alone for her soul is vexed within her and the Lord hath hid it from me and hath not told it me 12 But from the perpetual and internal irradiation of the Deity bodily or personally such as the Apostle speaks dwelling in Christ and incorporate in his substance this spirit of Prophesie if without prejudice so we may call it did never wain was never Eclipsed alwayes most splendent in him as light in the Moon in the full As he never foretold any thing which came not to passe so could he at all times when he pleased foretel whatsoever at any time should befal his friends or foes with all the circumstances and signs consequent or precedent From this brightnesse of his glory did John Baptist who was sent from God as the morning staâ— to usher this Sun of righteousnesse into his Kingdom become more then a Prophet for distinct illuminations concerning matters to come A Prophet he was in the womb and bare witnesse of that light which enlightneth every man that cometh into the world before he came into it himself or saw this bodily Sun when he could not speak he danced for joy at his presence and at his first approach after Baptism he thus salutes him Behod the Lamb of God that taketh away the sins of the world What Prophet did ever so distinctly prophesie of his passion and so fully instruct the people what was foresignified by the sacrifice of the Paschal Lamb yet was John himself secured by the former rule that he spake this by the spirit of the Lord not out of fancy not presumptuously For til this Baptism he knew him not but he that sent him to baptize with water he said unto him Upon whom thâ—â— shâ—lt see the spirit come down and tarry still upon him that is He which baptizeth with the Holy Ghost And he saw it so come to passe and bare record that this was the Sonne of God From this more then Prophetical spirit of John manifested by this and the like testifications of Christ all afterwards approved by the event did the people gather Christ not John to be That Great Prophet mighty in word and deed For after he had escaped the violence offered him at Jerusalem and went again beyond Jordan into the place where John first baptized Many saith the Evangelist resorted unto him and said John did no miracle but all things which John spake of this man were true And many believed in him there For his works sake no doubt but for these as accompanied with the former circumstances of place and Johns predictions John had witnessed he was the Son of God mighty in deed and word and reason they had to think his works were the works of his Father that his priviledges were the priviledges of the only begotten Son and heir of all things when John though a Prophet and more then a Prophet for his portion of the divine spirit was yet restrained by reason of his approach that was before him from doing such wonders as meaner Prophets had done To such as rightly observed this opposition between Johns power in words and his defect in deeds or Christs superabundant power in both the case was plain John was but the Cryer the other in whose presence his authority decreased the Lord whose wayes he was sent to prepare 13 If unto the variety of Christs miracles compared with Johns predictions and other prophesies we joyn his arbitrary usual manner either of foretelling future or knowing present matters of every kind many such as no prophet durst ever have professed to belong unto himself our Faith may clearly behold the sure Foundation whereon it is built That he even he himself who had said by the Prophet I am the Lord this is my Name and my glory will I not give unto another neither my praise to graven Images Behold the former things are come to passe and new things do I declare before they come forth I tell you of them did at the Fulnesse of Time manifest his Glory in our flesh by the practise there mentioned of foretelling things strange and unheard of to the world Prophesies of former times were fulfilled in his personal appearance and made their period at the beginning of his preaching Whatsoever concerns the state of the world chiefly the Gentiles since came from him either as altogether new or was refined and renewed by him For what man among the Nations yea what Master in Israel did from the Law or prophets conceive aright of the new birth by water and the spirit or of that everlasting Kingdom whereunto only men so born are heirs predestinate These were the new things which he only could distinctly declare before they came forth 14 That their Messias was to be this God here spoken of by Isaiah dwelling and conversing with them in their nature and substance might have been manifested to the Jews had they not been hood-winked with pride and malice from that common notion even the most vulgar amongst them had of his divine spirit in declaring secrets and foretelling things to come What one miracle done by Christ did ever take so good effect with so great speed in best prepared spectators as his discovery of Nathaneels heart in presence and outward carriage in so great distance Rabbi saith Nathaneel Thou art the Son of God Thou art the King of Israel Though faith be the true gift of God onely wrought by his Spirit yet no question but Nathaneel was more inclined to this confession from the generall notion of the Messias divine spirit even by it he was capable of that promise habenti dabitur And our Saviour highly approves and so rewards this his docility Because I said unto thee I saw thee under the fig-tree believest thou thou shalt see greater thing then these What were they Miracles Yes for so he saith to him and the rest of his hearers Verily verily I say unto you hereafter shall you see heaven open and the Angels of God ascending and descending upon The Son of Max. Then miracles it seems were more effectual to confirm Faith then this Experience of his Prophetical spirit Not of themselves but joyned with it or as thus foretold by him and foresignified by Iacobs vision which compared with the Event whether that were at his ascension or no I now dispute not did plainly declare him to be The Way and The Door by which all enter into the house of God 15 Upon the first apprehension of like discovery made by him did the poor Samaritan woman acknowledge he was a Prophet and upon his avouching himself to be more then so she takes him indeed for the expected Messias of whom she had this conceit before That when he came he should tell them all things From this preconceived notion working with her present Experience of his divine Spirit able to descrie all the secrets of her heart she makes this proclamation to her neighbours
testimony of the Church whereon all private mens faith must be immediately grounded believing this we shal from it at least conjoyned with Scripture believe all other parts of Gods Word necessary to salvation as wel as the Pope doth these former from the testimony of his publick spirit Wherefore his authority must be unto us altogether as great as the authority of the Godhead is unto him which is far greater unto him then it is or can be to any others for even that which is acknowledged for Gods Word both by him and us must be lesse authentick unto us then the words of this mortal man 11 For though we pardon our adversaries their former absurdities in seeking to prove the Churches authority by the Scripture and the Scriptures by the Churches though we grant them all they can desire even what shal appear in due place to be most false That whiles they believe the Popes particular injunctions or decisions from a presupposal of his universal transcendent authority they do not only believe him or his words but those parts of Gods Word upon which they seem to ground his infallibility yet our former argument holds stil most firm because that absolute Assent which private men must give unto the supposed grounds of their Religion before other portions of Scripture is not grounded upon any preheminencie incident to these words as they are Gods as if they were more his then the rest in some such peculiar sort as the Ten Commandments are in respect of other Mosaical Laws nor from any internal propriety flowing from the words themselves as if their secret character did unto faithful minds bewray them to be more divine then others nor from any precedent consequent or comitant circumstance probably arguing that sence the Romish Church gives of them to be of it self more perspicuous or credible then the natural meaning of most other Scriptures all inspired by one and the same spirit all for their form of equal authority and perspicuitie All the prerogative then which these passages can have before others must be from the matter contained in them and that by our adversaries position is the Churches Infallibility Wherefore not because they are Gods word or were given by his Spirit in more extraordinary sort then others but because they have more affinity with the Roman Lord in late years exalted above all that is called God Father Son or Holy Ghost these places above cited must be more authentickly believed then all the words of God besides As I have read of pictures though not more artificial in themselves yet held in greater estimation amongst the Heathen and freer from contemptuous censure then any other of the same Painters doing only because they represented their great God Jupiter 12 Another difficultie whereunto we demand an answer is whether whiles they assent as they professe not only to the Infallibility taught as they suppose in the fore-cited places but also unto the Infallibility of Scriptures which teach it they acknowledge two distinct assents or but one If but one let them shew us how possibly the Church can be said to confirm the Scriptures if two let them assign the several properties of either whether is more strong whether must be to the other as Peter to his brethren or if neither of them can confirm the other let them declare how the one can be imagined as a mean or condition of believing the other 13 An Hereticks Belief of the Minor proposition in the former Syllogism saith Bellarmin is but weak A Romanists Belief of the same most strong Let this be the Minor Peter feed my sheep or Peter I have prayed for thee that thy faith should not fail what reason can be imagined why a Romanists Relief of these Propositions should be so strong and ours so weak The one hath the Churches Authority to confirm his Faith the other hath not What is it then to have the Churches Authority only to know her Decrees concerning those portions of Scriptures If this were all we know the Romish Churches Decrees as wel as the Romanists but it is nothing to know them if we do not acknowledge them To have the Churches Authority then is to Believe it as Infallible and for this reason is a Roman Catholicks Belief of any portion of Scripture more certain and strong because he hath the Testimony of the Church which he Believes to be most Infallible and believing it most infallibly he must of necessity Believe that to be Scripture that in every place to be the meaning of the Holy Ghost which this Church commends unto him for such Let the most learned of our adversaries here resolve the doubt proposed whether there be two distinct assents in the belief of the forementioned propositions one unto the truth of the proposition itself and another unto the Churches infallibility It is evident by Bellarmins opinion that all the certainty a Roman Catholick hath above a Sectary is from the Churches Infallibility For the proposition it self he can believe no better then an Heretick may unlesse he better believe the Church i. e believe the Churches exposition of it or the Churches infallibility concerning it better then the proposition it self in it self and for it self And so it is evident that the Churches authority is greater because it must be better believed 14 Suppose then one of our Church which believes these propositions to be the word of God should turn Roman Catholick his former belief is by this means become more strong and certain This granted the next question is what should be the Object of this his strong Belief the propositions believed Peter feed my sheep I have prayed for thee or anyother part of Gods written word or the Churches authority not the propositions themselves but only by accident in as much as the Church confirms them to him For suppose the same man should estsoones either altogether revolt from that Church or doubt of her authority his belief of the former propositions becomes hereby as weak as it was before which plainly evinceth that his belief of the Church and this proposition were two distinct Beliefs and that this strong Belief was fastened unto the Churches authority not unto the proposition it self immediately but only by accident in as much as the Church which he believeth so firmly did teach it for his Belief if fastened upon the proposition it self after doubt moved of the Churches authority would have continued the same but now by Bellarmins assertion as soon as he begins to disclaim his belief of the Churches infallibility his former strong belief of the supposed proposition begins to fail and of this failing no other reason then already is can be assigned The reason was because the true direct and proper object of his strong belief was the Churches authority on which the belief of the proposition did intirely depend as the conclusion doth upon the premisses or rather as every particular doth on the universal whereunto it
2. 14. unto the end of the chapter Acts 3. 12. to the 13 verse of the 4. chapter ‖ Acts 2. 20. Acts 3. 25. S. Pauls extraordinary power and efficacy in winning the Gentiles unto Christ Acts 2. 28. * See the like successe of his preaching Acts 4. 4. Who were the sheep Peter was principally appointed to feed and what authority he had over them * Jesus said unto them come and 〈◊〉 and none of are Disaâ—ples â—… ask him 〈◊〉 art thou 〈◊〉 they knew he was the 〈◊〉 John 21. 12. * Thus much it seems Peter did prophecy unaware John 1â— verse 37. but failed in application of the time So our Saviour saith Thou canst not follow me now but thou shalt follow 〈◊〉 afterward as well in death as in life after death * †Vide Bellar. de Râ—m Pont. lib. 1. cap. 16. 1 Pet. 5. vers 1 2 3. * Dubitabit aliquis cur si non Mattheus Matthaei tamen Graeâ—us interpres 〈◊〉 nominum generis distinctionem adhibuâ—â— it Respondeo in promptu rationem esse quia quamvis Graeci Petra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere masculino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—miâ—ino dicatur tamen Petrus quia vir erat non Petra foeminino sed Petâ—uâ— masculino nomine vocandus 〈◊〉 Sâ—…do autâ—m loco ubi de aedificij Fundamento agehatur non Petrum sed Petram dixit quamvis ideâ— utrun que nomen significaâ—er â—oiâ— in eâ—usmodi aedificijs nomen Petra foemininum magis est usitatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim Atticum rarum est Maldonat 〈◊〉 16. Matthaei Vide Bellar. de Rom. Pont Lib. 1. Cap. 10. What the name of Cephas doth import in Saint Peter 〈◊〉 4. 14. * †â—… Cornelius qui patrem luminibus carentem pro baculo regebat Scipio cognon inâ—… dedit Macrob. Satur. lib. 1. cap. 6. ‖ Vide Macrobium loco citato * Matth. 16. ver 13 14 15 c John 1. v. 49. * Pronomen Hanc non potest reseâ—ri ad Christum Petram sed ad Petrum PetraÌ„ debet enim referri ad aliquod proximum non ad â—emotum proximè ante dictum fuerat non Christo sed Petro Tu es Cephas id est Petra deinde licet Christus dici posset Petra tamen hoc in loco non est vocatus Petra à Petro confitente sed Christus filius Dei vivi de bet autem referri illud Hanc ad cum qui nominatus est Petra non ad cum qui non est appellatus hoc nomine Bellar. lib. 1. de Rom. Pont. cap. 10. Vide Deut. 32. Psal 18. psal 19. 〈◊〉 Tu vero considera verborum Propheâ—e amplitudinem poterat dicere Mittam vobis Messiam sed voluit tam insigne beneficium verbis inâ—ignibus Metaphoâ—icis explicare Est autem translatio sumpta ab aedificantibus quae verborum amplitudine iâ—â—uiâ— rei magnificentiam majestatem Pintus in 28. Isai ver 16. See other Annotations out of Bellarmin in this Chapter See Maldonat on Matth. 21. cap. 42. ver * Omnes quos legi praeter Hilarium existimant sensum esse â—ore ut diaboli potentia Ecclesiam quidem exerceat Nunquam vero opprimat Quae sententia parva est nec verba Christi implet nec enim solent portae vincere sed resistere itaque non potuit offendendi vis sed desendendi portas significari Sensus igitur nisi fallor est Fore ut Ecclesia super Petram à Christo fundata omnem diaboli potentiam expugnet ita ur nulla arte nuilis viribus possit resistere Hoc enim multo majus est verbis magis consentaneum Poâ—tas enim Inseri non praevalituras adversus Ecclesiam phrasis Hebraica est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non poterunt adversus illam id est non potetunt illi resistere †Vide Maldonatum in versum 18. cap. 16. Mat. Bellar. lib. 1. de Pont. Rom. cap. 19. ‖ Psal 18. ver 31. a Psal 46. * Isa 28. 16. Vide Forerium in hunc locum †The word in the Original signifieth to make haste and therefore any kind of haste according to the difference of the matter or object in this place aequivalent to the latin proripia a word signifying haste but haste caused by shame or fear of mens presence from which the party ashamed seeks with confused speed to hide himself Et cum clamarem quo nunc se proripit ille Tityre coge pecus tu post carecta latebas This is true of faith which the Apostle saith of love 1 John 4. 17. Herein is love perfect in us that we should have boldnesse in the day of judgement for as he is even so are we in this world Vid. Luc. 21. 25 26. of the confused state of the wicked ‖ Rom. 10. 9. * Rom. 1◠†Mat. 16. 23. ‖ Psal 〈◊〉 〈◊〉 a Acts 4. 〈◊〉 Mat. 21. b Verse 41. c Verse 41. d Ver. 42 〈◊〉 * Psal 50. 25. * 1 John 4. 12. No man hath seen God at any time If we love one another God dwelleth in us and his love is perfect in us Hereby know we that we dwel in him and he in us because he hath given us of his spirit And we have seen and do testifie that the Father sent the son to be the Saviour of the world Whosâ—ever confesseth that Jesus is the son of God in him dwelleth God and â—e in God See 1 John 2. 15 16. 1 John 4. 3. In what sense the Papists deny Christ to be come in the flesh * 1 Cor. 3. 11. * 〈◊〉 2. 20. 〈◊〉 doth that 〈◊〉 Rev. â—1 14. prove any more then that 〈◊〉 the Apostles 〈◊〉 the 〈◊〉 was erected †Dâ—… euta omnes Apostole 〈◊〉 gubernationis Omnes enum 〈◊〉 â—apita rectores pastores 〈◊〉 universae sed 〈◊〉 eodem modo quo Pertus Illi enim habuerunt summâ—… atque ampliâ—â—mam potestatem ut Apostoli sen Legati Peâ—â—us autem uâ— Pasâ—â—r â—â—diâ—atius Deâ—… ita hâ—… plenitudmem potestatis ut 〈◊〉 〈◊〉 esset capur corum ab illo â—… Bellar. lib. Rom. Pont c. 11. â—… significat Petram ut â—… Hiâ—ronymus teâ—… 2 Epistolae ad Galat. Graecè â—… caput ut lib. 2. coutia â—… annotavit Optatus Aâ—… ex celeberâ—mis Câ—… Nihil enim frequenâ—… appâ—… cum solo â—…municans â—… ut â—… â—…â—â—iâ—… quam â—… caput â—… 17. * Heb. 8. 13. †The difference between Christ and the Pope much lese by the Papists opinion then between the Pope and other Bishops †Nos non negamus 〈◊〉 defendimus contra negantes verbum Dei ministratum per Apostolos Prophetas osse primum fundamentuÌ„ nostrae fidei Ideo enim credimus quidquid credimus quia Deus id per Apostolos Prophetas revelavit sed addimus praeter hoc sunâ—…um primum requiâ—i aliud fundamentum secondarium id est Ecclesiae testificationem Neque enim scimus 〈◊〉 〈◊〉 Deus revelaverit
this noble Historiographer hath said of this Event Id malum Divinum potius quam Humanum fuit this was a Calamity more then Humane in which the Finger of God was Evidently seen And as it was a Type of the last Day so may it and the like following confirm the truth of Sodoms Destruction Nor did God speak onely once in this Language to the Roman to omit other wonderful works of God in these times to be recounted in their proper place The like fearful Earthquakes with other Prodigious Concomitants fell out in Trajans time at Antioch But the harms not terminate within her Territories or the Cities about her herewith destroyed For abundance of Souldiers and multitudes of other people did repair from all quarters to the Emperour Wintering there some in Embassages some for Suits some upon other Businesses some to see Plays and Pageants Whence the dammage as this Author saith did redound to all that were Subject to the Roman Empire This out of question was the Lords doing That all the world might Hear and Fear his Wondrous Works and wondering enquire after the true Causes and meaning of them Thus Antioch as well as Edom and Babylon is overtaken with the Psalmists curse for Rejoycing in the Day of Jerusalem Besides â—he Massacres of the Jews there committed when Titus came unto that City â—he Inhabitants after their Insinuating Gratulations petitioned with all Humility and Policy that the Reliques of this People for whom there was no place left in their own land might be Extirpate thence comprising the Christians no doubt under this Name 6 Many particulars then known are not registred by such Heathen writers â—…s now are extant many Signs of those Times not regarded by any Heathen all which might witnesse the Truth of our Saviours Predictions and exâ—…ound their meaning were they as well known to us as to the Faithful then â—…ving whose Meditations it seems were so wholly taken up with these Contemplations that they had no leisure to leave their Comments in writing â—…o Posterity That dreadful Wo directed against the women of Hierusalem with child and giving suck did take these Antiochians at the rebound Women in such cases could not die but a double death and yet how many such â—…re slain none can tell Of an infinite company of all sorts starved by their â—…se imprisonment in houses whose foundations were sunk the roof remaining Onely one woman was found alive which had sustained her self and her child by her milk Another child found in the like concavity alive sucking his deceased mothers Duggs In fine saith the Author there was no kind of violent Disaster which did not at this time befal men For the Earthquakes being caused by the Divine Power mens Wits were not their own nor knew they what Medicine to seek for these Miss-haps Such as were on the House-tops had no List to descend to fetch any thing out such as were in the Field had no Mind to return back to fetch their clothes Trajan himself was drawn out at a window by no Mortal Creature as this writer thinks so astonished with this disastrous Sight that for many dayes after the Earthquake had ceased he durst not come into any House See Dion l. 68. 7 Neither of these strange Signs of the Son of Man fell out in any corner of the world but the one in the Chief the other in the Second City of the Empire at that time the Emperours Court so that the whole Worlds Representative as we may so speak was in Danger and all men at least men of all sorts at their Wits End by their terrors all mankind had publick warning to prepare themselves against That terrible and dreadful Day These being such Types of it as the First Destruction of the Holy City and Temple by Nebuchadnezzar was of the Second by Titus so as that which is truly said of the one may in an higher degree be truly avouched of the other 8 Of these times again was that of the Prophet meant I will pour out my spirit upon all flesh and your sons and your daughters shall prophecy And I will shew wonders in the heavens and in the earth Bloud and Fire and Pillars of Smoak the Sun shall be turned into darkness and the Moon into Bloud before the great and terrible Day of the Lord come But whosoever shall call on the name of the Lord shall be saved If we rightly observe the Prophets Method in this place it will both Justifie and Illustrate the former Interpretations of Jeremy and our Saviours Prophecy First he speaks none can deny of Christs coming in the Flesh and Effusion of the Holy Ghost upon all people I will pour out my Spirit upon all flesh By The Spirit the Gospel was to be communicated to all Nations and thus as the Evangelist witnesseth at the first descending of the Holy Ghost upon the Apostles there were resident at Hierusalem men that feared God of every Nation under heaven and all these at their Baptism received the gift of the Holy Ghost whereby they might manifest the Power and Vertue of the Gospel unto the Countries where they lived If we compare the generality of Saint Lukes speech in that fifth verse with our Saviours Mat. 24. 14. And this Gospel of the Kingdom shall be preached throughout the whole world for a witnesse unto all Nations and then shall the End come We cannot doubt but our Saviours prophecy was verified before the Destruction of Hierusalem which was the End he meant should come But why should the Prophet Joel immediately after his description of the time of Grace adde in the second place I will shew wonders in the Heavens and in the Earth bloud and fire and pillars of smoak Doth he call the people of God again unto Mount Sinai to fire blackness darkness and tempest unto the sound of Trumpets the voice of words which they that once had heard should not desire to hear any more No but he would have the world understand That after the Gospel was once proclaimed throughout It the Lord would shew himself as terrible a Judge to all such as did not embrace the Glad Tidings thereof as he had done before to the Israelites at the promulgation of the Law Both that fearful sight in Mount Sinai and those other Prodigious Appariti in Italy and Syria were Types and representations of That Dreadful Day The former was seen and testified by the Israelites onely because the Law was onely revealed to them the horrors of the later are registred by Heathen Writers known and felt by the principal Nations of the World and from them diffused to all others as Earthquakes which begin at the Centre leave their Effects upon the whole Surface of the Earth because the Gospel was at that time communicate to all the inhabited or frequented Parts of the World Those Prodigious Signs then which the Prophet Joel describes and the Heathen witnesse to
by meer Natural precepts For we suppose what afterwards wil manifest it self that all Truths necessary for men to Believe have a distinct relish from all falshood or other unnecessary or superfluous Truths and may be known by their fruit so men wil be careful to preserve the Sincerity of their Spiritual Taste 4 Gods written Word then is the only pure Fountain and Rule of Faith yet not such immediately unto all as it is written but the Learned or Spiritual Instructors only whose Hearts and Consciences must be ruled by it as in all other spiritual duties so especially as they are Instructors in this That they may not commend any Truths or principles of faith unto the illiterate but such as are expresly contained in Gods written Word or at least are in substance the self same with these written Truths If the Unlearned through Gods just Judgement absolutely admit of other principles and equalize them with these such shal lead them into Errour and pervert their faith If they doubt of any mans Doctrine whether it be truly Spiritual or consonant to the foundation of faith they may appeal to Scriptures as they shal be expounded to them by others Finally they are tied to no visible Company of men whom they must under pain of damnation follow but for their Souls Health they may trie every Spiritual Physitian If they wil be Humorous they may but at their own peril both for Temporal Punishment in this life and for Eternal in the life to come 5 For conclusion the Scripture according to our doctrine and the general Consent of Reformed Churches is the only Infallible rule of faith in both respects or conditions of a Perfect Rule First in that it contains all the principles of faith and points of salvation So that no Visible Church on earth may commend any doctrine to others as a doctrine of Faith unlesse it be commended to them for such by the Scriptures by which every ones doctrine that acknowledgeth God for his Lord must be examined as by a Law uncontrollable Secondly in that these principles of faith are plainly perspicuously and distinctly set down to the Capacities of all that faithfully follow their practical rules most plain most perspicuous and easie to all capable of any rule or reason So that this Sacred Canon needs no Associate no Addition of any Authoritie as equally infallible nor more perspicuous then it self to supply what it wants only the Ministery of men skilful and industrious in the search or Exposition of it is to be supposed And all these be they never so excellent and wel conversant in them are unto Scriptures but as the ordinary Expositors of Classick and Authentick Books are unto the chief Authors or Inventors of the science contained in them Supposing that the first Authors were men of extraordinary and infallible skil and their Expositors as they usually are but of ordinary Capacity or Experience in those faculties 6 Finally the Books of Scriptures are to be reputed a more absolute Rule for all Matters of Faith and Divine Mysteries then any Books or Writings of men are for natural sciences or secular professions as in sundrie other Respects so in This that they give as more facile so more infallible directions for finding out their true Sense and Meaning then any other Writings do or Writers could have done who though present could not be so fully Assistant but cannot so much as affoord their presence to their Expositours in the search of Truths rather professed then fully conceived much lesse infallibly taught by them whereas the Spirit of Truth which first did dictate is every where present alwayes Assistant to such as seriously and sincerely seek the Truth contained in these Divine Oracles conducting them from Knowledge to Knowledge both by all such Means as Artists have for increasing their skil and by other Means extraordinary such as none in any other Faculty can have nor any may hope for in the Search of Scriptures but only such as Delight in and Meditate upon them Day and Night SECT II. That the pretended Obscurity of Scriptures is no just Exception why they should not be acknowledged the absolute Rule of Faith which is the Mother-Objection of the Romanist CAP. XII How far it may be granted the Scriptures are Obscure with some Premonitions for the right state of the Question 1 IT is first to be supposed that these Scriptures for whose Soveraignty over our Souls we plead against the pretended Authority of the Romish Church were given by God for the Instruction of all succeeding Ages for all sorts of Men in every Age for all Degrees or divers Measures of his other Gifts in all several sorts or Conditions of Men. This diversitie of Ages and Conditions of Men in several Callings who so wel considers may at the first sight easily discover our Adversaries Willingnesse to wrangle in this point whose usual practise as if they meant to cast a Mist before the weak-sighted Readers eyes is to pick out here and there some places of Scriptures more Hard and difficult then Necessary or requisite to be understood of Every man perhaps of Any man in this Age. The Knowledge of all or any of which notwithstanding those that live after us though otherwise peradventure men of far meaner gifts then many in this present Age shall not therefore need to give for lost or desperate when they shall be called unto this Search For God hath appointed as for every thing else so for the Revelation of his Word certain and peculiar Times and Seasons Daniel though full of the Spirit of Prophecie and one that during the Reign of Nebuchadnezzar and Balthasar his son had as it were continually travelled of Revelations concerning the Estate of Gods Church and the affairs of forrain Kingdoms for many generations to come yet knew not the approaching Time of his peoples deliverance from Captivity until the first year of Darius son of Ahashuerosh And this he learned by Books even in the first year of his Raign I Daniel understood by Books the number of the years whereof the Lord had spoken unto Jeremiah the Prophet that he would accomplish seventy years in the desolation of Jerusalem And of his own Revelation he saith And Daniel was commanded to shut up his words and seal up his book unto the end of the Time or as some read unto the appointed Time and then many shall run to and fro and Knowledge shall be increased For at the Time appointed as he intimates in the words following others though no Prophets were to know more of this Prophecy then the Prophet did himself Then I heard it but I understood it not then said I O my Lord what shall be the end of these things And he said Go thy way Daniel for the words are closed up and sealed till the end of the Time 2 The Prophets of later Ages did see Revelations of matters which had been hid from the Ancient
commonly received for Divine in such Points as contradict not their Affections or tempt them not to become partial Judges of evil thoughts that we are to reverence and obey Gods Word manifested to our Consciences though by their Ministery we deny not But that such wicked Monsters of Mankind as many of their Popes have been may be should so conceive and discern all the Principles and Grounds of Faith be so familiarly intimate with the Holy Spirit that their Decrees in matters which concern their own Pomp and Glory in matters whose loss would breed their Temporal Ruine should be held for the infâ—llible Oracles of God the only Rule of Faith for all other Christians to rely upon continually thus to deny the infallible presence or illumination of Gods Spirit to all faithful and godly men throughout the world and to appropriate it to a succession of such sons of Belial as their own Writers picture out unto us in their Legends of Popes lives is a Blaspemy against the Godhead I pray God it prove not so against the Holy Ghost of such huge and ugly shape that I much marvail how it could possibly creep into any Jesuites pen being scarce able I think to get out of the wide vast gaping mouth of Hel it self in whose intrails it was conceived Was it more in heat of Passion perhaps to say that the Devil was a Familiar of the Son of God then to teach it as an Article of Faith that the Holy and Eternal Spirit is a perpetual Associate an infallible Assistant or familiar Companion of Satans First-born of Conjurers Inchanters or incarnate Devils was it so horrible and infamous a Crime in Simon Maguâ— to offer to buy the Gifts of the Holy Ghost is it lesse sin in such as he was Conjurers Sorcerers to seek after as great or greater spiritual Prerogatives as great as S. Peter had by the same Means that he did Is it no sin for the Jesuites to beg this as a Postulatum or main Axiom of Faith that whatsoever the Pope such a Pope as hath gotten his triple Crown and spiritual Power by Simony shal decree ex Cathedra should be esteemed and reverenced as the Dictates of the Holy Ghost Did that old Magus want wit to insert this Condition to his request that whomsoever he should lay his hands upon ex Cathedra he might receive the Holy Ghost Might not S. Peter have conferred this extraordinary Gift as wel upon him as he did his Infallibility upon the Pope Simon did not desire the Monopoly of bestowing the Holy Ghost but could have been content to have shared with others in this Prerogative Give me also this power But his Brother in wickednesse the Romish Levi of what spirit soever he be must have this Prerogative alone that whatsoever he shal speak must be the Oracle of the Holy Spirit Is it more to have the Holy Ghost attend on Simon Magus hands but not on them alone then to have him tied only unto the Popes Tongue or Pen The spiritual Prerogative which he sought and that which the Pope usurps are on the Popes part at least equal The Manner or Means of seeking them in both alike the same For we hear in the corner of the world wherein we live that your Elections of men into Peters Chair do not go gratis I confesse I do not believe the Corruption of your Clergy so firmly as I do the Articles of my Creed because I have not expresse Warrant for it out of this Sacred Canon which I make the Rule of my Faith but ere you can make us Believe the Popes Infallibility as an Article of Faith you must make evident Proof to the contrary you must make it clear by Testimony from above that neither any State of Italy or forrain Prince doth make request or suit unto your Cardinals that his Kinsman his Country-man or Favourite may be elected Pope before another We have far greater reason to believe that such Offers are both made and taken then to think that if a forrain Prince or domestick Potentate should offer a Cardinal some thousands of Ducates for his voice he would answer like one that would be Peters Successour in sincerity Thy mony perish with thee that thinkest the Gift of the Holy Ghost can be bought with money 7 Yet if the Cardinal take any gift upon this Condition or respect any Princes favour in such Election his and the parties sin soliciting him hereto is altogether as great as Simons was For the request is in effect thus much Let such a man have this Prerogative that on whomsoever he shall lay his Curse to whomsoever he shall impart his Blessing the one shal be accursed the other blessed from above whatsoever he shal determin in any Controversie shal be the Dictate of the Holy Ghost And he that yields his voice upon such conditions doth take upon him to bestow that upon the Pope which S. Peter denied to Simon Magus The Pope thus chosen doth usurp that as bestowed upon him which Simon Magus did seek his Practise and Profession is continually as villanous as Simons desires were when he sought after this his Blessings are no better then Simons Charms 8 It is no marvail if the Jesuites be so eager in this Argument or the politick Papists so forward to disclaim the Scriptures for the Rule of Christian Faith For if men should so esteem of them in heart and deed those few Rules out of them already alledged would quickly descry the Pope and Clergy of Rome I mean their Cardinals and States-men to be of all others the most incompetent Judges either of Scripture-sense or Controversies in Religion thence depending Or were the Use of Scriptures freely permitted to their Laicks without the Glosses and false representations of the Jesuites Priests or Fryers they might quickly see that the silliest Soul among them might sooner be partaker of the Life-working sense then their great States-men can be if so they would frame their lives according to the known Rules thereof better then such great ones do For Sillinesse or simplicity of Wit or understanding doth not so much hinder as Singlenesse of Heart or Sincerity of Conscience further men in the search of Truth necessary â—o their own Salvation That Promise of our Saviour Habenti dabitur hath its proper place and peculiar force in this Point Whosoever he be that yields Sincere Obedience unto the least part of Gods Word known to him shal be given greater Knowledge And of such is the Prophets Speech most true They shall be all Taught of God from the greatest to the least As wel the mean Schollers and silliest souls as the greatest and wisest Doctors For with great worldly Wisdom there is always great Pride the greatest Adversary to true and sanctified Christian Knowledge and the best sort of Secular Learning puffeth up All the skil which men so minded can attain unto iâ— Heavenly matters is
their Churches absolute priviledge from all error and That other of Christs real presence in the Sacrament by Transubstantiation It cannot again but add much to our grief and indignation if we call to mind how when the chief Governor and publick authority of this land were for them subscription was not urged upon such violent and bloudy terms unto any articles of their Religion as unto that of Real presence The mystery of which iniquity cannot better be resolved then into the powerful and deceitful working of Satan thus delighting to despight our Lord and Saviour by seducing his professed subjects unto the highest and most desperate kind of rebellion he could imagine upon the least occasions and shallowest reasons For such is their madness in that other point as hath been shewed in this Not one inconvenience they can object to our opinion but may be demonstrated against theirs not any fruits of Godliness they can pretend but our doctrine more directly brings forth then theirs could though we did admit it for true For to what other purpose such a Presence as they imagin should serve them save only to countenance those desperate idolatrous practices and Litourgies of Satan touched by the way in some parts of these discourses is inexplicable as shall be shewed more at large without depriving that heavenly mystery of any solemnity or devotion due unto it in the unfolding of that controversie Yours in Christ Jesus THOMAS JACKSON A Table of the Several Sections and Chapters in the Book following SECTION I. CAP. I. Containing the Assertions of the Romish Church whence her three-fold Blaspemie springs Page 309 SECT II. The first branch of Romish Blasphemie in preferring Human authority before Divine 315 2. Bellarmines replie to the main Objection joyntly urged by all Reformed Churches against the Romish the Equivocation which he sought in the Objection apparently found in his Replie 316 3. Inferring the general conclusion proposed in the Title of this Section from Bellarmins resolution of faith 319 4 Containing a further resolution of the Romish faith necessarily inferring the authority of the Roman Church to be of greater authority then Gods word absolutely not only in respect of us 324 5 That in obeying the Romish Churches Decrees we do not obey Gods word as well as them but them alone in contempt of Gods principal Lawes 327 6 Propounding what possibly can be said on our adversaries behalf for avoiding the force of the former Arguments shewing withall the special points that lie upon them to prove as principally whether their Belief of the Churches authority can be resolved into any Divine testimony 339 7 That neither our Saviours Prayers for the not failing of Peters faith Luke 22. 32. nor his commending his sheep unto his feeding Joh. 21. 15. prove any Supremacy in Peter over the Church from which the authority of the Pope can with probability be derived 31 8 That Christ not S. Peter is the Rock spoken of Matth. 16. 18. That the Jesuites exposition of that place demonstrateth the Pope to be The great Antichrist 347 9 That the Romanists Belief of the Churches infallible authority cannot be resolved into any Testimony better then Human whence the main Conclusion immediately follows That the Romanist in obeying the Church-decrees without examination of them by Gods word prefers mans Lawes before Gods 365 10 In what sence the Jesuites may truly denie They Believe the words of man better then the words of God In what sence again our Writers truly charge them with this Blasphemie 373 SECT III. 11 What restraint precepts for obedience unto the Priests of the Law though seeming most universal for their form did necessarily admit How universal Propositions of Scriptures are to be limited 376 12 The authority of the Sanhedrim not so universal or absolute amongst the Jewes as the Papists make it but was to be limited by the former Rules 385 13 That our Saviours injunction of obedience to the Scribes and Pharisees though most universal for the form is to be limited by the former Rules that without open blasphemie it cannot be extended to countenance the Romish cause that by it we may limit other places brought by them for the Popes transcendent universal authority 391 14 What it would disadvantage the Romish Church to denie the infallibility of the Synagogue 398 15 That justly it may be presumed the Iewish Church never had any absolute infallibility in proposing or determining Articles of Faith because in our Saviours time it did so grievously erre in the Fundamental point of salvation 400 16 That Moses had no such absolute authority as is now ascribed unto the Pope that the manner of his attaining to such as he had excludes all besides our Saviour from just challenge of the like 405 CAP. 17. That the Churches authority was no part of the rule of Faith unto the people after Moses death That by Experiments answerable unto the precepts and predictions the faithful without relying upon the Priests infallible proposals were as certain both of the divine truth and true meaning of the law as their forefathers had been that lived with Moses and saw his miracles Page 411 18 That the societie or visible company of Prophets had no such absolute authority as the Romish Church usurps 417 19 That the Church representative amongst the Jews was for the most part the most corrupt judge of matters belonging to God and the reason why it was so 422 20 That the Soveraignty given by Jesuites to the Pope is greater then our Saviours was 427 21 Confirming the truth delivered in the former Chapter from the very Law given by Moses for discerning the great Prophet further exemplifying the use and force of miracles for begetting faith The manner of trying prophesies Of the similitude betwixt Christ and Moses 434 22 That the method used by the great Prophet himself after his resurrection for planting faith was such as we teach The excesse of Antichrists exaltation above Christ The Diametral opposition betwixt the Spirit of God and the spirit of the Papacie 449 23 That the authority attributed to the present Pope and the Romish rule of faith were altogether unknown unto S. Peter the opposition betwixt S. Peters and his pretended successors doctrine 452 24 That S. Paul submitted his doctrine to examination by the Word before written That his doctrine dissposition and practise were quite contrary to the Romanists in this argument 456 25 A brief tast of our Adversaries blasphemous and Atheistical assertions in this argument from some instances of two of their greatest Doctors Bellarmin and Valentian That if faith cannot be perfect without the solemn testification of that Church the raritie of such testifications will cause infidelitie 460 SECT IIII. Containing the third branch of Romish Blasphemie or the last degree of great Antichrists exaltation utterly overthrowing the whole foundation of Christian Religion preposterously inverting both Law and Gospel to Gods dishonour and advancement of Sathans Kingdom 464 26
take it and the City is given into the hand of the Caldeans that fight against it by means of the sword and of the famin and of the pestilence and what thou hast spoken is come to passe and behold thou seest it And thou hast said unto me O Lord God Buy unto thee the field for silver and take witnesses for the City shall be given into the hand of the Caldeans Then came the word of the Lord unto Jeremiah saying Behold I am the Lord God of all flesh is there any thing too hard for me The Lord had stricken Jacob with the wound of an enemy and with a sharp chastisement for the multitude of his iniquities wherefore he cried for his affliction and said My sorrow is incurable not considering who it was had done all this unto him for because the Lord had killed they must believe he would make alive again Their present wounds inflicted contrary to the rules of politick defence were the best pledges of their future health beyond all hope of State-Chirurgions And this is the very Seal of Jeremiahs assurance from the Lords own mouth Thus saith the Lord like as I have brought all this great plague upon this people so will I bring upon them all the good I have promised them And the fields shall be possessed in this land whereof ye say It is desolate without man or beast and shall be given into the hand of the Caldeans Men shall buy fields for silver and make writings and seal them and take witnesses in the land of Benjamin and round about Jerusalem So absolute and al-sufficient was Moses's his law in particular actions much more in general or doctrinal resolutions that God himself for confirmation of his Prophets and this distrustful peoples faith in a point by humane estimate most incredible thought it sufficient to be a remembrancer to the Law-giver For the Lord here saith to Jeremiah concerning this particular Moses many generations before had universally foretold Now when all these things shall come upon thee either the blessing or the curse which I have set before thee and thou shalt turn into thine heart among all the nations whither the Lord thy God hath driven thee then the Lord thy God will cause thy Captives to return and have compassion upon thee and will return to gather thee out of all the people where the Lord thy God had scattered thee Though thou wast cast unto the uttermost part of heaven from thence will the Lord thy God gather thee and from thence will he take thee And the Lord thy God will bring thee into the land which thy fathers possessed and thou shalt possesse it and he will shew thee favour and will multiply thee above thy fathers By this rule of Moses according to the prediction of Jeremiah doth Nehemiah afterwards frame his prayers to God and direct his enterprise for restauration of Jerusalem We have grievously sinned against thee and have not kept the commandments nor the statutes nor the judgements which thou commandedst thy servant Moses I beseech thee remember the word that thou commandedst thy servant Moses saying Ye will transgresse and I will scatter you abroad among the people But if ye turn unto me and keep my commandments and do them though your scattering were to the uttermost part of the heaven yet will I gather you from thence and will bring you unto the place that I have chosen to place my name there Now these are thy servants and thy people c. O Lord I beseech thee let thine ear now hearken to the prayer of thy servants who desire to fear thy name and I pray thee cause thy servant to prosper this day and give him favour in the presence of this man He saw the truth of Moses divine prediction confirmed by the Kings present grant of his petition and speedy restauration of Jerusalem albeit a Prophet by profession had disswaded the enterprise as likely to prove dangerous to his person CAP. XVIII That the Society or visible Company of Prophets had no such absolute authority as the Romish Church usurps 1 DId the Records of Antiquity afford us any the least presumption to think that absolute belief or obedience might safely be tendered by inferiours as due to any visible Company of men without examination of their proposals by Moses writings since they were extant the society of Prophets in all respects the Romanists can pretend had the most probable title to this prerogative Their profession or calling was publick and lawful their distinction from all others eminent their persons and places of residence visible and known their promises for enjoying the extraordinary presence or illuminations of Gods spirit peculiar many of them venerable for their integrity in civil dealings and sanctity of private life some of them endued with the gift of miracles In all these and many like considerations that fraternity or collegiate society might justly have pleaded all the priviledges a publick spirit can grant to one sort of men before others For if the more or lesse expresse testimony of Gods word for extraordinary assistance of his spirit or the different measure of his illumination or manner of immediate teaching be that which makes some mens spirit more publick then their brethrens this difference was greater between the Priests or Prophets and people of old then since God spake unto the world by his Son yet what Prophet did once intimate the necessity of his proposal for notifying the truth of Scriptures What one did ever bewray the least desire to have his interpretations of them universally held authentick or his particular predictions absolutely assented unto without further trial then his bare assertion without examination of them by Moses doctrine already established 2 Had they been the infallible Church representative had their assertions though given by joynt consent ex Cathedra or in the most solemn manner used in those times been of such authority as the Romanist would perswade us a Councel of their Prelates lawfully assembled is Gods people had stood bound to embrace whatsoever a major part of that profession had resolved upon but this inference though necessarily following the supposed premises the Jesuite I know dare not affirm lest Ahabs bloud untimely shed by confidence in their infallibility cry out against him Yet Bellarmin too wel knowing the liquorish temper of this prâ—â—â—a age for the most part acquainted with none but table-talk Divinity to be such as wil swallow down any doctrine be it never so idle profane or poisonous so it be saneed with pleasant conceit and merriment would put us off with this jest That as in Saxony one Catholicks verdict were to be taken before four hundred Lutherans so should one of the Lords Prophets have been followed in those times before five hundred of Baals And Ahab no doubt had so done had not the Devil taught his Divines then as he hath done Bellarmin and his fellows
manifested to the peoples consciences was to over-sway the contrary proposals of known Prophets though never so peremptory Nor was it impossible for Prophets to avouch their own conceits under the name of divine Revelations more immediately sent from God then the Pope pretends witnesse the †man of God that went from Judâ—h to Bethd seduced by his fellow Prophets faigned revelation from an Angel counselling him to divert into his house contrary to the Lords commandment given before The ones dealing was I confesse most unusual so was the others death yet a lively document to cause all that should hear of it until the worlds â—nd take heed of dispensing with the word of the Lord once made known unto themselves upon belief of more manifest revelations or instructions by what means soever given to others either for recalling or restrainingâ— Hence may the Reader desâ—ry as wel the height of our adversaries folly as the depth of their impiety making their Churches authority which by theâ— own acknowledgement cannot adde more books to the number of the Canon already finished but only judge which are Canonicâ—… which not â—ar greater then theirs was that did preach and write these very books which both we and they acknowledge for Canonical For the Prophets words were no rule of faith until examined and tried by the written word precedent or approved by the event the Popes must be without trial examination or further approbation then his own bare assertion CAP. XIX That the Church representative amongst the Jews was for the most part the most corrupt judge of matters belonging to God and the reasons why it was so 1 â—… Ut was the neglect of Moses law or this peoples inward corruption abounding for want of restraint by it the sole cause of their dulnesse in perceiving or of their errour in perverting the things of Gods spirit This overflow of wickednesse served as a tide to carry them but the continual blasts of such vain doctrine Templum Domini Templum Domini the Church the Church was like a boisterous wind to drive them headlong into those sands wherein they alwayes made shipwrack of faith and conscience The true Prophets never had greater opposites then the Priests and such as the Papists would have to be the only pillars yea the only material parts of the Church representative Not withstanding whom the Fathers had traduced for impostors or Sectaries and oft times murdered as Blasphemers of the Deity or turbulent members of the State the Children reverenced as men of God and messengers of peace unto the Church and common-weal What was the reason of this diversity in their judgement or doth it argue more stedfast Belief in posterity No but more experience of the events foretold oft-times not fulfilled until the Priests and other opposits either coaevals or ancients to the Prophets were covered with confusion The childrens motives to believe particulars oppugned by their parents were greater and the impediments to withdraw their asâ—â—nt from them lesse That the children should thus brook what their fathers most disliked in the Prophets is no more then we may observe in other Writers Few much reverenced in any faculty by posterity but had eager detractors in their flourishing dayes Vicinity alwayes breeding Envy And even of such as did not aemulate them for their skil nor would have been moved with envy at their fame or glory they were not esteemed as they deserved being defrauded of due praise by such of the same profession as better pleased the predominant Humor alwayes next in election to the lavish Magnificats of present times but usually rejected by posterity when that particular humour evermore shorter lived then the humorous began to change Thus in every Faculty have those Authors which most applied themselves to solidity of truth neglecting new-fangle tricks or flashes of extemporary wit endured in greatest request and best Credit throughout all ages as meats strongest and most nourishing not most delicate are fittest for continual diet What the Latin Poet said of his Poems every Prophet might have more truly applied unto his writings Mox tibi si quis adhuc pretendat nubila livor Occidet meriti post me referentur bonores Though clouds of envy now may seem thy splendent rayes to choak These with my ashes shall dissolve and vanish as their smoak What whilst I breath sharp censures blast when my leaf fals shall spring Thy fame must flourish as I fade Grave honour forth shall bring It was a method most compendious for attaining such eternity of fame as the continual succession of mortality can affoord us which is given by another Poet but in Prose Dum vivas virtutem colas invenies famam in Sepulchro He that hunts after Vertue in his whole course of Life shall be sure to meet with Fame after Death but hardly sooner least of all could these Prophets be much honoured in their own Country whilest men of their own profession carnally minded possessed the chief seats of dignity sometimes the best stay and pillars of faith in Gods Church most capable of that infallibility which their proud successors did more boast of Yet were even these seducers alwayes willing to celebrate the memory of ancient prophets because the authority given to their sayings or reverence shewed unto their memory by the present people over whom they ruled did no way prejudice their own dignity or estimation which rather increased by thus consorting with the multitude in their Laudatoes of Holy men deceased Thus from one and the same inordinate desire of honour and praise from men did contrary effects usually spring in these masters of Israel The dead they reverenced because they saw that acceptable unto most and likely to make way for their own praise amongst the people but fear lest the living Prophets should be their corrivals in Suites of Glory whereunto their souls were wholly espoused did still exasperate and whet the malice of impatient minds conscious of their own infirmities against their doctrine which could not be embraced but their estimation must be impaired their affections crossed their politick projects dashed The higher in dignity the Priests and Rulers were the more it vexed them such poor men as the true Prophets for the most part were should take upon them to direct the people Their objections against those men of God their scurrilous taunts and bitter â—… their odious imputations forged to make way for bloudy persecutiâ—… are most lively represented by the like practises of the Romish Clergâ—e â—…d almost as many years against the Albigeans Hussites and geâ—… against all whom they suspect to have any familiarity with the Spirit â—… testimony against them is as authentick as evident only overâ—…gh Gods permission in the worlds sight by prejudice of privateâ—… Thus when poor Michaiah would not say as the King would have â—… the politick State-Prophet Zidkiah son of Chenaanah gave him a â—… the cheek to beat an answer out to
proportional Mean between him and lesser Prophets Other in these few gifts wherein they resembled their father came far short of him Christ in all far exceeded him Others were all of Jacobs line raised up by Gods appointment so to instruct their brethren in doubtful cases as they should not need to consult sorcerers or entertain familiarity with wicked spirits Christ to omit the eminency of his Prophetical function till hereafter besides this common fraternity with his people was in more especial manner Abrahams seed and in particular sort raised up by Jehovah his God by intrinsick assumption into the unity of his person not by external assistance or impulsion of his spirit Ruseâ—… likewise he was in a strict and proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from amid this people being as it were extracted out of the pure virgin as the first woman was out of the man by Jehovahs own immediate hand from his cradle to his crosse most exactly answering to that delineation of the Great Prophet and Mediatour to be revealed which was exhibited first in Moses when he stood before the Lord in Horeb. His strange deliverance from Herodian butchery whiles all the Infant males besides did perish was fully parallel to the others exemption from Pharaohs cruelty like to Moses he was in the number of his Disciples in communication of his spirit unto them in admitting them to more special participation of his secrets in the peculiar testifications of his familiarity with God in his fasting in his transfiguration in multitude of miracles But these and the like I leave to the Readers observation 10 The peculiar and proper undoubted notes of the great Prophet there spoken of wil be most conspicuous in our Saviour if we compare him first with Moses then with ordinary Prophets according to that difference the Lord himself made between these and Moses If there be a Prophet of the Lord among you I will be known to him by a vision and wil speak unto him by dream My servant Moses is not so who is faithful in all mine house Unto him wil I speak mouth to mouth and by vision not in dark words but he shall see the similitude of the Lord. Wherefore then were ye not afraid to speak against my servant even against Moses It is said signanter he should see the similitude of of God not God for as the Evangelist saith No man hath seen God at any time so was it told Moses from the Lords own mouth that he could not see his face and live Yet saw this great Prophet more of God then all the Prophets beside Herein then was Christ like unto him but far above him that He was in the bosome of his father not admitted to see his back parts only and hath declared him to the world Moses from the abundance of his Prophetical spirit so perfectly foretold the perpetual estate of his people from the Law given to the time of their Messias as the best Prophets may seem to be but his schollers From participation of that fulnesse which was in Christ hath that Disciple whom he loved far exceeded Moses as wel in the extent weight and variety of matters foretold as in the determinate manner of foretelling them And I know not whether if it were possible to call both Christ and Moses from heaven their presence though more glorious then it was upon Mount Tabor would be more forcible to illuminate the Jew or Athiest then serious reading the books of Deuteronomy and the Revelation comparing the one with the Jews known misery the other with Ecclesiastical Stories the late abominations of the Papacy and Romanists more then Jewish blindnesse The one shews Moses to have been the father of Prophets the other Christ from whose immensurable fulnesse John had that extraordinary measure of the spirit to be The Fountain of Prophesies whose supereminencies and inexhaustible fulnesse may yet be made more apparent by comparing him not with Moses the Symbol or Mean but with the other extream to wit the rank of lesser Prophets 11 It is rightly observed by the Schoolmen Lumen Propheticum erat aliqualiter aenigmaticum these ordinary Prophets illuminations were not so evident or distinct as certain they discerned rather the Proportion then Feature of truth which they saw but as it were through the cover or in the case not in it self And albeit the event did alwayes prove their answers true oft-times in an unexpected sence yet could they not alwayes give such answers when they pleased Nor did the light of Gods countenance perpetually reside upon them as the Suns brightnesse doth by reflexion upon the stars they had their vicissitude of day and night daily Eclipses overcastings many their chief illuminations came but as it were by Flashes Thus Jeremy in the late cited controversie dares not adventure to give the people a sign for confirmation of his doctrine or other more distinct or determinate prediction besides that of the general event about which the contention was That he knew because the Lord had put it into his mouth would in the end condemn his adversarie of presumption But after Hananiah had outfaced him with a sensible sign of his own making breaking the yoak which he had taken from Jeremiahs neck on which the Lord had put it and boldly avouched in the presence of all the people Thus saith the Lord even so will I break the yoak of Nebuchadnezzar King of Babel from the neck of all nations within the space of two years the word of the Lord came unto Jeremiah again and sends him back with this message to his adversary Hear now Hananiah the Lord hath not sent thee but thou makest this people to trust in a lie Therefore thus saith the Lord Behold I wil cast thee from off the earth this year thou shalt die because thou hast spoken rebelliously against the Lord. So Hananiah the Prophet died the same year in the seventh moneth Not long after this event were both Prince and people of Jâ—dah rooted out of the land the Lord had given them because contrary to Moses adminition they reverenced the Prophet that spake presumptuously and would not hearken unto the words which the Lord put in Jeremiahs mouth Elisha likewise to whom Elias had given a double portion of his spirit in respect of his fellows of all the Prophets unlesse Elias might be excepted most famous for the gift of miracles a lively type of the Messias in raising from death and giving life had his spirit of Divination but by Fits needed Musick to tune his spirits unto it He gave the barren Shunamite a son of death notwithstanding he knew not as the Lord of life did of Lazarus in his absence nor could he by her unusual gesture or strange signs of sorrow distinctly divine the true cause of her coming only when Gehezi went to thrust her away he said as much as he knew Let her
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
punishment 427 Spirit of God not to be known but by his fruits 150 Betwixt the Spirit of God and that of the Papacy the opposition is Diametral 449 c Christ would not suffer unclean spirits to publish the Gospel 354 Spirit of Antichrist 355 Spirits see Triall Proper sorcery in Jesuiticall doctrine 502 Sodom Straboes report of it 50. Circumference sixty furlongs Thirteen populous cities in that soyl destroyed by earthquake sayes he ib. Lots sons in law their wives Lots other daughters probably all destroyed in Sodom 49 Salt-sea might season the Atheist 50 Scriptures truth hath greater and surer tradition then any other Writings 10 Incitement to search the script 9 Madness not to search the script 9 Scripture miracles proved true 11 Script divine truth proved by its prevailing without outward help 11 Script confirmed by the solid marks of Historical truth 13 ad 17 Script divine truth proved by harmony of sacred Writers 17. script divine truth proved from its drift and scope 17 Script Authority proved from the vehemency and sincerity of spirituall affections 19 ad 25 Script truth proved by Poeticall fables 27 ad 30 Some scripture relations confirmed by the apparition of Heathen gods 34 ad 37 Scripture truths transformed into Poeticall fables 46 ad 57. scriptures relation of the Suns standing still misapplied to Atreus 48 Scripture relation of the fiery serpents changed into Cadmus his Dragon ib. Scripture relation of Sodom and Gomorâ—ha proved true by reason and sense 50 Scripture genealogies agree with the names of Nations 52. scriptures relations of the first inhabited parts how proved 53 Scriptures truth proved by Gods proceeding with the Iews 61 ad 90 Scriptures proved by the Iews desolation 137 Scriptures truth how to be confirmed by experiments in our selves 140 ad 145 Scriptures how to be read and heard 142 Many good qualifications required in Readers of scriptures that they may understand them 210 to 219 223 to 229 233 c. 248 256 258 c 261 264 270 Scriptures why so ineffectual in their Readers and Hearers 142 script ineffectivenesse in some no derogation to their power 142. script truth confirmed by the consent of Papists Protestants Jews 146. scripture truth to be known by practise 150. scriptures how unreasonably neglected and distrusted ib. script writ by Moses a perfect rule to the Israelites 229 to 233 255 263 Agreements and Differences betwixt Papist and Protestant about script 163 Obscurity pretended by Papists hinders not script from being that Rule 201 How Protestants grant ' script obscure 201 to 206 Unto what men and for what causes scriptures be obscure 206 to 210 Roâ—ish objections against perspicuity of script flye at God and the Pen-men of holy Writ as much as us 219 220 to 222 S. John and other Evangelists intended plainnesse 220. Pretences of Obscurity are vapours of fleshly corruption 223 233. Bellarmins darkning Lucerna 223 224 225 211. and Valentians 225 m. 226 c. yet this qualified 234. m. He sets a Candlestick upon the light 228 Papists sometimes made the holy Bible the holy Mount that might not be touched 229 m. But now may 257 upon condition m. ib. The Devil made the Jews depart from God by perswading them that Gods Law was too Obscure 230 What Protestants mean by scripture is the Rule of Faith 198 206 268 282 283. See Faith Scripture a rule of Faith even to the unlearned 199 Two Romish objections against scripture being Rule of Faith 155. The former answered 156 c Their other objections Hereticks urge scripture The Learned differ about sence of scripture private spirits uncertain answered 235 c Prove aut nihil aut nimium 266 c conclude against all science as much as against us 266 c See Hereticks Devil and Hereticks cunning in scripture Christ â—…inger and more ready to help 241 Scripture a slumbling block and snare to the unwise so Valent. 248 256. m Difficulty of scripture is the Jews vail so Valent. 209 252 Sufficiency of scripture 254 to 260. sine schola Simonis 259. m Christ submits his doctrine to scripture 255 Scriptures teach the remedy for the danger in reading scriptures 259 c The Objection Protestants permit all to use scripture and to take what sence they please ergo they have no means to end Controversies answered and retorted 271 Script must be understood by the same spirit by which they were written Bell. confesses this 286 Scripture supreme judge of Controversies in what sence 302. Councell of Trents Decree about interpreting scriptures 311 Scripture hath a Ruled Case for the successe of all State Business on foot in the World 144 About the Canon of scripture 146 T TAcitus his spleen against the Iews 70 c Against Christians 114 Tacitus objections against the Iews confuted 70 to 72. Tacitus a Tatler 76 Talmud seems to justifie the condemnation of Christ 396 Iesuites Tempt God 497 Templum Domini Templum Domini the Church the Church 374 422 508 Under the second temple no Bood added to the Canon Providence in it 59 Second Temple see Urim When the Temple was fired Titus kills the priests saying No need of them that being burnt 91 Tithes why so unwillingly payed 144 Titus dying expostulates with God 85 Tiberïus calls a Council about Pan 31 Ten Kings give power to the Beast 505 The word therefore imports not alwayes a cause of the thing but of our instruction to be taken from it 130 131 Testimony of Jesus spirit of prophesie 366 398 Testimony of Iews and papists usefull about Canon of scripture 146 147 c Thamous Egyptian 31 Thunder thought the Pythagoreans made to terrifie them in Hell 54 Turk partner with Ishmael in Circumcision A proselyt of Istmael Heir adopted to that promise Gen. 17. 20. 110 Turk signifies a wild man 110. Turks mad Historians Make Job and Alexander the Great Officers to Solomon 46 47. Under Turks and Saracens Christians suffer as Jews did under Greeks and Asiaticks 110 Tradition of parents how good for children 411 Traditions by Trent decree equal'd to script 487 Trajan in an earthquake drawn out at a window by miracle 96. Trajan shot in the shoulder 108 Trajans Army plagued with storms and flies 108 Traian pursues the Jews Enacts that if a Jew though driven by tempest set foot in Cyprus he is condemned ipso facto 111 Transubstantiation 328 Translation vulgar partly Lucians partly S Jeroms partly Theodotions the Heretick partly anothers may have scribe sâ—ps in it sayes Bellarm. yet no errata in iis quae ad Fidem mores pertinent 300 Forerius his defence and dealing for the vulgar translation 301 Trent decree for the vulgar translation 311 Tryall of spirits 150 c. 265 354 Christians in every Age tryed in tryall of spirits and in their love to God 265 Ignat. Loyola's way of tryall of spirits 151 Tryall of prophesies 434 c S Thomas Moors Jest 192 Ren. Tudelensis his visi ing and relation of the Jews his Countrey-mens
falsò definiretur Id quod facere Deus possit aut Pontificem de medio tollendo ne ipse sed successor potius rem decerneret aut interna mentis illustratione vel alio aliquo modo Pontificem ab errore revocando Neque vero 〈◊〉 providentia Dei in similibus casibus miraculosa esset consenda â—â—d esset potius quidam effectus ejus legis ordinatiae qua Deus per promissiones de veritate factas sese obstriuxit Ecclesiae Ac â—… hujus rei exemplum illud proferri potest quòd cùm Joannes xxij existimareâ— sanctorum animas ante diem â—udicii divinam essentiam non videre idque eo tempore quo in Ecclesia sicut Canus etiam lib. 6. de locis Theologicis cap. ult ad 1. argument notavit nondum erat satis explicata haec controversia ad rem definiendam sese compararet prinsquam id faceret è vita excessit Benedictus successor contrariam sententiam definivit Homines Animales cum additamento †Quis autem carnalis animalis homo non per phantasmata sui cordis evagetur constituat sibi Deum qualis ei pro suo carnali sensu placuerit atque ita credit tantum longè aliter quam Deus est quantum à veritate vanitas distert Veristimam quippe sententiam dixit Apostolus plenus lumine veritatis Animalu inquâ—t homâ— non percipit quae sunt spiritus Dei. Et tamen de iis faec dicebat quos jam â—uisse baptizaâ—os ipse manifestat Beda in hunc locum ex Augustino l. 3. de Baptismo This Opposition betwixt the Spirit and the Flesh is as we say in Schools Formal or directly contrary so as this Rule and that other late mentioned Rom. 12. hold as true in the Pope as in any If he fashion himself as much to this he is as disproportioned to the world to come as any other If he be as Carnal as other men he is altogether as incompetent a Judge of things belonging to the Spirit of God as others are whosoever Beda in the same place addeth Ad animales pertinet vetus Testamentum ad ad spirituales novum Veteris aâ—tem Sacramenta ceâ—averunt sed concupiscentiae tales non ceâ—â—averunt In illis enim sunt quos Apostolus jam per Sacramentum novi â—… adhuc tamen dicit animales non posse percipere quâ— sunt Spiritus Dei * No â—…al â—… or Desire habiâ—uate but harbour â—… â—f the Soul be well searched or â—… directly crossed as â—hall â—… hereafter appear so that men of â—… â—â—ly conceive well either of such Spiâ—…â—ot directly opposite to their peculiar â—… else of such Generalâ—…es as may be prosecuted â—… to their Affections †The matter of â—… against the Holy Ghost was their â—… in whâ—m he rested with an unclean â—… Maâ—k cha 3. vers 22. â—0 The â—… if I may so speak of that Sin in them was â—… of that conceit against the Evidence of â—… Christs Life and Actions bearing â—… of his Sanctification by the Blessed Spirit The â—… in the Jew and modern Jesuite is all â—… self same impiety only inverted to say 〈◊〉 think the Deâ—il is Author of Goodnesse or the Holy Gâ—…â—f 〈◊〉 tâ— make the Devil a Familiar of the Sâ—n â—… and the Son of Satan an Associate of the Holy Spirit Whether the Popes Works do not oft-times as truly â—… his Impurity as Christ did his Sanctity The Adâ—… will scarce question I will not conclude but God 〈◊〉 the â—…suites Paâ—asitical Eâ—comioâ—s of their Popes Saâ—red Authority â—e not wilful as were the Jews Deâ—… of our Saviour ‖ That the 〈◊〉 hath no such aâ—sâ—lute Authority 〈…〉 from S. Peter pâ—â—ved â—y Sâ—… a * Acts 8. 20. * Mark 4 24 25. And he said unto them take heed what ye hear with what measure you mete it shal be measured unto you and unto you that hear more shall be given For unto him that hath shal be given and from him that hath not shal be taken away even that he hath ‖ Jer. 31. 34. †Apostolus autem spiriâ—â— sancto 〈…〉 scientiam tunc prodesse cum chariâ—as inest sine hac autem infâ—are id est in superbiam 〈…〉 extollere Augustin lib. 9. de Civit. Dei cap 20. The like Affection in the Pope or Clergy of Rome maketh thâ—m arrâ—gate 〈◊〉 â—nto themselves in this businesse of establishing Belief That which S. Austin addeth in the same place seemeth 〈◊〉 〈◊〉 of them Est ergo in daemonibus scientia sine charitate ideo tam 〈…〉 religionis servitutem quam vero Deo deberi sciunt sibi sategerint exhiâ—eri quantum 〈◊〉 apud quos possâ—â—t adhuc agunt And again Contra superbiam porro Daemonum qua pro meritis possidebatur genus humanum Dei humilitas quae in forma servi appaâ—uit quantam virtutem habeat animâ— hominum nesciunt immunditia elationis 〈◊〉 daemonibus similes superbia non scientia * The first of the Coâ—…th 3. Chapt. vers 18. Vid. Jâ—b 37. vers 24. †Mat. 18. 3. 〈◊〉 Simpliâ—ity such as the 〈◊〉 meant when he said Oâ—…e officium simplex est and Plain Dealing are Qualities best Symbolizing with the inteâ—nal Propriety of Scriptures Psal 19. 7. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 25. Vers 27. a Oâ— if they â—… * Insâ—… iâ—quit aniâ—… 〈◊〉 in scriptuâ—as sacras 〈◊〉 videâ—… quales 〈◊〉 Et â—cce vâ—… deo rem non compeâ—taÌ„â—uperbis neque â—… humilâ—m â—… dedignaâ—ar esse parvulus fastu turgidus mihi grandis esse videbar Aug. lib. 3. Confess cap. 5. †An vâ—ro â—â—lliâ—s â—…tatis reâ—… ab hoc tumore vitiorum vacuum esse eorumqueâ—uligâ—e velatum cor inâ—â—ar Judaeâ—… non 〈◊〉 sed 〈◊〉 〈◊〉 ac docilem discipulum ad hujusmodi Spiritus sancti disciplinam capessendaâ—â— Valentian Tom. 〈◊〉 â—… Purct 7. Sect. 4. ‖ S. Austin supposeth the Scriptures to contain in them the Words of Life â—ut intimateth â—… which either the Scripture should become more plain or the saving Truth which they taught be otherwise â—… then only by practising suâ—h Rules as the Scriptures prescribe for their right understanding whence â—… Râ—… Doctor may again appear See the second part of this last Folly in the annotations unto the third â—… Sixteenth Chapter a Tâ—… Pâ—… such as observe the former Rules proved from the End why they were writter and the Evangelists careful endeaâ—… to make them plain * 〈◊〉 20 31. 〈◊〉 2. 1. †1 〈◊〉 9. 22. ‖ * Mark 4. 13. Mat. 15. 16. †Mark 4. 11. These words confirm the Truth of the state of the Question proposed by us ‖ John 6. 68. a Mark 4. 9. * John 5. 44. 12. 42. †Luke 16. 14. ‖ John 8 39. Matth. 3. 9. Hebr. 6. 8. * James 1. 5. †1 Job 3. 22. ‖ Matt. 12. 20. * â—sd â—… 1â— 5. â—…â—â—mparâ—ns Apostolus Petrus habemus inquit certiorem Pâ—… lâ—câ—â—uae lâ—centi in