of their vanity dispose our minds to embrace the stability of Gods Word with greater stedfastnesse We know the vertue and benefit of the Sun not so much by looking upon it self continually or directly as by the variety of other objects or colours all pleasant with it to the eye but altogether invisible or indistinguishable without it so for mine part I must professe that such historical narrations poetical fictions or other conceits of Heathens as they themselves knew little use of nor should I have done had I been as they were being compared with this heavenly light of Gods Word did much affect me even in my best and most retired meditations of sacred mysteries their observation as it were tied my soul by a new knot or fest more surely unto that truth which I knew before to be in it self most sure most infallible Yea even in points wherein my heart unto my seeming was best established it much did nourish augment and strengthen belief already planted to observe the perfect consonancie of profane with sacred Writers or the occasions of their dissonancie to be evidently such as Scriptures specifie that of many events wondred at by their Heathenish relators no tolerable reason could be given but such as are subordinate to the never-failing rules of Scripture And whosoever will may I presume observe by Experiment the truth of what I say There is no motive unto belief so weak or feeble but may be very available for quelling temptations of some kind or other either in speculation or practise oft-times such as are absolutely more weak or feeble more effectuall for expelling some peculiar distrust or presumption then others farre more forcible and strong for vanquishing temptations of another kinde in nature most grievous Many half students half gallants are often tempted either to distrust the commendations of this Eden which we are set to dress or distaste the food of life that grows within it from delights suggested by prophane books wherewith commonly they are first acquainted and hence much affect the knowledge their Authors profer as likely to Deifie them in the worlds eies Our proneness to be thus perswaded is a witness of our first parents transgression and these suggestions as reliques of Satans baits whereby he wrought their bain But what is the remedy not to tread in any heathenish soil lest these serpents sting us rather the best medicine for this malady would be a confection of that very flesh wherein such deadly poyson lodged Other arguments may more perswade the judicious or such as in some measure have tasted the fruits of the spirit But none the curious artist better then such as are gathered from his esteemed Authors Even such as are in faith most strong of zeal most ardent should not much mispend their time in comparing the degenerate fictions or historical relations of times ancient or modern with the everlasting truth For though this method could not add much encrease either to their faith or zeal yet would it doubtless much avail for working placid and milde affections The very pencilmen of sacred writ themselves were taught patience and instructed in the waies of Gods providence by their experience of such events as the course of time is never barren of not alwaies related by Canonical Authors nor immediately testified by the spirit but oft times believed upon a moral certainty or such a resolution of circumstances concurrent into the first cause or disposer of all affairs as we might make of modern accidents were we otherwise partakers of the spirit or would we mind heavenly matters as much as earthly Generally two points I have observed not much for ought I know if handled at all by any writer albeit their fruit and use would fully recompence the best pains of any one mans life-time though wholly spent in their discussion whose want in my mind hath been the bane of true devotion in most ages The first is an equivalencie of means in the wisedome of God so proportioned to the diversity of times as no age could have better then the present howsoever they may affect the extraordinary signs and wonders of former generations Of this argument here and there as occasion shall serve in this work elsewhere at large if God permit The second is an equivalencie of Errors Hypocrisie Infidelity and Idolatry all which vary rather their shape then substance in most men through ages nations and professions the ignorance of God remaining for the most part the same his attributes as much though in another kind transformed by many in outward profession joyned with the true Church as in times past by the Heathen The truth of which assertion with the original causes of the error and means to prevent it are discussed at large in the article of the God-head Many likewise for ought their conscience because not rightly examined will witness to the contrary are strongly perswaded they love Christ with heart and soul and so detest as well the open blasphemy or professed hatred which the Jew as the secret enmity the Jesuit or other infamous Hereticks bear against him when as oft times the onely ground of their love to him is their spite to some or all of these as they are deciphered to them in odious shape the onely original of their despite to these the very dregs of Jewish Popish or other Heretical humours in themselves by some light tincture of that truth which they outwardly profess exasperated to more bitter enmity against them with whose internal temper they best agree then otherwise they could conceive as admission to place of credit or authority makes base minds conscious of their own forepast villanies more rigid censurers of others misdemeanors or cruel persecutors of such malefactors as themselves in action have been and in heart yet are were all occasions and opportunities the same then any moderate or sincere man in life and action could be Of the original of this disease with the crisis and remedy as also the tryal of faith inherent in the articles concerning Christ and remission of sins From the manner of Jerusalems progress to her first destruction and discovery of the Jews natural temper the principal subject of my subcisive or vacant hours from these meditations and other necessary imployments of my calling I have observed the original as well of most states as mens miscariages professing true religion to have been from presumption of Gods favour before dangers approach and distrust of his mercy after calamities seiz upon them The root of both these misperswasions to be ignorance or error in the doctrin of Gods providence whose true knowledge if I may so speak is the fertil womb of all sacred moral truths the onely rule of rectifying mens wils perswasions and affections in all consultations or practises private or publick Unto this purpose much would it avail to be resolved whether all things fall out by fatal necessity or some contingently how fate and contingency if compatible each
Fathers who had learned Christian Obedience alwayes ready to give honour where honour was due would most willingly have acknowledged so absolute a Soveraigntie and could have been glad to have used the Benefits of it to have spared themselves a great deal of trouble and pains if it could have been proved then to have been such an excellent Mean for allaying all Contentions amongst the Learned The Pope was much to blame to let Athanasuis suffer such pains exile and abuse by the Arian faction in the defence of the Truth if his Infallibilitie could have composed the Quarrel Austin hath been famous throughout all Generations since for his learned Labours against the Pelagian Heresie Cyril for his accurate Confutation of Nestorius and yet the Scripture was the best Weapon they knew Neither of them did ever appeal to the Popes Infallibilitie not the Popes themselves which then lived would have used any other Rule but Scripture for their own defence 3 Your usuall Argumentis that unlesse God had left such an infallible Authority as might take up all Controversies he had not sufficiently provided for his Church Then by your consent he left such an Authority as was sufficient to perform this good service to it To whom then did he commit it To the Sea of Rome say you How chanceth it your fore-elders did not put it in practise and make the Power of it better known This Blame you cannot lay 〈◊〉 the Almighty for he for his part by your confession provided abundantly for the Peace and Quiet of his Church And yet it seems the Church was ill provided for when Schisms and Heresies sprung so fast This therefore was your Churches fault that bore this Spiritual Sword in vain and world not use it when the Christian world stood most in need of it for the 〈◊〉 Decision of Controversies So then although we should grant you that your Church had sometimes the Birth-right amongst all the Israel of God yâ—â— might we justly say of it as old Israel said of Reuben his eldest son Thy â—â—nity is gone and we were to seek this Supream Authority if God had given any such Supremacy to any in some other Tribe which were likely to use it better 4 If you reply your Churches Authority in composing Controversies amongst the learned hath been better known since that flourishing Agâ—â— learned and religious Fathers and since it hath been so well known and acknowledged Heresies have been more thin sown then before few or 〈◊〉 till Luther arose daring to confront the Church or Popes Authority with Scripture You give us hereby just cause to suspect that Heresie had get the upper hand of Truth for the Multitude of followers that there had been a general Combination in Falshood till Luther brake it For if sundry 〈◊〉 the Ancient Hereticks with whose Doctrine the Primitive Church was pesterâ—… could under pretence of Scripture have got into Supream Authority or 〈◊〉 established their Propositions framed as they thought out of Gods Word with strength of Temporal Sword as Mahomet did his It were great Simplicity to think that they could not have been content to have let the Scriptures sleep or have threatned all with Death and Destruction that should have urged them to the prejudice of their Opinions especially of such Opinions as did concern their Dignity For all Falshood and Spiritual Blindnesse hates this Light and could either wish it put out or them utterly extinct that Object it to them As he that hath wound himself into anothers Inheritance by some quirk in Law or Captious clause not well understood would not be much offended to have all Evidences of primary Copies either burnt or buried even That by which he got it if It upon better Consideration or more indifferent hearing were likely to overthrow his Title 5 And if we may guesse at the course of Satans Policy in watching his Opportunities to effect his purpose by the customary fashion of secular Politicians his Schollars in like Cases most probable it is that after these Broâ—'s of Dissention about the Gospel of Peace so frequent in the Primitive Church the great Calamities and bodily Affliction which followed thereon most men grew weary of their Spiritual Warfare and became slothful in the search of Scriptures the only Armory for all munition in this kind of war Every man afterwards in the fresh memory of the Church their Mothers bleeding Wounds and the Desolation which had ensued these furious Broâ—'s became more tractable to entertain conditions of Peace and Satan himself who had sown the seeds of all the former Dissention after he saw all or most weary of war was content to turn Peace-maker for his own advantage These were as the first Preparations for laying the Foundations of the myâ—â—cal â—abel in whose erection the Marner Method and Circumstances of the formers dissolution are all inverted The Building of the first was hindered by the Confusion of Tongues or the Division of one Language into many whence insued the scattering of the People throughout the earth the second was finished by the Concourse of divers People and the Composition or Confusion of different Languages For as Goropius acutely observes the present temper of modern Italian Spanish French we may adde of our English Dialects was from the mixture of the Roman and Barbarous Tongues whilest the natural inhabitants of these Countries before accustomed to the Roman Language and the Barbarians which at that time over-ran them were inforced to imitate each other in their words and manner of speech that they might be the better understood in matters of necessary Commerce or ordinary Contracts And this is the true reason why our Ancient English Latinisms are not as the Latin Graecisms which were derived by Art and Imitation from clear Helicon extracted from the purest Roman but from Latin of the base and vulgar stamp This Confusion of the Latin and other barbarous Tongues was but a Type or picture of confounding the Ancient true Roman Religion with barbarous Heresies Heathenish Rites and several kinds of Paganisms whilest the Romans who had already begun to distaste the Truth sought by lying Legends and false Wonders to please the grosse Palate of the Goths Vandals Hunnes Alans Franks and Saxons and they again here-with delighted were content to imitate the other in sundry sacred and religious Rites so as neither kept their Ancient Religion but all imbraced this mixture or new confused Masse And to speak properly that Unity whereof the Adversary so much boasts since that flourishing Age of Fathers wherein Contentions were so rife and the Roman Church no better esteemed then some of her sisters was not a Positive Consent in the sincere Truth wrought by the Spirit of God as a perfect Homogeneal mixture by true and lively heat but rather a bare Negation of actual Dissention caused by a dull Confusion of the dregs of Errour coagulate and congealed together by Ignorance
this demand Wehn went the â—… the Lord from me to thee As many a proud Prelate would in like â—… upon his poor brother that should crosse his opinion specially â—…er belonging though but a far off unto the State Sirrha I â—… know your place before whom and in what matter you speak Nor did â—… only but 400. more no otherwise discernable for false Pâ—…â—uch trial as we contend for as if they would have bound the â—… followed most voices in besâ—owing victory perswade the King â—… Ramoth Gilead But my former assertion is fully ratified by â—… reply to the others demand When went the c Thou shah see â—… that day when thou shalt go from chamber to chamber to hide thee â—… but such as were neuters before after they see his 〈◊〉 in Ahabs overthrow did take Micaiah for a Prophet as true as 〈◊〉 â—… 3 In like manner when Jeremy a poor Prophet and Priest of Anathoth had â—… Jerusalem among the Prelates and Prophesied the truth but truth â—… to the State beâ—… â—… upon that City and her towns Pashur the son of Immer the Priest which was appointed governour in the house of the Lord intreats him worse then Zidkiah had done Micaiah He could have flouted him with as good applâ—â—se of his complices as the Inquisitors can a Protestant now â—â—u that can read State fortunes a far off can you tell where you shall lodge your self this next night if you cannot take him for a better prophet that can And by Pashurs Prophesie he was to take up his lodging in his way home in the Stocks that were in the high gate of Benjamin near unto the house of the Lord whose desolation he had threatned The like entertainment he found again at the whole multitudes hands but by the Priests and Prophets instigation Now when Jeremiah had made an end of speaking all that the Lord bad commanded him to speak unto all the people then the Priests and the Prophets and all the people took him and said Thou shalt die the death Why hast thou prophesied in the name of Lord saying This house shall be like Shiloh and this City shall be desolate without an inhabitant As if the Church of God could possibly erre or the gates of hell prevail against the splendor of it would the Romish Clergie adde should the Lord send a Prophet with such tidings unto Rome And did they not learn this interpretation of Christs promise unto his Church from the hypocritical Jews their predecessors which made the like comment in Jeremiahs time upon Gods words as pregnant for the High Priests succession as S. Peters Come and let us imagin some devise against Jeremiah for the Law shall not perish from the Priest nor counsel from the wise nor the word from the Prophet come and let us smite him with the tongue and let us not give heed to any of his words Away with the Heretick The manifestation of like affection in the Prelates towards Gods Prophets did embolden Shemâ—… the Nehelemite to write from Babylon unto Zephaniah the high Priest and his associates to this effect The Lord hath made thee Priest for Jeâ—oiada the Priest that ye should be officers in the house of the Lord for every man that raveth and maketh himself a Prophet to put him in prison and in the stocks Now therefore why hast not thou reproved Jeremiah of Anathoth which prophesâ—â—d unto you This captivity is long build houses to dwell in and plant gardens and eat the fruits of them 4 But when Pashur found the Omen of that name which Jeremiah gave him when he and his mates proved indeed Magor-Missabib a terror to themselves and all about them when they saw with their eyes all the miseries there expressed then was Jeremiah held for a true Prophet especially by such as out-lived the captivity to see the truth of his Prophesie for their good as exactly fulfilled as this had been for their harm whilest according to his prediction Shemaiah and his seed were rooted out from amongst Gods people happily replanted in their native soil For from the reasons set down before posterity did alwayes better judge of prophesies then the age wherein their Authors lived at the least the younger and meaner sort of that age which out-lived the event usually better digested their doctrine then the ancient or men of dignity that envied them Credit amongst the people yet were not such as lesse maligned them greater believers universally as was said before but only of some few particulars For if a new Prophet should have risen amongst them he was almost as evil entreated by the present Clergie or others whose humors he contradicted This is evident by the Scribes and Pharisees and the chief Rulers of the Jewish Church in our Saviours time They builded the tombs of the Prophets and garnished the sepulchres of the righteous and said as they verily thought If we had been in the dayes of our fathers we would not have been partakers with them in the bloud of the Prophets yet made they the people of their own time so mad as to be partakers with them in the bloud of that great Prophet their long desired Messiah the only Saviour of the world Throughout the whole Story almost of the old Testament the truth proposed may appear that the visible Church if it be taken in such a sence as the Romanists take it was the most corrupt Judge either of the truth or true meaning of Gods word that the people seduced by their goodly shews and glorious titles of Moses successors were stil brought into the combination of bloud until they brought upon themselves their postetity and the holy City All the righteous bloud that was shed upon the earth from the bloud of Abel the righteous until the bloud of their Messiah 5 But though their cruelty and hypocrisie be so notoriously known as it even seems to point out the like in the modern Romanist yet some honestly minded wil perhaps demand how the people of those ages wherein the Prophets lived could possibly know the truth of their Prophesies seeing for the most part they saw a major part of men in Ecclesiastick authority bent against them This happily may tempt unsetled minds to think the Lord had determined his Prophets should have Cassandra's Fates never to be believed till remedy were past The peoples mistaking of their predictions was in a sort Fatal yet not necessary but upon supposition of former neglect God sent them Prophets for their good but their wickednesse turned his blessing into cursings their hypocrisie and folly made them so blind that they could not discem The Signs of the Times until woful experience the fools only School-master began to teach them when their time for lore was ended A prudent man saith the wise-man seeth the plague and hideth himself but the foolish go on still and are punished But wherein doth that prudence consist
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
God said unto him by a dream I know that thou didst this even with an upright minde and I kept thee also that thou shouldest not sin against me therefore suffered I not thee to touch her Now then deliver the man his wife again for he is a Prophet and he shall pray for thee that thou mayest live but if thou deliver her not again be sure that thou shalt die the death thou and all that thou hast And Moses witnesseth the ordinarie Prophecie of Ancient times to have consisted of dreams and visions Numb 12. 6 7. If there be a Prophet of the Lord amongst you I will be known unto him by a vision and will speak unto him by a dream My servant Moses is not so that is he is no ordinary Prophet unto him will I speak mouth to mouth and by vision and not in dark words but he shall see the similitude of the Lord. 3 These allegations sufficiently prove that night-dreams and visions were frequent and their observation if taken in sobriety to good use in Ancient times even amongst the Nations until they forgot as Joseph said That interpretations were from God and sought to finde out an Art of interpreting them Then night-visions did either cease or were so mixt with delusions that they could not be discerned or if their events were in some sort fore seen yet men being ignorant of Gods providence commonly made choice of such means for their avoidance as proved the necessary occasions or provocations of the events they feared 4 Much better was the temper of the Nations before Homers time They amongst other kindes of prophecyings and Sooth-sayings held dreams and their interpretations as all other good gifts to be from God As no evil was done in the Grecian Camp which the Gods in their opinion did not cause so Homer brings in Achilles advising Agamemnon to consult their Gods interpreters with all speed for what offence committed against them they had sent the Pestilence into their Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to what Priest or Prophet shall we wend Or Dreamer for even Dreams from Jove descend All those kindes of Predictions had been in use amongst the Heathens as they were amongst the Israelites albeit in later times they grew rare in both for the encrease of wickednesse throughout the World the multiplicity of businesse and solicitude of Humane affairs and mens too much minding of politick means and other second causes of their own good did cause the defect of true dreams and other divine admonitions for the welfare of mankinde 5 This cause the Scriptures give us 1 Sam. 28. 6. Saul who had followed the Fashions of other Nations not the prescripts of Gods Word asked counsel of the Lord but the Lord answered him not neither by dreams nor by Urim nor by Prophets His sins had made a separation between him and the God of Israel who for this cause will not afford his presence to his Priests or Prophets that came as mediators betwixt Saul and him much lesse would he vouchsafe his Spirit unto such Priests or Prophets as were carnally minded themselves This was a rule so well known to the people of God that Strabo from the tradition of it for Moses his story he had not read reckons up this as a special point of Moses his doctrine concerning the worship of the God of Israel his words are to this effect Moses taught that such as lived chastly and uprightly should be inspired with true visions by night and such men it was meet should consult the Divine Powers in the Temple by night-visions but others who were not so well minded ought not to intrude themselves into this sacred businesse or if they would they were to expect no true visions but Illusions or idle Dreams from God they were not to expect any Yet may it not be denied but that the Heathens were oft-times by Gods permission truly resolved by Dreams or Oracles though ministred by Devils of events that should come but seldome were such resolutions for their good So the Witch which Saul most Heathen-like consulted when God had cast him off did procure him a true prediction of his fearful end This is a point wherein I could be large but I will conclude As the Heathens relations of sundry events usual in Ancient times confirm the truth of the like recorded in Scripture so the Scriptures give the true causes of their Being Ceasing or Alteration which the corrupt and Polypragmatical disposition of later Ages without revelation from the cause of causes and disposer of times could never have dreamed of as may partly appear from what hath been said of Dreams more fully from that which follows next of Oracles CAP. X. Of Oracles I Have often and daily occasion for the satisfaction of my minde in sundry questions that might otherwise have vext me to thank my God that as he made me a Reasonable Creature and of a Reasonable Creature a Student or Contemplator so He did not make me a meer Philosopher though Plato thought this deserved the greatest thanks as being the greatest benefit bestowed upon him by his God but never was I more incited in this respect to blesse the day wherein I was made a Christian then when I read Plutarchs Tract of the causes why Oracles ceased in his time Whether Heathen Oracles were all illusions of Devils or some uttered by God himself for their good though oft-times without successe by reason of their curiosity and superstition I now dispute not That Oracles in ancient times had been frequent that such events had been foretold by them as surpassed the skill of humane reason all Records of unpartial Antiquity bear uncontrollal le evidence Nor did the Heathen Philosophers themselves which lived in the Ages immediately following their decay call the truth of their former use in question but from Admiration of this known change they were incited to search the cause of their ceasing Plutarch after his acute search of sundry causes and accurate Philosophical disputes refers it partly unto the Absence of his Demoniacal Spirits which by his Philosophy might dy or flit from place to place either exiled by others more potent or upon some other dislike and partly unto the alteration of the soyl wherein Oracles were seated which yeelded not Exhalations of such a divine temper as in former times it had done and without a certain temperature of exhalations or breathing of the Earth the Demoniacal Spirits he thought could not give their Oracles more then a Musitian can play without an Instrument And this decay or alteration of the soyl of Delphi and like places was in his judgement probable from the like known experience in sundry Rivers Lakes and hot-Baths which in some places did quite dry up and vanish in others much decay for a long time or change their course and yet afterwards recover their former course or strength either in the same places
had been often consulted it is evident and that oftentimes the Devils deluded such as consulted them is as manifest But since that saying of the Prophet was fulfilled I will put my law in their inward parts and write in their hearts since the knowledge of Truth hath been so plenteously made known and revealed and the principles of Religion so much dilated and enlarged by discourse the Devil hath chosen proud hearts and busie brains for his Oracles seeking by their subtilty of wit and plausibility of discourse to counterfeit and corrupt the form of wholesome Doctrine as he did of old the truth of Gods visible Oracles by his Apish Imitations 3 This conclusion then is evident both from the joynt authority of all Ancient Writers as well prophane as sacred That God in former times had spoken unto the world by Dreams Visions Oracles Priests and Prophets and that such revelations had been amongst the Israelites as the Stars or Night-Lamps amongst the Heathen as Meteors fiery Apparitions or wandering Comets for their direction in the time of darknesse and ignorance But when both the sensible experience of our times and the relations of former Ages most unpartial in this case have sufficiently declared unto us That all the former Twinckling Lights are vanished the reason of this alteration I see men might seek by Natural Causes as Plutarch did but this doubt is cleared and the question truly resolved by our Apostle in these words At sundry times and in diverse manners God spake in the old time to our Fathers by the Prophets in these last dayes he hath spoken unto us by his Son whom he hath made Heir of all things by whom also he made the world who being as the Apostle there saith the Brightnesse of his glory hath put the former lights which shined in darknesse to flight The consideration hereof confirms that truth of our Apostle to all such as are not blinded in heart where he saith That the night was past and the day was come For the suddain vanishing of all former lights about this time assigned by Christians of our Saviours Birth abundantly evince That this was the Sun of Righteousnesse which as the Prophet had foretold should arise unto the world It was the light which had lately appeared in the Coasts of Jurie then approaching Italy Greece and other of these Western Countreys which did cause these sons of darknesse the demoniacal Spirits to flit Westward as Darknesse it self doth from the face of the Sun when it begins to appear in the East And Plutarch tels us That after they had forsaken the Countrey of Greece they hanted little desart Islands near adjoyning to the coasts of this our Britanie where they raised such hideous storms and tempests as Navigators report they have done of late in that Island called by their own Name Both reports had their times of truth and the like may be yet true in some places more remote from commerce of Christians But the Heathen as Heathenish minded men do even to this day sought the reasons of such alterations from sensible Agents or second Causes which have small affinity with those effects or if they had yet the disposition of such causes depends wholly upon his will who though most Immutable in Himself changeth times and seasons at His pleasure And wheresoever the light of his Gospel cometh it verifieth that saying of our Apostle Ecce vetera transierunt nova facta sunt omnia And new times yield new observations which cannot be taken aright nor their causes known without especial directions from this rule of Life By which it plainly appeareth that the second main Period of the World since the Floud whose beginning we account from the promulgation of the Law and the distinction of the Israelites from other people until the time of Grace yields great alteration and matter of much different observation from the former And in the declining or later part of this second age we have described unto us as it were an Ebbe or stanch in the affairs of the Kingdom of Israel going before the general Fulnesse of Time After which we see the Tenor of all things in Jurie and of other Kingdoms of the world quite changed But the particulars of this change I intend to handle hereafter I now would prosecute my former observations of the old world 4 Continually whilest we compare Ancient Poets or stories with the Book of Genesis and other volumes of sacred Antiquity these sacred books give us the pattern of the waking thoughts of Ancient times And the Heathen Poems with other fragments of Ethnick writings whose entire bodies though not so aged as the former being but the works of men have perished contain the dreams and fancies which succeeding ages by hear-say and broken reports had conceived concerning the same or like matters So no doubt had God disposed that the delight which men took in the uncertain Glimpse of truth in the one should enure their mindes the better to observe the light which shineth in the other and that the unstable variety of the one should prepare mens hearts more stedfastly to imbrace the truth and stability of the other when it should be revealed unto them And as any man almost if he be observant of his former actions cogitations and occurrents may find out the occasion how dreams though in themselves oftentimes prodigious absurd and foolish come into his Brain or Fancie so may any judicious man from the continual and serious observation of this Register of truth find out the Original at least of all the principal heads or common places of Poetical fictions or ancient Traditions which cannot be imagined they should ever have come into any mans fancy unlesse from the Imitation of some Historical truth or the Impulsion of real events stirring up admiration I or Admiration as shall afterward appear did breed and Imitation spoil the divine Art of Poetry CAP. XI Of the Apparitions of the Heathen Gods and their Heroicks 1 WEre all the works of Ancient Poets utterly lost and no tradition or print of their inventions left so as the art of Poetrie were to begin anew and the Theatre to be raised from the ground the most curious wits in this or near adjoyning Countreys might for many generations to come Beat their Brains and sift their Fancies until they had run over all the formes and compositions which the whole Alphabet of their Fantasmes could afford before they could ever dream of bringing the gods in visible shape upon the Stage or interlacing their Poems with their often apparitions And unlesse ensuing times should yield matter of much different observations from that which these present do this invention would be accounted dull and find but sorry and unwelcome entertainment of the auditors or spectators That the like invention findes some acceptation now it is because mens mindes have been possessed with this conceit from the tradition of their forefathers For many
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
Bassina and Childericks dayes I could bring which might confirm the Historical truth of the like mentioned in Scriptures to any civil Heathen as they have inforced such as we most suspect for Atheists to acknowledge a divine power or providence in them And I know not what reason any professour of truth can have to deny the like presignifications in later times upon extraordinary occasions or in some transmutations of Kingdoms if he have so much Religion as not to doubt of Nebuchad-nezzars vision But of such signs whether good or ominous and of their lawful use elsewhere Of the use of prophecies amongst the Heathen and Barbarous people and of that offence which some take at such as seem to give any credit to them as if this were against the truth of scriptures we may perhaps take occasion to speak when we come to unfold the divers kinds of prophecies amongst the Jews with their interpretations Thus much may suffice for the removal of that prejudice which Atheists Infidels and other Worldly-wise men have of their Ancestors Credulity or Fabulosity which were not incident to primary Antiquity but unto Ages in succession nearer to those times wherein wonders had been plentiful as commonly the Braggadochian humour doth hant the degenerate race of worthy Ancestors before their posterity come to be Sneaks or Pesants which in the race of private persons answers in proportion to Infidelity the common Symptom of decrepit Age in Kingdoms CAP. XIV Of the Original and right use of Poetry with the manner of its Corruption by later Poets 1 THe positive truth which in the removal of impediments and offences hath been made more then probable in the former discourse may yet be made more evident from more particular observations concerning the manner how Monstrous Fables have descended from true Wonders which will best appear by setting down the Original and right Use of Poetry 2 A Poet being as his name imports a Maker according to the Latin proverb is not made by Art but framed to this divine Faculty by Nature Not that any amongst the Romans became Poets on a sodain but that many very fruitful wits in all other kindes of learning could not be forced by any industry art or culture to such a temper as was befitting this plant of Eden which groweth not in any modern brest without more tender care and greater cherishing then any other slip or branch of the tree of knowledge and yet when all is done seldom comes to any proof unlesse it borrow grounds from the Ancient as tender plants can hardly be removed from a better soil to a worse without some of the earth wherein they naturally grow Were Arts to begin anew Poetry which was the first and most common among the Ancient in all probability would spring the last grow the slowest amongst us Their wits of old were not naturally or generally better then ours why then was the way to Parnassus which unto us using all help of Art and Imitation is laborious and hard to ascend so plain and easie to them without any guide or help all other Artificial learning being then either unknown or very scant Such knowledge or observations as they had or cared for they knew not otherwise how to convey unto posteritie then by Poetical numbers and resemblances He is a Poet by nature saith that excellent Poet and divine Philosopher That is apt to be ravished with the true and native beauty of such Objects as are represented to his senses and can express his conceit by such pleasant resemblances as often as he shall have occasion to utter his minde in writing or set speech This inclination or disposition is as the ground or soil whereon Poetrie doth naturally grow whether in Ancient or Modern breasts but the Ancient had this advantage The Fashion of the world in their times was more apt to ravish their thoughts with Admiration wonderful Events were then frequent nor did their frequency abate but rather increase wonderment because their variety was great and the apprehension of invisible or Supernatural Powers in them usual So that admiration was then inforced upon men and the breasts of such as diligently observed these events or were any way disposed by nature to the Faculty were inspired with lively and sublimate affections apt to vent themselves in such Poetical Phrase and resemblances as we cannot reach unto unless we raise our invention by Art and imitation and stir up Admiration by meditation and study And because neither our senses are moved with any extraordinary effects of Gods Power nor our minds bent to observe the ways of his Wisdom so as we might be stricken with true Admiration of them we have fewer good sacred Poems then of any other kind But as the Ancients chief learning did consist of Poetry so the excellency of their Poetry was chiefly seen in the proper and native subject of this Faculty that is in matters of Sacred Use or observation whence the title of Vates did descend unto secular or profane Poets which retained the number and manner of speech used by the former 3 That such as were Vates indeed were taught this sublimity of speech by admiration of extraordinary events may be confirmed by the Historical narrations of the Sacred Story wherin Poetical Hymns or sons are the usual consequents of strange or wonderful events As Judg. 5. after the victory gotten over Sisera Then sang Deborah Barach the son of Abinoam the same day saying Praise ye the Lord c. So likewise Hannah after the Lord had heard her prayer and taken away her barrenness burst out into the like Poetical Hymn 1 Sam. 2. So did the Blessed Virgin upon her cosen Elizabeths salutation and John Baptist springing in her womb take up her song Luke 1. 46. My soul doth magnifie the Lord c. So doth Zachary John Baptists father take up his prophecy Luke 1. 68. and Simeon Luke 2. 28. So likewise after the manifestation of Gods wonders in the red Sea all his people as if they had been baptized in a sacred Helicon presently turn Poets Exod. 15. 1. And again Numb 21. after they had returned to Beer the Well which Moses had opened out of the hard rock with his rod Israel as if they had washed their mouths in Hippocrene had their voices tuned to an high strain of Poetry Then Israel sang this song Rise up WELL sing ye unto it the Princes digged this Well the Captains of the people digged it even with their staves 4 That the frequent use of Poetry among the Ancient heathen did arise from like occasions may be gathered from Strabo who from Antiquity better known to him then us avoucheth it as unquestionable that all other set speech whether Historical or Rhetorical was but the Progeny of Poetry falling in latter times from its wonted state and dignity whereas the Ancients knew no other branch of Artificial or set speech but only Poetry Albeit to speak properly it
is it that the Prophets so often express the same things in divers words as if all they could say could not equalize the sensible Experiments which did move their Hearts and Fancies as the Musitians hands or breath doth his instruments to sound out such Pathetical Ditties Nor had their Ditties any greater disproportion with their subject then our Songs of Famous Victories have with theirs or other passionate Ditties with their composers affections albeit he that hath experience of Love or abundant Grief or Joy will speak in another Dialect then ordinarily he useth without any touch of affectation 5 Hence we may clearly discern whilest wonders decayed and men sought as great delight in Fained as their forefathers had done in True Representations how the disproportion betwixt Representations and the real Events or Experiments of the times wherein the later Poets lived became so Monstrous and Prodigious This fell out just so as if the Armorours of this Age should not observe the stature of men now living but fashion their Armour by old Guy of Warwicks Harnesse or our Painters not look upon the bodies of modern English-men but take their proportions from some Ancient Pictures which had been truly taken about some 1000 years ago in some other Countrey that had yielded men of more ample stature in that Age then this land of ours did in any Such an Errour as this which we have mentioned in Poetry would quickly have been reformed in any other Facultie that had concerned mens temporal profit or commodities or whereof others had been as competent Judges as the Professors for so when they had begun to wander or digress a little from their right end they should presently have bin called to this account Quid ad rem your Work may be Prety but not to our Purpose But when such Admirable Events as were well worth Poetical expression decreased and worldly cares did multiply as men increased the divine art of Poetry which admits not many competent Judges in any age was counted no better then a matter of meer delight or recreation and for this reason the Prodigious Representations of it so Monstrously disproportionable to the truth represented because oft times more pleasant to men wearied with other studies or imployments then the bare narration of the truth were never reformed And so at length that Audacious Licentiousnesse of Fictions for moving delight did in the judgement of posterity disparage the very patterns or Prototypes of Poetical representations whereunto later Poems had been framed As many Tall Fellows in this present age if they should see the true image or picture of some Ancient Giants would swear that the painter had plaied the Poet were it not that the dead bodies or limbs of some Ancient people lately digged out of the ground did by their unusual bignesse teach us to estimate as we say Ex pede Herculem how great others might have been whose big limbs and bones have not come unto this Ages sight 6 But most of these strange Events were such as did continue no longer then while they were a doing wherefore we must seek out the true proportion of these Heavenly Bodies by their shadows represented in the later Profane Poets The Original and manner of whose digression from the paterns of the Ancient Divine Poets or rather from Divine truth the pattern of Ancient Poetrie it self was partly as you have heard partly as followeth 7 Gods wonderful works have been more plenteous in Asia then in other parts of the world more plentiful in Judea and the Regions about it then mother parts of Asia most plentiful in them about the Israelites deliverance out of Egypt In that time and in the ages before or immediately succeeding it Artificial learning was very scant and Characters either not invented or their use very rare in most places The fresh memory of such wonders presupposed the lively image either of inch licentiousnesse in coining fables or confounding true Histories with the mixture of false and unnatural circumstances as these wants every where in all times naturally breed we may clearly behold in the modern Turks who are as abundant in Prodigious Fables as defective in good learning and for want of printing or neglect of writing have no perfect Character of the worlds Fashion in times past nor any distinct order of former Events It is but a petty solecisme among them to affirm that Job the Hussâ—ite was chief Justice and Alexander the Great Lieutenent general unto King Solomon 8 The like confusion of times and places might be more incident unto the Asiatick Nations before Alexanders time because their Ancestors had been acquainted with more strange events latelier forepast then the modern Turks are Now alwayes the more strange the events be the more ready they be to Mount upon the Wings of Fame and once so mounted the more apt to receive increase in every Circumstance and vary their shape whilest they flie onely from mouth to mouth in the open air not fashioned or limited at their first birth by some visible Character or permanent Stamp set upon them 9 From this vicinity of true wonders in Jury or thereabouts were the Medes Persians and Syrians so much addicted to Fabulous narrations that their delight in such traditions did make their later writers ambitious in the skill of coining wonders as Strabo tels us And Greece as it received Artificial learning first from Asia so did it drink in this humour with it For the traditions of Gods Miracles in Jury and the Regions about it having been far spread when Greece began first to tattle in Artificial learning the Grecians Alwayes Children in true Antiquitie as the Egyptian Priest told one of their Philosophers were apt to counterfeit the form of Ancient Truths and misapply it to unseemly matters or foolish purposes as children will be doing that in homlier stuff which they see their elders do in better Finally the same humour which yet raigns amongst men might possess most of the Heathen There is no famous Event that fals out though it be but a notable Jest but in a short time is ascribed to a great many more then have any affinity with it As many of Diogenes conceits have been fathered upon Tarleton and what the Christians say of S. George the Turks ascribe to Chederley If it be any story concerning way-faring men every Hostler Tapster or Chamberlain will tell you that it fell out in their Town or in the Countrey thereabouts And though you hear it in twenty several places yet shall you have alwayes some new tricks of addition put upon it In like manner did the reports of sundry events which either fell out only in Jury or upon occasion of Gods people flie about the world sometime with cut and mangled but most usually with enlarged Artificial wings as if the same had been acted every where or the like invented upon every occasion CAP. XV. Of some particular Fables resembling some true stories
the Holy Ghost did write we answer briefly That the Language Tongue or Dialect is but the Vesture of Truth the Truth it self for substance is one and the same in all Languages And the Holy Spirit who instructed the first Messengers of the Gospel with the true sense and knowledge of the Truths therein revealed and furnished them with Diversity of Tongues to utter them to the capacitie of divers Nations can and doth throughout all succeeding Ages continue his gifts whether of Tongues or others whatsoever are necessarie for conveying the true sense and meaning of saving Truth already taught immediately to the Hearts of all such in every Nation as are not for their sin judged unworthy of his societie of all such as resist not His Motions to follow the Lusts of the Flesh And as for men altogether Illiterate that cannot read the Scripture in any Tongue we do not hold them bound nor indeed are any to Beleive absolutely or expresly every Clause or sentence in the sacred Canon to be the Infallible Oracle of Gods Spirit otherwise then is before expressed but unto the several Matters or substance of Truth contained in the principal Parts thereof their souls and Spirits are so surely tied and fastned that they can say to their own Concences Wheresoever these men that teach us these good Lessons learned the same themselves most certain it is that Originally they came from God and by the gracious Providence of that God whose Goodnesse they so often mention are they now come to us Such are the Rules or Testimonies of Gods Providence the Doctrines or real truths of Oriâ—…il Sin of our Misery by Nature and Freedom by Grace Such are the Articles of Christs Passion and the Effects thereof of the Resurrection and Life everlasting Unto These and other Points of like Nature and Consequence every true Christian Soul indued with Reason and Discourse gives a ful a firm and absolute Assent directly and immediately fastned upon these Truths themselves not tied or held unto them by any Authority of Man For albeit true and stedfast Belief of these Fundamental Points might be as scant as the true Worship of God seemed to be unto Flias in his daies yet every Faithful Soul must thus resolve Though all the World besides my self should worship Baal and follow after other Gods yet will I follow the God of Heaven in whom our Fathers trusted and on whose Providence who so reâ—…es shal never fall So likewise must every Christian both in Heart resolve Cutwardly profess with Peter but with unfaâ—â—ed praiers for better Succesâ—… diligent Indeavours by his Example to beware of all Presumption Though the World beside my self should abâ—ure Christ and admit of Mahomet for their Mediator yet would not I follow so great a Multitude to so great an Evil but always cleave unto the cruciâ—ied Christ my only Saviour and Redeemer who I know is both Able and Willing to save all such as follow him both in Life and Death So again though all the subtiltie and wisdom of Hell the World and Flesh should joyntly bend their Force stretch Invention to overthrow the glorious Hope of our Resurrection from the dead yet every Faithful Christ an must here resolve with Job and out of his Believing Heart profess I am sure that my Redeemer liveth and he shal stand the last on the earth and though after my skin this Body be destroyed yet shal I see God in my Plesh whom I my self shal see and mine eyes shal behold and none other for me Job 19. 25. As we hope to see Christ with our own eyes immediately and directly in his Person not by any other mens eyes so must we in this life stedfastly believe and fasten our Faith upon those Points and Articles which are Necessarie for the aâ—taining of this sight of Christ In and For Themselves not from any Authoritie or Testimonie of Men upon which we must relie for this were to see with the eyes of others Faith not with our own 12 Many other Points there be not of like Necessitie or Consequence which unto men specially altogether unlearned or otherwiâ—e of less capacity may be proposed as the Infallible Oracles of God unto some of which it is not lawful for them to give so absolute and firm irrevocable Asâ—ent as they must do unto the former because they cannot discern the Truth of them in it self or for it self or with their own eyes as it is supposed they did the Truth of the former CAP. III. The general Heads of Agreements or Differences betwixt us and the Papists in this Argument 1 Aâ—… the Diâ—â—iculties in this Argument may be reduced to these Three Heads First How we can know whether God hath spoken any thing or no unto his Church Secondly What the Extent of his Word or Speech is as whether All he hath spoken be VVritten or some Unwritten or how we may know amongst Books written which are written by Him which not Likewise of Unwritten Verities which are Divine which Counterfeit Thirdly How we know the Sense and Meaning of Gods VVord whether VVritten or Unwritten 2 These Difficulties are common to the Jews Turks Christians and all Hereticks whatsoever All which agree in this main Principle That whatsoever God hath said or shall say at any time is most undoubtedly and infallibly True 3 But for this present we must dismisse all Questions about the Number or Sufficiencie of Canonical Books or Necessitie of Traditions For these are without the lists of our proposed Method All the Professours either of reformed or Romish Religion agree in this Principle That certain Books which both acknowledge do contain in them the undoubted and infallible Word of God 4 The first Point of Breach or Difference betwixt us and the Papist is concerning the Means how a Christian man may be in Conscience perswaded as stedfastly and infallibly as is necessarie unto Salvation That these Books whose Authoritie none of them denie but both outwardly acknowledge are indeed Gods Words 5 The second Point of Difference admitting the stedfast and infallible Belief of the former is concerning the Means how every Christian man may be in Conscience perswaded as infallibly as is necessary to his Salvation of the true Sense and Meaning of these Books joyntly acknowledged and stedfastly believed of both 6 In the Means or Manner how we come to Believe both these Points stedfastly and infallibly we agree again in this Principle That neither of the former Points can ordinarily be fully and stedfastly Believed without the Ministerie Asseveration Proposal or instructions of men appointed by God for the begetting of Faith and Belief in others hearts both of us agree that this Faith must come by Hearing of the Divine Word 7 Concerning the Authority of Preachers or men thus appointed for the begetting of Faith the Question again is Twofold 8 First whether this Authority be primarily or in some peculiar sort
all though different in their particular Natures and peculiar Properties uniform for the transmission of Light But after the dissolution of the Christian Empire and the constitution of several States and Soveraignties throughout Europe all compleat within themselves and different one from another in Laws and Customes the transfusion of such an absolute Ecclesiastick Authoritie through all would be unequal and make Christendom like a Monster compact of many several entire Bodies made up in one or like some uglie living creature that had many Heads and but one Heart or Soul CAP. XXX That the final Trial 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 Sense hath made the Church their Mother utterly uncapable of any plea by Scriptures for establishing her pretended Infallibility 1 BUt what Christian heart could have suspected that any man acknowledging the infinite Majestie of an Omnipotent God filling every place with his Presence ruling all things by his Power and having every least Creature of the World a world of Witnesses of his inconceivable Wisdome and unspeakable Providence over the Works of his own Hand durst once have presumed to think much lesse have opened his mouth to utter least of all have imployed his pen to proclaim such foul Impietie to the world as that a Power so infinite could not sufficiently provide for his Church in deciding matters of Faith surpassing all reach of Reason unlesse he had ordained some one Supream Tribunal Seat on earth the Judges whereof should be but mortal men whose Bodies can be but in one place at once whose Voices cannot reach without the precincts of their Consistories whereas the Law of this our God unto whose sentence in matters of Faith we appeal is or might be but for these our Antiscripturian Adversares importunitie every where throughout the Christian World dispersed and besides the external helps of an ordinary Ministerie or Magistracie alike common to all Nations the Holy Spirit is every where assistant to all such as seek him in the written Word by him revealed whose live-characters are as the prints or footsteps of his wonted Motions in Gods Prophets or Apostles hearts by which the faithful may discern his approach or Presence in their own Nor wil the Jesuites be so wilful I hope as to denie that this Holy Spirit who did dictate the Word to such as wrote it in these material Tables having first written it in the fleshly Tables of their Hearâ—ts is able now also to write the same immediately in the Hearts of all such as with fear and reverence prepare themselves for his fit and decent entertainment That this was possible to be performed by the Almighty Wisdom of God they would not I know deny were this 〈◊〉 direct and plain termes made the main Controversie betwixt us Albeit as much as we have charged them withall will most necessarily follow from their absurd and lavishly blasphemous Speeches which in the heat of contention have distilled from their pens in this present Controversie But of the Possibilitie of Gods immediate teaching every Christian Heart or rather of the Probabilities which may induce all to relie immediately hereupon we shall have occasion to discourse hereafter Let us now in sobrietie of Spirit rather dispute of Gods Will then his Power As whether there be any sure Argument to perswade us that it was his intent or purpose either to instruct men in the true Sense of Scriptures or to take up all Controversies in matters of Faith by this supposed Infallibilitie of some visible Church All this and somewhat more our Adversaries in this Point seriously avouch and earnestly contend for Let us therefore briefly see whether or no Gods Spirit hath taught thus much That the Sense of Scriptures cannot be had without the Assistance or working of Gods Spirit both jointly acknowledge They must be understood and interpreted saith Bellarmin by the same Spirit which wrote them as he very well gathers out of Saint Peter Whence likewise he well collects that the whole difficultie in this Question about taking up Controversies and finding out the true Sense of Scriptures consists in this where this Spirit is and where the distressed Soul and doubtfull Conscience ought to seek it In the Visible and Catholike Church saith Bellarmin and all the Modern Roman Catholicks that is as they interpret it in the Consistorie of the Pope and Cardinals or in the Assemblie of Bishops or as the Modern Jesuites will have it in the Pope alone speaking ex Cathedra 3 Every man say we ought to seek the Spirit of God in his own Soul and Conscience being directed and ruled by the Sacred Word which was revealed and uttered by the same Spirit This Word directs them in this search and the Spirit once found out or rather finding them thus seeking him establisheth their Assent unto the Word already revealed and written by imprinting the same invisible Word or the true Sense and Meaning of it in their Hearts 4 Why this Spirit should be infallibly present to the Visible Church all our Adversaries uncessantly urge Scripture I will not abuse the Readers patience with allegation of the Places which have been very fully answered by many of our Church That which I intend at this time is First to debar them by their own Grounds of this Plea of Scriptures by shewing their Absurditie and folly in urging any Scripture at all for the proof of their Aâ—lertion And secondly to overthrow the Assertion it self by manifest proofs that either their Churches transcendent Authoritie as it is now taught must fall or Christianitie cannot stand To make way for our dearer passage in the former 5 They generally hold That this Infallibilitie of the Visible Church consists directly in this That the Holy Ghost is infalliblie present to it and gives it the true Sense and Meaning of Scriptures which he doth not give to private persons whom in their judgements he will not vouchsafe immediately to instruct so that his Dictates already revealed cannot be a Rule unto them because they want his infallible Assistance for their Exposition and for the same reason Certain they cannot be without the Churches Authority that they understand the Scripture aright 6 This their Assertion being two-fold for their Churches infallible Expositions and against all private Interpretations is grounded upon these two Principles They are to be Believed in exposition of Scriptures fide divina whom the Holy Ghost infallibly assists They are not so to be Believed whom the Holy Ghost doth not so assist Whence what he said before will follow that no man besides the Pope may believe his own interpretations of Scriptures His or the Churches all must nay all men must believe fide divina that the Church or Pope is in all Determinations infalliblie assisted by the Holy Ghost For if we were not bound to
Believe their Infallibilitie most infallibly it could be no Rule of Faith but might be rejected till we see it evidently proved whereas they contend it should be the Rule of Faith unto all and by their own confession a main Article of their Creed but according to their Positions as we shall hereafter prove the onely Article of Christian Faith How destitute these their Assertions are of all Grounds of Reason or Rules of Nature hath been made evident There remain onely Two Pillars possibly imaginable for supporting this pretended Infallibilitie Tradition and Scripture Against Tradition all the Arguments they can heap against the Certainty of Scriptures stand good as shall hereafter God willing be shewed That no Argument can be drawn from Scripture to their succour albeit the later Jesuites have earnestly sought to scrape a many for better then Scrapings are not the very best they bring we are now to prove 7 That our Belief of Scriptures Truth and their true Sense by what Means soever we attain thereto must be infallible Both agree The Means that must infalliblie ascertain or prove their Divine Truth and true Meaning unto us say our Adversaries is the Churches Infallibilitie which likewise must be infallibly Beleeved otherwise it could not be the Rule of Faith or Belief infallible It shall suffice here once for all to admonish the Reader That as often as we mention Belief of Scriptures or the Churches infallibility in this Dispute we mean not any kind of Belief but that only which is infallible so likewise whiles we mention the Means or Proofs of either we understand onely Means or Proofs infallible whereon Faith may immediately relie as upon a Rule most sure and certain In all these we demand nothing but what our Adversaries most willingly grant From their grant we argue thus 8 If either the Scriptures can thus ascertain or prove the Churches Infalibilitie or It the infallible Truth of Scriptures to our Souls we must of necessity either Believe the one of these before the other The Churches Infalibility before Scriptures or Scriptures before It or both together without all prioritie of Belief or praeexistent knowledge of the one whence the Belief or knowledge of the other must spring The members of the Division are in the Proposal actually two but in the Disquisition will prove three To begin with the first 9 If they say we must believe the Scriptures to be the Word of God before we 〈◊〉 believe 〈◊〉 〈◊〉 〈◊〉 of their Church they overthrow their own and est ablish 〈◊〉 Postions For thus they make the Scripture a Rule of our Faith at the least In this one Article of the Catholick Churches Infallibilitie which by this Assertion we may and ought infallibly to believe because the Scriptures which we first infallibly believe do teach and prove it Hence private men should be taught by the Holy Ghost first to believe the Truth of Scriptures and for it the Churches Infallibilitie Wherefore the Scripture must be the immediate Rule of their Belief in the Article of the Churches Infallibility which to them is the generall Rule of Faith and so by consequence the Scriptures which to us are onely the Rule of Earth must be more then so to them even the Rule of their Rule of Faith But if the Scriptures may be the immediate and insallible Rule of their Belief in this one Article of the Churches Infallibility what reason possibly can be imagined why they should not be the infallible and immediate Rule of their Faith in all other parts or Articles of their Creed For I call Heaven and Earth Men and Angels to witnesse bâ—…xt ours and the Romish Church whether the Articles of Christs Incarnation his Death his Passion his Burial his Resurrection his Aseension his Intercession for us the Resurrection of the dead and Life everlasting c. be not to any mans Capacitie in the World much more plainly set down in sundry places of Scripture then the Infallibilitie of the present Romish Church in these words Peter feed my sheep Peter to thee 〈◊〉 give the â—…s of Heaven Thou art Peter and upon this Rock will I build my Church It seemed good to the Holy Ghost and us or in any place her sonnes can challenge for it Wherefore if the Holy Ghost teach us this Article of the Churches Infallibilitie immediately without the Churches infallible Authoritie which as we now suppose must be proved from the Scriptures first infallibly Believed then questionlesse he may and will immediately teach us the other Articles of our Creed and whatsoever necessary to Salvation which are more plainly and perspicuously set down in Scriptures without the help or assistance of the Churches infallible Authority which it is supposed to teach by places more doubtfull 10 Or if our Adversaries will hold it no Absurdity to say that the Holy Ghost may teach us the true Sense and Meaning of the fore-mentioned places of Scripture which seem to make for the Infallibility of the Romish Church as Petre pasce oves c. immediately without the help or assistance of the Churches Infallibilitie which is here the lesson supposed to be taught and refers all other Points of Faith or matters of Doctrine unto the Churches teaching immediately they are bound in Reason to shew a Scripture for this Assertion And besides they must perforce make the same comparison betwixt the Holy Ghosts immediate teaching and the Church or Popes immediat teaching which our Saviour Christ made between the Holy Ghosts extraordinary teaching which was to ensue his Glorification and his own immediate teaching before his Passion and as soon as the Holy Ghost hath once taught us the Meaning of these places which make for the Churches Infallibilitie that may be applied unto him in respect of the Popes Supereminencie in teaching which our Saviour Christ spake of himself and his own personall Instructions in the dayes of his Humility in respect of that 〈◊〉 â—ed Comforters Illuminations to be bestowed in abundant measure upon his Apostles immediately upon his Ascention For thus by their Assertions that Holy Comforter after that Lesson once taught Tues Petrâ—… should take his leave of faithfull hearts in the same termes our Saviour there did of his Disciples I tell you the Truth it is expedient for you that I go away For if I go not away the Comforter that Infallible Teacher on whose Authority your Souls must rest will not come unto you but if I depart I will send him unto you and again I have many things to say unto you but ye cannot hear â—oem now howâ—eit when He is come that hath the Spirit of Truth your infallible Teacher whose Tongue while he speaks ex Cathedra I must attend he will lead you unto all Truth for he shall not speak of himself but whatsoever he shall hear be shall speak he shall glorifie me for he shall receive of me and shew it unto you These words I say might be
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
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
I can find think themselves bound by the former decrees of the Trent Councel But what if any should dissent from these great Champions in the interpretation of it Who should judge betwixt them or whither were they to repair for resolution To the place which God hath chosen to wit to the Sea Apostolical or in other terms to Rome So saith the Pope that confirmed this Councel As if there were only a translation of the Sea none of the Priesthood sometimes established in Jerusalem where all were to worship And if Rome have that place in Christendom which Jerusalem had in Jewrie the Pope must be such a Lord to all Christians as he that dwelt betwixt the Cherubims was to the Israelites both their Answers of like Authoritie 13 But when we repair to Rome who shall there determin what the Councel meant the Pope alone or with his Cardinals with his Cardinals if he please himself alone without them or any other if he list all after as he shall find himself disposed to use his ordinary or plenarie power by the former of which answerable to Gods working with naturall agents he determines of matters by the usuall course of Lawes provided for that purpose using the advise or counsel of his Assistants by the other correspondent to Gods working in miracles effected by his own immediate peculiar power without the coagencie of any inferiour or created cause he may resolve of himself alone not consulting his Cardinals Bishops or others This power and libertie the Trent Councel it self seems to give unto the Pope as it were for an up-shot to all the fools thunder-bolts they had let flee before And lest any man should think this absolute acknowledgement of the Popes plenarie power to be a Counsel rather then a necessary Precept The Catechisme published by the Trent Councels Authoritie hath inserted amongst the Articles of faith That the present Pope is the sile visible head of the whole Christian Church though Christ the invisible The meaning of which if I mistake not is this That the Pope concerning the points above mentioned hath as absolute power in Christs absence as Christ himself should have were he present or hall have in that day of final judgement wherein if these mens Positions be true he shall have nothing to do in matters of Faith but onely to ratifie what the Pope hath defined who must not be called to any account of his Spiritual as Kings and Monarchs must be for their Temporal Stewardships Nor shall it be said to him as it must be to some of them Well done thou good and faithfull Servant For such men onely by our Adversaries Doctrine do well as might have done ill but the Pope live as he list cannot possibly do amisse in determining matters of Faith which are of all that are of greatest difficulty and consequence 14 When first I read Josephus Acosta I much wondred to see a man otherwise of an ingenuous spirit and of parts so excellent so zealous withall for the Popes Supremacie But now I perceive the reason was all private Catechismes were to be conformed unto that publick one authorized by the Councel and Pope Amongst other Contents of that Article of the Catholick Church almost quite omitted in the former Indian Catechismes Acâ—sta's advise is to have this inserted as an essential part That the Pope is Head of the Catholick Church Christs Vicar on earth indued with his plenary power to whom all other Christians Kings and Princes not excepted ow obedience These allegations may testifie our sincerity in proposing the state of the question and points of difference betwixt us gathered not out of one or two but the general agreemeent of best Romish Wâ—iters and whereunto Valentiaâ— were he alive would willingly subscribe For he as since I have observed proposeth the title of his main Controversie concerning the Churches Authoritie in termes aequivalent to those I used Lib. 2. Sect. 1. Cap. 3. and Lib. 1. Paragr uâ—t SECT II. The first branch of Romish Blasphemie in preferring humane Authoritie before Divine AGainst these late recited and infinite other aequivalent Assertions frequent in their Publick determinations and best private Writers our Writers usually object If the Church be Judge of Scriptures her Authoritie must be above the Scriptures â—f the sense of Scripture without the Church or Popes asseveration or proposal be not Authentick nor apt to beget most firme Belief then the Word of God must receive strength and Authoritie from the word of man Some Romish Writers grant the Inference with this restraint In respect of us and yet wipe their mouthes with the whore in the Proverbs as if they had neither committed Idolatrie nor spoken Blasphemie But Bellarâ—in was too cunning a Baud to expose his mothers foul face to publick view without more artificial painting CAP. II. Bellarmin's Replic to the main Objection joyntly urged by all Reformed Churches against the Romish the Equivocation which he sought in the Objection apparently found in his Replie 1 THe former Argument howsoever much esteemed by such as bring it yet in Bellarmmes judgement is very weak and as he suspects sick of his own desease Totum in aequivocatione versatur The aequivocation he seeketh to unfold with this distinction The former speeches may admit a double sence First their meaning may be That the Church doth judge whether that which the Scriptures teach be true or false Or Secondly This sure foundation of faith being first laid The words of Scripture are most infallible and true The Church doth Judge which is the true Interpretation or meaning of them This distinction he applieth thus The former Objections were pertinent if we held the Pope or Councel to determine of Scriptures in the former sence but taâ—… our right meaning they are meer calumnies For we affirm the Church to judge Scriptures onelie in the later and so to judge them doth not set the Church or Pope above Scriptures but above the judgement of private men Nor doth the Church by this Assertion 〈◊〉 a Judge of Scriptures truth but of private mens understanding Neither will it hence follow that the Word of God receiveth strength from the word of man but private mens knowledge may and doth receive strength and infallibilitie from the Church Finally the Scripture or Word of God as Bellarmine thinks is neither more true or certain because it is expounded by the Church but every mans opinion is more true and stable when it is confirmed by the Churches exposition or decision He hath said as much as the whole Councel of Trent could have said for themselves But let us see if this be enough 2 A private mans opinion saith Bellarmin is truer when it is confirmed by the Church If we had onely an opinion of the truth or sence of Scriptures the consent of others especially men skilful in such matters would indeed much confirm us for all opinions or uncertain
the true Papists are wise enough to slip the third or last so as it shall not pinch them and have a trick withall to make the First yeeld what way they please who are resolved to follow what way soever it shall please the Popes Authority whereunto their souls indeed are onely tied to lead them But of such as ever had or hope to have any tast or relish of Gods Spirit if any should resolve absolutely to believe his interpretation of any place of Scripture contrary to that life-working sence which must be in every heart endued with hope of seeing God that mans disloyalty towards God and his Holy Spirit is as impudent as if a poor subject should replie unto his Prince commanding him in expresse termes to do thus or so I will not believe your words have any such meaning as they naturally import but a contrary such as one of my fellow-servants hath already acquainted me withall whatsoever you say I know your meaning is I should believe him in all things concerning your will and pleasure and whatsoever he shall enjoyn that will I do 8 That neither the Church can prove the Scriptures nor the Scriptures the Churches Authoritie was proved in the fourth Section of the former Book That such as hold this damnable Doctrine against which we dispute do not at all believe God speaking in the Scriptures shall be evinced in the third Section of this The present inconvenience which now will they nill they we are to wrest from their resolutions of faith is That in deed and conscience they either acknowledge no Authoritie in the Church or Scriptures or else greater in the Church then in Scriptures CAP. III. Inferring the general conclusion proposed in the Title of this Section from Bellarmines Resolution of faith 1 ASwell to occasion the learned Readers further consideration of their ill-grounded and worse builded faith as for deducing thence the proposed inconvenience it will not be amisse to propose Bellarmines resolution of a Roman Catholicks faith One especial Objection of our Writers as he frameth it is That Faith if depending on the Churches judgement is grounded but upon the word of man a weake foundation for such an Edifice that the Scripture was given by the Spirit of God and must therefore be understood by the same not by the Churches Spirit Hereunto Bellarmine answereth The word of the Church 〈◊〉 of the Councel or the Pope speaking ex Cathedra is not the bare word of man He means no word obnoxious to errour but in some sort the Word of God in as much as it is uttered by the assistance and Government of the Holy Ghost I adde saith he that Hereticks are they which indeed do lean upon a brokenreed For we must know that a proposition of Faith must be concluded in this or the like Sâ—llogisme Whatsoever God hath revealed in Scripture is true but God hath revealed this or that in Scriptures Ergo this or that is true The first proposition in this Syllogisme is certain amongst all the second likewise amongst Catholicks is most firm as being supported by the testimonie of the Church Councel or Pope of whose immunity from possibilitie of erring we have expresse promises in the Scriptures as It hath seemed good to the Holy Ghost and us I have prayed for thee thy faith should not fail But amongst Hereticks the second or minor proposition is grounded onely on conjecture or judgement of a private Spirit which usually seems but is not good Whence seeing the conclusion must follow the weaker part it necessarily followes that all the faith of Hereticks such in his language are all that will not relie upon the Church is but conjectural and uncertain 2 A dreadfull imputation could it be as substantially proved as it is confidently avouched And the consequence of his resolution generally held by all his fellows is of no lesse importance then this That no man can be infallibly assured either of the truth or true sence of any particular proposition in the whole Canon of Scriptures received by us and them unlesse he have the Churches Authority for confirmation of both For unto us that onely which the Church avoucheth is certain and unfallible that sence of it which the Church gives onely sound if we speak of any particular or determinate truths 3 How certain and unfallible Assent unto all or any Scriptures may be wrought in mens hearts without any infallible teacher already hath been and hereafter shal be God willing in more particular sort exemplified In this place it stood the Jesuite upon to have given a better solution to the doubt objected which he is so far from unloosing that he rather knits it faster as shal appear if the Reader wil first cal to mind That for the establishing of firm and undoubted assent to any truth proposed it skils not how infallible the truth in it self or the proposer be unlesse they whose Relief or Assent is demanded be as infallibly perswaded of this Infallibility in the truth or the proposer In this respect our adversaries plead their immunity from errour as an Article necessary to be infallibly Believed for confirmation of Gods Word alwayes most infallible as all grant in it self but not so as they affirm to us until it be avouched by Infallible authority 4 Herein they concur with us Both with the truth That if we believe it only as probable that God spake all those words which we acknowledge to be most infallible because his our belief notwithstanding is not infallible but probable or conjectural For as a man may have bad desires of things essentially good so may he have uncertain perswasions of truthes in themselves most certain It is not therefore the supposed Infallibility of the Church or Pope howsoever but infallibly apprehended and believed that must strengthen our faith which otherwise as is pretended would be but conjectural And by the former principle acknowledged as wel by them as us it necessarily follows that if we be only probably not infallibly perswaded the Pope or Church cannot erre our assent unto the minor proposition i. unto any determinate part of Gods Word is only probable not Infallible For by the Jesuites Doctrine we cannot be certainly perswaded that God spake this or that but by the Churches testimony The immediate consequence of which two assertions compared together is we cannot be more certain that God hath spoken this or that then we are of the Churches Infallibility If then we be only probably not infallibly perswaded that the Church is infallible our Belief of the minor proposition that is of any determinate truth which men suppose God hath spoken must be only probable or conjectural not infallible Consequently to these collections the learned Papists generaly hold that the Churches Infallibility must be absolutely and infallibly believed as you heard before out of Canus Bellarmin and Valentian otherwise as Bellarmin would infer our Belief of the Minor in any
Syllogismâ—… wherein a Proposition of Faith is Concluded can be but Conjectural 5 The proposed inconvenience we may drive from this difficulty How the Papists themselves can attain to the infallible belief of the Churches infallible authority The Church they think hath a publick spirit and publick spirits they know are infallible hence they may perswade themselves the Church is infallible only upon the same terms they believe it hath a publick spirit if their belief of this later be but conjectural their assent unto the former can be no better Seeing then they must of necessity grant for this is the principal mark they aim at that all must infallibly believe the Church hath a publick spirit the difficulty removes to this point how this infallible perswasion is or may be wrought in them Either it must be grounded upon Scriptures or not avouched unto them and wrought in their hearts it must be either by a publick or private spirit Let us examin all the parts of this division 6 First if private mens infallible perswasion of the Churches publick or Authentick spirit be not grounded upon Scriptures acknowledged by us and them the Churches Authority without all controversie is much greater then the authority of Scriptures if it by this assertion can be any and the Churches not all in all For unto that which men cannot know whether it be true or false they cannot be bound to yield absolute or immediate obedience unto that authority which they absolutely believe as infallible they are bound to yield infallible assent and absolute obedience directly in it self and for it self But by this supposition men cannot know Scriptures infallibly without the Churches authority and yet they must infallibly believe the Churches authority without Scriptures The Scriptures authority therefore is either lesse then the Churches or none at all 7 But be it supposed that private mens infallible Belief of the Churches publick spirit is grounded upon Scriptures acknowledged by us and urged by them to this purpose as upon these it seemeth good to the Holy Ghost and us I have prayed for thee thy faith should not fail The question whereunto we demand an answer is whether this infallible Belief of the Churches authority grounded upon these places must be wrought in mens hearts by a private or publick spirit If by a private spirit only Bellarmin believed the Churches publick spirit or those Scriptures truth or true meaning whereon he grounds it He and all other Papists such as he was when he delivered this Doctrine neither Bishops nor Cardinals are subject to the same inconveniences which he hath condemned us for as Hereticks For all private spirits by his positions are abnoxious to errour unsufficient to plant any infallible perswasion in matters of faith yet such is this article of the Churches Authentick spirit of which unlesse men be so perswaded infallibly perswaded they cannot be of the minor proposition in any Syllogism wherein a point of faith is concluded and uncertain of the minor they cannot be certain of the conclusion which as Bellarmin rightly observes alwayes follows the weaker part The infallible conclusion therefore of Bellarmin's resolution is unlesse private men may have publick spirits to warrant the truth of Scriptures and the Churches infallibility thereon grounded they cannot truely believe any conclusion of faith It remains then we inquire what inconvenience wil follow if they admit private men to be partakers of publick spirits 8 Diversity of such spirits they acknowledge not If therefore private mens Infallible Assent unto the truth or true sense of those particular Scriptures whence they seek to prove their Churches Infallibility must be planted by a publick spirit planted it must be by the same spirit which guides and guiding makes the Church and Pope authentick and infallible both in their proposal of Scriptures and declaration of Scriptures sence Seeing this spirit is one and the same if it can make the Church or Pope infallible in all why may it not make all private men by this supposition partakers of it alike infallible at the least in the right understanding of those places which warrant the Churches Infallibility or publick spirit For our adversaries I hope wil easily grant that the Churches publick and Authentick spirit must be most infallibly Believed because so expresly taught in those Scriptures cited by Bellarmin to this purpose If this publick or Authentick spirit can work such infallible apprehension of those places true meaning in private hearts why not in all others as necessary for them to know that is in all necessary to salvation And if thus it do why are we bound to believe the Pope more then the Pope us we being partakers of a publick and infallible spirit as wel as he 9 Or if they hold it no absurdâ—ty to say we must believe two or three places It seemeth good to the Holy Ghost and us Peter feed my sheep by a publick and authentick spirit teaching us from these to rely upon the Pope in all other parts of Gods Word because as it must be supposed we have but a private spirit for their assurance by this supposition the Popes authority in respect of us must have the same excesse of superiority unto Scriptures that a publick spirit hath unto a private or the Pope who believeth all Scriptures by a publick spirit hath unto a private man This publick spirit whereof they vaunt is the same which did inspire the Scriptures to Atoses the Prophets and Apostles and must by this position be the Pope or Churches immediate Agent for establishing this inviolable league of absolute allegeance with mens souls unto them but of none so absolute to their Creator and Redeemer and the rest of whose written laws and eternal decrees must be communicated unto them by a private spirit and subscribed unto with this condition If the Pope shal witnesse them to be his laws or to have this or that meaning 10 Nor can our adversaries deny the truth of this subsequent collection If it were possible for the Pope in matters controversed to teach contrary to Gods Word we were bound to follow him For they themselves argue thus If the Pope could erre in matters of Faith Faith might perish from the Earth all Christians bound to erre because bound to obey him This proves that our Assent to any Scriptures besides those which teach the Popes authority cannot in it self be perfect and absolute but subject to this condition if the Pope be infallible And even of those places which as they pretend witnesse him to be such there yet remains a further difficulty These the Pope believes not because they are confirmed to him by his predecessor but directly and immediately by his publick spirit But may private men believe them so too No. For these especially and the Churches infallibility contained in them are by all our adversaries consent propositions of Faith in respect of us and need by their doctrine the proposal or
is essentially subordinate CAP. IV. Containing a further Resolution of Romish faith necessarily inferring the authority of the Romish Church to be of greater authority then Gods Word absolutely not only in respect of us IF we rack the former syllogism a little farther and stretch it out in every joynt to its ful length we may quickly make it confesse our proposed conclusion and somewhat more The Syllogism was thus What soever God hath spoken is most true But God hath spoken and caused to be written all those words contained in the Canon of Scriptures acknowledged by opposite religions of these times Therefore these words are most true The certainty of the Minor depends as our adversaries wil have it upon the present Romish Churches Insallibility which hath commended unto us these Books for Gods Word Be it then granted for disputations sake that we cannot know any part of Gods Word much lesse the just bounds extent or limits of all his words supposed to be revealed for our good but by the Romish Church The Spiritual Sense or true meaning of al most or many parts of these determinate Volums and visible Characters as yet is undeterminate and uncertain whereas all ponts of belief must be grounded on the determinate and certain sence of some part of Gods Word revealed for our adversaries acknowledg all points of Faith should be resolved into the First Truth Hence if we descend to any particular or determinate conclusion of Faith it must be gathered in his Syllogism Whatsoever the Church teacheth concerning the determinate and true sence of Scriptures whereon points of Faith are grounded is most trâ—â— But the Church teacheth thus and thus for example That her own authority is infallibly taught by the Holy Ghost in these words Peter feed my sheep Peter I have prayed for thee that thy faith should not fail ergo this sence and meaning of these words is most true And as true as it is must the sence likewise of every proposition or part of Scripture by this Church expounded or declared be accounted 2 The Major proposition of this Syllogism is as undoubted amongst the Roman Catholicks as the Major of the former was unto all Christians but as yet the Minor The Church doth give this or that sence of this or that determinate place may be as uncertain indeed as they would make our belief unto the Minor proposition in the general Syllogism before it be confirmed by the Churches authority For how can we be certain that the Church doth teach al those particulars which the Jesuites propose unto us we have Books indeed which go under the name of the Trent Councel but how shall we know that this Councel was lawfully assembled that some Canons have not been foisted in by private Spirits that the Councel left not some unwritten tradition for explicating their decrees after another fashion then the Jesuites do who shall assure us in these or like doubts The present Church All of us cannot repair to Rome such as can when they come thither cannot be sure to hear the true Church speak ex Cathedra If the Pope send his Writs to assure us what Critick so cunning as to assure us whether they be authentick or counterfeit Finally for all that can be imagined in this case only the Major of the Catholick syllogism indefinitely taken is certain and consequently no particular or definite conclusion of Faith can be certain to a Romanist because there are no possible means of ascertaining the Minor What the true Church doth infallibly define unto his Conscience 3 Or if they wil hold such conclusions as are ordinarily gathered from the Trent Councel or the Popes decisions as infallible points of faith they make their authority to be far greater then the infallibility of Gods written word yea more infallible then the Deity This Collection they would deny unlesse it followed from their own premisses These for example That a conclusion of faith cannot be gathered unless the minor God did say this or that determinately be first made certain But from the Pope or Churches infallibility conclusions of faith may be gathered albeit the minor be not certain de Fide For who can make a Jesuites report of the Popes Decrees or an Historical relation of the Trent Councel certain de fide as certain as an Article of faith And yet the Doctrine of the Trent Councel and Popes Decrees must be held de fide upon pain of damnation albeit men take them only from a Priests mouth or upon a Jesuites faith and credit 4 This is the madnesse of that Antichristian Synagogue that acknowledgeth Gods Word for most infallible and the Scriptures which we have for his word if it self be infallible For it tels us they are such yet wil not have collections or conclusions with equal probability deduced thence so firmly believed by private men as the collections or conclusions which are gathered from the Churches Infallibility An implicit faith of particulars grounded upon the Churches general infallibility so men stedfastly believe it may suffice But implicit faith of particulars grounded only upon our general Belief of Gods infallibility providence or written word sufficeth not This proves the authority of the Church to be above the athority of Scriptures or the Deity absolutely considered not only in respect of us that is all besides the Pope and his Cardinals For that is of more authority absolutely not only in respect of us which upon equal notice or knowledge is to be better believed more esteemed or obeyed but such is the authority of the Church in respect of the divine authority such is the authority of the Popes Decrees in respect of Gods Word For the Minor proposition in both the former Syllogisms being alike uncertain the conclusion must be more certain in that Syllogism whose major relies upon the Popes infallibility then in the other whose Major was grounded upon the infallibility of the Deity 6 Briefly to collect the sum of all The authority of the Church is greater then the authority of Scriptures both in respect of Faith and Christian Obedience In respect of Faith because we are bound to believe the Churches decisions read or explicated unto us by the Popes messenger though a Sir John Lack-latin without any appeal but no part of Scripture acknowledged by us and them we may believe without appeal or submission of our interpretation to the Church albeit the true sence and meaning of it seem never so plain unto private consciences in whom Gods Spirit worketh Faith The same argument is most firm and evident in respect of Obedience 6 That authority over us is alwayes greatest unto which we are to yield most immediate most strict and absolute obedience but by the Romish Churches Doctrine we are to yield supream and most absolute obedience to the Church more supream and absolute then unto Gods word therefore the authority of the Church is greater over us The Major is out of controversie seeing
senselesse blind Belief But grant his body and bloud were in the Sacrament rightly administred yet that out of the Sacrament either should be in the consecrated Hoast whilest carried from Town to Town for solemn shew more then for Sacramental use is to reason ruled by Scripture to say no worse more improbable Now to worship that as God which to our unerring senses is a Creature upon such blind supposals that Christs body by one miracle may be there by another unseen is worse then Idolatry committed upon delusion of sense So to adore a wafer only a wafer in all appearance without strict examination nay without infallible evidence of Scriptures urged for the real presence is more abominable then to worship every appearance of an Angel of light without trial what spirit it were Satan or some other that so appeared And if we consider the old Serpents usual slight to insinuate himself into every place wherein inveterate custom or corrupt affection may suggest some likelihood of a divine presence unto dreaming fancies as he did delude the old World in Oracles and Idols the probability is far greater his invisible substance by nature not incompatible with any corporeal quantity should be annexed to the supposed Hoast then Christs real body uncapable for any thing we know of joynt exisrence in the same place with any other howsoever most disproportionable to such base effects as must proceed from the substance contained under the visible shape of bread such as no accident could either breed or support 6 This is a point as is elsewhere observed wherein Satan seemeth to triumph over the modern Papists more then over all the Heathens of the old World whose senses only he deluded or bewitched their reason but quite inverts all use of these mens sense faith and reason making them believe Christs body to be present in the Sacrament after a supposed miraculous manner quite contrary to the known nature of bodies and yet more preposterously contrary to the very end and essence of miracles For what miracles were ever wrought to other purpose then to convince the imperfect collections of human reason by evidence of sense God using this inferior or brutish part thus astonished by his presence to confute the curious folly of the superiour or divine faculty of the soul as he did sometimes the dumb Asse to rebuke the iniquity of the Prophet her Master But so preposterously doth Satan ride the modern Papist that he is brought to believe a multitude of miracles against the evidence of sense or reason contrary to the rule of faith all offered up in sacrifice unto the Prince of darknesse that he having put out the eyes of sense reason and spirit at once may ever after lead them what way he list And as unhappy wags or lewd companions may perswade blind men to beg an Alms as if some great personage did when as a troop of more needy beggers then themselves passe by so is it much to be dreaded lest the Devil perswade the blinded besotted Papist that Christ is present where he himself lies hid that he may with heart and soul offer up those prayers and duties unto him which belong properly unto God and worship in such manner before the Boxes whereinto he hath secretly convaid himself as the Israelites did before the ark of the Covenant 7 Vasquez thinks we may without offence adore that Body wherein the Devil lurks so we direct not our worship unto him but to the inanimate Creature as representing the Creator Suppose this might be granted upon some rare accident or extraordinary manifestation of Gods power in some particular place in case men were ignorant or had no just presumptions of any malignant spirits presence therein Yet were it damnable Idolatry daily to practice the like especially where great probabilitie were of diabolical imposture which the solemn worship of any Creature without expresse warrant of Scripture wil invite Yet sense doth witnesse that Christ is not no Scripture doth warrant us that he or any other living Creature unlesse perhaps worms or such as spring of putrifaction is present in their processions Notwithstanding all the expresse Commandments of God brought by us against their practise the Trent Councel accurseth all that deny Christs real presence in procession or condemn the proposal of that consecrated substance to be publikely adored as God not so much as intimating any tolerable exposition of that Commandment which forbids us to have any Gods but one 8 〈◊〉 To omit many more another instance sutable to the former and our present purpose we have in the decree of communicating under one kind Our Saviour at his institution of this Sacrament gave the cup as wel as the bread and with the cup alone this expresse injunction Bibite ex hoc omnes Drink all of this albeit none of his Disciples were Conficients or such as did consecrate Saint Paul recites the same Institution in like words and continued the practise in such Churches as he planted The Trent Councel acknowledgeth that the use of the Cup was not infrequent or unusuall in the Primitive Church indeed altogether usuall and the want of it for many hundred yeers after Christ unknown The onely instance that can from Antiquitie be pretended to prove it lawfull and which in all likeli-hood did partly occasion it argues the Ancients use of it in solemne Assemblies to have been held as necessary For even in cases of greatest necessity when the Cup could not be carried to parties sick or otherwise detained from publick Communions they had the consecrated Bread dipped in it And Gregorie of Towres relates the poysoning of King Clouis his Sister Queen to Theodorick by her own daughter in the Chalice so as he intimates withall the ordinary use of the Cup at that time as well amongst French Catholicks as Italian Arrians Onely this was the difference The Arrians did not as the Catholicks drink of the same Cup with their Princes 9 It may be fear conceived upon this or like example lest the Priests should in a more proper sence prove Conficients not of Christs but of Lay Princes Bodies made them afterwards more willing to forbear the Cup and the people either in manners would not or otherwise could not be advanced above them at this Heavenly banquet Turonensis reason against these Hereticks I think did hold no longer then his life few Princes afterwards durst have adventured to trie the truth of his conclusion Whether poison drunk in the Sacrament administred by the supposed true Church would have wrought For unlesse my memorie fail me Ecclesiastick Princes Popes themselves have been as surely poisoned in Catholick Chalices as the forementioned Queen was in the Arrian Cup. 10 But what occasions soever either moved the Laity of themselves to imbrace or the Clergie to enjoyn this Communion under one kind the Trent Councel specifies none and yet accurseth all that will not believe the Church had just
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
Without the help or ministerie of man We maintain as wel as they God is not a father to such as will not acknowledge the Church for their Mother Notwithstanding thus we conceive and speak of the Church indefinitely taken not consined to any determinate place not appropriated to any individual or singularized persons Now to verifie an indefinite speech or proposition the truth of any one particular sufficeth As he that should say Socrates by man was taught his learning doth not mean the specifical nature or whole Mankind but that Socrates as others had one man or other at the first to instruct him The same Dialect we use when we say Every one that truly cals God father receives instructions from the Church his Mother that is from some in the Church lawfully ordained for planting faith unto whom such Filial Obedience as elsewhere we have spoken of is due The difference likewise between the Romanists and us hath partly been discussed before In brief it is thus We hold this Ministery of the Church is a necessary condition or mean precedent for bringing us to the Infallible Truth or true sense of Gods word yet no infallible Rule whereon finally or absolutely we must rely either for discerning divine Revelations or their true meaning But as those resentâ—â—ances of colours which we term Species visibiles are not seen themselves though necessary for the sight of real colours so this Minisiery of the Church alâ—… in it self not infallible is yet necessarily required for our right apprehension 〈◊〉 the Divine Truth which in it self alone is most infallible yea as infallible to us as it was ‖ to the Apostles or Prophets after it be rightly apprehended The difference is in the manner of apprehending or conceiving it They conceived it immediately without the Ministery or instruction of man so cannot we This difference elsewhere I have thus resembled As trees and plants now growing up by the ordinary husbandry of man from seeds precedent are of the same kind and quality with such as vvere immediately created by the hand of God so is the immediate ground of ours the Prophets and Apostles Faith the same Albeit theirs was immediately planted by the finger of God ours propagated from their seed Sown and cherished by the daily industry of faithful Ministers 3 Neither in the substance of this assertion nor manner of the explication do we much differ if ought from Canus in his second book where he taxeth Scotus Durand and others for affirming the last resolution of our faith was to be made into the veracity or infallibility of the Church The Apostles and Prophets saith he resolved their faith into truth and authority divine Therefore we must not resolve our faith into the humane authority of the Church For the faith is the same and must have the same Formal Reason For better confirmation of which assertion he adds this reason Things incident to the object of any habit by accident do not alter the formal reason of the object Now that the Articles of faith should be proposed by these or these men is meerly accidental wherefore seeing the Apostles and Prophets did assent unto the Articles of faith because God revealed them the reason of our assent must be the same Lastly he concludes that the Churches authority miracles or the like are only such precedent conditions or means for begetting faith as sensitive knowledge exhortations or advise of Masters are for bringing us to certain knowledge in demonstrative faculties Had either this great Divine spoken consequently to this doctrine in his 5th Book or would the Jesuites avouch no more then here he doth vve should be glad to give them the right hand of fellowship in this point But they go all a wrong way unto the truth or would to God any way to the truth or not directly to overthrow it Catharinus though in a manner ours in that question about the certainty of salvation saith more perhaps then they meant whom Canus late taxed Avouching as Bellarmin cites his opinion that divine faith could not be certain and infallible unlesse it were of an object approved by the Church Whence would follow what Bellarmin there infers that the Apostles and Prophets should not have been certain of their Revelations immediately sent from God until the Church had approved them which is a doctrine wel deserving a sharper censure then Bellarmin bestows on Cathirinus Albeit to speak the truth Bellarmin was no fit man to censure though the other most worthy to be severely censured Catharinus might have replied that the Prophets and Apostles at least our Saviour in whom Bellarmin instanceth vvere the true Church as wel as they make the Pope Nor can Valentia's with other late â—esuites opinions by any pretence or thew hardly Bellarmins own be cleared from the same inconveniences he objects to Catharinus as will appear upon better examination to be made hereafter CAP. XXVII That the Churches Proposal is the true immediate and prime cause of all obsolute belief any Romanist can have concerning any determinate divine Revelation 1 WHereas Valentian and as he sayes Caietan deny the Churches infallible proposal to be the cause why we believe divine Revelations This speech of his is Equivocal and in the equivocation of it I think Valentian sought to hide the truth The ambiguity or Fallacy is the same which was disclosed in Bellarmins reply unto us objecting that Pontificians make the Churches authority greater then Scriptures In this place as in that the word of God or divine revelations may be taken either indefinitely for whatsoever God shall be supposed to speak or for those particular Scriptures or Revela tions which we suppose he hath already revealed and spoken Or Valentian may speak of the object of our belief not of belief it self If we take his meaning in the former sense what he faith is most true For the Churches infallibility is no cause why we believe that to be true vvhich vve suppose God hath revealed nor did vve ever charge them with this assertion This is an Axiom of nature presupposed in all Religions yet of which none ever knew to make so great secular use as the Romish Church doth But if we speak of that Canon of Scripture which vve have or any things contained in it all which vve and our adversaries joyntly suppose to have come from God the only cause vvhy vve do or can rightly believe them is by Jesuitical doctrine the Churches infallibility that commends them unto us 2 If that Church which Valentian holds so infallible should have said unto him totidem verbis you must believe the books of Maccabees are canonical even for this reason that your holy Catholick Mother tels you so he durst not but have believed as wel the reason as the matter proposed To wit That these Books were Canonical because the Church had enjoyned him so to think albeit his private conscience left to Gods grace and
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
jointly believe for God speaking either in his written word or by tradition Yet if a man should have asked him why he did or how possibly he could infallibly believe that God did speak all the words either contained in the Bible or in their traditions he must have given either a womans answer because God spake them or this because our holy mother the Church doth say so For elsewhere he plainly avows the Books of Canonical Scripture need not be believed without the Churches proposal whose infallible authority was sufficiently known before one tittle of the New Testament was written and were to be acknowledged though it had never been he plainly confesseth withal that he could not believe the Scriptures taught some principal Articles of faith most firmly believed by him unless the Churches authority did thereto move him against the light of natural reason Now if for the Churches proposal he believe that which otherwise to believe he had no reason at all but rather strong inducements to the contrary as stedfastly as any other truth the Churches infallibility must be the true and only cause both why he believes the mystery proposed and distrusts the natural dictates of his conscience to the contrary In sine he doth not believe there is a Trinity for in that Article is his instance because God hath said it but he believes that God hath said it because his infallible Mother the Church doth teach it This is the misery of miseries that these Apostates should so bewitch the World as to make it think they believe the Church because God speaks by it when it is evident they do not believe God but for the Churches testimony well content to pretend his authority that her own may seem more Soveraign Thus make they their superstitious groundless magical Faith but as a wrench to wrest that principle of nature Whatsoever God saith is true to countenance any villany they can imagin as wil better appear hereafter But first the Reader must be content to be informed that by some of their Tenents the same Divine revelations may be asâ—ented unto by the Habit either of â—heologie or of Faith both which are most certain but herein diâ—ferent That tâ—e former is discursive and resembles science properly so called the later not so but rather like unto that habit or faculty by which we perceive the truth of general Maxims or unto our bodily sight which sees divers visibles all immediately not one after or by another Whilst some of them dispute against the certainty of private spirits their arguments suppose Divine revelations must be believed by the Habit of Theologie which is as a sword to oâ—â—end us Whiles we assault them and urge the unstability of their resolutions they slie unto the non disâ—ursive Habit of faith infused as their best buckler to ward such blows as the Habit of Theologie cannot bear off 6 Not here to dispute either how truly or pertinently they deny â—aith infused to be a discursive habit the Logical Reader need not I hope my adâ—onition to observe that faith or belief whether habitual or actual unlesse discursive cannot possibly be resolved into any preexistent Maxim or principle From which grant this Emolument wil arise unto our cause that the Churches authority cannot be proved by any divine revelation or portion of Scripture seeing it is an Article of Faith and must be believed â—odâ—m intuâ—â—u with that Scripture or part of Gods Word whether written or unwritten that teacheth it as light and colours are perceived by one and the same intuition in the same instant And by this assertion we could not so properly say We beleeue the divine revelation because we believe the Church nor do we see colours because we see the light but We may truly say that the objects of our faith divine revelations are therefore actually credible or worthy of belief because the infallible Church doth illustrate or propose them as the light doth make colours though invisible by night visible by day This similitude of the light and colours is not mine but Sacroboscus's whom in the point in hand I most mention because Doctor Whitakers Objections against their Churches Doctrine as it hath been delivered by Bellarmine and other late Controversers hath enforced him clearly to unfold what Bellarmine Stapleton and Valentian left unexpressed but is implicitely included in all their Writings But ere we come to examine the full inconveniences of their opinions I must request the Reader to observe that as oft as they mention Râ—solution of faith they mean the discursive habit of Theologie For all resolution of Belief or knowledge essentially includes discourse And Bellarmine directly makes Sacroboscus expressely avoucheth the Churches authority the medius terminus or true cause whence determinate conclusions of faith are gathered From which and other equivalent assertions acknowledged by all the Romanists this day living it will appear that Valentian was either very ignorant himself or presumed he had to deal with very ignorant Adversaries when he denied that the last resolution of Catholick faith was into the Churches authority which comes next in place to be examined CAP. XXVIII Discovering either the grosse ignorance or notorious craft of the Jesuite in denying his Faith is finally resolved into the Churches veracity or infallibility That possibly it cannot be resolved into any branch of the First Truth 1 IT were a foolish question as Cajetan saith Valentian hath well observed if one should ask another why he believes the First Truth revealing For the Assent of Faith is finally resolved into the First Truth It may be Cajetan was better minded towards Truth it self first or secondary then this Jesuite was which used his authority to colour his former rotten position That the Churches proposal by their doctrine is not the cause of faith but our former distinction between belief it self and it object often confounded or between Gods Word indefinitely and determinately taken if well observed will evince this last reason to be as foolish as the former assertion was false No man saith he can give any reason besides the infallibility of the Revealer why he beleeves a divine Revelation It is true no man can give nor would any ask why we believe that which we are fully perswaded is a divine Revelation But yet a reason by their positions must be given why we believe either this or that truth any particular or determinate portion of Scripture to be a divine Revelation Wherefore seeing Christian Faith is alwayes of desinite and particular propositions or conclusions and as Bellarmine saith and all the Papists must say these cannot be known but by the Church As her infallible proposal is the true and proper cause why we believe them to be infalliblie true because the onely cause whereby we can believe them to be divine revelations so must it be the essential principle into which our Assent or Belief of any particular or determinate
be certaine whether ever there had been such an Emperour as they plead succession from or at least how far his Dominions extended or where they lay This manner of plea in secular controversies would be a mean to defeat him that made it For albeit the Christian World did acknowledge there had been such an Emperour and that many parts of Europe of right belonged unto his lawfull heir Yet if it were otherwise unknown what parts these were or who this heir should be no Judge would be so mad as finally to determine of either upon such motives Or if the Plaintiffe could by such courses as the World knows oft prevail in judgement or other gracious respects effect his purpose he were worse then mad that could think the finall resolution of his right were into the Emperours last Will and Testament which by his own confession no man knows besides himself and not rather into his own presumed fidelitie or the Judges apparant partiality So in this Controversie whatsoever the Pope may pretend from Christ all in the end comes to his own authority which we may safely believe herein to be most infallible that it will never prove partiall against it self or define ought to his Holinesse disadvantage 10 Here again it shall not be amisse to admonish younger Students of another gull which the Jesuite would put upon us to make their Churches Doctrin seem lesse abominable in this point lest you should think they did equalize the authority of the Church with divine revelations Valentian would perswade you it were no part of the formal object of faith It is true indeed that the Churches authority by their Doctrine is not comprehended in the object of Belief whilest it onely proposeth other Articles to be believed No more is the Sun comprehended under the objects of our actual sight whilest we behold colours or other visibles by the vertue of it But yet as it could not make colours or other things become more visible unto us unlesse it self were the first and principal visible that is unlesse it might be seen more clearly then those things which we see by it so we would direct our sight unto it so would it be impossible the Churches infallible proposal could make a Roman Catholicks Belief of Scriptures or their Orthodoxal sence the stronger unlesse it were the first and principal credible or primary object of his Beliefe or that which must be most clearly most certainly and more stedfastly believed so as all other Articles besides must be believed by the belief or credibility of it This is most evident out of Sacroboscus and Bellarmines resolution or explication of that point how the Churches proposal confirmes a Roman Catholicks belief To give this Doctrine of their Churches infallibility the right title according to the truth it is not an Article of Catholick Belief but a Catholick Axiom of Antichristian unbelief which from the necessary consequences of their assertions more strictly to be examined will easily appear CAP. XXIX What manner of casual dependance Romish Belief hath on the Church that the Romanist truely and properly believes the Church onely not God or his Word 1 THe two main assertions of our Adversaries whence our intended conclusion must be proved are these often mentioned heretofore First that we cannot be infallibly perswaded of the truth of Scriptures but by the Churches proposal Secondly that without the same we cannot be infallibly perswaded of the true sence or meaning of these Scriptures which that Church and we both believe to be Gods Word How we should know the Scriptures to be Gods Word is a Probleme in Divinity which in their judgement cannot be assoiled without admission of Traditions or divine unwritten verities of whose extent and meaning the Church must be infallible Judge It is necessary to salvation saith Bellarmine that we know there be some books divine which questionlesse cannot by any means be known by Scriptures For albeit the Scripture say that the Books of the Prophets or Apostles are divine yet this I shall not certainly believe unlesse I first believe that Scripture which saith thus is divine For so we may read every where in Mahomets Alcoran that the Alcoran it self was sent from heaven but we beliefe it not Therefore this necessary point that some Scripture is divine cannot sufficiently be gathered out of Scriptures alone Consequently seeing faith must rely upon Gods Word unlesse we have Gods word unwritten we can have no faith His meaning is we cannot know the Scriptures to be divine but by Traditions and what Traditions are divine what not we cannot know but by the present visible Church as was expresly taught by the same Authour before And the final resolution of our believing what God hath said or not said must be the Churches Authority To this collection Sacroboscus thus farre accords Some Catholicks rejected divers Canonical Books without any danger and if they had wanted the Churches proposal for others as well as them they might without sin have doubted of the whole Canon This he thinks consonant to that of Saint Austin I would not believe the Gospel unlesse the Churches authority did thereto move me He addes that we of reformed Churches making the visible Churches authority in defining points of faith unsufficient might disclaim all without any greater sin or danger to our souls then we incurre by disobeying some parts of Scripture to wit the Apocryphal books canonized by the Romish Church The Reader I hope observes by these passages How Bellarmine ascribes that to Tradition which is peculiar to Gods providence Sacroboscus that to blind belief which belongs unto the holy Spirit working faith unto the former points by the ordinary observation of Gods Providence and Experiments answerable to the rules of Scriptures 2 Consequently to the Trent Councels Decree concerning the second assertion Bellarmine thus collects It is necessary not onely to be able to read Scriptures but to understand them but the Scripture is often so ambiguous and intruate that it cannot be understood without the exposition of some that cannot erre therefore it alone is not sufficient Examples there be many For the equality of the divine persons the Holy Ghost proceeding from the Father and the Son as from one joynt original Original sin Christs descension into Hel and many like may indeed be deduced out of Scriptures but not so plainly as to end Controversies with contentious spirits if we should produce onely testimonies of Scriptures And we are to note there be two things in Scripture the Characters or the written words and the sence included in them The Character is as the sheath but the sence is the very sword of the spirit Of the first of these two all are partakers for whosoever knowes the Character may read the Scripture but of the sence all men are not capable nor can we in many places be certain of it unlesse Tradition be assistant It is an offer worth the taking
that here he maks That the sence of Scriptures is the sword of the spirit This is as much as we contend that the sence of the Scripture is the Scripture Whence the inference is immediately necessary That if the Romish Church bind us to believe or absolutely practise ought contrary to the true sence and meaning of Scriptures with the like devotion we do Gods expresse undoubted commandements she prefers her own authority above Gods Word and makes us acknowledge that allegiance unto her which we owe unto the spirit For suppose we had as yet no full assurance of the spirit for the contradictory sence to that given by the Church we were in Christian duty to expect Gods providence and invoke the spirits assistance for manifestation of the truth from all possibility whereof we desperately exclude our selves if we believe one mans testimony of the spirit as absolutely and irrevocably as we would do the manifest immediate testimony of the spirit yet Sacroboscus acknowledgeth he believes the mysterie of the Trinity as it is taught by their Church onely for the Churches authority and yet this he believes as absolutely as he doth yea as he could believe any other divine Revelation though extraordinarily made unto himself 3 In both parts of Belief above mentioned the causal dependance of our faith upon the Churches proposals may be imagined three wayes either whilest it is in planting or after it is planted or from the first beginning of it to it full groweth or from it first entrance into our hearts untill our departure out of this world How far and in what sort the Ministery of men in the Church is available for planting faith hath been declared heretofore Either for the planting or supporting it the skill or authority of the teacher reaches no further then to quicken or strengthen our internal tast or apprehension of the divine truth revealed in Scriptures or to raise or tune our spirits as Musick did Elishahs the better to perceive the efficacy of Gods spirit imprinting the stamp of those divine Revelations in our Hearts whose Characters are in our Brains The present Churches proposals in respect of our Belief is but as the Samaritan womans report was unto the men of Sichar Many saith the Evangelist believed in him for the saying of the woman which testified he hath told me all things that ever I did But this Beliefe was as none in respect of that which they conceive immediately from his own words For they said unto the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed The Christ. The 〈◊〉 saith Job trieth the words as the mouth tasteth meats Consonant hereto is our Churches doctrine that as our bodily mouthes taste and trie meats immediately without interposition of any other mans sense or jugement of them so must the ears of our souls trie and discern divine truths without relying on other mens proposals or reports of their rellish No external means whatsoever can in either case have any use but only either for working a right disposition in the Organ whereby trial is made or by occasioning the exercise of the faculty rightly disposed How essentially faith by our adversaries doctrine depends upon the Churches authority is evident out of the former discourses that this dependance is perpetual is as manifest in that they make it the judge and rule of faith such an indefectible rule and so authentick a Judge as in all points must be followed and may not be so far examined either by Gods written law or rules of nature whether it contradict not it self or them 4 It remains we examin the particular manner of this dependance or what the Churches infallibility doth or can perform either to him that believes or to the object of his belief whence a Roman Catholicks faith should become more firm or certain then other mans It must enlighten either his soul that it may see or divine revelations that they may be seen more clearly otherwise he can exceed others only in blind Belief The cunningest Sophister in that school strictly examined upon these points wil bewray that monstrous Blasphemy which some shallow brains have hitherto hoped to cover We have the same Scriptures they have and peruse them in all the languages they do What is it then can hinder either them from manifesting or us from discerning their Truth or true meaning manifested Do we want the Churches proposal we demand how their present Church it self can better discern them then ours may what testimony of antiquity have they which we have not But it may be we want spectacles to read them our Church hath but the eyes of private men which cannot see without a publick light Their Churches eyes are Cat-like able so to illustrate the objects of Christian faith as to make them clear and perspicuous to it self though dark and invisible unto us Suppose they could Yet Cats-eyes benefit not by-standers a whit for seeing colours in darkness albeit able themselves to see them without any other light then their own The visible Church saith the Jesuite is able to discern all divine truth by her infallible publick spirit How knows he this certainly without an infallible publick spirit perhaps as men see Cats-eyes shine in the dark when their own do not Let him believe so But what doth this belief advantage him or other private spirits for the clear distinct or perfect sight of what the Church proposeth Doth the proposal make divine Truths more perspicuous in themselves Why then are they not alike perspicuous to all that hear read or know the Churches testimonie of them Sacroboscus hath said all that possibly can be said on their behalf in this difficultie The Sectaries albeit they should use the authoritie of the true Church yet cannot have any true belief of the truth revealed If the use of it be as free to them as to Catholicks what debars them from this benefit They do not acknowledge the sufficiencie of the Churches proposal And as a necessary proof or medium is not sufficient to the attaining of science unless a man use and acknowledge it formally as necessary so for establishing true faith it sufficeth not that the Church sufficiently proposeth the points to be believed or avoweth them by that infallible authority wherewith Christ hath enabled her to declare both what books contain Doctrines Divine and what is the true sense of places controversed in them but it is further necessary that we formally use this proposal as sufficient and embrace it as infallible 5 The reason then why a Roman Catholick rightly believes the Truth or true meaning of Scriptures when a Protestant that knows the Churches testimonie as well as he rests in both points uncertain is because the Catholick infallibly believes the Churches authority to be infallible whereof the Protestant otherwise perswaded reaps no benefit by it but continues still in darkness
Scriptures by the Church which we are now to gather from this short Catechisine containing the summe of Roman faith CAP. XXX Declaring how the First main ground of Romish faith leads directly unto Atheisme the second unto preposterous Heathenisine or Idolatry 1 IT is a prety Sophisme as a judicious and learned Divine in his publick exercise for his first degree in Divinity late well observed where-with the Jesuite deludes the simple making them believe their faith otherwise weak and unsetled is most firm and certain if it have once the visible or representative Churches confirmation when as the Church so taken seldom or never instructs or confirms any at least not the hundred thousandth part of them unto whose salvation such confirmation is by Jesuitical perswasions most absolutely necessary But suppose the visible Church or Romish Consistory the Pope and his Cardinals should vouchsafe to catechize any the Dialogue between them and the Catechized would thus proceed Cons. Do ye believe these sacred Volumes to be the Word of God Catech. We do Cons. Are you certain they are Catech. So we hope Cons. How can your hope be sure for Mahomet saith His Alchoran is sundry other Hereticks say their fained revelations or false traditions are Gods Word How can you assure us ye may not be deceived as well as they Are not many of them as good Schollers as you Catech. Yes indeed and better Cons. Are not you subject unto error as well as they Catech. Would God we were not Cons. What must you do then to be ascertained these are divine revelations Cat. Nay we know not but this is that which we especially desire to know and would bind our selves in any bond to such as could teach us Cons. Well said do you not think it reason then to be ruled in this case by such as cannot be deceived Cat. It is meet we should Cons. Lo we are the men we are the true visible Church placed in authoritie by Christ himself for this purpose These Scriptures tell you plainly as much 〈◊〉 Petrus super hanc Petram c His holiness whom here you see is Peters Successor sole heir of that promise far more glorious then the Jewish Church ever had any 2 This is the very quintessence and extraction of huge and corpulent volumes written in this argument which our English Mountibanks sent hither from the Seminaries venditate as a Paracelsian medicin able to make men immortal The summ of all that others write or they alleadge is this â—very one may pretend what writings he lists to be the word of God who shall be the infalliale Judge either of written or unwritten revelations Must not the Church for she is Magistra Judex fidei These are the words and this is the very Argument wherein Valentians soul it seems did most delight he useth them so oft But to proceed The parties Catechized thus by the visible Church it self should any Protestant enter Dialogue with them how they know those received Scriptures to be the Word of God could answer I trow sufficiently to this question thus Mary sir we know better then you For we heard the visible Church which cannot erre say so with our own ears Prot. You are most certain then that these are the Oracles of God because the visible Church Gods living Oracle did bear testimony of them Catech. Yea sir and their testimony is most infallible Prot. But what if you doubt again of their infallibilities How will you answer this objection Mahomet saith his Alcoran is Scripture the Turkish Priests wil tel you as much viva voce and shew you if you be disposed to believe them evident places therein for his infallibility Manes could say that he had divine revelations The Pope pretends he hath this infallibilitie which neither of them had Who shall judge the Consistory But why should you think they may not erre as wel as others Did they shew you any evidence out of Scriptures or did they bring you to such entire acquaintance with their publick spirit as to approve your selves Divine Criticks of all questions concerning the Canon as oft as any doubt should arise Catech Oh no these audacious Criticismes of private men they utterly detest and forewarned us upon pain of damnation to beware of For there is no private person but may erre and for such to judge of Scriptures were presumption justly damnable Rely they must for this reason upon the Churches infallibility and that continually It alone cannot without it all others may erre as wel as Manes Mahomet Nestorius or Eutyches undoubtedly believing it cannot erre we our selves are as free from error as he that follows such good counsel given by others as he cannot give himself is more secure then he that altogether follows his own advice albeit better able to counsel others then the former Prot. Then I perceive your onely hold-fast in all temptations your onely anchor when any blasts of vain doctrine arise is this The present Romish Church canndt erre for if you doubt of any doctrine taught to the contrary ask her and she will resolve you or if you cannot see the Truth in it self yet believe without all wavering as she believes that sees it and you shall be as safe as if you rode in the harbour in a storm Catech. Ah yes Gods holy name be praised who hath so well provided for his Church for otherwise hereticks and schismaticks would shake and toss her even in this main point or ground of faith as evil spirits do ships in tempests we must either hold this Test sure or else all is gone God hath left off speaking unto men and wee cannot tell whether ever he spake to them or no but as the present Church which speaks viva voce tels us 3 But the Reader perhaps expects what inconvenience will hence follow First hereby it is apparent that Belief of Scriptures divine Truth and their true sense absolutely and immediately depends upon the Churches proposal or rather upon their Belief of what it proposeth as well after they are confirmed in that general point That they are Gods words as in the instant of their confirmation in it The first necessary consequence of which opinion is That the Church must be more truely and properly believed then any part of Scriptures or matter contained in it For in this matter of dependance that transcendent rule of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it proper force whether we speak of the Essence Existence or Quality of things being or existing that upon which any other thing thus absolutely and continually depends doth more properly and really exist and hath much firmer interest in it essence and existence then ought can have which depends upon it One there is and no more that can truely say My Essence is Mine own and my Existence necessary Whatsoever is besides is but a shadow or picture borrowed from his infinite being Amongst created Entities all essentially depending
his gracious providence from time to time hath afforded for manifestation of it right senâ—e and meaning abuse Philosophy wherein they excel with all other gifts of art and nature to transform the most essential attributes of the diviâ—e nature to turn his truth into lies his goodness into all abomination For having this natural notion in their brain Whatsoever God saith is true whatsoever â—e approves most just and good Their next presumptuous assumption is But God saith whatsoever the Romish Church or Pope saith exCathedra whatsoever he allows God allows the same And this Assertion which thus confounds the liâ—its of Gods Truth and the Popes that the Christian world cannot discern one from another once wrought in mens hearts what untruth or falshood what Heresie can be hatched so dangerous what villanie conceived so abominable but may be presently fathered upon that Holy one from whom proceeds nothing but good Thus may bloody and prodigious massacres be iâ—vested with the most glorious Titles the best of Christs Saints ever enjoyed for their best deeds Just reward for matchless impieties that benefit them may be set forth to the world as the Crown of Martyrdom Finally their gain is hereby made the measure of goodness their Pomp and glory the Rule of piety and end of every Christians faith unto which he must not stick to sacrifice his soul as an Holocaustum ever burning never consuming in that brimstone lake If it shall please the Pope to authorize murther though of the Lords anoynted God the Son must be the chief Assasinate to give power and strength and heaven for the reward unto the Actor If pleased he be to give way to incest as for the Uncle to marry the Neece a fornication not named but with distaste amongst the ancient heathens I would abhor to speak it would they be ashamed to give just occasion the Holy Ghost must not disdain to be his Bawd or Pander If disposed to dispense with perjury God the Father must be as his Vassal to suffer disgrace at his appointment to recall the sentence of vengeance which the party swearing by his name did imprecate upon his own head if he relented Though this be the greatest injurie that can be offered to so great a Majestie unto whom execution of just vengeance properly belongs yet must the Almighty at the Popes appointment be content to put it up 6. It is a qualitie in Kings very commendable saith Paulus Quartus Legate and Nephew unto Henry of France Religiously to observe their oathes but when the Popes dignitie comes into danger religion it self is in hazard and a prepostorous course it were religiously to observe aâ— oath unto the overthrow of Religion With these and the like suggestions impiously acute did this sweet Cardinal by Commission from the Pope his Master authorize and animate this French King to violate the League lately confirmed by solemn oath betwixt him and Philip of Spain Might he not as justly though not so politickly in plain terms have told him either you must dishonour God or suffer the Pope to be disgraced choose which you list Doubtless in the language of Gods Spirit which searcheth the heart he that dispenseth with an oath of this nature especially solemnly taken is greater then he by whom men swear and is in heart and deed so estemed by such as acknowledge his authority in thus dispensing or sue unto him for like dispensations But as if wilful and open perjurie without deep and hellish hypocrisie were a sin too plain and simple for the Man of sin to countenance the Legate first invests this besotted Prince with the glorious Title of Defensor Ecclesiae Romanae and in witness hereof delivers him a sword consecrated by his Holinesses own hand ere he make him forswear himself and forsake his God who hath now forsaken him and for his sin scarce expiated unto this day plagued the Realm of France For as the judicious Historian who hath the Articles of this perfidious confederacy yet in his custody wel observes this was the root of all the miseries have since befallen that flourishing Kingdom and by Gods just judgements exposed it to the insolencies of the Spaniard through their means especially that wrought the King to breach of his oath with Spain for entring this new confederacy with the Pope 7 Whilest reading this story I called to mind the perfidious and cruel usage of that Renowned Admiral in the Parisian massacre the treacherous impiety of his politick enemies seemed highly to extol the wisedom and justice of his God calling him to suffer his chastisment in this life that he might not perish with the wicked or such as were impenitent for their former grievous sin wherein this worthy Counsellor had in some sort though with grief yet for the good of others I must utter it communicated with the Pope and his perjured Soveraign For knowing the breach of peace was fully resolved upon by the State of France he thought it a point of warlike wisdom to begin with the enemy in his own land rather then expect his onset upon notice of war proclaimed and fair opportunity as he apprehends it being offered from an insinuating Heremites discovering of the situation and readiest way of expugning Doway he attempts the surprisal of it but prevented of his purpose by an old woman that awaked the Garrison he deemed it a shame to return home with empty hands though fil them he could not but with just imputation of being the first that had actually broken the league as afterwards his venerable person was the first upon whom these perfidious Assasinates and actors in the Parisian massacre did practice their intended butchery contrary to the oath and faith which they had given him God grant such as in Reformed Churches do most detest be never tempted by like opportunities to imitate the worldly policies of the Papacy that all our consultations to prevent their malice may alwayes relish more of the Doves innocencie and integrity then of the Serpents subtlety 8 He that would accurately observe the weak supportance of the Roman See at that time when the French could not relieve it how since that time the Popes have mufled themselves into the Spaniards favour to the great prejudice of France who in love to them had brought it self so low may by these modern stories easily discern the Papacies advancement in times past to have been wrought by such means as our Writers out of ancient records have deciphered I specially by sowing enmity betwixt Christian Princes by seeking supportance now from one then from another as several Popes for the most part by-standers in such broils yet skilful to bet alwaies on the fairest side saw fittest occasions until at length they got both feet on Princes shoulders and being once mounted learned cunning to sit fast and ride them safely For most of that succession being stil of several lines and different parentages none of them
veâ—â—â—is qâ—am novi Testamenti câ—… urinâ—que â—… Deâ—…ctor neâ— non traditiones ipsas tùm ad sidem â—… res pertinentes tanquam vel ore 〈◊〉 Châ—… Vâ—l à Spiâ—itâ— Sancto dâ—ctatas â—… Ecclesia Cathâ—…a conservaras paâ—i 〈◊〉 aâ—â—â—ctâ— aâ—â—e verenâ—ia suscâ—â—it venetaâ—â—r Coâ—cil Tâ—â—dent Sâ—iâ— 4. Decretâ— de Canonicis Scripturis And a liâ—tle after having reckoned up the Apocryphal Books with the Caâ—…ical they thus conclude Si quis aâ—tem libros ipsos integros cum omnibus suis partibus prout in Ecclâ—sâ—a Catholica legi consueveâ—unt in veten vulgata Latina editione habentur pro Sacris Canouâ—â—â—s non susceperit traditiones praedictas sciens pâ—udens contempserit anaâ—hema sit Oâ—… inâ—â—lligaâ—t quo ordiâ—e via ipsa Synodus â—… fâ—dâ—â— confâ—ssionis fundamentum sit progrâ—… â—…mum testimoniis ac praesidiis in coâ—… dâ—gâ—â—atibus instaurandis in Ecclesia 〈◊〉 â—â—t usura The Councel was very wise in not expressing as well what unwritten traditions as written Books they meant to follow ‖ Râ—spondeâ— â—…â—â—nâ—s câ—â—â—â—s essâ— Ecclâ—sâ—â—m â—… â—… dubitare â—… Hâ—… caâ—eâ—a revâ—â—â—â—… ab ipâ—a mâ—â—â—e Eccleâ—â—a â—… â—… â—… ullâ—â— Noâ—… à Dâ—o 〈◊〉 â—… à â—… â—odi◠〈◊〉 〈◊〉 Novâ—… unus quidâ—â— aâ—… quâ— madmodumâ—evâ—lâ—tae 〈◊〉 â—… 〈◊〉 Aâ—… his mâ—llâ— iâ—… Moâ—e Pâ—… Sa â—… Senâ— Bell. â—… 〈◊〉 p. 109. The two maiâ— bâ—aâ—â—hes 〈◊〉 Râ—â—ish â—… â—… v. 5. * An objection which might be made in favour of the Romanists answered and retorted See Cap. 2. Cap. 29. * Nihil igitur afferunt qui Ecclesiae authoritatem non absolute sed ex conditione ponunt Si namque ad eum modum res habet mihi quoque fides habenda est quando pronunciavero secundum Scripturas rectè intellectas Id enim est non mihi sed Scripturae credere Caenus lib. 4. ca. 4. See cap. 1. parag 11. The greater Moral or Historical Belief the Romanist hath of the truth or true meaning of Scriptures the greater his condemnation by subscription to this doctrine of the Churches absolute infallibilitie * This argument holds as we say 〈◊〉 fortiori of saith insased 〈◊〉 〈◊〉 can be so fully perswaded that be bath 〈◊〉 saith 〈◊〉 of any point but must renounce his perswasion when the Church defines the contrary whose definition or asseaeration be it a cause or condition of beleeving will fully perswadeâ—â— Romanist that he now hath divine iâ—sâ—â—â—d faith of the câ—ntrary to that be believed before For his divine inâ—â—ted saith and his habit of Theologie may not disagree and yet in this case his habit of Theologie may not yeeld unto the other because it hath the Churches testimony which it is supposed the other wanteth †See the notes out of Bellarmin Cap. 3. parag 9. That this doctrine 〈◊〉 â—dens such as eâ—brace it to glory in villany Quotiescunque Romanus Pontifex in fidei quaestionibus definiendis illa qua est praeditus authoritate utitur ab omnibus fidelibus tanquam doctrina fidei recipi divino praecepto debet ea sentententia quam ille decernit esse sententiam fidei Toties autem cum illa ipsa authoritate uti credendum est quoties in controversia fidei sic alterutram sententiam determinat ut ad eam recipiendam obligare velit universam Ecclesiam Valent. tom 3. in Aquin. Disp 1. Quaest 1. De object fidei Punct 7. parag 10. * Distinguendi sunt modi quibus potest contingere Pontificem aliquid asserere Primo enim potest sibi persuadere aut asserere aliquid ut privata persona quaedam vel doctor alius quispiam ut si nollet Ecclesiam universam ad recipiendam suam assertionem obligare sed tantum sententiam ipse suam reputaret veram Hoc modo Innocentius 3. nonnulli alij Pontifices opuscula varia ediderunt Ac illa quidem quae sic Pontisex asseverat communis sententia omnium Theologorum est non oportere esse onmia â—era infallibilia quasi à Pontificia authoritate profecta Quin imo à plerisque authoribus conceditur fieri posse ut Ponâ—sex tanquam quaedam privata persona in haeresim labatur Idem Ibidem Secundo modo potest Pontifex aliquid asserere obligando universaÌ„ EcclesiaÌ„ ut illud recipiat nec quisquaÌ„ audeat sibi persuadere contrariuÌ„ Et quaecunque Pontisex in aliqua de religione controversia sic asserit certa side credenduÌ„ est illum infallibiliter ac proinde ex authoritare Pontificia hoc est ex divina assistentia id asserere Ib. †Itaque quod ad Canonizationem Sanctorum attinet omnino nego id quod communiter doctores Catholici jure optimo negant videlicet posse Pontificem 〈◊〉 in 〈◊〉 〈◊〉 Qâ—amvis enim testimonia quae pro 〈◊〉 hominis sanctitare asseruntur sint humana ideâ—que natura sua fallibilia tameÌ„ posito quod Pontifexillis inducatur tandeÌ„ ad pronuncianduÌ„ quem piam sanctum atque beatuÌ„ jam esse certa fide credenduÌ„ est testimonia iâ—â—a quaâ—â—nus in genere salteÌ„ probant piè atque sanctè quenquaÌ„ ex hac vira excessisse vera esse homineÌ„ eju modi ex cotuÌ„ esse numero quos per revelationes scripturae generales in coÌ„muni coÌ„stat divinae gratiae beneficio coÌ„sequi aeternae vitae heatitudineÌ„ Quae sanè certitudo iisdeÌ„ illis Dei promissionibus nititur ex quibus coÌ„pertuÌ„ habemus nimquaÌ„ esse futuruÌ„ ut universa Eoclesia in rebus religionis fallatur Falleretur auteÌ„ graviter in negotio religionis si sanctuÌ„ reputaret ac pro tall veneraretur eum qui sanctus non est Hic auteÌ„ illud quod alias ab orthodoxis probatum atque defensum est tanquam ex fide certum pono nempe rem esse omnino quae ad Ecclesiae aedisicationem adeoque ad ossicium Pontisicis pertineat ut Sancti quidam aliquando Canonizentur ac proinde universam Ecclesiam debere ut sanctum venerari illum quem summus Pontifex nunâ—ero Sanctorum adscribit sicut etiam usus ipse perpetuus atque traditio Ecclesiae confirmat Valent. ibid. Parag. 41. * Psal 14. v. 1. The fearful manner of Jesuites tempting God in maintaining this argument * Lib. 2 c. 31. Parag. 6. †His words be cited Parag. 2. * Objicâ— potest quod ut postea dicturi sumus ut Pontifex in definiendo authoritate sua rectè utatur studio diligentia in inquirenda veritate opus habet Nihil autem obstâ—râ— videtur quo minus possit interduÌ„ ille ejusmodi diligentia praetermissa controversiam definite Poterit igitur tunc saltem errare Respondâ—o five Pontifex in definiendo studium adhibeat sive non adhibeat modo tamen controversiam definiat infallibiliter cerâ—è definiet atque adeo reipsa utetur authoritate sibi à Christo concessa Quod ex promissionibus divinis de veritate per magisteâ—…um unius pastoris Ecclesiae fact is
the hands at least or Dazel if not darken the Eyes of the Industrious Reader The One is That his Stile is obscure The Other That his Doctrine is Arminian The second part of this Preface will endeavour with humility and Reason to satisfie them And to the former of these I answer His Stile is Full and deep which makes the Purity of it seem a kind of Blacknesse or darknesse and though it abound in substantiall adjectives yet it is more short then other Authours in Relatives in Eeking and helping particles because he writ to Schollers His stream Runs full but alwayes in it own Channel and within the Banks if any will yet say it overflows He must give me leave to tell him It then inriches the Ground His Pen drops Principles as frequent as ordinary mens do sence His matter is rare His Notions uncouth parcels of Truth digged 〈◊〉 profundo and so at first Aspect look like strangers to the Ordinary Intellect but with Patience and Usance will cease to be so And the Reader shall assuredly find this most certain token of true Worth in Him that the more he is acquainted with the better he shall like Him The probability of this proof I gather from one of those Responsa prudentum which long since I read in Plutarch A professed Orator had made a speech for One who upon the first reading went about the conning of it with much cheerfulnesse and contentment but after 2 or 3 dayes familiarity and Repetition had begot a Fastidium he came to the Orator and told him Sir at the first or second reading I liked this Oration very well but now I am quite of another mind to say the truth I loath it heartily Well sayes the Orator how oft mean you to speak this Oration to the People any more then Once No said he But once onely Go your way then They will like it as well as you did at first Time I warrant you But Reader if thou wilt believe above twenty yeers Experience or Conversation with this Author Thou wilt find at every return new matter both of Observation and delight in Him Now for the second Objection It will be found a meer Noise The phansie of a prejudicate mind The Reader must in justice Examine the particulars before he passe his judgement and then in wisdom not suffer himself to be deprived of a rich Treasure upon poor Pretences It would fret a son of Valour to find himself Robbed by a weakling and a Coward that had first possessed his phansie that some Visors supported with stakes in the Twilight were stout Fellows ready to come in if he did not deliver his Gold 2 I may with modesty averre That there is not one word in this Volume that to my thinking can possibly be so forced or wrested by the dissenting as to take offence thereby 3 I find him through the whole Body of his Writings most Religiously Carefull to give unto God the Things that be Gods even the glory of his Grace his most Gratuitous Grace in Christ preventing exciting furthering and making to persevere in all works or courses of Christianity and that so requisite and intrinsecall to every holy Action that all our sufficiency is from it By the Grace of God we are what we are and do what we do And surely had the great Goodnesse of the Lord been Taught and tendered in such manner as this Author sets it forth This Age had felt it self better Thriven in Christianity and in the power of godlinesse then it now is Sin had not so abounded but Grace had superabounded and reigned through righteousnesse unto eternall life by Jesus Christ our Lord. 4 Nor can any man think I produce one passage that intimates much lesse inferrs any inordinate prelation of The strength of Nature He making the chief use of that poor Remnat of Free-will left in us sons of Adam to consist not in meriting or preparing but in our not being so untoward patients as we might possibly be in not doing that evil which is in Our power to do 5 Nor will any man speak evil of Him but he that himself narrows the Grace of our Lord Jesus Christ and engrosses that plenteous ransome he paid for all the sons of Adam to some small number of such he conceits himself to be Finally if the worst be Given that this Objection pretends to The offence will be much asswaged if the ordinary Reader do but know That the Lutheran i. e. A considerable part of the Reformed Church is of that opinion and that the other name is used mostly to inflame the Odium In summe This Man of God knew he might not Strive nor multiply questions to gender strife therefore he demands but two postulata of the dissenting man 1 That God hath a True freedom in doing good 2 That man hath a True freedom in doing evil From him that agrees with him in these two he wil not dissent in other points But from such as teach That all events are so irresistibly decreed by God that none can fall out otherwise then they do Or That nothing can be amended that is amisse He justly differs For besides that the Tenets be Turkish being pressed they yield a morbid bitter juice and put out a Forked sting Their Consequent being that either There is no morall evil under the Sun or That the Fountain of Godnesse who is Ultor intentator malorum his will is the cause of such evil I beseech the Readers Pardon that I come but now to the last part the most proper Business of the Preface to give account of the Designe dispatched and cum Bono Deo intended This Great Author having framed to himself an Idaea of that compleat Body of Divinity which he intended for his own more Regular proceeding and our better understanding did direct all his lines in the whole Peripherie of his studies unto the Heads conteined in the Creed as unto their naturall Centre He published in his Life time Nine Books of Comments upon the Creed Viz. These Three now Reprinted 4 Justifying Faith 5 A Treatise of Unbelief 6 Of Gods Essence and Attributes 7 Of The knowledge of Christ 8 The Humiliation of Christ 9 The Consecration of Christ Together with some other Treatises and Sermons Appendices to the former which indent with and like Tallies owne the Treatises to which they Relate very appositely viz. A Treatise of the Holy Catholick Church which is part of the twelfth Book of Comments intended Christs Answer to Saint Iohns Disciples Diverse Sermons preached before the King Two Sermons Bethlehem and Nazareth And The Woman a True Comfort to Man He left unpublished according to the Account following The tenth Book of Comments Ready for the Presse Conteining the Manner how sin found Entrance into the World Of the nature of sin Of our first servitude to it Of that poor Remnant of Free-will left in the sons of Adam with direction to use it aright And how we
For we would believe our former conjecture of war or weather a great deal the better if a cunning States-man should give judgement of the one or an Astronomer or some that we know very weather-wise his opinion of the other For now besides the probability of our own conjectures we have other mens authority to confirm our belief In both kindes either where the grounds of each are several or where both conspire together as the ground of belief or our apprehension of the ground is greater so our belief waxeth stronger Thus we believe the Roman stories of Caesars times more firmly then the relations of Herodotus concerning matters of Egypt or other countries because more Writers and they such as are lesse suspected of vanity or imposture do testifie the truth of Roman affairs 16 Other things which are credible or may be believed are as we said scibilia such things as may be exactly known by natural reason though not of the party which onely believes them for exact knowledge alwayes expels meer belief of the same thing in the same party That the Sun is bigger then the Earth or that the motion thereof is swifter then any Arrows flight may be known exactly by a Mathematician but ordinary Countrey-men such as are not rustically wayward do believe it evidently and exactly know it they cannot The ground of their belief in such a case is authoritas docentis And this authoritie of teachers or others upon whose assertions we relie consisteth partly in a perswasion of the teachers or relators skill in those matters which he teacheth or relateth and partly in his honestie fidelitie or veracitie in his dealings or sayings And as these are reputed greater so do we more believe him in these things which he avoucheth for true and relie more securely upon his authoritie For as we said before Caeteris paribus the certainty of belief encreaseth as the ground of belief doth both for the number of points believed and for the firmnesse of the belief it self If two of the same facultie teach us divers things whereof we have no other ground but their assertion we believe him better whose skill and fidelitie we account of better and the more the parties be that report or avouch the same thing the more we believe them if they be reputed skilful and honest And where the authoritie is the same both for extension and degrees yet we believe the things taught better from the better or more immediate apprehension of the authoritie As if Aristotle Euclide or Archimedes were alive and in that reputation for skill in their several professions which their works are in we would believe those conclusions which we heard them teach better than such as we had from them by others or as we said at the second hand For though the authoritie in both cases were the same yet should not our apprehension of it be so but more immediate in the former We see by daily experience how opinions onely grounded upon the authoritie of teachers for their skill in such matters well reputed of do enforce others especially inferiours in that kinde of skill to give an assent unto the same truth although they have good shew of reason to the contrarie As what Countrey-man is there but would think he might safely swear that the Earth were an hundred times greater then the Sun yet if an Astronomer of whose skill he hath had experience in other matters which he can better discern one whom he knew to be an honest plain dealing man not accustomed to cog with his friend should seriously avouch the contrarie that the Sun is bigger than the Earth few Countrey-men would be so wayward as not to believe their friend Astronomer Albeit his authoritie set aside they had no reason to think so but rather the contrarie And it were a signe of ignorant arrogancie if Punies or Fresh-men should reject the axiomes and principles of Aristotle usual in the Schools because they have some reasons against them which themselves cannot answer For reason might tell them that others their betters which have gone before them have had greater reasons to hold them then they can yet have to deny them This perswasion of other mens skill or knowledge will win the assent of modest and ingenuous youths unto such rules or Axiomes as otherwise they would stiflie denie and have wittie reasons to overthrow But albeit this assent which men give to conclusions they know not themselves but onely believe upon other mens asseverations may be very great as many Countrey-men will believe an Astronomer affirming that the Sun is greater then the Earth better then they will the honestest of their neighbours in a matter that may concern both their commodities yet if the relators or avouchers could make them conceive any probable reason of the same conclusions as if the Astronomer in the mentioned case could shew how everie bodie the further it is from us seemeth the lesse and then declare how many hundred miles the Sun is from us Mens mindes would be a great deal better satisfied and this assent or belief which formerlie did onely relie upon authoritie would be much strengthned by this second tie or hold-fast And if we would observe it There is usually a kinde of regresse betwixt our Belief of authorities and our Assent unto conclusions taught by them First usually we believe authority and afterwards the conclusions taught by it for the authorities sake But after we once finde experiment of the truth of conclusions so taught we believe the authority the better from this experimental truth of the conclusion 17 Out of all these acceptions degrees of Belief or Assent something may be gathered for better expressing the several degrees of true Christian belief which like Jacobs ladder reacheth from Earth to Heaven The first step whereof is belief or assent unto things supernatural The first general part SECT II. CAP. II. Of assent unto objects supernatural THings supernatural we call such as the natural reason of Man cannot attain unto or such as naturally can neither be known or assented unto as probable but are made known or probable by revelation Such are the mysteries of our salvation and the Articles of Christian Belief For no Article of our Belief if we consider them with all the circumstances and in that exact manner as they are proposed in Scripture to be believed could ever have come into corrupted mens cogitation unlesse God had revealed it unto him Seing then we cannot know them in any sort by humane reason and authoritie neither can humane reason or authoritie be the ground of our assenting to them it remaineth then that Authoritas docentis The word of God be the ground of our belief 2 Here then must you call to minde what we said before that authoritas docentis did consist in two things namely in the skill and fidelity or sincerity of the Teacher and by how much we know those to be greater by so much is
our assent or belief strengthned Now it is evident to reason that God is infinitely wise and therefore cannot be deceived whence necessarily it followeth that he knoweth and can tell us the truth Again it is evident that God is most just and true and therefore will not deceive us but will tell us the truth if he professe so Again we cannot conceive of God aright but we must conceive of him as omnipotent and full of power and consequently such an one as needs not in policie or jealousie of our emulating him in knowledge to tell us otherwise then he knows And therefore Aristotle reprehends the Poets for saying that the Gods did envie Men knowledge His resolution is in English to this effect That Poets should the Gods belie More like than Gods should Men envie 3 And if the Heathen were of opinion that the Gods did not envie Men knowledge then must they needs believe that if they taught them any they would teach them true knowledge Wherefore this must be laid down as a certain ground That whatsoever God teacheth us is most true Nor is there any admitting there were a God but would assent unto this But here is the difficultie How can we be assured that God doth teach us any of these things Or how shall we know that this we call Scripture is the Word of God If our apprehension of this ground be sure our faith is firm and absolute if our apprehension hereof be doubtful our faith must needs be unstable or at the best but conditional 4 Let us first therefore look what this conditional assent or belief doth binde us unto Although many that firmly beleeve whatsoever God saith is true either do not acknowledge or do not firmly believe that these Scriptures are the Word of God yet thus much in all sense and reason any natural man will grant there be great presumptions and probabilities why they should be taken for the Word of God And he that doth acknowledge but thus much doth by this acknowledgement binde himself to reverence them above all humane writings For all men naturally know that if they be Gods Word they are worthie all possible reverence Wherefore if a man suppose it only as probable that they are or know nothing to the contrarie why they may not be Gods Word he is bound to reverence and esteem them above all words or writings of man As for example If any Subject in this land should receive Letters concerning some lawful and indifferent request from any other his equal or fellow subject whom he had great reason well to respect suppose he certainly knew that they were such a mans Letters and no counterfeit yet if he should receive Letters in his Majesties name containing the same or other as reasonable request although he knew not so certainly that these were his Majesties Letters as that the others were some well-respected Subjects yet is he in dutie bound to use them with greater respect and reverence than the former The bare presumption and probabilitie that they were the Kings Letters doth binde him to enquire further whether they were his Letters or no nor were his fault excusable if he should shew any signe of disloyaltie or irreverence towards them until he knew that they were not such as their Title or superscription did import 5 He that hath but the same probabilitie that the Scriptures contain in them Gods own words as that Livie his Histories contain the Roman affairs must needs esteem of them infinitely above all humane works And This fruit hypothetical or supposed Belief may bring forth even in the unregenerate or natural man And what hath been said of reverence to the Scriptures upon this supposal is also most true of mans actions If men do but believe it as probable that the Scriptures are the Word of God this belief will procure many good moral actions and much amendment of life though not such spiritual perfection as God in his Word requireth And the reason of this assertion is evident For we see daily that men undertake actions of great difficultie and danger not so much according to the probabilitie of attaining some good as according to the greatness of that good which possibly may be attained So we see many that might live in ease at home with certaintie of moderate gains to undertake voyages to the West or East Indies only upon this resolution That if it be their luck or lot to be rich there they may have enough although the adventure be subject to great dangers and obnoxious to infinite casualties And many there be that will not usually lay out a penny but upon very fair ground of some gain or saving thrift who yet will be well content to venture a Crown or an Angel in a Lotterie where there may be some possibilitie though no probabilitie of obtaining twentie or thirtie pounds These and infinite other examples obvious to dailie experience may serve as a perfect induction of our general assertion That the meer possibilitie of obtaining some great and extraordinary good is of greater moment in sâ—â—ying â—…ctions then certainty of accomplishing pettie desires or greatest probabilities of purchasing ordinarie commodities or delights To deduce then out of this general the particular we intended In the Scripture are promised to all such as love God and do his will far greater blessings then humane knowledge could ever have conceived The like is true in avoiding dangers â—… undertake matters of more difficultie and charges to prevent 〈◊〉 〈◊〉 mischances which may insue then they would do to escape some imminent but ordinarie danger or to release themselves from some smaller harms that alreadie have befallen them Could men consider these things seriously and account of them but as probable what is there in this life which in any reason they should not venture for the obtaining of so great a good Were men but probably perswaded that there were as the Scriptures and the Articles of our Belief tell us a life everlasting full laden with all the fruits of true life joy peace and all choisest pleasures without any annoyance how could they not be most readie and willing to spend this whole transitorie life whose dayes are but few and most of them evil full fraught with grief and distress in the service of God who would thus reward them Yea how could they not be desirous to lay down this life it self upon hope of obtaining such a life For this life compared to that to come hath not the proportion of a Farthing to whole Millions of Gold or all the treasures in this World Nor is the case herein like unto that of adventures or Lotterie where a man may venture his life or goods if he list but if he do not none calleth him to an account for not doing it But in the Scriptures everlasting torments grief and perpetual horror are threatned to all such as frame not their lives according to Gods will in them revealed
CHAP. III. Of general incitements to search the truth of Scriptures or Christian belief 1 WE may hence clearly see how inexcusable even in the judgement of flesh and blood all men are that either by hearing or reading have any accesse unto the Gospel and do not use the best endeavours of their natural wit if God as yet have touched their hearts with no better grace to search out the truth thereof For seeing in the Scriptures are proposed to every mans choice everlasting life or everlasting death what extream madness is it for men to enter into any course of life or to undertake any matter of moment which may exact their chief imployments before they have diligently looked to the main chance before they have tried the utmost of their wits and others best advise to know the tenour of their own estate We see daily what great pains men of no small account do take in the studie of Alchymie spending their spirits and most of their substance in trying conclusions and searching out the truth of those things for which they have but weak grounds of Philosophie or reason onely the conceit of the good they aim at which is rather possible then probable for them to attain inforceth a kinde of hope and encourageth them to go forward 2 To speak nothing of the good the Scripture promiseth the very conceit of eternal death me thinks should move either the Chymicks which spend much gold only upon hope of getting more or any other man whatsoever to spend all the treasure whatsoever either this their Art or all other could yeeld to secure themselves from such horrible torments as the Scriptures threaten to their Contemners or negligent Hearers And why should not all men then in reason bestow most time and pains in searching the truth of those things which concern their souls estate whose securitie in all reason they should purchase with the highest hopes and utmost aim of all other travails in this life Here then as I said the full height of mans Iniquity and his inexcusable Madness is most plainly discovered that having these two motives which in natural reason do sway all Humane Actions offering themselves to encourage him in searching the Scriptures yet notwithstanding most men bestow less labor in them then in other ordinary Studies First if we compare the good they set before us as a recompence and reward of our travails it is beyond all comparison greater then the scope of any other Trade or Science For here is a double Infinity of solid Good First they promise Joy two wayes Infinite both in Degree and Continuance Secondly they threaten unto their Contemners despisers death torments doubly infinite both in Degree and Continuance Now if the probabilities of the truth of Scriptures were far less than is usually found in other studies or Humane hopes yet could this in Humane reason be no reason why we should labour less in them than in other affairs seeing the incomparable excess of the good they promise doth abundantly recompence this But if the Probability of the truth of Scripture be in natural reason equal to the probabilities which men usually take for their grounds in many greatest attempts then certainly not to bestow as great pains and travail in trying the truth of their promises as in any other Human attempts or affairs doth argue infinite Madness Ask we the Chymick what reason he hath to toil so much in the study of Paracelsus or other intricate Writers of his Faculty the like we may say of any Physitians their answer as you may reade in their writings is this Many Philosophers in former ages have laboured much in this study and have set down good rules of their experiments who as is probable would never have taken such pains upon no ground And verily this tradition or the authority they give to their Writers is their chief motive For I think few of their Ancient Authors have bequeathed to their successors any Gold made by this Art thereby to encourage them If then tradition consent of time or approbation of Authors or relation of experiments be an especial inducement for men to adventure their charge pains and travel in this Faculty as in all other affairs without all controversie the Scriptures in all these motives have an especial Prerogative above all other faculties or sciences albeit humane reason were admitted judge For the Authority of Gods Church is far more general then the consent of any Writers in any one faculty whatsoever The consent of time likewise is greater For no Age since Christs time in these civil parts of the World but by the report of other Writers as well as Christians hath yeelded obedience unto Scriptures as the Word of God Men of most excellent spirits and learning in every Age have addicted their studies unto this truth About the time of our Saviours coming Curious Arts and other civil disciplines did most flourish The Grecians sought after Wisdom and secular Philosophy with the like the Romans after Policy State knowledge and discipline of war all the World almost above others those places wherein Christianity was first planted was then set upon Curious Arts yet we see how the study and search of Scriptures in short time did prove as Aarons Rod amongst the Magitians Serpents It hath devoured all and brought them to acknowledge Allegiance unto it using the help of best secular Arts as it were Nutriment for the growth of Christianity and expelling the rest as Excrements out of the Church Nor can the Atheist name any Age wherein the Heathen had an Oliver to oppugn our profession but we had a Rowland to defend it If they had a Porphyrie or Celsus to oppose Philosophy against it we had an Origen a Man by their own confession of the most rare wit and hope for Philosophy then living to forsake Philosophy and follow Christianity It was not despair which made him and many other excellent Scholars Christians but the sure hope which they found in this profession made them contemn all other hopes and cleave to it with their hearts and souls albeit their souls should for so doing be violently separated from their bodies This trial I am perswaded few of their greatest Philosophers would have endured but they had the Potentates of the World as readie to applaud them as to disgrace the Christians and yet the Christians multiplyed as the Israelites did by oppression in Egypt How resolute they were if we may not be believed bearing witness of our own profession let Pliny testifie in whose judgement Constancie and Resolution was the onely crime in our Profession deserving punishment And for this cause he took want of resolution in such as had been accused before him under the name of Christians as a sufficient Argument that they were not Christians in deed or heart For such as he had been enformed could not be inforced to any such idolatrous practise as he perswaded these men unto
3 Lastly the experiments which are related by Authors of this profession men in any reasonable mans judgement as much to be Believed herein as any other Writers in theirs are far more notable and apt to produce belief and hope of attaining the truth in this profession than any others can have in theirs The experiments of others were but ordinary and natural these are extraordinary and supernatural If the Atheist should impudently deny the truth of their report we may convince him with S. Augustines acute Dilemma If the Miracles related by our Writers be true they give evident experiment of the truth of Scripture if there were no such particular miracles but all feigned then this was a miracle above all miracles that Christian Religion should prevail against all other Arts Power or Policy without any extraordinary event or miracle It was not so easie a matter to cozen all the Roman Emperours and their Deputies with feigned Tales the World which hated Christians so much was inquisitive enough to know the truth of their reports I may conclude Nisi veritas magna fuisset non praevaluisset It was miraculous doubtless that it should so enrease without arms without any promise of carnal pleasure or security but even against their natural inclination that did profess it and all the Worlds opposition against it It had enemies both private and publick domestick and forraign even the flesh and sense of those which followed it fought against it 4 Mahomet since that time hath found a multitude of followers but all either enforced to follow him by threats of shame disgrace and tortures in this life or else allured thereto by fair promises of carnal pleasures to be perpetual without interruption in the life to come He hath set his followers such a course as they might be sure both of wind and tide And if the Haven whereat they arrive were as safe as their course is easie they were of all men the most happy But Christianity from its first beginning was to row against the stream of flesh and blood and to bear out sail against all the blasts that the Devil World or Flesh could oppose against it In a word the increase of Mahumetism hath followed the barbarous Turkish monarchies advancement as moisture in bodies doth the increasing fulness of the Moon And it had been an extraordinary Miracle if a barbarous multitude never acquainted with any civil pleasures should not have composed their mindes unto their Emperours in following a Religion framed as it were to court the senses and wooe the flesh But Christianitie then flourished most when the scorching heat of persecution was at the height When the countenance of Emperours as terrible to their foes for their Heroical valour as plausible to their friends for their lovely carriage were most fiercely set against it What Princes either more terrible to their enemies or more amiable to their friends than Trajan Dioclesian or others of the Christians persecutors were What man living is there of civil education that would not have lothed Mahomet and the whole succession of the Ottoman Familie in respect of these Roman Princes And yet a great part of their native Subjects men as otherwise excellently qualified so of a quiet and peaceable disposition yet readie alwaies to venture their lives for these Heathen Princes in most dangerous service against the enemies of the Roman Empire but most readie to follow the Crucisied Christ through fire and sword against their Emperors command dearer to them than this mortal life and all the Worlds threats or allurements It were sottish to think that such men had not perfect notice of some Higher Powers Commandment to the contrarie whom they thought it safer to obey when they contradicted the commandments or fair allurements of these supream Earthly Powers And it were as silly a perswasion to think that if the great Turk would change his religion for any other that might yeeld like hopes of carnal pleasure after this life any great number of his Subjects would lose their dignities for refusing subscription 5 The brief of what hath been or may be said concerning the grounds or motives of our Assent unto Objects supernatural may be comprised in these four Propositions following of which the first two are Axiomes evident in nature and received by all The two latter undoubted Axiomes amongst true Believers but suppositions onely to meer natural men or Novices in Christianity 6 The first The Stile or Title of these Sacred Books pretending divine Authority binde all men to make trial of their truth commended to us by our Ancestors confirmed to them by the Blood of Martyrs their Predecessors to use the means which they prescribed for this trial that is Abstinence from things forbidden and Alacrity in doing things commanded by them 7 The second Ordinary Apprehension or natural Belief of matters contained in Scriptures or the Christian Creed are of more force to cause men to undertake any good or abstain from any evil than the most firm Belief of any ordinary matters or any points of meer Natural consequence 8 The third Objects and grounds of Christian Belief have in them greater stability of truth and are in themselves more apt to found most strong and firm Belief then any other things whatsoever meerly credible 9 For as the most noble Essences and first Principles of every Art are most intelligible so are divine Truths of all other most Credible Not that they are more easie to be Assented to of any at their first proposal But that they have a greater measure of credibilitie in them and as their credibilitie and truth is inexhaustible so Belief of them once planted can never grow to such fulnesse of certaintie as not to receive daily increase if we applie our mindes diligently unto them so that true Christian Belief admits no stint of growth in this life but still comes nearer and nearer to that evidence of Knowledge which shall swallow it up in the life to come For the conceit of impossibilities or repugnances in nature objected by the obdurate Atheists to make the Principles of Christian religion seem incredible that they might like old Truants have the companie of Novices in Christianitie to loiter or mis-spend good hours with them we shall by Gods assistance dispel them and all other Clouds of like Errours in unfolding the truth of those Articles which they most concern 10 The fourth The means of apprehending the truth of Scriptures and experiments confirming their divine Authority are both for variety of kindes and number of Individual in every kinde far more and more certain than the means of apprehending the grounds of any other Belief or the experiments of any other teachers Authority 11 Some Particulars of every kinde with the General Heads or Common places whence like Observations may be drawn we are now to present so far as they concern the confirmation of the truth of Scriptures in general For the experiments which confirm the truth
of such particular places of Scripture as teach the Articles of our Creed expresly will come more fitly into the unfolding of the Articles themselves The second general part of the first Book SECT I. Of Observations internal or incident unto Scriptures without Reference to any relations or events other then are specified in themselves ALthough the Experiments confirming the truth of Scriptures be as I have said many and divers yet all may be reduced into these general heads or kindes They may be found either in the Stile or Character of these writings themselves the Affections or dispositions of their Writers or in Events or Experiments whatsoever the course of times affords answerable to the Rules set down in Scriptures CAP. IV. Of Historical Characters of Sacred Writings TO any man indued with reason not perverted the Books of Moses give more perfect proof of matters done and acted then any other Historie in the World can possibly do albeit we set aside the secret Characters of Gods Spirit speaking in them which we suppose can be discerned of none but such as have the mark of the Lamb answerable to it engraven upon their hearts But now we seek such inducements to Belief as may perswade the natural unregenerate man of the Historical truth of these sacred Volumes 2 The prejudices arising from the strangeness of matters related by him the Reader shall finde mitigated in the next discourse In the mean time I must request him to suspend his judgement of them and onely to intend the lively Characters of Historical truth in other relations of matters neither strange nor incredible in themselves Either Moses wrote a true Historie or else his words are but a Fiction either Poetical to delight others or Political to advantage himself or his successors Let such as doubt of their Historical truth duly examine whether many things related by him can possibly be referred to any of these two ends As for example if these relations Gen. 4. 1. and the 25. had not been either real Adjuncts of some Famous Truth then sufficiently known or else appointed by God to be notified for some special purpose to posteritie how could it possibly have come into any mans thought or to what end should it have gon thence into his Pen to shew the reason why Evah should call her first son Cain or her third Seth 3 He that would set himself to contradict might reply Moses his invention was so copious as to forecast that those insertions might make his History seem more probable or that he spake unawares according to the Custom of the times wherein he lived But why then should he omit the like in all the generations from Cain and Seth unto Noah the reason of whose name given him by his father he likewise specifies Genesis 5. 29. Genesis 5. 29. Then Lamech begat a son and called his name Noah saying This same shall comfort us concerning our work and sorrow of our hands as touching the earth which the Lord hath cursed It was doubtless from some diversity in the matter presupposed unto this work not from the workmans choice or invention why the reason of these three mens names should be specified as afterwards will more plainly appear For the positive notes or sure tokens of a true Historie they are most plentiful in the stories of Abraham Jacob and Joseph Each part of which the Divine Providence whereof these are the most Ancient most perfect and most lively patterns would have set out with such perspicuitie of all circumstances that the Reader might be an eye-witness of their Historical Truth The subject and issue whereof is in it self so pleasant as will ravish sober and attentive mindes and allure them to follow the main current of Divine Mysteries which flow from these Histories mentioned as from their first Heads or Fountains To point at some few rather than handle any particulars 4 If we may judge of the truth of mens writings by their outward form or Character as we do of mens honestie by their looks speech or behaviour what Historie in the World bears so perfect resemblance of things done and acted or yeelds without further testimonie then its own so full assurance of a true narration as the stories of Abrahams departure out of his Land his answers to God Sarahs distrust upon misconceit of Gods promises her seeking to fulfil it by giving her Maid to Abraham the manner of her speech upon her Maids contemning her the debate and issue of her controversie the Dialogue between the Angels of God and Abraham with Sarahs Apology for laughing at their Message Abrahams journey to Mount Moriah his servants expedition to Aram Naharim with his Commission to provide his young Master a Wife There appears not in any of these the least surmise of any Political respect not any signe of affected delight or Poetical representations seeing this Author falls immediately into other matters and relates every thing though many of most diverse natures with such natural specification of every circumstance as unless our hearts were prepossest with Belief that he had writ them by his direction who perfectly knoweth all things as well sore-past as present or to come we would be perswaded that most of them were relations of such as acted them uttered to their familiar friends immediately upon the fact whilest all circumstances were fresh in memory 5 How others are affected I cannot tell me thinks when I reade that story Genesis 34. I am transformed into a Man of the Old World and become a neighbour of old Jacob over-hearing him and his sons debating the slaughter of the Sichemites The old man complains Ye have troubled me and made me stink among the inhabitants of the land as well the Canaanites as the Perizzites and I being few in number they shall gather themselves together against me and so shall I and mine house be destroyed and they answered and said Shall he abuse our Sister as a Whore 6 Or if this description though issuing as naturally out of the real disposition of the true no fained parties described as brightness out of the body of the Sun yet because but short may seem more imitable by Art I will propose a longer Dialogue betwixt this old man and his sons for a pattern of which fairest colours that Art or Invention can put upon any fained Subject will come as far short as Solomons gawdy but artificial attire did of the native beauty of wild Lillies or any dy that Art can give of the natural splendor of finest Pearls the Onix or other more precious stone The storie is is Genesis 42. from the 29. unto the 15 verse of the 43 Chapter The circumstances which I would especially commend unto the Readers consideration are first The old mans jealousie v. 36. upon his sons relation what had befallen them in their journey and the Governours desire of seeing Benjamin v. 31 32 33 34 35. His peremptorie reply v. 33. to Reubens answer
v. 37. The manner of his relenting chap. 43. v. 6. upon necessitie of their going for more food and his sons peremptory refusal to go without Benjamin in the five first verses of the 43 Chapter * His condescending v. 11. upon their just Apologie for mentioning their youngest brother to the Governour and Judahs undertaking for Benjamins safe conduct back and forth in the 10. 9. 8. and 7. verses lastly the close or Epiphonema of his speech v. 13. and 14. Whilest I compare one of the circumstances with another and all of them with other precedent and consequent chiefly with Judahs speech to Joseph Genesis 44. from the sixteenth verse to the end of the Chapter although I knew no other Scripture to make me a Christian this one place would perswade me to become a Pythagorean and think that my soul had been in some of Jacobs sons where it had heard this controversie rather then to imagine that it could have been fained by any that lived long after 7 Or if we consider not the particular relations onely but the whole contrivance and issue of this storie what patern of like invention had Moses to follow If the Atheist grant such a Divine Providence as he describes let him tell us whence he learned it If from any more ancient description let this be suspected for artificial if not let this be acknowledged for the first natural representation of it Without either a former patern to imitate or true resemblance of such a Divine Providence in events immediately to be related how could such a Supream Power governing and disposing all things contrary to the designes and purposes of man be by mortal man conceived More probable is the Poets fiction that Minerva should be conceived in Jupiters brain then that Humane Fancie should bring forth a more Omnipotent more wise or excellent Deity than the Poets make their Jupiter without any true image of his Providence manifested in the effects But after the manifestation of it in the story of Joseph and the live-picture of it taken by Moses all imitation of it was not so difficult though he that would seek to imitate him fully should herein come as far short of the solid marks of his historical truth as the Egyptians Juglers tricks did of true Miracles 8 As all these and many other places yeeld undoubted Characters of true Historical narrations so do his speeches unto this people Deut. 29. 30. 31. Infallible symptoms of a dving man and one that indeed had born this mighty Nation as an Eagle bears her voung ones upon her wings These admirable strains of his heavenly admonitions and divine prophesies compared with the live images of former truths witnsse that he was the Janus of Prophets Vates oculatus tam prateritorum quain futurorum one that could both clearly see what had been done beso â—… what should fall out after his death Both which shall hereafter God willing better appear by matters related and event foretold by him 9 But to proceed the whole Historical part of the Bible not Moses his Books alone yeeld plenty of such passages as being compared with other circumstances or the main drift and scope of the entire stories whereof they are parts leave no place for imagination either why they should or how possibly they could have been inserted by Art or Imitation or have come into any mans thoughts not moved by the real occurrence of such occasions as are specified in the matters related And seeing all of them are related by such as affect no Art many of them by such as lived long after the parties that first uttered or acted them we cannot conceive how all particulars could be so naturally and fully recorded unless they had been suggested by his Spirit who giveth mouth and speech to man who is alike present to all successions able to communicate the secret thoughts of forefathers to their children and put the very words of the deceased never registred before in the mouths or pens of their successors for many generations after as distinctly and exactly as if they had been caught in Characters of Steel or Brass as they issued out of their mouths 10 When I reade that speach in Ovid. 4 Metam Fab. 8. Sive es mortalis qui te genuere beati Et Mater foelix fortunata profectò Si qua tibi Soror est quae dedit ubera Nutrix If mortal thou thrice happy sure thy Parents be Or if thou any Sister hast thrice happy she Thrice happy Nurse whose breasts gave suck to thee I see no inducement to believe this for a true Story because I know the end and aim of his writing was to invent Verisimilia to feign such speeches as best besitted the persons whose part he took upon him to express thereby to delight his hearers with variety of lively representations But when I reade that narration of our Saviours Apology for himself against the Jews which said he had an unclean spirit Luke 11. 14. and a woman coming in with her verdict Now blessed is the womb that bare thee and the paps that gave thee suck v. 27. This unexpected strain with our Saviours reply unto it Yea rather blessed are those that hear the word of God and keep it v. 28. so briefly inserted into the Story inforce me to think that it was penned by one that sought onely to relate the truth part of which was this womans speech But with the means of knowing the New Testament to be the Word of God I will not here meddle the Old Testament sufficiently proveth it besides many other experiments to be prosecuted in the unfolding of sundry Articles CAP. V. Of the Harmony of sacred Writers AN other Inducement for believing the truth of the Old Testament is the Harmony of so many several writers living in such distance of Ages handling such diversity of arguments and covering them with stiles for the majesty of some and the familiarity of others more different then Virgils verses and the rudest countrymans talk and yet all of them retaining the self same relish Whiles we reade Tully Virgil Livie Salust and Ovid though all living near about one time yet their writings differ as much as Flesh and Fish Many learned men like some one or few of these and yet much mislike others reputed as excellent writers in their kinde living about the same time much more might he that should have read the common or vulgar Historiographers Poets or Orators of that time have contemned them as base in respect of the former But the Prophets of the Old Testament and the Historiographers of the same though differing infinitely in degrees of stile and invention yet agree as well in the substance or essential quality of their writings as the same Pomander chafed and unchafed There is the same odour of life and goodnesse in both but more fragrant and piercing in the one than in the other And no man that much likes the one can mislike
meditation doth prepare our Hearts to Christian Belief so there is a kinde of Suspition by which we may out-reach the old Serpent in his subtiltie and prevent his former Method of deceit So whilest we read or hear varietie of reports concerning any notable Event or many Writers beating about one matter every one of which may seem improbable in particular Circumstances or else their diversitie such as makes them Incompatible we should be Jealous that there were some Notable Truth whose Belief did concern us which Satan hath sought to disparage by the mixture either of gross improbable fruitless fables or else of dissonant probabilities 2 Truth is the Life and nutriment of the world and the Scriptures are the Veins or Vessels wherein it is contained which soon corrupts and putrifies unless it be preserved in them as in its proper Receptacles as both the fabulous conceits of the Heathen and foolish practises of the Romish Church in many points may witness But as from Asphaltites or the dead sea we may finde out the pleasant streams and fresh springs of Jordan so from the degenerate and corrupted rellish of decayed Truth which is frequent in the puddle and standing lakes of Heathen Writers we may be lead to the pure Fountain of Truth contained in these sacred Volumes of Scripture 3 The Experiments which now we seek or would occasion others chiefly young students to observe are such as the Heathen did guess at or men out of the works of nature by reading of Poets or Ancient Writers may yet doubt of whereas the true resolution of them onely depends upon the Truth set down in Scripture CHAP. IX Observations out of Poets in general and of Dreams in particular 1 THe most exquisite Poems are but a kinde of pleasant waking dream and the art of Poetrie a lively imitation of some delightful visions And as nothing comes into a mans Fancie by night in dreams but the parts or matters of it have been formerly in his outward senses for even when we dream of golden Mountains or Chimeras the several ingredients have a real and sensible truth in them onely the frame or proportion is such as hath no sensible example in the works of nature so in Ancient Poems which were not made in imitation of former as pictures drawn from pictures but immediately devised as we now suppose from the sensible experiments of those times as pictures drawn from a living face many parts and lims have a real and senble truth onely the composition or frame is Artificial and fained such as cannot perhaps be parallel'd in every circumstance with any real events in the course of times And albeit the events which the most Ancient Poets relate through long distance of time seem most strange to us yet is the ground of their Devises especially Such as upon better search may alwaies be referred to some Historical truth which yielded stuff to Poetical structure as daies spectacles do unto nights visions This Aristotle had observed out of the practise of the best Ancient Poets and prescribes it as a rule to Poets to have alwaies an Historical truth for their ground Nor durst Poets have been so audacious in their fictions at the first seeing their profession was but either to imitate nature or adorn a known truth not to disparage any truth by prodigious or monstrous fictions without any ground of like experience For this is a fundamental law of their Art Curandum ut quando non semper Vera profamur Fingentes saltem sint illa Simillima Veri Though all 's not true that faining Poets sing Yet nought on Stage but in truths likeness bring None I think will be so foolish as to take Homer in the literal sence when he tels us how Iris by day and Sleep by night run Errands for the greater Gods and come with these and the like messages unto Kings chambers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why will by counsel guide a State Must early rise and lie down late Yet with such Artificial and painted plumes oftentimes are covered true and natural bodies though the messengers be Poetical and fained yet these kindes of night-messages had an Historical truth for not the Poets onely but many great Philosophers of the old world have taken Nocturnal presages for no dreams or fancies Hence did Homer usurpe his libertie in faining his Kings and Heroicks so often admonished of their future estate by the gods he presumed at least that these fictions might carrie a shew of truth in that age wherein such admonitions by night were not unusual And his conceit is not dissonant unto the sacred storie which bears record of like effects in Ancient times and gives the true cause of their expiration in later 2 So usual were dreams among the Patriarchs and their interpretations so well known that Jacob could at the first hearing interpret his young son Josephs dream Gen. 37. 10 11. What is this dream that thou hast dreamâ—… Shall I and thy mother and thy brethren come indeed and fall on the ground before thee Nor did he take it onely for a Fable no more then his brethren had done his former for a Fancie for as the Text saith his brethren envied him but his father noted the saying And Joseph himself coming to riper year was as expert in interpreting Pharaohs and his servants dreams Gen. 40. verâ—… 12 13. Then Joseph said unto him this is the interpretation of it The three branches are three dayes within three dayes shall Pharaoh lift up thine head and resiore thee unto thine office and thou shalt give Pharoahs cup into his hand after the old manner when thou wast his Eutler And verse 19. Within three dayes shâ—… Pharaoh take thine head from thee and shall hang thee on a tree and the birâ—… shall eat thy flesh from off thee These considerations will not suffer me mistrust divers Ancient Historiographers making report how Princes and Fathers of Families have had fore-warnings of future events either concerning themselves their Kingdoms or Posteritie Nor were all dreams among the Heathens illusions of wicked spirits for Elihu spake out of the common experience of those Ancient times wherein he lived God speaketh once or twice that is usually and one seeth it not In dreams and visions of the night when sleep falleth upon men and they sleep upon their beds then he openeth the ears of men even by their corrections which he had sealed that he might cause man to turn away from his enterprise and that he might hide the pride of man and keep back his soul from the pit and that his life should not passe by the sword A lively experiment of Elâ—hu his observation we have Gen. 20. 3. When Abimelech King of Geâ—ar had taken Sarah Abrahams wife God came to him in a dream by night and said to him Behold thou art but dead because of the woman which thou haji taken for she is a mans wife And again verse 6 7.
was in respect of the Efficient or impulsive causes rather Superartificial then Natural or Artificial and Rhetorick and Historie only Artificial This opinion will not seem strange if we consider that the wiser sort in those times did commend such matters onely to writing as might inflame posterity with devotion and love of vertue For Poetrie as the same Author tels us was accounted by Antiquitie Prima quaedam Philosophia a kind of sacred moral Philosophie appropriated as it seems at the first to the relation or representation of supernatural Events or divine matters onely of which the most Ancient had best experience and were impelled to communicate them to posteritie elevated as is observed before by the excellency of the Object to this celestial kind of speech which is most apt to ravish younger wits as it self was bred of Admiration This use of Poetrie appears in some Fragments of most Ancient Poets in their kind proportionable to the book of Psalms of Job and the songs of Moses the only patern of true Poesie whose subjects usually are the wonderful works of God manifested unto men Some degenerate footsteps of these Holy men the Heathen about Homers time did observe using their Poets and Musicians for planting modesty and chastity amongst other vertues in their auditors So Agamemnon left the musical Poet as Guardian to Clytemnestra who continued chast and loyal until Aegisthus got the Poet conveyed into an uninhabited Island For this reason was Poetry taught children first throughout the Grecian Cities as Moses had commanded the Israelites to teach their children his divine Poem Deut. 31. 19. and 32. 46. And they much wrong that divine Philosopher that think he was any farther an enemy unto the sacred Faculty then onely to seek the reformation of it by reducing it to its first natural use which was not meer delight as Eratosthenes dreamed rightly taxed by Strabo for this error That might perhaps be true of the Comical Latin poets Poeta quum primum animum adscribendum appulit Id sibi negoti credidit solum dari Populo ut placerent quas fecisset Fabulas When first the Poet bent his wits to write The onely mark he aim'd at was delight Which notwithstanding had neither been the onely nor chief use no end at all but rather an adjunct of Poetry amongst the Ancient by the wiser and better sort of whom nothing was apprehended at least approved as truly delightful which was not also Honest and of profitable use for bettering life and manners The law of nature being then lesse defaced They could read it without spelling and comprehend all the Three Elements of Goodness joyntly under one entire conceit as we do the product of divers Letters or Syllables in one word without examination of their several value apart But when the Union of this Trinity wherein the nature of Perfect Goodnesse consists was once dissolved in mens hearts and Delight had found a peculiar Issue without mixture of Honesty or Utility the desire of becoming popular Poets did breed the bane of true Poesie and those Sacred Numbers which had been as Amulets against vice became incentives unto lust Or if we would but search the native use of Poetry by that end which men not led awry by hopes of applause or gain or other external respects but directed rather by the internal impulsion of this Faculty and secret working of their Souls do aim at It principally serves for Venting Extraordinary Affections No man almost so dul but will be Poetically affected in the subject of his strongest passions As we see by experience that where the occasions either of Joy for the Fortunate Valour or Sorrow for the mishaps of their Countrey-men or Alliance are most rife this disposition is both most pregnant and most common And as Speech or Articulation of voices in general was given to man for communicating his conceits or meaning unto others so Poetry the Excellency of Speech serves for the more lively expressing of his Choicer Conceits for Beautifying His darling-thoughts or Fancies which almost disdain to go abroad in other then this exactly-proportioned attire The souls wooing suits if I may so speak whereby she wins others to Sympathize with her in abundance of Grief or to consent with her in excessive Joy or finally to settle their Admiration or dislike where she doth hers And the more strange or wonderful the matter conceived or to be represented is the more pleasant and admirable will the true and natural representation of it be and the more he that conceives it is ravished with delight of its Beauty or goodnesse the more will he long to communicate his conceit and liking of it to others Whence such as had seen the Wonders of God and had been fed with his Hidden Manna sought by their lively hearty representations to invite others as the Psalmist doth To taste and see the Goodnesse of the Lord as Birds and Beasts when they have found pleasant food call on their fashion unto others of the same kinde to be partakers with them in their Joy until Satan who hunts after the life of Man as Man doth after the life of Birds did invent his counterfeit Cals to allure our souls into his Snare For when men had once taken a delight in the natural representation of events delightful in themselves he stirred up others to invent the like albeit there were no real truth or stability in the things represented and the manner of representation usually so light and affected as could argue no credence given by the Authors to their own report but rather a desire to please such as had never set their mindes to any Inquisition of solid Truth whose unsetled Fancies cannot choose but fall in Love with as many Fair Pictures of others pleasant Imaginations as are presented to them For as to view the connexion of real Causes with their Effects most of all if both be rare or the concurrence of Circumstances unusual doth much affect the judicious understanding so the quaint or curious contrivance of Imaginary Rarities set forth in splendent Artificial colours doth captivate the Fancies of such as are not established in the love of truth But as the Orator said of such as applauded the Tragedie of Pylades and Orestes how would such mens souls be ravished could they upon sure grounds be perswaded that these stories were true albeit devoid of Artificial Colours or Poetical contrivances never used by sacred Antiquitie in whose expression of Wonders the Phrase is usually most Poetical as naturally it will alwaies be where the mind is much affected their invention lesse Artificial or affected then our Historical narrations of Modern affairs the Character of their stile as was intimated before doth argue that they sought onely to set down the true Proportion of matters seen and heard with such resemblances as were most incident to their kind of life And from the Efficacy of such extraordinary effects upon their souls
the Turks by Adoption Heires of the same promise So truly doth the Scripture tell us the truth of all antiquitie and the true causes of Nations encrease but of this elsewhere To conclude this story of Noah 6 The former Argument drawn from the suddain increase and propagation of men the scarcitie of Arts Civil Discipline and Inventions with other Experiments better known to them then us enforced certain of the Ancient Philosophers to hold a perpetual Vicissitude some of General some of Particular Deluges whereby the works of Antiquitie once come to perfection had been and continually should be defaced either generally throughout the World or in sundry Countries according to the extent of the Inundation This Opinion might seem more safe because not eaâ—â—e to be disproved in that Old World in which the wisest living besides the people of God had no distinct Knowledge of any thing that had happened 100 year before his own Birth much lesse what mutations should follow after his death but unto us their Prognostication is like unto some late Prophecies of Dooms-day confuted by a world of witnesses even by the continuance of every thing after that time which by their prophecies should have imposed a fatal end to all things We may truly use the Mockers words to these mockers of truth Since the old Philosophers died all things continue alike Seed-time and Harvest have been still distinct nor hath there been any Floud to destroy either the Whole Earth or any entire Nation thereof For Assurance of which promise the Almightie hath set his Bow in the Cloud whose Natural Causes though the Philosophers can in some sort assign and shew the manner how diversities of colours arise in it yet the Ancient Poets saw more then either they themselves have left exprest or later Philosophers sought to conceive when they feigned Iris to be Thaumantis Filia the Daughter or as we of this age would say the Mother of Wonderment the Messenger of the great God Jupiter and his Goddesse Juno The occasions of this Fiction had they been well acquainted with them might have informed Philosophers that the Rain-bow had some better use then a bare Speculation how it was made some Final besides the Material and Efficient Cause unto whose search the Admirable Form or composition of it did incite men naturally And the Ancient Philosophers who were for the most part Poets and endued with more lively notions of the First and Supreme Cause of all things did usually assign a Final Cause commonly Supernatural of such effects as proceeded from Efficient and Material Natural Causes As the Pythagoreans thought the Thunder whose matter form and efficient they well knew was made to terrifie such as were in Hell not erring in the general that it had some such like use though mistaken in the particulars whom it was made to terrifie Natural Philosophie gives us the Material and sensible Efficient Causes the Scripture onely the true and Supernatural End which leads us to the Immortal Invisible and Principal Efficient Cause of all natural effects even of Nature it self And Aristotle acknowledgeth the motions or dispositions of the Matter to depend upon the End or Final Cause albeit he gives no Final cause at all of main principal much lesse the Supreme or Principal Final cause of all natural effects but confounds the Form with the End against his own principles and contrary to the Analogie between Nature and Art which is the ground of all his Discourse about the Matter Form and Efficient For the Artificial Form is not the End of the Artists work but rather incites the Spectator to view and admire his Skill from which his gain or fame may redound And these one or both are the Principal end of all his labours so is the Glory of the First and Supreme Efficient Cause the Principal and utmost End of all the works of Nature and Nature itself if I may so speak the Art or Skill of the First and Supernatural Cause But as Aristotles Philosophie is imperfect because it leades us not either unto the First Cause or Last End of all things so it is fully sufficient to confute such Divines as think there were Rainbows before the Floud Which opinion hath no pretence of Scripture to enforce it and grounds in nature it can have none unlesse they will avouch this evident untruth That every disposition of the Air or every Cloud is fitly disposed to bring forth the Rain-bow And if other Natural Causes with their motions and dispositions depend upon the Final such as acknowledge the truth of Scripture have no reason to think that either the Clouds or Air had that peculiar disposition which is required unto the production of the Rain-bow before the Floud when this wonderful Effect could have no such use or end as it hath had ever since For it was ordained as the Scripture tels us to be a Sign or witnesse of Gods Covenant with the New World a Messenger to secure mankind from destruction by Deluges Now if it had appeared before the Sight of it after the floud could have been but a silly comfort to Noahs Timorcus Posteritie whose mistrust lest the the like inundation should happen again was greater then could be taken away by any ordinary or usual Sign if we may believe such Testimonies of Antiquitie as we have no reason to suspect I omit the discussion of their Opinion who think the Rain-bow doth naturally argue such a temper of the air as is unapt for the present to conceive any Excessive Moisture Either from these reasons in nature then well known or from the Tenour of Gods forementioned Covenant communicated to the Ancient Heathen people by Tradition doth Jupiter in Homer make Iris the messenger of his Peremptorie command unto Neptune to desist from aiding the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jove I come a messenger to him that Neptune hight His pleasure is that thou henceforth ne come in field or fight But hence to Heaven or to wide Sea address thy speedy flight 7 The true Mythologie of which Fiction I should from the circumstance of the Storie conjecture to be this The swelling of waters and abundance of moisture did advantage the Grecians and annoy the Trojans for whom fair weather was best as having greatest use at that time of service by Horse For this reason is Neptune by Iris commanded to get him into the Sea which â—s as much as to say the Over-flow of waters and abundance of moisture was now to be asswaged and Apollo on the other side sent to encourage Hector and his Trojans The meaning is that Jupiter would now have fair and drie weather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go to prepare the Troops of Horse for they must do the deed And charge thine enemies at
their ships but charge them with all speed Mean time I 'le go before and smooth the way you follow must I 'le turn the Grecian Chieftains back or lay them in the dust Such mysteries of Nature are often wrapt in Poetical Fictions though many of them not so easie to be discerned in such distance of time this kind of Divinitie being now worn out of date But we that have this Supernatural Commentarie upon the works of nature may see in the mixt colours of the Rain-bow more clearly then in any Prophetical vision the Old Worlds destruction by Water and This presents future consumption by Fire whose brightnesse is predominant in the waterish humour The resolution of the cloud by the heat of Sun-beams reflected upon it prefigures unto us the melting of the Elements with fire 2 Pet. 3. 12. 8 Scarce any thing in the frame of Nature no not the untruths of Poetical Fables or lying stories but bear Witnesse of the Divine Truth revealed in Scriptures so men would not be preposterous in their observations like Julian the Apostate who sought to discredit the Sacred Storie of the Tower of Babel by the Poets fictions of the Giants war against Heaven as if there had been no more probabilitie in the one then in the other If he could have shewed us any Poem of the same Subject more Ancient then that storie he might have had some piece of an excuse for his Impietie some pretence for accusing the Scripture of Poetical Imitation but if the Poets have been Imitators of Moses or other Writers of this storie the blame must lie upon them either for wilful corrupting of the truth or which is most likely for taking the Hyperbolical Phrase of Scriptures in a strict sense as if they had meant to build a Tower up to Heaven Indeed when as the Phrase importeth no other intendment in them then onely To build an Exceeding High Towaâ—… which might secure them from Inundation as some think or else endure as a Monument of their Fame or a Refuge whereunto they might resort and continue their Combination 9 But the later Grecians having their Consciences convict with the Evidence not their Affections conquered with the Love of Truth were driven into more desperate Impudence to say that our Saviour Christ had taken those Divine Sentences which they could not but admire out of their divine Plato whereas Plato himself as S. Ambrose and S. Augustin out of Testimonies not now producible gather had his best Divinitie from such as wrote of Christ although the Medley of their Divinity and his Philosophie is but like the mingling of Jordans sweet streams with the salt Sea That Plato had either read 〈◊〉 been instructed by such as had read the Books of Moses he will easily Believe that shall read the speech of Aristophanes in the Dialogue of Love or Banquet-discourse In the beginning saith he there were three sorts or Sexes 〈◊〉 men not these two only which now are extant Male and Female But a thâ—â— common nature composed of these whose Name now onely remaineth without any such real Nature as the word Androgyni imports 10 This opinion doubtlesse was conceived from a misconceit of Moâ—… his meaning in making divers mention of our First Parents Creation Gen. 2. He makes first mention of Adams Creation then of Evahs distinct from it But Gen. 1. 26 27. and Chapt. 5. 1 2. He seemeth to relate both their Creations so joyntly and briefly that a man not acquainted with the Hebrew Dialect nor the Mysteries of Matrimonie represented in that Storie might think that neither distinct Man or Woman had been there created but Androgyni Furthermore God said Let us make Man in our likenesse according to our Image and let Them rule over the fish of the Sea and over the fowl of the Heaven and over the beasts and over all the Earth and over every thing that creepeth or moveth on the earth Thus GOD created Man in his own Image in the Image of GOD created â—e Him he created Them Male and Female And a secular Artist that affecteth Artificial being ignorant of Moses his Method might think that these were not Repetitions of the same but distinct Stories of divers Creations From the like ignorance of the Grecians in the Eastern tongues or some default in the written copies which they followed did the River Perath enlarge its name by translation from one tongue to another as it doth its streams by passing from place to place For if we joyn the Hebrew Pronoun or Article with the Noun whereby this River is named in Scripture the compound is onely different in termination from the same Rivers name in Creek Moses Gen. 2. having mentioned Three Rivers of the Garden addeth And there was a Fourth which is Perath Hu Perath or rather Hu Prath which words conjoyned are Huphrath All these argue that the sacred Antiquity of Jewry was unto other Nations as Nilus to Egypt the main Stream or Principal River whence they drew most of their Inventions either of necessitie or delight albeit these Cuts or petty streams thence derived did quite alter their native qualitie in the conveyances receiving infection from the Soyl through which they ran or putrifying in the Cisterns wherein they setled 11 For confirmation of all we may adde this The Greek Alphabet hath been taken from the Hebrew as is evident to such as will compare both The Grecians themselves acknowledge that they had their very Letters from the Phoenicians who were next neighbours to Judea 12 To Recollect the sum of all that hath been said throughout this Discourse As both the first Elements and sundrie Primitive words of the Greek and Hebrew scarce differ so much one from another as Three from Four or one Digit number from the next unto it and yet after many deflections from the first Roots or Themes of both and new Frames of words by Artificial Composition a thing as natural to the Greeks as spreading branches to the Vine the Languages themselves or whole product of both Elements are much different So are the Principal or first Heads of the Grecian Inventions derived for the most part from the Hebrews although by successive Artificial Imitation their Varietie grow greater and their resemblance of divine Truth the less So likewise were Logical conceits first clothed like Natures children in Terms not much abhorrent from Common and Civil Use but after divers Reflections of Artists Imaginations and endless Revolution of Conceipt upon Conceipt the Logicians Dialect is become a Distinct Language from all others so that a man may as well speak Greek to a meer Latinist as Logick-Latin to a meer Humanitian Thus much of the Heathens digression from the Historical truth of Scriptures It remains that we compare the moral use and issue of their Inventions with the End Scope and Fruit of these Divine writings CAP. XVII Of sacred Writers Sobrietie and discretion in relating true Miracles compared especially with
the Scenitae inhabit Whether the Fertility of the Soyl might make them scorn their former Name as it would cause them loath their Ancient Seat or whether given or taken upon other occasions the whole Progeny as well in the desert Arabia as elsewhere was willing to make the Benefit of it as an Argument to perswade the world they were Free-born and true Heirs of that Promise whence the Jews were fallen For Mahomet as all writers agree used this plausible Etymologie as a fair Colour to countenance his Foul Blasphemies and a Grave Relator of Truth not accustomed to make Speeches for dead men to utter brings in the later Saracens in the Siege of Torutum which was a mile from Tyre using their Name derived from Sarah as an argument to perswade their true descent from Abraham for whose sake they hoped for Favour at Christians hands But they could not so easily change their Nature as their Name the greater they grow in might the more exactly they fulfil that Prophecy of Ismael And he shall be a Wild Man his hand shall be against every man and every mans hand against Him For a long time they continued like Forward but poor Gamesters not able to Set at more then One at once and that for no great Stake without some to bear their part until at length by their Treacherous Shuffling from Side to Side and Banding sometimes with one sometimes another against some third they grew so flush that they durst Set at All and take Asia Europe and Africk to Task at once 5 Sometimes they took part with Mithridate and other Eastern nations against Lucullus and Pompey and yet ready to joyn with Pompey against the Jews Some of them again were for the Parthians against the Romans others for the Romans against the Parthians some now for the one then for the other as Alchandonius and Augarus before mentioned Some again for Pescennius Niger against Severus others against Pescennius afterwards one while for the Persian and another while for the Romans as in the times of Constantius and Julianus The later of whom they Reverenced most of any Roman and yet at length not satisfied in their Expectations revolting from him Afterwards they serve under the Romans against the Gothes and yet while the Gothes and other Barbarous people clasp with the Roman Eagle in the West These foul Harpies pluck off her Train in the East and not therewith content take their flight toward the West to snatch the meat out of the other Bussards mouth and beat them one after another from the prey which they had seized on in Spain and Africk attempting the like in France Greece and Germany dis-pluming the Breasts and oft-times ready to devour the very Heart even Italy and Rome it self 6 Finally as Ismael began first to give proof of his might when Isaacâ— strength begun to fail so can we scarce name and place where Isaacs Seed have been scattered whither the dread of Ismaels hath not followed them that such Christians as would not suffer the miserable Estate of the one to sink into their souls nor learn to fear Gods Judgements shewed upon Them might apprehend the other as present Executioners of like Wo and Vengeance upon Themselves It is well observed by the Author of the Tripartite work Touching the Sacred War annexed to the Councel of Lateran that the Persecution of Christians by the Saracen hath been every way greater and more grievous without interruption then all the Persecutions under the Roman Emperours or any Forrain Enemies These provocations by this Foolish Nation witnesse the Truth of Gods threatnings to the Ancient Jews and that our pride of heart hath been like theirs for the asswaging whereof his pleasure hath been To bring the most wicked of the Heathen to possesse ouâ— houses and to defile the Holy Places According to their Judgement hath he judged the most part of Christendome Such Servility as the Jews suffered under the Creeks and Asiaticks have They endured under the Saracen and the Turk who is but a Proselyte of Ismael and Heir by adoption of that promise Gen. 17. 20. I will multiply him exceedingly and I will make a great nation of him Besides his participation with him in the Covenant of Circumcision the best Pledge and ground of Ismaels greatnesse the Manners and Conditions of the Turks and Saracens have great Affinity The Turk also is a Wild Man yea this is the Signification of his Name as Chalcocondylas and I onicer expound it But though both Turks and Saracens by Christians continuance in their Fathers sins have been perpetual Scourges of Christendom yet hath God at sundry times given us manifest Signs of Help laid up in store so that we would turn to him with our whole hearts The sirange and almost Incredible though most undoubted Victories which Christians sometimes had over them do lively represent the Miraculous Victories of the Jews over the Heathen related in Scriptures To omit others It might be remembred as an Irrefragable Witnesse as well of the multitude of Gods Mercies towards us as of Ismaels Posterity that Three Hundred and Eighty Thousand of them should be slain all in one day by one Christian General Unlesse the Lord had raised us up a Gedeon then he onely knows how quickly these parts of Christendom might have been Re-baptized in their Bloud and born the name of Saracens ever after And as a German writer well observes the French Kings might well brook that Title of Christianissimi from that Admirable Exploit of Carolus Martellus the next means under Gods Providence that other parts of Europe had not Saracen Tyrants instead of Christian Princes Of such particular Experiments as the Histories of Turks and Saracens afford answerable to the Prophecies in Scripture concerning them we shall have fitter occasion to speak hereafter CAP. XXVII The Persecutions of the Jews by Trajan and the Desolation of their Country by Adrian their Scattering through other Nations Fore-told by Moses 1 THough the Greatnesse of the Jews Former Plagues under Vespasian had made their number lesse in their own land yet Egypt Cyrene and Cyprus had too many of those Snakes within their Bowels until their deadly Stings procuring others did provoke their own Destruction In the later end of Trajans Reign the Manner of their Outragious Massacres practised upon both Greeks and Romans in the forementioned Countries was as Hainous as the Facts themselves though these Hainous beyond all Credence if not related by most credible and most unpartial Writers Besides the particular Butcheries which they comitted throughout Egypt About Cyrene these Jews did slay two hundred thousand and in Cyprus two hundred and fifty thousand The Lord no doubt had smitten them as he had threatned Deut. 28. 28. with this Madness and Blindness of heart that they might hereby provoke this Puissant Emperors Indignation which otherwise would have slept but now pursues them throughout his
this come upon them that the Fulnesse of the Gentiles might come in With a more mightie hand hath God brought us out of the shadow of death and Dominions of Satan then he brought the Israelites out of Egypt out of the house of Bondage with a more powerful and harder stretched out Arm hath he scattered these Jews among all people from the one end of the world to the other then he brought the frogs flies and caterpillers into Egypt And it should be as a token in our hands and as frontlets between our childrens eyes that the Lord hath redeemed us through a mighty hand When Israel departed out of Egypt the Egyptian did not furnish him with weapons for his defence or Apologies for his departure These Jews scattered abroad are made such Messengers as Uriah was of their own destruction bearing records against themselves but sealed up from their sight holding Moses their chief Accuser in greatest Honour or to follow that faithful follower of Christ S. Augustine in his Similitude to this purpose although these Jews be desperately blind themselves yet they carry those Looking-glasses before them which long since put out their eyes by their too much gazing on them so as now they can hold them onely in their hands or turn their faces towards them not able to discern their misshapen visages in them but we Gentiles which come after them do herein go before them that we may clearly see their Deformity and Hideous blindnesse first caused by the glorious beams of the Divine Majestie shining in these sacred fountains whilest they used them as as Narcissus did his Well or little Babes do Books with fair Pictures only to solace themselves with representation of their Godly Forefathers Beauty set out in them in freshest colours not as Looking-glasses to discover much lesse to reform what was amisse in themselves whom they in the pride of their hearts still presumed to be in all points like their worthy Ancestors 8 If unto all their miseries throughout so many Ages we adde their perpetual Stupidity and Deadnesse of Heart to all works of the Spirit if to this again we adde their Incomparable Zeal and Courage in preserving the Letter of the Law and lay all unto our hearts what is it we can imagin the Lord could have none unto his vineyard that he hath not done to it He hath commanded the clouds not to rain upon the natural branches that the abundant fatness of the root might be wholly communicate to us Gentiles by nature wilde grafts He hath laid his vineyard in Israel waste and left the hill of Sion his wonted joy More desolate then the mountains of Gilboah that the dew of all his heavenly blessings might descend upon the vallies of the Nations Let us not therefore tempt the Lord our God in asking further Signs for confirmation of our Faith for no Sign can be given us Equivalent to this Desolation of the Jews Such as the dayes of Jerusalem were in her distresse such we know but how far more grievous we cannot conceive the Day of Judgement shall be even a Day of wrath and a Day of vengeance An end of dayes and an end of comfort a beginning of an endlesse night of sorrow troubles woe and miseries to the wicked Such as the condition of these Jews hath been for more then fifteen hundred years such shall the state of unbelievers be without end without all rest or securitie from danger disgrace and torture ten thousand times more dreadful and insufferable then what the others at any times have feared or felt What else hath been verified of them as in the Type must be fulfilled in unbelievers as in the Body or substance These shall fear both night and day and shall have no assurance of their life but in stead thereof an inevitable perpetuity of most grievous death In the morning they shall say Would God it were evening and at evening they shall say Would GOD it were morning and wish that Time might be no more or that no dayes of joy had ever been that all their mirth had been exchanged for sorrow even whilst it was first conceived within their breast that so no memory of sweet delights or pleasures past might adde gall unto the bitternesse of their present grief nor minister oyl unto that unquenchable flame wherein they frie. Thus much of Gods extraordinary mercies and judgements towards these Jews and of the Experiments which their Estate from time to time hath afforded for the establishing of our Assent to Scriptures 9 Particular judgements upon any Land or People as remarkable and perspicuous to common sense as heretofore have been we are not in this Age to expect The approach of this general and fearful judgement we may justly think doth swallow up the most of them as great plagues usually drink up all other diseases The conversion of these Jews we may probably expect as the chief Sign of later times onely this last part of Moses prophecy Leviticus chapter 26. 44. hath not been as yet fulfilled â—…ut must be in due time for so he saith Yet notwithstanding this even â—… the plagues and curses which he had threatned and we have seen fulâ—…d in these Jews when they shall be in the land of their enemies I will not cast them away neither will I abhor them to destroy them utterly and to break my covenant with them For I am the Lord their GOD But I will remember for them the Covenant of old when I brought them out of the land of Egypt that I might be their God I am the Lord. And the continuation of their former plagues seemeth much interrupted the plagues themselves much mitigated in this last Age since the Gospel hath been again revealed as if their misery were almost expired and the day of their redemption drawing nigh Yet would I request such as with me hold their general conversion before the end of all things as a truth probably grounded on GODS word not to put that evil day far from them as if it could not take them unawares unâ—l GODS promise to this people be accomplished For were that the point now in hand I could me thinks As probably gather out of Scriptures that their conversion shall be sodain As at all and such as many parts of the world shall not so soon hear of by Authentick reports or uncontroulable relation as sensibly see at our general meeting before our Judge 10 Like Experiments might be drawn from the Revolutions or Alterations of other states oft times wrought by such causes as are without the reach of Policie but most consonant to the Rules of Scriptures or from the Verification of such rules in Gods Judgements upon private persons But these observations cannot be made so evident to ordinary Readers before the doctrine of Gods providence be unfolded Wherefore I must refer them partly to that place partly to others of my Labours which have been most plentiful in this
Infallibility wherewith they hale most silly souâ—… to them were too far spread before the Trent councel too commodious to bâ— called in on a sodain Had they then begun to deny the Authority of this Booâ— though then pronouncing their mothers wo more openly then any Prophecies of old had done the ensuing desolations of the Jews every child 〈◊〉 have caught hold on this string that this Church as they suppose alwayâ—â— the same never obnoxious to any errour had in former time acknowledgeed it for Authentick and divine albeit no question but many of them sincâ— have wish'd from their hearts that their forefathers had used the same as Seraiah did Jeremiahs books which he wrote against Babylon Jer. 51. that botâ— it and all memory of it had been drowned in the Bottom of the deepest seâ— and a milstone thrown upon it by Gods Angel that it never might rise up again to interrupt their whorish mothers beastly pleasures by discovering her filthy nakedness daily more and more For conclusion of this point for this present That this and other Canonical books had been long preserved or rather imprisoned by the Romish Church in darkness and ignorance until the Almightie gave his voice and caused them to speak in every tongue throughout these parts of the world doth no more argue her to have been the true and Catholick Church then Moses Education in Pharaohs Court during the time of his Infancie or Nonage doth argue the Egyptian Courtiers to have been Gods chosen People CAP. XXXIII A brief direction for preventing Scruples and resolving doubts concerning particular Sentences or passages in the Canon of Scripture UNto the second demand How we know this or that Sentence in any Foâ—… of Canonical Scripture to have been from God Not inserted by man Some perhaps would say this must be known by the Spirit Which indeed is the Briefest Answer that can be given but such as would require a long Apologie for its Truth or at least a large Explication in what Sense it were true if any man durst be so bold as to reply upon it Consequently to our former Principles we may Answer That our full and undoubted Assent unto some Principal Parts doth bind us unto the Whole Frame of Scriptures 〈◊〉 you will say we Believe such special parts from undoubted Experience 〈◊〉 their Truth in our hearts and without This our Belief of them could not be 〈◊〉 stedfast how then shall we stedfastly believe those parts of whose divâ—… truth we have no such Experiments for of every Sentence in Scripture wâ—… suppose few or none can have any Yet even unto those parts whereof we have no Experiments in particular we do adhere by our Former Faith because ouâ—… Souls and Consciences are as it were tied and fastned unto other Parts wherâ—… with they are conjoyned as the pinning nailing of two plain bodies in somâ—… few parts doth make them stick close together in all so as the one cannot bâ—… pulled from the other in any part whilest their fastning holds It will be râ—…plied that this Similitude would hold together if one part of Canonical Scripture were so firmly or naturally united to another as the divers portions 〈◊〉 one and the same continuate or Solid Body are but seeing it is evident 〈◊〉 so they are not who can warrant the contrarie but that a Sentence or Peâ—… od perhaps a whole Page might have been Foisted into the Canon by some Scribe or other Here we must retire unto our First Hold or Principles of Faith For if we sted fastly Believe from Experiments or otherwise that some principal parts of Scripture have come from God and that the same are sure Pledges for mans good the only means of his Salvation this Doctrine or Experience of Gods Providence once fully established will establish our Faith and Assent unto other parts of his Word whereof should we take them alone we could have no such Experiments For he that knoweth God or his Providence aright knows this withall that he will not suffer us to be tempted above our strength And once having had Experience of his Mercies past we cannot without Injurie to his Divine Majestie but in Confidence of it Believe and Hope that his All-seeing Wisdom and Almightie Power will still maugre the spight of Death Hell Satan and their Agents preserve his Sacred Word sincere without admixture of any profane false or humane Inventions that might overthrow or pervert our Faith begun Hereto we may refer all former Documents of His Care and Providence in preserving the Canon of our Faith from the Tyrannie of such as sought utterly to deface it and the Treachery of others who sought to corrupt it And it ought to be no little motive unto us thus to think when we see Austin Gregory and other of the Ancient writers either maimed or mangled or purged of their best Bloud where they make against the Romish Church or else her untruths fathered upon Them by her shamelesse sons in places where they are silent for her and yet this Sacred Volume untouched and uncorrupt by any violence offered to it by that Church only it hath lost its natural Beautie and Complexion by long durance in that homely and vulgar Prison whereunto they have confined it 2 But as from these and like Documents of Gods Care and Providence in preserving it and of His Love and Favour towards us we conceive Faith and sure Hope that he will not suffer us to be tempted with doubts of this nature above our strength so must we be as far from tempting Him by these or like unnecessary unseasonable curious Demands How should we know This or That Clause or Sentence if we should find them alone to be Gods word Why might not an Heretick of malice have forged or a Scribe through negligence altered them It should suffice that they have been commended to us not alone but accompanied with such Oracles as we have already Entertained for Divine And if any Doubt shall happen to arise we must rely upon that Oracle of whose truth every true Christian hath and all that would be such may have sure Trial. Deus cum tentatione simul vires dabit God with the Temptation will give Issue yea Joyful Issue to such Temptations as he suffers to be suggested by Others Not unto such as we thrust our selves into by our needless Curiosity When we are called unto the search of truth by Satan or his Instruments Objections against it the Lord will give us better reasons for our own or others Satisfactions then yet we know of or should be able to find but by the conduct of his untempted Providence CAP. XXXIV Concluding the First Book with some Brief Admonition to the Reader TO conclude this Treatise as it was begun The greater the Reward proposed to the faithful Practise or the Punishment threatned to the Neglect of these divine Oracles the greater is the Madnesse of many men in our time who in contemplative
Studies whose Principal End is delight can under go long toyl and great pains never attaining to exact Knowledge but by Believing their Instructors and taking many Theoremes and Conclusions upon Trust before they can make Infallible Trial of their Truth and yet in matters of their Salvation which cannot be exactly Known but only Believed in this life and whose Belief must be got by Practise not by Discourse demand Evidence of Truth and infallible Demonstration before they will vouchsafe to Believe or adventure their pains on their Practise and finally so Demean themselves in speech and resolution as if God Almightie should think himself highly graced and our Saviour his Son much beholden to them that they should Deign to be his Scholars sooner then Mahomets or Machiavels But we that are his Messengers must not debase His Word nor Disparage our Calling by Wooing them upon such Terms or professing to shew them the Truth before they be willing to learn it One first Principle whereof is this That such as will seek may find starting holes enough to run out of Christs Fold and escape his Mercies profered in his Church And as many reasons are daily brought sufficient to perswade a Right-disposed understanding of the Truth of Scriptures so no Argument can be found of force enough to convince a Froward Will or perswade perverse Affections These are they which make a many altogether uncapable of any Moral most of all of any Divine Truth and must be laid aside at the first Entrance into the School of Christ and continually kept under by the Rod of his Judgements and Terrours of that Dreadful Day Unto such as account these Consequents lesse dreadful or their dread lesse probable then that they should for a time at least lay aside all Perversitie of will or Humour of Contradiction to make sure trial of those divine Oracles for their Good we can apply no other Medicine but that of Saint John He that is Filthy let him be Filthy still Rev. 22. 11. 2. Thus much of general Inducements to Belief In the Observation and Use of all these and others of what kind soever we must implore the Assistance of Gods Spirit who only worketh True and lively Faith but ordinarily by these or like means These Scriptures are as the Rule or Method prescribing us our Diet and Order of life these Experiments joyned with it are as Nutriment and the Spirit of God digesteth all to our Health and Strength Without It all other means or matters of best Observation are but as good Meat to weak or corrupt Stomacks With It every Experiment of our own or others Estate taken according to the rules of Scriptures doth nourish and strengthen Faith and preserve our spiritual Health Many in our dayes uncessantly blame their Brethrens Backwardnesse to Entertain the Spirit or rely upon it only being more Blame-worthy themselves for being too forward in Believing Every Spirit and seeking to discern Canonical from Apocryphal Scriptures by the Spirit and again to Trie True from False Spirits by the Scriptures without serious Observation and setled Examination of Experiments answerable unto sacred Rules Such mens fervent Zeal unto the Letter of the Gospel is like an hot Stomach accustomed to light meats which increase Appetite more then Strength and fill the body rather with bad Humors then good Bloud 3 The Spirit no doubt speaks often unto us when we attend not but we must not presume to understand His Suggestions by His immediate Voice or Presence only by His Fruits and the inward Testimony of an appeased Conscience which he alone can work must we know him He that seeks as †Ignatius Ignatius Loyola taught his sons to discern Him without more ado by his manner of breathing may instead of him be troubled with an unwelcome Guest alwayes ready to invite himself where he sees preparation made for his Better and one I am perswaded that hath learned more kinds of Salutations then Loyola knew of able to fill empty Breasts or shallow Heads unsetled in Truth with such pleasant mild and gentle Blasts as are apt to breed strong perswasions of more then Angelical Inspirations 4 God grant the carriage of ensuing Times may argue these Admonitions needlesse which further to prosecute in respect of times late past and now present could not be unseasonable but thus much by the way must now suffice me purposed hereafter if God permit to Treat of the Trial of Spirits and certain apprehension of inherent Faith about the general means of whose production and establishment the Question most controversed in these days â—s Whether beside the Testification of Gods Spirit which as all agree must by these late mentioned or other means work Faith in our hearts the Testimony or authority of others besides our selves be necessary either for ascertaining our Apprehension of the Spirit thus working or for assuring the truth of Experiments wrought by it in our Souls or if no other besides the testimony of Gods Spirit and our own Conscience be necessary either after their Sentence given or whilest they give it How far the Authoritie or Ministery of men is necessary or behoveful either for bringing us acquainted with the Spirit of God or for the assistance and direction of our Conscience in giving right Sentence of the Truth or true meaning of Gods word Of these questions and others subordinate to them we are to dispute at large in the Books following How far the Ministry of Men is Necessary for PLANTING True Christian Faith and retaining the Unity of It PLANTED The Second Book of Comments upon the CREED AS in the first Intention so after some Prosecution of this long work my purpose was to refer the full Examination of the Romish Churches pretended Authoritie in matters Spiritual unto the Article of the Catholick Church Which with those three others of the Holy Ghost Communion of Saints and forgivenesse of Sins for more exact Methods sake and continuation of matters in nature and sacred writ most united I have reserved for the last place in this Frame of Christian Belief annexing the Articles of the Bodies resurrection and Everlasting life unto that of Final Judgement whereon these Two have most Immediate and most direct Dependance 2 But after the Platform was cast and matter for Structure prepared upon evident discovery of the Jesuites Treachery in setting up the Pope as a secret Competitor with the Blessed Trinity for Absolute Soveraignty over mens Souls and for this purpose continually plotting to have the Doctrine of their Churches Infallibilitie planted as low and deep as the very first and Fundamental Principles of Belief albeit in laying the former Foundations I had come to ground firm enough if free from undermining to bear all I meant to build upon it I was notwithstanding in this place constrained to Bare the whole Foundation and all about it unto the very Rock on whose strength it stands lest this late dismal Invention concerning the Popes
Infallibility might prove as a Powder-plot to blow up the whole Edifice of Christian Faith as it certainly will if men suffer it to be once planted in their Hearts and Consciences The Jesuites speculative Positions of their Churches transcendent Authority are as the Train the Popes Thunderbolts as the Match to set the whole World on Combustion unlesse his Lordly Designes though in matters of Faith and greatest moment be put in execution without Question or demur as shall God prospering these proceedings most clearly appear in the sequel of this discourse Wherein are to be discussed 1 Their Objections against us the Points of Difference betwixt us with the Positive Grounds of Truth maintained by us 2 The Inconveniences of their Positions Erection of tripple Blasphemy by the overthrow of Christianitie 3 The Original Causes of their Errour in this and such erroncous Perswasions as held by them in other Points not descried by us prove secret Temptations for others to follow them or serve as previal Dispositions for their Agents to work upon 4 The possible Means and particular Manner how Orthodoxal may be distinguished from Heretical Doctrine or the Life-working Sense of Scriptures from Artificial Glosses These Points discussed and the Positive Grounds of Christian Faith cleared as well against the open Assaults of the professed Atheists as the secret Attempts of undermining Papists we may with better security proceed to raise the Foundation laid in the first general Part of the first Book to the height intended SECT I. What Obedience is due to Gods Word what to his Messengers THe whole Scripture saith the Apostle is given by inspiration of God and is profitable to Teach to Reprove to Correct and to Instruct in Righteousnesse that the Man of God may be absolute being made perfect unto all good works What or whom he means by The Man of God is not agreed upon by all that acknowledge his words in the sense he meant them most Infallible and Authentick Some hereby understand onely such men as Timothy was Ministers of Gods word or Prophets of the new Testament and so briefly elude all Arguments hence drawn to prove the sufficiency of Scriptures for being the Absolute rule of Faith at least to All as well unlearned as learned Yet should they in all reason might Gods Word rule their Reason grant them to be such unto all such as Timothy was publick Teachers men conversant in or consecrated unto Sacred Studies but even This they deny as well as the Former the former in their opinion be more absurd for us to affirm especially holding the Hebrew text only Authentick Briefly they charge us with debasing Peter for advancing Paul or rather for colouring or adorning our pretended sense of Pauls Words that is for giving too little to Peters Successors or the Church too much to Scriptures too little to Spiritual too much to Lay men 2 These are plausible Pretences and sweet Baits to stop the mouthes and mussle the pens of Clergy-men in reformed Churches unto most of whom as they object besides the Spiritual Sword little or nothing is left for their just defence against the Insolencies of rude illiterate profane Laicks And yet who more earnest then they in this Cause against the Church against themselves yet certain it is that no man can be truly for himself unlesse he be first of all for Truth it self of which he that gains the greatest share what other detriment or disparagement soever in the mean time he sustain in the end speeds alwayes best And seeing To Lie or teach amisse is a matter altogether impossible to Omnipotencie it self to be able and willing withall to defend a Falshood or set fair colours on foul Causes is rather Impotencie then Abilitie Hence was that quicquid possumus pro veritate possumus Seeing by Truth we live our Spiritual Life to weaken it for strengthning our Temporal Hopes can never rightly be accounted any true effect of Power but an infallible Argument of great and desperate Imbecillitie 3 For these Reasons since I consecrated my labours to the search of Divine Truth my mind hath been most set to find it out in this present Controversie whereon most others of Moment chiefly depend And as unto the Romanist it is though falsly termed the Catholick so should it be unto us to all that love the Name of Christ The very Christian Cause a Cause with which the Adversaries Fortunes our Faith their Temporal our Spiritual Estate and Hopes must stand or fall a Cause whose Truth and Strength on our part will evidently appear If we first examine what the Antichristian Adversary can oppose against it CAP. I. The Sum of the Romanists Exceptions against the Scriptures 1 THeir Objections against Scriptures spring from this double Root The One that They are no sufficient Rule of Faith but Many Things are to be Believed which are not taught in Them The Second that albeit they were the compleat Rule of Faith yet could they not be known of us but by the Authority of the Church so that all the former Directions for establishing our Assent unto the Scriptures as unto the Words of God Himself were vain seeing this cannot be attained unto but by relying upon Christs visible Church The former of these two Fountains or Roots of Errour I am not here to meddle with elsewhere we shall That the Scriptures teach All Points of Faith set down in this Creed they cannot denie or if they would it shall appear in their several Explications So that the Scripture rightly understood is a competent Rule for the Articles herein contained Let us then see whether the Sense or Meaning of these Scriptures which both They and We hold for Canonical may not be Known Understood and fully Assented unto Immediately and in themselves without relying upon any visible Church or Congregation of men from whose Doctrine we must frame our Belief without distrust of Errour or Examination of their Decrees with any intention to reform them or swarve from them 2 That the Scripture is not the Rule whereon Private Men especially Unlearned ought to rely in matters of Faith from these general Reasons or Topicks they seek to perswade us First admitting the Scriptures to be Infallible in themselves and so consequently to all such as can perfectly understand them in the Language wherin they were written yet to such as understand not that Language they can be no Infallible Rule because they are to them a Rule only as they are Translated but no Unlearned man can be sure that they are translated aright according to the true Intent and meaning of the Holy Ghost for if any man do infallibly Believe this and build his Faith hereupon then is his Faith grounded upon the Infallibilitie of This or That mans Skill in Translating whereof he that is Unlearned can have no sufficient Argument neither out of Scripture nor from Reason Nay Reason teacheth us that in matters of ordinarie capacitie most men are
doth the Pope challenge to himself the gift of Prophecie but only of legal Decisions which are no otherwise written then many write and contain no deeper nor more Supernatural Matter then many may invent most of them usually penned in a base and barbarous Logick Phrase his Stile at the best is not peculiar his Character easie to be counterfeited by any man that can pen a Proclamation or frame an Instrument in Civil Courts 7 To recollect what hath been said First seeing God is more to be Believed then Men secondly seeing we have better Arguments to perswade the People that these Scriptures daily read in our Church are Gods own Words then the Priests and Jesuites have that the Tidings which they bring from beyond Sea are the Popes or Churches Decrees or Sentence we may and ought Teach them to relie immediately upon Gods Word preached or read unto them as the surest and most Infallible Rule of Faith the most lively most effectual and most forcible Means of their Salvation Or if the Jesuites will teach them to Believe the Popes Decrees given ex Cathedra or the Churches Opinion indefinitely taken Fide divina by Infallible Faith but the Jesuites or Priests Expositions or Translations of them only Conditionally and with this Limitation If so they be the Pope or Churches Decrees we may in like sort with far greater Reason teach the People to Believe the Scriptures or the Word of God absolutely and our Translations or Expositions of it but Conditionally or with Limitation so far as they are Consonant to the Word of God Seeing it is as probable that we may expound Gods Word as rightly and sincerely as the other can the Church or Popes Edicts we have better Reason to exact this conditional Obedience and Assent in the Vertue and Authoritie of Gods Word which we make the Rule of Faith then they can have to exact the like Obedience by Vertue of the Pope or Churches Edict which is to them the Mistresse of Faith For it is more certain to any man living that Gods Word is most Infallibly True then that the Pope cannot Erre Wherefore if the Absolute Belief of the Popes Infallibilitie and Conditional Belief of the Jesuites or Priests his Messengers Fidelitie or Skill be sufficient to Salvation much more may the Absolute Belief or Assent unto the Infallibility of Gods Word and such Conditional and limited Belief of his Ministers Fidelitie be sufficient for the Salvation of his People who as hath been proved cannot be more certain that the Romish Church saith This or That then we can be of Gods Word For they never hear the Church or Pope speak but in Jesuites or Priests Mouthes And although they knew he said just so as those say yet may a man doubt in Modestie whether the Popes Words be alwayes Infallible but of the Infallibilitie of Gods Word can no man doubt 8 And Here I cannot but much wonder at the preposterous courses of these Romanists who holding an Implicite Faith of Believing as the Church Believes in many Points to be sufficient unto Salvation will yet fasten this implicite Faith upon the present Church of Rome and not refer it rather unto that Church as it was under S. Peters Jurisdiction and Government For if Universalitie be as they contend a sure Note of undoubted Truth then must it needs be more undoubtedly True that S. Peter could not Erre in Matters of Faith then that this present Romish Pope and his Cardinals cannot so Erre For all Papists hold this as True of S. Peter as of this present Pope and all Protestants hold it True of S. Peter not in the present Pope and so did all the Fathers without controversie hold it most True that S. Peter did not teach amisse in his Apostolical Writings So that Universalitie is much greater for S. Peter then for this Pope that now is or the next that shall be 9 For these Reasons fully consonant to their own Positions all Papists me-thinks in Reason should make the same Difference in their Estimate of S. Peter and later Popes which a French Cardinal as the Tradition is at Durham once made betwixt S. Cuthbert and venerable Bede Abeit S. Cuthbert was accounted the greater Saint amongst them whose greater Benefactour he had been in which respect they brought the Cardinal first unto S. Cuthberts Tomb yet because he knew him not so well but only by their Report he praies very warily Sancte Cuthberte si Sanctus es or a pro me But afterwards brought unto Bedes Tomb then in the Consistory because he had been Famous in Forrain Nations from the Commendations of lesse partial Antiquitie he fell to his prayers without Ifs and And 's Vener abilis Beda quia tu Sanctus es or a pro me 10 Proprotional to this Caution in this French-mans Prayers should every modern Papist limit his Belief of the present Popes Infallibilitie in respect of S. Peters And say thus in his heart As for S. Peter I know he Believed and Taught aright And I beseech God I may Believe as he Believed and that my Soul may come whither his is gone as for this present Pope if he believe as S. Peter did be likely to follow him in LIfe and Death I pray God I may Believe as he Believes and do as he Teacheth but otherwise believe me I would be very loath to pin my Belief upon his Sleeve lest happily he run Headlong to Hell to that which should have drawn me up to Heaven For in this Life I walk by Faith and by Faith I must ascend Thither if I ever come There and therefore I dare not fasten my Belief upon any Man whom I would be loath to follow in his Course of Life But most surely might this Implicite Faith be fastned upon Gods written Word contained in the Writings of Moses the Prophets Apostles and Evangelists We know O Lord that Thou hast Taught them All Truth that is Necessary for thy Church to know And our Adversaries confess that thy Word uttered by Them rightly understood is the most sure Rule of Faith for by This they seek to establish the Infallibilitie of the Church and Pope They themselves speak aright by their own Confession where they speak consonantly unto it Wherefore the safest Course for us must be to search out the True Sense and Meaning of it which is as easie for us as them to find as in the Processe of these Meditations God willing shall appear 11 Unto the main Objection concerning the Means of knowing Scripture to be Scripture we have partly answered or rather prevented it in the first Treatise and throughout this whole intended discourse we shall God willing explicate the former general Means or Motives as also bring other peculiar Inducements for the establishing of True Faith unto the particular Articles in this Creed contained For the present Difficultie concerning the Rule of Illiterate Lay-mens Faith or such as understand not those Languages in which
annexed to any peculiar Men or Company of Men distinct from others by Prerogative of Place Preheminence of Succession and from him or them to be derived unto all others set apart for this Ministerie or whether the Ministerie of any men of what Place or Societie soever whom God hath called to this Function and enabled for the same be sufficient for the begetting of true Faith without any others Confirmation or Approbation of their Doctrine 9 Secondly it is questioned how this Ministery of Man which is necessarily supposed ordinarily both for knowing the Word of God and the true Meaning of it becomes available for the begetting of true Belief in either point In whomsoever the Authoritie of this Ministerial Function be the Question is whether it perform thus much only by Proposing or Expounding the Word which is Infallible or by their Infallible Proposal or Exposition of it that is whether for the attaining of true Belief in both Points mentioned we must relie infallibly upon the Infallible VVord of God only or partly upon it and partly upon the Infallibility of such as expound it unto us Or in other words thus whether the Authoritie or Infallibilitie of any Mans Doctrine or Asseveration concerning these Scriptures or their true Sense be as infallibly to be Believed as those Scriptures themselves are or that Sense of them which the spirit of God hath wrought in our Hearts by sure and undoubted Experience 10 These are the principal Roots and Fountains of Difference between us concerning our present Controversie whence issue and spring these following First Whether Christ whose Authoritie both acknowledge for Infallible hath left any Publick Judge of these Scriptures which both receive or of their right Sense and Meaning from whose Sentence we may not appeal or whether all to whom this Ministrie of Faith is committed be but Expositors of Divine Scriptures so as their Expositions may by all faithful Christians be examined Hence ariseth that other Question whether the Scriptures be the Infallible Rule of Faith If Scripture admit any Judge then is it no Rule of Faith If all Doctrines are to be examined by Scripture then is it a perfect Rule 11 Our Adversaries especially later Jesuites Positions are these The Infallible Authoritie of the present Church that is of some visible Companie of living Men must be as absolutely Believed of all Christians as any Oracle of God and hence would they bind all such as proâ—esse the Catholick Faith in all Causes concerning the Oracles or Word of God to yield the same Obedience unto Decrees and Constitutions of the Church which is due unto these Oracles themselves even to such of them as all Faithful Hearts do undoubtedly know to be Gods written Word 12 The Reasons pretended for this absolute Obedience to be performed unto the Church or visible Company of Men are drawn from the Insufficiency of Scripture either for notifying it self to be the Word of God or the true Sense and Meaning of it self Consequently to these Objections they stifly maintain That the Infallible Authority of the present Church is the mosâ— sure most safe undoubted Rule in all Doubts or Controversies of Faith or in all Points concerning these Oracles of God by which we may certainly know Both without which we cannot possibly know either which are the Oracles of God which not or what is the true Sense and Meaning of such as are received for his Oracles one of the especial Consequents of these Assertions is That this Churches Decisions or Decrees may not be examined by Scriptures 13 Our Churches Assertions concerning the knowledge of Gods Word in general is thus As Gods Word is in it self Infallible so it may be infallibly apprehended and Believed by every Christian unto whom he vouchsafeth to speak after what manner soever he speak unto him Yea whatsoever is necessary for any man to Believe the same must be infallibly written in his heart and on it once written there he must immediately relie not upon any other Authoritie concerning it 14 Or if we speak of Gods written Word our former general Assertion may be restrained thus 15 We are not bound to Believe the Authority of the Church or visible Companiâ— of any living men either concerning the Truth or true Sense of Divine Oracles written so stedfastly and absolutely as we are bound to Believe the Divine written Oracles themselves Consequently to this Assertion we affirm 16. The the Inâ—allible Rule whereupon every Christian in matters of written Verities absolutely and finally without all appeal condition or reservation is to relie must be the Divine written Oracles themselves some of which every Christian hath written in his Heart by the finger of Gods Spirit and Believes immediately In and For themselves not for any Authoritie of Men and these to him must be the Rule for examining all other Doctrines and trying any Masters of Faith But because most in our daies in Matters of Faith and Christian Obedience misse the Celestial Mean and fall into one of the two extreams It shall not be amisse while we seek to divert their course from Sylla to admonish lest they make shipwrack in Charybdis CAP. IV. Shewing the Mean betwixt the two Extremities the one in Excesse proper to the Papists the other in Defect proper to the Anti-papist 1 IT is a Rule in Logick that Two contrary Propositions for their form may be both False And hence it is that many Controversers of our times either in love to the Cause they defend or heat of contention not content only to Contradict but desirous to be most Contrarie to their Adversaries fal into Errour with them No Controversie almost of greater moment this day extant but yields Experiments of this Observation though none more plentiful then this in hand concerning the visible Churches Authoritie or Obedience due to Spiritual Pastours 2 The Papists on the one side demand Infallible Assent and illimited Obedience unto whatsoever the Church shall propose without examination of her Doctrine or appeal which is indeed as we shall afterwards prove to takeaway all the Authority of Gods Word and to erect the present Churches Consistorie above Moses and S. Peters Chair On the other side sundrie by profession Protestants in eagernesse of opposition to the Papists affirm that the Church or Spiritual Pastors must then only be Believed then only be Obeyed when they give Sentence according to the Evident and Expresse Law of God made evident to the Hearts and Consciences of such as must Believe and Obey them And this in one word is to take away all Authoritie of Spiritual Pastors and to deprive them of all Obedience unto whom doubtlesse God by his written Word hath given some special Authoritie and Right to exact some peculiar Obedience of their Flock Now if the Pastor be then only to be Obeyed when he brings evident Commission out of Scripture for those particulars unto which he demands Belief or Obedience
For seeing the Case stands in Controversie betwixt Us and our Superiours we should do as we are Commanded by them and refer the final Decision to the Supream Judge whether they do well or ill in making such Lawes as to us may seem to be Occasions of Evil but whether they shall prove so or no he best Knows that onely can prevent the Danger We as I said before might Advise if we were thereunto called for the Mitigation or Abrogating of such Lawes but Judge or condemn them by the Probabilities or Fears of their Consequents we may not but only where they are already judged by the Law of God What private man is there that knows the secret Intents or Purposes of the State in most Actions of publick Service Can any man doubt but that a great many oft fear some dangerous Consequents of those Services wherein they are employed Why then do most men think themselves bound to Obey the State against their private Doubts or Fears It is enough that we know such Businesses as for example Warres with forrainers not to be Unlawfull in the general and the Determinations of Warres or like Businesse to be referred to the King and his Councel but whether this or that War be justly undertaken by them or no common Souldiers nay Captains are not to judge nor to detract Obedience albeit they suspect the Lawfulnesse of the Quarrel or could wish for peace if they were in place to determine of such matters But if the whole State should command promiscuous use of Women adulterie murther of our brethren uncondemned by Law blasphemie or the like such commandements were not to be obeyed but we are rather bound to suffer death our selves than to be their instruments in such actions for here is a direct Contradiction betwixt the form of such laws and the Laws of God 10 From what hath hitherto been delivered we may collect That Superiours or men in Authority are to be obeyed in such Points as their Inferiours are not at leisure to examine or not of capacitie to discern or not of Power or Place to determine whether they be lawfull or no. Thus much at the least is common to all absolute Authoritie of what kind soever And from the former Places alledged containing the Commission of Priests or Ministers it is most evident That the lawfull Pastor or spiritual Overseer hath as absolute Authority to demand Belief or Obedience in Christs as any Civil Mastrate hath to demand Temporal Obedience in the State or Princes Name And if any of Christs Fold denie Obedience or appeal from his Pastor without just and evident Reason he doth thereby deny Christ and endanger his own Soul as much as he doth his Body that resists a Lawfull Magistrate when he is charged by him in his Princes Name to Obey And as in temporal Causes if a man appeal without just Occasions from an inferiour Court to a higher he is not thereby freed but rather to be returned to the inferiour Court from which he appealed or to be censured besides his other facts for his unlawfull Appeal so likewise such as upon pretence of Ignorance in Gods Word or liberty of Conscience appeal from ordinary Ministers to Christ the chief Shepherd are not thereby presently acquitted but stand still liable to the Censure of their Pastors either to Bind them if they continue Obstinate as well for this their Disobedience in appealing from them as for their other Sins or to Loose and remit their Sins if they repent For God hath appointed his Ministers to govern his Church and Governours are to be Obeyed in that they are Governours unlesse such as are to perform Obedience do perfectly know or have Reasons such as they would not be afraid to tender to Christ in that dreadfull Day to suspect that their Pastors in their Commands go beyond their Commission or the expresse Laws and Ordinances of Christ Jesus the Supream Governour and Commander both of Pastor and People 11 But many men are oft times strongly perswaded that the very form of the Law or their Superiours Injunctions are Opposite unto Gods Laws when in Truth they are not And hence they think they deny Obedience upon Sincâ—â—ity and Conscience when indeed they do not but in both Cases are meerly blinded by Affection The Question is whether denying Obedience upon such Perswasions they do well or ill That the Perswasion is Evil is without controversie The Difficulty is whether the Perswasion remaining in full strength without any mixture of Suspition or Apprehension of their Errour they adde a new sinne of Disobedience besides the sinfulnesse of their Erroneous perswasion or that Habitual Affection whence it springs that is whether they should do better in Obeying against the full strength of their Perswasion or in Disobeying whilest it remains If they Obey they sin against their Consciences and prefer the Laws of Man before Gods If they do better in Disobeying it may sâ—em an unhappie Errour which exempts them from the Yoak of Obedience whereunto the Orthodox are subject The answer is easie Whosoever shall deny Obeaience upon such Perswasions doth commit Disobedience actually Not that it were better for him to Obey supposing the strength of his Perswasion to the contrary but he actually Sins in that he suffers not tâ—e strength of his Perswasion to be broken by the stroke of Authority but rather suffers it to confront Authority So that his Sin if we will speak precisely consists onely in the exercise of his former Perswasion or in the Motion of his Habitual Assection not in any proper Act of that peculiar Habit or Vice which we call Disobedience That whereunto he stands bound by Authority is to abjure his former Perswasion that he may with safe conscience Obey or to speak more distinctly he is not bound immediately to Obey in the particulars now enjoyned nor to renounce his Perswasion without more ado but to enter into his own Soul and Conscience to examine the Grounds or Motives of his Perswasion to rate his ovvn Wit and Judgement at its due Worth and no higher to renounce all Self-conceit or Jealousies of Disparagement in yeelding to that he had formerly impugned that so he may sincerely and uncorruptedly Judge of the Truth proposed and esteem aright of Authoritie and others Worth that yeeld unto it If we would sincerely Obey in these Points which are the immediate and first Principles of true Christian Obedience the Grounds of erroneous Perswasions would quickly fail so as we should be alwayes ready to Obey in the particulars whereunto Obedience was justly demanded But of the Grounds Occasions of erroneous Perswasions and their Remedies by Gods Assistance more at large in the Article of the God-head and some other Treatises of Christian Faith CAP. VII What Actions are properly said to be not of Faith in the Apostles Sense What manner of Doubt it is which makes them such 1 AGainst all that hath been hitherto delivered
hold the Scriptures to be the Rule of Faith 1 WHen we affirm that the Scriptures are the only infallible Rule in matters of Faith and Christian Obedience we understand such a Rule in those matters as Aristotles Organon may be said of Logick supposing it were sound and free from all suspicion of Errour in every point and contained in it all the general and undoubted Principles from which all true Forms of Argumentation must be deduced and into which all must be finally Resolved To illustrate this Truth by a known Practise Our younger Students are bound to yield their absolute Assent unto Aristotles Authoritie in matters of Logick but not unto any Interpreter that shall pretend it save only when he shall make evident unto them that this was Aristotles Meaning And while they so only and no otherwise yield their Assent they yield it wholly and immediately unto Aristotle not to the Interpreter although by his Means they came to know Aristotles Meaning which once known without any further confirmation of other Testimonie or Authoritie commands their Obedience and Assent But ere they can fully Assent unto this great Master or throughly perceive his Meaning they must conditionally Assent unto their private Tutors or other Expositors and take his Sense and Meaning upon their Trust and Credit In like manner say we in all Matters Doctrines or Controversies of Faith and Christian Obedience we are bound to yield our Assent directly absolutely and finally unto the Authoritie of Scriptures only not unto any Doctor Expositor or other whosoever he be that shall pretend Authoritie out of Scripture over our Faith save only when he shall make it clear and evident unto us that his Opinion is the true Meaning of the Scripture And thus yielding our absolute Assent unto the Truth explained by him we yield it not to him but unto the Author of Truth whose Words we hold to be Infallible in whose Mouthes soever and once known to be His words they need not the Testimonie or Authority of him that did bring us to the true Knowledge of them And before we be brought to see their Truth with our own eyes and feel it by our sense by the effects or experiments of it upon our own Souls we are to limit our Assent and Obedience as it is set down before according to the Probabilities or unpartial Inducements which we have of the Expositors Skill and Sincerity in dispensing Divine Mysteries And these Motives or Inducements which we have of his Skill and Sincerity must be framed according to the Rules or Precepts of Scripture not according to our Affections or Humours we may not think him most to be Believed that is in highest Place or hath the greatest stroke in other Affairs For as the Faith of Christ so must our Perswasion of the faithful Dispensers or skilful Seeds-men of Faith be had without respect of persons 2 If we yield Assent or Obedience unto any Expositor or other otherwise then upon these Conditions and Limitations then as we said before whilest we yielded absolute Obedience unto his doctrine that perswaded us to true Belief because we perceived that which he spake to be the Word of God we did not yield it unto him but unto Gods Word delivered and made known unto us by him so here again by the same Reason only inverted it will evidently follow that if we Believe any mans Doctrines or Decisions to be the Word of God because he speaks it or because we hold his Words to be infallible we do not truly and properly Believe the Word of God suppose his doctrine were the Word of God but his Words and Infallibilitie onely Hence again it follows that if we yield the same absolute and undoubted Assent unto his Authoritie which we would do unto Gods Word immediately known in it self and for it self or relie upon his Infallibility in expounding Gods Word as fully as he doth upon the Word which it is supposed he knows immediately in it self and for it self by doing thus we rob God of his Honour giving that unto Man which is only due to Him For the Infallibility of this Teacher hath the same Proportion to all that thus absolutely Believe him as the Infallibilitie of the Godhead hath unto him his Words the same Proportion to all other mens Faith that Gods Word hath unto his Gods Word is the Rule of his and his Words must be the Rule of all other mens Faith Or to speak more properly God must be a God only to him and he a God to all other men 3 Here it will be demanded how men altogether Illiterate can examin any Doctrine by Scriptures If they cannot Read them how shall they Examin any thing by them not examining the Points of Faith by them how can they be said to be the Rule of their Faith In such a Sense as Aristotles Works supposing them only Authentick and all his Opposites counterfeits or new-fangles may be said to be the Rule of Blind-mens Logick for albeit they cannot read his works yet are they capable of his general and undoubted rules seeing they have as well as other men a natural faculty of discerning Truth from Falshood and can distinguish betwixt rules derived from the pure Fountain of Truth in that kind and Precepts drawn from conjectural erroneous and corrupt Surmises of shallow Brains if both be distinctly proposed unto them And the rules of Truth once fully apprehended and embraced serve as a Touchstone to discern all Consequences and Conclusions which shall be suggested unto them by others so as they wil admit of nothing for sound true Logick but what may be resolved into the former or some other Principles which they can perspicuously and immediately discern to have been drawn from the Fountain of Truth by the same natural Facultie or Ability by which they did discern the former for the faculty will still be like affected with all Principles of like Nature Use and Perspicuity In like sort must the first and general Principles of Faith be derived from Scriptures the only pure fountain of Supernatural Truths unto all illiterate hearts by the Ministery of the learned For Hearts though Illiterate once illuminated by Gods Spirit are as apt to discern Spiritual Principles from falshood or carnal Conjectures as the natural Man is to discern natural Truths from Errours of the same kind And these general and fundamental Principles of Faith engrafted in their hearts serve as infallible rules for discerning the Consonancie or Dissonancie of such Particulars as shal be suggested unto them as shal God willing hereafter be declared nor may they without Injury to Gods Spirit or inward Grace admit any other precepts into the same rank or society with these but either upon evident and distinct deduction from them or sure Experiments of their like Spiritual fruit and Use for the amendment of Life and procuring that peace of Conscience which no Natural Man can conceive much lesse can it be caused
men in all points They would judge it damnable presumption for the most learned amongst their Laitie to professe as great skil in the Canons of their Church as their Cardinals Bishops Abbats or other principal Members of it either have or make shew of a great presumption of Heresie in any of their Flock to discusse the Meaning of their Decretals as accurately as their Canonists or sift other Mysteries of their Religion as narrowly as the Casuists do Should one of their greatest Philosophers that were no Clergy-man or profest Divine professe he knew the Meaning of that Canon in the Trent-Councel Sacramenta conferunt gratiam ex opere operato as wel as Soto Valentian or Vasques did Suarez or other their greatest School-men in Spain or Italy now living do it would breed as dangerous a Quarrel in their Inquisition as if he had entred comparison with a Rabbin in a Jewish Synagogue for skil in expounding Moses Law 9 That the Scriptures therefore may be said a sufficient Rule of Faith and Christian Carriage to all sorts or Conditions of Men it is sufficient that every Christian man of what sort or Condition soever may have the general and necessary Points of Catholick Faith and such Particulars as belong unto a Christian and Religious Carriage in his own Vocation perspicuously and plainly set down in them And no doubt but it was Gods Wil to have them in matters concerning one calling not so facile unto such as were of another Profession that every man might hence learn Sobriety and be occasioned to seek if not only yet principally after the true Sense and Meaning of those Scriptures which either necessarily concern all or must direct him in that Christian Course of life whereunto his God hath called him But shal this Difficulty of some Parts which ariseth from the Diversitie of Vocations be thought any hinderance why the whole Canon of Scripture should not be a perfect Rule to all in their several Vocations Suppose some universal Artist or compleat Cyclopedian should set out an absolute System or Rule for all secular sciences it would be ridiculous exception to say his Works could be no perfect Rule for young Grammarians Rhetoricians Logicians or Moralists because he had some difficult Mathematical Questions or abstruse Metaphysical discourses which would require a grounded schollers serious Pains and long search to understand them throughly and if he should admonish young students to begin first with those common and easie Arts and not to meddle with the other until they had made good trial of their Wit and Industrie in the former this would be a good token of a perfect Teacher and one sit to rule our Course in all those studies which he professeth And yet the Scriptures which the Jesuites would not have acknowledged for the rule of Christian Life besides all the infallible rules of Life and salvation common to all admonish every man to seek after the Knowledge of such things as are most for Edifying or most besitting his particular Calling 10 And even in S. Pauls Epistles which are the Common Places of our Adversaries invention in this Argument after he comes to direct his speeches as in the later end of them usualy he doth unto Masters of Families servants or the like or generally where he speaks of any Christian dutie either private or publick his Rules are as plain and easie to all men in this Age as they were to those Housholders or servants or the like unto whom they were first directed So plain and easie they are unto all Ages and so familiar especially to men of meaner Place that I much doubt whether the Pope himself and all his Cardinals were able in this present Age to speak so plainly unto the Capacitie or so familiarly to the Experience of men of their Qualitie unto whom he wrote For setting aside the absolute Truth and Infallibilitie of his Doctrines his manner of delivering them is so familiar so lowly so heartily humble so natural and so wel befitting such mens disposition in their sober thoughts as were impossible for the Pope to attain unto or imitate unlesse he would abjure his triple Crown and abstract himself from all Court state or solace unlesse he would for seven years addict himself unto Familiaritie with such men in a Pastoral Charge It was was an excellent Admonition of one of their Cardinals if I mistake not and would to God our Church would herein be admonished by him to begin alwayes with the later end of S. Pauls Epistles For once well experienced in them we should easily attain unto the true sense and meaning of the former Parts which usually are doctrinal and therefore more difficult then the later Yet the true reason of those difficulties in the former Parts containing doctrine is because he wrote them against the disputers of that Age especially the Jews Even in this Age they are only seen in matters that concern learned Expositors of Scriptures not necessary for private and unlearned persons to know And the especial reason why his doctrine in some Epistles as in the Epistle to the Romans seems obscure difficult and intricate is because learned men of later Times have too much followed the Authorities of men in former Ages who had examined S. Pauls doctrine according to the rule or Phrase of those Arts or Faculties with which they were best acquainted or else had measured his Controversie with the Jews by the Oppositions or Contentions of the Age wherein they lived Were this Partialitie unto some famous mens Authoritie which indeed is made a chief rule in expounding Scriptures even by many such as in words are most earnest to have Scriptures the only rule of Faith once laid aside and the rules of Faith else-where most perspicuously and plainly set down by S. Paul unpartially scan ned his Doctrine in that Epistle would be so perspicuous and easie unto the Learned as it might by them be made plain enough and unoffensive to the Unlearned For the light of Truth elsewhere delivered by this Lamp of the Gentiles might it be admitted as a Rule against some Expositions of that Epistle would direct mens steps to avoid those stumbling Blocks which many have fallen upon But to conclude this Assertion their Difficultie take them as they are is no just Exception against this Part of Scripture because it remains difficult stil even for this reason that it is held generally for difficult and is not made a rule indeed for our directions but other mens Opinions or Conjectures concerning it are taken for an Authentick Rubrick by whose level only we must aim at our Apostles Meaning from which we may not without imputations of Irregularitie swerve in the decision of Points to say no worse as now they are made hard and knottie 11 Thirdly from the diversitie of Capacities or different Measure of Gods Gifts in men of the same Profession we may safely conclude that the difficulty of the same Portion
Rule of Life shall inlighten them unrepented of no other Rule or Authoritie shall teach them the way to Life 4 Since we thus grant that the Scriptures may be Obscure to most men by their own default but perspicuous to others free from like fault or Demerit it remains we further enquire whether the same Scriptures do not most plainly set down First the Causes why they are so Obscure to some and Perspicuous to others Secondly the Remedy or means how their Obscurity or difficulty may be prevented If they plainly teach these two Points this is a sure Argument that they are if not that they cannot be so excellent a Rule of Faith as we acknowledge them For this very Point That the Scriptures in respect of diverse Persons are Obscure and Perspicuous though Obscure to none but through their own Default is a Principle of Christian Faith and therefore must be plainlie set down in the absolute complete Rule of Faith And to omit others in their due place to be inserted what can be more perspicuonsly taught either by Scriptures or other Writings than this Truth God giveth grace to the Humble and resisteth the proud or this He will confound the Wisdom of the Wise or such as Glory in their Wisdom These and like Rules of Gods Justice in punishing the proud and disobedient hold as true in the search of Scripture as in any other matter yea especially herein Thus were the Scribes and Pharisees men of extraordinary skill in Scriptures blinded in the most necessary Points of their Salvation though most plainly set down in Scriptures For what could be more plainly set down then many Testimonies of their Messias Many places of far greater Difficultie they could with Dexteritie unfold how chanced it then they are so Blinded in the other They were scattered in the proud Imagination of their hearts and glorious conceits of their Prerogatives in being Mosis Successours and in their stead simple and illiterate but humble and meek spirited Men raised up to be infallible Teachers of the Gentiles to unfold those Mysteries of Mans Redemption which the Scribes and Pharisees could not see with evidence of Truth to enlighten the sillie and ignorant and convince the Consciences of their learned proud Oppugners By their Ministerie Prophetical and Mosaical Mysteries became a Light unto the Gentile whose life had been in the shadow of death whilest a Veil was laid before the hearts of the most learned Jewes so that even whilst the Sun of Righteousnesse which enlightens every man that comes into the World did arise in their coast and ascend unto their Zenith they groap their way as men that walk in dangerous Paths by dark-night 5 Was the Scripture therefore no Rule of Faith unto these Jews to whom it was so Dishcult and Obscure Or is it not most evident that this Blindnesse did therefore come upon Israel because they hated this Light being carried away with Lowd cries of Templum Domini Templum Domini as the Papists now are with The Church The Church And for words of supposed Disgrace offered to It onely upon a Surmise that Christ had said he would destroy and build It up again brought to seek the destruction of the Glory of It even of the Lord of Glory Thou that wouldest make others beleave the Pope is such dost thou beleeve the Scriptures to be Infallible How is it then whilest thou readest Gods Judgements upon thy Brother Jew thou doest not tremble and quake lest the Lord smite thee also thou painted wall with like Blindnesse seeing thou hast justified thy brother Pharisees stubborn Pride wilfull Arrogancie and witting Blasphemie in oppugning Scriptures And as for all such whose hearts can be touched with the terrour of Gods Judgements upon others in fear and reverence I request them to consider well whether one of the greatest Roman Doctours were not taken with more than Jewish madnesse in mistaking Scripture in it self most plain and easie who to prove the Scriptures Obscurity to be such as in this respect it could not be the Rule of Faith alledgeth for his proof that place of the Prophet And the vision of them all is become unto you as the word of a Book that is sealed up which they deliver to one that can read saying Read this I pray thee then shall he say I cannot for it is sealed 6 The Prophet relates it as a wonder that they should not be able to discern the Truth What Truth an obscure or hidden Truth Impossible to be understood This had been a wonderfull Wonder indeed that men should not be able to understand that which was Impossible to be understood Wherein then was the true Wonder seen In this that they whose eyes had formerly been illuminated by the evidence and clearnesse of the Divine Truth revealed by Gods Messenger should not be able to discern the same still alike clear and perspicuous but now to be shut up from their eyes as appeareth by the similitude of the sealed Book whose Character was legible enough but yet not able to be read whilst sealed A man might as well prove the Sun to be dark because Polyphemus after 〈◊〉 had put out his eye could not see it as the Scriptures by this place to be Obscure The Prophets words entire are these Stay your selves and Wonder they are blind and make you blind they are drunken but not with wine they stagger but not with drink For the Lord hath covered you with a spirit of slumber and hath shut up your eyes The Prophets and your chief Seers hath he covered And the vision of them all is become unto you c. And more plainly Therefore the Lord said because this people come near me with their mouth and honour me with their lips but have removed their heart from me and their fear towards me was taught by the precepts of men doth he not mean the Blind Obedience of Modern Papists as well as ancient Jews Therefore behold I will do a marvellous work in this People even a marvellous work and a wonder For the Wisdom of the wise men shall perish and the understanding of the prudent man shall be hid The Lord himself foretels it as a wonder that this People should be so ignorant in the Word of God and yet will the Jesuite make us beleeve the Word of God is so Obscure that it cannot be unto us the Rule of Faith when as without the knowledge and light of it not which it hath in it self but which it communicates to us there is no Vision no Knowledge in the Visible Church but such wonderfull Darknesse as the Prophet here describes 7 Let the Reader here give sentence with me whether it were not wonderfull Jewish Blindnesse or wilfull Blasphemie in Valentian so confidently to avouch that the Veil which Saint Paul saith is laid before the Jews hearts was woven a great part out of the Difficulty of Scriptures such Scriptures as the
heard or learned from his godly Ancestors doth but trace out the Print of Moses footsteps almost obliterate and overgrown by the sloth and negligence of former Times wherein every man had trod what way he liked best And though the same Prophet descend to later Ages as low as Davids Yet he proceeds still by the same Rule relating nothing but such Historical Events or Experiments as confirm the Truth of Moses divine Predictions such as are yet extant in Canonical Scriptures So perfect and absolute in his judgement was that Part of the Old Testament which then was written to instruct not only the Men such as he was but every Child of God that he presumes not to know or teach more them in It was written And thus much this people should have done by Moses Precept without a Prophet for their Remembrancer And these Words which I command thee this day shall be in thine heart And thou shalt rehearse them continually unto thy children and shalt talk of them when thou tarriest in thine house and as thou walkest by the way and when thâ—… liesi down and when thou risest up And thou shalt bind them for a Sign upon thine hand and they shall be as Frontlets between thine eyes Also thou shalt write them upon the posts of thine house and upon thy gates And again Sâ—t your hearts unto all the Words which I command you this day that you may command them unto your children that they may observe and do all the Words of this Law For it is no vain Word concerning you but it is your Life and by this Word you shall prolong your dayes 2 Questionlesse they that were bound to observe and do this Law were bound to know it and yet Moses refers them not to his Successor as if it were so obscure that it could not possibly be known without his Infallibility but on the contrary he supposeth it so plain and easie that every Father might instruct his Son in it and every Mother her Daughter It was their own daily Experience of the fruits and benefits in Obeying of their harms and plagues in Disobeying his Precepts which was to seal their Truth unto their Consciences For without such Observation without squaring their Lives and comparing their Thoughts and Actions unto this streight and plain Rule all other Testimonies of men or Authorities of their most infallible Teachers were in vain The Miracles which they had seen to day were quite forgotten ere nine dayes after Nor could their Perswasions or conceit of Moses Infallibility serve them for any Rule when they had shaken off these inward Cogitations and measured not the Truth of his Predictions by Experiments In their Temptations they were as ready to disclaim Moses as alwayes they were to distrust God whose mighty Wonders they had seen To what use then did the sight of all Gods Wonders or of Miracles wrought by Moses serve Motives they were necessary and excellent to incline their stubborn hearts to use this Law of God for their Rule in all their Actions and proceedings and to cause them set their hearts unto it as Moses in his last Words commands them For this Law as he had told them before was in their Hearts 3 Would any man that doth fear the Lord or reverence his Word but set his heart to read over this Book of Deuteronomy or the one hundred and nineteenth with sundry other Psalms but with ordinary Observation or attention that so the Character of Gods Spirit so lively imprinted in them might be as an Amulet to prevent the Jesuites Inchantments It would be impossible for all the wit of Men or Angels ever to fasten the least suspicion on his thoughts whether the Ancient Faithful Israelites did take this Law of Moses for their Infallible Rule in all their proceedings For nothing can be made more evident then this Truth is in it self That the Israelites Swarving from this Rule was the Cause of their departure from their God and the Occasion or Cause of their Swarving from it was this devilish Perswasion which Satan suggested to them then as the Jesuites do unto the Christian People now That this Law was too Obscure too Hard too Difficult to be understood no compleat Rule for their actions without Traditions or relying upon their Priests or Men in chief Authority This Hypocrisie Moses did wel foresee would be the beginning of all their Miseries the very Watch-word to Apostasie For which Cause he labours so seriously to prevent it Deut 30. 14. For this Commandment which I set before thee this day is not hid from thee neither far off but the Word is very near unto thee even in thy mouth and in thy heart to do it How was it in their Mouthes and in their Hearts when it was so obscure and difficult unto them after Moses Death It was in their Hearts and in their Posterity too had they set their hearts to it But as it is true Pars sanitatis est velle sanari It is a part of Health to be willing to be healed so was it here Pars morbi nolle sanari more then a part of this their grievous Disease their Blindnesse of heart was their pronenesse to be perswaded that this Word or Doctrine which Moses here taught was too Obscure and Difficult for them to follow They first began as the Jesuites do to pick Quarrels with God for which their Stubbornnesse he gave them over to their hearts desire And this his Sacred Word which should have been a Lantern unto their feet and a Light unto their paths as it was to Davids became a stumbling Block and a Stone of offence 1 Cor. 1. 23. What was the reason By their swarving from this plain and straight Rule their wayes became crooked and their actions unjust And it is the Observation of the wise Son of Sirach As Gods wayes are right and plain unto the just so are they stumbling Blocks unto the wicked Not Moses himself had he been then alive could have made this or any other true Rule of Faith plain unto these Jews whilest they remained perverse and stubborn And had they without Moses or any infallible Teachers help cast off this Crookednesse of heart Moses his infallible Doctrine had stil remained easie streight and plain unto them For it was in their Hearts though hid and smothered in the Wrinkles of their crooked Hearts In our Saviours time they wil not assent unto the Word written nor unto the Eternal Word unto which all the Writings of the Prophets gave Testimony unlesse they may see a Signe What was the Cause They had not laid Moses Commandments to their hearts For had they from their hearts Believed Moses they had Believed Christ For all whose Miracles wrought for their good in their sight and presence they cannot or wil not see that his Words were The Words of Eternal Life as Peter confesseth John 6. 68. Nor would any Jesuite
III. That The continual practise of Hereticks in urging Scriptures to establish Heresie and the diversity of opinions amongst the Learned about the Sense of Them is no just Exception why They should not be acknowledged as the Sole Entire and Compleat Rule of Faith OUt of the former Discourse their other Objections are almost answered already and they be especially Two The first If the Scriptures be plain and easie how comes it to passe that there should be such Contentions amongst the Learned about them Or whence is it that every Heretick is so forward to urge Scriptures for his Opinion even to the Death The Second lies as it were in the womb of this as this did in the former's and drawn out in its proper shape is thus There can be no certain Means of taking up controversies or contentions in the Church but only by admitting an Infallible Authority for deciding all controversies viva voce seeing the Scripture is alwayes made a party on all sides in such contentions 2 In the former Objection they indict the Scriptures as the Principal in the later our Church as an Abetter of such Quarrels and Contentions as it breeds For our Church we shall answer in the next for Gods Word in this present Section CAP. XIX Containing the true State of the Question with the Adversaries General Objections against the Truth 1 IT cannot be denied that alwayes there have been and alwayes will continue Contentions amongst learned men in Points of Faith or Doctrine or about the true Sence or Meaning of Scriptures in these other Cases For thus much these Scriptures themselves do plainly witnesse Oporâ—… esse haereses For there must be Heresies even among you that they which are approved among you might be known But the Question is not whether there have been now are or alwayes shall continue many Contentions about the Sense of Scripture but First Whether the Scriptures have not plainly set down the original Causes and nurses of such Contentions and the Means how to avoid them so men will be ruled by them most plain for this purpose or Secondly Whether not submitting their wils desires and affections unto these plain and perspicuous Rules of life this supposed Infallible Rule of the Romish Church can prevent remove or compose all such Contentions according to the Truth and cause men stedfastly hold the Unity of Faith in the Bond of Peace 3 The Causes of Contentions about the Sence of Scriptures are the very same with the fore-mentioned which made the Scriptures unto sundry seem Obscure or the same which make men to mistake their true Sence and Meaning For even these Wars and Contentions whereof we speak specially these arise from Lusts which sight in our members †we lust and have not we envy and have indignation and cannot obtain we fight and war and got nothing not the Truth which we seek because we ask it not Do not such as contends most about the true Sence ask it most doth not every Heretick the earnester he is professe that he prayes for the Truth so much the more servently yea but such men receive not that which they so earnestly ask because they ask it amisse They desire skill in Scripture to advance their own Conceits and maintain their foolish and carnal Affections otherwise asking they should have and seeking they should find especially the true Sence and Meaning of Gods Word which must instruct us how to frame all our other Petitions unto God aright 4 These and infinite like places we acknowledge plainly declaring the Causes of Contentions and as many more some of which shall be here and there inserted directing us how to avoid all occasions of striâ—e and debate Both which if we observe Contentions will quickly cease Which those not observed must increase as a just punishment of Truth neglected coâ—…icted or low esteemed notwithstanding the best indeavours of any Authority upon earth imaginable to the contrary 5 But some perhaps will demand Is there no use of Humane Authority in this Case yes As for the begetting of true and lively Faith we supose the live-voice of an Ordinary Ministery as the Organ whereby the written Word must be conveyed to our Spirits so for retaining the Unity of this Faith in the Bond of Peace for suppressing or preventing all Occasions of Schismes Heresies or Contentions we acknowledge the necessary Use of a Lawfull Magistracie yet no infallibilitie in either The proper end and use of Both is to espouse mens Souls with an indissoluble knot of Love and Loyaltie unto the written Word the only Infallible Rule of that Faith whereby they live The One by unfolding the generall Points or Maximes of Christian Faith The other by constraining them at least to a civil Practise of undoubted Principles acknowledged by all and inhibiting such Courses as the Moral Precepts of this Canon have defected for Causes and Nurses of Contention Our Adversaries whether out of wilfull malice or oversight or out of both according to the diversities of their tempers have taken occasion to traduce our Churches Doctrine as if it admitted no Means for preventing or composing Contentions but onely the bare letter of Scripture Whereas we all teach that the written Word is the onely Means Infallible not the onely Means Simplie for effecting Both. Nor doth it skill how necessary either Ministerial Expositions or Juridical Decisions be for bringing us unto or retaining us in the Unitie of the Truth professed for not Necessity of Means but Infallibility of Direction is the proper unseparable Condition of the Rule of Faith And seeing Gods Word only endures for ever and therefore onely is Infallible it must be the Sole Rule of Faith how many or how necessary soever the Means be that must bring us to the true Knowledge of it 6 Valentian and Saero-boscus think it all One to acknowledge no Ecclesiasticall Authority or use of Ministerie and not to acknowledge an Infallibility in Both. But this is a Position devoid both of Sense and Reason For As our Senses though of themselves onely capable of particular and Material Objects subject to change and contingencie are the necessary and onely ordinary Means whereby our Intellective Facultie is brought to apprehend Universal and immaterial Principles whose Truth is necessary everlasting and immutable So may the Ministery and Magistracie though both in themselves fallible and obnoxious to Errors be the necessary and onely ordinary Means whereby we are brought as it were by a sensible Induction to the infallible Acknowledgement of the supernatural divine eternal Truths which are the proper Object of the illuminated or spiritual as immaterial and universal Principles are of the natural understanding which shall God willing be declared hereafter In this place I onely thought good to forewarn the Reader of this Hiatus in our Adversaries Collections whereunto the blind and ignorant English Papist led by such blinded forraign Guides as Valentian and Sacro-â—osâ—â—â— who either
and truly religious Writers in the best and flourishing ages of the Church have been as Copious and Industrious in citing Authorities of Scriptures for their Opinions as Hereticks this Argument proves nothing against us why we may not be Orthodoxes and true Catholicks as well as Hereticks That this hath been the practise of Hereticks we acknowledge and having received this their Blow we can return their own weapons upon them with greater probabilitie of better speed 2 It hath been the practise of sundry Hereticks never of any Orthodox to refuse their triall by Scripture and flee unto Traditions It hath been the continual practise of most monstrous and blasphemous Impostors of false Messiahs and such as oppose themselves against Christ of Mahomet and such like to plead the infallible Assistance of the Holy Ghost and a Supream Authority over others without subjection to any triall either by Scripture or other Means If most of them have failed in getting so many stedfast followers as the Pope now hath and for many yeers hath had it is most likely this was either because their Heresies were more open and more easie to be descried or they lesse cunning in countenancing them by Scriptures Antiquitie or other plausible showes of Custom Tradition or the like For we all know that Antichrists greatnesse must grow by the multitude of his resolute followers that God shall send them be they never so many strong delusions that they should beleeve lies that his coming is by the working of Satham who can urge Scripture as cunningly to maintain Falshood as any Heretick and by all power and signes and lying wonders So that it will be hard to discover or prevent his coming unlesse men be very cunning and expert in these Scriptures the Rule of Truth the onely Light whereby all falshood must be discovered 3 That they may once for all know how little we fear their force we will set our Bodies so as they shall not misse them and prepare our selves to take the full strength and Dint of all their strokes The Hereticks of old time say they have urged Scriptures for their Doctrine vehemently and copiously we will give them better hold and help them to presse this Point a little harder They did urge Scriptures most cunningly most subtilly and hereby deceived many yea almost staggered the very Elect. What if they did so would Pharaohs Enchanters have obstupisied most of the Israelite beside Moses and Aaron but did their cunning jugling prejudice the truth of Moses Miracles or did he neglect to manifest the Power of God for fear lest he should be censured for such a one as they were onely more cuning in his Craft Their wicked cunning served as a foyl so to set forth his heavenly skill as the Enchanters themselves could not but see the Finger of God in his working herein more ingenuous then the modern Jesuites who in so clear a Point as this we now dispute after so many foyls as they have taken will not acknowledge the force of that Scripture in themselves Magnaest veritas praevalet The Reason is because they will not come into the open Court to trie their Skill before unpartiall Judges 4 The Devil we all know did urge the Scripture to our Saviour with great skill and dexterity Had he been the onely follower or first founder of this practise or the first of all we had read of we should have been untill we had found some better example and warrant for it as much afraid to have imitated him herein as that scrupulous Monk was to wear his Hood because he thought the Devil had been the first that ever had worn one being usually painted in that habit when he came to tempt our Saviour Christ and that Story he thought in all likelie-hood to be as Ancient as the first Hood But with what Weapon did our Saviour vanquish Sathan that had set upon him with Scripture did he charge him sub poena anathematis to be silent or did he crave the Churches peace under pain of greater penalties or did he appeal unto the infallible Authority or Supream Tribunal of the Jewish Church did he except against him for using an unlawful Heretical weaponâ— can you deny that he foyled him with these very weapons wherewith we now contend that all Hereticks Sathans followers are to be assaulted and repulsed ere they can be lawfully foyled and quite overthrown And here I would beseech all sâ—ber-minded Christians even as they love our Saviour Christ â—he chief Captain of the Lords Host the Authour and finisher of our Faith and as they hate Sathan himself the Head and Prince of all Gods Christs and our enemies to consider these subsequent Reasons well and weigh'd is Instance in the quiet calm and setled motions of their hearts 5 If Sathan can thus teach Hereticks and other his like wicked Instruments such great skill and cunning in Scriptures as they can thereby countenance Errours and deceive others with a shew of Godlinesse why should we not hold it as a principall Article of our Faith that Christ Jesus is able to instruct his chosen Immediately in the true Sense and Meaning of the same Scriptures so as they may hereby grow skilful enough to retain such as love the Truth in the knowledge of Truth and defend themselves and others against the oppositions of Hereticks although they bring their Arguments out of Scripture For First we know and believe that Christ is stronger then Sathan for he hath bound that strong man Secondly that he is better skilled in Scripture for after his first enterance into his Prophetical or Sacerdotal Function he put him hereby to flight and at his Passion ‖ threw him out of his hold Sathans strength since that time hath been lesse and Christs Power greater so that in his strength we may be stronger then all Sathans followers Thirdly we know that the Scripture is in it self much more favourable unto Truth then unto Falshood and caeteris paribus far more apt to confirm true Religion and instruct in Points of Faith then to establish Heresie or fill the World with Errours onely the sons of Darknesse have been wiser in their generation then such as should be or in some measure are the sons of Light And if Hereticks may seem to have had the better sometimes of the Orthodox in trying Controversies by Scripture this doubtlesse was for no other reason but onely this Their alacritie and industrie in searching Scriptures for maintenance of Errours was greater then the others for establishment and confirmation of the Truth otherwise as we said before the Truth is more consonant to the puritie and integrity of Sacred Writ then any Falshood though never so fair in shew can be And Christ Jesus is more powerful and more skilfull more able and more willing to assist and strengthen such as follow him then Sathan is to enable his wicked Instruments Seeing then by these Scriptures he hath crushed
Delusions and Appearances as well as the true their divine Illuminations whence the Contention amongst the professed Prophets themselves was as great as any now amongst the learned Interpreters of Prophecies or other Scriptures And from this Contention amongst the Prophets the unlearned or rather all in that people not Prophets were by the Romanist Objections against us were they pertinent to waver and halt between the contrariety of Illuminations and Visions professed as well by the false Prophets as the true Nor will any Jesuite I think be so bold as to deny lest every man might perceive him to deny more then possibly he could know that those lying Spirits in the mouthes of Ahabs Prophets were then as cunning in imitating true Revelations as now in counterfeiting Orthodoxal Interpretations of Truth revealed Or if this they cal in question let them resolve us why Idolatry in those Ages wherein true Prophets flourished most should be as frequent and various as Heresies in later times wherein the preaching of the Gospel is most plentiful The true Reason whereof as we suppose is this These lying Spirits were alike apt to imitate Gods several manner of speaking whether by means ordinary or extraordinary in divers Ages At all times if we compare either their native Capacity or acquired skil with our own though in matters wherein we have been most conversant if to their sagâ—…y we adde their malicious Temper and eager Desires of doing ill which alwayes adde an Edge unto Wit in mischievous Invention In all these they so far exceed the sons of seduced Adam that unlesse the Almighty did either 〈◊〉 us by his Holy Spirit or restrain them in the exercise of their skil especially in Spiritual matters wherewith the natural man hath no acquaintance who could in any Age be able to discern their Jugling much less to avoid their snares alwayes suited to the present season Notwithstanding most evident it is that in Ahabs as in all other times tainted with the like or a quivalent Sins the Almighty gives them leave to do their worst to practise with such cunning in every kind as leaves men so disposed as these false Prophets were until they amend no more possibility of distinguishing Devilish Suggestions from Divine Oracles then Ahab had without repentance to escape his doom read by Elias and Michaiah For he had not fallen unlesse his Prophets had been first seduced Their Errour therefore was by Gods just judgement as Fatal as his Fall both absolutely inevitable upon supposition of their obstinate Disobedience to the undoubted Mandates of Gods written Law Thus no one tittle of our Adversaries Objections how the learned should be sure of their interpretations when others as learned as they are as strongly perswaded to the contrary but is as directly opposite unto the Certainty of true Prophets Revelations seeing many yea most of that Profession and in the judgement of man men of better gifts and places then such as proved true Prophets were otherwise perswaded usually such as the people esteemed best strangeliest deluded 3 That from this Variety of Opinions amongst the Prophets about their Illuminations others not endued with the gift of Prophesie were in the self same case the unlearned people throughout the Christian world are in wheresoever or whensoever Dissentions arise amongst the learned admits no question but amongst wranglers For albeit the excellent Brightness of Divine Truth did necessarily imprint an infallible Evidence in their apprehension to whom it was immediately by Means extraordinary revealed yet could they not communicate this Evidence or Certainty unto the people but by preaching the Word revealed after the self same manner we do Yea sometime it was only communicated unto them by the Ministery of others no Prophets Here let any Jesuite or other Patron of the Romish Churches Cause answer me to these Demands First whether the People were not bound to believe the true Prophesies either delivered by the Prophets own mouthes or read by others or directed to them in writing to be the Word of GOD and to reject the contrary Doctrine of false Prophets as Delusions Secondly whether if the ordinary People of those times could by any Christians though private men in later may not by the same Means distinguish the Word of God being in like sort read or expounded or preached unto them from the Word of Man The Word remains stil the same the Truth of it better confirmed unto the World by the continuance of it in power and strength throughout all Ages intermediate wherein Gods Spirit by which it was first manifested to the Prophets and written in the Peoples hearts hath been more plentiful then before especially since the Revelation of the Gospel most plentiful in this present if I may so speak the second time of Grace Our Argument then stands good A fortiori If every private man amongst GODS People of Old might and ought Believe and believing Obey his Word revealed to others only read or expounded unto him rejecting all contrary or erroneous Doctrines the People of this Age must do the like and all Objections possible against the judgement of modern private Spirits conclude as much against all private persons of Ancient times For their Means of knowing the Prophets Illuminations or Visions were ordinary such as we have now liable to all exceptions that can be made against our knowledge or perswasion of the true Sense of Scripture But neither theirs nor our Imbecillity in knowing or Facility of erring was or is any just Exception why the Scripture should not be a Rule to both Albeit all the Papists Arguments might be urged with far greater probability against them who were to Believe Prophetical Writings first For more easie it is to Assent unto Particulars contained in a general Canon already established by the approbation of former Ages and confirmed by joynt consent of Parties most adverse and contrary in the interpretation of several parcels then to admit the general Canon it self for the undoubted Word of GOD or yield obedience to the Particulars therein contained Yet were the Ancient people bound to admit the Prophesie of Isaias Jeremiah as the undoubted Word of God albeit unknown to their Ancestors but only in the generality of Moses doctrine much more as we conclude may Christians now living assent unto the true expositions or particular contents of these Prophesies or other Scriptures of whose absolute Truth in general they do not doubt and of whose 〈◊〉 articulars they may now behold the sundry Opinions and Expositions of divers Ages 4 To presse the former Arguments more fully parallel'd to our present Controversie a little farther I would demand of any Jesuite whether the Word of God taught by the Prophets who were to win credit by their skil not presumed skilful for their Authority in the Church or credit in Common-weal or the definitive sentence of the High-Priests or others in eminent place were to be the Rule of Israels Faith Whether the
of our selves And again the Spirits of the Prophets are subject to the Prophets 2 And yet both these Rules concern the greatest Scholars and most skilful Interpreters in some degree as well as the meanest For none is so absolutely good none so far exceeds another but in part may be exceeded by him Nor doth this Christian Modesty which the Scripture thus teacheth bind any Christian soul or ingenuous mind to such absolute servility as the Objection must inforce upon all if it prove ought For there is no ingenuous man especially of meaner gifts but will in heart and conscience acknowledge many both Ancient and modern for far more excellent Scholars then himself and yet be fully perswaded in Conscience that in sundry particulars he hath the Truth on his side which they oppugne and the true sense of Gods Spirit in some points wherein they have erred or were ignorant For neither wil an indefinite Proposition in matters whose revelation depends upon the free Wil and Liberty of Gods Spirit and are in respect of us contingent infer every particular nor will one or sew particulars in any point infer an Universal Proposition or such as we call vera ut plurimum true for the most part Now to say believe that such a man is a better Scholar and of far more excellent gifts is but indefinite not infinite for the extent of his Scholarship or gifts beyond mine Wherefore it wil not hence follow that he is a better Scholar or interpreter in this albeit he be so in many or in most other particulars much lesse will it follow that I am a better Scholar or interpreter then he because I am better seen in this one or few particulars The Consequence or Corollary of which two Assertions is again as evident I may without breach of Modesty think I have the Truth on my side in sundry particulars against him that is far better seen in Scriptures and other Sciences then my self For albeit he were much better seen in both then he is yet are his gifts measured as well as mine although God hath given him a greater measure of such gifts then me Wherefore as I would willingly yield unto him in infinite others so may I safely dissent from him in this or â—…r particulars that are contained in the small measure of Gods gifts upon me without any just censure of Arrogancy or breach of Modesty for entring the lists of Comparison with him absolutely For now we are to be compared but in this one or few Cases not according to the whole measure of Gods gifts in us which I acknowledge far greater in him and reverence him as my Superiour for them And as I acknowledge him absolutely for my better so is he in these particulars in some sort to yield Superiority unto me Christian Modesty teacheth every man not to be hasty or rash in gain-saying the Doctrine of the Ancient or other men of Worth but rather binds him to diligence in examination of the Truth to use deliberation in gain-saying the Opinions of men better learned then himself But Christianity it self binds all Christians not to believe mens Authority against their own Consciences nor to admit of their Doctrines for Rules of Faith be they never so excellent unlesse they can discern them to be the Doctrine of that great Prophet Cui DEUS non admetitur Spiritum He cannot fail in any thing and whatsoever He saith or what his SPIRIT shall witnesse to my Spirit to have proceeded from Him I am bound to Believe But for men to whom God gives his Spirit but in measure albeit in great measure because I cannot know the particulars unto which it extends I neither may absolutely refuse nor absolutely admit their doctrines for true until I see perfectly how they agree with or disagree from his Doctrine of whose Fulnesse we have all received And even the Truth of their Writings to whom he hath given his gifts in great measure I am to examin by their Consonancy unto that small measure of his undoubted gifts in my self so far as they concern my self or others committed to my charge And in the confidence of Gods Promises for the increase of Faith and Grace to all such as use them aright every Christian in sobriety of spirit may by the Principles of Faith planted by Gods singer in his heart examin the Sentences and Decrees of the wisest men on earth to approve them if he can discern them for true to confute them if false to suspend his judgement and limit the terms of his disobedience unto them if doubtful and finally to admit or reject them according to the degrees of their Probability or Improbability which he upon sober diligent and unpartial search directed and continued in reverence of Gods Word and sincere love of Truth shall find in them 3 All the Arguments which they can heap up from the Variety of Opinions amongst the learned albeit they could make a Catalogue of Confusion in this kind as long as the tower of Babel was high can only prove thus much That no man especially no man indued with the gift of interpreting may rely upon any other mans Opinions Expositions or Decrees without further examination of them but only upon the Scripture it self which never varieth from it self nor from the Truth for this cause to be admitted as the only Infallible Rule of all Divine Truths whereunto every man must conform his Belief and Perswasions For even this Variety of Opinions about the particular Sense or Meaning of this Canon of Truth amongst such as joyntly acknowledge the Infallibility of it in general is a sufficient Reason to disclaim any mans Authority for the Rule of Faith seeing Experience shews such Variety and Partiality in them and the general Foundation of Faith held by all thus dissenting binds every man to Believe that the Scripture is not subject to any of these Inconveniences This undoubted certainty of it when it is rightly understood and perceived should incourage all to seek out the right Sense and Meaning of it which once found is by all mens consent the surest foundation of Faith for by our Adversaries consent it is the Ground of the Churches Faith and where they cannot presently attain unto it to suspend their judgements and not to follow mens Authorities but onely in Particulars whose Generals are contained in Scripture lest they may lead them against the true Sense and Meaning of it And if men generally should have no other Ground but mans Authority or Believe this or that to be the Meaning of Scripture because such a man or companie of men doth tell him so besides his wronging of Gods Spirit herein he should also wrong many other men oft-times far better learned and skilfull in Scriptures more dear in the sight of God and better acquainted with his Spirit then are they on whose Authoritie he relies Every one to whom God hath given a wise heart and Power in Scripture might
justlie challenge him of Partialitie and Disobedience in not giving as much to his Authoritie as to the former But as the Truth revealed unto him by the meanest of Gods Servants binds his Conscience to Believe it so the Varietie of other mens Opinions be it never so great the Authors and Favourers of them never so well learned never so stiff and confident in maintaining them ought to be no Motive either to disswade him from assenting unto the Truth known or to discourage him in the industrious and sober search of it by such good Means as God hath appointed for his Calling For there hath been as great Varietie of Opinions in other Sciences and Faculties as in Divinitie yet no later Jesuite nor other learned Papists that I have read or heard of for these diverse hundred years have sought to prove that no man can be certain he knows any thing because many think they know that which they do not Or if any Jesuite will renounce Aristotle and revive the old Academicks Opinion That there can be no certainty of any thing but onely an Opinion our Universities shall be ready to answer him albeit hereby they should disenable their supposed infallible Rule as much as ours In the mean time holding Aristotles Doctrine about the certaintie of Sciences for true they answer themselves in all they can Object against us in this Point For they neither denie a Certaintie in secular Arts because many erre nor do they perswade young students in their Schools to give over their studious and industrious searching into speculative Sciences because many have taken much pains in them to little purpose Nor do they hold it sufficient for good scholars in such matters to relie wholly on other mens judgements without any triall of Conclusions or examination of Arguments according to the Principles of those Sciences which they have professed In a word the Varietie of Opinions hath not yet occasioned them to create a Pope of Arts and secular sciences albeit such a Creature were by their Arguments much more necessarie or at least lesse harmefull in those Faculties then in matters of Religion For in them we have no promise for the assistance of a secret Teacher the true Illuminator of our souls whose Authority is as infallible as the Spirit of Truth Aristotle takes it for an infallible token that there is a Certaintie to be had in Sciences because all men think themselves certain in their Perswasions of things that may be known as well those that know not the Truth but onely think they know it as those that know it indeed If Aristotles Argument which the Jesuites so acknowledge be good then is their Argument in this Cause most absurd Many men say they perswade themselves they know the right sense of sundry places in Scripture when they do not therefore no man no private man no man but the Pope qui neque Deus est neque homo by any search or industrie can be sure that he hath it Whereas by Aristotles reason which indeed is a Rule of Reason the contrarie rather followes That there is a Certaintie to be had concerning the Truth and true sense of Scripture by all such as seek it aright because even such as erre and seek it amisse are strongly perswaded of their Certaintie in it From the same Topick do the Schoolmen and other judicious Contemplators prove a Certaintie of true and perfect Blisse able alone to satiate the greedie Appetite and stay the unconstant longing of mans Soal because even misereants and such as indefatigablie hold on like Dromedaries in those ungracious Courses which in wiser Heathens sight lead directly unto Infalicitie and true Miserie cannot cast away all conceit of Happinesse from which they wander but rather suppose it to be seated in those sensuall Pleasures which they follow Yet would our Adversaries Arguments disprove all Certaintie in apprehension of true Happinesse with greater probaâ—… then they can impeach the assurance of private Spirits in any other point-of Faith as might to omit other reasons be proved by this one Because some of their Popes none of which as they suppose can erre in ordinary matters of Faith never have any tast or apprehension of true Happinesse 4 Of the manner of knowing the true Sense of Scripture occasion will be given us in the last part of this Discourse of the Impediments which trouble most men in this search and of the Original of all Errors in Divine Mrters and the Means to avoid them we shall speak by Gods assistance in the Article of the Godhead Thus much may now suffice that no man ought to be disinayed in seeking or despair to find the true Sense and Meaning of Scriptures in all Points necessarie for him in his Calling because other men much more expert in all kind of Learning then himself have foully erred in this search and finally missed of that they sought For out of the Rules of Scripture already set down when such Temptations shall arise in our brests we may quell them thus They who have gone astray were much better learned then I in all kind of Knowledge It may be they were hence more confident of their Gifts for scientia inslat their excellent Knowledge might puss them up with self-conceit and he that is wisest of all hath said I will destroy the Wisdom of the Wise and the understanding of the Pruden shall be bid it may be as they were exceeding Wise so they much gloried in their Wisdom but I will seek to glorie onely in the Lord of whom I have received every good Gift I have and will alwaies esteem this best which shall teach me not to rejoyce above that which is meet in any other As they were Prudent so it may be they were Proud and the Scripture saith Deus resistat superbis God resisieth the Proud and such as trust too much to their own conceit As for me I will not be high-minded but fear for the same Scripture tels me Deus dat gratiam humilibus yea grace to understand the true Sense and Meaning of his gracious Promises made in Christ And in confidence of them I will continue these my daily Prayers Lord grant me true unfained Christian Humility and with it grace to know the wonderfull things of thy Law Others have erred of far more excellent natural parts even men of deepest reach and surest Observation It may be as their Wits were stronger and their Understandings riper so their Wills were unrulier and their Desires or Affections greener But O Lord break the stubbornnesse of my Will purifie my Heart and renue a right Spirit within me so shall I see thee and thy goodnesse in thy Word which shall enlighten me to teach thy Waves unto the wicked and convert sinners unto thee so shall thy Law thy perfect Law convert my Soul for thy Testimonies are sure and give Wisdom to the Simple Yea but they who first instructed me in thy Word do dissent
such as dissented from your Church as a â—opting or pruning to cause ours flourish and hath at length set the Israel of God at libertie from Aegyptian Slavery 3 But supposing this violent Course upon great exigence of circumstances either in the Matter Manner or Times of Contentions to be both lawfull and expedient yet could not the ordinarie Practise of it be more effectuall to restrain men from contradicting then it might be to enforce them to oppugne the Truth It might according to the diverse dispositions of such as manage it be a Means one way or other alike forcible either to retain men in Heresie Idolatrie and Infidelitie or in the Unitie of true and livelie Faith albeit Fear alone may make men perfect Hereticks or Infidels but not inwardly or sincerely Faithfull 4 And as for our Church albeit she search not so narrowly into the secrets of every mans conscience nor be so tyrannically jealous of every Word that might be ill interpreted nor so outragiously cruel in punishing known dissention from her or discovered Errour yet God be praised she hath Pauls Sword as well as yours which our Magistrate bears not in vain but can unsheath it when need requires against such as are open and evident abetters of Contentions unlesse perhaps you will except that it hath not been so much exercised in cutting you off from amongst us who are the Ringleaders of all division debate and Trouble in our Church as it might be according to your Doctrine If in the Practise of this coactive Authoritie over contentious Spirits there be any fault God amend it for in our Churches Doctrine concerning this Point there is none and God grant our Magistrates may Practise as our faithfull Pastors teach whose Doctrine is that this External as well as the Internal Power is given for Edification not for destruction and must be directed by the same Rule that the Use and Practise of it must be limited by the End that the End of it is by Injunction of things Good and Prohibition of Evil to proportion mens Actions and Conversations to the Rule of Faith and Law of God that so every member of the Common-wealth thus wrought and fashioned by the coactive Power may be more easily transformed into a member of Christ as being more apt and pliable for the Word of Life to work upon Nor are we so precisely wedded to any determinate course for quelling or preventing contentious Schismes or Heresies but we may admit what other soever time shall detect more effectual for attaining the former End unto which our love is such as will not suffer us dislike any Means allied to it though having affinitie with your Church Part of whose external discipline we are not ashamed to use unto good because by you abused to bad and wicked Purposes But for your Churches Practise in the use of your best Means for avoiding all Contentions you plead no Infallibilitie therein you may fail as well as we and the Question now is about our Doctrine 5 Out of that which hath been said our Means for punishing such as we know to be contentious appears as good as yours whose use so far as we like it is as free for us as for your selves let us now see whether we have Means as good or as infallible as yours to discerne who are contentious 6 For the Popes Infallibilitie whether it be any or no we are anone to enquire and we may not in this place give you leave to prejudice our Church with the supposal of it Nor do your selves make this discretion of contenâ—ous Spirits any essential part thereof 7 None of you that I have read doth attribute any Prophetical Spirit to the Pope in this Case as if he could descrie the storms of Contentions which might cause shipwrack of Faith before they arise as far off as Eâ—… did the Rain when it first began to gather into a cloud like a mans hand The excellencie of his Infallibilitie by your own Positions if I mistake not consists in the decisions of Controversies brought unto him not in the discovery or finding out of such as breed Contention But doth he vouch safe to decide all Controversies that arise in his Dominions albeit brought unto him Vix vacat exiguis rebus adesse Jovi The exercise of this Dominus Deus vester plenarie Power is much like the use of the Heathen Gods upon the old Roman Stage Nec Deus intersit nisi nodus vindice dignus Inciderit Unlesse it be to loose some Gordian knot The Popes decision is not eas'ly got And where it is got it goes no farther then to the just and infallible censure of the Opinion it self in punishing the Authors or abetters of adjudged Heresies or Schismes he may erre as well as we because herein he goes but by the Information of private men who neither are so absoluteâ—y Holy but they may prove partial nor so Wise and skilfull alwayes but they may erre in their Information especially where it goes successively from ear to ear and from one Countrey Dialect to another as drink from vessel to vessel always losing some part of its proper and native Sapor so that it may relish otherwise to his Holinesse mouth then it did at the first setting abroach by the Authour 8 And seeing the best Means to avoid Contention is the just punishment of them that causelesly cause them your Churches Authority being herein so much more obnoxious to Errour and Misinformation as her Diocesse is larger lesse uniforme or more remote is liable to many Exceptions from which such little ones as she out of her greatnesse contemns are free Nor is the Question as you bear the simple in hand betwixt Publick and Private Spirits but between your private men and ours as whether yours can better discâ—â—â— who are contentious thorowout your vast Precincts then ours who are such amongst us at home That no man should dissent from the Doctrine of the Catholick Church you all agree Some of you dissent from it as most of their fellows think who yet will not professe but rather seek to cloak their dissent either with colours of Consonance or pretended reasons of no Repugnance unto Catholick Tenents Catharinus will defend the Councel of Trent and yet hold Certainty of Salvation Soto and Bellarmin reprove him but how could either of them discern whether Catharinus had the true Meaning of the Trent Councel or not Catharinus I take it had a Suffrage in making those Decrees whereof neither Soto nor Bellarmin were allowed much lesse Authentick Interpreters for the Popes Bull confirming that Councel prohibits all private Interpretations of it yet hath not the Pope or any Publick Authoritie since that time condemned Catharinus for this dissention How knew Maldonate that Jansenius Hesselius and others which deny that Christs Words in the sixth of John are to be understood of Sacramental eating did varie from the received Doctrine of your Church and jump
severe unpartial execution of known Lawes might easily restrain usually eclipse or hide it from us Such as are not so Eagle-sighted as to behold the brightnesse of every Divine Truth in it proper Sphere might yet safely behold the reflexion of it in one part or other of the sacred Fountain were it not troubled with the muddy conceipts of unsetled and unquiet Frains or were not such men oftentimes in great places as minding nothing but earthly things alwayes mingle filth and clay with the Chrystal-streams of the Water of Life Happie is that man of God that in this turbulent Age can in points of greatest moment see the Divine Truth himself small hope have any of causing others to see it whilest carnal mindes may every where without fear of Punishment but not without terrour of such Ecclesiastick Power as shall controul them foam out their own shame and overcast the face of Heaven whence Light should come unto their Souls with blasphemous unhallowed Breath whilest dunghill-Sinks may be suffered to evaporate the abundance of that inward Filth which is lodged in their hearts as it were of purpose to choak the good Spirit of God whilest it seeks to breath in others Mouthes whose Breasts it hath inspired with Grace 14 In brief lest my Adversary should challenge me of Partialitie As the Means which our Church from Gods Word prescribes for establishing mens hearts in the Unity of true Faith were the execution of known Lawes any way correspondent might as is said infallibly effect what the Papists falsely pretend so in truth it cannot without Hypocrisie be dissembled that whiles our Practise is so dissonant to our Doctrine and our Publick Discipline so loose though in detestation of their Errours we have turned our backs upon them with Protestation to follow a contrary Rule yet for the most part we jump with them at the journeys end To omit more finall agreements of our Contrarieties elsewhere shewed They wholly permit the Keyes of the Well of Life to ones mans hands who for his own advantage we may be sure will lock it up so close as none shall look upon it but with Spectacles of his making For as the Head is such we must expect the Eyes will be if the one the other must be universall too such as will leave nothing to be seen by private or particular eyes but what they have seen before or in one word if we admit one absolute visible Head his must be the onely Eyes of the Church We not through default of publick Constitutions nor so much by connivence of Ecclesiastick Magistrates as by presumptuous disobedience of Inferiours are so far from committing the custodie of this Sacred Fountain into one or few mens hands that the Flock for the most part never expect the Pastors marshalling but rushing into it without order trample in it with unclean feet If any Beam of Truth have found entrance into one of their Souls though quickly eclipsed or smothered by earthly cogitations he straight-way presumes Gods Word more plentifully dwels in him then in all his Teachers whence if his Purse be strong it is with him as with an Horse when Provender pricks him he kicks against all Ecclesiastick Authority and spurns at his poor Overseer that should feed him like the wanton Asse in the Fable that seeing the Moon lately shining where she was drinking suddenly covered with a cloud upon imagination she had drunk it up ran winsing out ere her thirst was quenched and threw her Rider 15 Thrice happie is that Land and State where Civil Policie and Spiritual Wisdom grave Experience and profound Learning in whose right Commixture consists the perfect Temperature of every Christian State do rightly symbolize These where they mutually clasp in their Extreams without intermedling in the Essence of each others Profession are like the Side-postes or Arches in the Lords House and the awfull respect of Christ Jesus the Judge of both and that dreadfull Day continually sounding in their ears by the voice of Gods faithfull and sincere Ministers would be as the Binding-stone or Coupling to fasten them surely in the joyning But whilest these each jealous of other start asunder that Breach is made whereat the Enemies of the Church and State hope for speedy entrance to the utter ruine of both CAP. XXXII Brieflie Collecting the Summe of this second Book 1 TO draw a brief Map of these large Disputes As the Occasions that breed so the right Means to avoid all Contentions and Schismes are most perspicuously set down in Scriptures Amongst others most necessary for this purpose for the plantation increase and strength of true and lively Faith sincere Obedience to Spiritual Authoritie is the chief For more willing and chearful performance hereof Choice should be made of Pastors or Overseers qualified as Scripture requires men of so high a Calling should be men not given to Quarrels or strife men of mild and lowlie Spirits fearing God and hating Covetousnesse men esteeming the hidden treasure of a good Conscience at so high a rate as neither Fear of man nor Hopes of any Worldly favour can move them to hazard or adventure it Were these Rules by such as have the oversight of Gods Flock as faithfully practised as they are by Scripture plainly taught the knowledg of Gods Word should daily encrease Piety Devotion and Christian Charitie continually flourish all Strife and Dissention quickly fade 2 But if through the default of Princes or Potentates no fit choice be made of spiritual Governours if by their negligence worse be made of inferiour Ministers the cause comes not by devolution to be reformed by the Congregation What then must they be altogether silent at such abuse No the Scripture hath given as plain a Rule for their imployment as for the others The more or more often Higher Powers offend the more fervently frequent should the lower Sort be in pouring out supplications prayers and intercessions for Kings and for all that are in Authority that they may Rule according to Gods Word In the mean time albeit they Rule otherwise Inferiours should consider that GOD gives them such Superiours for their pronenesse to disobedience scurrilitie scoffing at lawfull Authoritie or other like sins expresly forbidden by his Word To every People as well as Israel he gives such Rulers in his wrath as shall not seek them but theirs not his Glory in their salvation but their own Glory by their harm 3 But as the Tongues of Inferiours must be tied from scoffing or jesting at men in Authorities bad proceedings so must not the Word of God be bound If their Consciences rightly and unpartially examined direct them otherwise then their Governours command they must notwithstanding their Superiours checks speak as they think until Death command them silence if for the freedom of their Speech upon good warrant of Conscience they be punished Vengeance is Gods he will repay Superiours for it unto whose lawfull Authority whilest Obedience is denied upon
perswasions receive increase of strength from addition of probabilities But his words are more general and concern not onely uncertain but all perswasions that a faithfull man in this life can have of Gods Word at least of those Writings which we and they acknowledge for such and the mark he aims at is That no perswasion in Divine matters can be certain without the Churches confirmation as he expressely addeth in his answer to the next Argument 3 If the Reader will be attentive he shall easily perceive that not our Writers Objections but Bellarmias Answer is tainted with a quivecation For this speech of his The Church doth judge whether that which the Scriptures 〈◊〉 be true or false hath a double and doubtfull sence It may be meant either Of Scriptures taken indefinitely or indeterminately for that which God hath spoken whatsoever that be Or Of those particular Scriptures which we and they acknowledge or any determinate written or unwritten precepts questionable whether they were from God or no. 4 If we speak of Scriptures in the former sence Bellarmins answer is true For the Romish Church doth not take upon her to judge whether that which is supposed or acknowledged by all for Gods Word be most true in it proper and native but indeterminate sence seeing this is a Maxim unquestionable amongst all such as have any notion of a Dietie Whatsoever God hath spoken is most true in that sense wherein he meant it But if we descend to any terminate speeches written or unwritten either acknowledged or supposed for Gods Word or such as can but ground any possible question whether they are Gods Words or no the present Romish Church doth take upon her absolutely to judge of all and every part of them For this is the very Abstract or abridgement of that infinite Prerogative which she challengeth All man must infalliblie believe That to be Gods Word which she commends That not to be His Word which she disclaims for such So as onely the former transcendent and indeterminate truth Whatsoever God saith is true is exempt from the Popes unlimited transcendent royal sentence no other word or syllable of truth which we can imagine God hath or might have spoken since the World began either by his own or his Sons mouth by the Ministery of his Angels Prophets Apostles or Evangelists but is every way absolutely subject to the Popes Monarchical censure 5 And here let not the Reader mistake it as any argument of our Adversaries ingenuitie that they will for their own advantage vouchsafe to grant what no Heathen Idolater did ever deny Whatsoever God saith is true For unlesse this were granted by all the Pope could have no possible grounds of pretence or claim to his absolute Infallibilitie or infinite supremacie over all And that which his hirelings seek to build upon the former foundation is Whatsoever the Pope hath said or shall say ex cathedra is most true because if we descend to any determinate truths we must believe that God hath spoken all and onely that which the Pope hath already testified or when any question ariseth shall testifie he hath spoken In fine the present Pope by their Positions is Gods onely living Mouth onely alsufficient to justifie or authentically witnesse all his words past all which without him are unto us as Dead Whence they must of necessity admit the same proportion betwixt the present Popes and Gods acknowledged written Word or supposed unwritten veritie which in civil matters we make betwixt a credible mans personal avouchment or living testimony of what he hath seen heard or known by undoubted experience and another mans heresay report either of the matters he spake of his speeches themselves or their true sence and meaning after his death For the Prophets Apostles and Evangelists to use their words are dead and Christ is absent so as we can neither be certain what they have spoken or what they meant in their supposed speeches but per vivam vocem Ecclesiae by the living voice of the present visible Church whose words are altogether as unfallible as Gods own words were And for this reason must be acknowledged a most absolute Judge of Gods written and unwritten words aswell of their Spiritual Sence and meaning as of their outward frame or visible Character This is the height of their iniquitie and will infer more then our purposed Conclusion in this Section That even of such places as are acknowledged by them for Gods Word we must not believe any determinate sence or meaning but what the Pope shall expressely give or may be presumed to allow of 6 This Doctrine as I would request the Reader to observe brings the second and third Person in Trinity on the one Partie and the Pope on the other to as plain and evident competition for Rule or Soveraignty over professed Christians faith as God and Baal were at in Elia's time This their Doctrine thus in shew grounded upon in deed and issue most opposite to Scriptures is the true Spiritual Inquisition-house whereof that material or bodily one is but a Type These following are the joynts or limmes of that rack of Conscience whereunto all such as are or would be true members of Christ but willing withall to hold their Union with the Pope as Visible Head of the Church are daily and hourly subject 7 First their souls are tied by surest bonds of faith and nature unto this Principle Whatsoever God hath said is most true the Jesuites again seek to fasten their faith and conscience as strongly unto this God speaks whatsoever the Pope speaks ex cathedra This third likewise must be believed as an Oracle of God even by Papists for the Pope hath spoken it ex cathedra The Books of Moses the Prophets the four Evangelists are Gods Words Whatsoever these have spoken we contend all should believe for Gods own Word upon such grounds as Saint Peter did from experience of their life-working sence communicate unto them by hearing reading meditating or practise But the Pope upon some controversies arising propounds a sence of these Writings or of some part of them quite contrary to that which brought the former comfort to our souls a sence to all unpartiall sences contradictory to the places joyntly acknowledged for Gods Word A sence the more we think on in sobriety the more we dislike a sence the more earnestly we pray to God for his Spirits assistance and other good means for the right understanding of his Word and encrease of faith the more still we distast and loath Here unlesse we let go some one or more of the mentioned holdfasts of faith either the first whatsoever God saith is true or the second Whatsoever the Pope saith God saith or the third The Mosâ—â—cal Evangelical and Apostolical Writings or those particular places about whose senâ—e the Controversie is were spoken by God our souls are put to more violent torture then Raviliacks bodie was But
as an infallible prophet of things past which cannot approve himself a true foreteller of things to come were to invert Gods ordinance and mock his word For it hath been a perpetual law of God that no man should ever be believed more then man or by any faith more then humane though in matters present whereof he might have been an eye witness unless he shewed his participation of the divine spirit by infallible prediction of things to come or evidency of miracles fully answering to the prediction of Gods word already written as shall be shewed at large in the next Section 11 If we put together the first elements of Romish faith as they have been sounded apart they make no such compound as the simple and ignorant Papists who in policy are taught to read this lesson as little children untaught wil by guessing at the whole in grosse without spelling the parts believe they do First their prerogatives they give to Peter are blasphemous Secondly their allegations to prove that their Popes succeed as full heirs to all Peters prerogatives are ridiculous Whence it must needs follow that their faith is but a compost of folly and blasphemy This pretended perpetuity of tradition or suspitious tale of succession from Peter is the best warrant they have that the Church doth not erre in expounding the places alledged for her infallibility and their belief of their infallibility in such expositions the only security their souls can have that obeying the former decree of worshipping the consecrate Host of communicating under one kind they do not contemptuously disobey Gods principal laws mangle Christs last Wil and Testament vilifie his pretious body and bloud Seeing then they themselves confesse the places brought by us against their decrees to be divine and we have demonstrated that mens belief of that infallible authority in making such decrees to be meerly humane the former Conclusion is most firm that whilest men obey these decrees against that natural sense and meaning which the former passages of Scripture suggest so plainly to every mans conscience that the Churches pretended authority set aside none would ever question whether they could admit any restraint they obey men more then God humane laws more then divine and much better believe the traditions of humane Fancy of whose forgery for others worldly gain there be strong presumptions then the expresse written testimony of the holy spirit in the especial points of their own salvation 12 Or if unto the testimony of Gods spirit recorded in Scriptures we adde history tradition Councels or former Popes decrees or whatsoever possibly may be pretended to prove the present Popes authority it must stil be supposed greater and better known then all that can be brought for it or against it as wil appear if we apply our argument used before That authority is alwayes greater which may trie all others and must be tried by none but such is the Popes declaration or determination of all points in controversie whether about the Canon or sence of Scriptures over those which are brought for it whether about the truth true meaning or authority of unwritten traditions whether about the lawfulnesse of Councels or their Authentick interpretations in one word his determinations are Monarchical and may not be examined as S. Austin or others of the ancient Fathers writings may by any law written or unwritten So Bellarmin sutable to the Trent Councel expresly avoucheth The Fathers were only Doctors or expositors the Pope is a Judge What then is the difference betwen a Judge and an expositor To explain as a Judge there is required authority to explain as a Doctor or expositor only learning is requisite For a Doctor doth not propose his sentence as necessary to be followed but only so far as reason shall counsel us but a Judge proposeth his sentence to be followed of necessity Whereof then wil the Pope be Judge Of expounding Scriptures these places of Scripture which make for his pretended authority Must his sentence herein of necessity be followed By Bellarmin it must albeit we see no reason for it either out of Scripture or nature It is for Doctors to bring reasons for their expositions but the Pope neehs not except he wil nor may we exact it of a Judge So he adds more expresly We admit not of Bartolus or Baldus glosses as we do of Emperours declarations Austin and other Fathers in their Commentaries suppy the places of Teachers but the Councel and Popes exercise the function of Judges whereunto God hath designed them But how shal we know that God hath committed all judgement unto them seeing we have been taught by his word that he hath committed all judgement unto his son Because all men should honour the son as they honour the father We read not of any other to whom the like authority is given by God or his son yet of one whose very name shal import the usurpation of like authority that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs Vicar general unto whom the Son as must be supposed doth delegate the same judiciary power the Father delegated unto him 13 But may a Princes declaration in no case be examined by his subjects Yes though in civil matters it may so far as it concerns their conscienqes as whether it be consonant to Gods word or no whether it make more for the health of their souls to suffer what it inflicts upon the refusers or to act what it commands To controle countermand or hinder the execution of it by opposition of violence or contrary civil power subjects may not But for any but man to usurp such dominion over his fellow creatures souls as earthly Princes have over their subjects goods lands or bodies is more then Monarchical more then tyrannical the very Idea of Antichristianism And what I would commend unto the Reader as a point of especial consideration This assertion of Bellarmin concerning the Popes absolute authority directly proves him as was avouched before to be a supream head or foundation of the self same rank and order with Christ no way inferiour to him in the intensive perfection but only in the extent of absolute soveraignty For greater soveraignty cannot be conceived then this That no man may examin the truth or equity of commands or consequences immediately derived from it though immediately concerning their eternal joy or misery No Prince did ever delegate such soveraign power to his Vice-gerent or deputy nor could he unlesse for the time being at least he did utterly relinquish his own supream authority or admit a ful compeer in his kingdom Bellarmins distinctions of a primary and secondary foundation of a ministerial and principal head of the Church may hence be described to be but meer stales set to catch guls Their conceit of the Popes copartnership with Christ is much better resembled and more truly expressed by the Poets imaginations of Jupiter and Augustus Caesars fraternity Divisum imperium cum
dayes they were to undertake what the Priests appointed and to obey his advice at least by cautelous obedience untill the event did prove the truth But neither was this certain manifestation of Gods will so absolutely promised unto the Priests but not living according unto the direction of Gods Law he might fail in his Oracles Nor was this peoples Prerogative above others without all limit that if they lived no better then others did they should as often as they asked counsel of God infallibly know whether the answer were from him or no albeit there were no defect in the Priest For this reason the Lord answered not Saul when he asked Counsel of him neither by dreams nor by visions nor by Urim nor by the Prophets for Saul was now cast off by God not willing to vouchsafe an answer unto his demands which argues that the revelation made to the Priests was also manifested to the party solemnly and in sincerity of heart proposing the questions whereof he desired to be resolved 5 That the Priest had no such priviledge or absolute promise of Gods infallible presence as the Pope challengeth is apparant from the law of temperance prescribed And the Lord spake unto Aaron saying thou shalt not drink wine nor strong drink thou nor thy sons with thee when ye come into the Tabernacle of the congregation lest ye die This is an ordinance for ever throughout your generations that ye may put difference between the holy and unholy and between the clean and unclean and that ye may teach the children of Israel all the statutes the Lord had commanded thee by the hand of Moses If these Priests themselves were unholy and unclean they could not infallibly discern between the holy and unholy between the clean and unclean if they lived not according to this they could not teach the children of Israel the rest of Gods expresse lawes much lesse could they infallibly manifest unto them his will in all doubts and controversies But the Pope so absolute is his Prerogative which the Jesuites attribute unto him must be thought to be infallibly assisted by the Holy Spirit albeit he lead a most unhallowed unclean polluted life 6 But for the promise made unto Levi and his seed God himself by his Prophet Malachy most expresly interprets the meaning of it And now O ye Priests this commandement is for you if ye will not hear it nor consider it in your heart to give glory unto my Name saith the Lord of hosts I will even send a curse upon you and will curse your blessings yea and I have cursed them already because ye do not consider it in your heart behold I will corrupt your seed and â—â—st dung upon your faces even the dung of your solemn feasts and you shall be like unto it and ye shall know that I have sent this commandement unto you that my covenant which I made unto Levi might stand saith the Lord of hosts My covenant was with him of life and peace and I gave him fear and be feared me and was afraid before my Name the law of truth was in his mouth and there was no iniquitie found in his lips he walked with me in peace and equitie and diâ— turn many from iniquity for the Priests lips shall preserve knowledge and theysâ—â—ll 〈◊〉 thâ— law at his mouth As if he had said Such Priests I have had in former times and such might your praises from my mouth and your estimation with men have been had you framed your lives according to the Rules which my servant Moses had set you But were these Priests against whom he here speaks infallible in their doctrine still because Gods promise was so ample unto Levi If they were not why doth Bellarmin bring this place to prove the Popes infallible Authority in teaching divine truths If they were why doth the Lord complain in the words immediately following But ye are gone out of the way ye have caused many to fall by the law ye have broken the covenant of Levi saith the Lord of hosts Therefore have I made you also to be despised and vile before all the people because you keep not my wayes but have been partiall in the law 7 This place alone though many others might be brought clearly evinceth Gods promise unto Levi and his posterity during the time of their priesthood to have been Conditional not Absolute And as Gods promise of Infallibility was unto him and his seed such was the Obedience due to them and their Authority not absolute but conditional and where the precepts may seem universal yet are they to be limitted oft-times by the Condition of the Priests life 8 But sundrie Propositions there be in Scriptures for their Form Universal which are also absolutely true in their proper subject whose full extent or limits not withstanding are not always Evident Whence many mistake in stretching them too far others seeing them fail in some particulars which seem comprehended under the universality of their forme suspect the absolutenesse of their truth and account them rather morally probable or conditionally true then necessary and certain yet are they most absolutely necessary and certain onely their universality is to be limited by their proper subjects This is a common difficulty in all Arts though lesse apparent in the Mathematicks or Metaphysicks or other like abstract contemplative Sciences But in Philosophie as well natural as moral many general rules there be most true and evident to such as know the nature or quality either of the subject or matter whereunto they are applied or of these particulars whence the induction was gathered and yet are obscure and doubtfull unto others who mark the universality of their form not so well acquainted with the nature of those subjects in which their truth is principally and most evidently seen not so able to discern the Identitie or Diversity the proportion or disproportion which other subjects may have with the former but of the triall of rules in Arts if God permit elsewhere I will now instance in Scripture onely what proposition could be for the form more universal what precept conceived in words more general then that of sanctifying the Sabbath In it thou halt do no manner of work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies ullum opus The Scribes and Pharisees putting a Religion in the letter of the Law as the Jesuites now do when it may make for their advantage did conclude from the generalitie of this precept that our Saviour brake the Sabbath when he healed the sick upon it Their pretences if we respect the universalitie of the Proposition only were far more probable then the Papist can pick any for their purpose Yet Jewish still in that they considered not the end of the Sabbath which might have limited the universal form of the precept and restrained it unto some kind of works onely for not all but onely all those works which were
and feeling of his goodnesse and truth of his word 7 Though no Law-giver or Governour whether temporal or spiritual especially whose calling was but ordinary could possibly before or since so well deserve of the people committed to his guidance as this great General already had done of all the host of Israel were they upon this consideration forthwith to believe what soever he should avouch without further examination sign or token of his favour with God without assured experience or at the least more then probable presumptions of his continual faithfulnesse in that service whereunto they knew him appointed Albeit after all the mighty works before mentioned wrought in their presence they had been bound thereunto the meanest handmaid in that multitude had infallible pledges plenty of his extraordinary calling lockt up in her own unerring senses But from the strange yet frequent manifestation of Moses power and favour with God so great as none besides the great Prophet whom he prefigured might challenge the like the Lord in his al-seeing wisdom took fit occasion to allure his people unto strict observance of what he afterwards solemnly enacted as also in them to forwarn all future generations without express warrant of his word not absolutely to believe any governour whomsoever in al though of tried skil and fidelity in many principal points of his service That passage of Scripture wherein the manner of this peoples stipulation is registred wel deserves an exact survey of all especially of these circumstances How the Lord by rehearsal of his mighty works so epassed extorts their promise to do whatsoever should by Moses be commanded them and yet will not accept it offered until he have made them ear-witnesses of his familiarity and communication with him First out of the Mount he called Moses unto him to deliver this solemn message unto the house of Jacob Ye have seen what I did to the Egyptians and how I carried you upon â—agles wings and have brought you unto me Now therefore if you will hear my voice indeed and keep my covenant then ye shall be my chief treasure above all people though all the earth be mine After Moses had reported unto God this answer freely uttered with joynt consent of all the people solemnly assembled before their Elders All that the Lord commanded we will do was the whole businesse betwixt God and them fully transacted by this Agent in their obsence No he is sent back to sanctifie the people that they might expect Gods glorious appearance in Mount Sinai to ratifie what he had said upon the return of their answer Lo I come unto thee in a thick cloud that the people may hear whilest I talk with thee and that they may also believe thee for ever They did not believe that God had revealed his word to Moses for the wonders he had wrought but rather that his wonders were from Gâ—d because they heard God speak to him yea to themselves For their principal and fundamental lawes were uttered by God himself in their hearing 〈◊〉 Moses expresseth These words to wit the Decalogue the Lord spake unto â—… 〈◊〉 â—ulâ—â—tude in the â—ouâ—t out of the midst of the fire the cloud and the 〈◊〉 with a great voice and addâ—d no more And lest the words which they had heard might soon be smothered in fleshly hearts or quickly slide oâ—â— of their brittle memories the Lord wrote them in two Tables of stone and at their transcription not â—oses onely but Aaron Nadaâ— and Aâ—thâ— with the seventy Elders of Israel are made spectators of the Divine glory ravished with the sweetnesse of his presence †They saw saith the Text thâ—… of Isrâ—â—l and unâ—er his feet as it were a work of a Saphire stone and as the 〈◊〉 hâ—aâ—â—n when it is clear And upon the Nobles of the children of Israel â—e 〈◊〉 his 〈◊〉 also they saw God and did eat and drink After these Tables through Aâ—â—sâ—s anger at the peoples folly and impiety were broken God writes the 〈◊〉 same words again and renews his Covenant before all the people promising undoubted experience of his Divine assistance 8 Doth Moses after all this call fire from heaven upon all such as distrâ—â—t his words â—aron and Mâ—riam openly derogate from his authority which the Lord consirmes again viva voce descending in the †pillar of the 〈◊〉 coâ—…ng these dâ—tractors in the doore of the Yabeâ—â—acce Wherefore were you 〈◊〉 aâ—raid to spâ—ak against my servant even against Moses Thâ—â—s the Lord was 〈◊〉 aâ—gâ—â—e and depaâ—tâ—d leaving his mark upon Miriam cured of her leprosie by Moses instant prayers No marvell if Korah Dathan and â—â—irams judgements were so grievous when their sin against Moses after so many documents of his high calling could not but be wilfull as their perseverance in it after so many admonitions to desist most malitious and obstinate Yet was Mâ—sâ—s further countenanced by the appearance of Gods glory unto all the Congregation and his authority further ratified by the strange and fearfull end of these chief malefactors †foretold by him and by fire iâ—luing from the Lord to consume their confederates in offering incense ungratefull to their God Tantae molis erat Judaeam condere gentem So long and great a work it was to â—…ie Israel in true faith But without any like miracle or prediction such as never saw him never heard good of him must believe the Pope as well as Israel did their Law-giver that could make the Sea to grant him passage the clouds send bread the windes bring flesh and the hard rock yeeld drink sufficient for him and all his mighty host that could thus call the heavens as witnesses to condemn and appoint the earth as executioner of his judgements upon the obstinate and rebellious yet after all this he inflicts no such punishments upon the doubtfull in faith as the Romish Church doth but rather as is evident out of the places before alledged confirms them by commemoration of these late cited and like Experiments making †God 's favours past the surest pledges of his assistance in greatest difficulties that could beset them To conclude this people believed Moses for Godâ— testimony of him we may not believe Gods Word without the Popes testimony of it He must be to God as Aaron was to Moses his mouth whereby he onely speaks distinctly or intelligibly to his people CAP. XVII That the Churches authority was no part of the rule of faith unto the people after Moses death That by Experiments answerable to his precepts and predictions the faithfull without relying upon the Priests infallible proposals were as certain both of the divine truth and true meaning of the Law as their fore-fathers had been that lived with Moses and saw his miracles 1 TO proceed unto the ages following Moses How did they know Moses law either indeed to be Gods Word or the true sence and meaning of it being indefinitely known
for such By tradition Yes By tradition onely No But how at all by tradition As by a joint part of that rule on which they were finally to relie Rather it was a mean to bring them unto the due consideration or right application of the written rule which Moses had left them So hard were their hearts with whom this great Law-giver had first to deal that faith could not take root in them unlesse first wrought and subacted by extraordinary signes and wonders but once thus created in them the incorruptible seed thereof might by means ordinary easily be propagated unto posterity with whom it was to grow up and ripen not by bare credence to their Ancestors traditions nor by such miraculous sights as they had seen but by assiduous and serious observation of Gods providence in their own times For all his wayes to such as mark them are ever parallel to some one or other rule contained in this book of life The Israelites in every age might have discerned the truth of his threats or promises alwayes fulfilled according to the diversity of their wayes though thus much the best amongst them would seldome have observed perhaps not so much as once have compared their course of life with either part of Gods covenant of life and death unlesse thus forewarned by their Ancestors The tradition then of former was of like use for begetting true belief in latter generations as the exhortations of tutors who have already tasted the sweet of Helicon are unto their pupils for attaining true knowledge in good Arts of whose pleasantnesse they never conceive aright untill they tast it themselves though tast it but upon the others commendation they would not without their direction ordinarily they could not 2 This Method Moses himself prescribes Consider this day for I speak not unto your children which neither have known nor seen the chastisement of the Lord your God his greatnesse his mighty hand and his stretched-out arm and his signes and his acts which he did in the midst of Egypt unto Pharaoh the King of Egypt and all his land For your eyes have seen all the great acts of the Lord which be did Therefore shall yee keep all the Commandments which I command you this day that ye may be strong and go in and possâ—sse the land whither ye go to possesse it Gods wonders past they were to consider to what end That they might lay up their Law-givers words in their hearts and in their souls â—ind them 〈◊〉 remembrances upon their hands that they might be as frontlets between their eyes or sights whereby to level their steps lest they trode awry Gods Word so rooted in the fathers as thus to fructifie in their carriage gesture speech and action the seed of it was to be sown in the tender and supple hearts of children as Moses in the next words addes And ye shall teach them your â—â—â—lâ—ren speaking of them when thou sittest in thine house and when thou walkest by the war and when thou lyest down and when thou risest up And thou shalt write them upon the posis of thine house and upon thy gates Thus was Gods Covenant with his people first briefly drawn in signes and wonders and uttered by a mighty voice in mount Horeb as it had been a Demise Paroâ— afterwards conceived in more ample sort and written in more special termes by Mâ—ses but was to be sealed to every generation by their sure experience of Gods mereâ—e and justice the one infalliblie accomplishing their prosperitie for obeying the other their calamities for transgressing it as in the same place followeth For if ye keep diligently all these commandements which I coâ—… 〈◊〉 to â—…o that is to lâ—ve the Lord your God to walk in all his wayes and to â—â—eaâ—e unto 〈◊〉 then 〈◊〉 the Lord â—ast out all these nations before you and ye shall â—… great nations â—â—ghtier then you All the places whereon the soles of your feet 〈◊〉 â—â—eaâ— shall â—e â—â—â—rs yâ—ur coast shall be from the wildernesse and from Lebanon 〈◊〉 from the river even the river Perah unto the uttermost Sea No man shall 〈◊〉 〈◊〉 you for the Lord your God shall cast the fear of you upon all the land that ye shall 〈◊〉 upon as he hath said unto you 3 Every light or formal observation of this covenant sufficed not to avert Gods threats or make them capable of those bounteous promises which he never failed to fulfill as long as in heart and deed they used Moses writings for their rule not weighing the foolish traditions of the Elders â—… he â—â—ew them saith the Psalmist they sought him and they returned an sought God 〈◊〉 And they remembred that God was their strength and the meâ— high God thâ—â—r redeemer Proportionally to their repentance but far above or rather without all proportion of deserts did the Lord deal with them For as their hâ—aâ—ts though in some sort turned unto him were not upright 〈◊〉 him neither were they faithfull in his covenant so he bâ—iâ—g mercifull thus far for gave their iniquitie that he destroyed them not but oâ—t-times called back his anger and suffered not his whole displeasure to arise 4 The whole historical part of the old Testament untill Davids time epitomized by this Psalmist witnesseth what way soever this people went either the blessing or the curse which Moses there sets before them did alwayes surely meet them Behold I sâ—t before you this day a blessing and a curse the blessing if ye obey the commandements of the Lord your God which I command you this day and the curse if ye will not obey the commandements of the Lord your God but turn out of the way which I command you this day to go after other Gods which ye have not known In these terms of blessings and cursings he enâ—tiles the former disjunctive covenant If ye shall hearken therefore to my commandements which I shall command you this day that you love the Lord your God and serve him with all your heart and with all your soul I also will give 〈◊〉 unto your land in due time the first rain and the latter that thou mayest gather in thy wheâ—t and thy wine and thine oyl Also I will send grasse in thy field for thy cattâ—ll that thou mayest eat and have enough But beware lest your heâ—â—t deceâ—ve you and lest ye turn aside and serve other Gods and worship them and so the anger of the Lord be kindled against you and he shut up the heaven that there be no rain and that your land yeeld not her fruit and ye perish quickly from the good land which the Lord giveth you To stir them up to more stâ—â—t observance of the former covenant the blessings and cursings here mentioned were to be pronounced with great solemnitie at their first entrance into the land of Caâ—â—an When the Lord thy God therefore hath brought thee into the land weaher thoâ— goest
since to take universality as a sure note of the Church traditions and customs of the Elders for the rule of faith and which is the undoubted Conclusion of such premisses to follow a multitude to any mischief So mightily did the opinion of a major part being all men of the same profession sway with the superstitious people of those times that Ahabs Pursevant conceived hope of seducing Micaiah whilst they were on the way together by intimating such censures of schisme of heresie of peevishneâ—â—e or privacy of spirit as the false Catholick bestows on us likely to befal him if he should vary from the rest The best answer I think a Roman Catechism could affoord would be to repeat the conclusion which Bellarmin would have maintained All the rest besides were Baals Prophets They were indeed in such a sense as Jesuites and all seducers are but 〈◊〉 not by publick profession or solemn subscription to his rites as may partly appear by jehosaphats continuing his resolution to go up to battel against Micaiahs counsel which questionlesse he would rather have died at home then done had he known Micaiah only to have belonged unto the Lord and all his adversaries unto Baal partly by that reverent conceit which even the chief of these seducers entertained at that time of Elias whose utter disgrace Baals servants would by all means have sought for his late designs acted upon their fellows Yet as Josephus records the chief argument used by Zidkiah to diminish Micaiahs credit with both Kings was an appearance of contradiction betwixt his and Eliahs prediction of Ahabs death the accomplishment of both being apprehended as impossible lesse credit as he urged was to be given to Micaiah because so impudent as openly to contradict â—o great a Prophet of the Lord as Elias at whose threatnings Ahab King of Israel trembled humbling himself with fasting cloathed in sackcloth And is it likely he would so shortly after entertain the professed servants of Baal for his Councellors yet seeing the event hath openly condemned them for seducers and none are left to plead their cause it is an easie matter for the Jesuite or others to say they were Baals Prophets by profession But were not most Prieâ—… and Prophets in Judah and Benjamin usually such yes and as afterward shall appear did band as strongly with as joynt consent against Jeremy and Ezechiel as these did against Micaiah The point wherein we desire resolution is by what rule of Romish Catholick Divinity truth in those times might have been discerned from falshood before Gods judgements did light upon the City and Temple He is more blind then the blindest Jew that ever breathed who cannot see how such as professed themselves Priests and Prophets of the Lord as wel in Judah as in Israel did bewitch the people with the self same spels the Papist boasts of to this day as the best prop of his Catholick faith Yet such is the hypocrisie of these proud Pharisees that they can say in their hearts Oh had we lived in the dayes of Jezabel we would not have been her inquisitors against such Prophets as Elias and Micaiah were When as in truth Jezabels impiety towards them was clemency in respect of Romish crueltie against Gods Saints her witchcrafts but as venial sins if we compare them with Jesuitical sorceries But of this errour more directly in the Chapter following of their sorceries and impieties hereafter 3 Unto our former demand whether the society of Prophets were the Church representative whether the people were bound without examination to believe whatsoever was by a major part or such of that profession as â—â—re in highest or most publick place determined What answer a learned Papist would give I cannot tel Then this following better cannot be imagined on their behalf That this supream authority which they contend for was in the true Prophets only that they albeit inspired with divine illuminations and endued with such authority as the Jesuite makes the Popes â—mana divinitas inspirata did notwithstanding permit their declarations for the hardnesse of this peoples heart to be tried by the event or examined by the law not that they wanted lawful power would they have stood upon their authority to exact belief without delay seeing readinesse to believe the truth proposed is alwayes commended in the sacred Story And no doubt but the people did wel in admitting the true Prophets doctrine before the false at the first proposal the sooner the better But were they therefore to believe the true Prophets absolutely without examination Why should they then believe one of that profession before another seeing seducers could propose their conceits with as great speed and peremptorinesse as the best Nor did reason only disswade but the law of God also expresly forbid that people alwayes and in all causes to trust such as upon trial had been found to divine aright of strange events Yet grant we must that hardnesse of heart made this people more backward then otherwise they would have been to believe truths proposed that oft-times they required signs from their Prophet when obedience was instantly due from them to him that oft-times they sinned in not assenting immediately without interposition of time for trial or respite to resolve upon what terms belief might be tendered Thus much we may grant with this limitation if we consider them absolutely or so wel disposed as they should and might have been not as the Prophets found them For in men inwardly ill affected or unqualified for true faith credulity comes nearer the nature of vice then vertue a disposition of disloyalty a degree of heresie or infidelity rather then a preparation to sincere obedience or any sure foundation of true and lively faith Assent perchance men so affected may more readily then others would unto sundry divine truths yet not truly not as they are divine and consonant to the rule of goodnesse but by accident in as much as they in part confort with some one or other of their affections And the more forward men are upon such grounds to believe some generalities of Christian duties the more prone they prove when opportunity tempts them to oppugn others more principal and more specially concerning their salvation For credulity if it spring not out of an honest disposition uniformly inclining unto goodnesse as Sucâ—… from some unbridled humor or predominant natural affection will alwayeâ— sway more unto some mischief then unto any thing that is good Many 〈◊〉 in Jesus saith Saint John when they saw his miracles It pleased them weâ—… had turned water into wine That he had given other proofs of his power 〈◊〉 driving buyers and sellers out of the Temple did minister hope unto proud hearts he might prove such a Messias as they expected as elsewhere upon the like occasion they said †This is of a truth the Prophet that should come intâ— the world The ground of this their aptnesse to believe thus
immediately sent from Heaven not made by multiplication of such bread as they might have bought of ordinary Bakers Nor doth our Saviour seek to win them by out-vying Moses in multitude or magnificence of his miracles but by alluring them to taste and prove his heavenly doctrine For The Experiments that give us the seal and assurance of lively faith must of necessety he within us even in our hearts and in our souls and these are they Had this people without miracles been dicto audiens as they were enjoyned by Moses in that they took him for a Prophet they might in short time have known what Peter confessed Verba vitae aeternae habes Thou hast the words of eternal life whose sweetness once inwardly tasted was much more then all the miracles that could be wrought without his hearers or upon them But of such works these proud Jews never dreamed as not knowing the Scriptures nor the vertue of their Messias who as the Prophets had soretold was to preach the Gospel unto the poor to comfort such as mourned in Sion to whom no miracles could be more welcome then such as he did for what could be more acceptable to the blind then restitution of sight to the lame then right use of his limbs what more grateful message could be uttered to the deaf then Ephata to have his ears opened what to the dumb then unâ—ying of the tongue what to the possessed then to be freed from the tyrannie of Satan or his Ministers Finally as the Evangelist notes he did all things well and unto the best contentment possible of every afflicted soul far above the exigence or significations of their peculiar necessities but further beyond their expectation In every work he shewed his willingnesse in all his power to ease and refresh all that were weary and heavy laden but unto such as thought themselves so whole and sound as no way to need his Physick rather desirous to feed their curious fancies with superfluous or unnecessary wonders he was not willing to give satisfaction by turning Gods graces into wantonnesse or vain ostentation of his power or skil Another especial occasion of this peoples stumbling at this stone elect and pretious was their not considering that many of Moses greatest wonders were types partly of those glorious miracles which Messiah was to work secretly by his spirit manifested only to the â—earts and consciences in whom they were wrought partly of that his glory and power which was outwardly revealed to his Disciples and might so have been to more had they not stumbled as the Proverb is in the very Entry and so departed from him in despair bred from a foolish prejudice that no great good could be expected from a Nazarite of parentage birth and education so mean CAP. XXI 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 1 AS well for farther discovery of Romish blasphemy as ratification of our former assertion let us view with diligence that place of Moses wherein such strict obedience and attention to the Messias doctrine is enjoyned as no where else such as no other may exact without incurring the curse there threatned to the disobedient The Lord thy God will raise thee up a Prophet like unto me from among you even of thy brethren unto him ye shall hearken According to all that thou desiredst the Lord thy God in Horeb in the day of the assembly when thou saidst Let me hear the voice of my Lord God no more nor see this great fire any more that I die not And the Lord said unto me they have well spoken I will raise them up a Prophet from among their Brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him And whosoever will not hearken unto my words which he shall speak in my Name I will require it of him This prophesie by joynt consent of best interpreters as well modern as ancient Pontificians as Protestants may be truly and literally applied to other Prophets whether of the old or new Testament according to that measure of the spirit they had from him of whose fulnesse all as well such as in time went before him as those that came after him had received grace for grace True it is if we rightly value the strict propriety of every word or clause in the whole context what all historical circumstances put together import or the ful extent of S. Peters paraphrase on the last sentence it cannot be exactly fitted unto any but Christ unto whom only the whole discourse is as fully commensurable as a well made garment to the body that wears it yet is this no impediment why the same rule taken according to some literal circumstances might not usually serve for certain discretion of true Prophets from false as we use to notifie lesser but indefinite quantities of things by the known parts of some greater measure commensurable if we take the whole to substances of a larger size 2 Evident it is out of the literal meaning of this law acknowledged by all that Israel was strictly bound to hearken unto such Prophets as God at any time should raise them up though with most attention and greatest reverence to hear The Prince of Prophets But the question is upon what tearms or how far they were bound to hear all Absolutely and at first proposal of their doctrines without examination of them by the written law So might he that could have set the best leg foremost and stept up soonest into Moses chair have kept the rest of his profession in aw by thundering out Anathema's thence as the Pope doth from S. Peters to all gain-sayers priest or people By what rule then were true Prophets to be distinguished from false By miracles These were means of times effectual but as was intimated more usual for enforcing men to an acknowledgement of the truth in general then for trying particular controversies by amongst true professors in respect of whom they were subordinate to that rule given by Moses in the words immediately following But the Prophet that shall presume to speak a word in any Name which I have not commanded him to speak or that speaketh in the name of other Gods even the same Prophet shall die And if thou think in thine heart How shall we know the word which the Lord hath not spoken When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not therefore be afraid of him 3 Before this or any other part of the law was written somewhat in proportion answerable 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
did his words give life unto his greatest works his Divinations were to his Miracles as his humane soul was to his body And no question but the conception of their Faith that heard him preach was as immediately from those words of eternal life which issued from his mouth as ours is from the Word preached by his Messengers To what other use then could miracles serve save onely to breed a praeviall admiration and make entrance for them into his hearers hearts though his bodily presence at all times was not yet were his usuall works in themselves truly glorious more then apt to dispell that veil of prejudice commonly taken against the meannesse of his person birth or parentage had it been meerly naturall not occasioned through wilfull neglect of extraordinary means precedent and stubborn opposition to present grace most plentifully offered His raising others from death to life was more then sufficient to remove that offence the people took at that speech If I were lift up from the earth I should draw all men unto me To which they answered We have heard out of the Law that the Christ bideth forever and how sayest thou that the Son of Man must be lift up Who is that Son of Man 18 To conclude then his distinct and arbitrary foretelling Events of every sort any Prophet had mentioned many of them not producible but by extraordinary miracles withall including divine testifications of farre greater glory ascribed to him then Moses or any Prophet ever challenged was The demonstrative Rule according to Moses prediction whereunto all visible signes and sensible miracles should have been resolved by their spectators as known effects lead contemplators unto the first and immediate causes on which their Truth and Being depends That Encomium This is my Beloved Son in whom I am well pleased Hear him with the like given by John Baptist Behold the Lambe of God that taketh away the sins of the world unto all such as took him for a true Prophet did more distinctly point out the similitude peculiar to Him with Moses expressed in the forecited place of Deuteronomy literally though not so plainly as most Readers would without direction observe it seeing even interpreters most followed either neglect the words themselves in which it is directly contained or wrest their meaning Unto him shall ye hearken according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly Their request then was Talk thâ—â— with us and we will hear but let not God talk with us lest we die Here the whole multitude bound themselves to hear the word of the Lord not immediately from his mouth but by Moses For whiles the people stood afar off he onely drew neer to the darknesse where God was This their request and resolution else-where more fully expressed the Lord highly commended I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken Oh that there were such an heart in them to fear me and to keep all my commandements alway that it might go well with them and with their children for ever If we observe that increment the literal sence of the same words may receive by succession of time or as they respect the Body not the Type both which they jointly signifie the best reason can be given of Gods approving the former petition and Israels peculiar disposition at that time above others will be this That as posterity in rejecting Samuel rejected Christ or God the second Person in Trinity so here the Fathers in requesting Moses might be their spokesman unto God requested that Great Prophet ordained to be the Author of a better Covenant even that promised womans seed their brother according to the flesh to be Mediator betwixt God and them to secure them from such dreadfull flames as they had seen so they would hearken as then they promised unto his words as unto the words of God himself esteeming him as the Apostle saith so farre above Moses As he that builds the house is above the house And in the Emphasis of that speech Whosoever will not hearken unto my words which he shall speak in my name I will require it of him purposely resumed by Moses with these threats annexed as if he had not sufficiently expressed his mind in the like precedent Unto ‖ him ye shall hearken The same difference between Moses and the Great Prophet then meant is included which the Apostle in another place expresseth He that despiseth Moses Law dieth without mercy under two or three witnesses Of how much sorer punishment suppose ye he shall be worthy which treadeth under foot the Son of God and counteth the blood of the Testament as an unholy thing Untill the soveraignty of the Law and Prophets did determin that Encomium of Moses did bear date There arose not a Prophet siâ—â—e in Israel like unto Moses whom the Lord knâ—w face to face but vanished upon the Criers voice when the Kingdom of heaven began to appear The Israelites to whom both promises were made did far exceed all other nations in that they had a Law most absolute given by Moses yet to be bettered by an Everlasting Covenant the Former being as an earnest penny given in hand to assure them of the Latter In respect of Both the name of a Soothsayer or Sorcerer was not to be heard in Israel as in the nations which knew not God much lesse expected a Mediator in whom the spirit of life should dwell as plentifully as splendor doth in the body of the Sun from whose fulnesse ere he visibly came into the world other Prophets were illuminated as those lights which rule the night are by that great light which God hath appointed to rule the day at whose approach the Prince of darknesse with his followers were to avoid the Hemisphere wherein they had raigned In the mean time the testimonies of the Law and Prophesies served as a light or candle to minish the terrors of the night Even Moses himself and all that followed him were but as messengers sent from God to sollicit his people to reserve their alleageance free from all commerce or compact with Familiar spirits until the Prince of glory came in person 19 Thus without censure of their opinion that otherwise think or teach albeit the continuance of Prophets amongst this people were a mean to prevent all occasions of consulting sorcerers or witches yet the chief ground of Moses disswasion from such practises according to the literall connexion of these words The nations which thou shalt possesse hearken unto those that regard the times and unto sorcerers as for thee the Lord the God hath not suffered thee so with those following hitherto expounded The Lord thy God will raise up unto thee a Prophet was the consideration of their late mighty deliverance by Moses the excellencie of
their present Law and their expectation of a greater Law-giver when the first covenant should wax old and Prophesies for a long time fail unto strict observance of whose precepts they solemnly bound themselves as was lately observed ever whilest the former was established That which moves me to embrace this interpretation is Balaams Prophesle uttered of Israel considered in the abstruct as he might have been not as he proved as Malachie speaks of Levt or according to the excellencie of his calling in Moses and in Christ or Gods promise which he for his part was ready to performe God brought them saith he out of Egypt their strength is as an Unicorne For there is reforcery in Jacob nor soothsaying in Israel according to this time it shall be said of Jacob What hath God wrought And in the Chapter following he joyns Israels deliverance from Egypt as the foundation or beginning and his victory in Christ as the accomplishment or finishing of his glory Of that Jacob meant by Balâ—… even we Gentiles are a part every way as strictly bound by Mosâ—â— Law as Israel was to abandon soothsaying and sorcery but especially bound to abhor these and like works of darknesse from that light the starâ—e of Iaâ—oâ— hath â—fforded us These two great Prophets then Christ and Mâ—ses appointed successively to declare Gods will unto his people were the main supporters of true religion in Israel by whose doctrine all curious and superstitions arts were to vanish And if my observation fail not Israel was much lesse given to sorcerie after ordmary Prophets ceased then before because this great Prophet the hope of Israel was at hand 20 The apprehension of what we now by long search hardly find was more facile to the ancient â—ews from the known conceipts or received traditions thereto pertinent Before the Law was written one they had heard should be sent from God a mighty deliverer of his people unto whom Moses thought himself much inferiour as appears by his reply to God when he was first sent to visit his brethren Miâ—te quaeso quem missurus es Send I pray thee whom thou wilt send as if he had said One thou hast appointed from everlasting to declare thy Name unto his brethren to shew mercy to thy people and thy power upon thine enemies and I beseech thee send him now for this is work besitting his strength not my weaknesse From the like notions or received opinions did the Pharisees understand this place as meant of the Prophet that was to come albeit it may be doubted whether they took him to be the same with the Messiah For so they demand of John severally Art thou the Christ Art thou Eliah Art thou the Prophet Eliah was plainly distinguished from the Messias by Isaiah or perhaps they knew the Messias and the Prophet to be the same yet like strict examiners proposed these two severall names to leave John no evasion It was likewise a truth presupposed and known at least amongst the Pharisees that Eliah Messtaâ— the Prophet one or all should baptise Hence they further question the Baptist †Why baptizest thou then if thou be not the Christ neither Elias nor the Prophet And of himself he saith because He ‖ to wit the Christ should be declareâ— to Israel therefore am I come baptizing with water This answer with his practise permitted by the Pharisees and approved by the people so fully concurring with the former notion but especially his praediction of Christs baptizing with the Holy Ghost and as Saint Matthew addes with firâ— were most pregnant testimonies against unbelievers after they had notice of the Holy Ghosts descending upon the same day their Law was given from heaven for the plentiful manner of effusion and placide illapse into the souls of every sort resembling water powred out as the Prophets phrase imports but for outward appearance and inward effects of ardent zeal like unto fire And likely it is as well the pillar of fire which enlightned Israel by night as the cloud that rested upon the tabernacle under which Saint Paul saith the Fathers being were baptized in it were such praeluding Types of Baptisme by water and the Holy Ghost as the Rock was of Christ or the waters thence flowing of those springs of life which issue from him to the refreshing of every faithfull thirstie soul The mysticall significations of such shadows of good things to come were sufficiently known to the Jews living in our Saviours time Whence as the two judicious Commentatours Bucer and Martyr observe his adversaries mouthes were instantly stopt at the first allegation of those places the modern Jews bark most against as not inferring what the Evangelists report their forefathers granted because these had a peculiar manner of interpreting Scriptures not acknowledged by the later grown out of use for the most part amongst Christians or rather overgrown with the abuse of luxuriant allegories and mysticall senselesse senses framed by Monkish or rather Apish imitation of Orthodoxal antiquity The weeding out of such tares as through these bad husbands sloth and negligence have abounded in Gods harvest will not we trust be either difficult or dangerous to the good seed primitive antiquity hath sowen whose general method and manner of interpreting prophecies though in particulars it often fail partly through adventurous imitation of some Philosophers in unfolding Heathenish mysteries partly through want of skill in the originall Tongues holds the just Mean between barbarous Postillers and some late Preachers worthily famous yet too nice and scrupulous in this subject as shall appear when we come to handle it 21 But to finish what we had last in hand the most remarkable most publick document our Saviour gave to unbelievers of his designment to that great Office foretold by Moses was the constant avouchment of his death and resurrection unto such as so well observed his words that after they had taken away his life procured a strong watch to be set about his sepulchre lest his Disciples should take his body thence and by emptying It seem to fulfill his prophecie Nor did he once onely but twice foretell not barely he would rise again but that thus much was presignified by the Prophet Jonahs three dayes imprisonment in the Whales belly thus inviting them to observe all congruity of circumstance beween the historical type already exhibited and the substance prophecied which method as hereafter God willing will appear is of all the best for insinuating faith into superstitious perverse and crooked hearts otherwise most unapt to receive truths late revealed Since Christs glorification sundry Impostors have done many works hardly distinguishable by spectators from true miracles but the end of all their purposes which they sought thence to perswade was alwayes so dissonant to the uncorrupt notions precedent types or prophecies of the Messiah as unto hearts well setled and surely grounded upon Scriptures formerly established and confirmed
met them as live-like as they themselves were Was he to them a Prophet mighty in word and deed and yet not able to perform what he had constantly spoken But what was the chief matter of their just reproof That they had not believed his words nor given due credence to his works Dull no doubt they had been in not esteeming better of both unwise in not learning more of Him that taught as never man taught but as in them he teacheth us most dul and most unwise even Fools and slow of heart in not believing all that the Prophets had spoken Ought not Christ to have suffered these things as if he had said Is it possible your ignorance in them should be grosse as not to know that Christ was thus to suffer and so to enter into his glory 2 You wil say perchance they did not wel in giving so little attention and credit to the Prophets whose light should have led them unto Christ but now that they have light on him in person without their help only by his seeking them shall not he who was the end and scope of all prophetical writings teach them all He will but not by relying only upon his infallible authority This Edifice of Faith must be framed upon the Foundation laid by the Prophets For this reason happily our Saviour would not bewray himself to be their infallible teacher until he had made them by evidence of Scripture by true sense and feeling of his spirit believe and know the truth which he taught to be infallible He had opened their hearts by opening the Scriptures unto them before their eyes were open to discern his person for he began at Moses and at all the Prophets and interpreted unto them in all the Scriptures the things which were written of him Stedfast Belief then of any mans authority must spring out of the solid Experience of his skil and truth of his doctrine These two disciples might now resolve their hearts that this was he who John said should baptize with the holy Ghost and with fire when by the working of his spirit their hearts aid burn within them whiles he talked with them and opened the Scriptures unto them Though before they had received John Baptists witnesse of the truth as a Tie or Fest to stay their fleeting Faith yet now they would not receive the record of man there is another that beareth witnesse of him the spirit of truth which hath imprinted his doctrine in their hearts 3 Would the Pope who challengeth Christs place on earth amongst his living members and requires we should believe his words as wel as these Disciples did Christs but expound those Scriptures unto us which Christ did to them with like evidence and efficacy could he make our hearts thus burn within by opening the secret mysteries of our salvation we would take him for Christs Vicar and believe indeed he were infallibly assisted by the Holy Spirit But seeing he and his followers invert our Saviours method by calling the certainty of both Testaments in question telling us we cannot know them to be Gods word unlesse it shal please this Roman God to give his word for them or confirm their truth seeing this his pretended confirmation is not by manifesting the mysteries of our salvation so distinctly and clearly as Christ did unto these Disciples nor by affording us the true sense and feeling of the spirit in such ardent manner as they enjoyed it and yet accurseth us if we believe not his words as wel as they did their Redeemers we may hence take a perfect measure of that mouth of Blasphemies spoken of by S. John according to all the three dimensions contained in the three assertions prefixed to the beginning of this Section Nor can the reader imagin either any other forepassed like unto it or yet to come likely to prove more abominable if it shal but please him to survey the length and breadth of it but especially the profundity 4 The length of it I make That assertion The Pope must be as well believed as either Christ was whilst he lived on earth or his Apostles after his glorification The breadth His absolute authority must be for extent as large and ample as Christs should be were he on earth again or as that commission he gave unto his Disciples Go Preach the Gospel to every creature his directions must go forth throughout all the earth and his words unto the ends of the world The depth is much greater then the space between heaven and hell For if you would draw a line from the Zenith to the Nadir through the Center it would scarce be a gag long enough for this monstrous mouth so wide as hell cannot conceive a greater The depth I gather partly from the excesse of Christs worth either arising from his personal union with the Godhead his sanctity of life and conversation or from his Hyperprophetical Spirit and abundant miracles For look how much he exceeds any but meer man in all these by so much doth the Pope though supposed as not obnoxious to any crime make his authority and favour with God greater then Christs which is the Semidiameter of this Mouth of Blaspemies The other part equal hereunto in quantity but for the quality more tainted with the dregs of Hell ariseth from that opposition the Popes spirit hath unto Christ or from the luxury and beastly manners of the Papacy erected by Satan as it were of purpose to pollute the world with monstrous sins and to derogate as much from mankind as true Christianity doth advance it finally to make the Christian world as much more wicked as Christs Disciples Apostles and faithful followers are better then the heathen Nor doth the Pope exact Belief only without miracles or manifestation of a prophetical spirit but contrary to all notions of good and evil common to Christians and Heathens and as it were in despight of the Prophesies that have deciphered him for Antichrist What heathen Philosopher could with patience have endured to hear that a dissolute luxurious tyrant could not though in matters of this life give wrong sentence out of the seat of Justice The Jesuites teach it as an Article of faith that the Pope albeit a dissolute and ungracious tyrant Mankinds reproach the disgrace of Christianity cannot possibly give an erroneous sentence ex Cathedra no not in mysteries of religion But as if it were a small thing thus impudently to contradict nature and grieve the souls of ingenuous men unlesse they also grieve their God seeking as it were to crosse his spirit by holding opinions not only contradictory but most contrary to his sacred rules they importune the Christian world with tumultuous clamours to take that which the spirit hath given as the demonstrative Character of great Antichrist the old serpents chief confederate for the infallible cognisance of Christs Vicar the very signet of his beloved Spouse Nor wil they I know
be so authentick in his doctrine Is it not the pretended priviledge of the same spirit which exempts the Pope from privatenesse and makes his authority oecumenical and infallible Whosoever then by participation of this spirit understands the Prophesies either immediately or expounded by others whomsoever his conceit of them or their right interpretation is not private but authentick And Canus though a Papist expresly Teacheth That the immediate ground or Formal Reason of ours and the Apostles Belief must be the same both so immediately and infallibly depending upon the testimony of the spirit as if the whole world beside should teach the contrary yet were every Christian bound to stick unto that inward testimony which the spirit hath given him Though the Church or Pope should expound them to us we could not infallibly believe his expositions but by that spirit by which he is supposed to teach so believing we could not infallibly teach others the same for it is the spirit only that so teacheth all The inference then is as evident as strong that private in the fore-cited place is opposed to that which wants authority not unto publick or common The Kings promise made to me in private is no private promise but wil warrant me if I come to plead before his Majesty albeit others make question whether I have it or no. In this sense that interpretation of scriptures which the spirit affords us that are private men is not private but authentick though not for extent or publication of it unto others yet for the perfection of our warrant in matters of salvation or concerning God For where the spirit is there is perfect liberty yea free accesse of pleading our cause against whomsoever before the Tribunal seat of justice especially being wronged in matters of the life to come To this purpose saith our Apostle But â—e that is spiritual discerneth all things yet he himself is judged of no man In those things wherein he cannot be judged by any he is no private man but a Prince and Monarch for the freedom of his conscience But if any man falsly pretend this freedom to nurse contentions or to withdraw his neck from that yoak whereto he is subject he must answer before his supream Judge and his holy Angels for framing unto himself a counterfeit licence without the assured warrant of his spirit And so shal they likewise that seek to command mens consciences in those matters wherein the spirit hath set them free This is the height of iniquity that hath no temporal punishment in this life but must be reserved as the object of fiercest wrath in that fearful day the very Idea of Antichristianism CAP. XXIV That S. Paul submitted his doctrine to examination by the Words before written That his doctrine disposition and practise were quite contrary to the Romanists in this argument 1 SAint Paul as wel as other Apostles had the gift of miracles which amongst Barbarians or distressed souls destitute of other comfort likely to be won to grace by wonders he did not neglect to practise but sought not to enforce belief upon the Jews by fearful signs or sudden destruction of the obstinate albeit he had power to anathematize not only in word but in deed even to deliver men alive unto Satan When he came to Thessalonica he went as his manner was into the Synagogue and three Sabbath dayes disputed with his country-men by the Scriptures opening and alledging that Christ must have suffered and risen again from the dead and this is Jesus Christ whom I preach to you These Jews had Moses and the Prophets and if they would not hear them neither would they believe for any miracles which to have wrought amongst such had been as the casting of pearls before swine What was the reason they did not believe because the Scriptures which he urged were obscure but Saint Paul did open them Rather they saw the truth as Papists do but would not see it They rightly believed whatsoever God had said was most true that he had said what Moses and the Prophets wrote and yet Saint Paul taught nothing which they had not foretold But that was all one these Jews had rather believe Moses and the Prophets meant as the Scribes and Pharisees or other chief Rulers of their Synagogues taught then as Paul expounded them albeit his expositions would have cleared themselves to such as without prejudice would have examined them But the Beroeans were of a more ingenuous disposition so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports they were not vassals to other mens interpretations or conceits but used their liberty to examin their truth They received the word with all readinesse and searched the Scriptures whether these things were so or no. If they believed in part before their practise confirms the truth of our assertion that they were not to believe the infallibility of Paul but of his doctrine albeit they were wel perswaded of his personal authority If they believed neither in part nor wholly before they saw the truth of his doctrine confirmed by that Scripture which they had formerly acknowledged their ingenuity herein likewise confirms our doctrine and condemns the Papists of insolent blasphemy for arrogating that authority unto the Popes decrees which is only due unto Gods word already established 2 I would demand of any Papists whether the Beroeans did wel or ill in examining Saint Pauls doctrine if ill why hath the Spirit of God commended them if well why is it not lawfull and expedient for all true Christians to imitate them Unlesse the Reader bite his lip I will not promise for him he shall not laugh at Bellarmines answer albeit I knew him for another Heraclitus or Crassus Agelastus who never laughed in all his life save once when he saw an Asse feed on thistles Surely he must have an Asses lips that can taste and a swines belly that can digest this great Clerks Divinity in this point I answer saith he albeit Paul were an Apostle and could not preach false doctrine thus much notwithstanding was not evident to the Beroeans at the first nor wore they bound forthwith to believe unlesse they had seen some miracles or other probable inducements to believe Therefore when Paul proved Christ unto them out of the Prophetical Oracles they did well to search the Scriptures whether those things were so If Saint Paul had thought miracles a more effectuall means then Scriptures for begetting faith in such as acknowledged Moses and the Prophets no doubt he had used miracles rather then their authority Or if the Pope cannot expound the Scriptures as effectually and perspicuously as Saint Paul did why doth he not at the least work miracles are we bound absolutely to believe him and is he bound to do neither of these without which the people of Beroea were not bound as Bellarmine acknowledgeth to believe Saint Paul But if his reason be worth belief Christians which know the Church
proposition must finally be resolved Every conclusion of faith as is before observed out of Bellarmine must be gathered in this or like Syllogisme Whatsoever God or the first Truth saith is most true But God said all those words which Moses the Prophets and the Evangelists wrote Therefore all these are most true The Major in this Syllogisme is an Axiom of Nature acknowledged by Turks and Infidels nor can Christian faith be resolved into it as into a Principle proper to it self The Minor say our Adversaries must be ascertained unto us by the Churches authority and so ascertained becomes the first and main principle of faith as Christian whence all other particular or determinate conclusions are thus gathered Whatsoever the Church proposeth to us for a divine Revelation is most certainly such But the Church proposeth the Books of Moses and the Prophets finally the whole volumes of the old and new Testament with all their parts as they are extant in the vulgar Roman Edition for divine revelations Therefore we must infallibly believe they are such So likewise must we believe that to be the true and proper meaning of every sentence in them contained which the Church to whom it belongs to judge of their sence shall tender unto us 2 For better manifestation of the Truth we now teach the young Reader must here be advised of a Twofold Resolution One of the things or matters believed or known into their first parts or Elements Another of our Belief or perswasions concerning them into their first Causes or motives In the one the most general or remotest cause In the other the most immediate or next cause alwayes terminates the resolution The one imitates the other inverts the order of composition so as what is first in the one is last in the other because that which is first intended or resolved upon by him that casteth the plot is last effected by the executioner or manual composer In the former sence we say mixt bodies are lastly resolved into their first Elements houses into stones timber and other ingredients particular truths into general maximes conclusions into their immediate premisses all absurdities into some breach of the rule of contradiction Consonantly to this interpretation of final resolution The First Verity or divine infallibility is that into which all Faith is lastly resolved For as we said before this is the first step in the progresse of true Belief the lowest Foundation whereon any Religion Christian Jewish Mahometan or Ethnick can be built And it is an undoubted Axiom quod primum est in generatione est ultimum in resolutione when we resolve any thing into the parts whereof it is compounded we end in the undoing or unfolding it where nature begun in the composition or making of it But he that would attempt to compose it again or frame the like aright would terminate all his thoughts or purposes by the end or use which is farthest from actual accomplishment Thus the Architect frames stones and timber and layes the first foundation according to the platform he carries in his head and that he casts proportionably to the most commodious or pleasant habitation which though last effected determines all cogitations or resolutions precedent Hence if we take this ultima resolutio as we alwayes take these termes when we resolve our own perswasions that is for a resolution of all doubts or demands concerning the subject whereof we treat A Roman Catholicks faith must according to his Principles finally be resolved into the Churches infallibility For this is the immediate ground or first cause of any particular or determinate point of Christian faith and the immediate cause is alwayes that into which our perswasions concerning the effect is finally resolved seeing it onely can fully satisfie all demands doubts or questions concerning it As for example if you ask why men or other terrestrial Creatures breath when fishes do not to say they have lungs and fishes none doth not fully satisfie all demands or doubts concerning this Subject For it may justly further be demanded what necessity there was the one should have lungs rather then the other If here it be answered that men and other perfect terrestrial creatures are so full of fervent blood that without a cooler their own heat would quickly choak them and in this regard the God of nature who did not make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or give them life in vain to be presently extinct did with it give them lungs by whose respiration their naturall temper should be continued This answer doth fully satisfie all demands concerning the former effect For no man of sense would further question why life should be preserved whose preservation immediately depends upon respiration or exercise of the lungs and is therefore the immediate cause of both and that whereunto all our perswasions concerning the former subject are lastly resolved Or if it should be demanded why onely man of all other creatures hath power to laugh to say he were indued with reason doth not resolve us for a Philosophical wit would further question Why should reasonable substances have this foolish faculty rather then others A good Philosopher would perswade us the spirits which serve for instruments to the rational part are more nimble and subtle and so more apt to produce this motion then the spirits of any other creatures are But this I must professe resolves not me for how nimble or subtle soever they be unlesse man had other corporeal Organs for this motion the spirits alone could not produce it and all organical parts are framed for the operation or exercise of the faculty as their proper end Whence he that would finally resolve the former Problem must assigne the true final cause why reasonable substances more then others should stand in need of this motion Now seeing unto reason onely it is proper to forecast danger and procure sorrow and contristation of heart by preconceit of what yet is not but perhaps may be it was requisite that our mortality through reason obnoxious to this inconvenience should be able to correct this contristant motion by the contrary and have a faculty to conceive such pleasant objects as might dilate the heart and spirits that as man hurts his body by conceited sorrow whereto no other Creature is subject so he might heal it again by a kind of pleasance whereof he alone is capable 3 Answerable to this latter acception of final resolution if you demand a Roman Catholick why he believes there is a Trinity there shall be a resurrection or life everlasting his answer would be because God or the First Verity hath said so but this doth not fully satisfie for we might further question him as he doth us why do you believe that God did say so Here it sufficeth not to say This truth is expresly taught in Canonical Scriptures for the doubt whereby he hopes to stagger us most is this Why do you believe
purpose in whose will or pleasure the finall cause of any natural effect alwayes consists And seeing nothing in Nature can preoccupate his will no cause can be precedent to the finall This consideration of naturall effects tending as certainly to their proposed end as the arrow flyes to the mark caused the irreligious Philosopher to acknowledge the direction of an intelligent supernatural agent in their working the accomplishment of whose will and pleasure as I said must be the finall cause of their motions as his will or pleasure which bestows the charges not the Architect unlesse he be the owner also is the final cause why the house is built Finally every End supposeth the last intention of an intelligent Agent whereof to give a reason by the Efficient which onely produceth works or meanes thereto proportioned would be as impertinent as if to one demanding why the bell rings out it should be answered because a strong fellow puls the rope 7 Now that which in our Adversaries Doctrine answers unto the cause indemonstrable whereinto final resolution of Natures works or intentions of intelligent agents must be resolved is the Churches Authority Nor can that if we speak properly be resolved into any branch of the first Truth for this reason besides others alledged before that all resolutions whether of our perswasions or intentions or of their objects works of Art or Nature suppose a stability or certainty in the first links of the chain which we unfold the latter alwayes depending on the former not the former on the latter As in resolutions of the latter kind lately mentioned imitating the order of composition actual continuation of life depends on breathing not breathing on it breathing on the lungs not the lungs mutually on breathing so in resolutions of the other kind which inverts the order of composition the use or necessity of lungs depends upon the use or necessitie of breathing the necessitie or use of breathing upon the necessity or use of life or upon his will or pleasure that created one of these for another Thus again the sensitive faculty depends upon the vital that upon mixtion mixtion upon the Elements not any of these mutually upon the sensitive faculty if we respect the order of supportance or Natures progresse in their production Whence he that questions whether some kinds of plants have sense or some stones or metals life supposeth as unquestionable that the former have life that the second are mixt bodies But if we respect the intent or purpose of him that sets Nature a working all the former faculties depend on the sensitive the sensitive not on any of them For God would not have his creatures indued with sense that they might live or live that they might have mixt bodies but rather to have such bodies that they might live to live that they might enjoy the benefit of sense or the more noble faculties 8 Can the Jesuite thus assigne any determinate branch of the First Truth as stable and unquestionable before it be ratified by the Churches authority Evident it is by his positions that he cannot and as evident that belief of the Churches authority cannot depend upon any determinate branch of the First Truth much lesse can it distinctly be thereinto resolved But contrariwise presse him with what Divine precept soever written or unwritten though in all mens judgements the Churches authority set aside most contradictory to their approved practises for example That the second Commandement forbids worshipping Images or adoration of the consecrated Host he straight inverts your reason thus Rather the second Commandement forbids neither because the holy Church which I believe to be infallible approveth both Lastly he is fully resolved to believe nothing for true which the Church disproves nothing for false or erroneous which it allowes Or if he would answer directly to this demand To what end did God cause the Scriptures to be written He could not â—â—sonâ—â—t to his tenents say That we might infallibly rely upon them but rather upon the Churches authority which it establisheth For Gods Word whether written or unwritten is by their Doctrine but as the testimony of some men deceased indefinitely presumed for infallible but whose material extent the Church must first determine and afterwards judge without all appeal of their true meaning Thus are all parts of Divine truthes supposed to be revealed more essentially subordinate to the Churches authority then ordinary witnesses are to royal or supreme judgement For they are supposed able to deliver what they know in termes intelligible to other mens capacities without the Prince or Judges ratification of their sayings or expositions of their meanings and judgement is not ordained for producing witnesses but production of witnesses for establishing judgement Thus by our adversaries Doctrine Gods Word must serve to establish the Churches authority not the Churches authority to confirm the immediate soveraigntie of It ever our souls 9 Much more probably might the Jew or Turk resolve his faith unto the First Truth then the modern Jesuited Papist can For though their deductions from it be much what alike all equally sottish yet these admit a stabilitie or certainty of what the First Truth hath said no way dependant upon their authority that first proposed or commended it unto them The Turks would storme to hear any Mufti professe He were as well to be believed as was Mahomet in his life time that without His proposal they could not know either the old Testament or the Alcoran to be from God So would the Jews if one of their Rabbines should make the like comparison betwixt himself and Moses as the Jesuite doth betwixt Christ and the Pope who besides that he must be as well believed as his Master leaves the authority of both Testaments uncertain to us unlesse confirmed by his infallibility But to speak properly the pretended derivation of all three heresies from the First Truth hath a lively resemblance of false pedegrees none at all of true Doctrine and resolutions Of all the three the Romish is most ridiculous as may appear by their several representations As imagine there should be three Competitors for the Roman Empire all pleading it were to descend by inheritance not by election all pretending lineal succession from Charles the Great The first like to the Jew alledgeth an authentick pedegree making him the eldest The second resembling the Turk replies that the other indeed was of the eldest line but long since disinherited often conquered and enforced to resigne whence the inheritance descended to him as the next in succession The third like the Romanist pleads it was bequeathed him by the Emperors last Will and Testament from whose death his Ancestors have been intit'led to it and produceth a pedegree to this purpose without any other confirmation then his own authority adding withall that unlesse his competitors and others will believe his records and declarations written or unwritten to be most authentick they cannot
much grieved at the Trent Councels impietie but now I wonder at these grave Fathers folly that would trouble themselves with prescribing so many Canons or overseeing so large a Catechisme when as the beginning of Protagoras Book one or two words altered might have comprehended the entire confession of such mens faith as rely upon their Fatherhoods The Atheist thus began his Book De dijs non haâ—â—o quod decam utrum sint necne Concerning the Gods or their being I can say nothing A private Roman Catholick might render an entire account of his faith in termes as brief De Christo Christiana fide non habeo quod dicam utrum sint necne Whether there be a Christ or Christian Religion be but a Politick Fable I have nothing to say peremptorily yea or no the Church or Councel can determine whom in this and all other points wherin God is a party I will absolutely believe whilest I live if at my death I find they teach amâ—e let the devil and they if there be a devil decide the controversie Yet this conceit or conditional Belief of Christ and Christianity conceived from the former serves as a ground colour for disposing mens souls to take the sable dye of Hell wherewith the second main stream of Romish impietie will deeply infect all such as drink of it For once believing Gods Word from the Churches testimony this absolute submission of their consciences to embrace that sence it shall suggest sublimates them from refined Heathinisme or Gentilisme to diabolisme or symbolizing with infernal spirits whose chiefest solace consists in acting greatest villanies or wresting the meaning of Gods written Lawes to his dishonour For just proof of which imputation we are to prevent what as we late intimated might in favour of their opinion be replied to our former instance of light and colours 9 Some perhaps well affected would be resolved why as he that sees colours by the sun sees not only the sun but colours with it so he that believes the Scriptures by relying upon the Church should not believe the Church onely but the Scriptures too commended by it The doubt could hardly be resolved if according to our adversaries Tenent the Churches declarations did confirm our faith by illustrating the Canon of Scriptures or making particular truths contained in it inherently more perspicuous as if they were in themselves but potentially credible and made actually such by the Churches Testimony which is the first and Principal Credible in such sort as colours become actually visible by illumination of the principal and prime visible But herein the grounds of Romish doctrine and the instance brought by Sacroboscus to illustrate it are quite contrary For the light of the Sun though most necessary unto sight is yet necessary onely in respect of the object or for making colours actually visible which made such or sufficiently illuminated are instantly perceived without further intermediation of any other light then the internal light of the Organ in discerning colours alwayes rather hindered then helped by circumfusion of light external For this reason it is that men in a pit or cave may at noon day see the starres which are invisible to such as are in the open air not that they are more illuminated to the one then the other but because plentie of light doth hinder the Organ or eye-sight of the one Generally all objects either actually visible in themselves or sufficiently illuminated are better perceived in darknesse then in the light But so our Adversaries will not grant that after the Church hath sufficiently proposed the whole Canon to be Gods Word the distinct meaning of every part is more clear and facile to all private spirits by how much they lesse participate of the visible Churches further illustration For quite contrary to the former instance the Churches testimony or declaration is onely necessary or available to right belief in respect not of the object to be believed Scriptures but of the party believing For as hath been observed no man in their judgement can believe Gods Word or the right meaning of it but by believing the Church and all belief is inherent in the believer Yea this undoubted Belief of the Churches authority is that which in Bellarmine and Sacroboscus's judgement makes a Roman Catholicks belief of Scriptures or divine truths taught by them much better then a Protestants If otherwise the Churches declaration or testimony could without the belief of it infallibility which is inherent in the subject believing make Scriptures credible as the light doth colours visible in themselves a Protestant that knew their Churches meaning might as truely believe them as a Roman Catholick albeit he did not absolutely believe the Church but onely use her help for their Orthodoxal interpretation as he doth ordinary Expositors or as many do the benefit of the Sun for seeing colours which never think whether colours may be seen without it or no. For though it be certain that they cannot yet this opinion is meerly accidental to their sight and if a man should be so wilfull as to maintain the contrary it would argue only blindness of mind none of his bodily sight Nor should distrust of the Romish Churches authority ought diminish our Belief of any divine Truth were her declarations requisite in respect of the object to be believed not in respect of the subject believing 10 Hence ariseth that difference which plainly resolves the former doubt For seeing the Sun makes colours actually visible by adding vertue or lustre to them we may rightly say we see colours as truely as the light by which we see them For though without the benefit of it they cannot be seen yet are they not seen by seeing it or by relying upon it testimony of them Again because the use of light is onely necessarie in respect of the object or for presenting colours to the eye after once they be sufficiently illuminated or presented every creature endued with sight can immediately discern each from other without any further help or benefit of external light then the general whereby they become all alike actually visible at the same instant The Suns light then is the true cause why colours are seen but no cause of our distinguishing one from another being seen or made actuallie visible by it For of all sensible objects sufficiently proposed the sensitive faculty though seated in a private person is the sole immediat supreme Judge and relies not upon any others more publick verdict of them On the contrary because the Romanists supposed firm belief of Scriptures or their true meaning ariseth only from his undoubted belief of the Churches veracicie which is in the believer as in it subject not from any increase of inherent credibilitie or perspicuitie thence propagated to the Scriptures Hence it is that consequently to his positions most repugnant to all truth he thinks after the Church hath sufficiently avouched the Scriptures divine truth in general we
cannot infalliblie distinguish the true sence and meaning of one place from another but must herein also rely upon the Churches testimony and onely believe that sence to be repugnant that consonant to the analogie of faith which she shall tender albeit our private consciences be never so well informed by other Scriptures to the contrary The truth then of our former conclusion is hence easily manifested For seeing they hold both the Scriptures and their distinct sence to be obscure and unable to ascertain themselves unlesse the Church adde perspicuitie or facilitie of communicating their meaning to private spirits such after the Churches proposal cannot possibly discern them any better or more directly in themselves then they did before but must wholy rely upon their Prelates as if these were the onely watchmen in the Tower of Gods Church that could by vertue of their place discern all divine truth Others must believe there is an omnipotent God which hath given his Law a Mediator of the new Testament but what the meaning either of Law or Gospel is they may not presume otherwise to determine then weak sights do of things they see confusedly a farre off whose particular distance or difference they must take onely upon other mens report that have seen them distinctly and at hand 11 To illustrate these deductions with the former similitude of the prime and secondary visibles Let us suppose for disputations sake that the Sun which illuminates colours by its light were further indued as we are with sense and reason able to judge of all the differences between them which it can manifest to us and hence challenge to be a Pope or infallible proposer of colours This supposition the Canonist hath made lesse improbable For Deus fecit duo luminaria God made two lights that is by his interpretation the Pope and the Emperour Or if you please to mitigate the harshnesse of it let the Man in the Moon whom we may not imagine speechlesse be supposed the Sun or Pope of colours his Mercurie or Nuncio As the Papists say we cannot know Scriptures to be Scriptures but by the infallible proposal of the Church so it is evident we cannot see any colour at all unlesse illuminated or proposed by the Suns light But after by it we see them suppose we should take upon us to discourse of their nature or determine of their distinct properties as now we do and the Sun or Pope of colours by himself or his Nuncio should take us up as Duke Humphrey did the blind man restored to sight which he never had lost Yea who taught you to distinguish colours were you not quite blind but now as yet you cannot discern any colours without my publick light and yet will you presume to define their properties and distinguish their natures against my definitive sentence known Must not he that enables you to see them enable you to distinguish them seen Must you not wholly rely upon my authority whether this be white or that black If a man upon these Motives should absolutely believe the Suns determinations renouncing the judgement of his private senses could he truely say that he either knew this colour to be white or that black or another green Rather were he not bound to say I neither know white from black nor black from blew nor blew from green but I know that to be white which the Sun the onely infallible Judge of colours saith is white that onely to be black that blew and that green which he shall determine so to be I may think indeed that the snow is white or coals black but with submission to the Suns determination 12 And yet as you have heard at large out of the Trent Councel and best Apologies can be made for it the Church must be the infallible Judge of all Scripture sence and must absolutely be believed without all appeal to Scriptures not conditionally as she shall accord with them The conclusion hence issuing is most infallible and on their parts most inevitable Whosoever absolutely acknowledgeth this authority in the Church or Consistory and yeelds such obedience unto it in all determinations concerning the Canon of Scriptures doth not believe either this or that determinate proposition of faith or any definite meaning of Gods Word The best resolution he can make of his faith is this I believe that to be the meaning of every place which the Church shall define to be the meaning which is all one as if he had said I do not believe the Scriptures or their meaning but I believe the Churches decision and sentence concerning them He that believes not the Church saith Canus but with this limitation if it give sentence according unto Scriptures doth not believe the Church but the Scriptures By the same reason it followes most directly he that believes not the true sence and meaning of Scriptures but with this reservation if the Church so think or determine doth not believe them but the Church onely For as the Schoolmen say Ubi unum propter aliud ibi unum tantum He that serves God onely because he would be rich doth not serve God but his riches albeit he performe the outward acts of obedience Or if we love a man onely for his affinity with another whom we dearly love we truely and properly love but the one the other onely by way of reflexion or denomination in such a sence as we say a man appears by his proxie that is his proxie appears not he In like sort believing the sence of Scriptures onely from the supposed authentick declaration of the Church or because we believe it we infalliblie believe the Church alone not the Scriptures but onely by an extrinsecal denomination 13 Yet as a man may from some reasons lesse probable have an opinion of what he certainly knowes by motives more sound or as we may love one in some competent measure for his owne sake and yet affect him more entirely for anothers whom we most dearly love so may an absolute Papist in some moral sort believe the Scriptures for themselves or hold their authodoxal sence as probable to his private judgement albeit he believe them most for the Churches sake and that sence best which it commends But this his belief of the Church being by their doctrine more then moral or conditional doth quite overthrow all moral or probable belief he can possiblie have from what ground soever of Scriptures themselves For as I said before the Church shall determine ought contrary to his preconceived opinion the more probable or strong it was the more it encreaseth his doubt and makes his contrary resolution more desperate yea more damnable if habitual because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extreamly contrary to the doctrine of faith Bellarmins prescription in this case is just as if a Physitian or Surgeon should seek to case the pain by ending of the Patients dayes Lest a man should sin against his conscience this
Doctor adviseth him to believe the Church cannot teach anusse 14 To conclude then He that absolutely believes the Pope as Christs Vicar general in all things without examination of his Decrees by Evangelical precepts neither believes Christ nor his Gospel no not when this pretended Vicar teacheth no otherwise then his Masters lawes prescribe For thus believing a divine truth onely from this mans authority he commits such Idolatry with him for the kind or essence as the Heathen did with Mercurie their false Gods supposed messenger though so much more hainous in degree as his general notion of the true God is better whose infinite goodnesse cannot entertain an interpreter no better qualified then most Popes are did his wisdom stand in need of any But if when the Pope shall teach the doctrine of Devils men absolutely believe it to be Christs because his pretended Vicar commends it to them in thus believing they commit such preposterous Idolatrie as those of Calecut which adore the Devil upon conceit doubtlesse of some celestial or divine power in him as the absolute Papist doth not adore the Pope but upon perswasion he is Christs Vicar and teaches as Christ would do viva voce were he again on earth And lesse it were to be lamented did these Pseudo-Catholicks professe their allegiance to Sathans incarnate Agent as to their supreme Lord by such solemne sacrisices onely as the inhabitants of Calient performe to wicked spirits But this their blind belief of whatsoever he shall determine upon a proud and foolish imagination he is Christs Vicar emboldens them to invert the whole Law of God and nature to glory in villany and triumph in mischief even to seek praise and honour eternal from acts so foul and hideous as the light of nature would make the Calecutians or other Idolaters blush at their very mention It is a sure token he hath not yet learned the Alphabet of their religion that doubts whether Jesuitical doctrine concerning this absolute belief extend not to all matters of fact And if out of simplicity rather then policie so they speak I cannot but much pity their folly that would perswade us it were not the fault of Romish Religion but of the men that profess it which hath inticed so many unto such devilish practises of late I would the Jesuite were but put to instance what kind of villany either hath been already acted on earth or can yet possibly be hatched in the region under the earth so hideous and ugly as would seem deformed or odious to such as are wholly led by this blind faith if it should but please the Romish Clergie to give a mild or favorable censure of it No brat of hell but would seem as beautifull to their eyes as young todes are to their dammes if their mother once commend the feature of it or acknowledge it for her darling Did not some of the Powder-plot after Gods powerfull hand had overtaken them and sentence of death had passed upon them even when the Executioner was ready to do his last office to them make a question whether their plot were sinfull or no So modest were some of them and so obedient sonnes to the Church of Rome that they would not take upon them to say either the one or other but referred the matter to their mothers determinations hereby testifying unto the world that if the Church would say they would believe so great an offence against their Countrey were none against God One of them was so obstinate as to sollicit his fellow whilest both were drawn upon one hurdle to the gallowes not to acknowledge it for any sin Or if these must be reputed but private men not well acquainted with their Churches Tenents and therefore no fit instances to disapprove her doctrine let the ingenious Reader but peruse their best Writers answers to the objections usually made against the Popes transcendent authority and he shall easily perceive how matters of fact are included in the Belief of it how by it all power is given him in heaven and earth to pervert the use and end of all Lawes humane or divine I will content my self for this present with some few instances out of Valentian CAP. XXXI Proving the last Assertion or generally the imputations hitherto laid upon the Papacie by that authority the Jesuites expresly give unto the Pope in matters of particular Fact as in the canonizing of Saints 1 HOw oft soever the Pope in defining questions of faith shall use his authority that opinion which he shall determine to be a point of faith must be received as a point of faith by all Christian people If you further demand how shall we know when the Pope useth this his absolute authority this Doctor in the same place thus resolves you It must be believed that he useth this his authority as often as in controversies of faith he so determines for the one part that he will binde the whole Church to receive his decision Lest stubborn spirits might take occasion to calumniate the Pope for taking or the Jesuites for attributing tyrannical authority unto him this Jesuite would have you to understand that the Pope may avouch some things which all men are not bound to hold as Gospel nay he may erre though not when he speaks ex Cathedra as Head of the Church yet when he speaks or writes as a private Doctor or Expositor and onely sets down his own opinion without binding others to think as he doth Thus did Innocent the third and other Popes write divers books which are not in every part true and infallible as if they had proceeded from their Pontificial authority Yea but what if this present Pope or any of his Successors should bind all Christians to believe that Pope Innocents Books were in every part infalliblie true Whether must we in this case believe Valentian or the Pope thus determining better If Valentian in the words immediately following deserve any credit we must believe the Pope better then himself yea he himself must recant his censure of Pope Innocents works For so in the other part of his distinction he addes Secundo potest Pontifex asserere The Pope again may avouch something so as to bind the whole Church to receive his opinion and that no man shall dare to perswade himself to the contrary And whatsoever he shall thus avouch in any controversie of Religion we must assuredly believe he did avouch it without possibilitie of Error and therefore by his Pontificial authoritie His proof is most consonant to his assertion I will not recite it in English lest the meer English Reader should suspect any able to understand Latin could be possibly so ridiculous 2 These lavish prerogatives of the Popes authoritie the Jesuites see wel to be obnoxious to this exception When the Pope doth Canonize a Saint he bindes all men to take him for a Saint Can he not herein erre As for Canonizing of Saints saith
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
Matth. 4. Joh. 22. 13. Now shall the Prince of this world be cast out The Arguments proâ—â—sed in the last chapter can have no Ground to prove ought against us but this Sathan is more powerfull or skilfull in Scriptures then Christ or more ready to help his Instruments then Christ to assist his Chosen * * That the Fathers if we take the liâ—erall plain GraÌ„matical Sense of their words attribute as much to Scriptures as we do our adversaries cannot deny May we not then safely think they meant what their words naturally import No Valentian hath found out a Mystical Interpretation of them Tom. 3. disp 1. quâ—st 1. punct 7. paragr 5. Quen admodum quando uni Personae divinae al qua perfectio divinitatis absoluta tribuitur intelligunt Theologi ab ejus perfectionis communione creaturas tantum excludi non autem Personas alias divinas quae sunt ejusdem naturae Ita Sancti Patres sicubi Scripturae authoritatem solam ad fidei qâ—â—stiones finiendas valere significant Ecclesiae certè authoritatem quam item pro divina habent quam ipsa nobis commendat Scriptura minimè excludunt sed alia five testimonia five argumenta quae sint tantum humana Nam si non ita intelligerent profecto nunquam illi in controversiis fidei ipsa per se authoritate Ecclesiasticae traditionis ad probandum â—â—rentur At utuntor ea ipsi frequentissimè utendum esse docent As the non consequence of this Collection so how fâ—r the Fathers did urge the Churches Authority how the most pregnant Speeches that can be found in any of their Writings must be â—…ted will easily appear if we consider the Two former distinctions The one between the Infallible Rule of Faith and the Mems or Motives inducing us to Believe The other between that Conditional Assent which in Cases doubtfull we must give to the Viâ—… Church and that Absolute Belief which is onely due unto Scriptures The Fathers used the Churches Authority against Heâ—… as we do theirs against Novelists not as a Rule whereby finally to examine or determine Divine Truths but as a 〈◊〉 to bridle presumptuous gainsaying Opinions generally received or supposed for true by men of sincerity and skill in Divine Misteries * * â—… of the other differing but as the resolution of Quick-silver into â—… The City of 〈◊〉 likewise 〈◊〉 all God willing elsewhere appear â—… the other the daughter each evidents 〈◊〉 the 〈◊〉 â—… why the â—… Rome with the name of â—… Romish filthinesse Gen. 11. 7. * In the beginning of his Hermathena †The reason why our old English participates most of Buttery-hatch-Latin ‖ That such was the disposition of the Romans at that time as would easily condescended to admit a mixture of Paganism may appear out of S. Auâ—â—iusâ—…st â—…st books de Civitate Dei and Salvâ—anus de providentia a As may appear out of sâ—me works going under the name of Gregory the great and Gregory of â—owers History Our Church was in the Romish Synagâ—gue as a little portion of sine Gold in a great mass of Dâ—osse until the flames of Persecution severed it and made it conspieuous The miserable and shameful Persecution of â—…o Jam olim ante annos 400. Prapositus quidam venerandus Steneldensis interropabat Deatum â—… vellum inquit â—â—ite Sancte pater si pâ—â—sens â—… cis 〈◊〉 membris tanta fortitudo in sua haeresi quanta vix reperitur etiam in valdè religiosis Christi fidelibus â—… 〈◊〉 apud nos Haeretici qui in sustragiis mortuorum orationibus sanctorum non confidunt mark the â—… â—…mia caeterasque afflictiones quae pro peccatis fiunt ajunt justis non esse necessaria purgatorium ignâ—… concedunt altari Corpus Christi sieri negant Ecclesiam apud se esse dicunt non habentes agros nequeâ—… Novin us etiam ex istis nonnullos esse raptos à populis nimio zelo permotis nobis invitis in ignem patros â—… qui tormentum ignis non solum in patientia sed cum laetitia introierunt Vellem igitur scire Sancte pater unde in Diaboli memb it tanta fortitudo Driedo Lib. 4. de Eccles dog scrip cap. 5. * Nihil simile haber constantia Maâ—tyrum pertinacia hareticorum quia in illis pietas in istis duritia cordus contemptuÌ„ mortis operatur Bernardus Han. 66. in Canticum Canâ—… * â—… quâ— ad judicandâ—s on nes fidei quaestiones divinitus est 〈◊〉 procul dubio est acconâ—… 〈◊〉 ad cognâ— sâ—â—ndos Cavebdos 〈◊〉 on nes fidei contratios Scriptura sacra sic composita est ut experientia etiam doceat eam per se solam non 〈◊〉 regulum accommodatam esse ad declâ—â—andos errores quâ— arcano Dei judicio esse velut lapidem ostensionis â—ia â—… pedibus insipientiuâ— ut qui veliut â—a sola niti sacitinâ—è impingant errent Valent. Tom. 3. disp â—… Sect 6. †The like blasphenous Speeches he iterates in the very next paragraph ‖ It seems his Meaning as that the Scripture by Gods just judgement is a Snare to all such as rely infallibly upon it alone even because they rely upon it alone The place cited by 〈◊〉 Wisd 14. 10 11. Luke 16. 31. So the Councel of Trent it self declares Sess 14. cap. 2. John 21. 16. * To 〈◊〉 Pâ—… the â—… toward Confusion of Geâ—…sm and Christianity which cannot symbolize or rather their in perfect â—… 〈◊〉 〈◊〉 as the â—… is 〈◊〉 then 〈◊〉 of the Ingredients taken apart Thus Lodovicus Vives â—… of 〈◊〉 Auâ—…n lib. 14. De civi ate Dei cap. 18. 〈◊〉 â—… terrâ—na civitas lici â—… 〈◊〉 〈◊〉 such Vives non 〈◊〉 prohibitâ—… quem ex legibus de conâ—… Dâ—… 25. 〈◊〉 Augustious testatur esâ—e jure civili vâ—â—â—te Ron 〈◊〉 〈◊〉 permisa quae â—… divâ—â—s Hâ—â— illi nolâ—â—t qui 〈◊〉 gentiliâ—… em 〈◊〉 coâ—… Cheistianismo laborant â—… impatiente nâ—… Christianisâ—um â—…ent †So 〈◊〉 in his â—… such matters 〈◊〉 Mâ—â—hâ—â—n 〈◊〉 and hiâ— Successâ—uâ—s as a mâ—â— night â—… had â—…ed 〈◊〉 〈◊〉 ‑ 〈◊〉 It is â—… Iâ—… in â—… and nâ—t aâ—mit the same as good against themselves many of whose Popes by their â—… the most â—… of then that have been or may be they all â—… Mâ—honâ—â— Sed illis as triplex â—iâ—ca siontem suit then â—… that can â—…ut 〈◊〉 object intâ—mpeâ—ancy to Lutheâ— or Infaâ—â—y to â—… and â—…sation and uâ—ge their forged Blemishes to the â—… life Death or Doctrine as their Catholick Religion â—… it â—ad might any wâ—â— prejudice ours the intiâ—ty of their â—… ssity utterly â—… etheâ—â— Religion * By Gods good Providence for the poor Indians 〈◊〉 it was no doubt that the Spanish Catechists did not use this which we call the Aâ—â—sâ—les Câ—â—ed 〈◊〉 they might have been thâ—â—e 〈◊〉 sâ—… to over 〈◊〉 in thâ—◠〈◊〉 〈◊〉 â—… of the â—… mentioned in that Creed or confession which they following Aquinas
Bellarmine prove that Law was Obscure to him which as he himself confesseth had given Light unto his eyes If it were not why did he pray to God to understand it Then I perceive the Jesuites drift in this present Controversie is to establish a Rule of Faith so easie and infallible as might direct in all the wayes of Truth without Prayer to God or any help from Heaven Such a one it seems they desire as all might understand at the first sight though living as luxuriously as their Popes or minding worldly matters as much as their Cardinals Nili velint nimium esse â—aeci unlesse they would as Valentian speaks desire to be Blinde 5 Surely more blind then Beetles must they be that can suffer themselves to be perswaded that ever God or Christ would have a Rule for mans direction in the Mysteries of Salvation so plain and easie as he should not need to be beholden to his Maker and Redeemer for the true and perfect understanding of it This is a Wisdom and Gift which cometh onely from above and must be daily and earnestly sought for at the hands of God who we may rest assured will be alwayes more ready to grant our Petitions herein with lesse changes then the Pope to give his Decisions in a doubtfull Case â—ad David ask a this Wisdom of him that sate in Moses Chair we might suspect the Pope might be sued unto But Davids God is our God his Lord our Christ our Redeemer and hath spoken more plainly unto us then unto David who yet by his meditations on Gods written Laws added Light to Moses Writings as later Prophets have done to his All which in respect of the Gospels Brightnesse are but as Lights shining in dark places yet even the least conspicuous amongst them Such as will give manifest evidence against us to our eternal Condemnation if we seek this Wisdom from any others then Christs his Prophets and Apostles Doctrine by any other Means or Mediatourship then David did his From Gods Law written by Moses 6 Let us now see what Valentian can say unto the fore-cited Testimonie and to that other like unto it We have also a most sure word of the Prophets to the which ye do well that yee take heed as unto a Light that shineth in a â—…k place untill the day dawn and the day-Star ariseth in your hearts It is true saith the Doctor the word of God is a Light and this Light is clear and illuminates the eyes But it must be considered how it comes to enlighten our eyes Do you su pos that it effects this in as much as every man doth comprehend it within the 〈◊〉 of his private wit or industry as it were in a little bushell Nothing lesse But â—… it as it is placed in the Authority of the Catholick Church as in a Candlestick where it may give Light to all that are in the house For we shall shew saith he â—… place that this Authoritie of the Church is the living Judge and Mistresse of â—…th 〈◊〉 therefore is it necessary that she should carrie this Light which is contâ—… Holy Wâ—it and shew it unto all that associate themselves to her and remain â—… bosome although they be unlearned men and such as are not able by themselves to behold this Light as it is contained in the Scriptures as in a Lanthorn 7 He that could find in his heart to spend his groat or go a mile to see a Camel dance a Jigge let him but lay his finger on his mouth that he spoil not the Pageant with immoderate laughing and he may without any further cost or pains be partaker of as prettie a Sport to see a grand demure School-Divine laying aside his wonted habit of Metaphysical Proof turned Doctour Similitude on a suddain and swaggering it in the Metaphorical Cut. For what one joynt or strain is there in this long laborious vast Similitude that doth any way encline unto the least semblance of Truth or can be drawn to illustrate any such Meaning as this man intended or any way to break the force of our Writers Arguments drawn from the forecited places For first what Semblance is there between a private mans Interpretation or Comprehension of Scripture-sence and the putting of a Light or Candle under a Bushel For what though some one some few or more such men will apprehend this or that to be the full Meaning of some controversed place in Scripture I am by our Churches Doctrine no more bound to Believe them then I am to Believe the Pope of Rome whom I never saw nor knew I am bound to Believe neither of them more then if they should tell me that the whole Light of that candle which shines alike to all were onely comprehended in their eyes For by our Doctrine I may behold the same Light of Scriptures which they do as freely as they Judge of it by mine own eyes and Sense as well as they not onely submit my Sense and judgement unto theirs But if we should as this â—esuite would have us permit the judgement of all Scripture-sence wholly and irrevocably unto the Pope and his Cardinals as if their Consistorie were the compleat Hemisphere or rather the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sphere the whole sphere wherein this heavenly Lamp doth shine then indeed we should see no more of its Light then we could of a Candle put under a Bushell or locked up in some close Room In which Case we might Believe others that it did shine there still but whether it did so or no we could not Judge by our own eyes And in like manner would this Doctor perswade us that we should judge of this Light of Scriptures onely by the Testimonie or Authoritie of such as see it shine in the Consistorie at Rome not with our own eyes Had the Lord permitted but one grain of good wit to have remained in this Bushel of Bran not Impudencie in grain could without Plushing have offered to accuse our Church for hiding the Light of Scriptures under a Bushell when as we contend the free Use of it should be permitted to the whole Congregation But he disputeth of the Light as Blind men may of Colours He lived at Ingolstade and the Light of Gods Word was at Rome lockt up within the compasse of the Consistorie so that he could not see to make his comparison of it Secondly what Proportion is there between the Churches Authority such Authority as he claims for his Church and a Candlestick Let the Consistory be supposed the Candlestick wherein the word of God doth shine as a Light or Candle Doth it indeed shine there unto whom To all that will associate themselves to that Church Come then let every man exhort his Neighbour to repair to the Mountain of the Lord. Shall we there immediately see the Truth of Scriptures clearly and distinctly with our own eyes because the Pope or Trent-Councel holds out unto us the Books
of Canonical Scripture May private Spirits discern their true Sence in matters of Faith as clearly as if they were a Light indeed to thee Oh no you quite mistake his meaning in making such Collections Let Valentian explicate himself in the end of this fourth Paragraph 8 After the Church hath once gathered any Opinion out of Scriptures and thereupon opposeth the Scripture thus understood by it according to the Apostolical Tradition unto contrary Errours It is extream Impiety and wickedness to desire any more either concerning the Authority or Interpretation of that parcel of Scripture under what Pretence soever of Difficulty Obscurity or the like To that Scripture I pray mark his words wel which is commended and expounded unto us by the Authority of the Church that Scripture now ea jam even for this Reason hoc ipso is most Authentick and shines most splendently mojt clearly like a Light videlicet as we have formerly expounded put upon a Candlestick Nay in good sooth just like a Candlestick put upon a Light or Candle For in this Countrey wherein we live we see the Candlestick by vertue of the Light not the Light by means or vertue of the Candlestick And yet if your Church be the Candlestick as you suppose and the Scripture the Light as you expresly acknowledge we must by your Doctrine discern the Light of Scriptures only by the Commendation Explication or Illumination of your Church the Candlestick And this Illumination is only her bare Asseveration for Scriptures she seldom expounds but only by Negatives or Anathemas The best Correction that can be made of this untoward crooked unwieldly Similitude would be this whereas this Doctor supposeth the Pope to be the Church and saith further necesse est ut lumen illud si dei quod in divinis literis splendet praeser at Ecclesia Let him put lucem for lumen and so the Pope being by his Assertion the Church may be truly called Lucifer And then as when Cloth shrinks in the wetting men shape their Garments accordingly making sometimes a Jerkin of that which was intended for a Jacket so out of this unhandsome ill-spun similitude which was marred in the making we may frame a shorter which wil hold exceeding wel on this fashion Even as Satan being the Prince of Darknesse doth to mens seeming transform him self into an Angel of Light Just so doth the Roman Lucifer being by Valentians Confession but the Candlestick labour to transform him self into the Light it self and would be taken for such a Light or Candle as should make the very Light of Heaven it self Gods Word to shine most splendently and clearly by the glorious Beams of his Majestical Infallibility once cast upon it For otherwise unlesse the Supernatural Glory of his Infallibility do infuse Light or adde fresh Lustre to this Light or Lantern of Truth the Candlestick naturally gives no increase of perspicuity to the Light or Candle Which wil shine as clear in a private Mans hands so he wil take the pains to hold it as in a Publick Candlestick But that which I would have the serious Reader to observe especially is this Speech of his Scripture as once commended unto us or expounded by the Churches Authority becomes thereby most Authentick and shines most clearly and most splendently For this same Doctor if a Doctor may be said the same affirming and denying the same in the beginning of that Dispute would gladly shuffle so as he should not be taken with that Trick which wil discredit their Cause for ever and descry their villanous Blasphemy in this Doctrine of their Churches Authority There he would perswade us that he doth not allow of this Speech I believe this or that to be a Divine Revelation because the Church doth tell me so or of this the Church is the Cause why I believe the Divine Revelations whereas this Speech of his Quae Scriptura per Authoritatem doth infer the Authority of the Church to be the very principal and immediate Cause of our Assent unto Scriptures 9 Secondly I would have the sober Christian Reader to observe what an unhallowed and unchristian Conceit it is to admit the Scriptures for a Lantern and yet to affirm that Christians cannot behold the Light therein contained but only as the Church of Rome doth hold it out what is this else but to call the People from the marvailous Light of the Gospel unto the fearful Lightnings of the Law And to make the Pope that Mediator which the People implicitely did request when they desired that Moses might speak to them not God If we be in Christ then are we not called into Mount Sinai to burning Fire Blindnesse Darknesse and Tempests this Light of the Gospel is not environed with a fearful Cloud or Smoak threatning Destruction if we should go up into the Mount to hear the Lord himself speak we have an Advocate with the Father and need not look for a Moses to go up for us while we stand trembling a far off For as our Apostle tels us Heb. 12. 22. We are come unto the Mount Sion and to the City of the living God the celestial Jerusalem and to the company of innumerable Angels and to the congregation of the first-born which are written in heaven and to God the Judge of all and to the Spirits of just and perfect men and to Jesus the Mediator of the new Testament and to the bloud of sprinkling that speaketh better things then that of Abel What is the Consequence or Effect of this our Calling Our Apostle makes this Inference verse 25. See therefore that ye despise not him that speaketh Whom did he mean The Pope or Cardinals But they would be but of like Authority as Moses was but he that Speaketh untous is of far greater For so our Apostle collects See that ye despise nâ—t him that speaketh for if they escape not which refused him that spake on Earth much more shall we not escape if we turn away from him which speaketh from Heaven The Israelites I suppose had despised Moses if they had admitted any other infallible Teacher besides him whilest he was alive or believed any other as wel as his Writings after his death but only so far forth as they could discern their Words to be consonant unto his If Moses Writings were to these Jews a plain Rule of Faith then much more must Christs Word registred by his Apostles and Evangelists by the Rule of Faith unto us That Moses Doctrine was their Rule of Faith a Rule most plain and easie these places following abundantly testifie CAP. XVII That the Mosaical Writings were a most perfect Rule plain and easie to the Ancient Israelites 1 SO perfect Directions had Moses left for Posterities perpetual instruction that a great Prophet in later Ages desirous to bring Gods people into the right Paths which their Fathers had forsaken and for this purpose professing to impart to them whatsoever he had
lest they also might be plucked away with the errour of the wicked and fall from their woâ—ted stedfastnesse from which others had already fallen For what reason Because they were unlearned Unlearned In what Facultie In the Scriptures no doubt For Saint Peter himself was learned onely in them and would not vouchsafe the Secular Arts of that time standing in opposition unto the Gospel this glorious Title of learning And is want of learning and knowledge in Scriptures the cause of falling from Faith and former stedfastnesse And yet must men abstain from reading them because they are obscure to such blinded Guides or may minister matter of Contention to contentious Spirits or occasion of Errour to the erverse Must we be ignorant in Them and expert in Other means of Faith Because Ignorance and want of learning in them causeth Errours in Faith and what other Means soever of mens Salvation Quis furor hic shall I say ne moriare mort or rather no possis â—…tare perire Must we abstain from our spiritual Food and so â—…evi ably starve because some others by unreasonable or intemperate taking of it have incurred what Diseases indeed very grievous Yet such as might easily have been cured or prevented had the diseased been more accustomed to feed upon those plain and 〈◊〉 Prescripts usual in the later parts of Saint Pauls Epistles as for example amongst others upon that most General Through the grace of God 〈◊〉 given unto me I say to every one that is among you that no man presume to an unstand above that which is meet to understand but that he understand according to â—â—â—riety as God hath dealt to every man the Measure of Faith 10 From carefull and assiduous Attention unto this and other like Elementarie Precepts those unlearned but presumptuous Readers of Saint 〈◊〉 Epistles might quickly have grown so wise and well learned in Scriptures as not to have medled with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so soon at least not so much rather contenting themselves while such they were like new-born Babes with 〈◊〉 Milk as much better for their weak digestion then his strong Meat so the same Apostle had else where expressely written for their instruction 〈◊〉 not presumed to know above that which was written Eâ—â—ed they had then 〈◊〉 the Truth and fallen away from their former stedfastnesse not so much by 〈◊〉 lowing the hard and difficult as by not following the plain and easie places of 〈◊〉 Paul able to have conducted them from Knowledge to Knowledge whose 〈◊〉 〈◊〉 could they with patience have expected it might in good time 〈◊〉 〈◊〉 â—… the former Difficulties Instances enough have been more might be brought to evince the general Conclusion intimated in the State of the Question before proposed There is no Occasion or Temptation which may move men to obstinate mistaking or perverting Scriptures to aâ—et Contentions but the Scriptures one where or other have a Remedie as easie as soveraigne prescribed against it so men would be diligent to seek or resolute to apply it found in their Practise or Course of life If some Spiders from the fore-mentioned or like difficult Places have suckt poyson yet other parts of the same Canon teach us to lay aside the Spiders temperature even all Maliciousnesse all Envie all Indignation or Contention Though sundry as subtilas Serpents have been mistaken in the Interpretation of some or have inverted others yet some third Place teacheth us to joyn the Doves Innocencie to the Serpents subtiltie and unto both adding the Bees Industry these very Places whence others suckt Poyson shall afford us Henie For the Word of God is in it self and unto us if we be not Spiders to our selves sweeter then Honey and the Honey combe CAP. XXIV That all their Objections drawn from Dissentions amongst the learned or the Uncertainty of private Spirits either conclude nothing of what they inten 〈◊〉 or else more then they mean or at the least dare avouch against Gods Prophets and Faithfull People of old 1 IT is a sure Argument the Truth on our part is exceeding great in that all Objections hitherto brought by our Adversaries as it usually falleth out in men more eagerly set to offend others then defend themselves though otherwise unequally matched conclude Aut nihil Aut 〈◊〉 â—…thing or too much or all for us against the Objectors But especially whilest 〈◊〉 seek to 〈◊〉 the Sufficiencie of our supposed Rule by Dissentions thence ocâ—… 〈◊〉 amongst the learned or such as should be Guides of others as their Pr 〈◊〉 are curtailed and will not touch the Points they aim at so the Conclusion which they would shuffle in not inferred from the Premises is above measure over-lashing First they fail in avouching that indefinitely of all which is true only of some Parts of Scriptures For many are so perspicuous and plain as they minister no matter of Contention no not to the most contentious Spirits professing our or their Religion These well learned and laid up in mens hearts engaged in other particular Controversies would be an excellent Light to many other Places which for want of this Method to most of both sides either seem Obscure or of the same suite their several Dispositions are But to omit particular Causes of Heresies or Hereticks perverting Scriptures else where to be prosecuted The most general and Primary is the quite contrary to that which our Adversaries assign 2 They except against Scripture and say it cannot be the Rule of Faith nor ought to be so taken of all Christians because it is so Obscure and apt to breed Contentions among such as rely upon it We have sufficiently proved that all Obscurities all Contentions about the Sence of Scriptures in points of Moment arise hence Because we do not admit of it for our only Rule all Affection to mens persons state or dignity all private Quarrels laid apart If the Jesuite could prove it should either continue Obscure in points of Faith or minister matter of Contention to such as conform their lives to the Elementary Rules or easie Precepts therein contained their Arguments were to some purpose But while this they neither can nor go about to prove they shall only prove themselves ridiculous Atheists albeit we grant them all they desire about the Variety of Opinions even in places of greatest Moment among the learned For whatsoever they can object to us either concerning the Variety of Opinions amongst the learned or such Distraction as might follow thereon in the simple and illiterate will conclude as much both against that Certainty the Ancient Prophets themselves had of their own Visions and the stedfastnesse of that Belief which the faithful amongst Gods People gave unto their Predictions or Prophecies First it is evident from the Story of Ahab that lying Spirits did counterfeit Visions then as the Spirit of Errour doth now the Spirit of Truth So as the false Prophets had strange
by a Condition requisite thereunto And so this Juglers ring or circular Fallacy is avoided and only a Reason is given of things connexed mutually from the things themselves connexed under a divers Reason or respect which is no Leger demain but fair play If the divers Objects of the Divine Revelation and the Churches Infallibility were the only Cause or Reason why we take this Resolution for circular Proof then this Exception of the diversity of their Objects were to some purpose But we impeach this his Resolution of naughtinesse for the very form or manner because the Proof is idem per idem And being so alalbeit the Object of the Divine Revelation and the Churches Proposal be divers yet is this no sufficient Testimony to acquit it unlesse they wil affirm that there can be no circular Proof where the Object of the things mutually proved are divers which if they universally affirm as without an Universal Affirmation in this kind there can be no Proof we shal as easily impeach this Affirmation of open Falshood as their form of Argument of circular Fallacie For wheresoever any thing uncertain to us is inferred by another thing alike uncertain and that other only proved by the former there is a circular Proof albeit we should by this form of Argument seek to prove one thing by another whose object was quite contrary to the former Nay although we should prove the very diversity or contrariety of the Objects in two several terms proposed by this or the like circular Form yet were our Proof naught albeit this same diversity of Objects might be proved by some other lawful Form of Argument For the diversity or Identity of Objects in syllogistical terms is meerly accidental to the nature of circular Proof or inference of idem per idem 18 To fit our Adversaries with a familiar Example every way parallel to their own Resolution in this point if they wil acknowledge their own Valentians Resolution for their own but more plain and easie to the Capacitie of the unlearned Reader Suppose some ambitious Captain or Courtier for whose Integrity no man of place would promise much should bring unto our King or some States-man in this land some forrain Princes as the renowned King of Denmarks Letters commendatory for his great sufficiencie in good place in War or State I would request but any ordinary Reader wel to consider what matter of resolution it would be if with reverence I may suppose that either his Majestie or any States-man in this land in the bestowing of any such place of worth as this supposed messenger would sue for might thus resolve Surely the King of Denmark is a renowned religious Prince and one that wisheth exceeding wel unto our King and State and whatsoever he should write in any mans commendations for his advancement to such a place as this party makes suit for I dare not once cal in question lest I should seem to disparage his Princely word but how shal I know that these are his Letters and no counterfeit If thus he should doubt and yet finally rest content with this or like suggestion why doth not he say they are his true Letters whose Fidelity and Integritie the King in his Letters commends no man in the world I think of any ordinary experience although he had never traverst the Schools to know the meaning of a circular proof but could perceive this resolution to be but dolus circulatorius and he that would be cozened with this or the like by any Traveller of what fashion soever may easily be circumvented by any domestick Pedlar or circumforaneal Copes-mate Yet is this resolution in every point the self same with Valentians resolution concerning the Roman Churches Infallibility and the Exception which here he brings why this resolution of his is none may altogether as directly and fitly be brought to shew that this supposed resolution is no circular resolution First let us parallel the several parts of both resolutions In that resolution of Faith which Falentian brings All Christians Believe that whatsoever God saith is true and so in this other resolution it is supposed that his Majestie or any of his States-men firmly Believes that whatsoever the King of Denmark writes or avoucheth in matters of this nature as of civil Integritie and Sufficiency for the discharge of such an Office is altogether true and may not be suspected yet may they suspect whether he wrote thus much in this mans commendations as these Letters import or no. And so saith Valentian and other Papists all Christians may suspect certain they cannot be whether God wrote those looks which we call Scripture or no. The Assurance which Christians in matters concerning Faith and States-men in this present case could have for their security is altogether the same For the States-man hath no other reason to perswade himself that these are the King of Denmarks Letters but only the Report Asseveration or Testimony of this Messenger whose preferment they concern And so likewise by the Papists Positions no private Christian can have any other certain Assurance that these Scriptures are the Word of God but only the Testimonie or Confirmation of the present Romish Church whose state and dignity they likewise seek to maintain by countenance of the Scriptures whose mis-interpretation did either first occasion or not hinder her rising to that height of temporal Dignity which she now enjoyes Thus finally it appears that all the reason or ground of Belief which any Papist following the Jesuites for their Instructors can have must be the Infallibility of the Romish Church whose Infallibility therefore cannot be proved out of Scripture because the Scriptures by their Positions cannot be infallibly proved to be Scriptures or that authentick Word which only can afford sure Proof in matters of Faith but by this their Churches supposed Authority As for Valentians Exception concerning the divers Object of the Churches Proposal and the Divine Revelations by it proposed the self same Diversity of Object may be observed in the former instance of the counterfeit Messenger whose resolution in effect is thus You must Believe these Letters because I commend them unto you in the King of Denmarks name and you must Believe me in commending them unto you because the King of Denmark whose words you trust in them commends my trust and sidelity To apply Valentians Exception to this resolution As the Object of that the Church proposeth or rather of the Churches Proposal is the Divine Revelation so likewise is the Object of this counterfeits Proposal the often mentioned Kings supposed commendation of him Again as the object of the â—ivine Revelation is the Truth Believed Veritas credita ut Deum esse trinum unum aut propositionem Ecclesiae esse in fallibilem as that there is a Trinity in the Godhead or the Churches Proposal is infallible So likewise the Object of the Kings commendation in the other instance is the Truth Believed or that
at least which this Counterfeit exacts to be Believed as true to wit that he himself is a man of excellent parts and one that wil use Fidelity as wel in his Doings as Sayings and in a word one whose proposal in matters of State or War is as infallible as the Popes in matters of Faith Yet notwithstanding that this Counterfeits Proposal or Asseveration which must be Believed from the Princes commendation of him which must be believed again from his Proposal Non habent unum idem objectum sed 〈◊〉 〈◊〉 have not one and the same Object yet is the former resolution â—… and so is Valentians resolution of his Catholick Faith most ridiculously impious For what other issue of such dissolute resolutions can be expected but that men who know no better should hereby be driven to suspect the Scriptures for Counterfeit and the Catholick Church if the Roman were only the Catholick Church of villanous Forgery at the least in those places of Scripture which she pretends for Proof of her own Infallibilitie 19 As for Valentians later Exception why his Resolution should not be Circular it is more ridiculous then the former most ridiculously false to omit other points in this one that he dare deny the Churches proposal by their Doctrine to be the Cause why we Believe the Divine Revelation or rather that these Scriptures which we have are Divine Revelations For by their Positions we cannot assure our selves that the Scriptures are the Word of God by any other cause or reason besides the Churches Authoritie and therefore by their Doctrine the infallible Authoritie of their Church is the only Cause why we Believe this Sacred Canon of Scriptures which we enjoy to be Divine Revelations although it be no Cause by their Doctrine why we Believe that in general Divine Revelations are true For this is a dictate of Nature not controversed betwixt us and them or betwixt any who acknowledge a Divine Power And Valentian himself directly implies that which he impudently denies in the self-same period For he granteth that Propositio Ecclesiae est ratio credendi divinam revelationem ratio eredendi the Reason or Rule of Believing must needs include in it a precedent Cause of Belief it cannot be only a Condition annexed thereto but of this point God willing hereafter 20 Sacroboscus who hath followed Bellarmines and Valentians foot-steps as faithfully as any â—rish Foot-man could his Master though sometimes taking a more compendious and smoother way likely to entice pedestria ingenia wits either by nature dull or novices in Arts and smatterers in School-learning to follow him sooner then those great ones hath taken upon him to answer to this Circle in effect as Valentian doth save only that he hath put more Tricks of Art upon it either to confound the judicious or deceive the sample Reader Which here we shal not need to examin because we purpose to unrid his mystical Evasions in the next Dispute In the end of his tract in defence of Bellarmin he frames his Objection against both Valentian and his own Resolution Whether in Believing the Church by Scriptures and Scriptures By the Church the Belief of the one must in nature if not in time go before the other He thinks it not necessary that the one should be before the other Nam actus fidei fertur in suum objectum modo simplici ut visus in suum And therefore as we see colours per species visibiles by the visible shapes or resemblances which flow from them not by seeing the visible shape before the colours so do we Believe the Scriptures by the Church albe it we do not expresly and formally Believe the Church before we believe the Scriptures Quo teneam vultus mutantem Protea nodo In the former part of this his discourse the Visible Church was unto Scriptures as the Light was unto Colours now it is unto Scriptures as visible Shapes are unto Colours What then Do we not see visible shapes before Colours nor Colours before them no. For we see no visible shapes at all but by them Colours only are brought into our sight and we cannot see one before the other if the one we see not at all And in like sense it were true that we should not Believe the Church before Scriptures not Scriptures before we Believe the Church if we were not bound to Believe the one at all But if we see one thing by another which we likewise see we must needs see that first by which we see the other and so if either we Believe the Scriptures by Believing the Church or Believe the Church by believing Scriptures we must of necessitie Believe the one before the other For that by which we Believe a thing is the Means of Belief and the Means of Belief must needs in nature and order go before Belief it self And if the Church be the Means of believing only in as much as we believe it or to speak more distinctly if the believing the Church be the very Meanes of believing the Scriptures then must we needs believe the Church before we believe the Scriptures If our Adversaries affirm that their Church is the only infallible Means of believing Scriptures in any other sort then by believing it let them in the name of God assign by what Means they wil she can make us believe the Scriptures we shal not much contend so they wil not bind us to believe this their Churches Decisions Sacroboscus his comparison of the Visible Church and visible Shapes we admit thus far for good that as unlesse there were such visible Shapes no Colours could be seen so likewise unlesse God had some Visible Church on earth men ordinarily could not see the Light of the Gospel For it is not ordinarily communicated to any but by the Ministery of others but being communicated we believe it in it self and for it self not by believing others as we see Colours in themselves and for themselves not by seeing the visible Shapes by which they are presented or communicated unto our eyes But whether there be any Propriety between the belief of these two Church and Scriptures according to our Adversaries Doctrine or whether the belief of the one be the cause of the Belief of the other or in what sort the cause and what Inconveniences wil follow thereon we shal dispute hereafter 21 Let them in the mean time illustrate the Manner how we believe Scriptures by the Church as they please Let it have the same proportion to Scriptures which the Light or visible Shapes have unto Colours they themselves make the belief of Scriptures most uncertain and for this reason seek to establish the Infallibility of their Church for to assure us of the Truth of Scriptures We demand how â—… of their Churches Infallibility can possibly be proved By Reason that is impossible as you heard before By Tradition of whom of such as may erre that is