c. He hath not God for his Father that hath not the Church his Mother 465 Churches proposal the Cause of Romish faith 467 The Church the Church see Templum Domini Church see Infallibility Belief The Enthusiasts Circle 150 Circle dolus circulatorius 291 to 293 508 Sacrebosco in a Circle 294 297. see Valentian Coaliers Circle 242 Coaliers Catechisme 292 Conditional see Assent faith belief obedience Cassius his sacriledge at Jerusalem and pilling the Jews punished 67 Crassus his sacriledge at Jerusalem the cause of his destruction 65 66 Crassus his overthrow and sin misapplied ib. Crassus his sinne pointed out in his punishment 66 67 Young Crassus and Old their Ominous stumble as they came out of the Temple at Hierapolis 65. c. St. Cyprian sinned not deadly in contradicting Pope Stephen sayes Bellarmin 313 m. Cup confessed by the Trent Council usuall of old yet forbid by it 330 c. and that upon a Text fore strained 332 c. Cup essentiall 335. Pope may grant it 338 m. A Queen poisoned in the Cup Greg. Tours 330 Council of Trent cited D DAlilah by Poets made Scylla 48 Day of the Lord not limited to one day 100 102 Deliverance from Popery like that from Egypt 138 Divine Authority ground of faith 7 Dialogue of Protestant and Papist 485 Dialogue of Catech. and Consistory 489 Differences dissensions amongst Learned See Scripture Disobedience see Obedience Deucalions flood 50 c. Divels believe how 3 Doctrine Christs doctr tried by Moses his and the Prophets Popes must not be so no not by Christs 428 Belief of Christs Doctrine without triall by Moses c. had been not belief but blindness 429 Christs Doctrine is to Moses his c. as the Conclusion is to the premisses 430 S. Peter proves his doctrine by Moses and the Prophets 453 S. Paul lets his doctrine be examined 456 So doth Christ 428 All doctrine to be tried by scripture 458 Doctrine of Infallibility dangerous to States 499 507 worst of all errors heresies blasphemies ib. in Canonizing Saints dangerous 501 danger from Gods wrath 502 more of the danger of that doctrine 503 This doctrine inverts the Frame of Christian Religion ib. Doubts may arise from extending unduly the meaning of scripture 179 One may in some Case obey or disobey not without doubt yet without sin 180 Every doubt is not sufficient to deny obedience 186 The Text He that doubts c. expounded 179 180 Adam condemned for eating though he doubted not about it 185 One may sin doubting of the Popes or Churches power yet not sin in examining it whilest he doubts says Bell. 313 m. 458 m. 420 Dreams of them in particular 27 c. Wickedness worldliness policie caused defect of Gods warning men by Dreams 29 Bassinas Dream 41 Dreams usual amongst the Patriarchs c. 28 yea to eminent persons and others perhaps that knew not the true God 29 Strabo says Moses taught chastity requisite in those that expected direction from God in Dreams 29 E EDition vulgar part Lucians part S. Jeroms part Theodotions the heretick saies Bellarmine 300 See translation Ecclesiastick writers of the first age why so silent of the wonders of that age 98 99 End he that commends the end commends the necessary means is a rule 420 Eleazar presents a Golden beam to Crassus 66 Emicho wastes the Jews and kils twelve thousand of them 116 Enthusiasme dangerous 150 c. England Jews calamities there 120 c. See Jews Euphrates compounded of Hu prath 56 Evidence excluded from belief 2 Evidence drowns belief 2 Evidence excluded from the thing directly believed not from things united to it 2 Exceptions See objections and universal Experiments of Scripture-truth in our selves how to be found 140 to 145 how to be framed in our selves 144 Experience confirmed S. Peter in the truth of a known Oracle 140 Experiments fruitful and powerful in hearts prepared 142 c. Experiments uneffectual in hearts indisposed why 143 c. Experiments of scripture truth small in our dayes and why so 145 Script as rule of dyet Experiments as nutriment Gods spirit as the digestive 150 c. Experiments confirm faith 408 411 428 433 508 Experience of evil threatned begets hope of good promised 415 F FAbius Ursinus his Oration 50â— Fables resembling truths Helicon Bâ—â—r Cadmus Moses Scylla Dâ—lâ—la Nâ—obe Lots wâ—… 47 c. 59 Fathers how they used the authority of the Church 243 Faith to beget it in children parents instructions be necessary 411 412 413 Faith confirmed how See experiments Jeremies Faith confirmed by seeing Gods threats fulfilled 416 Gideons Faith confirmed 414 To settle and ripen Faith a rule 421 See rule Christ risen revived his disciples Faith by what Moses and Prophets had foretold of him 449 Not of Faith three meanings of that text or phrase 177 to 184 The universality of it limited 178 See Actions see doubts The doubt and disobeying may be not of Faith as well as the positive action 179 Omission may be not of faith as well as commission 185 Implicate Faith Romish differs from conditional Belief 196 Popish writers make the Church mistress of mâ—ns Faith 197 Roman rule of Faith unsufficient 297 to 305 Of Romish Faith the first main ground â—…ds to Atheism second to Heathenism c. 484 c. Resolution of Faith by Valentian 292 464 c. He resolves Faith into the Churches authority not into the first verity 471 472 c. Not into Gods veracity or truth of his word 478 c. Resolution of Faith two fold 472 Foundation what a Foundation the Papists make Christ 356 G GIdeons faith confirmed 414 Gersons caveat to the Pope about Canonizing of Saints 501 Godesaealchus a dutch priest perswades the King of Hungary to kill the Jews 117 Greek letters and inventions taken from the Hebrew 57 Great day of the Lord not to be limited to one day 100 102 Gyants frequent in Moses's daies 35 c. Gyants about mount Vesuvius 101 Gods patience to the Iews a mercy to the Gentiles 80 c. Gods mercy and justice exemplified in the Iews 91 Gods justice and wisdom in the Iews calamity 133 His proceedings against them even to this day most just and most wise ib. Gods favours to Ancient Iews paralleld with the the like to the Gentiles 135 c Gods judgements why not so signal now as in former times 137 Gods providence in the reformation from Popery remarkable 138 c Gods providence how little observed 143 c Gods providence in making the Papists to acknowledge the Apocalyps for Canonical 148 Gods providence in preserving clauses of scripture 149 Gods Spirit not to be discerned but by his fruits 150 H HAnnahs faith confirmed by experiment 142 c Of Hannah more 143 Harmony of sacred Writers 17 c Henry 3. cruel to the Iews 123 Henry 8. by prosopopaeia brought in 372 Heathen objections against the Iews all prevented by Iewish Writers 78 c Hereticks urge scripture 235
c Some hereticks refuse triall by scripture 239 Orthodox do not so ib. Hereticks likely to balk scripture when it will not bestead them 244 Worms in the Hoast how or whence they breed Doctors opinions 329 m. Hoast see Adoration Hâ—â—d see Monk Hosius's Coalier 242 Hypocrites their curiosity 435 Hypocrisie 507 Hypocrisie see posterity I IAnnes and Iambres magicians 38 Jealousies their original in the people against their Teachers 393 Ieremies Lamentation a prophecy as well as at Elegy 90 Ierusalems destruction by the Romans a Map of the day of judgement 92 93 Iesuites medley 250 King Iohn cruel to the Iews 122 c Iris Thaumantis filia 54 See Rainbow Jews favoured by their Conquerors beyond all po litick observation 62 63 68 Jews strange thriving under their Conquerors testified by Heathens 68 69 Jews strange powerfulness in winning Gentiles to Iudaisme ib. Jews wronged by Tacitus and why 70 71 72 Jews thriving in captivity to be attributed to their Law 73 Jews more favoured by God then any other Nation 73 to 75 Jews a mightier Nation then any other 74 75 Jews strange continuance in the midst of miseries ib. Jews had better security of their prosperity then any others 75 Their increase and decay not measurable by human policie 76 77 Jews why said by Diogenes Laertius to be descended from the Magi. 77 Jews and their Religion despised by Heathens on false grounds 78 to 82 All heathen objections against the Iews prevented by Iewish Writers 78 c. Iews calamities and prosperities with their causes foretold in Scriptures ib. Their enemies untill Christ was rejected how punished by God 75 Their enemies after Christ was rejected how favoured by God 83 Iews destruction the cause of Gods exalting Vespasian 83 to 86 Iews a Nation set apart to exemplifie Gods justice and mercy 91 Iews blind madnesse in Cyrene and Cyprus according to Deut. 28. 28. 111 Iews continuance in misery according to Deut. 28. 59. 111 Iews mighty desolation under Adrian 112 Iews prohibited to come within the view of Jewry Deut. 28. 62. ib. Iews why not mentioned from Adrians time till Romes captivity 113 Iews misery in Spain and France 114 115 Iewry a Marl-pit for Gods vineyard 115 Iews bereaved of their children according to deut 28. 32. 115 Iews calamities in Hungary 116 Iews calamities in Germany 117 Iews why not utterly destroyed ib. Iews meannesse in the Eastern parts 118 119 Jews rejection of Samuel a type of their rejection of Christ 118 Iews punished according to Deut. 28. ad 33. 120 Iews miseries in all times and places according to Deut. 28. 33 ib. Iews calamities in England 120 to 123 Iews bruitish stupidity 121 Iews massacre in Linne on a small occasion 121 Iews madnesse and self murder in York 122 Iews may not come on Horseback nor in Constantinople but upon Termes 117 Iews grievous oppressions under King Iohn Henry 3. and Edward 1. 122 123 Aaron the Iew paid Henry 3. a Ransome of 30200 marks 123 Iews banishment out of England purchased by Parliament 123 The Iew of Bristow paid 10000 marks after he had lost 7. teeth 123 Iews for murthering a Christian childe are massacred at Munchin 129 Iews poison Fountains and offer indignities to the B. Eucharist 124 to 126 Iews for so doing are much afflicted in France and Germany ib. Iews cannot be saved from the peoples rage by King and Governours 125 Iews banished out of Spain and Portugal 126 Iews bereaved of their children again 127 Iewes urged to serve such gods as their fathers knew not 128 Iews miseries according to Deut. 28. 65 ad 67. 129 Iews become a Proverb and by-word to all Nations 130 Iews banished by the father bought and brought in of the son Banished by Pius Quintus recalled by Sixtus Quintus 129 Iews scattered from the one end of the world to the other 131 Iews infidelity a strong argument for Christians faith 132 Iews stubbornness an argument that they are Abrahams posterity 132 Iews the cause of their own misery 133 134 Iews thirst of crucifying Christian children proves their forefathers crucifying of Christ 133 Iews make their fathers sins their own 133 Iews cariage and temper the Lees of their forefathers excellency 134. Iews present depression proves their former exaltation 134 Iews blindness a light to the Gentiles 136 Iews desolation the most effectuall proof of Christian saith 137 Iews misery a type of unbeleevers eternal misery 137 From the history of these Iews general and useful Collections 129 to 139 Iews conveâ—sion as likely to be sudden as at all 138 Best method to convert the Iews 251 Church of the Iews see Infallibility Sanâ—drim Christian Ishmaelits the same with Saracens and Hagarens 103 to 107 Iews and Ishmaelites continuall signes to the Nations 1â—3 Ishmaels description by Moses a prophesie of his posterity 105 Ishmaelits why called by themselves Saracens 109 Ishmaelites or Saracâ—ns how like Ishmael 106 107 Ishmaelites a mighty Nation 108 109 Image worship the effects of it in Monks 128 Indulgences caused a breach in the Church 270 S. Iohn in some points above S. Paul S Peter 3â—â— Infallibility He that is taken or takes upon him to have absolute Infallibility is made and makes himself God 198 199 Infallibility granted is no such means to end controversies as is pretended 243 248 Infall a means to harden a Mahumetan 250 Infallibility as dangerous to the soul as Empericks practise to the body 257 The differences amongst Ancients an Argument against any one mans infallib 268 Popes Infallibility pretends to decision of Controversies brought to him not to praediction or prevention of them ere they arise to censure the opinion not punish the Author 274 Popes challenge of infall cause of Dissensions 277 Infallibility is not de facto a means to end Controversies 279 298 Nor would infallib end them aright if all granted it 280 Imperfections in the Popes Infallibleship 284 Infallibility wherein it consists 287 289 Churches or scriptures infallibility which first to be beleeved or are both together to be beleeved 289 c. Infallibility of the Iewish priests depended upon their continencie 378 Infallibility of the King defensible by scripture as probably as that of the priest 387 Some Iews brag that Iudah's scepter still flourish in Media 339. Iews Church erred fundamentally in Christs time ergo not infallible at any time 400 Infallib more necessary under the Law 3â—8 Disadvantage to Rome not to hold the synagogue Infallible 399. Iews after Moses death made not Churches infallibility the Rule of faith but experiments answerable to Gods word 411 What does infal perform to the Believer what to the object beleeved 481 Pope infall in canonizing Saints sayes Valent. 496 Jesuites doctrine of Popes infallib dangerous to states and the worst of errors 499 505 Infallibility a device to cover practises not justifiable by Romish Clerks 506 Infallibility the doctrine of it inverts the whole frame of Religion 5â—â— K POwer of the Keyes 395. see
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
contrarie to the customs of other people had made for the most part Odious ere known unto the world should Victivictoribus leges dare being Captives give Laws unto their Conquerours even to such as sought to Triumph in their disgrace as Birds over an Owl caught in a snare did justly minister occasion of Wonderment to sundrie Heathen and might have taught the proudest and mightiest of their Enemies that they had overcome them onely by permission or Chance or if these words seem unfit for want of that good Hap Favour in their Battels which they after their overthrowes finding became by it in a sort Conquerours of their enemies even whilst they were detained in Captivity 2 The full Height and Amplitude of those Fortunes whereof This People was onely capable would bring the natural man could he fully comprehend them within perfect ken of that Incomprehensible Omnipotent Power which was onely able to effect them But because these cannot be taken by any Ethnick Observations which reach not near those Ancient times wherein their Extraordinary Successe was most Conspicuous we must gather them from the manner of their States declining since it hath been known to Ethnick or other Writers not liable to suspition of partialitie on their behalf God in his providence as Moses prophecies compared with later and the succession of their Histories Testifie had ordained as the Fulnesse of Time and their Iniquity drew near his Favours toward them should decrease by such an uniform proportion that their Contraction in later might notifie their excessive Greatnesse in former times The manner of their deliverance from the Babylonish Captivitie to such as rightly observe the divers manner of Gods proceeding in different ages before specified will give the true Estimate of Wonders wrought for their Forefathers and Cyrus Favour towards them will appear most credible from the representation of like extraordinarie Kindnesse shewed them in Egypt by Ptolomaeus Philadelphus who thougt their supream Lord by right of Conquest set at liberty a Hundred thousand of their Bodies captivated by his Father to submit himself unto their Laws which he directed by the Divine providence caused to be translated into the most known tongue then on earth through which the nations as it were through a perspective-glasse might better discern the New Star of Jacob which was shortly to arise 3 It is a point without the Circumference of Politick Observation plainly arguing such a Celestial Providence as can control the purposes of the greatest Princes why Jerusalem so often Ruinate should still be repaired againe or the Temple continue in such Beautie after it had so often fallen into the enemies hands especially seeing the Flourishing state of the One was apprehended by their Conquerours as a great Encouragement and the Fortification of the Other as a great Opportunitie of this peoples Rebellion upon which consideration Artaxerxes did inhibit the execution of Cyrus Grant for the Reedifying of Hierusalem The City wals had been razed since the time of the Babylonish Captivitie which was before any Heathen Historiographer of note first by Ptolomey the First secondly by Pompey the Great and yet repaired before Vespasians time who overthrew their strongest munitions as Adrian afterwards did the same once again repaired 4 The Truth again of that Favour which they found under the Egyptians though otherwise known by unpartial writers is more then Credible in it self from the extraordinary Favour which they found amongst the Nations about the time of their Conquest by Pompey Tully tels us in his Oration pro Flacco that Gold was transported out of Italy it self and all the rest of the Roman Provinces for Garnishing the Temple of Hierusalem The prohibition of this practise in Asia enacted by Flaccus Governour of that Province was afterward laid to his Charge though the like had been decreed by the Roman Senat in the time of Tullies Consulship It was no little prejudice unto his cause that Pompey in the Conquest of that City did think so reverently of the Jews religion and Temple that albeit he viewed the Golden Table Candlestick and other Vessels of like metal with many costly Ornaments and two thousand Talents of their Sacred Treasure yet he did not diminish so much as one Jot of it nor spoil Jerusalems Temple of any Ornaments to beautifie the Temples of his Roman Gods This abstinence of Pompey Tullie in the forecited place acknowledgeth albeit for bettering the cause he had in hand unwilling to confesse that Pompey did abstain for any Religious Respect of the Jews or their Laws for after many shifts he takes this as the best argument to elevate the Romans conceipt of the Jewish religion Whilst Jerusalem flourished and the Jews were quiet yet their sacâ—ed rites were altogether dissonant unto the splendor of the Roman Empire the gravity of that nation and the institution of their Ancestors much more as he thought should the Romans now make lesse account of that nation which had given perfect proof what good will they had born unto the Romans by their late taking arms against them And what good will the Immortal Gods did bear to them their late Fortunes did witnesse in that they had been vanquisht made tributarie and as he thought were at the Romans disposition for their preservation or destruction 5 If these Jews late subjection were any disparagement to their Religion much more might Pompey's and Tullies overthrow discredit the Roman Gods which Pompey's Faction did reverence more then Caesars yea Fortune it self on whose Favor Tullie relied after he had fallen out with all the rest could not be excused if earthly calamitie were any just presumption of impietie against Heaven But if Tullie would have sought but the first Fountain of his Countries wrack want of Reverence to the Jewish Temple and their Religion was cause of Pompeys and Crassus overthrow and their overthrow the Ruine of the Roman State CAP. XIX Of Pompey's ill successe after his entry of the Sanctum Sanctorum The manner of his death fitting his sin Of Crassus Cassius c. 1 I Know the Secular Politician can espie many Over-sights in Pompeys proceeding against Caesar and assign other Causes of his disaster But he that had gone into the Temple of the Lord with more Reverence then Pompey did might have understood that it was his Unhallowed progresse into the Most Holy Place which had set an untimely Period to his greatnesse growth This was the main Spring or Head of all his other particular Errours observed by Secular Politicians Hitherto he had marvellously prospered in all his wayes Fortune had been his Guide and Felicity his Attendant Although his Wisdom and Experience would not suffer him to over-see any thing that lay within the compasse of warlike skill yet happy Chance delighted to have a Finger in his proceedings alwayes bringing somewhat to his aid and furtherance from beyond the Hemisphere of Humane Policy so as the Issue and product
God towards them but unto theâ—r 〈◊〉 toward him for if they had been thankful unto Him the 〈◊〉 〈◊〉 light on them should have been spent upon their Enemies But as an 〈◊〉 Psalâ—… 〈◊〉 in the perâ—â—n of his God â—sal 81. 11. 〈◊〉 people â—… 〈◊〉 m◠〈◊〉 and Israel woulâ—… have none of Me. So 〈◊〉 them â—… of thâ—â—r 〈◊〉 and they 〈◊〉 walked in their own Counâ—… my People would 〈◊〉 â—…kened unto Me and Israel had walked in my â—… I would 〈◊〉 hâ—… bled their Enemies and turned my hand against â—… Aâ—… The 〈◊〉 of the Lord should have been Subject to thâ—… 〈◊〉 their 〈◊〉 sâ—â—uld have â—nâ—ured for ever I would hâ—ve sed Them saith the Lord with thâ—… wheat and with the honey out of the rock would I hâ—… 〈◊〉 〈◊〉 3 This one place to omit many other abundantly proves the 〈◊〉 Assert on That â—f this People had continued in well doine all the Natioâ—… continually 〈◊〉 〈◊〉 〈◊〉 at Thâ—â—r â—xtraordinary Prosperity 〈◊〉 〈◊〉 Christâ—an may as well doubt as the â—eathen wonder Why Israel 〈◊〉 in my 〈◊〉 as the Author of the hundred and sixt Psalm coâ—… of was not dâ—…oved at once as other great and mighty Nations had 〈◊〉 〈◊〉 the more abundant Favours their Fore-fathers had sound and 〈◊〉 greateâ— Gods â—…essings laid up for their Poâ—… were the 〈◊〉 〈◊〉 was their Ingratitude in rebelling their Rebellion it self so much 〈◊〉 wilfully â—…nous and alwaâ—es the more wilful or â—…ainous any Sin 〈◊〉 more grievous certaâ—n and more speedy punishment it deserves How 〈◊〉 that Mos◠〈◊〉 and Holy One. which so often protesteth â—…e resâ—…eth no 〈◊〉 Person 〈◊〉 this most Ungrateful Stubborn and Râ—â—â—llious People 〈◊〉 gâ—â— then any other 4 The full and necessary Consequence of these Collections is Thus 〈◊〉 and no more The â—inal â—xtirpâ—tion of these â—ews had been accomplashed 〈◊〉 〈◊〉 〈◊〉 before it came to pâ—… had the Lord been onely Just or resâ—… their deserts 〈◊〉 hom he so often preserved when justly he might have â—… thâ—… But if we look farther into the waâ—es of Gods Providence 〈◊〉 〈◊〉 〈◊〉 and reason of destroying others and preserving them will appear one 〈◊〉 â—… For that suddain Execution of his Justice upon others which did 〈◊〉 much advance his Glory equally practised upon them had as greatly 〈◊〉 〈◊〉 an ougâ—â— the Nations This cause of their long preservation the Lord himself asâ—…gns Deut. 32. 26. I have said I would sâ—atter thâ—m abrâ—…d 〈◊〉 〈◊〉 〈◊〉 their Remembrance to cease from amongst men save that I 〈◊〉 〈◊〉 〈◊〉 of the â—nemy lesâ— their Adversaries should wax proud and 〈◊〉 〈◊〉 〈◊〉 â—ur 〈◊〉 hand and not The Lord hath done all this Again a 〈◊〉 â—… most Just so was he most kind and Merciful towards all 〈◊〉 excepted even towards the Gentiles in these Jews for by their 〈◊〉 deliverance and restauration the other might have learned That their 〈◊〉 â—… of â—od and Lord of loâ—ds most worthy to be Honoured of all the world as he himself addeth in the fore-cited place For the Lord shall 〈◊〉 〈◊〉 people and â—â—pent toward his servants when he seeth that their 〈◊〉 â—… and none â—… Hold nor leâ—t abroad when men shall say 〈◊〉 herâ— are 〈◊〉 〈◊〉 thâ—ir mighty God in whâ—m they trusted which aâ—d eat the sat of thâ—â—r 〈◊〉 〈◊〉 and did drink the wine of their drink-offering Let them riâ—â— up and 〈◊〉 you let him be your refuge Behold now for I. I am He and there is no gods with Me. Thus since these Jews began first to be a Nation as well the Wane as the Encrease of their estate or to use our Apostles words as well their Diminution as Abundance might have yielded the docil and well disposed greater riches then the Spoyls of their Cities and Countrey did the proud and Mighty amongst the Gentiles And albeit they oft times sinned more grievously then others did yet were there alwayes left some Godly amongst this People which in their distresse knew themselves and could teach others the right way to Repentance of which the Heathen one and other were altogether Ignorant And this was an especial Cause though subordinate to the former of their long preservation For when they were not so extream bad as to continue in former sins but unfainedly called upon the Lord in their distresse He heard their prayers and being once received to His they found Favour at their Enemies hands So Solomon had observed When the wayes of a man please the Lord he will make also his Enemies to be at peace with him The truth whereof we have seen continually experienced in these Jews before our Saviours time though much degenerate from their â—ncestors But their posterity as much degenerate from them as they from the other go as far beyond the middle sort in punishment as they came short of their First Fore-fathers in all Graces and Favours bestowed upon them by their God Though these such I mean as lived since our Saviours time cry unto the Lord yet doth he not hear them although their distresses have been more and more grievous many hundred years together then their Fore-fathers What is the reason Because they have turned their ears continually from hearing the Law therefore their prayers are continually turned into Sin Prov. 28. 9. Psal 109. 7. 5 Thus though the Alteration of the Jewish State be such as all the World might Wonder and stand amazed at such as would make the wisest Heathen Giddâ—e that should seek to compâ—sse the true Causes thereof by Politick Search yet unto us Christians that have the Oracles of our God their Estate cannot seem strange seeing nothing good or bâ—d that hath befallen this people from their first Beginning to this present day but is Foretold in the Sacred Story which hath continually proved it self as Infallible a Prognostication for what is to come as it is an Authentick Register of all things past 6 The particular Kalendars wherein their Good or Dismal Dayes are distinguished according to the diversity of their wayes we may find Levit. 26. After Moses had proposed Extraordinary Blessings if they would walk in the Laws which he had given them he threatned them with Plagues and Calamities in their own Land with Bodily sickness Incursion of Enemies Oppressions and spoyl of goods strange overthrows in Battel and fearfulness of Heart v. 16. And if these would not reclaim them then he threatneth to punish them Seven Times more according to their Sins as with Barrenness of Soyl Prodigious Famin and scarcity of Fruit v. 18. And yet if they hold on still to walk stubbornly against Him He threatneth to multiply the former â—lagues Seven Times by sending Wild Beasts among them which should spoyl them and destroy their cattel and make them few in number and your High-wayes shall be desolate v. 21. The like multiplying of his Plagues for the Increase of their Stubbornnesse he reiterates Twice again Yet if by those you will not be Reformed
through mine Hypocrisie for a little time of a transitory Life they might be deceived by me and I should procure malediction and reproach to mine old Age. This eating which he refused could never have been of Faith that is no way Warrantable by the Doctrine or Principles of Faith which had taught him the contrary as he well exprest in the next words following for though I were now delivered from the Torments of Men yet could I not escape the Hand of the Almighty neither alive nor dead Wherefore I will now change this Life manfully and will shew my self such as mine Age requireth 9 And it should be considered that the Parties of whom our Apostle speaks in the forementioned place were never injoyned by any Lawful Superiours either Civil or Ecclesiastick to eat such Meats as they made scruple of yea the very original or fountain of their Scruple was from the expresse Law of God denouncing fearful Judgements against all such as polluted themselves with Unclean Meats so that their eating albeit solemnly injoyned by the greatest Powers on earth could not fall within the Subject of true Obedience because the Laws injoyning it as they conceived stood actually condemned by the expresse Law of God to the contrary in defence whereof many of their Ancestors had exposed their Bodies to most grievous Tortures and the refusal of such Meats as they made Scruple of had been alwayes accounted the justest Title of glorious Martyrdom amongst the Jews And albeit these Laws concerning Unclean Meats were indeed Antiquated at the Alteration of the Priesthood yet should we not marvail if at the first planting of the Gospel many good Christians did make great Conscience of eating such Meats as were forbidden by them when S. Peter himself long after our Saviours Ascension durst scarce take Gods own word against his written Law then not Abrogated as he supposed in this Case For when there came a voice unto him saying Arise Peter kill and eat Peter said Not so Lord for I have never eaten any thing that is Polluted or Unclean And the voice came unto him again the second time saying the things that God hath purified do not thou account Polluted Nor was Peter as it seems yet fully satisfied for it is added in the next words This was so done thrice and the vessel was drawn up again into Heaven All these Circumstances abundantly evince that it was not the bare Doubt or Scruple but the Quality of the things doubted of and the inveterate Opinion or abominable Conceit which the Jews or other of their Instruction had of the Meats themselves that made their eating to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far from being of Faith that it rather seemed to overthrow it Had the excesse of the Danger they feared been lesse or had there been any ordinary Possibility of any proportionable Good to set against it their Sin in eating had been lesse albeit the Grounds of their Scruple had been greater or their Perswasions one way or other lesse setled 10 Albeit this Exposition of our Apostle may seem strange and new to many honest and well disposed Minds in our Church yet in truth the manner of the deduction only is new the Doctrine it self is generally held by all Divines though not expresly in Conclusion yet in the Premises wherein it is essentially contained and may be most evidently deduced Thus. 11 All Sin consists either in preferring none before some the lesse before a greater or a Corporal before a Spiritual Good the Hainousnesse of Sin in the excesse of difference betwixt the true good neglected and the seeming good embraced which is either absolutely evil or else a far lesse good which in competition with the greater good is likewise to be accounted evil Now if whatsoever be not of Faith be a Sin then by the former Rules it is a Sin because a lesse good is preferred before a greater or some evil chosen without any proportionable good that might serve as a sufficient Recompence But if the nature of all Actual Sin consist in one of these two It is questionable how or in what case Doubting or Scruple of what we do doth make our Actions Sinful Briefly it is an External Cause or Circumstance concurring to the making of a Sinful Action not any essential part or internal Circumstance of the Sin it self once caused And it thus concurs only when that which in it self is Evil or proves so in the event would not be â—vil unto us unlesse we had some doubt or scruple that is some Notice or Apprehension of it as Evil In such Cases indeed we should not Sin unlesse we had formerly doubted but to speak exactly we do not sin because we do what we doubt of but because in doing some Actions when we Doubt we exactly prefer Evil before Good which otherwise we should not albeit we did the self same Action For it could not be Evil to us without the Apprehension of its Nature so as the Apprehension of it concurs to the making of it Evil. And because in all Doubts or Scruples there is some Apprehension of Evil therefore when we Doubt in Cases above mentioned our Actions are not of Faith but Sinful But if either we could be fully perswaded to the contrary that is if we could out of sincerity of Conscience setled Judgement discern that very thing which either we our selves sometimes did or others yet Apprehend as Evil not to be truly Evil the same Action which before had been shall not be now sinful unto us because we now prefer not Evil before Good Or again albeit the thing were in it self Evil being prohibited by some positive Law but we upon invincible or unculpable Ignorance did not Apprehend it for such we should not actually sin in doing it because in this Case we could not truly be câ—nsured for preferring Evil before Good seeing the Apprehension maketh it evil to us albeâ—t we did prefer that which was evil before that which was good As for example If a Proâ—â—â—yte should have eaten Swines Flesh being altogether ignorant not by his own but the Priests Negligence of the Israelites Law to the contrary he had done that which was evil because forbidden by the Law but not ill because he had no Apprehension of it as evil but did eat it without all scruple as well as the strong in Faith did in S. Pauls time As doubting in those Cases wherein we have an Apprehension of some excesse of evil makes mens Actions not to be of Faith and want of doubt so all other Circumstances be observed makes them to be according unto Faith †so it oft-times fals out that such as nothing Doubt whether they do ill or no do Sin far more then such as not without great Scruple of Conscience make the same sinisâ—er Châ—ice For oft-times the Causes why men make no scruple or why they Apprehend not the evil which they do are such
have acknowledged as much had be been in their place For why should he Any other might say he had the Spirit of God and that he was the Messias and what if Peter one of his Fellows late a Fisher-man did confesse him The Scribes and Pharisees principal Members of the visible Church deny him to be their Messias And how should they know his Words to be the Word of God unlesse the Church had confirmed them If Christ himself should have said in their hearing as he did to the Jews John 5. 46. Moses wrote of me consider his Doctrine and lay it to your hearts A Jesuite would have replied You say Moses wrote of you But how shal we know that he meant you Moses is dead and saies nothing and they that sit in his Chair say otherwise And verily the Scribes and Pharisees had far greater Probabilities to plead for the Infallibility of that Chair then the Jesuites can have for their Popes who had they been in the others place could have coyned more matter out of that one saying of our Saviour Mat. 23. 2. Sedent in Cathedra Mosis for the Scribes and Pharisees infallible Authority then all the Papists in the world have been able to extract out of all the Scriptures that are or can be urged for the Pope or Church of Romes Infallibilitie 4 The Scribes and Pharisees though no way comparable to the â—esuites for cunning in painting rotten or subtilty in oppugning Causes true and â—…nd could urge for themselves against such as confessed Christ that none of the Rulers nor of the Pharisees did Believe in him but only a Cursed Crew of such as knew not the Law John 7. 48. They could Object the Law was obscure and the interpretation of it did belong to them But could these pretences excuse the people for not obeying Christs Doctrine You will say perhaps they could not be excused because Christs Miracles were so many and manifest These were somewhat indeed if Christ had been their Accuser But our Saviour saith plainly that he would not accuse them to his Father And for this cause he would not work many Miracles amongst such as were not moved with the like already wrought lest he should increase their Sins If Christ did not who then had reason to accuse them Moses as it is in the same place did Moses in whom they trusted and on whom they fastened their Implicite Faith Moses of whom they thought and said We will Believe as he Believed Moses whose Doctrine they to their seeming stood as stifly for against Christs new Doctrine as they supposed as the Jesuites do for the Catholick Church as they think against Hereticks and Sectaries as they term us Why then is Moses whom thus they honoured become their chief Accuser because while they did Believe on him only for Tradition or from pretence of Succession or for the dignity of their Temple Church or Nation they did not indeed Believe Him nor his Doctrine For had they Believed his Doctrine they had Believed Christ For he wrote of Christ So he might thinks the Jesuite and yet write so obscurely of him as his Writings could be no Rule of Faith to the Jews without the Visible Churches Authority Yea rather they should and might have been a Rule unto them for their good against the Visible Churches Authority and now remain a Rule or Law against both to their just condemnation because the Doctrine of Christ was so plainly and clearly set down in these writings had they set their hearts unto them Even the Knowledg of Christ the Word of life it self was in their mouthes and in their hearts For that Commandment which Moses there gave them was That Word of Faith which S. Paul the infallible Teacher of the Gentiles did preach as he himself testifies Rom. 10. 8. If any man ask how this Place was so easie to be understood of Christ or how by the doctrine of Moses Law the doctrine of the Gospel might have been manifested to their Consciences my Answer is already set down in our Saviours Words Had they done Gods Will revealed unto them in that Law they should have known Christs Doctrine to have been of God 5 Had they according to the prescript of Moses Law repented them of their Sins from the bottom of their Hearts the Lord had blotted all their Wickedness out of His remembrance And their hearts once purged of Wickednesse would have exulted in his presence that had made them whole Faith would have fastened upon his Person though never seen before Not the Moon more apt to receive the Sun-beams cast upon it then these Jews hearts to have shined with the Glory of Christ had they cast away all Pride and Self-conceit or the Glory of their Nation but unto them as now they are and long time have been swollen with Pride and full of Hypocrisie Christs Glory is but as clear Light to sore or dim-sighted eyes They wink with their eyes lest they should be offended with the Splendor of it This Doctrine of Christ and Knowledge of Scriptures in points of Faith shall be most obscure to us if we follow them in their foolish pretences of their Visible Church most clear perspicuous and easie if we lay Moses Commandments to our hearts For Truth Inherent must be as the eye-sight to discern all other things of like nature CAP. XVIII Concluding this Controversie according to the state proposed with the testimony of Saint Paul 1 WE may conclude this Point with our Apostle Si Evangelium nostrum tectum est iis qui pereunt tectum est in quibus Deus hujus saeculi excaecavit mentes id est infidelibus ne irradiat eos lumen Evangelii gloriae Christi qui est imago Dei If the Gospel be Obscure or rather hid For it is a Light obscure it cannot be God forgive me if I used that speech save only in our Adversaries persons It is hid only to such as have the eyes of their mind Blinded by Satan the God of this World Of which Number may we not without breach of Charity think he was one who seeing the light and evidence of this place would not see it but thought it a sufficient Answer to say Aposiolus non loquitur de intelligentia Scripturarum sed de cognitione side in Christum The Apostle speaks not of understanding Scriptures but of Knowing and Believing in Christ It is well the Jesuite had so much Modestie in him as to grant this later that he spake at the least of Knowing Christ For if the knowledg of Christ be so clear to the godly and elect then are the Scriptures clear too so far as concerns their Faith For S. Paul wrote this and all his Epistles only to this end that men might truly come to the Knowledge of Christ But he meant of a perfect and true Knowledge not such as Bellarmine when he gave this Answer dreamed of ut neque sit puer neque
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
did his words give life unto his greatest works his Divinations were to his Miracles as his humane soul was to his body And no question but the conception of their Faith that heard him preach was as immediately from those words of eternal life which issued from his mouth as ours is from the Word preached by his Messengers To what other use then could miracles serve save onely to breed a praeviall admiration and make entrance for them into his hearers hearts though his bodily presence at all times was not yet were his usuall works in themselves truly glorious more then apt to dispell that veil of prejudice commonly taken against the meannesse of his person birth or parentage had it been meerly naturall not occasioned through wilfull neglect of extraordinary means precedent and stubborn opposition to present grace most plentifully offered His raising others from death to life was more then sufficient to remove that offence the people took at that speech If I were lift up from the earth I should draw all men unto me To which they answered We have heard out of the Law that the Christ bideth forever and how sayest thou that the Son of Man must be lift up Who is that Son of Man 18 To conclude then his distinct and arbitrary foretelling Events of every sort any Prophet had mentioned many of them not producible but by extraordinary miracles withall including divine testifications of farre greater glory ascribed to him then Moses or any Prophet ever challenged was The demonstrative Rule according to Moses prediction whereunto all visible signes and sensible miracles should have been resolved by their spectators as known effects lead contemplators unto the first and immediate causes on which their Truth and Being depends That Encomium This is my Beloved Son in whom I am well pleased Hear him with the like given by John Baptist Behold the Lambe of God that taketh away the sins of the world unto all such as took him for a true Prophet did more distinctly point out the similitude peculiar to Him with Moses expressed in the forecited place of Deuteronomy literally though not so plainly as most Readers would without direction observe it seeing even interpreters most followed either neglect the words themselves in which it is directly contained or wrest their meaning Unto him shall ye hearken according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly Their request then was Talk thâ—â— with us and we will hear but let not God talk with us lest we die Here the whole multitude bound themselves to hear the word of the Lord not immediately from his mouth but by Moses For whiles the people stood afar off he onely drew neer to the darknesse where God was This their request and resolution else-where more fully expressed the Lord highly commended I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken Oh that there were such an heart in them to fear me and to keep all my commandements alway that it might go well with them and with their children for ever If we observe that increment the literal sence of the same words may receive by succession of time or as they respect the Body not the Type both which they jointly signifie the best reason can be given of Gods approving the former petition and Israels peculiar disposition at that time above others will be this That as posterity in rejecting Samuel rejected Christ or God the second Person in Trinity so here the Fathers in requesting Moses might be their spokesman unto God requested that Great Prophet ordained to be the Author of a better Covenant even that promised womans seed their brother according to the flesh to be Mediator betwixt God and them to secure them from such dreadfull flames as they had seen so they would hearken as then they promised unto his words as unto the words of God himself esteeming him as the Apostle saith so farre above Moses As he that builds the house is above the house And in the Emphasis of that speech Whosoever will not hearken unto my words which he shall speak in my name I will require it of him purposely resumed by Moses with these threats annexed as if he had not sufficiently expressed his mind in the like precedent Unto ‖ him ye shall hearken The same difference between Moses and the Great Prophet then meant is included which the Apostle in another place expresseth He that despiseth Moses Law dieth without mercy under two or three witnesses Of how much sorer punishment suppose ye he shall be worthy which treadeth under foot the Son of God and counteth the blood of the Testament as an unholy thing Untill the soveraignty of the Law and Prophets did determin that Encomium of Moses did bear date There arose not a Prophet siâ—â—e in Israel like unto Moses whom the Lord knâ—w face to face but vanished upon the Criers voice when the Kingdom of heaven began to appear The Israelites to whom both promises were made did far exceed all other nations in that they had a Law most absolute given by Moses yet to be bettered by an Everlasting Covenant the Former being as an earnest penny given in hand to assure them of the Latter In respect of Both the name of a Soothsayer or Sorcerer was not to be heard in Israel as in the nations which knew not God much lesse expected a Mediator in whom the spirit of life should dwell as plentifully as splendor doth in the body of the Sun from whose fulnesse ere he visibly came into the world other Prophets were illuminated as those lights which rule the night are by that great light which God hath appointed to rule the day at whose approach the Prince of darknesse with his followers were to avoid the Hemisphere wherein they had raigned In the mean time the testimonies of the Law and Prophesies served as a light or candle to minish the terrors of the night Even Moses himself and all that followed him were but as messengers sent from God to sollicit his people to reserve their alleageance free from all commerce or compact with Familiar spirits until the Prince of glory came in person 19 Thus without censure of their opinion that otherwise think or teach albeit the continuance of Prophets amongst this people were a mean to prevent all occasions of consulting sorcerers or witches yet the chief ground of Moses disswasion from such practises according to the literall connexion of these words The nations which thou shalt possesse hearken unto those that regard the times and unto sorcerers as for thee the Lord the God hath not suffered thee so with those following hitherto expounded The Lord thy God will raise up unto thee a Prophet was the consideration of their late mighty deliverance by Moses the excellencie of
it self would rather have held the Negative For if we believe as the Papists generally instruct us that we our selves all private spirits may erre in every perswaâ—on of faith but the Church which onely is assisted by a publick spirit cannot possibly teach amisle in any We must upon terms as peremptory and in equal degree believe every particular point of faith because the Church so teacheth us not because we certainly apprehend the truth of it in itself For we may erre but this publick spirit cannot And consequently we must infallibly believe these propositions ‖ Christ is the Redeemer of the world not Mahomet ‖ There is a Trinity of persons in the divine nature for this reason only that the Church commends them unto us for divine revelations seeing by their arguments brought to disprove the sufficiency of Scriptures or certainty of private spirits no other means possible is left us Nay were they true we should be only certain that without the Churches proposal we stil must be most uncertain in these and all other points because the sons are perpetually obnoxious to errour from which the mother is everlastingly priviledged The same propositions and conclusions we might conditionally believe to be absolutely authentick upon supposal they were Gods word but that they are his word or revelations truly divine we cannot firmly believe but only by firm adherence to the Churches infallible authority as was in the second Section deduced out of the Adversaries principles Hence it follows that every particular proposition of Faith hath such a proper causal dependance upon the Churches proposal as the conclusion hath upon the premisses or any particular upon it universal Thus much Sacroboscus grants 3 Suppose God should speak unto us face to face what reason had we absolutely and infallibly to believe him but because we know his words to be infallible his infallibility then should be the proper cause of our belief For the same reason seeing he doth not speak unto us face to face as he did to Moses but as our adversaries say reveals his will obscurely so as the Revealer is not manifested unto us but his meaning is by the visible Church which is to us in stead of Prophets Apostles and Christ himself and all the several manners God used to speak unto the world before he spake to it by his only son this Panthea's infallibility must be the true and proper cause of our Belief And Valentian himself thinks that Sarah and others of the old world to whom God spake in private either by the mouth of Angels his son or holy spirit or by what means soever did not sin against the doctrine of saith or through unbelief when they did not believe Gods promises They did herein unadvisedly not unbelievingly Why not unbelievingly because the visible Church did not propose these promises unto them 4 If not to believe the visible Churches proposals be that which makes distrust or dissidence to Gods promises infidelity then to believe them is the true cause of believing Gods promises or if Sarah and others did as Valentian faith unadvisedly or imprudently in not assenting to divine truths proposed by Angels surely they had done only prudently and advisedly in assenting to them their assent had not been truly and properly belief So that by this assertion the Churches proposal hath the very remonstrative note and character of the immediat and prime cause whereby we believe and know matters of saith For whatsoever else can concur without this our aslent to divine truths proposed is not true Catholick belief but firmly believing this infallibility we cannot erre in any other point of faith 5 This truth Valentian elsewhere could not dissemble howsoever in his prosessed resolution of Faith he sought to cover it by change of apparel Investing the Churches proposal only with the title of a Condition requisite and yet withal so dislonant is falsity to it self making it the Reason of believing divine Revelations If a reason it be why we should believe them need must it sway any reasonable minde to embrace their truth And whatsoever inclines our minds to the embracement of any truth is the proper efficient cause of belif or assent unto the same Yea Efficiency or Causality it self doth Formally consist in this inclination of the minde Nor is it possible this proposal of the Church should move our minds to imbrace divine Revelations by any other means then by believing it And Belief it self being an inclination or motion of the mind our minds must first be moved by the Churches proposal ere it can move them at all to assent unto other divine truths Again Valentian grants that the orthodoxal or catechistical answer to this interrogation Why do you believe the doctrine of the Trinity to be a divine revelation is because the Church proposeth it to me for such He that admits this answer for sound and Catholick and yet denies the Churches proposal to be the true and proper cause of his Belief in the former point hath smothered doubtlesse the light of nature by admitting too much artificial subtilty into his brains For if a man should ask why do you believe there is a fire in yonder house and answer were made Because I see the smoak go out of the Chimney should the party thus answering in good earnest peremptorily deny the sight of the smoak to be the cause of his Belief there was a fire he deserved very wel to have either his tongue scorched with the one or his eys put out with the other Albeit if we speak of the things themselves not of his Belief concerning them the fire was the true cause of the smoak not the smoak of the fire But whatsoever it be Cause Condition Circumstance or Effect that truly satissieth this demand Why do you believe this or that it is a true and proper cause of our belief though not of the thing believed If then we admit the Churches proposal to be but a condition annexed to divine revelations yet if it be an infallible medium or mean or as our adversaries all agree The only mean infallible whereby we can rightly believe this or that to be a divine revelation it is the true and only infallible cause of our Belief That speech of Valentian which to any ordinary mans capacity includes as much as we now say was before alledged That Scripture which is commended and expounded unto us by the Church is eo ipso even for this reason most authentick and clear He could not more emphatically have expressed the Churches proposal to be the true and prime cause why particular or determinate divine revelations become so credible unto us His Second Sacrobosâ—us hath many speeches to be inserted hereafter to the same effect Amongst others where Dâ— Whittaker objects that the principal cause of faith is by Papists ascribed unto the Church he denies it only thus far What we believe for the Churches proposal we
A False Prophet perswades 6000 Jews to wait for miracles and deliverance but all perish sayes Iosephus 91 Ptolomaeus Philadelphus his goodness to the Jews releasing 100000 of them c. 62 S. Peter what priviledge he had by pasce oves and by Christs prayer for him 341 to 347 S. Peters faith confirmed by experience 140 c S. Peter is not the Rock Christ is 347 c S. Austin thought S. Peter was not the Rock 348 m. Of Petra Petros and Cepha 347 S. Peters deniall 341 Popes speaking ex Cathedra 298 c Popish Foxes set fire amongst us 275 Opposition betwixt S. Peter and his successours 453 c Pope exacts belief contrary to all Notions of good and evil 451 Pope may be an Heretick but cannot teach heresie ex cathedra saies Valent. Iohn 22. within an inch of one Honorius probably was one 213 c. m. All Popes not qualified to understand scripture 213 Pope to blame that being infallible he stills not all Controversies 213 243 244 Pope forces not Infidels in but corrects Christians within the Church 249 Pope Antichrist 446 c. 451 452 Popes speaking is Ominous 304 Popes Authority made greater then Gods 325 Pope is a Judge The Fathers but Doctors 370 Popes primacy overthrown 341 c Pope a ministeriall Head 371 m. Pope his Authority made greater then the Jewish Churches 375 c. Then Moses's 405 c. Then the Prophets 417 c. Then Christ's 427 c. Then the Apostles 452 c. Pope onely Judge say Bellarmin and Valent. 461 Pope may do what he will by their doctrine 463 Pope See Infallibility see Oath The Sun Pope of colours Facetious 49â— The High Priest did erre ex Cathedra in a main Article of Faith 403 Priests hated the prophets living loved the dead prophets 423 Posterities affection to stain prophets an Argument of deep hypocrisie 422 Predictions by dreams usuall of old 28 29 Our Saviours prophesies Matth. 24. c. exactly fulfilled 93 to 103 A prophesie of a Monarch from the East misapplied 86 Joels prophesie pillars of smoak agrees with Pliâ—ies 100 101 Prophesie of Ismaels being a great Nation fulfilled 108 109 Moses prophesies fulfilled in the Jews destruction 111 to 133 Samuels prophesie fulfilled how when 118 119 Prophesies of Ishmaels posterity fulfil 103 to 111 Prophesie of psalm 59. ver 11 13. fulfilled on Jews of later times 135 Prophesies of the old Testament exactly fulfilled in the Jews destruction 87 to 92 Christ prince of Prophets 434 437. see Raysed Prophetical predictions but particulars of Moses's generalities 426 c Prophetical predictions surer grounds of faith then vive voices of the Apostles 453 m. Prophets priviledges 417 Voâ—â—s of a major part of prophets examinable 417 419 c â—…s 400 prophets no professed servers of Baal 418. More of those prophets 424 437 Elijahs and Michaiahs prophesies of Ahab by hi dolititians scanned and set at odds 418 Prophesie fulfilled 4 wayes 401 m. Whether the society of prophets was the Church representative 419 Why Prophets joyn repentance with their predictions 421 Prophets have mostly Cassandra's Fates 423 Means to discern true prophets 425 Tryall of prophesies 434 c Prophets testimonies prove Christ the Messiah better then miracles do 430 c Lumen propheticum erat aliqualiter Aenigmaticum 439 Q PIus Quintus Sixtus Quintus see Jews Pharisees did Quadrate the sins of proselytes 250 R CHrist Raised two wayes 448 Rain-bow poets fansies about it 28 Rain-bow not before the flood 54 Rain-bow Gods messenger to assure the timerous posterity of Noah they might safely go down to the valleys 54 m. Rain-bows colours signifie the stâ—oy of the old world by water of this by fire 55 Reformation desired by Cassander and Cajetan 276 By Sepulveda 462 Redemption Christ spoke of was preservat on from the Nations terrors 101 Revelation of S. Iohn somewhat about it 147 c Revelations private see Zachary Roma Babel Rediviva 244 m. 245 The Romish Rack 318 The Roman Account 356 358 Romish religion as Romish what kind 361 Romish Church a rare Idoll 363 Romish Church mistresse of mens faith 197 226 Some Romish Writers come too neer the justification of them that put Christ to death as the Talmud does 396 397 400 402 Romish Rule of faith not known to S. Peter 452 Old Roman Historians seldom mention Jews or Christians but upon occasion of war such as was under Vespasian Trajan Adrian 113 At Richard 1. Coronation Jews sore handled 120 c Rindeflaish the Rustick sayes he was sent from heaven to destroy the Jews as Hartmannus did 124 126 The Rechabites live in foâ—m of a Kingdom 119 A Rule for setling and ripening faith 421 A Rule in Divinity All absolute perfections are really in God abused by Papists 427 A Rule of Logick explained 475 Aristotles Rule fore Poets 28 A school Rule Ubi unum propter aliud ibi unum tantum 493 S SAcred Writers sobriety compared with Heathenish writers vanity 58 to 61 Samson and Dalilah by Poets made Nisus and Scylla 48 Samuels rejection a type of Christs rejection by the Jews 118. Sarah see Zachary Saracens pretend to Sarah 109 Saracene a Region in Ishmaels territories 109 Original of Saracens 103 c Saracens Hagarens Ishmaelites all one 103 to 107 Saracens and Jews continuall signes to the Nations 103. Saracens how like Ishmael their fathe 106 to 110 A Saracens fact 100 A Saracens Oration 109 300000. Saracens slain by Charles Martell 110 Saracens living manners mariages c. 103 to 107 Saracens City had Zoars priviledge Trajans Army vexed with winde lightning flies c. whilest they assaulted their Metropolis 108 Satan carves for himself out of the Churches broyls 244 Sanedrim's authority limited not as the Papist do 385 Saul not answered by God why 29 Saints Pope cannot erre in canonizing them saies Valentian 496 More about canonizing Saints 500 Popes power to saint men dangerous to states 501 Gersons Caveat to the Pope about canonizing Saints 501 All State affairs have a ruled case in Scripture 144 States The age or duration of them 40 Strabo cited Saying of Augustus Caesar 238 Saying of S. Austin Non crederem Evangelio c. 479 483 Saying proverbiall scortum sive benedicat c. 505. Another Saying Nemo senex veneratur Jovem 40 Scruples see Doubts School-aivines assigne not a right subordination of second causes to the first 144 Silence about Grace and Free-will enjoyned in Spain for four yeers 301 Semele in the Poets is Eliiahs or Moses story spoiled 59 Simon Magus his sin 214 c. Scythians dispute with the Aegyptianâ— about antiquiority 51 No signe can be given us Christians aequivalent to the destruction of the Jews 137 Signes c. discoursed on from 90 to 103 Signes in the Sun and Moon are past 98 c. Signes of the Time 85 136 425 427 432 Sun turned into darknesse 100 101 Sin in generall gets fear of punishment speciall sins special