Jove Caesar habet Jove and Caesar are Kings and Gods But Jove of heaven that 's the only ods That Christ should retain the title of the supream head over the Church militant and the reality of supremacy over the Church triumphant our adversaries are not offended Because there is small hope of raising any new tribute from the Angels and Saints in heaven to the Romish Churches use and as little fear that Christ should take any secular commodity from it which anciently it hath enjoyed 14 But though it were true that we were absolutely bound to obey an absolute Monarch of whose right none doubts yet may we examin whether every Potentate that challengeth Monarchical jurisdiction over others or gives forth such insolent edicts in civil matters as the Pope doth in spiritual do not go beyond his authority in these particulars albeit his lawful preâ—ogatives in respect of others be without controversie many and great yet limited both for number and magnitude For suppose King Henry the eight after he had done what he could against the Pope should stil have professed his good liking of Romish religion opposing only this to all his Popish Clergie that had challenged him of revolt Am not I defender of the faith The Pope whom I trow you take for no false Prophet hath given me this prerogatrâ—… amongst Christian Princes as expresly as ever S. Peter bequeathed him his supremacy above other Bishops It is as impossible for me to defend as for his Holinesse to teach any other besides the true Catholick Faith Let the proudest amongst my Prelates examin my expositions of his decrees and by S. George he shall fry a fagot for an Heretick Would this or the like pretence though countenanced by royal authority have been accepted for a just defence that this boisterous King had not contradicted the Pope but the tatling Monks or other private expositors of his decrees would this have satisfied the Popes agents until the King and his Holinesse had come to personal conference for final debatement of the case yet for Christs servants thus to neglect their masters cause is no sin in the Romanists judgement yea an heresie is it not to deal so negligently in it For a sin of no lower rank they make it not to submit our hearts minds and affections unto the Popes negative decrees though against that sence of Scripture which conscience and experience gives us Unto all the doubts fears or scruples these can minister it must suffice That the Pope saith he expounds scripture no otherwise then Christ would were he in earth but only controls all private glosses or expositors of them But can any Christian heart content it self with such delusions and defer all examinations of doctrine until that dreadful day come upon him wherein the great Shepheard shall plead his own cause face to face with this pretended Vicar and his associates Do we believe that Christ hath given us a written law that he shal come to be our Judge and call us to a strict account wherein we have transgressed or kept it yet may we not try by examination whether these Romish guides lead us aright or awry Whether some better or clearer exposition may not be hoped for then the Pope or Councel for the present tenders to us What if the Pope should prohibit all disputations about this point in hand whether obeying him against the true sence of Scripture as we are perswaded we yield greater obedience unto him then unto Scriptures may we not examin the equity of this decree or his exposition of that Scripture which happily he would pretend for this authority his amplius fili mi ne requiras No by their general Tenent and Valentians expresse Assertion it were extream impiety to traverse this sence or exposition under pretence of obscurity c. By the same reason for ought I can see it would follow that if the question were whether obeying the Pope more then God we did obey man more then God we might not examin at least not determin whether the Pope were Man or God or a middle nature betwixt both which came not within the compasse of that comparison CAP. X. In what sense the Jesuites may truly deny they believe the words of man better then the words of God In what sense again our writers truly charge them with this blasphemy 1 IF we review the former discourse we may find that equivocation which Bellarmin sought as a knot in a bulrush in our writers objections to be directly contained in their Churches denial of what was objected Whilest they deny that they exalt the Churches authority above Scriptures or mans word above Gods this denial may have a double sence They may deny a plain and open profession or challenge of greater authority in their Church then in Scriptures Or they may deny that in effect and substance they overthrow all authority of Scripture save only so far as it makes for their purpose 2 That the Pope should openly professe himself competitor with God or in expresse tearms challenge greater authority then Scriptures have was never objected by any of our writers For all of us know the Man of Sin must be no open or outward enemy to the Church but Judas-like a disciple by profession his doctrine indeed must be a doctrine of devils yet counterseiting the voice of Angels as he himself though by internal disposition of mind a slave to all manner of filthinesse and impurity must be enstiled Sanctissimus Dominus the most holy Lord. If the poison of his iniquity were not wrapt up in the titles of divine mysteries it would forth-with be disliked by many silly superstitious souls which daily suck their bane from it because perswaded that the Scriptures which they never have examined whose true sense they never tasted but from some reliques of heathenish zeal idolatrously worship in gross do fully warrant it When our Writers therfore object that the Papists exalt the Popes laws above Gods had not these holy Catholicks an especial grace to grow deaf as often as we charge their mother with such notorious and known whoredomes as they see might evidently be proved unto the world if they should stand to contest with us their meaning is plain that the Pope in deed and issue makes the Scriptures which in shew he seems to reverence of no authority but only with reference to his own That he and his followers should in words much magnifie Gods word written or unwritten we do not marvel because the higher esteem men make of it the higher still he may exalt his throne being absolutely enabled by this device to make all that belongs to God his Word his Laws his Sacraments the pretious Body and Bloud of his Son blessed for ever meer foot-stools to his ambition For if the authority of Scriptures or such traditions as he pretends be established as divine and he admitted sole absolute infallible Judge of their meaning it would argue
God said unto him by a dream I know that thou didst this even with an upright minde and I kept thee also that thou shouldest not sin against me therefore suffered I not thee to touch her Now then deliver the man his wife again for he is a Prophet and he shall pray for thee that thou mayest live but if thou deliver her not again be sure that thou shalt die the death thou and all that thou hast And Moses witnesseth the ordinarie Prophecie of Ancient times to have consisted of dreams and visions Numb 12. 6 7. If there be a Prophet of the Lord amongst you I will be known unto him by a vision and will speak unto him by a dream My servant Moses is not so that is he is no ordinary Prophet unto him will I speak mouth to mouth and by vision and not in dark words but he shall see the similitude of the Lord. 3 These allegations sufficiently prove that night-dreams and visions were frequent and their observation if taken in sobriety to good use in Ancient times even amongst the Nations until they forgot as Joseph said That interpretations were from God and sought to finde out an Art of interpreting them Then night-visions did either cease or were so mixt with delusions that they could not be discerned or if their events were in some sort fore seen yet men being ignorant of Gods providence commonly made choice of such means for their avoidance as proved the necessary occasions or provocations of the events they feared 4 Much better was the temper of the Nations before Homers time They amongst other kindes of prophecyings and Sooth-sayings held dreams and their interpretations as all other good gifts to be from God As no evil was done in the Grecian Camp which the Gods in their opinion did not cause so Homer brings in Achilles advising Agamemnon to consult their Gods interpreters with all speed for what offence committed against them they had sent the Pestilence into their Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to what Priest or Prophet shall we wend Or Dreamer for even Dreams from Jove descend All those kindes of Predictions had been in use amongst the Heathens as they were amongst the Israelites albeit in later times they grew rare in both for the encrease of wickednesse throughout the World the multiplicity of businesse and solicitude of Humane affairs and mens too much minding of politick means and other second causes of their own good did cause the defect of true dreams and other divine admonitions for the welfare of mankinde 5 This cause the Scriptures give us 1 Sam. 28. 6. Saul who had followed the Fashions of other Nations not the prescripts of Gods Word asked counsel of the Lord but the Lord answered him not neither by dreams nor by Urim nor by Prophets His sins had made a separation between him and the God of Israel who for this cause will not afford his presence to his Priests or Prophets that came as mediators betwixt Saul and him much lesse would he vouchsafe his Spirit unto such Priests or Prophets as were carnally minded themselves This was a rule so well known to the people of God that Strabo from the tradition of it for Moses his story he had not read reckons up this as a special point of Moses his doctrine concerning the worship of the God of Israel his words are to this effect Moses taught that such as lived chastly and uprightly should be inspired with true visions by night and such men it was meet should consult the Divine Powers in the Temple by night-visions but others who were not so well minded ought not to intrude themselves into this sacred businesse or if they would they were to expect no true visions but Illusions or idle Dreams from God they were not to expect any Yet may it not be denied but that the Heathens were oft-times by Gods permission truly resolved by Dreams or Oracles though ministred by Devils of events that should come but seldome were such resolutions for their good So the Witch which Saul most Heathen-like consulted when God had cast him off did procure him a true prediction of his fearful end This is a point wherein I could be large but I will conclude As the Heathens relations of sundry events usual in Ancient times confirm the truth of the like recorded in Scripture so the Scriptures give the true causes of their Being Ceasing or Alteration which the corrupt and Polypragmatical disposition of later Ages without revelation from the cause of causes and disposer of times could never have dreamed of as may partly appear from what hath been said of Dreams more fully from that which follows next of Oracles CAP. X. Of Oracles I Have often and daily occasion for the satisfaction of my minde in sundry questions that might otherwise have vext me to thank my God that as he made me a Reasonable Creature and of a Reasonable Creature a Student or Contemplator so He did not make me a meer Philosopher though Plato thought this deserved the greatest thanks as being the greatest benefit bestowed upon him by his God but never was I more incited in this respect to blesse the day wherein I was made a Christian then when I read Plutarchs Tract of the causes why Oracles ceased in his time Whether Heathen Oracles were all illusions of Devils or some uttered by God himself for their good though oft-times without successe by reason of their curiosity and superstition I now dispute not That Oracles in ancient times had been frequent that such events had been foretold by them as surpassed the skill of humane reason all Records of unpartial Antiquity bear uncontrollal le evidence Nor did the Heathen Philosophers themselves which lived in the Ages immediately following their decay call the truth of their former use in question but from Admiration of this known change they were incited to search the cause of their ceasing Plutarch after his acute search of sundry causes and accurate Philosophical disputes refers it partly unto the Absence of his Demoniacal Spirits which by his Philosophy might dy or flit from place to place either exiled by others more potent or upon some other dislike and partly unto the alteration of the soyl wherein Oracles were seated which yeelded not Exhalations of such a divine temper as in former times it had done and without a certain temperature of exhalations or breathing of the Earth the Demoniacal Spirits he thought could not give their Oracles more then a Musitian can play without an Instrument And this decay or alteration of the soyl of Delphi and like places was in his judgement probable from the like known experience in sundry Rivers Lakes and hot-Baths which in some places did quite dry up and vanish in others much decay for a long time or change their course and yet afterwards recover their former course or strength either in the same places
recenti spiritu evect a deinsenescente eo destituta aut etiam ponderesuo victa in latitudinem vanescebat candida interdum interdum sordida maculosa prout terrant cineremuè sustulerat Magnum id propriusque noscendum ut Eruditissimo Viro visum est It was told Him That there Appeared a Cloud for Bignesse and Shape never the like seen Up the Gets and goes to an Advantage whence he might the Better see that Strange Sight A Cloud Rose as yet the Beholders knew not from what Mountain afterwards it was found to be Vesuvius much Resembling a Pine-tree For it seemed to have as it were a Long Trunk and Boughs spreading out above Sometime it appeared White other-while Duskie and Dapled or stained and spotted according to the blended proportions of Earth and Ashes He thought it a strange Sight indeed and worthy his Adventuring nearer to View it c. That the Sun was turned into Darknesse that with this Smoak was mixed Fire may appear from the same Authors Words a little after Jam dies alibi illic nox omnibus noctibus nigrior densiorque quam tamen Faces multae variaque lumina solvebant Plin. Ep. 1. 6. Ep. 16. This which occasioned Wonderment to the Heathen was no doubt a sufficient Warning to all Godly Christians to betake themselves to their Prayers to expect the confirmation of their Faith by their mighty deliverance from those dangers wherein innumerable Heathens utterly perished which made the hearts of all man-kind besides to fail This corporal preservation of the Elect from fear or danger whilest Cast-awayes perished and trouble raged among the Nations was that Redemption which our Saviour speaks of And when these things begin to come to passe then look up and lift up your heads for your Redemption draweth nigh For this was a sure Type or pledge of their and our Everlasting Redemption And before the bursting out of that Fire and the erection of those Pillars of Smoak before mentioned God as our Saviour foretold had sent his Angels to gather his Elect together either to places free from those general Calamities or miraculously to preserve them in the midst of them For to deny or suspect the truth of Dions relations I have no reason and yet what other Cause to assign of those Giants Apparitions in Vesuvius and the Towns about it immediately before that danger I know not but only that which our Saviour had given And He shall send his Angels with a great sound of a trumpet and they shall gather together his Elect from the Four winds and from the one end of the Heaven to the other Thus Dion Ita verores acta Viri multi magniomnem naturam Humanam excedentes quales exprimuntur Gigantes partim in ipsomonte partim in agro circumjacente ac in oppidis interdiu noctuque terram obire at que acra permeare visebantur Posthaec consecuta est maxima siccitas ac repentè ita graves terrae motus facti c. L. 66. The like Gathering of the Elect Ecclesiastick Writers mention in the Siege of Jerusalem and Jewish wars the Godly sit at ease and in peace whilst the Obstinate and Seditious were overwhelm'd with Calamity upon Calamity And yet all the Calamities which accompanied Jerusalems Destruction did in greater measure afflict the Heathens within few years after It was destroyed Above other places Gods plagues hanted the Roman Court that all the world might take notice of our Saviours Prophecies And the Romans albeit they knew not who had given the Advice resolved yet to practise as our Saviour advised Let him saith our Saviour that is upon the house top not come down into the house neither enter therein to fetch any thing out of his house And let him that is in the field not turn back again unto the things which he left behind him to take his clothes So Pliny testifies that in the times above mention'd albeit the Pumice stones did flie about mens ears in the open fields yet they held it more safe during the Earthquake to be abroad then within doors arming their heads with Pillows and Bolsters against the blows they expected In commune consultant intratecta subsistant an in aperto vagentur nam â—…bris vastisque tremoribus tecta nutabant quasi emota sedibus suis nunc huc nunâ— illuc aâ—ire aut referri videbantur Sub dio rursus quanquam levium exesorumque pumicum casus metuebatur quod tamen malorum collatio elezit Cervicalia capitibus imposita linteis constringunt Id munimentum adversus incidentia fuit Plin. Ep. 〈◊〉 6. Ep. 16. This was the beginning of that Great and terrible Day of the Lord foretold by the Prophet wherewith the world was for a long time shaken by Fits as it were by a deadly Fever as may appear from the like calamities in Trajans times related by Dion Our Saviour himself expounds the Prophets words not of One Day but Dayes for there shall be in Those Dayes such tribulation as was not from the beginning of the Creation which God created neither shall be So terrible were these dayes that as our Saviour in the next word addeth except the Lord had made an end of them they had quickly made an end of all man-kind Even at that time the world by the Ordinary Course of Gods Justice should have been destroyed but He spared it at the instant prayers of his Chosen as he would have saved Sodom after Judgement was gone out had there been but a few such Faithful men in it as in the fore mentioned times the world had many So merciful is our God so loving unto all the works of his hands that his Son cannot come to Judgement so long as he shall find faith upon the earth Whosoever saith the Prophet shall call upon the name of the Lord shall be saved yea he shall save others as our Blessed Saviour more fully foretels what the Prophet saw but in part Except that The Lord had shortned those dayes no flesh should be saved but for the Elects sake which he hath chosen He hath shortned those dayes Other Prophesies there be of those times which seem to intimate a final destruction of all Flesh without delay and so no doubt the Prophets themselves conceived of the world as Jonah did of Nineve which he looked should instantly have perished upon the Expiration of the time he had foretold Wrath they had seen go out from the Lord of force enough to have dissolved the Frame of Nature but could not usually foresee either the Number of the Faithful or the dispositions of mens hearts upon their Summons but This Great Prophet who onely foresaw all things not onely foretels the Calamities or Judgements due unto the world but withall foresees the Number of the Elect their inclination to hearty prayers and Repentance by which he knew the fierce Wrath of God whose representation the Prophet saw should be diverted from the world
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
the knowledge of the truth And as the Philosopher said of his moral Auditors Indocilitie that it skilled not whether he were Young or of Youthful affections so is it not the difference of Sex but resolution that makes a good Scholler or non proficient in the School of our Saviour JESUS CHRIST Many men have weak and Womanish and many women Manly and Heroick resolutions towards God and godlinesse 5 The infirmitie which vexed the religious Hanna was not so grievous as that of Naamans she was in our corrupt language as many honest women at this day are by nature Barren or if we would speak as the Prophet did in the right language of Canaan the Lord had made her barren weary she was of her own and according to the ordinary course of nature she saw no hope of being the author of life to others Yet in this her distresse she prayed unto the Lord her God and he granted her desire From this Experiment of Gods Power though not altogether so remarkable in ordinarie estimation as Naamans cure she fully conceives not only the truth of the former Oracle acknowledged by Naaman but more Emphatically expressed by her There is none Holy as the Lord yea there is none besides thee and there is no God like our God nor that other Attribute only of Wounding or making whole so lively uttered vers 6. The Lord killeth and maketh alive bringeth down to the grave and raiseth up but Gods Word planted in her heart by her fresh Experience grows up like a grain of Mustard-seed and brancheth it self into a faithful acknowledgement of most of his Attributes The Lord is a God of knowledge and by him enterprises are established the Bowe and the mighty men are broken and the weak have girded themselves with strength they that were full are hired forth for bread and the hungry are no more hired so that the barren hath born seven and she that hath born many children is feeble the Lord maketh poor and maketh rich bringethlow and exalteth he raiseth up the poor out of the dust and lifteth up the beggar from the dunghill to set them among Princes and to make them inherit the seat of glory for the Pillars of the earth are the Lords and he hath set the world upon them He will keep the feet of his Saints and the wicked shall be silent in darknesse for in his own Might shall no man be strong Nor doth it contain it self within the bounds of ordinary Belief but works in her heart like new wine filling it not only with Songs of Joy and Triumph over her envious Enemies Mine heart rejoyceth in the Lord my mouth is enlarged over my enemies because I rejoyce in thy salvation but also with the Divine Spirit of Prophecy The Lords adversaries shall be destroyed and out of Heaven shall he thunder upon them the Lord shall judge the ends of the world and shall give power unto his King and exalt the horn of his Anointed verse 10. 6 The like docilitie was in the blessed Virgin of whom perhaps Annah was the Type both of them verified that saying Verbum sapientisat est One Experiment taught them more then five hundred would do most of us The reason was because their hearts were so much better prepared For as heat in some bodies by reason of the indisposition of the matter causeth heat and nothing else in some scarce that in others brings forth life and fashioneth all the Organs and Instruments thereof so Experiments of Gods power in some mens hearts breed onely a perswasion of his Might or operation in that particular as in those foolish Aramites who vanquished in Battel by the Israelites whom he favoured questioned whether he were a God as well of the Vallies as of the Mountains in others the same or lesse Apprehension of his Power or Presence begetteth life and fashioneth this image in their hearts which thence will shew it self unto others in such ample and entire Confession of his Attributes as Hannah and the blessed Virgin uttered Some again are so ill disposed and indocile that the whole Moral Law of God might sooner be engraven in hardest Marble or Flint then any one precept imprinted in their hearts by such wonderful Documents of his Power as would teach the godly in an instant both the Law and Prophets Imagine some men in our dayes had been cured by like means of such a maladie as Naaman was or some women blessed from above with fruit of their wombes after so long sterilitie as Hannah endured Who could expect that one of ten in either Sex should return to give like thanks to God in the presence of his Priests or Prophets Were Elisha now living he must be wary to work his cure by his bare word and so perhaps he should be censured for a Sorcerer in any case he might not use the waters of Jordan or other like second causes otherwise curious wits would find out some hidden or secret vertue caused in them at least for the time being by some unusual but Benign â—â—â—ect of some Planet or Constellation in whose right they should be entitled either ful Owners or Copartners of that glory which Naaman ascribed wholly unto God And poor Hannah in this Politick Age should not be so much praised for her devotion or good skill in divine Poesie as pitied for a good Hâ—â—â—st wel-meaning silly Soul that did attribute more to God then was his due upon ignorance of Alterations wrought in her Body by natural causes For it is not the custome of our Times to mark so much the ordering or disposition as the particular or present operation of such Agents If any thing fall out amisse we bid a Plague upon ill Fortune or curse mischance if ought aright we applaud our own or others Wits that have been employed in the businesse or perhaps thank God for Fashion sake that we had Good Luck He is to us in our good successe as a friend that lives far off who we presume wisheth well to such projects as he knows in general we are about being unacquainted with the particular means that must effect them or no principal Agent in their contrivance Hence do not I marvel though many do if such men in our times as reap the fruits of the fields which God hath blest in greatest Abundance make no conscience of returning the Tenth part to him that gave the whole when as not one of a thousand either in heart or deed or out of any distinct or clear apprehension of his power or efficacie or true resolution of all effects into the First Fountain whence they flow doth attribute so much as the Tenth nay as the Hundreth part to Gods doing in any Event wherein the industrie of man or operation of second Causes are apparant We speak like Christians of matters past recorded in Scripture but in our discourses of modern affairs our Paganismes and more then Heathenish Solecismes bewray the
or not of Faith which is now to be discussed 5 If that Speech of our Apostle He that doubteth is condemned if he eat were to be universally understood of all Doubts or all Actions we should never have an End of Doubting nor any Beginning of many good and most necessary Works This very Persuasion were it throughly and generally planted in all mens Hearts were enough to bring all States to utter Anarchie and to set the whole World in combustion For what Enterprise is there of greater moment but divers Men will be of divers Minds concerning the Lawfulnesse or Unlawfulnesse of it Who could not by this Exception excuse himself from performance of necessary Allegeance or Service If the Kings Majestie should wage Warre against the Spaniard he that were addicted to their Religion might reply I should be as willing as another to do my King and Countrey any Service but I Doubt whether I may afford him my goods to the hurt and dammage of Roman Catholicks the Cause I am afraid is most Unlawfull and will bring Gods Plague upon this Land therefore I may not hazard my Life in it nor adventure to shed the innocent bloud of our Holy Mother the Churches Children The like might a Lutheran say if War should fall out betwixt our State and the Saxons or if with some other reformed Churches the like might be said by most in our Land Finally there would be continuall Distraction in the mannaging of all publick Affairs But such scrupulous demurs in Civil Matters are either seldom made or quickly answered by the Temporall Sword And are they lesse dangerous in Cases as little doubtfull wherein the Consequents feared are of no lesse moment when they are given to the chief Mannagers of our spiritual Warfare in times wherein Disobedience threatens dissolution of Christs Armie that must fight his Battels against Sathan and the Man of Sin Is the Authoritie of Binding and Loosing Opening and Shutting the Kingdom of Heaven lesse than the Authority of Life and Death or the disposing Powers of Temporal Goods What should be the Reason then that every Scruple should be held sufficient to denie Obedience in matters of greatest Consequence unto Spiritual more than Temporal Authoritie Out of doubt that Rule of Saint Paul doth no more Warrant the one than the other The true Reason is most men fear Temporal Censures more than either Gods or His an ordinary Goal more than Hell and had rather be Door-keepers in great Mens Houses than glorified Saints in Heaven but of this hereafter To proceed then with our Apostles Rule Were it universally to be understood it would bring all Christian Souls into such perpetual miserable inextricable Perplexities as they should alwayes live in suspence and scarce Resolve upon any thing For his Rule holds as true in the Omission of what should be done as in the Commission of what we think should not be done Suppose then thy Pastor Commands thee to Obey in this or that Particular which he verily thinks either necessary to be undertaken by all Christiane at all or most times or else most Expedient for thy Souls health the setting forth of Gods Glory or the Good of others at this present But thou art contrary-minded and doubtest whether thou mayest do it Lawfully or no. Why because thou hast no Warrant for it out of Scripture or because he brings no necessary Reasons why thou shouldest do it but bare Probabilities which cannot oversway that Doubt which thou hast framed unto thy Conscience But he can shew thee expresse Commandment out of Scripture that thou shouldest Obey Him Thou wilt say in things Lawful only This he avoucheth to be such Thou deniest it He can shew thee again expresse words of Scripture that thou shouldest not be wise in thine own conceit but be willing to learn of thy Pastor Who is the Messenger of the Lord of hostes at whose mouth thou shouldest seek the Law and on whom as our Apostle saith thou dost depend Tell me then first by what Place of Scripture thy Disobedience in this particular can be Warranted How canst thou chuse but Doubt whether thy denial of Obedience be of Faith or no seeing Gods Word Commands thee in general tearms to Obey and no where wils thee to Disobey in this particular Or if thou thinkest thou hast some general Warrant for Disobedience because thou supposest this particular to be Unlawful yet how canst thou but doubt whether thou hast learned the Precepts of Christian Modestie as thou shouldest Whether thou hast learned to deny thy Self and thy Assections whether thou hast learned to reverence thy Pastor as Gods Messenger not taking any offence at his Person Finally whether thou hast abandoned all such delights and desires as usually are the Grounds of false Perswasion and Impediments of sincere Obedience If thou canst not be fully and truly resolved in these then must thou doubt whether thou wilt or no whether thy doubt or scruple it self be of Faith or Conscience or of Humour only And if thou canst not but doubt herein then maist thou assure thy self that thy denial of Obedience is not of Faith and therefore Sinful if the Apostles Rule as thou supposest were universally true that whosoever doth any thing of whose Lawfulnesse he doubts doth Sin because he doth it not of Faith But I dare not deny but that sundry of Christs Flock may sometimes either deny or perform Obedience unto their Pastors not without doubt or scruple whether they should do so or no and yet not Sin in either In performing Obedience they Sin not unlesse the doubt be very great or probable and the Evil which they conceive in the Action Extraordinary Again in denying Obedience they Sin not albeit they doubt whether they should do so or no if the Evil which upon mature deliberation and serious forecast they much suspect be Extraordinary such as cannot be recompensed by the Goodnesse which appears in the Act of Obedience nor in the Fruits of the Action it self which their Pastor proposeth as a Motive to undertake it According to those Grounds must our Apostles speech be limited He that Doubteth is Condemned if he eat because he eateth not of Faith 6 What then Is every man that eateth any thing which he Doubts whether it were better for him not to eat straight Condemned God forbid He that hath such a tender Infants squeamish Conscience as to think thus had need to have a very ancient grave wise and moderate Stomack and it were sit he never came at any Feast or Table furnished with varietie of dishes 7 But for a direct Answer to our Apostles Speech It must be granted ‖ that they of whom he speaks did Sin in eating when they Doubted For if they had been as fully perswaded in their Minds as the Apostle himself and sunchie others of their Brethren were they had not Sinned in eating the self same meat yet for all this they sinned not in
since to take universality as a sure note of the Church traditions and customs of the Elders for the rule of faith and which is the undoubted Conclusion of such premisses to follow a multitude to any mischief So mightily did the opinion of a major part being all men of the same profession sway with the superstitious people of those times that Ahabs Pursevant conceived hope of seducing Micaiah whilst they were on the way together by intimating such censures of schisme of heresie of peevishneâ—â—e or privacy of spirit as the false Catholick bestows on us likely to befal him if he should vary from the rest The best answer I think a Roman Catechism could affoord would be to repeat the conclusion which Bellarmin would have maintained All the rest besides were Baals Prophets They were indeed in such a sense as Jesuites and all seducers are but 〈◊〉 not by publick profession or solemn subscription to his rites as may partly appear by jehosaphats continuing his resolution to go up to battel against Micaiahs counsel which questionlesse he would rather have died at home then done had he known Micaiah only to have belonged unto the Lord and all his adversaries unto Baal partly by that reverent conceit which even the chief of these seducers entertained at that time of Elias whose utter disgrace Baals servants would by all means have sought for his late designs acted upon their fellows Yet as Josephus records the chief argument used by Zidkiah to diminish Micaiahs credit with both Kings was an appearance of contradiction betwixt his and Eliahs prediction of Ahabs death the accomplishment of both being apprehended as impossible lesse credit as he urged was to be given to Micaiah because so impudent as openly to contradict â—o great a Prophet of the Lord as Elias at whose threatnings Ahab King of Israel trembled humbling himself with fasting cloathed in sackcloth And is it likely he would so shortly after entertain the professed servants of Baal for his Councellors yet seeing the event hath openly condemned them for seducers and none are left to plead their cause it is an easie matter for the Jesuite or others to say they were Baals Prophets by profession But were not most Prieâ—… and Prophets in Judah and Benjamin usually such yes and as afterward shall appear did band as strongly with as joynt consent against Jeremy and Ezechiel as these did against Micaiah The point wherein we desire resolution is by what rule of Romish Catholick Divinity truth in those times might have been discerned from falshood before Gods judgements did light upon the City and Temple He is more blind then the blindest Jew that ever breathed who cannot see how such as professed themselves Priests and Prophets of the Lord as wel in Judah as in Israel did bewitch the people with the self same spels the Papist boasts of to this day as the best prop of his Catholick faith Yet such is the hypocrisie of these proud Pharisees that they can say in their hearts Oh had we lived in the dayes of Jezabel we would not have been her inquisitors against such Prophets as Elias and Micaiah were When as in truth Jezabels impiety towards them was clemency in respect of Romish crueltie against Gods Saints her witchcrafts but as venial sins if we compare them with Jesuitical sorceries But of this errour more directly in the Chapter following of their sorceries and impieties hereafter 3 Unto our former demand whether the society of Prophets were the Church representative whether the people were bound without examination to believe whatsoever was by a major part or such of that profession as â—â—re in highest or most publick place determined What answer a learned Papist would give I cannot tel Then this following better cannot be imagined on their behalf That this supream authority which they contend for was in the true Prophets only that they albeit inspired with divine illuminations and endued with such authority as the Jesuite makes the Popes â—mana divinitas inspirata did notwithstanding permit their declarations for the hardnesse of this peoples heart to be tried by the event or examined by the law not that they wanted lawful power would they have stood upon their authority to exact belief without delay seeing readinesse to believe the truth proposed is alwayes commended in the sacred Story And no doubt but the people did wel in admitting the true Prophets doctrine before the false at the first proposal the sooner the better But were they therefore to believe the true Prophets absolutely without examination Why should they then believe one of that profession before another seeing seducers could propose their conceits with as great speed and peremptorinesse as the best Nor did reason only disswade but the law of God also expresly forbid that people alwayes and in all causes to trust such as upon trial had been found to divine aright of strange events Yet grant we must that hardnesse of heart made this people more backward then otherwise they would have been to believe truths proposed that oft-times they required signs from their Prophet when obedience was instantly due from them to him that oft-times they sinned in not assenting immediately without interposition of time for trial or respite to resolve upon what terms belief might be tendered Thus much we may grant with this limitation if we consider them absolutely or so wel disposed as they should and might have been not as the Prophets found them For in men inwardly ill affected or unqualified for true faith credulity comes nearer the nature of vice then vertue a disposition of disloyalty a degree of heresie or infidelity rather then a preparation to sincere obedience or any sure foundation of true and lively faith Assent perchance men so affected may more readily then others would unto sundry divine truths yet not truly not as they are divine and consonant to the rule of goodnesse but by accident in as much as they in part confort with some one or other of their affections And the more forward men are upon such grounds to believe some generalities of Christian duties the more prone they prove when opportunity tempts them to oppugn others more principal and more specially concerning their salvation For credulity if it spring not out of an honest disposition uniformly inclining unto goodnesse as Sucâ—… from some unbridled humor or predominant natural affection will alwayeâ— sway more unto some mischief then unto any thing that is good Many 〈◊〉 in Jesus saith Saint John when they saw his miracles It pleased them weâ—… had turned water into wine That he had given other proofs of his power 〈◊〉 driving buyers and sellers out of the Temple did minister hope unto proud hearts he might prove such a Messias as they expected as elsewhere upon the like occasion they said †This is of a truth the Prophet that should come intâ— the world The ground of this their aptnesse to believe thus
much as is intimated in the words following was their inordinate desire of having an earthly King that might rule the nation with an iron rod. ‖ When Jesus therefore perceived by their forwardnesse to professe the former truth that they would come and take him to make him a King he departed again into a mountain himself alone for the same cause no doubt which the Evanâ—elist speciâ—… the former place But Jesus did not commit himself unto them because he knew them all and had no need that any should testifie of man He knew such as upon these glimpses of his glory were presently so stifly set to believe in him upon hopes of being fed with dainties or mighty protection against the Heathen would be as violently â—eâ—t against him even to crucifie him for a seducer â—tter they had discovered his constant endeavours to bring them both by life and doctrine unto conformity with his cross mortification humility contempt of the world patience in affliction with other like qualities despiseable in the worlds eyes yet main principles in his school and elementary grounds of salvation so his country-men of Nazareth sodainly admiring the gratâ—ous words which proceeded out of his mouth after he begun to upbraid them with unthankfulness as speedily attempt to throw him headlong from the top of the hill whereon their City was built By this it may appear that of the â—ewish people in ancient times some did sin in being backward others in an immature forwardnesse to believe prophetical doctrines But the fountains or first heads whence these swift motions of life were depraved in the one was inordinate assection or intrinsick habitual corruption the root whence such deadnesse was derived into the actions of the other was hardnesse of heart precedent neglect of Gods word and ignorance of his wayes thence ensuing Which presupposed the parties so affected did not amisâ—e in not believing the true Prophets without examination but in not abandoning such dispositions as disenabled them for believing all parts of truth proposed with constancy and vniformity making them fit instruments to be wrought upon by seducers Hence saith our Saviour I come in my fathers name and ye receive me not if another shall come in his own name him will ye receive How can ye believe which receive honour one of another and seek not the honâ—â—r that cometh of God alone Nor Prophetical nor Aposâ—olical nor Messiacal much lesse could Papal authority make them believe the doctrine of life intirely and sincerely whilest their hearts were hardned whose hardnesse though might easily have been mollisied by laying Moses law unto them while they were young and tender 4 It is a rule as profitable for our own information in many points as for â—â—â—utâ—tion of the adversary that The commendation of necessary meâ—ns is alwayes included in the commendation of the end which how good or excellent soever it be our desires of it are preposterous all earnest endeavours to attain it turbulent unlesse first addressed with proportionable alacrity to follow the means that must produce it Sober spirits alwayes bound their hopes of accomplishing the one by perfect survey of their interest in the other as minds truly liberal determine future expences by exact calculation of their present revenews Even in businesses of greatest importance though requiring speediest expedition a wise man will moderate his pace according to the quality of the ground whereon he goes otherwise the more haste may cause worse speed The Jews were as we are bound to believe truths proposed without delay but both for this reason most strictly bound to a continual uniformity of practising divine precepts already known without dispensing with this or that particular though offensive to our present disposition without indulgence to this or that special time without all priviledge sought from the pleasure or displeasure of men Both bound so to frame our lives and conversations as to be instantly able to discern the truth proposed not by relying upon their authority that propose it but for it self or from a full and lively though a quick and speedy apprehension of immediate homogeneal consonancy between the external and the internal word For if any part of Gods word truly dwel in us though secret it may be and silent of it self yet wil it Eccho in our hearts whilst the like reverberates in our ears from the live-voice of the Ministery Thus had the Jews hearts been truly set to Moses law had their souls delighted in the practise of it as in their food they had resounded to the Prophets call as a string though untouched and unable to begin motion of it self wil yet raise it self to an unison voice or as the fowls of heaven answer with like language to others of their own kind that have better occasion to begin the cry In this sense are Christs sheep said to hear his voice and follow him not every one that can counterfeit his or his Prophets Call 5 The issue of all that hath been said is that none within the prâ—cincts of these times whereof we now treat from the Law given unto the Gospel were bound to believe Gods messengers without examination of their doctrine by the precedent written word Only this difference there was such as had rightly framed their hearts to it did make this trial of Prophetical doctrines as it were by a present taste which others could not without interposition of time to work an alteration in their distempered affections For this reason do the Prophets alwayes annex Mosaical precepts of repentance to their predictions of future events as knowing that if their hearts to whom they spake were turned to God their sight should forthwith be restored clearly to discern the truth For further manifestation of the same conclusion it appears sufficiently from sundry discourses in the former book that Israels incredulity unto their Prophets was finally to be resolved into their neglect their imperfect or partial observance of Moses precepts Wherefore not the live-voice of them whose words in themselves were most infallible and are by the approbation of time with other conspicuous documents of Gods peculiar providence preserving them in divine estimation so long become an undoubted rule of life unto us but the written word before confirmed by signs and wonders sealed by the events of times present and precedent was the infallible rule whereby the prophetical admonitions of every age were to be tried and examined 6 The words of the best while they spake them were not of like authority as now written they are unto us nor were they admitted into the Caâ—on but upon just proof of their divine authority That one speech which Fsay uttered was an Axiom so well known as might bring all the rest to be examined before admission To the Law and to the Tescimony if they speaâ— not according to this word it is because there is no light in them For Gods Wil already known and
punishment 427 Spirit of God not to be known but by his fruits 150 Betwixt the Spirit of God and that of the Papacy the opposition is Diametral 449 c Christ would not suffer unclean spirits to publish the Gospel 354 Spirit of Antichrist 355 Spirits see Triall Proper sorcery in Jesuiticall doctrine 502 Sodom Straboes report of it 50. Circumference sixty furlongs Thirteen populous cities in that soyl destroyed by earthquake sayes he ib. Lots sons in law their wives Lots other daughters probably all destroyed in Sodom 49 Salt-sea might season the Atheist 50 Scriptures truth hath greater and surer tradition then any other Writings 10 Incitement to search the script 9 Madness not to search the script 9 Scripture miracles proved true 11 Script divine truth proved by its prevailing without outward help 11 Script confirmed by the solid marks of Historical truth 13 ad 17 Script divine truth proved by harmony of sacred Writers 17. script divine truth proved from its drift and scope 17 Script Authority proved from the vehemency and sincerity of spirituall affections 19 ad 25 Script truth proved by Poeticall fables 27 ad 30 Some scripture relations confirmed by the apparition of Heathen gods 34 ad 37 Scripture truths transformed into Poeticall fables 46 ad 57. scriptures relation of the Suns standing still misapplied to Atreus 48 Scripture relation of the fiery serpents changed into Cadmus his Dragon ib. Scripture relation of Sodom and Gomorâ—ha proved true by reason and sense 50 Scripture genealogies agree with the names of Nations 52. scriptures relations of the first inhabited parts how proved 53 Scriptures truth proved by Gods proceeding with the Iews 61 ad 90 Scriptures proved by the Iews desolation 137 Scriptures truth how to be confirmed by experiments in our selves 140 ad 145 Scriptures how to be read and heard 142 Many good qualifications required in Readers of scriptures that they may understand them 210 to 219 223 to 229 233 c. 248 256 258 c 261 264 270 Scriptures why so ineffectual in their Readers and Hearers 142 script ineffectivenesse in some no derogation to their power 142. script truth confirmed by the consent of Papists Protestants Jews 146. scripture truth to be known by practise 150. scriptures how unreasonably neglected and distrusted ib. script writ by Moses a perfect rule to the Israelites 229 to 233 255 263 Agreements and Differences betwixt Papist and Protestant about script 163 Obscurity pretended by Papists hinders not script from being that Rule 201 How Protestants grant ' script obscure 201 to 206 Unto what men and for what causes scriptures be obscure 206 to 210 Roâ—ish objections against perspicuity of script flye at God and the Pen-men of holy Writ as much as us 219 220 to 222 S. John and other Evangelists intended plainnesse 220. Pretences of Obscurity are vapours of fleshly corruption 223 233. Bellarmins darkning Lucerna 223 224 225 211. and Valentians 225 m. 226 c. yet this qualified 234. m. He sets a Candlestick upon the light 228 Papists sometimes made the holy Bible the holy Mount that might not be touched 229 m. But now may 257 upon condition m. ib. The Devil made the Jews depart from God by perswading them that Gods Law was too Obscure 230 What Protestants mean by scripture is the Rule of Faith 198 206 268 282 283. See Faith Scripture a rule of Faith even to the unlearned 199 Two Romish objections against scripture being Rule of Faith 155. The former answered 156 c Their other objections Hereticks urge scripture The Learned differ about sence of scripture private spirits uncertain answered 235 c Prove aut nihil aut nimium 266 c conclude against all science as much as against us 266 c See Hereticks Devil and Hereticks cunning in scripture Christ â—…inger and more ready to help 241 Scripture a slumbling block and snare to the unwise so Valent. 248 256. m Difficulty of scripture is the Jews vail so Valent. 209 252 Sufficiency of scripture 254 to 260. sine schola Simonis 259. m Christ submits his doctrine to scripture 255 Scriptures teach the remedy for the danger in reading scriptures 259 c The Objection Protestants permit all to use scripture and to take what sence they please ergo they have no means to end Controversies answered and retorted 271 Script must be understood by the same spirit by which they were written Bell. confesses this 286 Scripture supreme judge of Controversies in what sence 302. Councell of Trents Decree about interpreting scriptures 311 Scripture hath a Ruled Case for the successe of all State Business on foot in the World 144 About the Canon of scripture 146 T TAcitus his spleen against the Iews 70 c Against Christians 114 Tacitus objections against the Iews confuted 70 to 72. Tacitus a Tatler 76 Talmud seems to justifie the condemnation of Christ 396 Iesuites Tempt God 497 Templum Domini Templum Domini the Church the Church 374 422 508 Under the second temple no Bood added to the Canon Providence in it 59 Second Temple see Urim When the Temple was fired Titus kills the priests saying No need of them that being burnt 91 Tithes why so unwillingly payed 144 Titus dying expostulates with God 85 Tiberïus calls a Council about Pan 31 Ten Kings give power to the Beast 505 The word therefore imports not alwayes a cause of the thing but of our instruction to be taken from it 130 131 Testimony of Jesus spirit of prophesie 366 398 Testimony of Iews and papists usefull about Canon of scripture 146 147 c Thamous Egyptian 31 Thunder thought the Pythagoreans made to terrifie them in Hell 54 Turk partner with Ishmael in Circumcision A proselyt of Istmael Heir adopted to that promise Gen. 17. 20. 110 Turk signifies a wild man 110. Turks mad Historians Make Job and Alexander the Great Officers to Solomon 46 47. Under Turks and Saracens Christians suffer as Jews did under Greeks and Asiaticks 110 Tradition of parents how good for children 411 Traditions by Trent decree equal'd to script 487 Trajan in an earthquake drawn out at a window by miracle 96. Trajan shot in the shoulder 108 Trajans Army plagued with storms and flies 108 Traian pursues the Jews Enacts that if a Jew though driven by tempest set foot in Cyprus he is condemned ipso facto 111 Transubstantiation 328 Translation vulgar partly Lucians partly S Jeroms partly Theodotions the Heretick partly anothers may have scribe sâ—ps in it sayes Bellarm. yet no errata in iis quae ad Fidem mores pertinent 300 Forerius his defence and dealing for the vulgar translation 301 Trent decree for the vulgar translation 311 Tryall of spirits 150 c. 265 354 Christians in every Age tryed in tryall of spirits and in their love to God 265 Ignat. Loyola's way of tryall of spirits 151 Tryall of prophesies 434 c S Thomas Moors Jest 192 Ren. Tudelensis his visi ing and relation of the Jews his Countrey-mens
mulierum exercendis illorum impietas 〈◊〉 â—o processisset ut pro communi omnium incolumitate expediret tanti vim morbi celeri remedio coercere omnino 〈◊〉 tejiciendos ex civitatibus decrevit Hieron Rubeus lib. 11. hist Raven Of the â—… some â—… which â—… Moses and the Prophets Such speeches do not import an Absolute Cause of the thing but of our instruction or perswasion concerning it A comparison of the â—… Jews â—… with the stedfastnesse of Abrahams faith Deut. 29. 19. * Vide Socratem lib. 7. cap. 16. Krantzium lib. 10. Wandalorum c. 18. PapiriuÌ„ Masson lib. 3. p. 335. ex Villaneo Vide Hollinshead An. 40 Hen. 3. alibi At Prage in the year 1240. or thereabout they crucified a Christian Die Sacra Parasceves Krantzius lib. 7. Wandalorum c. 40. Vide Ezah 6. * Vide 〈◊〉 cap 〈◊〉 â—â—gr 〈◊〉 Gods Favours to the Ancient Israelites Parallel'd by like Blessings upon the Gentiles Exod. 25. 40. Heb. 8. 5 †Matth. 16. 3. Luke 12. 54. The Jews 〈◊〉 is an especial Light unto the Gentile Rom. 11. 25. â—…4 〈◊〉 Esay 5. 4 6. The Desolation of the Jews the most Effectual Sign for confirming Christian Faith Levit. 16. 44. A Parallel of the Israelites deliverance from Egyptian and Ours from Rome Babrlonish Ihraldom * Interim si Pontificii omnino cum Judaeis signuÌ„ habere velint accipiant hoc quod nos suâ— rhi miraculi loco habcmus unicum virum eumque miserum Monachum absque omni mundana vi Romanorum Pontificum tyrannidem quae tot seculis non tantùm potentissimis Regibus sed Toti Orbi Formidabilis fuit oppâ—gnasse superesse prostravisse juxta Elegantissimos versiculos Harmon Evangel cap. 59. ‖ Dolebat sanctissimo viro non solum vitam eorum quibus religionis confessio mandata erat nefariis sceleribus inquinari sed serpere etiam in religionem maximos errores Ideò de illis everteÌ„dis plurimum laborabat Sed quod tandem â—dcsct râ—pae authoritatem quousque processisset diffideret ne unos homo tanto negotio par esset de seipso spem â—… opravit ut omnes docti viri conjunctis studiis papam in ordinem redigerent Idem dixit quum paulo ante â—… infâ—â—â— us Lutheri propositiones de indulgentiis vidisset Lurherum in bonam causam ingressum esse sed unius â—… vires nihil valere ad tantam pontificis potentiam infringendam quae nimium invaluifâ—eâ— Et lectis approâ—… propofitionibus Luthâ—â—i exclamasse fertur Frater c. Johan Wolf in prafat ad Kranizii opera S. Peters Belief of known Orâ—dâ—â—â—nsâ—meâ—â— Eâ—pâ—… Jâ—â— 34 19. Wisd 6. 7. Acts 10. 34. Deut. 32. 29 30 39. Naaman without the written word by Experiment confirmed in the truth of what was written in the word 2 Kings 5. 15. Verse 17. 2 Tim. 3. 5 6 7. Beâ—… effects of Experiments lesse wonderful in Anna. 1 Sam. 2. 2. * De Prophetiâ Hannae vide AugustinuÌ„ lib. 17. de Civ Dei c. 4. Different Operations of like Experiments in diverse parties with their causes †1 Kings 20. vers 23. General directions for the right making of Experiments in our selves The causes why so many in â—ur dares have little 〈◊〉 〈◊〉 Experience of the truth of divine 〈◊〉 * The testimonies of the Ancient Israelites and modern Jews for the Canon of the old Testament is most Authentick For even those Aâ—… Fathers which our adversaries alledge to ackknowledg some more Books for Canonical then our Church doth did it only upon this Errour that they thought there had been more in the Canon of the Hebrew upon whose testimonies they relied as will be made clear against the Papists 〈◊〉 â—…at Mâ—… 11. 1◠〈◊〉 be 〈◊〉 phâ—…â—â—â—nem c. That is their writinâ— wâ—re the complâ—at 〈◊〉 of 〈◊〉 and infallible means of salvaâ—ion until John Yet can it not be proved that any Book held by our Church for Aâ—…al 〈◊〉 contained either undeâ— thâ— Law 〈◊〉 Proâ—â—â—ts 〈◊〉 the Historical books of the Hebrew Canon are Evident it is that the bâ—â—ks 〈◊〉 〈◊〉 and Mâ—…s were writ since Mâ—lâ—chies time from whom till John no Prophet was to be expected â—ut Mosâ—◠〈◊〉 〈◊〉 by 〈◊〉 recorded in Histories and prophetical commentaries till Malachies time Inclusive was to be the immediat◠〈◊〉 for dâ—…ning the Great â—rophâ—â— See Lib. 2. c. 17. numb 3. 4. l. 1. c. 17. ‖ The divine Authority of Some Books in the new Testament especially the Apocalypse doubted of by the Ancient brought to light in later times Wherein the Testimony of the Rimish Church in discerning some Canonical Books is most available †How our firm Assent to some Principal mat ters revealed in Scriptures 〈◊〉 our Faith unto their whole Canon * This is that Circle which the Adversary 〈◊〉 as a Counterâ—… to us whilest we seek to overthrow their Circular â—… The Objects 〈◊〉 may justly be 〈◊〉 upon the Enthusiast but not on Our Church as shall appear in the 〈◊〉 Section of the Second Book †Proficiâ—â—tibus ut admonet P. noster Ignatius L. Exercit de dignosc spirit Spiritus malus se dure implacide violenter quasi cum strepitu quodam ut imber in saxa decidens infundit Bonus vero iisdem leniter placide suaviter sicut aqua irrorat spongiam Illis vero qui in deterius proficiunt experientia docet contrà evenire Delrius disquisit Magic lib. 4. cap. 1. q. 3. sect 6. 2 Tim. 3. 16. The Romanists 1. Objection set down here is answered in the next Chap. c. * This 〈◊〉 is answered Chap. 19 â—…c 〈◊〉 2. †This is R◠〈◊〉 and an sâ—… Chap. â—… ‖ Answered Chap. 12. * Tot verò traÌ„slationes mutationes sinc gravissimo periculo incoÌ„modo non fierent Nam non semper inveniun cur idonei in terpretes atque ita multi errores coÌ„mitterentur qui non possint postea sacilè tolli Cum neque Pontifices neque Concilia de tot linguis judicare possint Bellarm lib. 2. de verbo Dei cap. 15. in Fin. * Were their Objections against us pertinent not the Popes Infallibilitie but the Priests and Jesuites Honestie or Fidelity should be the Rule of mose Lay Papasts Faith †Concil Trident Sessione quarta Granting the Pope to be as infallible as God himself yet were not his Decrees related by his messengers to be so much believed as Gods written Word received by us them because it is more free from suspition of Forgerie then they can be harder to be Counterfeited then they are †A brief Answer to the Objection concerning the Illiterate In what Sense the Scripture or written Word may be said to be the Rule of their Faith-see chap. 11. parag 3. and 4. How far such are to rely upon their Instructors Authority see chap. 8. ‖ See chap. 16. * The want of skill in sacred tongues in former ages was for their ingratitude towards God and loving of Darknesse more then