adventure Thus might Divines dispute without any danger to 〈◊〉 Souls if the Romanists had not been so lavish in coyning matter for Contention rather then in searching Scriptures for Edification of Christs Church Or if the Laitie would be as carefull of their Spiritual as Bodily Health and not take their Physick blind-fold at such Mountebanks hands as Jesuites Priests and Seminaries be who minister none but such as either shall intoxicate the Brain or inflame the Heart with preposterous zeal Nor should variance in Points of Doctrine amongst Divines breed any danger or disturbance to Common-weals if they would not be Statists or Underminers of States as the Jesuites be If their Contentions were for the manner uncivil or bitter as are all contentions which the Jesuites breed the Supreme Magistrate whether Ecclesiastick or Civil might bind their Tongues and Pens to good abearance were it not for these Romish Wolves which in Sheeps cloathing convey themselves into the Fold of Christ and once crept in will admit of no triall but in the Lions Den unto which they are sworn Purvevors for whose maintenance like their Master that great Accuser of Gods Children they compasse Sea and Land and fetch their range about the World 10 Who can imagine any other Cause besides this their insolent challenge of Soveraigntie over all others Faith why the Scripture might not be admitted Judge over all Controversies of Divinitie much better then Hypocrates or Galen of all Controversies in Physick without any infallible Physitian perpetually resident in the World to give sentence viva voce It is no Paradox to hold that God which made us these Souls and gave the Scripture for their Health did much better know what was necessarie for them then either Hippocrates or Galen did what was good and wholesome for mens Bodies one hair of which they neither made black or white Even what they best knew they knew not otherwise to communicate unto Posteritie then by these dumb Characters or atramentarie instructers Whatsoever our Adversaries can urge to the prejudice of Scriptures Sufficiencie or Abilitie of Gods Spirit is true of these great Authours and their Writings all other Means of teaching though their dearest Schollers died with them now not able either to strengthen or consolidate the weak or shallow brain or illuminate darkned understandings they cannot so much as take notice of their Followers towardly pains and industrie or reward such as are most devoted to their Memorie and use their Aphorismes as infallible Rules of Bodily life and health with any blessing of Art or Nature But our God lives for ever and knows best who are his alwayes ready to Reward such as love him And as there is none living but hath received some Gift or other from him so hath he promised to give more and more unto all such as well Use what he hath already given If Nature be dulled so it be not slothfull withall in good courses he can sharpen it by Art though both be defective yet can he so inflame the heart with Zeal as it shall pierce more deeply into the Mysteries of mans Salvation then the acutest unregenerate Wit that Nature yeelds or Art can fashion His Spirit cannot be bound but bloweth where he listeth and giveth life to whom he pleaseth and can inlighten our mindes to see that Truth now written which he taught others to Write for our good 11 Physitians look not Hippocrates or Galen should stand on earth again Vessalius like to read Anatomy-Lectures upon their Followers live-tongues or other instruments of breath and speech abused to debate and strife or blowing the coals of bitter Dissention about their Meaning But we all look if we Believe aright that Christ Jesus who hath left us these his Sacred Lawes and Legend of his most blessed Life as a Patern whereby to frame our own free from contention peaceable humble and meek will one day after which shall be no more exact a strict accompt of every idle Word much more will he punish such Tongues or Pens as have been continually set on fire by Hell with the everlasting flames of that brimstone lake 12 Were our exorbitant Affections brought within compasse by hope and fear answerable to the Consequences of the former sweet Promises made to such as rightly use and terrible Threats against all such as abuse the good Means ordained by God for knowing his Will his infâ—… wordâ— from whose mouth soever uttered yea though but privately read with attentive silence would instruct us how to demean our selves in the search of Truth inform us how to direct fasten or inhibit finally how in all Mysteries of our Salvation to moderate our Assent much better then this supposed infallible Authoritie residing usually in men most like to Heathen Idols Though Mouthes they have as they pretend infallible yet fearce speak they once in two ages whose words when they are uttered portend more danger to the Christian World then if brute beasts should speak like men 13 No Christian Common-wealth but either hath or might have good Lawes for composing Contentions or establishing Unitie in the studie of Truth To see what should be done is never hard would strength of Authoritie be as willing to enforce men unto a Civil and orderly observation of Means known and prescribed Our Statutes are much more absolute and complete then Israels were when it was a sin to enquire after other Means either more easie or effectual for their conduction unto that true Happinesse whereat all States aim but onely such shall light on as put these Sacred Lawes in execution It is the common Errour of all corrupted mindes to seek that far off which as the Lord told his people is within them even in their Hearts and in their Mouthes so they would be Doers not Hearers onely of the Law Many Heathens have used such diligent care and unrelenting Resolution for just execution of their defective erroneous Laws as would the coactive Power every where resident where Christianity is professed use the like for establishing an uniform and unpartial though but an external and civil Practise of the ten Commandements and other Sacred Moral Precepts of whose Truth no Christian doubts about whose Meaning nor Protestant nor Papist nor any Sect this day living do or can contend fallible Judges might effect what the Papists pretend as infalliblie as if every particular Congregation had such a true infallible Teacher as they falsely deem or fain their Pope to catechise them ex cathedra thrice a week For who could better resolve us in all Points of Moment or retain our hearts in Unitie of Faith then Truth it self once clearly seen or made known unto us yet is it in it self much brighter then the Sun we daily see which it likewise herein exceeds That whilest Gods Word endures amongst us it still remains above our Horizon and cannot set onely grosse and foggie Interpositions raised from exhalation of such foul Lusts and reeking sins as
Nor doth the excesse of glory ascribed unto the new Testament in respect of the old argue greater authority in Christian then was in ordinary legal governours whether temporal or spiritual much lesse doth in infer greater authority in any Christ only excepted then Moses had 2 If we take Christs Church as consisting both of Priests and people it is a congregation far more royal and glorious then the Synagogue so taken was If we compare our High Priest or mediator of the new Covenant with theirs the Apostles comparison is fittest Consider the Apostle High Priest of 〈◊〉 profession Christ Jesus who was faithful to him that hath appointed him even as Moses was in all his house For this man is counted worthy of more glory then Moses in as much as he which hath builded the house hath more honour then the house Now Moses verily was faithful in all his house as a servant for a witnesse of the things which should be spoken after but Christ iâ— as the Son over 〈◊〉 own house whose house we are If severally we sort our people or Ministers with theirs as the Apostles successors with Aarons the preheminence both wayes is ours Notwithstanding this excesse of our Ministers glory whether ordinary or extraordinary compared with the like of theirs is not so great as the preeminences of Christs flock above the people of the Synagogue Yet must all excesse in spiritual graces which the ordinary hearers of the Gospel have of the ordinary hearers of the law be subducted from that prerogative which we that are Christs messengers have in respect of Aarons successors ere we can take a right account of our own authority over our flock committed to us in comparison of theirs over the ancient people Computatis computandis our soveraignty wil prove lesse not greater 〈◊〉 our adversaries confusedly reckon without their hoste Their pretended glosses that all such places of Scripture as make for the authority of Moses chair conclude à fortiori for S. Peters because the New Testament is more glorious then the old are as if a man should argue thus The ancient Roman and modern German are States far more noble then the Turkish or Moscoviâ—ish therefore the Roman Consuls had more absolute authority over the people or the present Emperour over the Princes and States of Germany then the Turk hath over his Bashawâ— or the Moscovit over his Vassals 3 The glory of a common-weal or praise of government consists in the ingenuity or civil liberty not in the slavery or servile condition of the governed or in their voluntary obsequiousnesse to wholesome laws proportioned to common good not in their absolute subjection to the omnipotent wil of an unruly Tyrant subject to no law but the law of sin Our Saviours authority over his Disciples was more soveraign then is befitting any to usurp or challenge over his fellow servants his kingdom more glorious after his resurrection then before yet a little before his suffering he saith to his Disciples Ye are my friends if ye do whatsoever I command you Hence for thâ—… I you not servants for the servant knoweth not what his master â—oth but I have called you friends for all things that I have heard of my Father have I made known to you It is the very conceit of the base degenerate dissolute sottish later heathen Roman more delighted in such gaudy shews as his luxurious Emperours made happily once or twice in their whole raign then in the valor and vertue of his victorious free-born Ancestors that to this day swims in the Jesuites brain and makes him dream the royaltie of Christian Priest-hood or glory of the Gospel should consist wholly or chiefly in the magnificent pomp of one visible high Priest or Oecumenical Bishop for garnishing of whose Court the whole Body of Christ besides must be content to spend their lives goods or substances and as his occasion shall require to pawn their very souls as younglings wil be at any cost or pains they can devise to deck up a Lord of the Parish a victor in a Grammer school or as merry fellows wil be ready to spend more then their incomes wil defray to have a gallant Lord of misrule of their own making 4 But they demand Wherein doth the Pope aspire above the pitch of Moses throne He desires but to be reputed an infallible teacher and was not Moses such yet not such after the same manner He approved himself perpetually infallible because alwayes found most faithful in all affairs belonging to God but had it been possible for him to have worshipped the golden Calâ— to have eaten the offerings of the dead or to have joyned himself to Baal-Peor The Levites and such as clave unto the Lord in these Apostasies would have sought Gods will at more sanctified lips then his at least for that time were If then we consider him not as he might have been but as indeed he proved the peoples obedience unto him was de facto perpetual and compleat yet but conditionally perpetual but conditionally compleat or perpetually compleat upon their sight and undoubted experience of his extraordinary familiarity with God of his intire fidelity in all his service The Pope would be proclaimed so absolutely infallible by irrevocable patent or inheritance as no breach of Gods commandments no touch of disloyaltie to Christ in actions might breed a forfeiture of his estate or estrange Christian consciences from yielding obedience to him every way as compleat and absolute as that which the people of God performed unto Moses or Christians do yet unto their Saviour Whence though we admit Moses infallibility and his to be the same yet the difference between the absolutenesse of their authority or the tenour or holds of the same infallibility would be such as is betwen a Tenant at wil or one that enjoyes a fair estate perhaps all his life time yet only by continuance of his Lords good liking of his faithful service and a Freeholder that cannot by any act of fellony murther treason or the like forfeit his interest in as large possessions 5 Again albeit the authority gotten or manner of holding it were the same yet the manner of getting it in Moses and the Pope is not alike The one profers no miracle for the purchase no sign from heaven no admirable skil in expounding Gods word his calling he professeth to be but ordinary and in this respect say his followers he was to succeed Saint Peter Moses not such nor so affected his miracles were many and great the signs and tokens of his especial favour with God almost infinite his calling extraordinarily extraordinary otherwise that obedience the people performed to him had been no lesse then desperate Idolatry as the challenge of the like without like proof and evidence of such favour with God is no better then blasphemy or Apostasie Hence saith S. Austin the people of Israel did believe Moses laws were from God after
are set Free by the Son of God The eleventh Book in Adversarijs Conteining a Treatise upon the Articles of Christs comming to judgement The Resurrection of the dead and Life everlasting The twelfth of the Catholick Church part whereof is Printed and mentioned above Besides a great number of Treatises and Sermons respective Appendices to the Books aforesaid So many as would fill a Page with a Particular Catalogue For the Publishing whereof in due Time and manner and suiting with this Volume The Worthy persons whom the Author made Supervisors of his Will will be conscientious and Prudent Accountants to the Church of Christ And some others Pious and Learned men of that University Chearfull Assistants thereto But here if the Reader be of my Temper Secretum peto I must lead him aside a little to Condole the losse the Great loss of one most Considerable piece Finished and Alas for the Day lost some yeers ago It was The Treatise of Prodigies or Divine Forewarnings betokening Blood I am bold to say Reader Write this a Prodigie And to render it the more Prodigious take notice that it was lost in the Authors Life Time as his ingenious Amanuensis Mr. B. told me inquiring after it above 9 yeers ago What shall be said or thought of This Surely The World was not worthy of such a Blessing It sentenced it self unworthy thereof by the stupid totall neglect of what he Preached at Court and Printed at Oxon in the Yeer 1637. about The Signes of the Times a Subject neer of Kin to that Treatise The longing impatient desire of Retreiving this Treatise makes me not blush to transform this Preface into a kind of Proclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather into a most humble and earnest Supplication unto the Person that hath this Treatise in keeping if yet it be kept from the Malice of the Destroyer That he will please to bring it in unto the Stationer for whom this Book is Printed upon assurance to receive it again or for it twelve or twenty Copies or a sum of Money Aequivalent if it be Printed For it is the desire and designe of more and more able men then my self to Collect and Publish This Authors Works as Compleat as possibly may be The Earnest whereof is Given in this First Volume with this further Account The Quarto Impression was scarce and dear and ill Printed The weighty and many Quotations of Authors so exceeding falsly figured and disfigured too that it cost so much Time and great Turning sometimes to finde out One single place as none can believe that hath not tried the like nor could all the Authors be found in London This the Famous Library of Oxon and the chearfull Candor of a learned Friend there supplied I am hopefull that the Authors Sence is not altered in the least measure for the least sin in that kind is sacriledge I am sure I was so scrupulously carefull of changing as that I have omitted what I thought necessary correction For example in the Epistle to the Reader line 12. I think I ought to have changed the word Conscience into Conscious or lesse conscience into more conscientious unlesse you will say Conscience there signifies Guilt So Page the 12. Line 3. after And yet These two words They persecuted should be inserted as I conjecture unlesse the comparison betwixt the Roman and Turkish Emperours Subjects make them needlesse So in the 250 page in the Margin surely it ought to have been R. P. but it was R. B. in the old Copie and in the search of Parsons Resolutions not finding absolute evidence that he was the party meant I let R. B. stand Yet have I added now and then a Citation or Note in the Margin As where the Great Businesse of Charles Martell is Related page 110. I have cited divers Authours whom the Reader may consult for his own better satisfaction To conclude There is a saying and men may think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the pecuniary profit be to the Tradesman If my heart deceive me not as divers Nutus Dei did invite the beginning and many remarkable momenta providentiae did encourage the Progresse in a Time of greatest trouble for outward estate so the Glory of God Almighty the Benefit of his Church and Children the doing of some small Thing in a Time of Cashierment that may tend to the discharge of a most unprofitable servants account at the last Day is the gain aimed at And if our Pr Brethren Sons of the same Fathers with us that cast us out viewing well the second and third Books and being here advertised That twenty of those men whom they have put from the Stations wherein God had set them in the Church of England as Factors for the Church of Rome have contributed each man their Symbolum to this Impression will by this be brought to see their mistake and taking this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confess themselves deceived and unwittingly made Proctors for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and transported in this particular became partial and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will be an Accession above expectation The Good Lord lay not this sin to their Charge but reconcile them to their former selves and be Reconciled both to them and us in Christ and prosper the work both dispatched and intended to his Glory and the good of his Church for our Lord Jesus's sake The Prayer of the most unworthy One of all his servants B. O. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 483. If I shall find favour in the eyes of the Lord he will bring me again and shew me both the Ark and his Habitation But if he say I have no delight in Thee Let him do to me as seemeth good unto Him Good is the Word of the Lord. The Law of the Lord is an undefiled Law converting the soul The Testimony of the Lord is sure and giveth wisdom to the simple Let the Word of God dwell in you plenteously Search the Scriptures Which are able to make thee wise unto salvation In which are some things hard to be understood which the unlearned and unstable wrest as they do also the Other Scriptures to their own destruction Remember them which are the Guides or have the Rule over you The Priests lips should keep knowledge and they should seek the law at his mouth He that heareth you heareth me Lo I am with you alway even to the End of the World THE LIFE and DEATH of the Venerable Dr. JACKSON Dean of PETERBROUGH and President of Corpus-Christi Colledge in OXFORD Written by a late Fellow of the same Colledge BEing earnestly desired by an intimate and Powerful Friend to deliver some Character of that Reverend and Learned Doctor Jackson late President of our Colledge I might very well excuse my self from my unworthiness to undertake so weighty a Task I must seriously confess it was not so much the Importunity of that
145 CAP. 33. A brief direction for preventing scruples and resolving doubts concerning particular sentences or passages in the Canon of Scripture 148 CAP. 34. Concluding the first Book with some brief admonition to the Reader 149 The Second Book How far the ministery of Men is necessary for planting Christian Faith and retaining the unity of it planted SECT I. What obedience is due to Gods Word what to his Messengers Pag. 154 CAP. 1. The sum of the Romanists exceptions against the Scriptures 155 CAP. 2. The former objection as far as it concerns illiterate and Lay-men retorted and answered 156 CAP. 3. The general heads of Agreements or differences betwixt us and the Papists in this argument 162 CAP. 4. Of the two contrary extremities the one in excesse proper to the Papists transferring all obedience from Scriptures to the Church the other in defect proper to the Anti-papist defrauding the Church of all spiritual authority That there is some peculiar obedience due unto the Clergie 165 CAP. 5 Of the diversitie of humane actions the Original of their lawfulnesse unlawfulnesse or indifferencie which without question belong to the proper subject of Obedience which not 168 CAP. 6. That sincere obedience unto lawful authority makes sundry actions lawful and good which without it would be altogether unlawful and evil pag. 170 CAP. 7. That the Apostles rule Whatsoever is not of faith is Sin doth no way prejudice the former resolution What actions are properly said to be not of faith In what case or subject doubt or scruple make them such 177 CAP. 8. That such as most pretend liberty of conscience from our Apostles rule do most transgresse it with general directions for squaring our actions unto it or other rules of faith That by it the flock stands bound to such conditional assent as was mentioned Chap. 4. 185 CAP. 9. Of the nature use conditions or properties of conditional assent or obedience 189 CAP. 10. Wherein this conditional belief differeth from the Romans implicit faith That the one is the other not subordinate to Gods Word or Rule of faith 196 CAP. 11. In what sence we hold the Scriptures to to be The Rule of Faith 198 SECT II. That the pretended obscurity of Scriptures is no just exception why they should not be acknowledged the Absolute Rule of Faith which is the Mother-objection of the Romanist 201 CAP. 12. How far it may be granted the Scriptures are obscure with some premonitions for the right state of the question 201 CAP. 13. The true state of the question about the Scriptures obscuritie or perspicuity unto what men and for what causes they are obscure 206 CAP. 14. How men must be qualified ere they can understand Scriptures aright that the Pope is not so qualified 210 CAP. 15. The Romanists objections against the Scriptures for being obscure do more directly impeach their first Authour and his Messengers their Pen-men then us and the cause in hand 220 CAP. 16. That all the pretences of Scriptures obscurity are but mists and vapours arising from the corruption of the flesh and may by the pure light of Scriptures rightly applied easily be dispelled 223 CAP. 17. That the Mosaical writings were a most perfect rule plain and easie to the ancient Israelites 229 CAP. 18. Concluding this controversie about the obscurity of Scriptures according to the state proposed with the testimony of Saint Paul 233 SECT III. That the continuall practise of Hereticks in urging Scriptures for to establish Heresie and the diversity of opinions amongst the learned about the sence of them is no just exception why they should not be acknowledged as the sole entire and compleat Rule of Faith 235 CAP. 19. Containing the true state of the question with the adversaries generall objections against the truth 236 CAP. 20. That the former objections and all of like kind drawn from the cunning practise of Hereticks in colouring false opinions by Scriptures are most pregnant to confirm ours and most forcible to confute the adversaries doctrine 239 CAP. 21. The pretended excellencie of the supposed Roman rule for composing controversies impeached by the frequencie of Heresies in the Primitive Church and the imperfection of that union whereof since that time they so much boast Page 242 CAP. 22. That our Adversaries objections do not so much infringe as their practise confirms the sufficiencie of Scriptures for composing the greatest controversies in Religion 247 CAP. 23. The sufficiencie of Scriptures for final determination of controversies in Religion proved by our Saviours and his Apostles authority and practise 254 CAP. 24. That all their objections drawn from dissentions amongst the learned or the uncertainty of private spirits either conclude nothing of what they intend against us or else more then they mean or at the least dare avouch against Gods Prophets and faithfull people of old 260 CAP. 25. How farre upon what termes or grounds we may with modesty dissent from the Ancient or others of more excellent gifts than our selves That our adversaries arguments impeach as much the certainty of human sciences as of private spirits 266 SECT IIII. The last of the three main Objections before proposed which was concerning our supposed defective means for composing controversies or retaining the unity of faith fully answered and retorted That the Roman faith hath no foundation 271 CAP. 26. Containing the true state of the question or a comparison betwixt the Romish Church and ours for their means of preventing or composing controversies 272 CAP. 27. That the Romish Church hath most need of some excellent means for taking up of contentions because it necessarily breeds so many and so grievous 275 CAP. 28. Of two sences in which the excellencie of the Romish Churches pretended means for retaining the unity of faith can onely possibly be defended the one from the former discourse proved apparently false the other in it self as palpably ridiculous 278 CAP. 29. That their arguments drawn from conveniencie of reason or pretended correspondencie between Civil and Ecclesiastical Regiment do prejudice themselves not us 282 CAP. 30. That the finall triall of this controversie must be by Scriptures that the Jesuites and modern Papists fierce oppugning all certainty of private spirits in discerning the divine truth of Scriptures or their true sence hath made the Church their mother utterly uncapable of any Plea by Scriptures for establishing her pretended infallibility 285 CAP. 31. The insufficiencie of the Roman Rule of faith for effecting what it aims at albeit we grant all they demand in this controversie The ridiculous use thereof amongst such as acknowledge it The sufficiencie of Scriptures for composing all contentions further illustrated 297 CAP. 32. Brieflie collecting the summe of the second Book 306 THE ETERNAL TRUTH OF SCRIPTURES AND CHRISTIAN BELIEF thereon wholly Depending manifested by its own LIGHT The first Book of Comments upon the Creed First Generall Part. SECT I. I believe in God the Father c. IF in any at all most of
misery for their former Idolatry made them so averse from this sin And the certain signs of the Messiahs approach did support them from falling into Atheism Such violence as these later willingly suffered at the hands of Heathen Princes rather then they would consent unto Idolatry their Forefathers in the wildernesse were as ready to offer unto Aaron for not furthering them in their idolatrous imaginations So we read Exod. 32. when God had but for a while withdrawn his extraordinary presence from them and Moses his instrument in working miracles had been but a short time out of their sight they complain he taâ—ied long and gather themselves together against Aaron and say unto 〈◊〉 Up and make us Gods to go before us for of this Moses the man that brought us out of the land of Egypt we know not what is become of him There was no danger lâ—st they should turn Athiests this was a sin unknown in that age And this people had experience enough of extraordinary powers in Egypt which they took for Gods So far are they from thinking there was no God that guides the world that they thought there were Many and if one did withdraw his presence another might serve to conduct them one they must have otherwise all help of man was in vain As Jannes and Jambres had withstood Moses Miracles with their Magick so had the devils their masters sought to work wonders about the Egyptian idols which did stupisie the people For albeit Their Wonders were not so great as Gods yet were they more delightful to their outward sense for their service for the most part was sport and play They were never dainty to shew their jugling tricks for their own advantage alwayes pliable to the humours and lusts of men whereas the Omnipotent Majesty of God would have all to frame their lives and actions according to his written Laws which might not be altered or misinterpreted at the pleasure of men nor would he vouchsafe to work his miracles in all ages or unto such as were unworthy spectators of them Thus had Satan his Oracles and sacrifices oft times better frequented then God had his As in these times such Preachers as will accommodate themselves unto the peoples Humors are most frequented but such as hold this sin as Sacriledge and dishonour to their God are despised and set at nought And though we may not mitigate Aarons fault nor diminish these Israelites transgression as their fooâ—… posâ—…v doth by transferring the blame of this idolatrous fact upon the Mâ—…which followed the Host of Israel out of Egypt yet it is more then probable from the circumstance of the Text besides the tradition of the ancient Hebrews that there was some magical or demoniacal skill practised in the 〈◊〉 moultin of this Egyptian god whence this peoples superstition towards it was merâ—ased The Heathen Princes of those times were no Babies as waâ—y we may presume upon what occasion to forgo their children as misers are to part with money and yet these were wrested from them and their bloud shed by their own hands to pacifie the rage of powers then manifestly known for supernatural But when both Gods Wonders grew rare and the devils tricks waxed scant either by restraint from above or of their own free choice as if by their long continuance they had grown out of request they see it more boot to draw the Politick world unto Atheism which never did florish until the rising of the Roman Monarchie Unto this main inconvenience of the late Romans and other worldly wise mens distrust of wonders past this second mischief did accrew That sundry Writers of those times did hold it a part of their Profession to fill their Books with such stuff as they found in Ancient stories as if their Histories or Poems had not been Current without as many parts or heads of invention as others had in former Ages And this experience of counterfeit wonders meeting with the want of experience of any true wonders of that time did concur as Form and Privation for the producing of Insidelity in mens minds already disposed to this evil by secular Policie And these were enough to carry our minds below the lowest degree of any credulitie or suspition of truth in like reports unlesse the Scripture did forewarn us of this guile and policy of Satan which we may the better prevent if we diligently observe First the difference of times and places Secondly how strange Fables and lying wonders receive Being from notable and admirable decayed Truths as Baser Creatures do life from the dissolution of more Noble Bodies CAP. XIII Of the Diversitie of Events in different Ages THe divers Characters of different times rightly taken give us as easie and perfect a Crisis between the Fictions of latter and the true Annals of former Ages as out of ordinary discretion men usually make between foolish Travailors reports of great wonders in Spain or France and the judicious records of uncouth sights and strange events in the East and West Indies And we have altogether as little reason to deny either the general truth of strange events recorded by the Ancient or the Prototypes of Poetical inventions in former times for the want of like experience in later as we have to discredit Benzos martyrs or other late navigators observations of the East and West Indies because many who have travelled France Spain and Italy while they make true relations of their travels relate no such event as the Indies afford many And yet Guls when they flie abroad will relate among such as know them not as strange matters of near adjoyning countreys as he that hath compassed the utmost ends of the world Now it were a great folly to discredit all late Navigators for the absurdity of some few Guls as great madnesse it were to disparage all Ancient stories for the absurd and preposterous imitation of latter writers against all experience of later times For diversitie of times yield as great diversity of observations as the diversity or distance of place onely this is the difference daily observation yields experiments of this diversity in place whereas the word of God alone which endures for ever giveth us the sure rules and grounds of alterations in the events of different ages And yet in many remote places lately made known unto the inhabitants of Europe such strange events as Antiquitie hath told us were sometimes frequent in thâ—se Countreys which we now inhabit are not at this day altogether unusual And the face of Time is now there much-what such as the Ancient Registers of Times have pourtrayed unto us as if the affairs and fashion of this visible world were framed according to some invisible patterns or supercoelestial Characters which varying their aspect in revolutions of time did now by reflecting that force upon those remote countreys which they did on these near adjoyning in times past produce the like shape and fashion of things there as they
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
as will necessarily make their Actions worse then if they had doubted and yet had done the same This Rule holds alwayes true when the Cause why men doubt not of their Actions is some inordinate desire of Gain Pleasure or other like corrupt Affection or some strong Humour of Contradiction not stedfast or wel-grounded Resolution not pure Simplicity or invincible Ignorance not occasioned by default or Neglâ—gence in our Vocation If scruple either hath not been conceived or else expelled upon these later Motives our Actions are thereby Justifiable or excusable but where strength of inordinate Affection or desire either expels or impairs a scruple of some excessive evil which hath been conceived though amisse or hinders the conceiving of some such doubt or scruple in matters whose Unlawfulnesse might well be doubted of or rather might clearly be discerned and ought with Resolution to be avoided there the Action is so much the more sinful as the scruple is lesse or their Confidence or Boldnesse that undertake it greater The difference betwixt him that in this case doubteth and him that doubteth not is altogether such as Moralists acknowledge betwixt the Actions of Intemperate and Incontinent men CAP. VIII Who most transgresse our Apostles former Rule with Directions for squaring our Actions unto it or other Rules of Faith 1 FRom what hath been said in this Point we may safely gather that none in our dayes so much transgresse as those that perswade themseves they most precisely keep this Rule of our Apostle which indeed was the Rule of Conscience and of Nature They of all others transgresse it most that make no Scruple of denying Obedience but confidently adventure upon any Course of life against their Pastours serious Admonitions for their Spiritual Good For whosoever doth any thing for his own private commodity or bodily Good which though he Doubt not might upon due Examination and Attention to his Pastour seem Doubtful whether it may not endanger his Soul or impair his Spiritual Estate doth in so doing Sin against his own Soul and wound his Conscience because there is no Proportion between the Good which he seeks and the Evil which he might justly fear Such Actions too well resemble our first Parents Sin who preferred the mo mentary Pleasures of their licorish Taste before the Perpetuity of their Estate in Paradise wherein did grow much better Fruit then that they so greedily longed for And we may as truly say that our first Parents were condemned for eating as those that doubted of the Lawfulness of what they eat They did not eat of Faith more then the others but lesse although they were Perswaded that God rather had dealt hardly with them in Forbidding them to eat then that they should give just Offence to God in Eating But the bolder they were the greater was their Sin and lesse of Faith nay most against Faith because their incontinent Desires had expelled all fear and made them confident 2 The best Method to square our Actions to the Rule of Faith would be This. First to be rightly instructed and perswaded in what order or rank of Goodnesse Obedience to Spiritual Governours ought to be placed Secondly having found out the true Nature and Quality and due Estimation of Obedience in general to account the degrees of Goodness which appear in this or that particular Act of Obedience And these are to be taken according to the Generality or Soveraigntie of the Authoritie commanding or according to the Manner and Tenour of the Command or Charge it self as those Commands are to be Obeyed with more alacritie although they proceed from the same or equal Authoritie in which obedience is demanded upon stricter or more adjuring Terms or wherein the zealous desires of Men in Authority are either more fully and significantly expressed to all or more lively intimated unto us in particular 3 Thirdly to calculate the Inconvenience or Scandals that may arise from our Disobedience For albeit we might denie Obedience in sundry particulars with far safer Consciences then others could yea although it were Indifferent for us as perhaps in divers Cases it is to some men to perform or deny Obedience yet we should alwaies have an especial Care that we embolden not others who have not the like Motives or cannot be so well Perswaded to do the like by our Example For so we may commit the self same Sin which they that were strong in Faith did by causing others to eat such Meats as they either made Scruple of before they eat or else were upbraided by then Consciences after they had eaten And as I intimated before unlesse Discobedience be upon evident and well grounded Resolutions it is as dangerous a Sin as a man can practise and of all Sins that are it is most properly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of Faith Seeing Faith and Obedience amongst all other Vertues are of most strict Alliance Neither is there any breach or defect of Faith but in some Disobedience or other no Sin but in Disobedience to the Rule of Faith Which later God willing shall afterwards more plainly appear 4 Lastly we are diligently to consider the Hopes or Probabilities of Goodnesse either inherent or consequent to the Actions themselves which are to be undertaken 5 All these Considerations must be put in opposite ballance to our Doubts or Fears of Evil whether inherent or consequent to the same Actions or Matters injoyned if we were left to our own Choice or to the Probabilities or Jealousies which we may have that the Form of publick Command is contrarie to Gods Law Although for Doubts or Scruples conceived out of private dislike to the things injoyned only because we see no express Warrant for them out of Scripture or because they go against our Consciences we need not so much to oppose former Considerations to over sway them as seek to extirpate them For after the interposition of Authority we may rather suspect that these doubts are not of Faith but of Humour unless we can derive them from some Opposition betwixt the publick Edicts injoyning Obedience the Law of God which must be presumed to Countenance as long as it doth not Contradict Superiors Injuctions because it gives Authority and Commission to make them Every Doubt or Scruple that such Edicts are formally or directly Contrary to Gods Law is not sufficient to deny Obedience unto them nor do Spiritual Governours in demanding Obedience to such as their Inferiours suspect to be against Gods Law oppose Human Authoritie to Divine or desire men to Obey Them rather then God as some frivolously have Objected Indeed the least Probabilitie or Suspition of Disobeying God should make us refuse to Obey Man in case our Disobedience unto man redounded only to Man not to God But in as much as Christ hath said He that beareth You heareth Me Disobedience unto Spiritual governours is Disobedience unto Christ yea unto God And therefore Obedience may not be
Seers And as it fared with them in the Succession of Visions immediately inspired from God not framed in imitation of any precedent written Word but to be then first written for posterities instruction some saw one Vision some another alwayes such were seen by the present Prophet as most concerned the present Times So fares it still with the Ministers of Gods Church and Christian people throughout all succeeding Ages wherein Visions have failed and only the written stories of former Visions are reserved for perpetual Direction Some part of Gods Will con ained in Scripture is revealed in one Age some in another alwayes that which is most necessary for the present Time is most easie to be understood by the Faithful then living so they seek the Meaning of it as they should not upon Curiosity of knowing Mysteries for the Raritâ—… of that Skill but for the Edifying of Christs Church which is sometimes out of Reparations in one Point sometimes in another for which case God suffereth the Knowledge of sundry places to grow and increase according to the necessity of the present Times nourishing as it were a continual Spring for repairing or beautifying of his Temple 3 For this reason those places which seem most plain and easie unto us might be more hard and difficult to such in former Times as should have sought their Meaning too Curiously yea it might have been Curiositie in that Age to have sought half so much Knowledge in them as we now see at the first Sight because the Time of their Revelation now is was not then come 4 It is but a silly Shift for our Adversaries to say that some of the Ancient Fathers did otherwise interpret the Apocalyps then our men do the perfect Interpretation and Knowledge of which Book more peculiarly concerns this later then that flourishing Age of Ancient Fathers most of all these dayes wherein we live in which the true and perfect Meaning of it were most likely to be Revealed as God be praised in good measure it hath been and daily shall be more and more unlesse the daily increase of our Sins deserve the contrary Many Godly men yea Disciples in our Saviours time were ignorant of sundry Mysteries which since his Glorification have been communicated to the meanest of his Flock by the Holy Spirit who never failes to Reveal Gods Will either by extraordinary or ordinary Means so men be not negligent to enquire after it by lawful Means For God is as far from partial respect of Ages as of persons so the persons of several Ages respect his Word alike and as they should 5 The like Observation we may take from the diversitie of Place or Nations As the Knowledge of Jeremies Prophecies did more concern the State of Judah under Jehoiachim and Zedekiah then the Prophecie of Isaias or some more ancient Prophet did so in this our Age the knowledge of some one Part of either their Prophecies and the manner of Judah his progresse in their times to her Overthrow may more concern this our Land then the knowledge of some other Parts of the same or other Prophets And yet those other whose Knowledge concerns us lesse may at this instant concern some other Land or People more Alwayes the gracious Providence of our God directs the study and industry of all that love him to the search of those Points which most concern them but suffers the endeavours of such as by their Transgressions have procured his Wrath to run at random never seeking after those things which belong unto their Peace until his Judgements overtake them 6 These Collections are no Paradoxes but Truths probable enough of themselves to win the Assent of sober and unpartial minds so capable of external Fortification as they may easily be made evident and strong enough to convince the froward minds of such as delight most in Contradiction From their Truth supposed which we are ready to make good against all Gain-sayers it necessarily follows that this Question about the Scriptures Obscuritie or Perspicuitie cannot be universally meant of all and every Part of Scripture in respect of all Persons and Ages as whether no Part be obscure or difficult to all or any this day living For from this diversitie of Ages we may easily discern some things kept secret from the Ancient Patriarches by the Wisdom of God made manifest unto us and some things again by the disposition of the Divine Providence become obscure and difficult unto us which were more manifest unto them as the particulars concerning the Mysterie of Mans Redemption were more obscure to them then us although the Mysterie it self was in some sort Revealed to them in the Prophetical and Mosaical Writings So likewise all the Prophetical Predictions or Prelusions unto the time of Grace are better and more distinctly known of us then them because the express Knowledge of these particulars more concerns us that have lived since then those that lived before the fulness of Time So the Israelites Judaical Constitutions their Types and Ceremonies were much more plain and easie unto them then us because the knowledge of these Matters if we speak of their Judicial Law more concerned theirs then any other State as their Types and Ceremonies did their Persons unto whom the Messias was to be pourtraied or shadowed out more then any in this present or other precedent Age since he was manifested in our Flesh and substance The knowledge of the Moral Law the End and Scope thereof the Observation of Gods Commandments and Doctrine of Repentance after their Transgression was equally Perspicuous to both because equally Necessarie most necessarie to both for their Salvation 7 Again from the divers Conditions of men living in the same Age this Resolution is most evident and most certain The same Portion of Scripture may be difficult unto some sort of men and easie unto others without any prejudice to their sufficiency for being the perfect and infallible Rule of Faith to all For what we said before of divers Ages we may conclude again of divers sorts or Conditions of Men. Sundry places are more Necessary and requisite to be understood of this or that sort and other places of others nor are all places necessary for the one to know requisite for men of another Condition or Calling to search into Thus the Knowledge of many places is necessary for him that is a publick Reader Teacher Instructer or general Overseer of Gods Flock which to search into or laboriously to examin would be Curiosity in him that had no such Calling especially if engaged to any other which might justly challenge the greatest portion in his best endeavours or take up the most part of his choicer hours for study 8 In this Assertion we avouch no more then our Adversaries must of Necessitie grant and expresly do acknowledge in their supposed infallible Rule which they do not suppose should be alike plain and easie to all sorts or Conditions of
dealt far otherwise with us 7 But doth this defect of faith in him convince the Law of imperfection rather the object of his distrust might have taught him to have believed the perfection of Moses Law which had so often forewarned them of such oppression by their enemies when they forsook the God of their fathers These forewarnings had Gideon believed aright he had not distrusted the Angels exhortation What was the reason then of his misbelieving or rather overseeing that part of the law Not ignorance of Gods word in general for the miracles related by Moses he had in perfect memory What then want of sufficient authority to propose unto him these particular revelations or their true meaning This is all the Romanist can pretend Yet what greater authority could he require then that Angel had which spake unto Gideon Our Apostle supposeth any Angels proposal of divine Doctrines to be at the least equivalent to Apostolical Though we saith he whether Paul or Cephas or which he supposeth to be more an Angel from heaven preach unto you otherwise then we have preached unto you let him be accursed Or if we respect not onely the personal authority of the proposer but with it the manner of proposing Gods word What proposal can we imagine more effectual then this great Angel of the Covenants replie unto Gideons distrustfull answer and the Lord looked upon him and said Go in this thy might and thou shalt save Israel out of the hands of the Midianites have I not sent thee 8 Whether Gideons diffidence after all this were a sin I leave it to be disputed by the Jesuites A defect or dulnesse no doubt it was and onely in respect of the like in us they hold a necessity of the visible Churches infallibilitie unto whose sentence whosoever fully accords not is by their positions uncapable of all other infallible means of divine faith To pretend doubt or distrust of Gods Word once proposed by it yea to seek further satisfaction or resolution of doubts then it shall vouchsafe to give is more then a sin extreme impiety Yet had this great Angel stood upon his authority in such peremptory termes Gideon had died in his distrust For after a second replie made by Gideon Ah my Lord whereby shall I save Israel behold my family is poor in Manasseh and I am the least in my fathers house and a further promise of the Angels assistance not like the former have I not sent thee but I wil therefore be with thee and thou shalt smite the Madianites as one man he yet prefers this petition I pray thee if I have found favour in thy sight then shew me a signe that thou talkest with me Depart not hence I pray thee until I come unto thee and bring mine offering and lay it before thee After he had by more evident documents fully perceived it was an Angel of the Lord that had parlied with him all this time erecting his dejected heart with these comfortable words Peace be with thee fear not thou shalt not die He yet demands two other signes before he adventures upon the Angels word But after it is once confirmed unto him by experience of his power in keeping his fleece drie in the middle of moisture and moistning it where was nothing but drinesse about it he is more confident upon a Souldiers dream then a Jesuite in like case would be upon the Popes sentence or blessing given ex Cathedra When Gideon heard the dream told and the interpretation of the same he worshipped and returned to the host of Israel and said Up for the Lord hath delivered into your hand the host of Midian 9 Nor he nor his people could at any time have wanted like assurance of Gods might and deliverances had they according to the rule which Moses set them turned unto him with all their heart and with all their soul but as far were they as the Papists from admitting his words for their rule of faith The unwritten traditions of Baal were at the least of equal or joint authority with his writings and in deed and action though not in word and profession preferred before them Longer then their assent was by such miraculous victories as Gideon had now gotten over the Midianites as it were tied and fastned to the blessings and cursings of Moses law this stiff-necked generation did neither cleave to it nor to their God But when Gideon was dead they turned away and went a whoring after Baalim and made Baal-Berith their God and remembred not the Lord their God which had delivered them out of the hands of all their enemies on every side Miracles after the Law-given were usually either tokens of precedent unbelief or for signes to unbelievers serving especially to put them in mind of what Moses had foretold the attentive consideration of whose predictions wrought greater faith and confidencie in such as without miracles laid this law in their hearts then this people conceived upon the fresh memory of Gideons extraordinary signes and glorious victory 10 The like occasions of such distrust as were observed in Gideon were frequent in those times wherein the four and fourtieth Psalm was written yet the Authour of it is not so daunted with the oppression of his people as Gideon was The manifestation of such reproach contempt and scorn as Moses said should befall them did alwayes animate such as indeed had used the Law as a perpetuall rule to notifie the diversitie of all successe good or bad by the degrees of their declining from it or approach unto it The greater calamities they suffered the more undoubted Experience they had of divine truth contained in Mosaical threats the more undoubted their Experience of their truth upon consciousnesse of their own transgressions the greater motives they had upon sincere and hearty repentance to apprehend the stability of his sweetest promises for their good No depression of this people but served as a countersway to accelerate intend or enlarge the measure of their wonted exaltation so long as they rightly weighed all their actions and proceedings in Moses ballances equalizing their permanent sorrow for sins past unto their wonted delight in transient pleasures 11 Thus when Jeremy more admired then distrusted Gods mercies in tendering the purchase of his kinsmans sield to him close prisoner for denouncing the whole desolation of his Countrey when the Kings and Princes of Judah had no assurance of so much possession in the promised land as to inherit the sepulchres of their fathers the Lord expels not his suspensive rather then dissident admiration with signs and wonders as he had done Gideons doubt or his stiff-necked fore-fathers distrust By what means then by the present calamities which had seized upon the Cities of Judah and that very place wherein his late purchased inheritance lay When he cast these and the like doubts in his mind Behold the Mounts they are come into the City to
which might have prevented this plague surely in reading Gods law and continuall meditation thereon for this gives wisdom to the simple Men in this case should have asked counsel of their own heart for there is no man more faithful unto thee then It for a mans mind is some times more accustomed to shew more thenseven Watchmen that sit above in an high Tower And aboue all this pray to the â—… High that he will direct thy way in truth Had they thus done without partialitie to their corrupt affections or without all respect of persons in which Christian faith cannot be had Moses law had been a lantern unto their feet for the discerning of true Prophets and those discerned had been a light unto latter Ages for discerning the true Messias 6 The evidence of this truth not without cause so often inculcated will better appear if we consider how most prophetical predictions of particular alterations were but determinations of Mosaical generalities out of which they grow as branches out of the stock As for example the Lord told Moses before his death and he gave it to Israel for a Song to be copied out by all That when they went a whoring after the Gods of a strange laâ—â— forsaking him he would forsake them and hide his face from them After Ihoia labs death Zechartah his son seeing the Princes of Iudah leaving the house of the Lord to serve Groves and Idols albeit he were moved as the Text saith by the Spirit of God yet onely applies Moses generall prediction to the present times Thus saith God Why transgresse re ye the commandement of the Lord Surely ye shall not prosper because he have forsaken the Lord he also will forsake you Saint Paul himself useth his own advise not the Lords authority in such points as were not evidently contained in Moses law Unto the married command not I but the Lord Let not the wife depart from her husband for so Moses had expresly commanded But to the Remnant I speak not the Lord If any brother have a wife that believeth not if she be content to dwell with him let him not forsake her And again concerning Virgins I have no commandement of the Lord but I give mine advice as one that hath obtained mercie of the Lord to be faithfull This was his judgement and as he thought warranted by the Spirit of God yet he prescribes it not as a general rule of faith to all but rather leaves every man to be ruled by his conscience and the Analogie of Moses law So likewise though God use an extraordinary revelation to instruct Saint Peter in the free use of meats forbidden by Moses yet he perswades him it by manifesting the true meaning of another clause of the same law for what he uttered upon this instruction and the Experiment answerable thereto was but a further specification of what Moses had said I perceive of a truth saith Saint Peter Acts 10. 34. that God is no accepter of persons Moses had said Deut. 10. 17. The Lord your God is God of Gods and Lord of Lords a great God mighty and terrible which accepteth no persons nor taketh reward who doth right unto the fatherlesse and widow and loveth the stranger giving him food and raiment 7 These passages sufficiently informe us that the extraordinary spirit wherewith the Apostles themselves were above the measure of Gods former messengers inspired oft-times onely made the Stems whether of the Tree of Life or of Knowledge planted by Moses to blow and flourish in them by little and little after the manner of natural growth it did not alwayes bring forth new ones in an instant as the earth did at the first creation Much more usually did prophefies during the standing of the first Temple spring out of Mosaical predictions If we compare his writings with latter prophe â—ies not long before the Babylonish captivity though he had departed this life before their fathers entred into the land of Promise yet he speaks unto this last generation as an intelligencer from a far Countrey that great preparation was made against them but who should be the executioners or managers of mischief intended he leaves that to such Prophets as the Lord should raise them up for the present Jeremie and Ezechiel upon his admonition following his direction are sent by God as it were to scowre the coast to descrie when the Navie comes for what Coast it is bound and how near at hand Here had the people faithfully examined their hearts by Moses law whether not guilty of such sins as deserved the plagues threatned by him they had quickly assented unto Moses writings and the Prophets words For as consciousnesse of their sins in general might cause them fear some plague or other indefinitely threatned by their Law-giver whose writings they best believed so might the diligent observation of their particular transgressions and their progresse in them have taught them to presage the determinate manner of their plagues and punishments foretold by the present Prophet For God in his usuall course of justice so suites his punishments to the most acâ—ustomary habits or predominant sins as unto men religiously observant of Times and Seasons the growth and processe of the one will give a certain Crisis of the other Besides Every age hath peculiar signes subordinate to the general predictions of good or evil foretold by Gods messengers whereby the faithfull learn to know the day of their visitation and as Solomon saith to hide themselves in latâ—bâ—â—lo altissimi from the plague if not by their hearty repentance godly prayers and religious endeavours to prevent it And because we in this age are not so well acquainted with the particular Signes of former Times wherein true Prophets lived it is hard for any living now though easie to all the faithfull then to give any certain or particular rule how the truth of their prophesies might have been at least probably known before the event did finally and absolutely approve them Would to God we could discern the Signes of Times present and the Lord of his infinite mercie give us grace to know the day of our visitation But of this argument elsewhere by Gods assistance It shall suffice in the next place to shew that our Saviours Doctrine was by the same means to be discerned CAP. XX. That the Soveraignty given by Jesuites to the Pope is greater then our Saviours was 1 IT is a Rule in Divinity whatsoever can rightly be conceived as an absolute perfection hath Reall Existence in the Almightie From this notion of the Deitie swimming in the brains of such as in heart and deed make the Pope their Lord and God do the parties thus affected usually take whatsoever power might possibly be delegated by God to any as actually granted unto his holinesse And thus I imagine some Jesuite or other when he shall bethink himself will except against our disputes in this present case Deny
Light For the like reasons were the Scriptures to the Jews as to our Forefathers they had for a long time been as a sealed Book See chap. 13. parag 3 4 5. a Lib. 1. cap. 34. ‖ Thus muâ—… 〈◊〉 gâ—… eth de 〈◊〉 Theol. â—… cap â—… 〈◊〉 Ad â—… omnes 〈◊〉 〈◊〉 the docâ—â—ruâ—â— â—… adâ—ò anâ—cli â—â—â—loâ—um mihi aâ—â—rueâ—t oppoâ—â—â—◠〈◊〉 quod 〈◊〉 de tenâ—… mâ—a labâ—faâ—tareâ—ur 〈◊〉 â—a Paulâ— Apoâ—â—oli â—…iptom illud Licet nos â—nt Angelus c. Gal â—â— v. 8. Câ—â—sequently heâ—eunto he proveth the last Resolution of Faith not to be into the Vâ—â—aâ—â—â— or Infallibility of the Church taxing Scoâ—â—s Gabriâ—l and Durâ—â—â— as the margin telleth us But his â—… gâ—…d against all saâ—â—h as male the Churches â—…lity the Rule of â—… shall be â—hewed God â—… Lib. â— Sect. â— See l. 2. Cap. 10. The First Breach beâ—wixt us The Second * Our Agreement concerning the Necessity of Ministerial Function for the planting of Faith The points of Difference betwixt us about the Prerâ—gative of Pastors and the mannes of their begâ—ttiâ—g Faith in others Other â—…â—chcs of the for 〈◊〉 Diâ—ferences 〈◊〉 Romaâ—…s 〈◊〉 Our Churches Assertions câ—ntradictory to the fâ—â—mer * The sâ—st â—â—â—tremitie held by the Papisâ—◠†The second held by the Anti-papists * Rom. 13. ‖ Luke 10. 16. †Joh. 〈◊〉 23. Vâ—dâ—…lâ— 1 cap. 12. †1 Pet. 5. 2 3. ‖ Acts 20. 28 29. * 1 Pet. 5. 5. †‖ Peâ—… Pure 〈◊〉 Mâ—â—â— * The Rule of private Resolutions in matters apprehended as meerly Evil In what Case some matters apprehended as meerly evil may be undertaken with less danger then others which are partly apprehended as Evil partly as Good The chief point of Difficults â—…ing the 〈◊〉 of Obedience * Abraham non solum non est culpatus crudelitatis crimine verum etiam laudabus est nomine pietatis quod voluit filium nequaquam sceleratè sed obedienter occidere Aug. de civit Dei lib. 1. Cap. 21. Spontaneus metus execrabils Deo jubente Landabilis Aug. contra Faust Man l. 22. c. 73. †Abrahams Obedience made that Action which without it had been worse then Murther to be better then Sacrifice How far the former Instance serveth to infer the Conclusion proposed * Some Obedience may after that evil which appears in some Actions because any Obedience though in the lowest degree doth make Actions which without it were indifferent to be truly good To give precise Rules what Actions may of evil become good by Obedience is very difficult †A certain Rule when Authority may be disâ—eyed without whole of 〈◊〉 〈◊〉 is alwaâ—es more 〈◊〉 then Saâ—e Aâ—is 4. 19. †In viâ—iâ—m ducit culpae â—uga si caret arâ—e As we may not do evil that good may ensue so may we not omit any good lest evil might happen thereon and yet Obedience by all mens consent is good Thus from an unnecessary fear of the former men fall into the later which is but a Siyler Sin by denying Obedience which in it self is good for fear lest they should give occasion of evil ‖ Thus much S. Aust in taketh as granted by all For he bringeth in these words following to infer a Conclusion denied by his Adversary Vir justus si fortè sub rege homine etiam sacrilego militet rectè potest illo jubente bellare civicae pacis ordinâ—m servaÌ„s Cui quod jubetur vel non esse contra Dei praecepâ—um câ—rtum est vel utrum sit certum non est ita ut forrasse term regem faciat iniquitas imperandi innocentem autem militem ostendat ordo serviendi Aug. l. 22. contra Faustum Manichâ—… cap. 75. * What hath been spoken of Authority in general applied to Spiritual Authority * Rom. 14. 23. * Three divers Meanings of this phrase not of Faith The first Meaning The second Meaning * †The effects of such Scrupulosities as our Apostles Rule universally understood would necessarily breed are contrary to the Analogic of Faith ‖ Deniall of Obedience upon Scruple yea even the scruple or doubt it self may be not of Faith as well as the positive Action of whose Lawfulnesse they doubt whence the Objection which many draw from the Apostles Rule is most forcible against themselves * Verse 〈◊〉 See 1 Cor. 8. 〈…〉 Râ—m 14. 15. 1 〈◊〉 8. 13. 1 〈◊〉 9. 15. * 2 〈◊〉 6. 21 22 23 24 c. †* Acts 10. 13. †This Phrase includeth a Contrariery â—r Opposition unto Faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many like Phrases as usual in the Hebrew Dialect as the 〈◊〉 compounds immitis immisericors c ‖ The former Interpretation necessarily followeth from Grounds of Divinitie acknowledged by all a How Sâ—â—uples or Douâ—t of what â—… conâ—ur to 〈◊〉 â—ur Aâ—… Sinful b As when the Evil 〈◊〉 is greater thâ—n any Gâ—â—d that can be â—â—ped * Malum non malâ— Hoc itaque de uno 〈◊〉 genere non edendo ubi a liorum tanâ—a copia subjâ—cebaâ— â—am leve praecepâ—uÌ„ ad observanduÌ„ tam 〈◊〉 ad memoria â—…nendum â—â—i pâ—… nondum voluntaâ—i câ—pidâ—tas resiste â—at quod de poena traâ—sgressionis postea subsecuâ—uÌ„ est tanto majore injustiâ—a violaâ—uÌ„ est qâ—… saciliâ—â—e possit obsâ—… 〈◊〉 Aug. de â—iv Dei lib. 14. cap. 12. * This is a Point which I am â—eâ—swadâ—d 〈◊〉 have 〈…〉 then had been 〈◊〉 as not considering that our Apostles Rule might be violated as well by the Omission of some Actions 〈◊〉 by the 〈◊〉 of others or that the same Offence might be given to weak and tender Consciences by emboldning them to deâ—y â—… 〈◊〉 was given in our Apostles time by emboldning them to eat of things suspected for unlawful Nor can we dâ—ubt bâ—â— many i◠〈◊〉 time have made Scruple of matters injoyned by lawful Authority only from the Example of others whom they â—… * * Hard to determin what Degrees of fear lost we should â—yobeyng ans Law â—… boy Gods I aâ—â—t immediately ought â—… ill fear of disobeying Mans Laws whose Authority in general is from Gods †Sometimes by disobeying Man 's In unctious we may dâ—… Gods Laws both meâ—… and immediately That the Goodnesse of Obedience by our Apostles Rule whatsoever is not of Faith is Sin ought to move men unto such conditional Assent and Obedience unto their Pastors as hath been mentioned †* Four Points to be considered for the rectifying or right framing of our Assent unto Truths proposed †2 Cor. 4. 2. ‖ 2 Cor. 2 17. What 〈◊〉 Faith is * A Speech well beseeming the servants of the great Whore That the Faith of modern Papists cannot be resolved into the Scriptures or the first Truth * In what Sense the Scriptures may be said the Rule of mens Faith altogether illiterate 〈◊〉 scriptu The Prerogative of Scriptures in respect of Faith above all other Rules in respect of Arts or Sciences * Dan. 9. 2. †Dan 12. 4. The Question concerning