cleared as well against the open Assaults of the professed Atheists as the secret Attempts of undermining Papists we may with better security proceed to raise the Foundation laid in the first general Part of the first Book to the height intended SECT I. What Obedience is due to Gods Word what to his Messengers THe whole Scripture saith the Apostle is given by inspiration of God and is profitable to Teach to Reprove to Correct and to Instruct in Righteousnesse that the Man of God may be absolute being made perfect unto all good works What or whom he means by The Man of God is not agreed upon by all that acknowledge his words in the sense he meant them most Infallible and Authentick Some hereby understand onely such men as Timothy was Ministers of Gods word or Prophets of the new Testament and so briefly elude all Arguments hence drawn to prove the sufficiency of Scriptures for being the Absolute rule of Faith at least to All as well unlearned as learned Yet should they in all reason might Gods Word rule their Reason grant them to be such unto all such as Timothy was publick Teachers men conversant in or consecrated unto Sacred Studies but even This they deny as well as the Former the former in their opinion be more absurd for us to affirm especially holding the Hebrew text only Authentick Briefly they charge us with debasing Peter for advancing Paul or rather for colouring or adorning our pretended sense of Pauls Words that is for giving too little to Peters Successors or the Church too much to Scriptures too little to Spiritual too much to Lay men 2 These are plausible Pretences and sweet Baits to stop the mouthes and mussle the pens of Clergy-men in reformed Churches unto most of whom as they object besides the Spiritual Sword little or nothing is left for their just defence against the Insolencies of rude illiterate profane Laicks And yet who more earnest then they in this Cause against the Church against themselves yet certain it is that no man can be truly for himself unlesse he be first of all for Truth it self of which he that gains the greatest share what other detriment or disparagement soever in the mean time he sustain in the end speeds alwayes best And seeing To Lie or teach amisse is a matter altogether impossible to Omnipotencie it self to be able and willing withall to defend a Falshood or set fair colours on foul Causes is rather Impotencie then Abilitie Hence was that quicquid possumus pro veritate possumus Seeing by Truth we live our Spiritual Life to weaken it for strengthning our Temporal Hopes can never rightly be accounted any true effect of Power but an infallible Argument of great and desperate Imbecillitie 3 For these Reasons since I consecrated my labours to the search of Divine Truth my mind hath been most set to find it out in this present Controversie whereon most others of Moment chiefly depend And as unto the Romanist it is though falsly termed the Catholick so should it be unto us to all that love the Name of Christ The very Christian Cause a Cause with which the Adversaries Fortunes our Faith their Temporal our Spiritual Estate and Hopes must stand or fall a Cause whose Truth and Strength on our part will evidently appear If we first examine what the Antichristian Adversary can oppose against it CAP. I. The Sum of the Romanists Exceptions against the Scriptures 1 THeir Objections against Scriptures spring from this double Root The One that They are no sufficient Rule of Faith but Many Things are to be Believed which are not taught in Them The Second that albeit they were the compleat Rule of Faith yet could they not be known of us but by the Authority of the Church so that all the former Directions for establishing our Assent unto the Scriptures as unto the Words of God Himself were vain seeing this cannot be attained unto but by relying upon Christs visible Church The former of these two Fountains or Roots of Errour I am not here to meddle with elsewhere we shall That the Scriptures teach All Points of Faith set down in this Creed they cannot denie or if they would it shall appear in their several Explications So that the Scripture rightly understood is a competent Rule for the Articles herein contained Let us then see whether the Sense or Meaning of these Scriptures which both They and We hold for Canonical may not be Known Understood and fully Assented unto Immediately and in themselves without relying upon any visible Church or Congregation of men from whose Doctrine we must frame our Belief without distrust of Errour or Examination of their Decrees with any intention to reform them or swarve from them 2 That the Scripture is not the Rule whereon Private Men especially Unlearned ought to rely in matters of Faith from these general Reasons or Topicks they seek to perswade us First admitting the Scriptures to be Infallible in themselves and so consequently to all such as can perfectly understand them in the Language wherin they were written yet to such as understand not that Language they can be no Infallible Rule because they are to them a Rule only as they are Translated but no Unlearned man can be sure that they are translated aright according to the true Intent and meaning of the Holy Ghost for if any man do infallibly Believe this and build his Faith hereupon then is his Faith grounded upon the Infallibilitie of This or That mans Skill in Translating whereof he that is Unlearned can have no sufficient Argument neither out of Scripture nor from Reason Nay Reason teacheth us that in matters of ordinarie capacitie most men are
obnoxious to brrour and the most Skilful may have his escapes in a long Work For Opere in longo sas est obrepere somnum Aliquando bonus dormitat Homerus A man may sometimes take Homer napping even in that Art whereof he was Master much more may the greatest Linguist living in a Work of so great Difficultie as the Translation of the Bible not another Mans though that more easie to erre in then a mans Own but the Work or Dictates of the Holy Ghost prove an Homer but a blind Guide unto the blind Many things he cannot See and many things he may Oversee And how then can any man Assure himself that in those Places whereon we should build our Faith he hath not gone besides the Line unlesse we will admit an Insallible Authoritie in the Church to assure us that such a Translation doth not erre 3 Again in those very Translations wherein they agree Luther gathers one Sense Calvin another every Heretick may pretend a secret Meaning of his Private Spirit Who shall either secure the People distracted by Dissensions amongst the Learned or the Learned thus dissenting unlesse the Infallible Authoritie of the Church Finally without such an Infallible Authoritie Controversies will daily grow and unlesse It be established they can never be composed seeing every man will draw in the Scriptures as a Party to countenance or abett his Opinion how bad soever The Ground of all which Inconveniences though the Sectaries cannot see it is the natural Obscurity and Difficulty of the Scriptures These are the main Springs or first Fountains whence the Adversaries Eloquence in this Argument flows And it will be but one labour to stop up These and his Mouth Or granting them passage we may draw his invention against us drie by turning their course upon himself CAP. II. The former Objection as far as it concerns illiterate and Lay-men retorted and answered 1 IF to suppose such an Authority were sufficient to confirm any Translation or secure the world of sincere Translations or to allay all Controversies arising about the true Sense and Meaning of Scriptures we were very Impious to deny it But if we have Just Cause to suspect that such as contend for it have but Put this Infallible Authority as the Astronomers have Supposed Some Epicycles and Eccentricks Some the motion of the Earth to salve their Phenomena which otherwise might seem Irregular We may I trust Examin First Whether the Supposal of this Infallible Authority in the Church do salve the former Inconvenience Secondly whether greater Inconveniences will not follow upon the putting of it then are the supposed Mischiefs for the Avoidance of which this Infallible Principle was invented and is by the Favourites of this Art sought to be established and perswaded 2 That this supposed Infallible Authority of the Church visible doth no way salve the Inconveniences objected against our Positions is hence evident As the Scriptures themselves were written in a Tongue not common nor understood of all Nations but of some few so likewise the Decrees of this visible Church concerning the Authoritie of Translations are written in a Tongue neither common to all nor proper at this day to any unlearned Multitude but to the Learned only Sometime they were written in Greek but in later years all in Latin or some other Tongue at the least not common to all Christians for no such can this day be found Nor is the Pope or his Cardinals able to speak properly and truly every Language in the Christian world of which he challengeth the Supremacie He Would be the Universal Head indeed but he hath not nor dare he professe he hath an Universal Tongue whereby he may fully instruct every Person throughout the Christian world in his own natural known mother Tongue For Bellarmin brings this as an argument why the Bible should not be translated into modern Tongues because if into one why not into another and the Pope as he confesseth cannot understand all 3 Tell me then you that seek to bring the unlearned Lay-sort of men to seek shelter under the Infallible Authoritie of the Romish Church how can you assure them what is the very true Meaning of that Church They understand not the Language wherein her Decisions were written What then must they infallibly and under pain of Damnation Believe that you do not Erre in your Translations of them or must they stedfastly Believe that you Interpret Her Decrees aright Nay even those Decrees which you hold Infallible condemn all private Interpretation of them and your greatest Clerks daily dissent about the Meaning of the Trent-Councel in sundry Points Yet unless the Lay people can stedfastly Believe that you Interpret the Churches Sentence aright your supposed Rule of the Churches Infallibilitie in confirming Translations or Senses of Scripture can neither be a Rule Infallible nor any way Profitable unto them For it hath no other Effect upon their souls save only Belief and they have no other Means to know that this which they must Believe is the Churches Sentence but your Report then can they not be any more certain of the Churches Mind in this or that point then they are of your Skill or Fidelitie neither of which can be to them the Infallible Rule of Faith For if they should be thus Infallibly perswaded of your Skil or Fidelitie then were their good Perswasion of you the Ground and Rule of their Faith and so they must Believe that you neither did nor could Erre in this Relation Whereas your own Doctrine is That even the Learnedst among you may Erre and you cannot denie but that it is possible for the Honestest Jusuite either to Lie or Equivocate Otherwise your Infallibilitie in not Erring were greater then your Popes or Churches for they both may Erre unlesse they speak ex Cathedra Now whether the Pope speak this or that ex Cathedra or whether he speak or write to all or no is not known to any of the common People in these Northern Countries but only by your Report which if it be not Infallible and as free from Errour as the Pope himself the People must still stagger in Faith Nor do I see any possible Remedie unlesse every man should take a Pilgrimage to Rome or unlesse you would bring the Pope throughout these Countries as men use Monsters or strange Sights Yet how should they be certain that this is the Pope rather then some Counterfeit or how should they know Rome but by others Or can you hope to salve this Inconvenience by an Implicit or Hypothetical Faith as that it were enough for the Lay people to Believe absolutely and stedfastly that the Pope or Church cannot Erre but to believe your Report or Informations of his Sentence in doubtful Cases only Conditionally if it be the Popes Mind if otherwise we will be free to recall our present Belief This is all which I can imagin any of you can say for your selves
annexed to any peculiar Men or Company of Men distinct from others by Prerogative of Place Preheminence of Succession and from him or them to be derived unto all others set apart for this Ministerie or whether the Ministerie of any men of what Place or Societie soever whom God hath called to this Function and enabled for the same be sufficient for the begetting of true Faith without any others Confirmation or Approbation of their Doctrine 9 Secondly it is questioned how this Ministery of Man which is necessarily supposed ordinarily both for knowing the Word of God and the true Meaning of it becomes available for the begetting of true Belief in either point In whomsoever the Authoritie of this Ministerial Function be the Question is whether it perform thus much only by Proposing or Expounding the Word which is Infallible or by their Infallible Proposal or Exposition of it that is whether for the attaining of true Belief in both Points mentioned we must relie infallibly upon the Infallible VVord of God only or partly upon it and partly upon the Infallibility of such as expound it unto us Or in other words thus whether the Authoritie or Infallibilitie of any Mans Doctrine or Asseveration concerning these Scriptures or their true Sense be as infallibly to be Believed as those Scriptures themselves are or that Sense of them which the spirit of God hath wrought in our Hearts by sure and undoubted Experience 10 These are the principal Roots and Fountains of Difference between us concerning our present Controversie whence issue and spring these following First Whether Christ whose Authoritie both acknowledge for Infallible hath left any Publick Judge of these Scriptures which both receive or of their right Sense and Meaning from whose Sentence we may not appeal or whether all to whom this Ministrie of Faith is committed be but Expositors of Divine Scriptures so as their Expositions may by all faithful Christians be examined Hence ariseth that other Question whether the Scriptures be the Infallible Rule of Faith If Scripture admit any Judge then is it no Rule of Faith If all Doctrines are to be examined by Scripture then is it a perfect Rule 11 Our Adversaries especially later Jesuites Positions are these The Infallible Authoritie of the present Church that is of some visible Companie of living Men must be as absolutely Believed of all Christians as any Oracle of God and hence would they bind all such as proâ—esse the Catholick Faith in all Causes concerning the Oracles or Word of God to yield the same Obedience unto Decrees and Constitutions of the Church which is due unto these Oracles themselves even to such of them as all Faithful Hearts do undoubtedly know to be Gods written Word 12 The Reasons pretended for this absolute Obedience to be performed unto the Church or visible Company of Men are drawn from the Insufficiency of Scripture either for notifying it self to be the Word of God or the true Sense and Meaning of it self Consequently to these Objections they stifly maintain That the Infallible Authority of the present Church is the mosâ— sure most safe undoubted Rule in all Doubts or Controversies of Faith or in all Points concerning these Oracles of God by which we may certainly know Both without which we cannot possibly know either which are the Oracles of God which not or what is the true Sense and Meaning of such as are received for his Oracles one of the especial Consequents of these Assertions is That this Churches Decisions or Decrees may not be examined by Scriptures 13 Our Churches Assertions concerning the knowledge of Gods Word in general is thus As Gods Word is in it self Infallible so it may be infallibly apprehended and Believed by every Christian unto whom he vouchsafeth to speak after what manner soever he speak unto him Yea whatsoever is necessary for any man to Believe the same must be infallibly written in his heart and on it once written there he must immediately relie not upon any other Authoritie concerning it 14 Or if we speak of Gods written Word our former general Assertion may be restrained thus 15 We are not bound to Believe the Authority of the Church or visible Companiâ— of any living men either concerning the Truth or true Sense of Divine Oracles written so stedfastly and absolutely as we are bound to Believe the Divine written Oracles themselves Consequently to this Assertion we affirm 16. The the Inâ—allible Rule whereupon every Christian in matters of written Verities absolutely and finally without all appeal condition or reservation is to relie must be the Divine written Oracles themselves some of which every Christian hath written in his Heart by the finger of Gods Spirit and Believes immediately In and For themselves not for any Authoritie of Men and these to him must be the Rule for examining all other Doctrines and trying any Masters of Faith But because most in our daies in Matters of Faith and Christian Obedience misse the Celestial Mean and fall into one of the two extreams It shall not be amisse while we seek to divert their course from Sylla to admonish lest they make shipwrack in Charybdis CAP. IV. Shewing the Mean betwixt the two Extremities the one in Excesse proper to the Papists the other in Defect proper to the Anti-papist 1 IT is a Rule in Logick that Two contrary Propositions for their form may be both False And hence it is that many Controversers of our times either in love to the Cause they defend or heat of contention not content only to Contradict but desirous to be most Contrarie to their Adversaries fal into Errour with them No Controversie almost of greater moment this day extant but yields Experiments of this Observation though none more plentiful then this in hand concerning the visible Churches Authoritie or Obedience due to Spiritual Pastours 2 The Papists on the one side demand Infallible Assent and illimited Obedience unto whatsoever the Church shall propose without examination of her Doctrine or appeal which is indeed as we shall afterwards prove to takeaway all the Authority of Gods Word and to erect the present Churches Consistorie above Moses and S. Peters Chair On the other side sundrie by profession Protestants in eagernesse of opposition to the Papists affirm that the Church or Spiritual Pastors must then only be Believed then only be Obeyed when they give Sentence according to the Evident and Expresse Law of God made evident to the Hearts and Consciences of such as must Believe and Obey them And this in one word is to take away all Authoritie of Spiritual Pastors and to deprive them of all Obedience unto whom doubtlesse God by his written Word hath given some special Authoritie and Right to exact some peculiar Obedience of their Flock Now if the Pastor be then only to be Obeyed when he brings evident Commission out of Scripture for those particulars unto which he demands Belief or Obedience
of Canonical Scripture May private Spirits discern their true Sence in matters of Faith as clearly as if they were a Light indeed to thee Oh no you quite mistake his meaning in making such Collections Let Valentian explicate himself in the end of this fourth Paragraph 8 After the Church hath once gathered any Opinion out of Scriptures and thereupon opposeth the Scripture thus understood by it according to the Apostolical Tradition unto contrary Errours It is extream Impiety and wickedness to desire any more either concerning the Authority or Interpretation of that parcel of Scripture under what Pretence soever of Difficulty Obscurity or the like To that Scripture I pray mark his words wel which is commended and expounded unto us by the Authority of the Church that Scripture now ea jam even for this Reason hoc ipso is most Authentick and shines most splendently mojt clearly like a Light videlicet as we have formerly expounded put upon a Candlestick Nay in good sooth just like a Candlestick put upon a Light or Candle For in this Countrey wherein we live we see the Candlestick by vertue of the Light not the Light by means or vertue of the Candlestick And yet if your Church be the Candlestick as you suppose and the Scripture the Light as you expresly acknowledge we must by your Doctrine discern the Light of Scriptures only by the Commendation Explication or Illumination of your Church the Candlestick And this Illumination is only her bare Asseveration for Scriptures she seldom expounds but only by Negatives or Anathemas The best Correction that can be made of this untoward crooked unwieldly Similitude would be this whereas this Doctor supposeth the Pope to be the Church and saith further necesse est ut lumen illud si dei quod in divinis literis splendet praeser at Ecclesia Let him put lucem for lumen and so the Pope being by his Assertion the Church may be truly called Lucifer And then as when Cloth shrinks in the wetting men shape their Garments accordingly making sometimes a Jerkin of that which was intended for a Jacket so out of this unhandsome ill-spun similitude which was marred in the making we may frame a shorter which wil hold exceeding wel on this fashion Even as Satan being the Prince of Darknesse doth to mens seeming transform him self into an Angel of Light Just so doth the Roman Lucifer being by Valentians Confession but the Candlestick labour to transform him self into the Light it self and would be taken for such a Light or Candle as should make the very Light of Heaven it self Gods Word to shine most splendently and clearly by the glorious Beams of his Majestical Infallibility once cast upon it For otherwise unlesse the Supernatural Glory of his Infallibility do infuse Light or adde fresh Lustre to this Light or Lantern of Truth the Candlestick naturally gives no increase of perspicuity to the Light or Candle Which wil shine as clear in a private Mans hands so he wil take the pains to hold it as in a Publick Candlestick But that which I would have the serious Reader to observe especially is this Speech of his Scripture as once commended unto us or expounded by the Churches Authority becomes thereby most Authentick and shines most clearly and most splendently For this same Doctor if a Doctor may be said the same affirming and denying the same in the beginning of that Dispute would gladly shuffle so as he should not be taken with that Trick which wil discredit their Cause for ever and descry their villanous Blasphemy in this Doctrine of their Churches Authority There he would perswade us that he doth not allow of this Speech I believe this or that to be a Divine Revelation because the Church doth tell me so or of this the Church is the Cause why I believe the Divine Revelations whereas this Speech of his Quae Scriptura per Authoritatem doth infer the Authority of the Church to be the very principal and immediate Cause of our Assent unto Scriptures 9 Secondly I would have the sober Christian Reader to observe what an unhallowed and unchristian Conceit it is to admit the Scriptures for a Lantern and yet to affirm that Christians cannot behold the Light therein contained but only as the Church of Rome doth hold it out what is this else but to call the People from the marvailous Light of the Gospel unto the fearful Lightnings of the Law And to make the Pope that Mediator which the People implicitely did request when they desired that Moses might speak to them not God If we be in Christ then are we not called into Mount Sinai to burning Fire Blindnesse Darknesse and Tempests this Light of the Gospel is not environed with a fearful Cloud or Smoak threatning Destruction if we should go up into the Mount to hear the Lord himself speak we have an Advocate with the Father and need not look for a Moses to go up for us while we stand trembling a far off For as our Apostle tels us Heb. 12. 22. We are come unto the Mount Sion and to the City of the living God the celestial Jerusalem and to the company of innumerable Angels and to the congregation of the first-born which are written in heaven and to God the Judge of all and to the Spirits of just and perfect men and to Jesus the Mediator of the new Testament and to the bloud of sprinkling that speaketh better things then that of Abel What is the Consequence or Effect of this our Calling Our Apostle makes this Inference verse 25. See therefore that ye despise not him that speaketh Whom did he mean The Pope or Cardinals But they would be but of like Authority as Moses was but he that Speaketh untous is of far greater For so our Apostle collects See that ye despise nâ—t him that speaketh for if they escape not which refused him that spake on Earth much more shall we not escape if we turn away from him which speaketh from Heaven The Israelites I suppose had despised Moses if they had admitted any other infallible Teacher besides him whilest he was alive or believed any other as wel as his Writings after his death but only so far forth as they could discern their Words to be consonant unto his If Moses Writings were to these Jews a plain Rule of Faith then much more must Christs Word registred by his Apostles and Evangelists by the Rule of Faith unto us That Moses Doctrine was their Rule of Faith a Rule most plain and easie these places following abundantly testifie CAP. XVII That the Mosaical Writings were a most perfect Rule plain and easie to the Ancient Israelites 1 SO perfect Directions had Moses left for Posterities perpetual instruction that a great Prophet in later Ages desirous to bring Gods people into the right Paths which their Fathers had forsaken and for this purpose professing to impart to them whatsoever he had
heard or learned from his godly Ancestors doth but trace out the Print of Moses footsteps almost obliterate and overgrown by the sloth and negligence of former Times wherein every man had trod what way he liked best And though the same Prophet descend to later Ages as low as Davids Yet he proceeds still by the same Rule relating nothing but such Historical Events or Experiments as confirm the Truth of Moses divine Predictions such as are yet extant in Canonical Scriptures So perfect and absolute in his judgement was that Part of the Old Testament which then was written to instruct not only the Men such as he was but every Child of God that he presumes not to know or teach more them in It was written And thus much this people should have done by Moses Precept without a Prophet for their Remembrancer And these Words which I command thee this day shall be in thine heart And thou shalt rehearse them continually unto thy children and shalt talk of them when thou tarriest in thine house and as thou walkest by the way and when thâ—… liesi down and when thou risest up And thou shalt bind them for a Sign upon thine hand and they shall be as Frontlets between thine eyes Also thou shalt write them upon the posts of thine house and upon thy gates And again Sâ—t your hearts unto all the Words which I command you this day that you may command them unto your children that they may observe and do all the Words of this Law For it is no vain Word concerning you but it is your Life and by this Word you shall prolong your dayes 2 Questionlesse they that were bound to observe and do this Law were bound to know it and yet Moses refers them not to his Successor as if it were so obscure that it could not possibly be known without his Infallibility but on the contrary he supposeth it so plain and easie that every Father might instruct his Son in it and every Mother her Daughter It was their own daily Experience of the fruits and benefits in Obeying of their harms and plagues in Disobeying his Precepts which was to seal their Truth unto their Consciences For without such Observation without squaring their Lives and comparing their Thoughts and Actions unto this streight and plain Rule all other Testimonies of men or Authorities of their most infallible Teachers were in vain The Miracles which they had seen to day were quite forgotten ere nine dayes after Nor could their Perswasions or conceit of Moses Infallibility serve them for any Rule when they had shaken off these inward Cogitations and measured not the Truth of his Predictions by Experiments In their Temptations they were as ready to disclaim Moses as alwayes they were to distrust God whose mighty Wonders they had seen To what use then did the sight of all Gods Wonders or of Miracles wrought by Moses serve Motives they were necessary and excellent to incline their stubborn hearts to use this Law of God for their Rule in all their Actions and proceedings and to cause them set their hearts unto it as Moses in his last Words commands them For this Law as he had told them before was in their Hearts 3 Would any man that doth fear the Lord or reverence his Word but set his heart to read over this Book of Deuteronomy or the one hundred and nineteenth with sundry other Psalms but with ordinary Observation or attention that so the Character of Gods Spirit so lively imprinted in them might be as an Amulet to prevent the Jesuites Inchantments It would be impossible for all the wit of Men or Angels ever to fasten the least suspicion on his thoughts whether the Ancient Faithful Israelites did take this Law of Moses for their Infallible Rule in all their proceedings For nothing can be made more evident then this Truth is in it self That the Israelites Swarving from this Rule was the Cause of their departure from their God and the Occasion or Cause of their Swarving from it was this devilish Perswasion which Satan suggested to them then as the Jesuites do unto the Christian People now That this Law was too Obscure too Hard too Difficult to be understood no compleat Rule for their actions without Traditions or relying upon their Priests or Men in chief Authority This Hypocrisie Moses did wel foresee would be the beginning of all their Miseries the very Watch-word to Apostasie For which Cause he labours so seriously to prevent it Deut 30. 14. For this Commandment which I set before thee this day is not hid from thee neither far off but the Word is very near unto thee even in thy mouth and in thy heart to do it How was it in their Mouthes and in their Hearts when it was so obscure and difficult unto them after Moses Death It was in their Hearts and in their Posterity too had they set their hearts to it But as it is true Pars sanitatis est velle sanari It is a part of Health to be willing to be healed so was it here Pars morbi nolle sanari more then a part of this their grievous Disease their Blindnesse of heart was their pronenesse to be perswaded that this Word or Doctrine which Moses here taught was too Obscure and Difficult for them to follow They first began as the Jesuites do to pick Quarrels with God for which their Stubbornnesse he gave them over to their hearts desire And this his Sacred Word which should have been a Lantern unto their feet and a Light unto their paths as it was to Davids became a stumbling Block and a Stone of offence 1 Cor. 1. 23. What was the reason By their swarving from this plain and straight Rule their wayes became crooked and their actions unjust And it is the Observation of the wise Son of Sirach As Gods wayes are right and plain unto the just so are they stumbling Blocks unto the wicked Not Moses himself had he been then alive could have made this or any other true Rule of Faith plain unto these Jews whilest they remained perverse and stubborn And had they without Moses or any infallible Teachers help cast off this Crookednesse of heart Moses his infallible Doctrine had stil remained easie streight and plain unto them For it was in their Hearts though hid and smothered in the Wrinkles of their crooked Hearts In our Saviours time they wil not assent unto the Word written nor unto the Eternal Word unto which all the Writings of the Prophets gave Testimony unlesse they may see a Signe What was the Cause They had not laid Moses Commandments to their hearts For had they from their hearts Believed Moses they had Believed Christ For all whose Miracles wrought for their good in their sight and presence they cannot or wil not see that his Words were The Words of Eternal Life as Peter confesseth John 6. 68. Nor would any Jesuite
Fathers who had learned Christian Obedience alwayes ready to give honour where honour was due would most willingly have acknowledged so absolute a Soveraigntie and could have been glad to have used the Benefits of it to have spared themselves a great deal of trouble and pains if it could have been proved then to have been such an excellent Mean for allaying all Contentions amongst the Learned The Pope was much to blame to let Athanasuis suffer such pains exile and abuse by the Arian faction in the defence of the Truth if his Infallibilitie could have composed the Quarrel Austin hath been famous throughout all Generations since for his learned Labours against the Pelagian Heresie Cyril for his accurate Confutation of Nestorius and yet the Scripture was the best Weapon they knew Neither of them did ever appeal to the Popes Infallibilitie not the Popes themselves which then lived would have used any other Rule but Scripture for their own defence 3 Your usuall Argumentis that unlesse God had left such an infallible Authority as might take up all Controversies he had not sufficiently provided for his Church Then by your consent he left such an Authority as was sufficient to perform this good service to it To whom then did he commit it To the Sea of Rome say you How chanceth it your fore-elders did not put it in practise and make the Power of it better known This Blame you cannot lay 〈◊〉 the Almighty for he for his part by your confession provided abundantly for the Peace and Quiet of his Church And yet it seems the Church was ill provided for when Schisms and Heresies sprung so fast This therefore was your Churches fault that bore this Spiritual Sword in vain and world not use it when the Christian world stood most in need of it for the 〈◊〉 Decision of Controversies So then although we should grant you that your Church had sometimes the Birth-right amongst all the Israel of God yâ—â— might we justly say of it as old Israel said of Reuben his eldest son Thy â—â—nity is gone and we were to seek this Supream Authority if God had given any such Supremacy to any in some other Tribe which were likely to use it better 4 If you reply your Churches Authority in composing Controversies amongst the learned hath been better known since that flourishing Agâ—â— learned and religious Fathers and since it hath been so well known and acknowledged Heresies have been more thin sown then before few or 〈◊〉 till Luther arose daring to confront the Church or Popes Authority with Scripture You give us hereby just cause to suspect that Heresie had get the upper hand of Truth for the Multitude of followers that there had been a general Combination in Falshood till Luther brake it For if sundry 〈◊〉 the Ancient Hereticks with whose Doctrine the Primitive Church was pesterâ—… could under pretence of Scripture have got into Supream Authority or 〈◊〉 established their Propositions framed as they thought out of Gods Word with strength of Temporal Sword as Mahomet did his It were great Simplicity to think that they could not have been content to have let the Scriptures sleep or have threatned all with Death and Destruction that should have urged them to the prejudice of their Opinions especially of such Opinions as did concern their Dignity For all Falshood and Spiritual Blindnesse hates this Light and could either wish it put out or them utterly extinct that Object it to them As he that hath wound himself into anothers Inheritance by some quirk in Law or Captious clause not well understood would not be much offended to have all Evidences of primary Copies either burnt or buried even That by which he got it if It upon better Consideration or more indifferent hearing were likely to overthrow his Title 5 And if we may guesse at the course of Satans Policy in watching his Opportunities to effect his purpose by the customary fashion of secular Politicians his Schollars in like Cases most probable it is that after these Broâ—'s of Dissention about the Gospel of Peace so frequent in the Primitive Church the great Calamities and bodily Affliction which followed thereon most men grew weary of their Spiritual Warfare and became slothful in the search of Scriptures the only Armory for all munition in this kind of war Every man afterwards in the fresh memory of the Church their Mothers bleeding Wounds and the Desolation which had ensued these furious Broâ—'s became more tractable to entertain conditions of Peace and Satan himself who had sown the seeds of all the former Dissention after he saw all or most weary of war was content to turn Peace-maker for his own advantage These were as the first Preparations for laying the Foundations of the myâ—â—cal â—abel in whose erection the Marner Method and Circumstances of the formers dissolution are all inverted The Building of the first was hindered by the Confusion of Tongues or the Division of one Language into many whence insued the scattering of the People throughout the earth the second was finished by the Concourse of divers People and the Composition or Confusion of different Languages For as Goropius acutely observes the present temper of modern Italian Spanish French we may adde of our English Dialects was from the mixture of the Roman and Barbarous Tongues whilest the natural inhabitants of these Countries before accustomed to the Roman Language and the Barbarians which at that time over-ran them were inforced to imitate each other in their words and manner of speech that they might be the better understood in matters of necessary Commerce or ordinary Contracts And this is the true reason why our Ancient English Latinisms are not as the Latin Graecisms which were derived by Art and Imitation from clear Helicon extracted from the purest Roman but from Latin of the base and vulgar stamp This Confusion of the Latin and other barbarous Tongues was but a Type or picture of confounding the Ancient true Roman Religion with barbarous Heresies Heathenish Rites and several kinds of Paganisms whilest the Romans who had already begun to distaste the Truth sought by lying Legends and false Wonders to please the grosse Palate of the Goths Vandals Hunnes Alans Franks and Saxons and they again here-with delighted were content to imitate the other in sundry sacred and religious Rites so as neither kept their Ancient Religion but all imbraced this mixture or new confused Masse And to speak properly that Unity whereof the Adversary so much boasts since that flourishing Age of Fathers wherein Contentions were so rife and the Roman Church no better esteemed then some of her sisters was not a Positive Consent in the sincere Truth wrought by the Spirit of God as a perfect Homogeneal mixture by true and lively heat but rather a bare Negation of actual Dissention caused by a dull Confusion of the dregs of Errour coagulate and congealed together by Ignorance
Carelesnesse Sloth Negligence and want of zeal to the Truth 6 And after this Composal was once so wrought that men had felt some intermission of publick Dissention which they feared most such as were industrious in the search or would have been expert in the Knowledge of Scriptures were esteemed of but as Souldiers in the time of Peace and ease alwayes suspected lest they should raise new Broils And for this reason debarred of free accesse unto this Armory But how soever the Practise of examining the Churches Authority by Scripture was for many generations rare till Luther arose yet during all this time that of our Apostle Acts 14. 17. was in this Case most true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD did not leave himself without a Witnesse In all these ages he had his Martyrs who in the fervency of their Zeal earnestly sought the dissolution of the coagulated Masse and extraction of Celestial Quintessences therein buried offering their Bodies as fuel to the flames of persecutions that were to effect it 7 Nor can you in reason demand we should give particular Instances of such Martyrs in every Age. For no man of sense but will easily conceive that your Church would seek by all means possible to obliterate their Fame and Memory upon whose Bodies she had exercised such extream Tyranny left their Example might encourage Posterity to like Resolutions Unlesse DRIFDO had unawares I think acquainted me with the Provost of STENELDA'S Epistle to S. BERNARD I had not known either your Cruelty against the Albigence's or Picards as I suppose or their Constancy in suffering Tortures in themselves most grievous yet attended with Usages as disgraceful both for the manner or form of Proceeding as injuriously inflicted as the ground or matter of Accusations brought against them were unjust and impious The Provosts Epistle was to this effect 8 I would gladly be resolved Holy Father might I enjoy your presence whence it is that in Hereticks the Devils members there should be so great Resolution for defence of their Heresies as the like can scarce be found in very religious and faithful Christians There are saith he amongst us Hereticks which put no confidence in the Suffrages of men deceased or Prayers of Saint Fastings and other afflictions of the Body usually undertaken for Sin are not in their Opinion necessary to the righteous Purgatory after death they acknowledge none Denying the making of our Lords Body in the Sacrament of the Altar the Church they affirm to be amongst them having neither fields nor possessions Of such we have known divers by the multitude misled with too much zeal violently haled agaiâ—… our will unto the flame whose Torments they not only indured with patience but entertained with joy I would therefore be resolved by you Holy Father whence so great Resolution in the Devils members should spring 9 No question but this Provost which esteemed no better of them then as of Hereticks or Satans members did relate the worst Opinions then known to be held by them and yet He as I would have the Reader note living in their time laies no such odious Tenents to their charge as those that lived long after or were imployed by the Romish State to write against Wickliff Husse or Jerome of Prage have charged them and their followers with Driedo tels us he finds no direct Answer by way of Epistle or writing unto this venerable mans demand in particular But out of S. Bernards Doctrine else-where delivered concerning like Hereticks he finds this Resolution The Constancy of Martyrs hath no affinity with the Stubbornnesse of Hereticks Pietie breeds contempt of Death in the one Hardnesse of heart in the other Such good minded men as S. Bernard I think had least to do in the Examination of such men most obnoxious to mis-information in the particulars of their carriage with which the Civil Magistrates of France though Romish Catholicks better acquainted have given them laudable Testimonies for their honest and religious Lives and whether these mentioned by that Provost were such as S. Bernard spake against in the place late cited is more then Driedo knew Howsoever in matters of this nature it is most true Bernardus non vidit omnia being as easie in his life time to be abused by crafty Politicians as his Authority is now by modern Jesuites He that will believe these men were such Hereticks as Driedo would make them only because Driedo sayes so may easily be perswaded that their Resolution did not spring so much from true and lively Faith as from Humorous Obstinacy or stubborn Pride But while we consider all Circumstances well though many we take from your Relation who in this Case relate nothing so well and truly as you should we have just cause to think they were not Hereticks but men rightly Religious fearing God more then men and more observant of his Laws then of humane Traditions For at this time as the Glory the temporal Power and Authority of your Church was exceeding Great so were the Hopes of these poor souls lesse either of purchasing Glory by contradicting or private Gains by disobeying your Decrees To attempt the one was the readiest way to procure their utter Disgrace the other an infallible provocation of greatest Danger Your Church had the whole Multitude of Nations as ready at her beck to applaud your cruel designs against them as the High-Priests and Elders had the Jewish People to approve our Saviours Condemnation The manner of their Tortures accompanied with such certainty of Ignominy and Disgrace were dreadful to the setled and deliberate cogitations of Flesh and Bloud their Memory for ought they could in human probability foresee was either to sleep with their Bodies and lie buried in their ashes or if surviving them to be perpetually scourged by the scurrilous pens and tongues of their bitter Adversaries No hope they had of being Canonized for Saints in the vehement desire whereof some in your Church have solicited the procurement of their own violent death by others hands 10 All these and many other like circumstances whiles we consider ye may brag of the Multitude and Universality as a Note of the true Church and we will easily grant you to have been at that time far more in number then these silly Sheep whose admirable Constancy neverthelesse in the heat of such extream Tyrannie and alwayes matcht with such harmlesse Simplicity doth make us think that albeit you were the greater yet these were that little Flock unto whose hearts our Saviour by his holy Spirit of comfort had said Fear not for it is your Fathers will to give you a Kingdom lands and possessions as your Adversaries truly object here on earth ye have had none But the Losse is little or rather your Gain exceeding great For these because these you have forsaken for the Gospels sake and mine you shall receive lands and possessions an hundred fold with life everlasting in the world to come
Melody and joy at their Destructions yet we assure our selves and ye might dread Gods further Judgement by the event it was the Cry of their innocent Bloud which fill'd the Court of Heaven and in a just revenge of their Oppression procured Luthers Commission for Germanies Revolt And yet say you Luther was the Cause of Dissention in Christs Church why so Because he burst your former Unity whose only Bond was Hellish Tyrannie Of such a dissention and of the breach of such an Unity we grant he was the Cause and you have no just cause to accuse him of dissention or disobedience for it For all kind of Unity is not to be preferred before all kind of Dissention or Revolt He that will not dissent from any man or society of men upon any Occasion whatsoever must live at perpetual Enmity with his God and War continually against his own Soul For there is an Unity in Rebellion a Brotherhood in Mischief a Society in Murther both of Body and Soul Wherefore unlesse you can prove your Cause or Title for exacting such absolute submission of mens souls and spirits unto your Church or Popes Decrees to be most just and warrantable by Commission from the Highest Power in Heaven Luther and all that followed him did well in preferring a most just most necessary and sacred War before a most unjust and shamefully-execrable Peace A Peace no Peace but a banding in open Rebellion against the Supream Lord of Heaven and Earth and his Sacred Laws given for the perpetual Government of Mankind throughout their generations 4 To presse you a little with your Objections against us and our Doctrine for nourishing dissention Our Church say you hath no Means of taking up Controversies aright If this were true yet God be praised it ministreth no just occasion of any dangerous Quarrel But be ours as it may be hath your Church any better Means for composing Controversies of greatest moment that raign this day throughout the Christian World Or doth it not by this insolent proud tyrannical claim of Soveraigntie and imperial Umpiership over all other Churches in all Controversies give just cause of the greatest dissention and extremest Opposition that can be imagined could be given in the Church of Christ The whole world besides cannot minister any like it Nature and common Reason teach us that a man may with far safer Conscience take arms in defence of his Life and Liberty then in hope to avoid some pettie loss or grievance or to revenge some ordinary cause of private discontent the Quarrel in the one though with resistance unto our Adversaries bloud may be justifiable which in the other albeit within the compasse of lesse danger were detestable But Grace doth teach us this Equitie Skin for Skin all that ever a man hath the whole world and more if he had it is to be spent in the defence of Faith the only seat of our Spiritual Life or for the Libertie of our Conscience You alone teach that all men should submit their Faith to your Decrees without examination of them or appeal from them we usurp no such Authoritie either over yours or any mens Consciences You challenge our Soveraign Lord and all his People to be your ghosily Slaves we only stand in our own defence we exact to such absolute Service or Allegeance either of you or any other the meanest Christian Church no nor our Prince and Clergie of the natural members of our own They only seek would God they sought aright in time to keep them short at home whose long reach might hale over Sea your long-sought Tyrannie over this People of Brittany happily now divided Lord ever continue this happy Division from the Romish world Unlesse your Means of taking up so great Contentions as hence in equitie ought to arise be so superexcellent that it can make amends where all is marred for which I cannot see what Means can be sufficient unlesse you either let your Suit fall or prove your Title to be most just by Arguments most Authentick and strong you evidently impose a necessitie of the greatest Contentions and extremest Opposition that any abuse or wrong losse or danger possibly to befall a Christian man either as a Man or Christian either in things of this life or that other to come either concerning his very Life and Libertie whether Temporal or Spiritual or whatsoever else is more dear unto him can occasion of breed 5 That which ye usually premise to work such a prejudice in credulous and unsetled minds as may make your sleight pretences of Reason or Scripture to be sifted anone seem most firm and solid to ground you Infallibility upon is the supposed Excellency of it for taking up all Controversies in Religion and so of retaining Unitie of Holy Catholick Faith in the Bond of Love If indeed it were so excellent for this purpose you might rest contented with it and heartily thank God for it Yea but because you have this excellent Means which we have not nor any like unto it yours is the true Catholick Church and ours a congregation of Schismaticks What if we would invent the like would that serve to make ours a true Church Or tell us what Warrant have you for inventing or establishing your supposed most excellent Order for taking up Controversies Was it from Heaven or was it from Men If from Heaven we will obey it if from Men we will imitate you in it if we like it But first let us a little further examin it CAP. XXVIII That of two Senses in which the Excellency of the Romish Churches pretended Means for retaining the Unity of Faith can only possibly be defended The one from the former discourse proved apparently False The other â—… self as palpably Ridiculous 1 WHen you affirm the Infallibility of your Church to be so excellent a Means for taking up all Controversies in Religion you have no choice of any other but one of these two Meanings Either you mean It is so excellent a means de facto and doth take up all Controversies or else it would be such as might take up all if all men would subscribe unto It. 2 If you take the former Sense or meaning we can evidently take you as we say with the very manner of Falshood For this claim of such Authoritie as we partly shewed before is the greatest eye-sore to all faithful eyes that can be imagined and makes your Religion more irreconcilable to the Truth And for this Church of England as in it some dissent from you in many Points others in fewer some more in one some more in another so in this of your Churches Infallibility all of us dissent from you most evidently most eagerly without all hope of Reconcilement or agreement unlesse you utterly disclaim the Title in as plain terms as hitherto you have challenged it Your dealing herein is as absurdly impious and impiously insolent as if any Christian Prince or State should
severe unpartial execution of known Lawes might easily restrain usually eclipse or hide it from us Such as are not so Eagle-sighted as to behold the brightnesse of every Divine Truth in it proper Sphere might yet safely behold the reflexion of it in one part or other of the sacred Fountain were it not troubled with the muddy conceipts of unsetled and unquiet Frains or were not such men oftentimes in great places as minding nothing but earthly things alwayes mingle filth and clay with the Chrystal-streams of the Water of Life Happie is that man of God that in this turbulent Age can in points of greatest moment see the Divine Truth himself small hope have any of causing others to see it whilest carnal mindes may every where without fear of Punishment but not without terrour of such Ecclesiastick Power as shall controul them foam out their own shame and overcast the face of Heaven whence Light should come unto their Souls with blasphemous unhallowed Breath whilest dunghill-Sinks may be suffered to evaporate the abundance of that inward Filth which is lodged in their hearts as it were of purpose to choak the good Spirit of God whilest it seeks to breath in others Mouthes whose Breasts it hath inspired with Grace 14 In brief lest my Adversary should challenge me of Partialitie As the Means which our Church from Gods Word prescribes for establishing mens hearts in the Unity of true Faith were the execution of known Lawes any way correspondent might as is said infallibly effect what the Papists falsely pretend so in truth it cannot without Hypocrisie be dissembled that whiles our Practise is so dissonant to our Doctrine and our Publick Discipline so loose though in detestation of their Errours we have turned our backs upon them with Protestation to follow a contrary Rule yet for the most part we jump with them at the journeys end To omit more finall agreements of our Contrarieties elsewhere shewed They wholly permit the Keyes of the Well of Life to ones mans hands who for his own advantage we may be sure will lock it up so close as none shall look upon it but with Spectacles of his making For as the Head is such we must expect the Eyes will be if the one the other must be universall too such as will leave nothing to be seen by private or particular eyes but what they have seen before or in one word if we admit one absolute visible Head his must be the onely Eyes of the Church We not through default of publick Constitutions nor so much by connivence of Ecclesiastick Magistrates as by presumptuous disobedience of Inferiours are so far from committing the custodie of this Sacred Fountain into one or few mens hands that the Flock for the most part never expect the Pastors marshalling but rushing into it without order trample in it with unclean feet If any Beam of Truth have found entrance into one of their Souls though quickly eclipsed or smothered by earthly cogitations he straight-way presumes Gods Word more plentifully dwels in him then in all his Teachers whence if his Purse be strong it is with him as with an Horse when Provender pricks him he kicks against all Ecclesiastick Authority and spurns at his poor Overseer that should feed him like the wanton Asse in the Fable that seeing the Moon lately shining where she was drinking suddenly covered with a cloud upon imagination she had drunk it up ran winsing out ere her thirst was quenched and threw her Rider 15 Thrice happie is that Land and State where Civil Policie and Spiritual Wisdom grave Experience and profound Learning in whose right Commixture consists the perfect Temperature of every Christian State do rightly symbolize These where they mutually clasp in their Extreams without intermedling in the Essence of each others Profession are like the Side-postes or Arches in the Lords House and the awfull respect of Christ Jesus the Judge of both and that dreadfull Day continually sounding in their ears by the voice of Gods faithfull and sincere Ministers would be as the Binding-stone or Coupling to fasten them surely in the joyning But whilest these each jealous of other start asunder that Breach is made whereat the Enemies of the Church and State hope for speedy entrance to the utter ruine of both CAP. XXXII Brieflie Collecting the Summe of this second Book 1 TO draw a brief Map of these large Disputes As the Occasions that breed so the right Means to avoid all Contentions and Schismes are most perspicuously set down in Scriptures Amongst others most necessary for this purpose for the plantation increase and strength of true and lively Faith sincere Obedience to Spiritual Authoritie is the chief For more willing and chearful performance hereof Choice should be made of Pastors or Overseers qualified as Scripture requires men of so high a Calling should be men not given to Quarrels or strife men of mild and lowlie Spirits fearing God and hating Covetousnesse men esteeming the hidden treasure of a good Conscience at so high a rate as neither Fear of man nor Hopes of any Worldly favour can move them to hazard or adventure it Were these Rules by such as have the oversight of Gods Flock as faithfully practised as they are by Scripture plainly taught the knowledg of Gods Word should daily encrease Piety Devotion and Christian Charitie continually flourish all Strife and Dissention quickly fade 2 But if through the default of Princes or Potentates no fit choice be made of spiritual Governours if by their negligence worse be made of inferiour Ministers the cause comes not by devolution to be reformed by the Congregation What then must they be altogether silent at such abuse No the Scripture hath given as plain a Rule for their imployment as for the others The more or more often Higher Powers offend the more fervently frequent should the lower Sort be in pouring out supplications prayers and intercessions for Kings and for all that are in Authority that they may Rule according to Gods Word In the mean time albeit they Rule otherwise Inferiours should consider that GOD gives them such Superiours for their pronenesse to disobedience scurrilitie scoffing at lawfull Authoritie or other like sins expresly forbidden by his Word To every People as well as Israel he gives such Rulers in his wrath as shall not seek them but theirs not his Glory in their salvation but their own Glory by their harm 3 But as the Tongues of Inferiours must be tied from scoffing or jesting at men in Authorities bad proceedings so must not the Word of God be bound If their Consciences rightly and unpartially examined direct them otherwise then their Governours command they must notwithstanding their Superiours checks speak as they think until Death command them silence if for the freedom of their Speech upon good warrant of Conscience they be punished Vengeance is Gods he will repay Superiours for it unto whose lawfull Authority whilest Obedience is denied upon
I can find think themselves bound by the former decrees of the Trent Councel But what if any should dissent from these great Champions in the interpretation of it Who should judge betwixt them or whither were they to repair for resolution To the place which God hath chosen to wit to the Sea Apostolical or in other terms to Rome So saith the Pope that confirmed this Councel As if there were only a translation of the Sea none of the Priesthood sometimes established in Jerusalem where all were to worship And if Rome have that place in Christendom which Jerusalem had in Jewrie the Pope must be such a Lord to all Christians as he that dwelt betwixt the Cherubims was to the Israelites both their Answers of like Authoritie 13 But when we repair to Rome who shall there determin what the Councel meant the Pope alone or with his Cardinals with his Cardinals if he please himself alone without them or any other if he list all after as he shall find himself disposed to use his ordinary or plenarie power by the former of which answerable to Gods working with naturall agents he determines of matters by the usuall course of Lawes provided for that purpose using the advise or counsel of his Assistants by the other correspondent to Gods working in miracles effected by his own immediate peculiar power without the coagencie of any inferiour or created cause he may resolve of himself alone not consulting his Cardinals Bishops or others This power and libertie the Trent Councel it self seems to give unto the Pope as it were for an up-shot to all the fools thunder-bolts they had let flee before And lest any man should think this absolute acknowledgement of the Popes plenarie power to be a Counsel rather then a necessary Precept The Catechisme published by the Trent Councels Authoritie hath inserted amongst the Articles of faith That the present Pope is the sile visible head of the whole Christian Church though Christ the invisible The meaning of which if I mistake not is this That the Pope concerning the points above mentioned hath as absolute power in Christs absence as Christ himself should have were he present or hall have in that day of final judgement wherein if these mens Positions be true he shall have nothing to do in matters of Faith but onely to ratifie what the Pope hath defined who must not be called to any account of his Spiritual as Kings and Monarchs must be for their Temporal Stewardships Nor shall it be said to him as it must be to some of them Well done thou good and faithfull Servant For such men onely by our Adversaries Doctrine do well as might have done ill but the Pope live as he list cannot possibly do amisse in determining matters of Faith which are of all that are of greatest difficulty and consequence 14 When first I read Josephus Acosta I much wondred to see a man otherwise of an ingenuous spirit and of parts so excellent so zealous withall for the Popes Supremacie But now I perceive the reason was all private Catechismes were to be conformed unto that publick one authorized by the Councel and Pope Amongst other Contents of that Article of the Catholick Church almost quite omitted in the former Indian Catechismes Acâ—sta's advise is to have this inserted as an essential part That the Pope is Head of the Catholick Church Christs Vicar on earth indued with his plenary power to whom all other Christians Kings and Princes not excepted ow obedience These allegations may testifie our sincerity in proposing the state of the question and points of difference betwixt us gathered not out of one or two but the general agreemeent of best Romish Wâ—iters and whereunto Valentiaâ— were he alive would willingly subscribe For he as since I have observed proposeth the title of his main Controversie concerning the Churches Authoritie in termes aequivalent to those I used Lib. 2. Sect. 1. Cap. 3. and Lib. 1. Paragr uâ—t SECT II. The first branch of Romish Blasphemie in preferring humane Authoritie before Divine AGainst these late recited and infinite other aequivalent Assertions frequent in their Publick determinations and best private Writers our Writers usually object If the Church be Judge of Scriptures her Authoritie must be above the Scriptures â—f the sense of Scripture without the Church or Popes asseveration or proposal be not Authentick nor apt to beget most firme Belief then the Word of God must receive strength and Authoritie from the word of man Some Romish Writers grant the Inference with this restraint In respect of us and yet wipe their mouthes with the whore in the Proverbs as if they had neither committed Idolatrie nor spoken Blasphemie But Bellarâ—in was too cunning a Baud to expose his mothers foul face to publick view without more artificial painting CAP. II. Bellarmin's Replic to the main Objection joyntly urged by all Reformed Churches against the Romish the Equivocation which he sought in the Objection apparently found in his Replie 1 THe former Argument howsoever much esteemed by such as bring it yet in Bellarmmes judgement is very weak and as he suspects sick of his own desease Totum in aequivocatione versatur The aequivocation he seeketh to unfold with this distinction The former speeches may admit a double sence First their meaning may be That the Church doth judge whether that which the Scriptures teach be true or false Or Secondly This sure foundation of faith being first laid The words of Scripture are most infallible and true The Church doth Judge which is the true Interpretation or meaning of them This distinction he applieth thus The former Objections were pertinent if we held the Pope or Councel to determine of Scriptures in the former sence but taâ—… our right meaning they are meer calumnies For we affirm the Church to judge Scriptures onelie in the later and so to judge them doth not set the Church or Pope above Scriptures but above the judgement of private men Nor doth the Church by this Assertion 〈◊〉 a Judge of Scriptures truth but of private mens understanding Neither will it hence follow that the Word of God receiveth strength from the word of man but private mens knowledge may and doth receive strength and infallibilitie from the Church Finally the Scripture or Word of God as Bellarmine thinks is neither more true or certain because it is expounded by the Church but every mans opinion is more true and stable when it is confirmed by the Churches exposition or decision He hath said as much as the whole Councel of Trent could have said for themselves But let us see if this be enough 2 A private mans opinion saith Bellarmin is truer when it is confirmed by the Church If we had onely an opinion of the truth or sence of Scriptures the consent of others especially men skilful in such matters would indeed much confirm us for all opinions or uncertain
another manner then the Lacedâ—monians did Lycurgus laws were from Apollo For when the Law which enjoyns the worship of one God was given unto the people it did appear as far forth as the divine providence did judge sufficient by strange signs and motions whereof the people themselves were spectators that the creature did perform service to the Creator for the giving of that Law But we must believe as firmly as this people did Moses that all the Popes injunctions are given by God himself without any other sign or testimony then the Lacedemonians had that Lycurgus laws were from Apollo Yet is it here further to be considered that the Israelites might with far lesse danger have admitted Moses laws then we may the Popes without any examination for divine seeing there was no written law of God extant before his time whereby his writings were to be tried No such charge had been given this people as he gives most expresly to this purpose Now therefore hearken O Israel unto the ordinances and to the Laws which I teach you to do that ye may live and go in and possesse the land which the Lord God of your fathers giveth you Ye shall put nothing unto the word which I command you neither shall ye take ought there from that ye may keep the commandments of the Lord your God which I command you But was the motive or argument by which he sought to establish their belief or assent unto these commandments his own infallible authority no but their own experience of their truth as it followeth Your eyes have seen what the Lord did because of Baal-Peor For all the men that followed Baal-Peor the Lord thy God hath destroyed every one from among you but ye that did cleave unto the Lord your God are alive every one of you this day so gracious and merciful is our God unto mankind and so far from exacting this blind obedience which the Pope doth challenge that he would have his written word established in the fresh memory of his mighty wonders wrought upon Pharaoh and all his host The experiment of their deliverance by Moses had been a strong motive to have perswaded them to admit of his doctrine for infallible or at the least to have believed him in his particular promises When the snares of death had compassed them about on every side and they see no way but one or rather two inevitable wayes to present death and destruction the red sea before them and a mighty host of bloud behind them the one serving as a glasse to represent the cruelty of the other they as who in their case would not cry out for fear He that could have foretold their strange deliverance from this imminent danger might have gotten the opinion of a God amongst the Heathen yet â—… confidently promiseth them even in the midst of this perplexity the utter destruction of the destroyer whom they feared Fear ye not stand 〈◊〉 and behold the salvation of the Lord which he will shew to you this day for the Egyptians whom you have seen this day you shal never see again The Lord shal fight for you therefore hold you your peace Notwithstanding all this Moses never enacts this absolute obedience to be believed in all that ever he shall say or speak unto them without farther examination or evident experiment of his doctrine For God requires not this of any man no not of those to whom he spake face to face alwayes ready to feed such as call upon him with infallible signs and pledges of the truth of his promises For this reason the waters of Mâ—rah are sweetned at Moses prayer And God upon this new experiment of his power and goodnesse takes occasion to re-establish his former covenant using this semblable event as a further earnest of his sweet promises to them If thou wilt diligently hearken O Israel unto the voice of the Lord thy God and wilt do that which is right in his sight and wilt give ear unto his commandments and keep all his ordinances then wil I put none of these diseases upon thee which I brought upon the Egyptians for I am the Lord that healeth thee As if he had said This healing of the bitter waters shal be a token to thee of my power in healing thee Yet for all this they distrust Gods promises for their food as it followeth cap. 16. Nor doth Moses seek to force their assent by fearful Anathema's or sudden destruction but of some principal offenders herein For God wil not have true faith thunder-blasted in the tender blade but rather nourished by continuance of such sweet experiments for this reason he showres down Manna from heaven I have heard the murmuring of the children of Israel tell them therefore and say At evening ye shall eat flesh and in the morning you shall be filled with bread and ye shall know that I am the Lord your God For besides the miraculous manner of providing both Quails and Manna for them the manner of nourishment by Manna did witnesse the truth of Gods word unto them They had been used to grosse and solid meats such as did fill their stomacks distend their bellies whereas Manna was in substance slender but gave strength and vigour to their bodies and served as an emblem of their spiritual food which being invisible yet gave life more excellently then these grosse and solid meats did So saith Moses Therefore he humbled thee and made thee hungry and fed thee with Manna which thou knowest not neither did thy Fathers know it that he might teach thee that man liveth not by bread only but by every word that proceedeth out of the mouth of the Lord. 6 Yet in their distresse so frail is our faith until it be strengthned by continual experiments they doubt and tempt the Lord saying Is the Lord amongst us or no Nor doth Moses interpose his infallible authority or charge them to believe him against their experience of their present thirst under pain of eternal damnation or sufferance of greater thirst in hell such threats without better instruction in Gods word and the comfort of his spirit may bring distrusts or doubts to utter despaire and cause faith to wither where it was wel nigh ripe they never ripen and strengthen any true and lively faith Moses himself is fain to cry unto the Lord saying What shall I do unto this people for they be almost ready to stone me As the Papists would do to the Pope were he to conduct them thorow the wildernesse in such extremity of thirst able to give them no better assurance of his favour with God then his Anathema's or feed them only with his Court-holy-water or blessings of wind But even here again God feeds Israels faith with waters issuing out of the rock making themselves eye-witnesses of all his wonders that so they might believe his words and promises nay himself from their own sense
certain as they could be made For so it had been a labour altogether lost yea a matter no lesse prophane then rebaptization to have confirmed them by suffrages of Bishops after their Cathedral confirmation by the Pope Even of his Holinesse himself whose verdict as in this case must finally be supposed addes Divine credence unto testifications in their own nature fallible and meerly humane the question proposed in the former Section remains still insoluble For without the relation of some Historian or Register or especial revelation from above no Pope can divine how many Councels have been held much lesse what was finally determined in every ancient Canon confirmed by the Bishops assembled at Trent Special revelations such as the Prophets had they acknowledge none And yet distinctly to tell what hath been done in times past or places afar off without relying on others relations is an extraordinary effect of special revelation a work of higher nature and greater difficulty then Prophetical prediction of things to come Are then the relations of Historians or Registers of Ancient Councels divine and authentick Not without the Popes ratification with it they are Yes or else a great part of Roman faith by Bellarmines reason can be but humane 5 Hence may we safely annex a corollary as necessary as sutable to the main conclusion proposed for the principal subject of this Section As the Popes authority is by Jesuiticall Doctrine made much greater then our Saviâ—â—rs so may the assistance or countenance of his Omnipotent spirit make the reports of any temporizing Historian or mercenary Register as divine authentiâ—k anâ—…â—â—rtain as any Prophetical or Apostolical testimonies of the Messiah Yea if it should please him to authorize Baronius Annals or relations of former Councels their credit should be no lesse then the Evangelists Yea hence it followes as the discreâ—t Reader without further repetition of what hath here been said or new suggestion of the reasons whereon the inference is grounded will I hope of his own accord hereafter collect That determinations proceeding upon any knaves or loose companions testimonies though more loosely examined so examined at all or taken for examined by the Pope shall by his approbation be of force as all-sufficient either for producing Divine belief of mens spiritual worth we never heard of or for warranting daily performance of Religious worship to their memory as any declaration he can make upon our Saviours promises unto his Apostles For we may not more doubt of any Religion he shal authorize or any mans salvation canonized by him whosoever be the Relators of their life and death then of S. Peters though our Saviour promised he should be saved The reason is plain The Pope is sole Judge of all divine Oracles our Saviour as you have heard out of Valentian is but a witnesse and so may others be whomsoever he shall admit SECT IV. Containing the third branch of Romish blasphemy or the last degree of great Antichrists exaltation utterly overthrowing the whole foundation of Christian Religion preposterously inverting both Law and Gospel to Gods dishonour and advancement of Satans Kingdom THat the authority challenged by the Romish Church is altogether prejudicial to Gods word greater then either the visible Church of Israel from Moses till Christ or Christ himself or his Apostles either before or after his resurrection did either practise or lay claim to is evident from the former treatise It remains we demonstrate how the acknowledgement of this most absolute most infallible authority doth quite alienate our faith and allegeance from God and the Trinity unto the Pope and his triple Crown The Proposition then we are to prove is this Whosoever stedfastly believes the absolute authority of the Romish Church as now it is taught doth truly and properly believe no article of Christian faith no God no Trinity no Christ no redemption no resurrection no heavenly joyes no hell CAP. XXVI The Jesuites unwillingnesse to acknowledge the Churches proposal for the true cause of his saith of differences and agreements about the final Resolution of saith either amongst the Adversaries themselves or betwixt us and them 1 THe conclusion proposed follows out of their principles before mentioned and afterwards to be reiterated that they may be the more throughly sounded But ere we come to raze the very foundation of their painted wals a few weak forts must be overthrown vvhich some have erected in hope thereby to save their Church from battery Falentian as you heard before seeing his Mother would lie more open to our asâ—aults if they should admit this manner of speech I believe this or that proposition or article of saith because the holy Church doth so instruct me would mitigate the harshnesse of it thus If you ask me why I believe a Trinity or God to be one in three persons I would answer because God hath revealed this mystery The divine revelation then is the cause of your Belief in this particular But how do you know how can you Believe that God hath revealed this by another divine revelation No. For so we should run from revelation to revelation without end If by revelation you do not believe it by what means else By the infallible proposal of the Church as a condition without which I could not believe it Mark the mysticalnesse of this speech Ob propositionem Ecclesiae infallibilem For the Churches infallible proposal Is not this as much as if he had said because the Church vvhich is infallible proposeth it to me Why then doth he make it but a condition necessary or requisite to this assent â—elikâ— he meant not so but vvould have us to see the condition not the true and principal cause of his belief The Churches authority by his doctrine may in divers respects be truly said both a cause and condition Or to speak more distinctly the Churches proposal is a condition without vvhich no man can ordinarily believe propositions of faith the infallibility of her proposal is the true and only cause of every Roman Catholicks belief in all points This denial of the Churches authority to be according to their principles the true cause of belief Is the sconse that must first be overthrown but after a friendly parly of the difference betwixt us 2 Valentian if we wel observe his processe in the forecited place proves only that which none in reformed Churches did ever deny albeit he profeâ— more in his premises which whilest he seeks to perform he hath only proved him self a ridiculous Atheist as partly is shewed in the former treatises and shall more fully appear in the end of this To ease his fellows hereafter of such unnecessary or impertinent pains as oft times they take I dare avouch in the behalf of all my brethren in reformed Churches no Jesuite â—…al be more forward to demand then we to grant That God in these later dayes doth not teach men the Gospel in such sort as he did S. Paul
jointly believe for God speaking either in his written word or by tradition Yet if a man should have asked him why he did or how possibly he could infallibly believe that God did speak all the words either contained in the Bible or in their traditions he must have given either a womans answer because God spake them or this because our holy mother the Church doth say so For elsewhere he plainly avows the Books of Canonical Scripture need not be believed without the Churches proposal whose infallible authority was sufficiently known before one tittle of the New Testament was written and were to be acknowledged though it had never been he plainly confesseth withal that he could not believe the Scriptures taught some principal Articles of faith most firmly believed by him unless the Churches authority did thereto move him against the light of natural reason Now if for the Churches proposal he believe that which otherwise to believe he had no reason at all but rather strong inducements to the contrary as stedfastly as any other truth the Churches infallibility must be the true and only cause both why he believes the mystery proposed and distrusts the natural dictates of his conscience to the contrary In sine he doth not believe there is a Trinity for in that Article is his instance because God hath said it but he believes that God hath said it because his infallible Mother the Church doth teach it This is the misery of miseries that these Apostates should so bewitch the World as to make it think they believe the Church because God speaks by it when it is evident they do not believe God but for the Churches testimony well content to pretend his authority that her own may seem more Soveraign Thus make they their superstitious groundless magical Faith but as a wrench to wrest that principle of nature Whatsoever God saith is true to countenance any villany they can imagin as wil better appear hereafter But first the Reader must be content to be informed that by some of their Tenents the same Divine revelations may be asâ—ented unto by the Habit either of â—heologie or of Faith both which are most certain but herein diâ—ferent That tâ—e former is discursive and resembles science properly so called the later not so but rather like unto that habit or faculty by which we perceive the truth of general Maxims or unto our bodily sight which sees divers visibles all immediately not one after or by another Whilst some of them dispute against the certainty of private spirits their arguments suppose Divine revelations must be believed by the Habit of Theologie which is as a sword to oâ—â—end us Whiles we assault them and urge the unstability of their resolutions they slie unto the non disâ—ursive Habit of faith infused as their best buckler to ward such blows as the Habit of Theologie cannot bear off 6 Not here to dispute either how truly or pertinently they deny â—aith infused to be a discursive habit the Logical Reader need not I hope my adâ—onition to observe that faith or belief whether habitual or actual unlesse discursive cannot possibly be resolved into any preexistent Maxim or principle From which grant this Emolument wil arise unto our cause that the Churches authority cannot be proved by any divine revelation or portion of Scripture seeing it is an Article of Faith and must be believed â—odâ—m intuâ—â—u with that Scripture or part of Gods Word whether written or unwritten that teacheth it as light and colours are perceived by one and the same intuition in the same instant And by this assertion we could not so properly say We beleeue the divine revelation because we believe the Church nor do we see colours because we see the light but We may truly say that the objects of our faith divine revelations are therefore actually credible or worthy of belief because the infallible Church doth illustrate or propose them as the light doth make colours though invisible by night visible by day This similitude of the light and colours is not mine but Sacroboscus's whom in the point in hand I most mention because Doctor Whitakers Objections against their Churches Doctrine as it hath been delivered by Bellarmine and other late Controversers hath enforced him clearly to unfold what Bellarmine Stapleton and Valentian left unexpressed but is implicitely included in all their Writings But ere we come to examine the full inconveniences of their opinions I must request the Reader to observe that as oft as they mention Râ—solution of faith they mean the discursive habit of Theologie For all resolution of Belief or knowledge essentially includes discourse And Bellarmine directly makes Sacroboscus expressely avoucheth the Churches authority the medius terminus or true cause whence determinate conclusions of faith are gathered From which and other equivalent assertions acknowledged by all the Romanists this day living it will appear that Valentian was either very ignorant himself or presumed he had to deal with very ignorant Adversaries when he denied that the last resolution of Catholick faith was into the Churches authority which comes next in place to be examined CAP. XXVIII Discovering either the grosse ignorance or notorious craft of the Jesuite in denying his Faith is finally resolved into the Churches veracity or infallibility That possibly it cannot be resolved into any branch of the First Truth 1 IT were a foolish question as Cajetan saith Valentian hath well observed if one should ask another why he believes the First Truth revealing For the Assent of Faith is finally resolved into the First Truth It may be Cajetan was better minded towards Truth it self first or secondary then this Jesuite was which used his authority to colour his former rotten position That the Churches proposal by their doctrine is not the cause of faith but our former distinction between belief it self and it object often confounded or between Gods Word indefinitely and determinately taken if well observed will evince this last reason to be as foolish as the former assertion was false No man saith he can give any reason besides the infallibility of the Revealer why he beleeves a divine Revelation It is true no man can give nor would any ask why we believe that which we are fully perswaded is a divine Revelation But yet a reason by their positions must be given why we believe either this or that truth any particular or determinate portion of Scripture to be a divine Revelation Wherefore seeing Christian Faith is alwayes of desinite and particular propositions or conclusions and as Bellarmine saith and all the Papists must say these cannot be known but by the Church As her infallible proposal is the true and proper cause why we believe them to be infalliblie true because the onely cause whereby we can believe them to be divine revelations so must it be the essential principle into which our Assent or Belief of any particular or determinate
proposition must finally be resolved Every conclusion of faith as is before observed out of Bellarmine must be gathered in this or like Syllogisme Whatsoever God or the first Truth saith is most true But God said all those words which Moses the Prophets and the Evangelists wrote Therefore all these are most true The Major in this Syllogisme is an Axiom of Nature acknowledged by Turks and Infidels nor can Christian faith be resolved into it as into a Principle proper to it self The Minor say our Adversaries must be ascertained unto us by the Churches authority and so ascertained becomes the first and main principle of faith as Christian whence all other particular or determinate conclusions are thus gathered Whatsoever the Church proposeth to us for a divine Revelation is most certainly such But the Church proposeth the Books of Moses and the Prophets finally the whole volumes of the old and new Testament with all their parts as they are extant in the vulgar Roman Edition for divine revelations Therefore we must infallibly believe they are such So likewise must we believe that to be the true and proper meaning of every sentence in them contained which the Church to whom it belongs to judge of their sence shall tender unto us 2 For better manifestation of the Truth we now teach the young Reader must here be advised of a Twofold Resolution One of the things or matters believed or known into their first parts or Elements Another of our Belief or perswasions concerning them into their first Causes or motives In the one the most general or remotest cause In the other the most immediate or next cause alwayes terminates the resolution The one imitates the other inverts the order of composition so as what is first in the one is last in the other because that which is first intended or resolved upon by him that casteth the plot is last effected by the executioner or manual composer In the former sence we say mixt bodies are lastly resolved into their first Elements houses into stones timber and other ingredients particular truths into general maximes conclusions into their immediate premisses all absurdities into some breach of the rule of contradiction Consonantly to this interpretation of final resolution The First Verity or divine infallibility is that into which all Faith is lastly resolved For as we said before this is the first step in the progresse of true Belief the lowest Foundation whereon any Religion Christian Jewish Mahometan or Ethnick can be built And it is an undoubted Axiom quod primum est in generatione est ultimum in resolutione when we resolve any thing into the parts whereof it is compounded we end in the undoing or unfolding it where nature begun in the composition or making of it But he that would attempt to compose it again or frame the like aright would terminate all his thoughts or purposes by the end or use which is farthest from actual accomplishment Thus the Architect frames stones and timber and layes the first foundation according to the platform he carries in his head and that he casts proportionably to the most commodious or pleasant habitation which though last effected determines all cogitations or resolutions precedent Hence if we take this ultima resolutio as we alwayes take these termes when we resolve our own perswasions that is for a resolution of all doubts or demands concerning the subject whereof we treat A Roman Catholicks faith must according to his Principles finally be resolved into the Churches infallibility For this is the immediate ground or first cause of any particular or determinate point of Christian faith and the immediate cause is alwayes that into which our perswasions concerning the effect is finally resolved seeing it onely can fully satisfie all demands doubts or questions concerning it As for example if you ask why men or other terrestrial Creatures breath when fishes do not to say they have lungs and fishes none doth not fully satisfie all demands or doubts concerning this Subject For it may justly further be demanded what necessity there was the one should have lungs rather then the other If here it be answered that men and other perfect terrestrial creatures are so full of fervent blood that without a cooler their own heat would quickly choak them and in this regard the God of nature who did not make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or give them life in vain to be presently extinct did with it give them lungs by whose respiration their naturall temper should be continued This answer doth fully satisfie all demands concerning the former effect For no man of sense would further question why life should be preserved whose preservation immediately depends upon respiration or exercise of the lungs and is therefore the immediate cause of both and that whereunto all our perswasions concerning the former subject are lastly resolved Or if it should be demanded why onely man of all other creatures hath power to laugh to say he were indued with reason doth not resolve us for a Philosophical wit would further question Why should reasonable substances have this foolish faculty rather then others A good Philosopher would perswade us the spirits which serve for instruments to the rational part are more nimble and subtle and so more apt to produce this motion then the spirits of any other creatures are But this I must professe resolves not me for how nimble or subtle soever they be unlesse man had other corporeal Organs for this motion the spirits alone could not produce it and all organical parts are framed for the operation or exercise of the faculty as their proper end Whence he that would finally resolve the former Problem must assigne the true final cause why reasonable substances more then others should stand in need of this motion Now seeing unto reason onely it is proper to forecast danger and procure sorrow and contristation of heart by preconceit of what yet is not but perhaps may be it was requisite that our mortality through reason obnoxious to this inconvenience should be able to correct this contristant motion by the contrary and have a faculty to conceive such pleasant objects as might dilate the heart and spirits that as man hurts his body by conceited sorrow whereto no other Creature is subject so he might heal it again by a kind of pleasance whereof he alone is capable 3 Answerable to this latter acception of final resolution if you demand a Roman Catholick why he believes there is a Trinity there shall be a resurrection or life everlasting his answer would be because God or the First Verity hath said so but this doth not fully satisfie for we might further question him as he doth us why do you believe that God did say so Here it sufficeth not to say This truth is expresly taught in Canonical Scriptures for the doubt whereby he hopes to stagger us most is this Why do you believe
Christ hath given him Wherefore in his judgement care and diligence are necessary to the Pope not so as if he could not define aright or rightly use his authority without them but that he doth not sin himself whilest he defines an infallible truth for others to believe Hereto may be added that albeit a diligent care were necessarily required for the infallibility of the Popes decisions yet the same faith which bindes us to believe he decides the controversie infallibly â—indes us also to believe that he used as much diligence as was requisite As for example in like case If God should promise that the next year should be a plentiful year of corn we would conceive he promised withall good and seasonable weather and whatsoever else necessary for effecting of his promise as Canus well notes But Valentians last conclusion is that no sure arguments can be brought why we should think study or diligence are necessary for the right use of the Popes authority so far as it concerns other mens faith that must rely upon it Rely upon it they must whether he determin ex tempore or upon deliberation and for ought I can see whether he give his sentence drunk or sober raving or in his right mind so he have the wit to charge all upon pain of damnation to believe it But what if some forrainer should of set purpose send a dead-mans water to trie this grand-Physitians skil could he without either care or diligence in examining their testimonies or special Revelation from above which in such businesses Valentian disclaims discover their knavery Or would his prognostication of life and health redeem the party deceased from the land of death as some say Pope Gregory by his prayers did Trajan These and many like questions might here be made which fall not within the reach of Valentians answers hitherto recited and yet these must abundantly suffice for resolution of all doubts concerning the Canonizing of Saints or approbation of Religious Orders in which business likewise we must believe the Pope cannot erre Let the Reader pause a while look on their madness and laugh his fil at their apish drunkenness in this argument that when his mirth hath found a vent and his heart is wel setled he may with a sober unpartial stedfast eye behold the Mystery of this iniquitie CAP. XXXII What danger by this blasphemous Doctrine may accrew to Christian States that of all heresies blasphemies or idolatries which have been since the world began or can be imagined till Christ come to judgement this Apostasie of the Jesuites is the most abominable and contumelious against the blessed Trinity 1 WHat the consequences of these positions may be none can doubt No less they are then I have said a resigning up of mens souls and consciences into the Popes hands a consecration of hearts minds and bodies to work any mischief imaginable at his appointment For what if the Pope upon the relation of Ravilliacks stubbornness they would say constancy in his torture or Catesbyes praying to the Virgin Mary at his death should Canonize both for Saints and enjoyn the Christian world so to honour them Every bloody Assasinate would pray unto the one for good success in acting his blood-thirsty designs on Princes bodies And if it should please the Pope so to determine all men should stand bound to give such solemn worship as by their Doctrin is due to Sacred reliques unto that bloody knife which hath been sheathed in Ravilliacks Soveraigns breast Every deep dissembling Polititian or ambitious cholerick discontented spirit would burn incense saltpeter sulphur and brimstone to the others image in hope of better speed in undermining states 2 If any Jesuite or other brazen faced favorer of their Order or this doctrin should here reply This dreamer casts doubts beyond the Moon for is there any likelihood his Holiness wil ever Canonize such wicked Imps for Saints I must answer him as Tully did Rullus utterly disclaiming all purpose of doing such wrong unto the Roman state as his Petition unto it once granted might enable him to effect and from my soul I wish every Christian Prince every Princes Councellor would take that grave Senators words for his motto Primum nescio deinde timeo posiremo non committam ut vestro beneficio potius quam nostro consilio salvi esse possimus First whether the Pope would Canonize such miscreants for Saints or no is more then we know Secondly his former practises minister so just cause of fear to Christian states that it stands them upon rather in wisdom to prevent his power of doing then rely upon his fidelity for not doing them some inestimable mischief by putting this practise in execution if opportunity serve and abilitie be left him thereby to strengthen his faction Did not his Legate into France upon notice of the Parisian Massacre bestow his Holinesses best blessing Cum plenitudine potestatis With absolute and plenarie power derived from himself upon the notorious assasinate Boydon chief Ring-leader of that immane and Wolvish Massacre committed at Lyons begun without any warrant of publick authority onely at this hellish miscreants instigation desirous to follow or rather out-go his Superiours in cruelty Was not that villany it self authorized from Rome where it found such extraordinary approbation Never did that City rejoyce so much in memory of Christs birth or Saint Peters as at the hearing of this more then Herodian butchery of so many thousands noble-minded gentlemen with other Innocents and Saints of God So full was this Legates heart of joy hence conceived that after he came into France out of the abundance of it his mouth did sound the praises of the bloody actors and contrivers of this shameful Tragedy Etiam cum delectu verborum With such choice and affected words as caused them blush to hear him that had not been ashamed to act the villany And as if this excellent exploit had been effected by vertue of the holy Catholick Church the Popes Petition to the French King was that the Trent Councel might upon that good success begin to be of force in France and be thus sealed with blood Yet can any man doubt whether this Church would authorize murther or Canonize Assasinates for her own advantage Publickly suppose she would not yet if the Popes Decrees when they expresly binde all must as Valentian contends be beleived by all upon such terms as he annexeth no question but if he give any special injunction to the Order of Jesuites or such as they shal adjudge fit Associates to whom these secrets may be imparted it shal be as devoutly entertained by them whom it concerns as if it were universal If charged they be under pain of damnation secretly to worship this or that damned villain it wil be held a formal denial of Faith either not to perform what is enjoyned or to bewray what they perform We may wel suppose the Jesuites and others of their
then demonstrative Evidence of divine Truths which glorified Saints enjoy and obseurity or Jewish Blindness The particular manner how Gods Spirit works lively Faith by such Experiments as â—…tly I did and hereafter must acquaint him withall the Reader I hope will gather of his own accord out of the discourses following concerning the nature of Christian Faith and the Principal Objects thereof whereunto my Meditations are now add 〈◊〉 my long durance in this unpleasant subject having bred in my soul a more eagâ—r thâ—… after these well springs of life FINIS Though the Observant Reader may serve himself well of the Contents of every Chapter and the Table of Texts of Scripture as also of the Titles of every Page and Marginal Briefs yet for his further advantage is made this ensuing Table To which every Reader may adde what he pleases space being left The Figure signifies the Page M. the Margin A THe sin of Aaron extenuated by Jews pag. 38 Abrahams faith and Jews stubbornness 132 The sin of Abiram aggravated 410 The Authors Aboadment 507 His prayer 508 Apparitions of Heathen Gods 34 c. Actions humane distinguished 168 Actions not of faith 177 to 184 See Doubts Not of Faith Obedience The same ill Action may be less of faith in the confident then in the scrupler 184 Best method to square our actions to the rule of faith 185 Adrians severity against the Jews 111 112 c. Acosta's zeal for Popes supremacy 314 Adam did eat not doubting yet condemned 185 Adoration of the Hoast dangerous to mens souls 328 Council of Trents decree for adoration 329 m. To Adore a creature wherein the divel lurks Vasques thinks lawful if one direct not Worship to him 329 Saracens Adore a stone and a star 107 Adoration of a dead dog deliberated if not done 501 m. Ahabs Prophets 418 Elijahs and Michaiahs Prophesies abused by Polititians 1b Albigenses and Picards persecuted by the Provost Stenelda who wrote to S. Bernard about them 245 c. Alexander the great General to Solomon say the Turks 46 Ancient times not to be measured by latter and why 37 to 42 How we may dissent from the Ancient 266 267 268 Angels sent to gather the elect how meant 101 Angels got Israel miraculous victories 35 Androgyni Platonis 56 Different Ages divers events 309 c. We mistrust Antiquity why 37. c. Alphon. the great got great honor being prisoner 61 Antoninies Army relieved with water 78 Arnuphis the sorcerer by the Heathen said to do it ibid. Arabians cruelty to the Jews Ambassadors 77 Antichrists exaltation first degree 315 c. Second degree of it 375 c. Third degree 464 c. Excesse of His exaltation 449 c. Antichrist may in formall termes confesse Christ 355 Antichrists spirit ib. Antichristianisme not contradictory to Christianity but contrary 355 Romish religion So. ib. 360 Antichrist a Judas a secret underminer 373 The Great Antichrist 347 c. 374. Antidote against Romish enchanting sorcery 307 Apothegmes Crantzius 139. Carafa's 505. P. Leo's ib. Assent conditional 189 c. It differs from implicit faith 196 Four things considerable for guiding our Assent to truth proposed 191 Assent See belief and faith Atheists credulous in their kind though mistrustfull of Scripture 37 Atheists rare in old time 38 Authorit as docentis how it is a ground unto unevident Assent 2 3 Authority Divine is ground of faith infallible 7 Authority of Jewish Church after Moses his death 411 c. Authority see Pope Sanedrim Universall Aristotles Rule for Poets To have a true History for ground 27 Aristotle confounds the Causes 54 He leads us not to the First Cause or last end ergo imperfect ib. B BAal See Prophets Beclzebub might cast out devils upon designe as Cheaters lose 436 Baptisme with water and the holy Ghost Typified by the pillar of cloud and of fire 447 Babels building transformed by Poets into the Giants war 56 Roma Babel rediviva 244 245 Bassina's vision 4â— Belief is an assent without plain evidence 2 3 Belief how increased in strength and certainty 4 5 6 Objects of Belief distinguished 5 Belief of Gods Word though but conditionall what it effects and requires 8 9 Belief of Scriptures how to be confirmed by experiments in our selves 140 to 145 Belief of known Oracles confirmed in S. Peter by experiment 140 Belief of God wrought in Naaman by experiment onely 141 See experiment Belief of principal parts of Scripture ties our faith to the rest 148 c. Belief of Scripture to be got by practise not by Discourse 150 Belief must be wrought by the Spirit though by means 150 See Faith Conditional Belief the nature use conditions properties of it 189 Pronenesse to Believe when and in whom good or ill 419 Romish Belief meerly Humane 365 c. He that Believes the Romish Churches Authority as some teach it Believes no Article of Christian faith 464 He that Believes the Pope absolutely without all examination believes nor Christ nor his Gospel 494 Such Belief emboldens the Believer to villany ib. Romish Belief on the Church not on God 478 c. Bellarmin cited Bellarmins Catholick fyllogisme and resolution of faith 319 c. Bellarmins strange position if the Pope call evil good Papists must believe it 322. m. Bellarmins Put-off about Ahabs 400 prophets 418 Bellarmin confesses that nor Pope nor Councils can judge of scripture translated into modern Languages 157 St. Bernard against Rodulphus a vile Monk who preach't it was lawfull to spoil the Jewes to maintain the Holy war 117 Blasphemie Romish 309 c. 315 c. Blasphemy preferring Human Authority before Divine 316 Mouth of Blasphemy 450 502 More Blasphemy Romish 460 499 507 C CAnonical Books of the Old Testament to be known by the Jew 146 Of the New now confirmed 147 Trent Canon about Canonical Books 310 c. Cansuizing vide Saints Canus cited Caxus See Romish Writers in letter R. Cajetan and Cassander desired Reformation 276 Cardinall Carafa's blessing to the people 505 French Cardinals addresse to St. Cuthbert at Durham 160 Carbarinus defends the Council of Trent yet holds certainty of salvation 274 Ex Cathedra hard to know when the Pope speaks of it 404 Characters of sacred Writings 13 Charles Martel his martial Act. 110 c. Christian Religion confirmed by the ceasing of Oracles 30 c. Christ why so little spoken of by Heathen Writers 113 Christian Expeditions to recover Jewry bring evil upon the Jews 116 The Christian Cause and Cause called Catholick 155 Similitude betwixt Christ and Moses 434 c. Christs predictions and discovery of secrets prove him to be God and the Messiah 441 Church our Church in Romish as gold in drosse 245 m Comparison between our Church and the Romish for means of ending Controversies 272 c. The Church of Rome most needs means to end and take up Controversies 275 c. Jewish Church Representative a corrupt Judge in matters of God 422