A20965	----	A wittie encounter betweene Monsieur du Moulin, and Monsieur De Balzac Esteemed two the most elegant pens of their nation. Wherein they deliver things weighty, and important both in religion and state. Faithfully translated out of the french (sic) coppy by A.S. Gent. Du Moulin, Pierre, 1568-1658. 1636 Approx. 46 KB of XML-encoded text transcribed from 66 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A20965 STC 7344 ESTC S118665 99853872 99853872 19270 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20965) Transcribed from: (Early English Books Online ; image set 19270) Images scanned from microfilm: (Early English books, 1475-1640 ; 1095:7) A wittie encounter betweene Monsieur du Moulin, and Monsieur De Balzac Esteemed two the most elegant pens of their nation. Wherein they deliver things weighty, and important both in religion and state. Faithfully translated out of the french (sic) coppy by A.S. Gent. Du Moulin, Pierre, 1568-1658. Stafford, Anthony. Balzac, Jean-Louis Guez, seigneur de, 1597-1654. [12], 117, [1] p. [By N. Okes] for B. Fisher and are to be sold at his shop in Aldersgate-streete, Imprinted at London : 1636. A.S. = Anthony Stafford. Printer's name and translator's name from STC. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Authority -- Religious aspects -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2006-05 Derek Lee Sampled and proofread 2006-05 Derek Lee Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Imprimatur . Tho Weekes . Episcop Londinensi Cappellanus domesticus . A WITTIE ENCOUNTER Betweene Monsieur du Moulin , and Monsieur De BALZAC . Esteemed two the most Elegant Pens of their nation . Wherein they deliver things weighty , and important both in Religion and STATE . Faithfully translated out of the french coppy by A. S. Gent. Imprinted at London for B. Fisher and are to be sold at his shop in Aldersgate-streete . 1636. TO THE HONORABLE , MY MVCH Honour'd Friend Sir WILLIAM HOVVARD , Sonne to the Illustrious THOMAS EARLE Of Suffolke . Sir , I dare adventure to commend to you , and the Age , these ensuing Letters , written by two esteemed great in the Learned Republique . Truth cōmands me to answer for them , that there is no proportion betweene their bulke , and value , being defective in nothing but length . For the Authors themselues Monsieur du Moulin , and Monsieur de Balzac , their Pens are justly ranked amongst the most excellent of their Nation . The Logicke , and many worthy Divine workes of the former have gained him a great name euen amongst his adversaries : the latter ( though of the like abillity ) hath made himselfe Master of a more glorious Fame ; but in my judgement , Imp'd out with many a false Feather ; neither his great Cardinall , nor Monsieur du Moulin shall with their most cunning Rhetoricke lull me into such a grosse errour as to beleeve him Master of that ▪ Eloquence which Antiquity desir'd , yet despair'd of . O! that any man who hath had the least cast of Cicero's , and Livy's flowing , or Seneca's distilling Eloquence should give so sinister a judgement ! Great praise is due to the man , and it is by all deservedly paid him , but what is in him most elegant you can terme , at the best but the Scraps of Cicero's abundant Eloquence , whose Zany if wee call him wee doe him a grace , if wee introduce him a Corrivall , wee doe Cicero an affront . I confesse the times are infinitely bound to him , and his like , for keeping ciuill Language from degenerating into Barbarisme , and most men from hackings , hewing , and enterfaring in their discourse , but I will never allow them as Emendators of the Ancients , it is enough if as happy Imitators I admit them . O Marcus ! Marcus ! did thy Ghost now walke amongst us , thy bloodlesse face would essay to blush after death , to heare thy all-convincing , charming Tongue , ( which hath made Guilt tremble , and shooke Tyrany it selfe ) compar'd with the faint , Hectick Eloquence of Balzac , which now even in its Birth is neare utter extinction , whereas thy Rhetoricall Flowers shall budde , and florish till fire consumes the World , and all Terrestriall Oratory gives way to the Celestiall . Nor would thy shame be lesse , Anaeus Seneca , to have ( after all the glories thy Penn hath purchas'd ) such a competitor as Balzac , who holds the same place with thee , and Cicero , that in the Triumvirat with Anthony and Octavius did Lepidus , who in the Government of the World stood onely for a Cypher . But to justifie my assertion I will take so much paines as to compare their stiles . That of Cicero is not compos'd for the Scene , onely to delight , but for the Sand also , and the Fight . it is like a Tree which produceth not onely the Foliage , as an Ornament , but the Fruite too , as foode . Here you may detect Venus , and Minerva , kissing in every line . With the reading of him the most prostrate , groveling witt must needes bee raised , the most benummed take fire . This is none of those lukewarme Spirits , which can infuse no heate into others because they have none themselves ; for as we cannot light a Taper at another not already lighted : so we can not take flame from a wit not already fired . The mind of this Writer enflames his Stile , his Stile his Reader . Now for that of Seneca ; his words are choise , proper , and so Significant , that at the first view a man would thinke they implyed more , then indeede they doe . It is peculiar to his Genius alone to comprehend plenty , and solidity of sence in parcimony of Speech , Perspicuity in Brevity . Then his matter is alwaies grave , and weighty , drawne out from the very Center of History , and Phylosophy . To come to the Stile of Balzac . You may at first sight discover in it not a becomming care , and a neate dresse , but a vaine affectation , and the Fucus it selfe . And as his Language is affected , so his conceptions are for the most part idle , and shallow , no way able to satisfie the expectation of a full , and knowing man. They consist for the most part of Hyperbolicall Complements , and malitious Invectives : witnesse with mee the supreame Spirit , that I taxe him not as a detracting Enemy , but an impartiall Examiner . Iustice her selfe will warrant me to pull that Palme out of his vsurping hand , which Ignorance had there placed . I confesse I can not endure to see him borne by the vulgar breath to so high a pitch , as to out-soare all Antiquity , who hath not written so many Pages as hee hath moderne equals , nay Superiours in that persuasive Art. The reason of this their so immoderate praise , is no other then that their infant knowledge derides the Simplicity of their Ancestours , whose Science it should have in admiration . My owne indignation , and the Printers petition , ( who complaines much of the Bookes brevity , ) have caused me to spin out this Epistle to an unvsuall length . My comfort is ( if this way I deserue censure ) I am faulty with Seneca , and many brave Authors , who haue delivered their minds in Letters far more prolixe . I am now onely a Petitioner to the Reader for a license to adde so many words onely as will let you know , ( Noblest Sir , ) that I truely honour You , and and that I create you ( who understand well the Originall ) Iudge of the Translation , which hath already beene Honour'd with many great Approbations . I am confident that you will make use of your mercy rather then your Iustice towards him , who into your hands hath voluntarily put the life of his Reputation in good Letters , to him farre , far dearer then his Naturall , during which he vowes to remaine Sir , Your most humble Servant , A. S. THE LETTER OF Monsieur de Moulin , to Monsieur de Balzac . SIR , I Received your Booke , which it pleased you out of your free grace to send mee , assuring you that you could not have bestowed it on any man that more esteem'd , or lesse merited the honor : for though I number my selfe amongst the most unworthy to obtain even the lowest place in your memory ; yet I ranke my selfe amongst the formost in praising your vertue , by which you have ascended to the summity of elegancy of Phrase , and drawing the Bridle after you , have left at once Admiration , and dispaire to posterity . Of the description of eloquence made by the Antients ( which was reputed no other then an Idaea ) you have formed a Body , and shew'd that there is a Plus ultra in that Art which they never arriv'd at . The force and dexterity of your Wit , hauing pass'd the limits of their imagination , you at once informe , & ravish the understanding , and linke together two things rarely sociable , Solidity and Ornament . This Age cannot boast of a greater felicity then to have produc'd a man that hath by effect exprest how far Eloquence can extend : but I had rather discourse of this subiect with others then your selfe . , who ( without affecting prayse ) are content onely to merit it , which the more you shunne , the closer it follows you . He that would praise your Pen to the full , must borrow it , which to exercise , I vow you have chosen a subject answerable to your ability : for as the actions of the King could not be performed by any but himselfe , so they could not worthily be discrib'd by any but you . Indeed you insult over our * miseries , yet are not blameable , in that you write out of your owne feeling and apprehension , as also that without this Maister-stroake , the Picture of the King could not bee perfectly finished . Of whose power , though GOD hath made use in our humiliation , yet hath not his M ty forgotten our ancient services , nor that the dead King his father , of glorious memory , in the time of his affliction , had no other Sanctuary then our Churches . You will not be offended , Sir , if I tel you that in my conceit the Lord presents you with another subiect , suteable to so excellent a spirit as is yours , viz. the valour & happy successe of the King of Sweed . For ( since the King whom you draw with so rich colours can not any way be sulled or darkned by the praise of this other ) you shall follow , I believe , his inclination , in Limming the Picture of the King , an Emulatour of his Vertue . In the meane time this Worke of yours shall not be to me only a proofe of your sufficiency , but a testimony of your bounty , w ch when I shall behold amongst my other bookes I shall begin to thinke my selfe some body , since by such a present you testifie the good opinion you have of me , w ch shall oblige me to wish you all happines , and to remained , Mounsieur , Your thrice humble , and thric affectionate Servant , DV MOVLIN . The Answer of Monsieur de Balzac , to Monsieur du Moulin . Sir , NO Modesty can resist praise proceeding from you , and I should much dissemble should I denie that I tooke pleasure in being taken with the first lines of your Letter . But I knew my selfe too well to remaine long in that errour . I am now awakned out of this plesing dream and clearely see that when you speake so much in honor of my industry , you lay aside the severity of your Iudgment . You have done me more favour then Iustice , and to praise me , you have run the hazard of offending Truth her selfe . Now that you your selfe are arriv'd at the Gole , you encourage both w th hands & voice those that are in the Carriere , & to perswade them to follow you , make them beleeve they may goe beyond you . And this was ( without Lying ) an admirable device , which at first sight I discovered not : But be it as it will , from what principle soever this Glorious approbation of me is deriv'd , sure I am , I value it at no lower a rate then a man ambitious does a Crowne , and without penetrating into your designe . I glory in my Fortune , w ch is not small , Si r , in that I am belov'd of you , whom I ever perfectly honour'd , and whom I have a long time beheld in the Huguenot party as an excellent Pilot , who braves a whole Fleet in a single Brigandine . We have the right , and authority , but you the Subtilty , & the Stratagems , and you repose as great trust in your Wit , as we in our cause . It is certaine that this way you are able to give Sedition the Countenance of a just Warre , and to a multitude of Mutiniers , the face of an Army well disciplin'd . By this you endeere to many an opinion , which hath lost the grace of its Verdure , & though it incline to it's declination , yet must we acknowledge that it retaines both features , and colour in your Writings , and that never man knew better the Art of giving Weakenes a shadow , or of supporting Ruine with a greater strength . I speake alwaies in this Phrase , when you are my Theame , and side not w th the Vulgar , who never keepe entire the liberty of their Iudgement , nor are apprehensive of their owne defects , or other mens Vertues . For my owne part , out of what Cloud so ever the Day breaks it is faire in my Eye and I assure my selfe that even in Rome the more honest , & well bred People prais'd Haniball , & that none but Rogues revil'd him . It is no other then a kind of Sacriledge , to ravish from any man the gifts of GOD , and should I not confesse that you have received , much , I should Iudge my selfe jniurious to him , who hath conferred much on you , and in a different cause , should offend our common Benefactor . True it is that sometimes I have not flattered your party , & that I was a little incens'd against the Authors of these last Troubles . But having obseru'd in your bookes , that our Iudgements are conformable , and that the subiection due to Soveraignty makes a part of the Religion you teach , and professe , I thought I might well deliver your consent as I did , being in that no other then your simple Interpreter . Whether the Tempest arise ftom the North , or the South , it is to me alike odious , and I professe not to take a patterne of my Duty either from England , or Spaine . My Humour is not to combat the Times , but to oppose some present occurrences . I have enough to doe to conceive the Idaea of Cato , and Brutus , and living under the command of another , I find not amore commodious Vertue then obedience . Were I a Smisse , I would content my selfe to be the Kings Godfather , and would by no meanes be his Subiect , nor change my liberty for the best Maister of the World , but since GOD hath caus'd me to be borne in Chaines , I will carry them cheerefully , and being neither cumbersome nor heavy , I will not hurt my Teeth in essaying to bite them asunder . There is a great apparance that Heauen approves a Goverment which it hath preserv'd during the succession of twelue Ages . Had an evill continued so long , it would have become in a manner legittimate . If antiquity in men be venerable , in States it ought to be Sacred . Those great Spirits I describe in my worke , which were of your party should have liv'd at the beginning of the World , and have given Lawes to a new people , and labour'd to establish a new Goverment . But as the invention of good things is necessary , so the mutation even of bad is dangerous . I have not a Cruell thought , but such as aime at the Heads of your party , against whom I inveigh as Enemies , nor is it my intent to insult over your miseries , with which inhumanity , though civilly , you reproach me . Should I be guilty this way , who have publish'd that the King should be blessed by all the World , if ( having once abated the pride of the Rebells ) hee trampled not on the infortunity of the afflicted ? The Persecutors of those that submit themselves are with me in the same execration with the Violaters of Tombes . I doe not onely pitty , but in some sort reverence affliction . I know that heretofore it was the Custome to consecrate the places strucken with Lightning . The finger of GOD is to be reverenced in the persons of the miserable , and great adversities should rather produce Religion , then receiue reproaches . But I should speake improperly should I give the Kings successe such an Epithite . In his Victory we all are winners . All the penalty imposed on those of your party , is to be as happy as we our selves , and they are at this day possessors , and enioyers of that security , whereof before the taking of their Citties they were even fond , and jealous . Our King will not compell the Consciences of his Subiects to put on the Yoake , neither desires he to have them receiue by force that w ch ought not to bee admitted but by perswasion , nor to make use of such remedies against the French as are onely proper against the Moores . If the King of Swede demeane himselfe thus in his prosperity , and that he doe not sully so pure a gift w th proscriptions , & punishments , I here promise you to performe what you desire of me , and to imploy all my Art , & Tooles in erecting him a Statue . You hit my inclination on the head in intreating me to praise this Prince , in whose Scarfe if all the Crowns Imbroydered were turned into so many Kingdomes , they would not in my opinion , be too much to recompence a Vertue so rare , or to busie a spirit so vast : As I expect nothing , but what is great from his Ualour , so I hope for nothing but what is just from his Equity ; and though in Spaine they have declared him to be the true Antichrist , I am not devout enough to beleeve this Newes , nor fearefull enough to be daunted at it . I onely answer the scrupulous who question me thereupon , that the King hath in the meane time a Second that does him good service , and that one could not present the House of Austria any thing to study on that better diverted it from the care it tooke of our affaires . I will passe no further , Sir , it is better to rest at the dore of holy places , then enter without preparation , besides this discourse is become already very long , for the beginning of our acquaintance . It may please you to pardon the content I take to entertaine you , w ch is the cause I have neither beene mindfull of your affaires , nor my owne custome , which is not to Preach to my friends : but you gave mee the Text that I handled , and I thought that in laying my heart open to you , even to the very bottome , and not dissembling my thoughts you would repose hence forward , confidence in my freedome , with which I protest truely that I am Monsieur , Your thrice humble , and thrice Obedient Servant , De Balzac . THE REPLY OF Monsieur du Moulin , To Monsieur de Balzac . SIR , I Had long ere this answer'd your Letters , had they bin in my custodye , but they ran vp and downe the Citty a long time , every Man being desirous of a Coppie , and from the Citty they passed to the Villages , where the Plague had scatter'd us . For although in all your writings the force , and vivacity of your Wit shines forth being season'd with grace , and sweetnes , yet in these Letters we find you have surpassed your selfe , so elaborate is the stile , & the conception strong , lofty & delightfull . They are both conspicuous , and the Solidity takes not away the clearenes , in w ch you are most unlike many writers of these times , who through many thornes give a small light , such as a glasse sends forth being placed in a Bryer . Wherefore in reiecting the praises which I ascribed to your Pen , you shew by effect that you merit them : For you refuse the title of Eloquent with so much Eloquence , that it seemes you have endeavoured to prove that your modesty is uniust , & to accuse me as defective in your praise . If you desire beleife , you must change your Stile , & that you may be perswasive become Barbarous . It would bee much to my disadvantage to insist upon every part of your Letter . I dare not enter with you into these lists , for I never made profession of Elegant speech , it sufficeth me to be understood , the Scope of my writing , not being to tickle the Eare , but to peirce the Conscience . It is a priviledge they have who maintaine the true Doctrine , that their Incongruities passe for Elegancies , making Barbarisme , and Truth sociable : for as the Red , and Blew Flowers growing amid'st the Corne are pleasing to the sight , but detrimentall to the Haruest : So the insertion of Rethoricall ornaments into good , & sound Doctrines diminisheth the fruite of instruction , and makes us insteed of relishing the matter to dwell upon the words , and poize the Periods . These flowers must fall before the Fruit Flourish . A downe right phrase often times makes a far greater impression . I may adde that it is be hoofefull in such cases sometimes to apply strong reprehensions . Here to use flowers of Retoricke is as if a man should whip his Children with a Nose-gay . It is for false Religions to borrow these evasions . As in their Churches and Ceremonies they desire splendor , so they require a lofty & artificiall Language . They are in this like to a Woman all glistering with Diamonds , but wanting her eyes . I speake this Sir , in way of answer to the offensive praises w ch you too liberally bestow upon me . You applaud in me the rare quality of lying , & of defending a bad cause w th dexterity , and Stratagems , having neither right , nor authority . You affirme also that I uphold an opinion which hath lost its Verdure , being in the declination , and to praise me to the height you say , I am able to give Sedition the face of a iust Warre , which dexterity in sedusing you ranke amongst the gifts of God , & have in it great esteeme . Thus in tickling you pricke me , & raise me to a high and Eminent Seate , having first begrim'd and disfigur'd mee . Pardon me Sir , if I tell you that there is no blame which is not more tollerable then these praises . To imploy Art and industry , to defend Error serves to no other purpose , then to goe to Hell with a better grace , to sweeten poyson , & to damne himselfe , and others with greater dexterity . It were a thousand times better for such a man to be dumbe then so unfortunatly Eloquent , & to be the most sottish amongst men , then to be Master of such an ingenious perversity . He should make a wrong estimate who should number a fradulent Eloquence , amongst the gifts of God , whereas , indeed , it is the Divell himselfe , who sharpens the tongue and Pen of such a Man , and lends him Armes to Warre against God himselfe . In a word , you give me such praises as Homer bestowed on Paris when he comended the fairenesse of his haire , but withall makes him the ruine of his country . If Riches , Benefices , and Pensions were on our side to be obtayned , then you had some colour to thinke that a Spirit ambitious of Eminency might be intifed by these baites to defend a bad cause . But ( Poverty , & ignominy being the inseparable companions of our profession ) to abandon Vertue , without receiving a reward , were to loose Piety , & common sence together . Whereas you say our Religion hath lost the louely title of new : I answer , that it is impossible it should loose that it never had : But if it were , or had bin new , this can not be ascribed to it as a grace , but as a marke , or Scarre , left it by Novelty , which may impart a grace to habits , or sauces , but not to the Doctrine of Salvation . Italy is deservedly upbraided with it , where the New Saints rob the Old of Glory , & the Romish Church , in w ch the Pope vaunts , he hath power to alter that which God hath commanded in his word , & to make new Articles of Faith who not being able to say with St Peter , Silver , and Gold have I none , makes use of his Fisher-boate to trafique , & causeth his Keyes to Iingle , whose Lockes hee hath changed . From this head the defluction is fallen upon the Body of the Clergy . He hath brought againe the Banke into the Temple , & leaving out the Dominicall letter , gives him selfe over to the Golden number . From hence it proceedes that all things with him are vendible , even God himselfe , and the remission of Sins , & that private Masses are onely said for the Soules of those who have beene beneficiall to the Church . A rich man can not dye at a cheape rate , ingenious Auarice having found out a way to extract from the very Sepulchers . There scarcely can be a greater change then of a spirituall Monarchy , to make a Temporall . But our Religion is the pure , & antient Christianity , being onely new in this , that it rejects all Novelty , & esteems all Doctrine as new , which was not from the beginning . Celestiall Truth being brought into the world by the Sonne of GOD himselfe , the violence , & commotion of the people have no more strength to withstand it , then have the Winds to divert the rayes of the Sun. Wherefore I make an Augury cleane contrary to yours , and in steede of the declination you speake of assure my selfe that it will flourish , & with its lustre penetrate , & disperse the darkenesse of the Age. And I wonder how you can flatter your selfe , with so vaine a hope in a time wherein our Religion receives so ample an increase in the Nether-lands , and in Germany , even in the Greek Churches , conforming themselves to our confession , drawne thereto by the cleare Evidence of Truth . It is without doubt one part of the praise you reserue for the King of Sweed , that he did contribute to so good a worke , whose Clemency ( besides his Valour & successe ) you will extoll in that in all places by him conquer'd , he used no violence against the Roman Clergy , but spared the Iesuits themselves , although they teach the Murther of Princes , & that their Schooles have Produced soe many King-killers . These have not long agoe called this King Antichrist , now in their Colledges compose panegyricks in his praise . If our Churches in France suffer any diminution , that is not caused by vertue of the contrary party , but by the avarice of some of our Nobility , which impaires their Dignity , in making them listen to this , Tibi Dato , propounded by that grim Docter to the Sonne of God. Against the force of Iron and Steele many have sufficiently armed themselves , but not against that of Silver , & in this Golden Age a bag of Pistolets is of great weight , and put in ballance against Conscience it selfe often outweighs it . But the Church is no more weakened by this , then is a Body by Vomiting a worme , or voiding putrifaction . Pride , Vanity , and Avarice , are more conveniently lodg'd in the Temple of an Jdol , then in the House of God. True it is that they of your party , doe speak of our Religion with great disdayne , as of a Cause deplored , which notwithstanding hath often rais'd it selfe from the very ground . They speake of us , as if we enterprised to undermine the Alpes with a Pin , or to run a Lyon through w th a straw . They defile , & deforme us with Iniuries , and deale w th us , as Whilome did the Enemies of the Gospell , who clad the Martirs in skinnes of wild Beasts , to animate the Dogge to teare , and devoure them . Thus they disfigure us , & set us out like Monsters , to incense the People against us . But the Sonne of GOD hath prepar'd us to indure this disgrace , he himselfe having pass'd through the like trialls . And we ought not to lessen , much lesse loose our Courage , since it is Gods cause , who can turne hinderances into helpes , and through impossibilities cut out , and plaine himselfe a way . I promise my selfe so much from your goodnes & Prudency , that you will beare with me if I be very sensible in this Point , for you are too cleere sighted not to discerne the weakenesse of your cause , having a long time liv'd in Rome , where examples of Vices mingle themselves with Decisions of faith , where the Iewes ( Enemies to the name of Christ ) live in peace , but the Christians , & the Faithfull are condemned to the Fire ; where in Lent the Shambles are shut , & the Stewes open , where the Penitents whip themselves in publique for the sinnes of others ; where there is an Ordinary Traffique of Annats , Benefices , Dispensations , & Absolutions , & I remember to have read in one of your Letters , that it is good fishing there , & that you distinguish between the Roman Religion & the Papall Court , least the corruption of the one should prove a prejudice to the othet . Yet doth this Court Governe , and give rules to that Religion . An excellent Wit as yours , will not be fetter'd with such Childish opinions . You have no doubt a more nice , & delicate Religion then the Vulgar , and of that which your Church ordaines take but so much as is agreeable to your humour . Without question you laugh at the Hipocondriacall devotion of them who adore Bones , and kisse , and cloth , Images , & turning the Consecrated Graines repeat prayers by Art , in words which they vnderstand not . Assuredly you judge it not fit , that Service should be said in an unknowne Tongue , as if God were become to men a Barbarian , or the Pope had forbidden God himselfe to speake French. At Rome you might have seene Altars to w ch the Pope hath fastned Pardons of a hundred & two hundred Thousand yeares , w th as many Quarantaines , & the faculty of delivering a Soule out of Purgatory . You have seene the Superstitious madnesse of the People , who come two or three hundred Leagues to a Iubily , to have remission of their Sins , which God presents to us at home by the Doctrine of the Gospell . You are not ignorant from what ground the Pope derives this Liberality , which is that he treasures up the superabundancy of Fasts , of Buildings , of Pilgrimages , of Saints , & of Munkes , & turnes them into satisfaction for the Sins of others . When at Rome you cool'd your Chamber with an artificiall Gale , able to give a Ship way , & ascended your Coach onely to crosse the streete , you thought little of these Superstitions . If you will be so curious as to peruse the Missall , and read there the cautions , & Rubriques , which provide for inconueniences , in case the Wind should carry God away , or the Rats eate Iesus Christ , or the Preist disgorge him , certainely you will then excuse us , and say , It is no wonder that these poore people can hardly disgest these things , being noe way correspondent to the dignity of the sonne of God. Upon two Points we cheifly insist , the one is the succession of the Pope in the Apostolate , & Primacy of Saint Peter : and the other is the office w ch the Preists assume to themselves , of being Sacrificers of the Body of Christ , yet could we never obtaine a proofe of the institution of these two tenents by the word of God. But of these matters too much is already said , from which superfluity I had abstain'd , had not you provoked me to it , To the remainder of your Letter I subscribe . Obedience to our Soveraignes is a thing just , and necessary . To find out occasion of Rebellion either in a mans owne Religion or in that of his King is to make insurrections to defend Religion by courses condemned by the same Religion . Such as these being perplexed in their owne particular affaires , hope to find ease in troubled waters , and to save themselves amidst a Confusion . Never yet did the cause of God advance it selfe that way . Moses had power to inflict greiuious punishments on Aegypt , & her King , notwithstanding he would never deliver the children of Israell out of Aegypt without the permission of the King. I am of opinion that in Civill affaires it is more expedient for the people to have a bad Master , then none at all . How much then are we bound ( having a good and mercifull Prince ) to tender him faith and obedience ? who in pardoning us hath not done like those , whose Clemency is attended by disdaine , esteeming their offendours not worthy their anger . But hee hath in this followed his owne naturall inclination , which leads him not onely to Pardon , but to benefit , so that to be Conquer'd by him is an advantage . For the rest , I never beleeved that there can be a worse State then an Anarchy , where every one is a Slave , because every one is a Master , and where excesse of Liberty is cause of servitude : For this Liberty brings with it Licentiousnesse , and Licentiousnesse Confusion , & Confusion servitude . As the hand were an improper member , if all the Fingers were of a just length : so a multitude of equall persons can not move without discommodity . Your Maxime that the change even of the worst Lawes is dangerous , holds good in all save in matters of Religion . To subject our selves by docility to Lawes w ch leade directly to Hell were to breake the Lawes Divine ; neither can they who make such Lawes secure before GOD those that obey them . But where onely the losse of Goods , and Life is in question , there it is better to put on an unjust Yoke , then to be free'd by the disturbance of the Publique Peace , & rebellion against our Soveraigne : for the force of humane Lawes doth not consist in this , that they are just , but in this , that they are Lawes , and ordain'd by him , who hath authority . And though some things in them are unjust , yet it is just to obey them . There are many States w ch have enjoyed a long time Peace , and prosperity under unjust Lawes duely observed , and other some there are , who living under good Lawes ill observ'd , have fallen into Ruine & confusion . This Peace , and Prosperity is ever to be found more firme and durable in a Monarchy , then in any other forme of State , for this is the only civil government which imitates the universal government of the world , where there is but one Master , & all other states when they are come to a full growth , must of necessity be reduc'd to this . And amongst the Monarchies which at this day have a subsistence , that of France excells both for antiquity & good lawes . That this State is well compos'd , the unstable humour of our Nation addicted to Innovation is an evident proofe w ch ( had not the frame beene firme and the edifice well cimented ) had ere this vtterly subverted the Kingdome . Being borne under this Monarchy , we desire the prosperity of it , & wish that the Crowne of our Kings , may be like that of an Egge , which alwayes as in Age , so in growth increaseth . Were our Religion generally received in France , the royall Maiesty would be the more exalted , & his power more then by halfe augmented : for then the Pope would pretend no longer to have power over the Life , & Crowne of our Kings , nor would boast any more that their deposition depends on his Beck . There would then be in France no other Iustice then the Kings , Contentions arising on this side the Alpes would no more bee decided at Rome ▪ their Clergy should bee subiect to the Ciuill Lawes & should be iusticeable before the Royall Iudges . The Silver of the Kingdome shoulde no longer be exhausted , and bee sent to Rome in Exchange for Annates , Dispensations , and Pardons . Soe much Land of the Nobles possessed by the Clergy now lying dead , should owe the same service , and Tributes to the King , as doe other Lands in the possession of the Nobility . To be briefe , I dare affirme , that the principall cause why wee are hated , is , that we defend by the word of GOD , the right of our Kings against the Usurpation of Popes , who make them kisse their Pantaple , and under colour of Pennance , inflict on them Corporall punishments . But this is our unhappines , that as the Scripture is a booke hidden from our Kings , so in that which concernes the liberty , and independency of their Crownes , they learn nothing , but from those the Pope holds tied by the Belly . But I have proceeded too farre The pleasure that I take in entertaining you , makes me forge that I write an Epistle , not a booke , and hath carried me beyond my lymitts . That clause of your Letter wherein you say I am able to give Sedition the face of a just Warre , hath incited me to take a kind of Revenge in tormenting you w th the length of my Letters . That shall not hinder me from admiring the Beauty and Vigour of yout Witt. I honour the gifts of GOD where ever I find them . On the other side I hope the small tartnes , and sharpnesse of my stile shall not deprive him of your good Graces who honours you , and is Monsieur , Your thrice Humble ▪ and thrice Obedient Servant , Du Moulin . FINIS . Errata . EPistle p. 2. line 12. for of the likabillity , r. not of the like ability ibid. l. 16. A full point after Fe●ther . Epist . p. 7. l. 20. a full point after Inuectives . p. 3. l. 4. for Bridle r. bridg● p. 10. l. 6. read . Sweade . p. 11. l. 3.4 . r. 〈…〉 limming the picture of a King. p 16 l. 11 a full point after not . p 48. l. 2 fo●mies r. times p. 71. l. 9. for , even in the Greeke Churches , r. even the Greeke Churches . p. 73. l. 11 , for these have reade , these who have . p. 78. l 3. for dogge . r. dogs . p. 85. l. 11. r. Hypocondriacall . p. 88. l. 7. reade , hindred . Notes, typically marginal, from the original text Notes for div A20965-e560 * Mōsieur de Balzac in writing the late troubles in France , taxed the Protestant party with disloyalty . 
A95602	----	For all in authority upon the earth, and in special, those now in England, to read and ponder [by] T. Taylor. Taylor, Thomas, 1618-1682. 1663 Approx. 11 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A95602 Wing T574 ESTC R43777 42475229 ocm 42475229 151388 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A95602) Transcribed from: (Early English Books Online ; image set 151388) Images scanned from microfilm: (Early English books, 1641-1700 ; 2257:12) For all in authority upon the earth, and in special, those now in England, to read and ponder [by] T. Taylor. Taylor, Thomas, 1618-1682. 1 sheet ([1] p.). Printed for Robert Wilson, London : 1663. Reproduction of original in: British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Doctrines. Authority -- Religious aspects -- Christianity -- Quaker authors. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Jonathan Blaney Sampled and proofread 2007-06 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion For all in Authority upon the Earth , and in Special , those now in ENGLAND , to Read and Ponder . AGes , Times , Generations have passed over the world since the first Publication of the Gospel of Truth by the Holy Apostles of Jesus Christ ; and in these times the destroying Anti-christ foretold by the Spirit ( 2 Thes . 2. and throughout the Revelations ) to come , hath had his Raign . And in this Dark and Miserable Time , the Glory of the Gospel , and the true knowledge of the Everliving God and Saviour , hath been lost from amongst men , and consequently the Spirit of Love , Meekness , Long-Suffering , Equity and Amity : Whereby it hath come to pass , that instead of a sweet smell , all Worships and Offerings have been of an evil Savour in the Nostrills of a pure God ; and instead of a Blessing , the Wrath and Indignation of the Almightie hath come upon men , by reason of the dishonour done unto his Name , in the same Cloudy , Dismal , and Dark Day . But now is the Lord God , the true and faithful holy One ( according to the words also spoken , and written by the said Servants of God from the beginning ) arisen and made manifest by the Spirit of his Mouth to Consume , and by the Brightness of his Coming , to destroy the same destroying Anti-christ , that Misterie of Iniquitie out of the Earth , 2 Thes . 2. 8. That the Creation of God may be cleansed from its Corruption , and restored into its Primitive Libertie and Freedom to Worship God in Puritie , Spirit and Truth , as in the beginning ; that so the offerings of all people may be holy to the Lord , and the Unity of the Spirit be kept in the Bond of Truth and Peace , by all that call upon his Name . And though the Seed of God hath been as a Captive and Stranger in a strange Land , bowed under by reason of the said Enemie : Yet now is the Lord arisen in his glorious Majesty , to bring his Seed back again from the Land of its Captivity , into the promised Land , the Land of Righteousness and Holiness , the true Land of Israel , and the glory of all Lands , in which is the Beautiful and well-Fenced City , the Holy and New Jerusalem ( with her holy Worshippers therein ) seen , and into which no unclean thing can enter . So Awake , and Arise all people into the holy Understanding , to know what God is doing this day in earth , that your Souls may live , and not die : For the Darkness is passing away , and the true Light now again shineth forth , even the true Light that lighteth every man that cometh into the world . Yea , be wise now therefore O ye Kings , and be Learned , and truly understanding all ye that Rule , Judge , and give Lawes in the Earth , and know what the Lord God requireth of you . Take not Counsel one at another , leaning to your own Understanding , to do your own wills , but all take Counsel at his good Spirit , studying how to do his Will , for they onely that do Gods Will , endure for ever . Many people and strong Nations have been seen to have had great power for a time , and flourishing for a little moment , but they could not alwaies endure , because they took not Counsel at God , neither were doers of his Will , but their own . So , be wise now therefore , all ye that are up in Power and Authority in the Earth this day , and be Warned , and with the Wisdom which is from above be Armed , and let the fear of God , which is the beginning thereof , enter into your hearts , and take place there , and dwell there for ever ; for that only is able to direct you into the way of the good Understanding in all things ; for a good understanding have all they that do thereafter : Strive not to set up your selves in the Earth ; seek not your own revenges , but seek how you may be serviceable to God , his dear Children , yea , and to all that walk Innocentlie towards one another in the Earth : Seek not the honour which comes from men of this world , but seek that Honour which comes from God onely ; and such as Honour him by doing his Will , them will God honour and none else . So , consider well , for what end Power and Authoritie is in your hands ; Is it not to try you ? and is it not for the punishment of them that do Evil ? to wit , such as walk contrary to the manifest Truth , the Light of God , his Righteous Law in all Consciences , and for the praise of them that do well ; to wit , such as walk according to that Righteous Law of God , the manifest Truth , the Light in all Consciences , which saith , As ye would that men should do unto you , even so do ye unto them ; And teacheth all that obey it , to do accordingly , and so to fulfil the Royal Law of Love , which saith , Thou shalt love thy Neighbour as thy self . And these being doers of the Law of the Just God , may of Right , expect the benefit and good of your Lawes ; for , for this cause do we pay Tribute , even that we may live peaceably , in all Honesty and Godliness under the Powers that are . You are not to hearken to men of corrupt minds , who are in the strife about Words , and wranglings about Opinions , who serve not Christ the Prince of Peace , but their own Bellies , affecting worldly Titles of Honour , and would put you on to lay your Law upon all , and Persecute all that will not bow to their Image , and feed their insatiable avarice : For these are they that have stirred up Nations and People one against another , ever since the woful and miserable Apostacy before mentioned ; to the imbruing of whole Countries in Blood , under a pretence of Religion , ( for their own evil ends ) even to the destruction of all pure Religion , Amity , and Concord from amongst men . But now is the Lord discovering the skirts of that great Whore , that neither Kings , Princes , nor Rulers , may love her any more , nor ever help her to carry on or accomplish her evil designs in the earth ; but that all people may know God alone to be their Teacher , as in the beginning when the morning Stars Sung for Joy , and all the Sons of God rejoyced together as Members of one Body , not envying or hurting one another , nor serving themselves one of another ; but all serving one another in love , and so fulfilling the Royal and everlasting Law of Christ , to the Glory of God , and Father over all , blessed for ever . And in particular , let not the good Cause of Libertie for Tender Consciences ( declared for by the King ) now fall in England ; but let the Parliament , & all in Authority under Him , study & strive how to assist Him in it , and to Promote so good a Cause ; for is it not fitting , O all people , that men of truly tender and pure Conscience , and peaceably Principled and Living , should have Liberty to exercise their pure Consciences in goodness towards God and men ; and that the Law should be laid onely upon the Lawless , who are not tender , but manifestly depraved in Conscience , and hard , and careless of heart what they do , both respecting God and man ? For , for the restraint and punishment of such , was God's Righteous Law given , and not at all against the Righteous man. And let not the Bishops say , That Libertie to tender Consciences , will be any disparagement to Religion , or disadvantage to the Nation ; but let them judge according as the Truth is , that Libertie to tender Consciences , is the onely thing , that will be good for all things : And as the King hath rightly declared an onely Way to stop the mouths ( if not overcome the hearts ) of all that ( either onely seem , or indeed do ) hate Him : For such love will break the hearts of many . And what can stand before it ? And O that the Powers now in England , might be an example this day , in so good a work to all the Earth , that Pope , Turk , and all others might be provoked thereby to do the like ; that so the dear Seed of God , that groans in many Lands under the sore Oppression of forcing of Conscience , might be set at liberty , to run the waies of Holiness and Righteousness to the ends of time ( to the glory of God ) without fear . And seeing that Protestant Religion engageth you to take Scripture for your Rule , doth it not say , Rom. 14. That in matters of Gods Worship , every man ought to be fully perswaded in his own mind of the goodness of what he doth , because whatsoever is not of Faith , is sin ? But now , if Liberty for the Tender and good Conscience be not granted , but a compulsory power be exercised towards all , for bringing them into the forme of some mens apprehensions , then the possibility of every mans being fully perswaded by Gods Spirit , in his own mind in what he doth , is taken away , and the Antient Liberty that was amongst the first Christians , lost ; as in that said 14. chapter of the Apostle to the Romans , at large appeareth , where it 's evident , that the glory of the true Church , stands not in the oneness of outward Form or Observation , but in this , to wit , That every man do what he doth in the holy Fear , Faith , and power of Christs Spirit ; for the Apostle well knew , that the Kingdom of God stood not in Meats , Drinks , Dayes , or the like ; but in Righteousness , Peace , and Joy in the Holy Ghost ; and he that serves God in these things , saith he , is acceptable to God , and approved of men . And thus ought it also now to be amongst such as profess Christ throughout the Earth , until all be grown up to a perfect man in Christ . And O that yours , and all peoples eyes , were fully open , to see and understand the necessity of such things as these , that so much concern both the Temporal and Eternal good of all . From a Servant of the God of Heaven , whose tender Soul is often bowed down under the sense of the great misery , that as yet lyeth upon the Creation of God throughout the Earth , by reason of Corruption ; and as a sensible member of the same Creation prayes for its Deliverance ; and in order thereto , desiring that all in Authority every where , might weigh and ponder these few lines in the like uprightness of heart , as from which they were given . T. TAYLOR . LONDON , Printed for Robert Wilson , 1663. 
A67823	----	Piety's address to the magistrate delivered in a sermon at the assizes held in Winchester, July 11th, 1695 / by E. Young ... Young, Edward, 1641 or 2-1705. 1695 Approx. 44 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A67823 Wing Y62 ESTC R34111 13798706 ocm 13798706 101894 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67823) Transcribed from: (Early English Books Online ; image set 101894) Images scanned from microfilm: (Early English books, 1641-1700 ; 1055:22) Piety's address to the magistrate delivered in a sermon at the assizes held in Winchester, July 11th, 1695 / by E. Young ... Young, Edward, 1641 or 2-1705. [4], 28 p. Printed for Walter Kettilby ..., London : 1695. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Timothy, 1st, II, 2 -- Sermons. Authority -- Religious aspects. Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-11 Aptara Keyed and coded from ProQuest page images 2002-03 TCP Staff (Oxford) Sampled and proofread 2002-03 Emma (Leeson) Huber Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion Piety's Address to the Magistrate . Delivered in a SERMON AT THE ASSIZES HELD IN WINCHESTER , Iuly 11th . 1695. BY E. YOUNG , Fellow of Winchester College . And Chaplain in Ordinary to His Majesty . LONDON , Printed for Walter Kettilby at the Bishop's-Head in St. Paul's Church-Yard , 1695. To the Right Worshipful and Honored The Justices of Peace for the County of Southampton , lately assembled at the Assizes held in Winchester . SIRS , WHen the Israelites were in despair of ever getting free from the Egyptian Yoak , because the Red Sea seemed to be an Invincible Stoppage to their Flight ; God commanded Moses to Lift up his Rod , and That instrumentally divided the Waters and made Them room to escape . In this appointment of Providence Moses his Rod was the Complete Emblem of the Magistrates Coercive Power ; which is the only Competent Means under God to recover Men from the Bondage of Reigning Vice , and to force a passage thro their opposing Inclinations , without which it is morally impossible they should ever get Free. What present need we have that This Rod of Moses should be lifted up ; and what success it promises towards the publick Reformation of Manners ; and how Hopeless all other Methods are in Respect of This , — is the Argument of the following Discourse : Which You having honoured with a liberal Approbation , I cannot but send it amongst You to be a farther Remembrance of what is therein offered . To give Advice is a familiar and Easie Task , and That was Mine ; but to take Advice of this Nature , as You appear to have done , indicates so much both of Wisdom and Goodness , that I hope the Honour of it will always accompany You in this Life , and follow You to the Future . To be Able to assist publick Vertue is a glorious Power ; and This is in Your Hands : To assist it , is a more glorious Act , and This is in Your Choice : God invigorate and prosper and Crown Your just Endeavours to do so . Thus humbly pray's He , who is Yours , With all Respect and Observance , E. Young. A SERMON ON 1 TIM . ii . 2. — For all that are in Authority ; that we may lead a quiet and peaceable Life , in all Godliness and Honesty . IN the foregoing Verse the Apostle gives Directions concerning Prayer ; He requires us to pray ( in entire Charity ) for All Men ; and his Choice of Words points out what it is we are to pray for , 〈◊〉 in the behalf of all Men : For , First ( he says ) there must be Supplications , i.e. we must pray for all , that God would bestow upon them such Blessings as are needful : Next , There must be Prayers , to render the Word more distinctly , Deprecations , i.e. we must pray for all , that God would take away his displeasure , and avert his Iudgments from them : Then , There must be Intercessions , i.e. we must pray , that God would apply the Means of Salvation to all that sit in darkness ; and of Conversion to all that walk contrary to the Light that is afforded them : and Lastly , There must be Thanksgivings , i.e. we must Thank God for all the Blessings we see bestow'd on Others ; to signify that we have a feeling Complacency in the Comforts that Others enjoy thro God's good Providence ; whether it be his Pleasure that We enjoy the same , or no. Having given this Direction to pray for All Men in general , he comes , in the Verse of the Text , to require our Prayers for some particular Orders of Men in a more especial manner ; and that is , For Kings , and for all that are in Authority : Now there is Room for the Question , What it is we are to pray for in behalf of These ? And some would have it meant by the Apostle that we should pray for Those in the following Form of Words , ( viz. ) That we may live ( under them ) a quiet and peaceable Life in all Godliness and Honesty : But this Interpretation , as it is Wanting in Respect to the Governing Powers , so it is in itself a formal Absurdity ; For that to pray on this manner , would be to pray not at all for Them , but purely for Ourselves ; the whole prospect of the Words extending no farther than our Own advantage . I know it is Lawful to pray that we may so live under the Governing Powers ; But the Question is , Whether such a Prayer be a Discharge of that Duty towards Them which the Apostle is here insisting upon ? It is Lawful for me to pray that any private Man may do me a good Office ; but would any interpret that such a Prayer were a Prayer for that Man , or did discharge any part of my Duty of Charity towards Him ? And if such a Prayer could not acquit me of my Duty towards a Private Man ; much less can it acquit me towards Those that are in Authority ; whose Care and Character extends our Duty to larger measures . We may conclude therefore that This Form of Words was not at all intended for the Matter , but only for the Motive of our Prayer . To determine then What we are able to pray for in the behalf of Kings , and all that are in Authority , This may be the Rule ( viz. ) We are to pray for them , in their Personal Capacities , with the same prospects of Charity that we do for other Men ; but in their Relative Capacities , i.e. as they are Kings and Magistrates , we are to pray for all such Blessings upon Them as are suitable to their Relations : All which ( in short ) may be included in This ; That God would dispose them to , and furnish them for , and prosper them in a due discharge of their Respective Offices . Now This , as it will be the greatest Blessing to Themselves ; so ( the Text tells us that ) it will be Consequentially the greatest Blessing to Us : For This will be the Fruit and Effect of such an Administration , That we shall be able to live under it a quiet and peaceable life in all Godliness and Honesty . From the Words therefore I shall draw These Two Heads of Consideration . I. The Magistrates Influence upon the publick Welfare . And , II. The Proper Matter of the Magistrates Charge . As for the Magistrates Influence upon the publick Welfare ; It appears evidently from the Hypothesis of the Text ; which is This , That if Magistrates rule Well , Peace , Godliness and Honesty will be the natural Fruits of their Administration . And as for the Proper Matter of the Magistrates Charge , It appears as evidently from the same ; For since God has made Magistrates a Competent Means to procure such great Blessings to humane Society , Who can doubt but that it is the Proper Business of Magistrates to intend and take care of the same Blessings , that they are designed to procure ? I begin with the First Consideration ; The Magistrates Influence upon the publick Welfare . It is the known Method of God to draw Good out of Evil ; And accordingly we may observe that there were Three remarkably Good Consequences which followed upon Sin ; For , It brought forth Sorrow ; It Occasioned a Redeemer ; and It made Government necessary : Whereof The First is the Natural Cure of Sin. The Second is the Federal And the Third is the Political And thus the same Wise Providence that has appointed Vipers and other Venomous Creatures to carry in themselves Antidotes against their Own Poyson , has made these Consequences of Sin to be Sanative and Recovering , as much as Sin itself is Poysonous and Deadly . I. Sin brought forth Sorrow ; Which , without sin , Man had never known : But since he knows Sin , It is Happy for him to know Sorrow ; Because ( as One of the Antients expresses himself upon the matter of this Observation ) Peccatum peperit Tristitiam , & Filia destruit Matrem . Sin brought forth Sorrow , and the Daughter destroys the Mother . II. Sin occasioned a Redeemer ; Of Whom , without it , there had been no need : But since a Redeemer was needful , Faelix Culpa ! quae tantum meruit Redemptorem ; Even Happy Sin ! that met with such a Redeemer ; a Redeemer , in Vertue of whose Purchase , greater Beatitude is derived to Penitent Sinners , than ever was offered or hoped for in the State of Innocence . But the Third Observation ( which I am to insist upon , as being only pertinent to the Subject in hand ) is This : That Sin made Government Necessary . It would be perhaps too Curious to dispute Whether there would have been any Government in the World , if so be Man had not sinned . We know there is a Government of Order among the Angels that are Sinless ; And such there might have been among Men ; Especially considering that even Then the Difference of Superiour and Inferiour , and consequently the Right of Rule and Subjection , would have been founded by Nature itself in the ordinary Course of humane Geniture : But This we are sure of : There would have been no need of any Coercive Government ; No need of Laws , which ( the Apostle says ) are set not for the Iust , but for the Unjust ; Laws enforc'd with Penal Sanctions , and asserted with Prisons , Whips and Gibbets ; There would have been no need of These . Now This is the Government that Sin has made Necessary , and therewithal made Necessary its Own Restraint and Cure. The present state of humane Pravity , Man's proud Appetites and Injurious Passions , has made Government necessary with all its Arts and Instruments of Coercion : So Necessary , that humane Society cannot possibly subsist without it : So Necessary , that the most Tyrannous Government that ever was in the World , is more Eligible than No Government : Because , while the Government is never so Tyrannous , that Tyranny can only express it self in the Enormities of a Few ; the Multitude must in the mean time be kept within the bounds of Right and Reason : Whereas in Case of No Government , Every one is let loose to act the same Insolencies and Wrongs . The Tyranny of Government may Cut men short in some desirable Commodities of Life , as Ease and Plenty ; but it cannot in the mean time but assert them to the enjoyment of those which are far Greater ; I mean those mentioned in the Text , Peace Godliness and Honesty : For should not These be asserted , the Government it self would moulder and go to ruin : When the Magistrate takes not Care of these Best of things , he is Perfidious to Himself , he supplants his own Dignity , and cuts down the Bough he sits upon . For as Society cannot subsist without Government ; so neither can Government subsist without Peace ; Nor Peace without Honesty ; Nor Honesty without Godliness : So that if we do but consider the necessary Dependence that these things have one upon another , we shall see the Reason , why every Government , that will be Just to itself , must necessarily provide for the Maintenance of them All : And Magistrates , tho we should suppose them to be in themselves neither Peaceable , Godly , nor Honest ; yet must they take care that the Publick be so , in regard of their own Interest , which must unavoidably sink without it . I. Government cannot subsist without Peace ; And this secures that Peace must be provided for by Law : A Kingdom divided against itself cannot stand : and a Kingdom is divided against itself not only by publick Tumults and Rebellions ; but likewise by the neglect of Private Injustices and Wrongs . Rebellion beats down the Fabrick of Government at Once ; but every private Outrage , if encouraged by Impunity , pulls out a Stone ; and so renders the Fabrick loose and weak : Nor will Rebellion stay long behind so fair a Pretext as is the Want of Particular Justice and Protection . II. Neither can Peace subsist without Honesty . Honesty is sometimes taken in simple Opposition to those Vices that are Injurious , as Fraud , Violence , Breach of Contract , and the like ; All which are Immediate disturbers of Peace : But This is a Restrained sense of the Word ; For Honesty , in its proper latitude , is opposed to all manner of Vice , and so it is in the Text ; And we may affirm , that Peace cannot subsist without Honesty , even in this Latitude of signification : Because , There is no Kind of Vice but what is in effect an Enemy to Publick Peace . Ex. gr . Neither Idleness nor Luxury seem to have any malignant Aspect upon Others ; they seem to threaten none with ill Consequences but the personally Guilty ; The Idle man seems to propose the enjoyment of his Ease , and the Luxurious man of his Pleasure , without the design of troubling or molesting any one Else : And yet when These Vices have reduced men to Poverty ( as thither they necessarily tend ) they certainly lead on to Sourness and Discontent , and a consequent Desire of publick Disturbance and Change. Some Vices are destructive to Peace Directly and at hand ; some only at a Distance , and by remoter Influence ; But These are no less to be apprehended by the Government : For that Poyson that is longer working , and more by Circuit , does the same mischief ; It kills , and with this only difference , that men are less aware of the danger . Some Vices embroil at Home , by Invading Rights , or grounding Animosities , or gathering Factions ; and some expose to Enemies from abroad , by enervating mens Bodies , or effeminating their Minds , or rendring them purely selfish and regardless of the Common welfare ; whereby the State must necessarily become weak and defenceless . And thus Every Vice , if propagated , as it will be by Licence and Impunity , is destructive to Peace in its own tendency ; which Governours , tho Ill men , cannot but be aware of ; Abstracting from the Judgment of Gods Displeasure , which Governours , when Good men , will chiefly fear . And therefore whoever are concerned for publick Peace , they are in prudence equally concerned to provide for publick Honesty . But Thirdly , Neither can Honesty subsist without Godliness , that is , without a true sense of Religion . For Humane Laws , and the Fear of them can only bind the Outward Man ; which as he will be always seeking to Get loose , so he will not Long want an Occasion : But when the Inward Man ( i. e. ) the Conscience , is bound by the power of Religion to Good Behaviour , the Publick needs no farther security ; because Occasion , when offering , will not tempt Such a one to transgress . And therefore the Etymology is well enough Guest at by Those who say that Religio comes à Religando , from Binding again ; For Humane Laws are the First Bond of publick Quiet , but Religion is the Second and the Stronger . And hence it is that Even Atheistical Politicians advise their Princes to take especial care of Religion , and to see it rooted as firmly as possible in the hearts of their People , how slender hold soever it has of their Own. This being the Natural Connexion between these Three chief Blessings of humane Society ; It is evident that Each of them must fall under the Magistrates Care by Force of Interest : And how happily the proper Care of Magistrates will be able to advance those Blessings , I shall choose to shew in an Instance drawn from that Government to which my Text relates ; I mean the Roman , altho Heathen , as it Then was . The First Colony of Men that gave beginning to that Empire , were not more commendable for their Vertues than the Rest of their Neighbours ; Indeed they had nothing Commendable in Them but only This ; That they put themselves under Government with a firm Resolution to observe whatsoever their Princes and their Laws should require from them : And from This bare Principle they grew to be the fairest Instance that ever was in the World , How far Humane Nature may be improv'd and elevated by the simple assistance of Institution and Discipline . As for Civil Peace , to shew how inviolably it was preserved among them , I will only give This Instance ; That altho they were a People martial and brave , yet they esteemed it infamous to fight a Fellow Citizen : Insomuch that Duelling was a way of Vindication perfectly scandalous among the Romans ; and when the Point of Honour engaged any of them to resent a particular Indignity , Their only Challenge was , To shew Who was the Best Man at the Head of the Enemy . As for their Honesty ( in the whole Latitude of the Word ) begin where we will , and we shall find Them Exemplary . So did the Reputation of their Integrity obtain in the World , that to speak or act More Romano , was taken in the Common Stile , as signifying to speak or act Fairly and Sincerely . So remarkable was their Justice , that all the World appeal'd to their Arbitration ; as wherein they were secure that Right should not be born down either by Fear or Corruption . So strict were They in the Observance of their Promises , that having promised to send Succour to their Allies upon Occasion , they would not fail to send it , tho at a time when Themselves lay under the straitest Siege . For as they had always an Eye to the Assistance of Heaven for the Issue of their Undertakings , so they thought themselves stronger by their Justice , than by their Numbers , because more ally'd to that Assistance : And thus keeping awake the Consciences of the People , and always acting such things as were Agreeable to Conscience , tho of apparent hazard , it raised their minds to confide in their Gods , and made them consequently Fearless , and their Courage Invincible . So Wonderful was their Conjugal Love and Chastity , that a Divorce was not heard of at Rome in 500 Years , tho there was nothing to restrain it but only this Consideration , That it would be look'd on as an Act of Ill Fame . The like I might say of their Industry , Temperance , and Parcimony ; and yet withal they had such an absolute contempt of all dishonest Gain , that Ill Men could not find room for their Briberies amongst them : Their chief Aim being universally not Private , but Publick Good ; and their Glory ( as one of their Generals said upon Occasion ) not so much to be Rich , as to Command those that were so . In the mean time the Source and Bond of all these Vertues was their studious Regard of Religion , which their Second King had with all industrious care planted and fixt amongst them . And such a Regard they had to the Sincerity of Religion , that while any man was observed to live loosly and viciously , he fell under a Civil Excommunication ; For that Law of their Twelve Tables , Impius ne audeto , &c. prohibited all such from joyning in the Publick Worship , till such time as they could bring Testimony of their better behaviour . And such an entire Veneration did they pay to their Reputed Gods , that in the distress of Sieges , and fear of Sacking , Private Men shew'd more concern for their Temples and their Images , than for their Own Houses , Families and Fortunes . Now this Glorious Advance both of Vertue and Piety amongst them proceeded from the direct Influence of the Government ; Which had provided Laws extending to all Instances of Good Manners ; and , for a fence to These , Laws Enforcing Industry , and Regulating Expences ; and , for a Guardian of all the Rest , The First Law in their Tables was , Divos castè adeunto , Which in their Own Interpretation is This , Let Men worship the Gods with Temperance of body and Purity of mind . Nor were These Laws contented with a bare Promulgation , they were reverenc'd and made venerable by a formal Institution ; It being the Custom ( as Cicero says it was to the beginning of His days ) that the Children should be instructed in their Laws , and learn an Abridgment of them memoriter , as a part of their necessary Education . And yet the Happiness of Their State did not owe itself so much to Their Laws , as to Their Magistrates . Most of their Laws they borrowed from the Athenians , upon whom This Reproach had been cast ; That the Athenians shewed their Wisdom in making Good Laws , but their Folly in not observing them : And therefore They of Rome being aware of this Rock , took especial Care that the Execution of their Laws should be committed to Grave , Honest and Active Men ; and that such Men should be charged with a vigilant Inspection into the publick Manners . Concerning which Magistrates the Law provided This Caution ; Is Ordo vitio careto ; Caeteris Specimen esto ; Let that Order be Men of unstained Probity , and Examples of that Behaviour which they require from Others : Upon which Cicero makes This Reflection , Quod si est , tenemus omnia ; If that be observed , we have all we can wish . Nay to prevent their Magistrates from Supineness and Neglect in the Execution of their Charge , There was another Ordinance , That all Inferiour Magistrates should be obliged to justify their Administration by bringing in to the Publick Censors , from time to time , an Account of what particular Acts they had done in order to the maintaining and asserting of their Laws . A most wholsome Constitution ! and which our Own Legislators seem to have had some Eye upon in their Injunction annex'd to the late Act concerning Swearing . Thus were the great Blessings of the Text , Peace , Godliness and Honesty planted and establish'd in that Commonwealth for several Centuries of Years , by the pure Wisdom of the Government , exerting itself thro the Care and Diligence of the Magistrates . Indeed one cannot contemplate the State and Manners of that People , for so long as the Reins of their Government were held in steady hands , ( for we may take notice , That as it was the Vigilance of the Magistrates which rais'd that People to this pitch of Glory ; so it was Their succeeding Remissness that sunk them from it again ) I say , One cannot contemplate the State and Manners of that People without seeing occasion to reproach the Generality of the present World ; Which , altho Christian and under the Influence of greater Light , Obligations , Encouragements , and Assistances , does yet fall far short of their Common Vertue ; and run to a Dissoluteness mischievous both to the Particular and to the Publick ; such as Heathen Rome for many Ages neither admitted nor saw within her District . A matter fitter for our Humiliation , than our Discourses ! But there is One Argument which the Dissoluteness of the Age usually defends itself withal , which I cannot but reflect upon from this Occasion . Let a Man be demanded Why he did any thing Ill , and answer naturally upon it ; he answers , That he did it for his Pleasure ; And This is the Truth : But a Truth so reproachful that upon Second Thoughts he will not own it ; And therefore let him be charged Conscienciously for the same thing , and he takes Refuge in the blaming of Nature ; and seeks to discharge himself from the Scandal by laying it upon that Corruption with which he was Born ; not upon that which he has Contracted . But unless we could alledge That the Roman People ( I have been speaking of ) were born Exempt from the Propensions of Common Nature , It appears that the Charging Nature with this Issue of Corruption , is no other than a Calumny ; For we Impute that to Nature , which is owing purely to want of Discipline : Nor is it that Corruption we Derive , but that which we Nurse up and Cultivate by Indulgent practice , which produces such a common Depravation of Manners ; The Remissness of Superiours Concurring in the mean time to the Effect . I proceed to my Second Head , which is , To consider the Proper Matter of the Magistrates Charge . By Magistrates ( in this place ) I mean the Subordinate Magistrates , to Whom the Execution of the Laws is committed ; with Whom my present business lyes , and upon Whom our Hope of procuring the forementioned Blessings chiefly depends . For altho Kings are joyned with Them in the Text , yet my Argument will not be weak , if I impute the Whole effect to Those of This Order : Because whatsoever Good is derivable to the Publick from good Constitutions , it can be derived Immediately by none but the Subordinate Powers : The Supreme being as the Head , whose Office it is to prescribe ; the Subordinate as the Hands , whose Office it is to apply ; and it is the Application only that brings the benefit , or works the Cure. So that the Remissness of Inferiour Magistrates will at any time absolutely Void all the Care and Wisdom of Kings and Legislators . Concerning These Magistrates therefore I assert , That their Charge requires them to take respective and distinct Care of Peace , Godliness and Honesty : And who can doubt it when he reflects That these are the Blessings which by a sedulous Administration they may procure ; and that God's Providence designs no less in their very Institution than that they should procure them ? They that consider Least what is the Charge of a Magistrate , will pronounce him obliged to take care of Peace , and to protect Men from Acts of Violence and Injustice : And if the Magistrate be supine in This part of his Province , he shall be awaken'd by the Complaints of those that suffer . But in the mean time There are Other Acts against Godliness and Honesty , as much Criminal in themselves , as much Mischievous to the Publick , and as much Prohibited by the Laws as the Former ; which yet usually pass without either Complaint or Avenger ; and in respect of which it seems to be the common Vote That the Magistrates Authority should lye asleep and be passive . Whether it be That , altho men would have their Properties guarded , yet they would not have their Vertues guarded , they would be at Liberty to loose These when they think fit : Or whether it be That , if Property be guarded , Men think Themselves sufficient for the Guard of their own Manners and Consciences : For Man is an over-weening Creature , and full of obstinate Conceit ; Insomuch that scarce any among the loose and vicious but think themselves Wise enough , and Able enough to make themselves as Good as they please , without any other's Help . And therefore as He in the Poet says of Iupiter Det Vitam , det Opes , sanam mihi animam Ipse parabo , Let God give me Life and Fortunes , I will give my self a Good mind ; So most are ready to say of the Magistrate , Let Him take care of my Safety and my Rights , I will take care of my Manners and my Religion : But Both are equal Mistakes ; For as Human Nature cannot be made truly Good without the Assistance of God ; so neither can it be restrain'd from the utmost extravagance of Ill without the awful Vigilance and Animadversion of the Magistrate . Whereas therefore the Laws of our Government have made a due Provision not only against Felonies , Treasons , Larcenies , Batteries and the like , which are usually prosecuted ; but likewise against other Immoralities , which are as usually over-look'd ; such as Idleness , Intemperance , Debauchery , Wizardism , Sorcery , Fortune-telling , Swearing , Profaneness , Neglect of Divine Offices , and all wild Opinions in Religion that either blaspheme or subvert the establish'd Truth ; It may be opportune to Enquire Whether these Crimes may possibly be restrained by any Other Means than that of the Magistrates Coercive power ? For , if so ; This may ( so far ) excuse the Magistrates Care in these matters : But , if not ; Their not being restrained will affect the Magistrates Conscience more than all are aware of . Perhaps it may be thought That the Power of the Gospel , and the Grace of God , and the Vigilance of the Church may be a sufficient Means to restrain these Crimes in a Christian State : Let us see then what Issue may reasonably be expected from These several Means . And ( 1. ) From the Power of the Gospel . If Laws could do the Work , none certainly were needful but These of Christ ; which tye all men so expresly to the Offices of their respective Stations , that the Observance of These would void all other Provision both for the Vertue , and the Tranquillity of the World : Or could simple Sanctions enforce Laws , none can be so moving as the Two Interminable states of Heaven and Hell , wherewith the Precepts of the Gospel recommend themselves to our Observance : But alas ! we find that men make no difficulty to trample upon the Laws of Christ , notwithstanding the Venerableness of their Author , and the Moment of their Sanctions , as well as upon those of human Constitution : For altho their Sanctions are so Important , yet the Execution of them is Remote ; And men are made so Shortsighted by the Importunity of their present Appetites , that Threatnings at such a distance affect them no more , than the Penalties of Our Laws would do , should they not be executed at all . And therefore Solomon's Determination may still hold , That sin is restrainable by no possible means but that of a Speedy Execution , Eccl. 8. 11. Indeed some have pretended to be of Opinion , That the Gospel is the only Law , and Christ the only Magistrate that is either Needful or Lawful among Christians : For this was the Reason why the Anabaptists held Magistracy to be Unlawful , because it was a Reproach to the Laws and Government of Christ to presume that Christians had need of any Other . But never was Doctrine more effectually confuted than This of Theirs was from their Own Example ; For never did Magistracy appear to be more necessary in the World , than it did at that time , to suppress the Impieties of those Men , who had decry'd it as Needless and Unlawful . The Convictions and Precepts and Motives of the Gospel ( which is all we can mean by its Internal Power ) we see daily over-born by the Tide of human Corruption . But then It is True , ( 2. ) That the Gospel has an Assisting Power ( viz. ) the Grace of God : And where That takes place , we may not doubt of a better Issue . But in the mean time we ought well to consider What it is we mean by the Grace of God : Mean we a power that will ravish men from the bosom of their corrupt Inclinations , and force them to be Good in spite of their Reluctancy ? This indeed would void both Laws and Magistrates , and render them Useless . But if we will speak true Sense we can mean no other by the Grace of God than a Sanctifying Principle , that joyns it self to , and cooperates with the Series of Ordinary Means ; of which Means the Coercive power of the Magistrate is one of the Chief . It is an usual Expression concerning flagitious and loose living men that They want the Grace of God ; Now if we mean thereby that God had debarr'd such men from the distributions of his Grace , Our Judgment is Contumelious to God ; Or if we mean that the Grace of God would Forcibly make such men Good , Our Judgment is Erroneous and False : All the Truth therefore that can be couched under that Expression is only this ; That such Men for want of those purging Fears , which ought to be wrought in them by their Own Consideration , or ( for want of that ) by the wholsome Coercion of the Magistrate , do extinguish and make void that Grace of God , which has been offered to them In and With the dispensation of the Gospel ; Offered to them ( I say ) equally as to others , but wanted success , because Discipline was wanting to concur with the Operation . Whereas therefore in Scripture the Ordinary Means to Goodness are called the Grace of God , as well as that Divine Energy which cooperates with these Means ; So we ought to look upon a Good Magistracy , and a Due Execution of the Laws , to be a great part of the Grace of God to any people : As on the contrary , a Remiss Administration is no other than a Judgment , which makes all Gods other Grace to be bestowed in vain upon the generality of Mankind . Let us see ( 3. ) In what measure the Vigilance of the Church may be hoped to supply the Defect in this Case . What Influence the Church can have upon the Manners of Men consists in the Methods of Exhorting , Rebuking and Censuring : All which after once men have wasted their Consciences , or taken a loose beyond the Decency of Behaviour , become the most Despisable things in the World. How weak was that Voice of Old Eli and how Incompetent to restrain a Hophni and Phineas , when he cryed , Why do you such things ? Nay my Sons ! for it is no good Report that I hear of You. Now the Voice of an Ecclesiastick in its proper Elevation , scarce amounts to be Louder than This ; or if it be heightned with the thunder of Gods Menaces , yet it will be contemned by a hardy Sinner as easily as that of Eli was ; But it cannot be so Criminal as that of Eli was ; because Eli was a Magistrate as well as a Priest , and therefore could have spoke with a more Effectual voice , and such as would have reached more sensibly home . The Power of the Ministry is no more than Persuasive ; But stubborn Nature will not often be persuaded , there is need of Force : And say not that Vertue or Religion , when Forc'd , are nothing worth ; What is begun in Force , may end in Choice ; What is begun in Fear , may end in Love ; altho without Force and Fear it would have begun . But supposing that Vertue thus Forced should never arrive to the State of Choice and Love ; yet still This Good would follow , that the Magistrate had done his Part ; Besides that , it is no small advantage to the common Cause of Virtue That men can be brought to be at least Good Hypocrites . I know the Pastors Exemplary Care and Circumspection is always necessary ( Contempt be upon him that makes Apology for the Defective , ) But still This is a Means insufficient to Reform : For where Sense comes to govern more than Conscience , there He that comes armed with Mulcts and Corrections is the only Edifying Man. To say how Ineffectual the Censures of the Church would be towards this Purpose , were only to bring under Your Contemplation a deplorable Scandal : Who would care for being turned out of the Church , of those who seem Careless whether they are ever In ? And as for the Farther Process in that Case , we have seen enough of its Consequences , to make us wish for Any , rather than That Invidious and Successless Method . As therefore the Publick Cry is for Reformation of Manners , to see Godliness and Honesty advanced in common practice , and the Fruit of Peace springing out happily from that stable root ; So we cannot but turn our Eyes upon You that are the Magistrates ; I mean Expresly You that are the Iustices of Peace , as being invested above all other Magistrates with the most competent Means and Power of procuring this End. No other Hand can cure our Sore ; No other hand can reach it but only Yours . Without You , all our wholsome Laws are like a Box of Medicines well prepared , but then locked up , while the Diseases spread and reign for want of Application . Without You , Majesty itself is made Impotent , and can only deplore our disorders , but not possibly redress them . And what is it we may expect from Judges and their Circuits ? They are necessary indeed so far as their Business extends ; but utterly unable to reach the Root of our Evil : For to what Purpose of Reformation is the Cutting off some Few , Signal , overgrown Weeds ; while such multitudes are still growing up in the Nurseries of Idleness , Debauchery and Profaneness ? Here it is , in These Nurseries that Vice is to be supprest ; and Greater Crimes mercifully prevented by Animadversion upon the first Buddings of them in their Remoter Causes . 'T is You we pray for in our Common Liturgy ; That you may have Grace to execute Iustice , and to maintain Truth : And again , That You may truly and indifferently minister Iustice to the Punishment of Wickedness and Vice , and to the Maintenance of Gods true Religion and Vertue : What we pray that You may do , suffer us to pray to do . Lend Your best Assistance to this Cause of Vertue and Religion ; Which is God's Service , and Your Charge , and Every man's Blessing . As for Vertue , You are able to serve it in the whole latitude of its Province ; Because the Laws have made Every Vice obnoxious to Your Censure : All formal Crimes have their punishment assigned ; and all smaller Misdemeanours are submitted to your Discretion ; Insomuch that the first Seeds of Crimes , whether they appear in Laziness , Lavishness , Petulancy , Sauciness , Lying , Contumely , or any other kind of Offensive Behaviour , may stand in just awe of Your Authority . It is not simply from Punishments ( Pecuniary or Corporal ) that we expect the Success ; Your very Frowns and Rebukes , as on the other hand Your Countenance and Favour , when distributed respectively , and joyned with Your Exemplary Steadiness , will do the greatest part of the Work. Religion implores your Care especially in This , That there be no Mockers of holy things , no Contempt of Religious Worship , no bold Profanation of the Lords Name or Day : Which are Crimes that necessarily wast and harden Mens Consciences , and take off all Awe and respect of Duty from their minds . In my mention of Religious Worship , I spoke not restrainedly to That of our Established Church , because there are other Allowances by Law ; But yet I am not blamable if I chiefly intended That . I hope You are all of Opinion that there is no false Reasoning in his Majesty's Preface to his Late Injunctions , where he says ; We are sensible that nothing can more effectually conduce to the Honour and Glory of God , and to the support of the Protestant Religion , than the Protecting and Maintaining of the Church of England as it is by Law established ; which we are ( therefore ) resolved to do to the utmost of our Power . This Reasoning is certainly sound , as well as it is Authoritative : Nor yet could any Magistrate , tho he were otherwise persuaded , be less than Perfidious to the Government , if he did not shew more regard to that which is Established , than to that which is barely Tolerated . Nevertheless , since , whatsoever be the Arguments of Preference between the particular Ways of Worship , the Main Point is to be Religious ; Whosoever is not so ( Tros , Tyriúsve ) let him be made sensible of Your Displeasure . And ( if there be any Love of Christ ) have a Watch upon the Socinian Poyson : Suffer it not to creep into Houses , and lead Captive ( should I say Silly Women , it would be too much beneath the haughty pretences of their Scheme ; and therefore I shall choose to say ) Silly Wits ; And if there seem to be any Contradiction in the Terms let Them answer for it , who think there be Wit in Blaspheming . For so it is that the Wits ( such of them as are Profligate ) run into this Hypothesis , as well as the Ignorant and Unstable : Not that They can have any Concern for Religion ; but because they look upon this Hypothesis as a Battery raised to beat down all Religion : For what Article is there in Religion wherein we may not deny the Sense or Authority of the Scriptures with as much Reason as we can deny the Divinity of Christ ? Which , I desire You to observe that it carries in it a Double Blasphemy ; the First in Asserting that Christ is not God , and The Second in Implying , That though he be not God , yet he had an Ambition to be Thought to be so . ( For , since the whole Stile of the Scripture points plainly as it does , This is a Consequence which the Socinians can never evade by all their boasted Happiness of Interpretation , Because the more Happy their Interpretations are , the more they demonstrate This Consequence . ) And now laying These Two Imputations together , let any one tell me how they can be Tolerable ; How the First , when charged upon Him , who thought it not Robbery to be Equal with God ; or How the Second , when charged upon Him , Who made himself of no Reputation , and was the Humblest of Men. But if You will serve either Vertue or Religion , It is necessary that You be Vigilant and Active . However Justice ought to be Blind , the Justitiary ought ( like those Ministring Spirits about the Throne of God ) to be Full of Eyes ; i.e. he ought to be sedulous in Inspection and Enquiry into the Matters of his Charge . In Offences that happen betwixt Man and Man , it is Rational and fit to stay for a Complaint ; Because the Offended Party is so much a Friend to himself , that he will be sure either to Complain , or to Forgive ; which ( generally speaking ) is the Better Issue : But in Offences , where God and Piety are barely concerned , there , be the Facts never so Notorious , 't is possible the Complaints may be none at all : And therefore He who will not proceed upon Notoriety in these Cases , without the Formality of a Complainant , will leave himself very little Opportunity to discharge his Trust. Some there are that deliberate ; Whether a Magistrate should Choose to be Loved , or to be Feared ; But let not That come under Your deliberation ; For he that Chooses Either , has given himself a Byass , that will certainly draw him from being Just. A Magistrate ought to have no other Prospect than simply That of doing Justice ; And He that does So , may be contented with what will follow ; For he shall be Feared by Ill men , as he should Wish to be ; And he shall be Loved by God and Good men , Which is all the Love that is Desirable . 'T is a Noble Work that I presume to admonish You of : and the Incitement is no Less So , which offers itself to You from the Conscience of serving God , from the Glory of serving Your Country , and from the Felicity of serving Your selves ; when You consider what That great Magistrate and Prophet Daniel has told us ( Chap. xii . 3. ) They that turn many to Righteousness shall shine like the Stars for ever and ever . Grant O Lord we beseech Thee , that the Course of this World may be so peaceably ordered by thy Governance , that thy Church may joyfully serve Thee in all Godly Quietness ; through Iesus Christ our Lord. Amen . FINIS . 
A61596	----	Scripture and tradition compared in a sermon preached at Guild-Hall Chapel, Novemb. 27, 1687 / by Edward Stillingfleet ... Stillingfleet, Edward, 1635-1699. 1688 Approx. 61 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A61596 Wing S5632 ESTC R14282 13142410 ocm 13142410 97983 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61596) Transcribed from: (Early English Books Online ; image set 97983) Images scanned from microfilm: (Early English books, 1641-1700 ; 752:4) Scripture and tradition compared in a sermon preached at Guild-Hall Chapel, Novemb. 27, 1687 / by Edward Stillingfleet ... Stillingfleet, Edward, 1635-1699. [4], 32 p. Printed for Henry Mortlock ..., London : 1688. Marginal notes. Errata: p. 32. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Colossians II, 6 -- Sermons. Authority -- Religious aspects -- Sermons. Sermons, English -- 17th century. 2004-02 TCP Assigned for keying and markup 2004-02 Aptara Keyed and coded from ProQuest page images 2004-03 Olivia Bottum Sampled and proofread 2004-03 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion SCRIPTURE AND TRADITION COMPARED ; IN A SERMON Preached at Guild-Hall Chapel , Novemb. 27. 1687. By EDWARD STILLINGFLEET , D. D. and Dean of St. Paul's . LONDON , Printed for Henry Mortlock at the Phoenix in St. Paul's Church-yard . 1688. Imprimatur , Guil. Needham Rmo in Christo ac D. D. Wilhelmo Archiep. Cant. a Sacris Domest . Nov. 28. 1687. THE PREFACE . I Intend , God willing , to publish in a little time , a full Answer to J.S. his Catholick Letters , so far as I am concerned in them . In the mean while , I thought it not unfit to Print this Sermon I lately Preached , that I might give a General View of Scripture and Tradition , as to the Way of conveying Matters of Faith , before I come to the particular Debate with J.S. Wherein I do not doubt , but I shall be able to shew that we have ry good Grounds for the Certainty of our Faith , and that they have none either as to Faith or Tradition , as to the main Points in Controversie between us . nestly as he doth to them ? Must we think , as some do , that he uses these Expressions as gentle Methods of Insinuation , and commends them for that , which he would perswade them to ? But this doth not seem agreeable to the Apostles simplicity and godly sincerity , which he elsewhere sets such a value upon . But it is far more probable that hitherto they had been very orderly and stedfast : but Epaphras going to St. Paul had informed him throughly of their condition , viz. That they were like a Garrison closely besieged on all sides ; and although hitherto they had held out with great Courage , yet he did not know what earnest Sollicitations , and fair Promises , and tempting Motives might do with them , and therefore the Apostle writes this Epistle to encourage them in their stedfastness , and to warn them against Temptations . Which he doth in such a manner , as shews , 2. That he had a more than ordinary Apprehension of the danger they were in . And this I say , saith he , lest any man should beguile you with enticing words , v. 4. and beware lest any man spoil you with Philosophy and vain deceit , after the traditions of men , after the rudiments of the World , and not after Christ , v. 8. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels , &c. v. 18. All which expressions do imply , that he had just reason to fear and to give them caution in time , that while they did yet think that they stood , they should take heed lest they fall . And this is that which the Apostle aims at in the words of the Text ; As ye have therefore received Christ Iesus the Lord , so walk ye in him . Receiving Christ Iesus the Lord , doth not here relate to his Person , but to his Authority , and to his Doctrine ; so the Apostle himself explains it in the next verse , rooted and built up in him , and established in the Faith , as ye have been taught . Walking in him is an Eastern way of speaking and supposes both an adhering to that Faith they had then received , and living according to it , looking on Christ and his Doctrine , as their only way to Heaven . And as ye had received him , so walk ye in him , implies that the manner of their receiving Christ and his Doctrine at first was different from that which the false Apostles endeavoured to bring in among them , and that they were bound to keep close to that pure and Primitive Doctrine which they at first received . From hence we may consider a double Obligation lying upon them . 1. To keep stedfast to that Faith which they first received , without being seduced from it by the Arts of Deceivers , who were then busie among them . 2. To live according to it , ; by making that Faith the Principle of a Christian Life ; and so walking in him , as they have received him . 1. As to the former , the Reasonableness of it cannot but appear from the supposition here made , viz. that they had received Christ Iesus the Lord. For , thereby they declared , that they received him as the Christ , i. e. as him who was anointed of the Father to Teach and Instruct his Church ; and therefore they were bound to adhere to his Doctrine ; there being no other , whom the Father hath sealed and appointed to declare his Will ; and in him were hid all the Treasures of Wisdom and Knowledge . They received him as Christ Iesus , that is , they hoped for Redemption through his Blood , even the forgiveness of sins . And if their hopes of Heaven depended upon his Mediation , they had the greatest Reason to adhere only to him . They received him as Christ Iesus the Lord , and therefore they ought to submit to his Authority , to obey his Commands , and to observe his Institutions , and in all Circumstances of Life to keep stedfast to the Doctrine which he delivered . But here arises the great Difficulty , how they should know by any Certain Rule , what was the true and genuine Doctrine of Christ , which himself delivered ? For , 1. The false Teachers among them pretended to deliver the true Doctrine of Christ as well as the Apostles . 2. That which they at first received was no certain Rule . For the false Teachers might have been before them . And first Possession gives no Title in Religion . 3. The Apostle doth not put the whole Tryal meerly upon their Judgments or Memories , or Capacities ; viz. What they thought , or remembred was at first taught them for the Doctrine of Christ. For , it was very possible for them to have mistaken , or to have mis-remembred , what was at first delivered . Nothing can be more weak than to imagine that the Judgments of People in matters of Faith , must be formed according to the skill and excellency of their Teachers . For the hearers of Christ himself ; although he spake as never Man spake , yet did very often mistake his meaning . Aud at one time so remarkably , that although he took care to rectify their misapprehension , yet it is said , From that time many of his Disciples went back and walked no more with him . So that the highest infallibility in the Teachers , doth not prevent the possibility , or the danger of mistaking in the hearers . And whatsoever any vainly pretend , nothing can do it , but Transfusing the Spirit of Infallibility into all . If we look over the Apostolical Churches while they were under the Care and Conduct of an Infallible Spirit ; yet this did not prevent their running into great errours and mistakes , as appears by the Account we have of them , given by that Spirit which cannot deceive in the Apostolical Writings . In the Church of Rome it self , even at that time , when its Faith was spoken of throughout the World , yet there were dissensions and differences there , and such as were contrary to the Doctrine which was delivered . And St. Paul bids them to mark such which caused them ; he doth not say , it was impossible for them to introduce any thing contrary to the Doctrine which they had learned by Tradition from the Apostles ; but he not only supposes it very possible , but he bids them have a particular Eye to them , lest they should be deceived by them . The Church of Corinth was planted by Paul , and watered by Apollos ; and there were Disciples of Cephas and of Christ himself . And yet in the midst of so many Infallible Teachers , they had like to have lost all their Faith ; as one of them tells them . How say some among you there is no Resurrection of the dead ? And if Christ be not risen , then is our Preaching vain , and your Faith is also vain . Could not they remember to day what was taught them yesterday , and so what the Apostles at first preached to them ? The Churches of Galatia had such an opinion of St. Paul , upon his first preaching the Gospel among them , that they received him as an Angel of God , even as Christ Iesus ; yet presently after he saith , am I therefore become your Enemy beause I tell you the Truth ? What! Of an Angel of God , or of one received as Christ Iesus , to become their Enemy , and that upon the most unjustifiable account , because he told them the Truth ! But , where truth can make Enemies , errours may easily gain Friends . And so we find it was in the Apostolical Churches , even under the Conduct and Teaching of the Apostles . The Colossians were not yet so far gone ; but they were in such danger , that the Apostle writes this Epistle with great concernment for them . He tells them v. 1. he had a sharp Conflict in his own mind about them . They had not yet seen his Face in the Flesh , being converted by some sent by him , of whom Epaphras is most taken notice of ; but he was present with them in Spirit , v. 5. i. e. He was deeply affected with their Condition ; for he understood the Designs and Artifices of the Seducers among them . He knew what fair and plausible pretences they had ; viz. that they went about not to undermine Christianity , but to advance it , by taking in some Jewish Customs , and some Gentile Observances , and Modes of Worship which might easily be Accommodated to the Christian Doctrine ; and so a great deal of the Ammosities both of the Iews and Heathens would be removed ; and Christianity would thereby gain more Friends , and meet with fewer Enemies . The Apostle finding how necessary it was at this time , if possible , to keep them Stedfast in the Faith , 1. He assures them , that the Christian Doctrine was of it self so sufficient for the good of Mankind , that it needed no Additions , either from the Law of Moses , or the Philosophy of the Gentiles , which might introduce several things , with a specious Appearance of Wisdom , Humility and Mortification ; but they ought to be assured , that from Christ they had all that was necessary or useful for Salvation ; For in him are hid all the Treasures of Wisdom and Knowledge . 2. That this Doctrine was at first truly delivered to them , and they ought to be stedfast in it ; which is the design of the Text. But they might object , that Epaphras was no Apostle of Christ himself ; and if he were , yet there were many Apostles , and the false Apostles pretended to be true ones ; and although St. Paul interposed his Authority ; yet he was but one , and the Iudaizers would not yield to it , but were ready to suggest , that the other Apostles were more favourable to the Jewish Customs than he ; and therefore it was necessary some more general and common Rule be found out , whereby to distinguish the Original and Genuine Doctrine of Christ from that of Pretenders and Seducers . The clearing of this is in it self a matter of great consequence ; and not only was to those of that Age , but is so in every Age of the Christian Church , where the same Question may be put : What was the true Primitive Doctrine of Christ ; and by what means may we come to it ? which concerns us this day as well as them . And the Answer lay in two particulars , which I shall endeavour to clear . 1. 〈…〉 the Apostles did in common deliver to 〈…〉 by them , was the Genuine Doctrine 〈…〉 . 2. That which they have left in their Writings , after it came to be contested which was the true Doctrine of Christ. 3. That which the Apostles did in common deliver to the Churches planted by them . For , we have all the reason in the World to believe , that the Apostles delivered one and the same Faith to all the Churches ; having the same Infallible Spirit to direct them . There was no need for them to meet together before their dispersion , and to agree upon some common Articles of Faith , as Russinus imagins , lest they should differ from each other ; For how could they differ , who had the same Spirit of Truth to lead them into all Truth ? And we find nothing like a Combination among the Apostles , as to matters of Doctrine : And if there had been , it would have rendred the Faith they delivered more suspitious , in that they durst not trust particular Persons with delivery of it , without an antecedent Confederacy among themselves , which would have cerning him ; and the Disciples when they first heard him were amazed ; after this , he took a course by himself , and did not go up to Ierusalem to the College of Apostles there resident , but went into Arabia ; so that , if any one might be thought to set up another Doctrine , it was he ; but he was so far from it , that he established and confirmed the truth of what they delivered , and was very successful in his Apostleship in all places . And when there had been some whispers concerning him , as though he proceeded not in the same way with the rest , he went up to Ierusalem , and there upon full examination , James and Cephas , and John , who were the leading Apostles , gave him the right hand of Fellowship ; in token of their full consent in the same Faith. 2. The truth of the Gospel was the more plainly discovered . All this while , the Apostles only preached and delivered their Doctrine to the several Churches by verbal Instructions ; but after these had been received in the hearts of such multitudes , that there could be no suspition that a false Representation of Christs Doctrine or Actions could be received by those Churches , then the Wise Providence of God took care for Posterity , and imploy'd several Persons in distant Places and Times to write the History of our Saviour . And there was this advantage to the Church that the Gospels were written no sooner . For all the Churches planted by the Apostles , were then made Judges whether the Gospels written were agreeable to the Doctrine which the Apostles had taught ; and if not , there would have been just reason to have question'd either the Truth of what had been taught them , or what was delivered in the Gospels . But when they found the main to be fully consonant to what they had been taught , the Testimony of every one of these Churches did shew the concurrence of all the Apostles , as to the Doctrine contained in the several Gospels . And that which adds to the strength of this proof is , that when the true Gospels were written , there were several false and counterfeit Gospels dispersed abroad , under the Names of the Apostles themselves . As of St. Peter St. Thomas , St. Matthias , and others ; as Eusebius informs us ; and as we have the genuine Acts of the Apostles , so there were the pretended Acts of Paul , of Andrew and John , and the other Apostles . How came these to be rejected , and the other to be carefully received ? Here lies the true Advantage of Original Tradition before the written Gospels , that by it the several Churches were enabled to pass a true judgment concerning them when they came to be dispersed among them . For they could presently tell , whether what they read were agreeable to what they had heard and received from the Apostles . As suppose the Gospel of St. Matthew being published in Iudea , were carried into Mesopotamia or Persia , where many Christian Churches were very early planted ; these being throughly instructed by the Apostles in all things relating to the Life , Death , Resurrection and Doctrine of Christ , could presently judge whether St. Matthews Gospel agreed with what they had heard or not , and the like holds as to all the Churches in the Roman Empire . So that the Consent of the Churches so soon , while the memory of the Apostles Doctrine was so fresh in their minds , is in effect the consent of all the Apostles who taught them . And this is very different from the case of particular Persons in some Churches , who might mistake or forget what was taught ; for this is a concurrent testimony of all the Apostolical Churches , who could not agree to approve an error in the Gospels contrary to the Faith delivered to them . And that while some of the Apostles were still living . For the other Gospels were received and approved , before St. Iohn wrote his . The case had been far otherwise , if no Gospels had been written in that Age ; for then it might have been suspected , that either the Impressions of the first Teachers were worn out , or they had been by degrees alter'd from their first Apprehensions by the cunning craftiness of those who lay in wait to deceive them . After the decease of the Apostles , the common Tradition of the Apostolical Churches was useful in these cases ; 1. To convey down the Authentick Writings of the Apostles or Evangelists , which were delivered to any of them . 2. To bear Testimony against any pretended Writings , which were not first received by the Apostolical Churches to which they were said to be written . For there can be no Negative Testimony of more force than that ; it being improbable to the utmost degree that such a Church should not know , or not make known any true Apostolical Writings . 3. To overthrow any pretence to a secret Tradition from the Apostles different from what was seen in the Apostolical Writings . And to this purpose Irenaeus and Tertullian make very good use of the Tradition of the Apostolical Churches against the pretenders to such a Tradition , which those Churches were not acquainted with . But they agree that the Apostles committed the same Doctrine to Writing which they preached , and that it might be a Foundation and Pillar of Faith ; that this Doctrine was contained in the four Gospels ; and that the Apostolical Churches did receive them from those who first wrote them , and that within the compass of the Apostolical Age. It was therefore most agreeable to the Infinite Wisdom of God in providing for a constant Establishment of the Faith of his Church in all Ages , neither to permit the Gospels to be written till the Churches were planted , nor to be put off to another Generation . For , then it would have been plausibly objected ; if these things are true , why were they not recorded , when there were Persons living who were best able to have either proved , or confuted them ? Then we might have been satisfyed one way or other ; but now the Iews are dead , and the Apostles are dead ; and although there are many left who believe their Doctrine , yet this can never reach to the Testimony of those who saw and heard the things themselves , or whose Doctrine was attested by those who did so . And this is now the mighty Advantage of the Church ever since that the things concerning Christ were written by such Persons . With what another kind of Authority do those words command our Assent , That which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the Word of Life ; For the life was manifested , and we have seen it , and bear witness , and shew unto you that Eternal Life , which was with the Father , and was manifest unto us , that which we have seen and heard declare we unto you ; then if all the Testimony concerning Christ were to be resolved into those who heard some say , that others told them , they had it from such , who saw those who conversed with them who saw Christ in the Flesh ? At such a distance the Authority of a Testimony is extremely lessen'd ; which is not like a River which grows greater by running ; but like a Mineral Water which loses its strength by being carried too far . We find in the time of Papias who lived but in the second Century , the Authority of bare Tradition was mightily sunk ; For , Eusebius saith , he conversed with the Disciples of our Lord and his Apostles , he saith of himself , that he went up and down to them to get what he could from them , having a greater esteem of what he could learn from them than of what was written . And what Advantage did this bring to the Church ? It brought some idle opinions into reputation , saith Eusebius ; for afterwards they thought it enough to fix them upon Papias . But how was it possible for him to mistake ? Eusebius saith , that being a Man of mean capacity , he might easily misunderstand the meaning of what was spoken . But if Tradition might fail after such a manner so near the Apostles times ; then we must be assured of the Capacity as well as Integrity of those of every Age through whom a Tradition passed , or else they might deceive , or be deceived about it . But God was pleased to provide better for the security of our Faith , by causing the Gospels to be written either by the Apostles themselves , as St. Matthew and St. Iohn , or by the Disciples of the chief Apostles , while the others were surviving , as St. Mark and St. Luke ; and the latter gives this account of his undertaking to write it , viz. That thou mighest know the certainty of those things wherein thou hast been instructed . His instruction was by an Oral Tradition ; but that it seems wanted something to strengthen and confirm it ; and that was by St. Lukes writing his Gospel . How could they add any assurance to him , if all the ground of his certainty were to be taken from Tradition ? St. Luke thought it necessary then , that those things which concerned the Life and Doctrine of Christ should be put into Writing , that they might be more certainly convey'd ; and that while they had the Testimony of those , who were eye-witnesses and Ministers of the Word . 2. And so I come to the second Rule of discerning the Primitive Doctrine of Christ ; viz. The Writings of the Apostles , when matters of Doctrine came to be contested , were the Infallible Rule , whereby they were to judge , which was the true and genuine Doctrine of Christ. There are some who pretend , that the Apostles Writings were meerly Accidental and Occasional things , but that the main design was to lodge the great Assurance of the Doctrine of Christ in Tradition from one to another ; and what they wrote was not to make any Rule of Faith , but only to give some good Advice to those Churches they wrote to . But I shall now prove that the Writings of the Apostles were intended by the Holy Ghost to be a standing Rule , whereby the Church was to judge which was the true and genuine Doctrine of Christ. 1. From the Reasons and Occasions of writing the Books of the New Testament . 1. As to the Gospels , we must distinguish the General Reason of writing them , from the particular Occasions as to the several Gospels . The General Reason is to be drawn from the Divine Wisdom which inspired and guided them ; the particular Occasions relate to the circumstances of writing them . The General Reason is that which Irenaeus gives , viz. That the Gospel which they had first preached , was by the Will of God put into Writing , that it might be a Foundation and Pillar of our Faith. Not meerly to keep up the Remembrance of it , which Fevardentius yields , and thereby overthrows the Infallibility of Oral Tradition ; but that so it may be a certain Rule of Faith to all Ages . The Evangelists saith St. Augustin , were but Christs Hands , which himself as the Head , directed in writing the Gospels , and therefore we are to look on the Gospels as his own Hand-writing . The Holy Ghost , saith he , directed the Minds of the Evangelists , as to the order and manner of their Writing . Which varied according to the particular Occasions , but yet were all subservient to the General Reason . St. Matthew wrote the first Gospel , saith Eusebius , to the Jews to whom he had preached , because going into other parts he would supply the want of his Presence among them by his Writing . What need this , if Tradition were a certain and infallible way of conveying the Doctrine of Christ ? St. Chrysostom saith , the Jewish Christians desired him to put into Writing what they had heard him Preach . Did not they understand the force of Tradition better ? Or why should St. Matthew put them out of an Infallible Way ? The Authority of the Imperfect Work on St. Matthew saith , they desired him to write his Gospel , that where ever they went they might carry an Account of their Faith with them . Clemens Alexandrinus , saith , the occasion of writing St. Marks Gospel was , that the people were not satisfied with an unwritten delivery of the Holy Doctrine , and therefore importuned Mark , who was the Disciple of St. Peter , that he would leave a Monument of his Doctrine in Writing ; which St. Peter understanding by Revelation , approved and confirmed his Gospel for the use of the Churches . Origen saith , he wrote it according to St. Peters directions . Epiphanius saith , by his Authority , Athanasius saith , it was dictated by him at Rome . It seems that Peter himself did not think fit to leave the Doctrine of Christ to an Oral Tradition , even at Rome , but Irenaeus thinks it was written after St. Peters decease , who therein differs from the rest , and shews how uncertain meer Tradition is . Tertullian saith , St. Marks Gospel was attributed to St. Peter , and St. Lukes to St. Paul. St. Ierom mentions the Opinion of some , that when St. Paul saith according to my Gospel , he means that of St. Luke . But St. Luke himself plainly gives an Account of the occasion of his Writing . St. Ambrose thinks by those who had taken in hand to write of those things which were firmly believed among us , he means the Authors of the counterfeit Gospels , as that of the Twelve Apostles and St. Matthias . But we have no evidence that these were older than St. Luke ; his meaning is , that in those parts where he was , there were some who did undertake to give an Account of the Life and Actions of Christ , who wanted the Advantages which he had ; having had great opportunities of knowing circumstances from the Eye-witnesses ; and therefore he set himself to give an exact Relation of them , that not only Theophilus , but every one that answers his name might know the certainty of those things wherein they had been instructed . But , did not they know the certainty of these things by the Apostles Preaching ? Yes , but the things they heard might slip out of their Memories ; and to prevent this , saith Theophylact , St. Luke wrote his Gospel , that they might retain these things with greater certainty . And words that are only spoken are more easily misunderstood ; which Maldonat assigns , as one great Reason of the Evangelists writing their several Gospels . St. Iohn likewise gives an account himself of the Reason of his Writing ; and that the greatest imaginable . But these are written that ye might believe that Iesus is the Christ , the Son of God , and that believing ye might have life through his Name . Why written that ye might believe ? Did the Apostle in his old Age mistrust the understandings or the Memories of Christians ? Was not the Apostles Teaching sufficient to keep up the Principles of the Christian Faith in the hearts of the people ; no , not while St. Iohn himself was yet living ? He had certainly a very mean Opinion of Tradition , that thought it necessary for him to write that they might believe that Iesus is the Son of God. For there was no point of Faith more necessary than this , which was required of all Persons to be owned before Baptism . Yet for all this , and whatever else can be said , St. Iohn thought it necessary that these things be written that they might believe . He lived the longest of any of the Apostles , and therefore saw how little Tradition was to be trusted ; for it was already corrupted in so weighty a point as the Divinity of Christ. Cerinthus and his Followers allow'd the general Tradition of the Church , that Iesus was the Son of God ; but then they gave their own sense of it , by extraordinary Favour and Adoption . And from hence the Fathers agree that St. Iohn took occasion to write his Divine Gospel , to clear this Fundamental point of the Christian Faith. And withal observing that the other Evangelists insisted chiefly on the Actions of Christ for one year , viz. after Johns Imprisonment he resumes the whole matter , and adds those things which were omitted by the rest ; that so the Church might be furnished with a full Relation of all that was necessary to compleat and establish the Faith of Christians . 2. As to the Epistles . The first Epistle we read of in the Christian Church , ( and in probability the first writing in the New Testament ) was the Decretal Epistle of the Council of Ierusalem . What should make the Apostles put these Decrees into Writing ? They were very short , and concerned the practices of Men , and withal were sent by Barnabas and Paul , and Iudas , and Silas . Were not these sufficient to deliver the Apostles sense to the Churches , without Letters from them ? What a pitiful thing did they take Oral Tradition to be , if they thought such Men could not by it give full satisfaction to the Churches of Syria and Cilicia , unless they sent it under their hands ? The Epistle to the Romans was written by St. Paul on purpose to clear some main points of the Christian Doctrine , which were then warmly disputed between the Jews and the Christians , and between the Judaizing Christians and others , as about Iustification , Rejection of the Iews , the difference of Meats , &c. And St. Paul took very needless pains in writing that excellent Epistle , if he knew of Christs appointing a Iudge of Controversies there ; or if he thought Writing were not a certain way to make a Rule of Faith , whereby they were to judge in those matters . The first Epistle to the Corinthians was written not meerly to reprove their Factions and Disorders ; but to direct them , and to establish and prove the Faith of the Resurrection , which was then contested among them . The Epistle was sent by Stephanus and Fortunatus , who could have carried the Apostles sense without his Writing ; but there are many weighty things , besides the particular occasions which are of lasting concernment to the Church in all Ages ; as there are likewise in his second Epistle to them . The Epistle to the Galatians was written on occasion of one of the greatest points of controversy at that time , viz. the Use and Obligation of the Law of Moses . And St. Paul sound by sad experience among them , that it was very possible for those who had the best Instructions , either to forget them , or to grow out of Love with them , and to be fond of a change ; else he would never have said , O foolish Galatians , who hath bewitched you that ye should not obey the Truth ? And I marvel that ye are so soon removed from him that called you into the Grace of Christ into another Gospel , How was it indeed possible for them to be removed , and to be soon removed , who had received the Faith by the Delivery of St. Paul himself ? Then , for all that I can see , human Nature taken with all its Advantages and Motives , and Evidences , is a very sallible thing ; and if then it might be deceived , and that so easily and grosly ; then much more in any following Age of the Church ; unless human Nature be mightily changed for the better , since the Apostles times ; or any Teachers since be more effectual , than the Apostles , and especially than St. Paul , who laboured more abundantly than they all . The Epistle to the Ephesians , though written upon a general Argument , yet doth suppose that they were in continual danger of being deceived ; and tossed up and down , and carried about with every wind of Doctrine by the sleight of Men , and cunning craftiness whereby they lie in wait to deceive . And therefore he advises them to be upon their guard , and to have their Armour about them , and one choice part of it , is the Sword of the Spirit , which is the Word of God. The Philippians were assaulted by a rude , violent , head-strong Faction of Judaizers ; which the Apostle bids them to beware of ; and writes his Epistle to them for that purpose , and he exhorts them to stand fast in one Spirit , with one mind striving together for the Faith of the Gospel . In the second Epistle to the Thessalonians , and in both Epistles to Timothy , he gives notice of a great Defection from the Christian Faith ; he describes the manner of it , that it shall be with signs and lying words , and with all deceiveableness of unrighteousness in them that perish , because they received not the love of the truth ; that they shall speak lies in hypocrisie , and forbid to marry , and command to abstain from meats , being evil men , having a form of godliness , and denying the power of it . I meddle not now with the time when this Apostacy began ; but from hence , it is evident that St. Paul supposed , that those who at first received the Christian Faith by Tradition from the Apostles themselves , might notwithstanding through their own weakness and folly , and the Artifices of Deceivers be drawn from it ; and that to prevent such mischievous consequences , he knew no better means than a Written Rule , which he tells Timothy was able to make him wise to Salvation ; and to make the Man of God perfect , throughly furnished to every good Work. And to name no more , the Colossians were set upon by some who thought to refine Christianity ; or at least to make it more passable in the World , and therefore would have introduced into it some Rites of the Jews , some Austerities of the Gentiles , some ways of Worship which would recommend them to their Adversaries ; and upon this occasion he writes this Epistle to them to convince them that Christianity alone was far beyond any mixtures of the Fancies or Traditions of men , and therefore he could give them no better Advice , than as they had first received the Doctrine of Christ to continue in it , or in the words of the Text , As they had received Christ Iesus the Lord so to walk in him . The design of what I have said is , that although the Gospels and Epistles were written upon particular occasions ; yet those occasions were so great and considerable ; and the Assistance of the Holy Ghost did so direct the Hands and Pens of the Evangelists and Apostles in writing them , that what they have therein delivered contains a compleat Rule of the true and genuine Faith , as it was at first delivered to the Church . But against this , it is objected , that St. Paul himself charged the Thessalonians to stand fast and hold the Traditions which they have been taught either by word or by his Epistles . From whence it appears , that there were other Traditions to be held , that were not written . The force of all this will be taken away , if we consider when that Epistle was written ; viz. one of the first which St. Paul wrote , and soon after the former Epistle to the Thessalonians ; which was some time before St. Lukes Gospel , which was first received in the Churches of Greece planted by St. Paul. Therefore all the proper Doctrine of Christ himself , and all that relates to his Life and Actions were then but Traditions among them ; and therefore St. Paul had great Reason then to require them to stand fast to the Traditions they had been taught ; i. e. to the Doctrine of Christ they had received in that manner . But it is urged , that he mentions before , something he had said about Antichrists coming when he was with them , v. 5. If this be allow'd , it will be more against than for Tradition . For , what is become of that Tradition ? If it be lost , then it follows that Tradition is no Infallible Way of conveyence ; and therefore we have more Reason to adhere to a written word . 2. Which leads us to the second Reason from which I designed to prove , that there ought to be a written Rule for discerning true primitive Christianity ; and that is from the notorious uncertainty of meer Tradition . I say , notorious , because there never was any Tryal made of it , but it failed , even when it had the greatest Advantages . I might insist upon the Tradition of the first Ages of the World ; when mens Lives were so long , and the principles of the Natural Religion so few ; and yet both before and after the Flood , mankind was strangely degenerated from them . I might insist on many instances in the first Ages of the Christian Church ; so many , that scarce one can be produced wherein they pleaded meer Tradition , but they were mistaken in it ; As about the Millennium , the Age of Christ , the time of Easter ( on one side or other ) the Communicating Infants . For St. Augustin quotes Apostolical Tradition for it . But I shall wave all these , and only mention a very necessary and important thing , which was a long time trusted to Tradition , and yet they differ'd so much about it , as evidently proved , that meer Tradition was no Infallible Means of conveyance . And that is about the Apostles Creed which was to be repeated by all that were to be Baptized . We have many plain Testimonies to prove , that this was not to be written ; but to be conveyed from one to another , by an Oral Tradition ; a St. Hierom , b St. Augustin , c Ruffinus all affirm it . And the Creed was commonly then called d the Rule of Faith ; which shewed that they looked on all the Articles therein contained , as the standard of necessary points . And yet there is a plain and considerable difference in the Antient Creeds ; some Articles being in some which were not in others ; although we have Reason to believe the necessary points were at first the same in all . Or else the several Churches must have different Rules of Faith. The Church of Ierusalem was called c the Mother of all Churches by the General Council of Constantinople ; and in the Creed there delivered to the Catechumens . d St. Cyril mentions the Eternal Generation of the Son before all Worlds ; and so doth e Eusebius at Caesarea in the Creed , which he saith , he learnt at his Baptism , which was long before the Nicene Creed . f Cassian makes it a part of that Creed which the Apostles delivered to the Church , and was particularly received in the Church of Antioch . But no such thing was delivered in the Western Creeds as far as now appears , by what St. Augustin , Ruffinus , and others say in their expositions of it . St. Ierom writing against the Bishop of Ierusalem , urges him with the Creed , g ( no doubt that which was received in his own Church ) and he saith , it consisteth of three main points , the Confession of the Trinity , the Unity of the Church , and the Resurrection of the Flesh. And the Creed of the Church of Aquileia went no farther , saith h Ruffinus ; nor some old Copies of the Roman Creed . But Marcellus of Ancyra had Eternal Life in his i Creed , and so had k Cyril of Ierusalem ; so had the African Church in St. l Augustins time ; so had the Church of Ravena ; but not the Church of Turin ; nor the Gallican Churches ; if Maimus Taurinensis , and Venantius Fortunatus explained all the Articles of their Creeds . Ruffinus confesses the Article of Descent into Hell was not in the Roman , nor in any of the Eastern Creeds . The Creeds of Ierusalem and Aquileia had not the Communion of Saints ; nor those of Marcellus and m Epiphanius . The Title of Catholick was not added to the Church in the Creed in St. n Augustins time ; for he makes it a Periphrasis , utique Catholicam , from whence probably it came to be added afterwards . Ruffinus takes no notice of it , and it was not extant in the old Copies of the Roman Creed ; nor in that of Marcellus Ancyranus . These things I mention , not in the least to shake the Faith of the Articles of the Apostles Creed ; which o St. Augustin saith was gathered out of Scriptures , and is agreeable to them ; but to shew what an uncertain way of conveyance meer Oral Tradition is , when a thing so easily remembred , so constantly used , of so much weight and consequence fell into such varieties in the greatest . Churches , while they were so scrupulous about the writing of it . What cause have we then to be thankful to God , that hath taken so much care of his Church , as to provide us an Infallible Written Rule in the Holy Scriptures , whereby we certainly know , what the true Primitive Christianity was , which was delivered by Christ and his Apostles ? But here is a great difficulty to be removed , as to the Written Word . How can we be certain , we have it , if not by Tradition ? and if Tradition be so uncertain , how can we be made certain by it , that we have that written Word which the Apostles delivered ? For might not that fail in this , as well as the Creed ? And then what security can we have for our Faith ? In Answer to this , I shall shew , 1. What Advantage things that are written have , as to the certainty of conveyance above things meerly committed to Memory and Tradition . 2. What Advantage the Scriptures have , above any other things committed to Writing as to the certainty of their conveyence . 1. As to the Advantage things Written have above those committed to Memory and Tradition only . Which will appear by these things , 1. It was the way God himself made choice of , where the Reason for Tradition was stronger ; I mean as to the Ten Commandments , which were short and plain , and easy to be remembred , and very agreeable to the Sense and General Interest of Mankind ; yet the Wise God who perfectly understood the Nature of Man , would not leave the Ten Commandments to an Oral Tradition , but God delivered to Moses Two Tables of Stone written with the Finger of God ; and on them he wrote the Ten Commandments . What a vain and superstuous thing were this , if Oral and Practical Tradition were Infallible ? But Gods own pitching upon this way , after so long a Tryal of Mankind in the other ; is a Demonstration of the greater certainty of it , if we suppose that God aimed at the benefit of Mankind by it . 2. When Religion was corrupted among the Jews , the only way of restoring it was by a Written Book of the Law. As we find in the case of Iosiahs Reformation , which was made by the Book of the Law , which was found in the House of the Lord. This was the Rule by which Hilkiah the High Priest , thought it necessary for Iosiah to go by ; and not by any Tradition left among them concerning the Law which God had given by Moses . 3. This was that which our Saviour appealed to in all his Disputes ; search the Scriptures , saith he to the Iews ; not run to your Traditions , for those were then very corrupt , especially about the Messias , as that he was to be a Temporal Prince , &c. which was then a dangerous and fundamental mistake ; and therefore Christ appeals from them to the Scriptures ; And they are they which testifie of me . Had ye believed Moses , ye would have believed me , for he wrote of me ; but if ye believe not his Writings , how shall ye believe my words ? And our Saviour severely checks the Pharisees for regarding their own Traditions more than the Written Law. And yet they pretended to an Oral Tradition down from Moses ; as the Jews do to this day ; and none are more grosly deceived than they . 4. The general Sense and Experience of Mankind agrees herein , that all matters of consequence are more certainly preserved by Writings than by meer words . There is no Invention hath been more valued by the Wiser part of Mankind than that of Letters ; because it is of such excellent use for conveying the sense of our minds at a distance to others . All men have so great a mistrust , either of the capacity or memory , or fidelity of others ; that what they would have done with security they commit to Writing . And whatever we truly understand of the Ages before us , we are beholden to Writing for it ; all those memorable Actions , and Institutions , either of Philosophy or Religion which were not written , are long since buried in Oblivion , without possibility of a Resurrection . But where they have been committed to Writing they are preserved after so many Ages ; and by it we certainly know the History of the Patriarchs , and the strange Revolutions that happened from the beginning of the World. By it , we converse with the Wisest persons of former times ; and were able to justifie the Scriptures by the concurrent Testimonies of other Writers . By it , we are enabled to interpret Prophecies , and to make plain their accomplishments , which without it , we could never make out . Yea by it , the Wisdom of those is preserved for the benefit of mankind , who thought fit to write nothing themselves , as Socrates and Pythagoras , but their Disciples took care in time to Write their Doctrines . So that we have the general Consent of the wisest part of mankind , that writing is a far more certain way of conveyance than meer Tradition . 2. And especially in our case where there are so many particular advantages , as to the Holy Scriptures , above any other Writings . 1. From the special Providence of God , with respect to them ; for since it is agreed by all Christians , that these were written by Divine Inspiration , it is most reasonable to believe , that a more than ordinary care would be taken to preserve them . And therefore to suppose any Books of Scripture to be lost , which contained any necessary points of Faith is a great Reflexion on Divine Providence . For , if God watches over his Church , he cannot be supposed to let such Books be lost which were designed for the universal and lasting Benefit of his Church . 2. From the mighty esteem which the Church of God had always for them ; for , they built their Hopes of Heaven upon the promises contained in them . The Book of Scripture was their Evidence for their future Inheritance ; the Foundation of their Hope , and Rule of their Faith ; their Defence against Assaults and Temptations ; their Counseller in cases of Difficulty ; their Support , under Troubles ; and their surest Guide to a happy Eternity ; and therefore the Primitive Christians chose rather to endure any Torments than basely to betray it , and give it up to their Enemies . 3. From the early disputes that were about them . Which shews that they were no Invention of after times ; nor were brought into the World by Stealth and Art ; for , they endured the greatest shock of Opposition at first , while the matters of Fact concerning them were the most easily proved . And having passed the severe Scrutiny of the first Ages , when so many counterfeit Writings were sent abroad , the following Ages could have no Reason to call their Authority in question . 4. From the general consent of divided Churches about them . It might have pleased God to have kept his Church from those unhappy Breaches which have been in all parts of the Christian World ; but the East , and the West , the North and the South can all bear Testimony to the sad Divisions of Christendom ; and those of many Ages standing . But yet , we have this considerable Advantage by them ; that we can have no Reason to mistrust a conspiracy where the several Bodies are so much divided . 5. From the great internal satisfaction which the minds of good Men have concerning them ; and which no other writing can pretend to give . For here we read of the Promise of Divine Assistance to sincere and humble minds . And that Assistance carries a Lumen Fidei into the mind ; as Aquinas calls it 2. 2. a 3 ad 2. and by that he saith , the mind is united to Truth , that its assent is only fixed upon it ; and therefore there is no danger of Damnation to those who are in Christ Iesus , and are thus illuminated by Faith in him . Not that this is an Argument to convince others , who have not that inward sense which they have ; but the same Holy Spirit which did at first indite them , may give such an inward and effectual Testimony as to the Truth of the matter contained in them ; that from thence they may firmly conclude these Books to contain the word of God. And that Assurance which the minds of good Men have from the Influence of Divine Grace , may be more effectual and powerful in them , than all the pretended Infallibility or Demonstration in the World. It is certain those cannot be deceived whom the Holy Spirit teacheth ; and the best and wisest of the Antient Schoolmen did make the great firmness and certainty of Faith not to depend on outward Motives , but on inward Grace ; which so inlightned the Mind , and fixed the Inclinations of the Soul , that nothing is able to remove it . This sort of Faith is no blind Assent ; but after all the Evidence which it hath to make its Assent Reasonable ; it takes so fast a hold of Divine Truths by discerning the excellency and value of them , that he that hath it is willing to let go any thing rather than that ; and although the Apprehension of Faith be not so clear as that of Science ; yet the Hypostasis , as the Apostle calls it , may be so firm , that no Temptations may be able to shake it . And he that can die for his Religion hath a stronger and better Faith , than he that thinks himself never so Infallible in the Grounds of it . That is a true Divine Faith which purifies the Heart , and thereby enlightens the mind ; which works by Love , and not by cavilling and wrangling about the Grounds of it ; which overcomes the World , and not that which overcomes the Temptations of it . And such a Faith , and only such a one will carry us to Heaven ; when , if it were possible for us to have the utmost Infallibility in the Act of believing ; yet if it did not work effectually on our Hearts and Lives , we might go infallibly to Hell. And so I shall conclude this Discourse with the second sense of the Obligation which lies on those who have received Christ Iesus the Lord so to walk in him : i. e. to improve their sound Faith into the Practice of a good Life . For alas ! What advantage will it be to us , to have the most Primitive and Apostolical Faith , if our Works be not answerable to it ? Why call ye me Lord , Lord , saith Christ , and do not the thing which I say ? Why do we pretend to receive Christ Iesus the Lord , if we do not observe his Commands ? It is good , saith S. Paul , to be zealously affected always in a good thing . And no doubt our Faith is such ; but then let us be zealous of good Works too , that we may shew our selves to be that peculiar people who are redeemed by Iesus Christ. So that our Obligation arises every way from Christ Iesus the Lord , to walk in him ; if we consider him as our Lord , so we are to obey him ; if as Christ Iesus , so he died for us to redeem us from all iniquity . We can have no pretence to live in our sins , if we have received him who commands us to forsake them ; for then we receive and reject him at the same time . Let every one that names the name of Christ , depart from iniquity , saith St. Paul , what should those then do that profess to receive him as their Lord , who are thereby bound to yield obedience to his Laws ? one of the great causes of the Degeneracy of the Heathen World was the separating Religion and Morality ; when this was left to the Schools of Philosophers to instruct men in , whereas their Religion consisted only of some Solemn Rites and Sacrifices . Let us have a care of as dangerous a Separation between Faith and Works , or which is all one , between receiving Christ , and doing his Will. For those are the proper Works of the Gospel , wherein we own Christ as our Lord , and do them because he commands us . And the Apostle hath summ'd up the whole Duty of Christians in those comprehensive words , Teaching us that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present World ; looking for that blessed hope , and the glorious appearance of the great God , and our Saviour Iesus Christ. To whom , &c. FINIS . ERRATA . PAge 8. line 18. for Days read Places . p. 25. l. 15. r. Matim●● . p. 28. l. 18. for were ● . are . Notes, typically marginal, from the original text Notes for div A61596-e330 2 Cor. 1. 12. Col. 2. 3. Col. 1. 14. John 6. 66. Rom. 1. 8. 16. 17. 1 Cor. 15. 12. 14. Gal. 4. 14. 16. Ch. 1. v. 7. ●● 12. v. 3. Russia . in Symbol . Joh , 16. 13. Acts 9. 13 21. Gal. 1. 17. 2. 9. Euseb. Hist. l. 3. c. 25. Iren. l. 3. c. 3. 4. Tertul. de Praescript . Haer. 1 John 1 , 2 , 3. Euseb. Hist l. 3. c. 39. Luk. 1. 4. I●●n . l. 3. c. 1. Aug. de Con. ●ers . Evang. l. 1. c. 54. l. 2. c. 53. Euseb Hist. l. 3. c. 2. 〈…〉 〈…〉 . in Mat. in Pr●●ogo . Euseb. l. 2. c. 15. Euseb. l. 6. c. 25. Epiphan . Haer. 51. Athanas. in Synopsi . p. 155. T●t●l . c. Marc. l. 4. c. 5. Hieron . de Script . Eccles . Ambros. in Luc. Luke 1. 1. Epiph. Haer. 51. Theophyl . in Luc. Maldonat . Com. in Evang . prol . Joh. 20. 31. Hierom. Proem . in Matth. De Script . Eccles. Epiph. H● . 51. Chrys. hom . 1. in Matth. Euseb. l. 3. c. 24. Act. 15. 23. 1 Cor. 15. 2. Gal. 3. 1. 1. 6. 1 Cor. 15. 10. Eph. 4. 14. 6. 17. Phil. 3. 2. 1. 27. 2 Thess. 2. 3. 10. 1 Tim. 4. 2 , 3. 2 Tim. 3. 1. 5. 2 Tim. 3. 16 , 17. 2 Thess. 2. 15. Bell. de verbo . l. 4. c. 5. Aug. de Peccat Meritis . l. 1. c. 4. a In Symbolo Fidei & Sp●i nostrae , quod ad Apostolis traditum , non scribitur in Charta & Atramento , sid in tabulis cordis carnalibus . Hieron . ad Pammaclu : advers . Errores Joh. Hierosol . b Nec ut eadem verba Symboli teneatis , ullo modo debetis scribere , sed audiendo perdisctre ; nec cum didic●ritis scribere , sed memoria semper tenere & recolere . August . de Diversis Serm. 75. c Iacirco denique haec non scribi Chartulis & membronis , sid requiri credentium cordibus tradiderunt , ut certum esset haec neminem ex lectione , quae interdum 〈…〉 ad infideles solet , sed ex . Apostolorum traditione didicisse . Ruffinus in Symbol . d Tetul de Prascrip . c. 12 , 13 , 14 , 21. De Virgin. V●l. c. 1. Adv●s . Pra●●am . c. 2. August . Som. 59. 186. 213. 215. Retract . l. 2. c. 3. En●i●i● . de Fide , n. 15. De Symbol . ad Ca●●c● . R●ffin . in ●●oem . c Theod. l. 5. c. 9. d Cyrill . 〈◊〉 . 11. e Theodo . l. 1. c. 12. f Cassian de 〈◊〉 . l. 6. c. 3 , 4. g Hi●●on ad Pammach h Ruffin in Symbol . p. 191. V. Vsser . de Symb. p. 8 , 9. i Epiph. 〈◊〉 Haeres . 72. k Cyrill . Catech. 18. l August . de Symb. l. 1. Petr. Chrysol , Serm. 57 , &c. m Epiph Ancor at n Augustin● de Fide & Symbolo . Et de Symbolo Serm. 243. o De Symbolo ad Catech. c. 1. Deut. 9. 10. 10. 4. 2 Kings 22. 8. 23. 2 , 3. John 5. 39. 46. 47. Matt. 15. 3. 9. Heb. 11. 1. Act. 15. 9. Gal. 5. 6. 1 Joh. 5. 4. Luk. 6. 46. Gal. 4. 18. Tit. 2. 14. 2 Tim. 2. 19. Tit. 2. 12. 13. 
A17865	----	A tract of the soueraigne iudge of controuersies in matters of religion. By Iohn Cameron minister of the Word of God, and divinity professour in the Academie of Montauban. Translated into English by Iohn Verneuil. M.A. Cameron, John, 1579?-1625. 1628 Approx. 96 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A17865 STC 4532 ESTC S107505 99843204 99843204 7919 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17865) Transcribed from: (Early English Books Online ; image set 7919) Images scanned from microfilm: (Early English books, 1475-1640 ; 1060:04) A tract of the soueraigne iudge of controuersies in matters of religion. By Iohn Cameron minister of the Word of God, and divinity professour in the Academie of Montauban. Translated into English by Iohn Verneuil. M.A. Cameron, John, 1579?-1625. Verneuil, John, 1582 or 3-1647. 48 p. Printed by VVilliam Turner printer to the famous Vniversity, and are to be sold by Henry Curteine, Oxford : 1628. A translation of: 'Traicté auquel sont examinez les préjugez de ceux de l'église romaine'?. Running title reads: The soveraigne iudge in controversies. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Authority -- Religious aspects -- Early works to 1800. 2004-11 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Rachel Losh Sampled and proofread 2005-01 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A TRACT OF THE SOVERAIGNE IVDGE OF CONTROVERSIES IN MATTERS OF RELIGION . By IOHN CAMERON Minister of the Word of God , and Divinity Professour in the Academie of Montauban . Translated into English by IOHN VERNEVIL . M. A. Basilius ad Eustathium medicum epist. quae est 80. ex edit . Paris . 1618. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let the Scripture giuen by inspiration of God be Vmpire , and the sentence of truth shall wholy bee giuen to them , with whom the tenents agreable to the holy w 〈…〉 shall bee found . OXFORD . Printed by VVilliam Turner Printer to the famous Vniversity , and are to be sold by Henry Curteine . 1648. TO THE RIGHT WORSHIPFVLL S r THOMAS LEIGH KNIGHT AND BARONET , AND TO THE VERTVOVS and Religious Lady Mary Leigh his deare and louing Consort . I AM not vnmindfull of the favours and courtisies ( Right Wor ll . ) receiued from your much honoured Grand-father S r Thomas Leigh , ( of blessed memory ) at my first comming into England , how in my distresse his liberall maintenance refreshed mee : And in all those yeares that I had the honour to belong vnto you , how gratious and bountifull I found you both : should I silence these your benefits bestowed on mee , and not acknowledge them to the world , my conscience surely would accuse mee of ingratitude , a vice abominable and hatefull both to God and good men * . To avoide which , I haue presumed to publish , and offer to the world vnder both your names this my little translation , of the great and learned Cameron ; not for any hope I haue by this , or any greater seruice to requite your favours to mee , but only to testifie that I confesse and acknowledge Gods goodnesse towards mee in finding such a shelter that hath receiued & kept mee safe in a land where I was a stranger . For which your fauours towards mee , the Lord of heauen and earth restore you an hundred fold into your bosomes , and giue your VVorships grace to see ( as your Honourable Grand fathers haue done ) your childrens children like Oliue plants round about your table . Receiue then this small mite as a token of the bounden seruice of him , who vncessantly prayeth God to blesse you and your Noble Familie with all spirituall blessings in Christ Iesus . From the publique Library in Oxford this . 30. of Aug. 1628. Your Wor PS . most humbly to command IOHN VERNEVIL To the Reader . I present vnto your censure this tract of Monsieur Cameron in English ; I know the skill of many for translating out of French to bee farre better then mine owne : but my request is , that you respect my desire to do good , and not my imperfections . I hold it a matter altogether impossible to draw a picture fully to the life : let Poets tell of painters , and of birds deceiued by the exactnesse of their skill ; yet an originall ever looseth some lustre and grace , though the translatours care be never so great . Howsoever consider I intreate you , the author of this little tract : for the worke of any man is nowadayes esteemed , as the workeman is , and men care most for reading that whose authours they esteeme . For the Author I will say this little : during his naturall life his reputation was great in France , and so great , that all the Iesuites there did seeke , and at last obtained to haue him banished , nor was there any other cause thereof then his great learning , the Iesuites in their conferences being not able to withstand him . Quoniam aemulare non licet , nunc in●ides . He had his refuge here , where by the speciall care of that great fauourer of learning K. Iames ( of blessed memory ) he was provided for in Scotland , his natiue coūtry , but so great was his harty loue to France , that by the effectual mediatiō of those honorable Ambassadors then in France , he gat that envious sentence reversed , which being done he immediately conveighed himselfe to Montauban to bee professour there , where he ended his dayes , to the great losse of Gods Church , and that Vniversity . Now seeing the feruent loue that hee had in doing good to my owne natiue Country , I haue endeauoured ( as much as lyeth in mee ) to requite his loue , and to make his French worke speake English. If this tract bee fauourably receiued , and that I shall perceiue my English phrase tollerably to be approued , your kind acceptance shall encourage mee to a greater worke : my nature abhorreth idlenesse , and beeing in such a place , I loue to be doing , and to imploy my selfe , for feare to be worse imployed* . Enjoy this as a prodromus , till by your prayers God of his infinite grace and mercy enable mee to end my greater worke now in hand . Farewell . Thine in the Lord IOHN VERNEVIL . CHAP. 1. The subtility of those who shunne the reformation , and the sincerity of them who require it . IT is sayd that Alcibiades as yet but young in yeares , but in craft and subtility already aged , comming on a day to visit Pericles , when one had told him that hee was busie making vp the accounts which hee was to giue of his office ; immediately replyed , it was better for Pericles to busie himselfe , in seeking the meanes how hee might giue no accounts at all , and so went his wayes . This passage hath beene applauded by many as most sharpe and witty . But there are some , and of those not a few who much esteeme the vse and necessity of the councell it importeth : All bankrupts , pettifoggers , extortioners , and in a word , the whole rable of impostors make vse thereof , and haue recourse vnto it , as to the onely soveraigne remedie of their dispaire : and indeede hee that is convinced in his conscience , that knoweth that hee shall come short of his accounts , and in the proofe of his pretended right , it is his safest and easiest way to avoid the comming to any account , or triall at all . Where contrariwise , hee that hath a cleare conscience , his reckonings ready , his cause good , doth flye nothing more then such shifts ; and desires , and endeauours aboue all to bee heard throughly , fearing least the prescription , exceptions , and pretences of cunning wranglers , though hee could make vse of them , should darken the equitie of his cause , and leaue behind it this scruple , that his cause in the issue of it , will prooue like to those other vnto which it hath some resemblance in the proceeding . Would to GOD all men in the controversies of religion , were of the same opinion , and had the same courage , and true meaning , which humaine and civill wisdome doth suggest to vs in our law suites , that wee would bee willing to come to an issue . And since wee all agree that our heauenly Father hath not left vs without a Testament , that wee on both sides , know by what Notaries it hath beene receiued , where they haue enrolled it , since wee haue the law and the testimony , that wee would also haue our recourse with a joynt consent , to that Testament , to those Notaries , to their Registers , and say with one and the same voyce after the Prophet , To the law and to the testimony , if they speake not according to this word , it is because there is no light in them . Truely God revealeth not his will ; the Prophets , the Apostles teach it not , but by his word ; wee haue this word , what can wee aske more ? would wee know what the judgement of God is , what the testimony of the Prophets , and Apostles are concerning that doctrine ? ought not God himselfe to declare it ? should not the Prophets and Apostles Publish it ? Wee haue this declaration , wee haue ( no Christian doubteth thereof ) the authentique coppy of this publication , haue we not then what wee neede , what we seeke , and aske so earnestly , to wit a sentence and a finall decree on our controversies ? Truely it is not necessary , that the King , the Secretary , the Court , the Register bee all present wheresoever it is requisite that the Kings will be knowne , if wee haue the order of the Court , wee are assured of the Edict and decree . Wee stand at this day on these termes , wee haue not to do with the Iewes , neither with the Turkes , who denie the authority , the one of a part , the other of the whole Scripture . Wee are Christians , wee beleeue , wee all protest that we haue in the Canonicall booke of the Scripture of the old and new Testament , the declaration of the will of God. We acknowledge on both sides that whatsoever is there contained , is the word of God which is able to make vs wise vnto salvation , and throughly furnished vnto all good workes . Why do we then so earnestly demand the corporall presence of our judge ? why do wee desire that he should giue vs a Vicar , a substitute , since wee haue his decree , and acknowledge that hee hath pronounced it ? CHAP. 2. The demand and proposall of those , who desire a holy reformation . This is the complaint of them , who at this day grieue and sigh ; lamenting the desolation of Israel and Iuda , who wish and demand , that as good Iosiah caused the book of the Law to be read before him , as Esdras , and Nehemiah did the like before the congregation , when they endeavoured to reforme the Church , and restore it to her first integrity : so the like may be practised at this day . If in Christendome all things be foūd conformable to this law in matters of Religion , there will be no neede of changing any thing therein , but to punish rather those vnquiet spirits , those troublesome and schismaticall heretickes , which trouble and marre by their novelties the peace of the Church , and repose of the whole world . But if this conformitie be not there to bee found , but on the contrary a difference & disagreeing , why should not Gods truth be preferred before humaine inventions , the law before there customes , and the kingdome of Iesus Christ before the tyranny , and dominion of him , who hath vsurped both over the living and the dead , over soule and body , prince and people , an authority in effect wholy soueraigne ? And here let every soule in which there is left any touch of conscience , let every man in whom there is found the least sparke of manhood , remaining in such a division of the Church , in such a disagreeing especially about things of so great importance , judge which of the two doth rather practise the craft of Alcibiades in shunning and declining , whether they who demand that their proceedings be examined by the rule of this word , ( which we all avouch to be inspired , dictated , and registred by the spirit of God , or else those who shunne nothing more then the censure of this word , of this Scripture , so farre as to charge it with defects , vnsufferable even in humaine writings , accusing it of obscurity , ambiguity , and imperfections ; which truly are the proprieties of the Oracles of Apollo , of the leaues of Sybil's , but little agreeable to the the law of the Almighty , the which the kingly Prophet so much magnifieth as beeing perfect , pure , sure , and giving wisdome to the simple . CHAP. 3. Wherein the objections against the foresaid demand are set downe , and that which is framed against the person of those which require it is refuted . Since then wee are brought to this poynt , that instead of pleading the cause throughly , there is a question made whether wee ought to come so farre , they stand much vppon the quality of the accuser , they conteste against the sufficiencie of the Iudge , to whom hee appeales . Wee are constrayned first of all to examine the equity or injustice of this manner of proceeding . And first as touching the quality of the accusers , they terme them new start-vps , they aske them what calling they haue thereunto , by what authority they haue made so bold an attempt as to protest they desire the reformation of the Church . The thing then objected to them is noveltie and rashnesse . But both of these objections are but a recrimination , the which cannot be verified , but that first their accusation be convinced of vntruth , and therefore ought not , neither can it be receiued , before that point of their accusation be cleared . They vndertake to proue that the doctrine of our Lord and of the Apostles hath beene altered and changed in that Church which termeth it selfe Catholique : they vrge that every other doctrine is to be rejected , no other admitted but that alone . They protest then , not that they will bring in , but that their meaning is to banish novelties , for which cause Noveltie , cannot bee obiected vnto them , so long as it cannot be proved that they are innovatours : which is the chiefe point of the controversie : the question beeing not here of the Nouelty of the persons but of that of faith and doctrine , according to which we ought to iudge of the persons , and not of it according to the persons . As learnedly Tertullian . Seing then that the summe of their accusations consist , in this that they accuse the Church , falsely called Catholique , to haue innovated , so long as it doth not appeare , whether their accusation be true or no , novelty cannot be obiected to them . As for the rashnesse of the accusation , no more can it be obiected vnto them , vntill that the accusation bee retorted by a direct and just defence : for even as in an estate and commonwealth , every man is admitted to accuse in case of high treason , and none is reiected , but vpon a manifest falsity of his accusation , neither is he accounted to accuse rashly , who accuseth truly : so in the Church , whosoeuer accuseth of high treason against God , is to bee heard without objecting vnto him rashnesse , vntil it be prooued that his accusation is false : In an armie , in a besieged towne , whē there is questiō of treasō , no advise whatsoever is neglected , but they rather duly weigh & consider , not so much from whom it proceedeth , as the importance of it , the accusers are not punished , if their accusation be not found false ; but if it be true they are applauded , rewarded , advanced , and often promoted in the offices , and places of the accused . In the Church of God , in matter of conscience wee ought not to stoppe any mans mouth , but to convince , or satisfie the heart and conscience ; such was the practise of the Apostolicall Church . The Fathers haue so carried themselues towards Heretiques , yea S Austustine himselfe , speaking of the Manicheans , is of this opinion . And if any of the Ancients haue vsed perscription in any such case , it hath beene in matters that were not properly of the essence of faith : or if the doctrine was quaestioned , then haue they to do with them , who grounded not themselues especially vpon the Scripture , but wrested according as they listed , some certaine peeces of it , forcing them to their purpose , and as it were by torture , making them to confesse what they never knew . And therefore the same Fathers called thē Sucifugas Scripturarum , men who shunne the light of the Scripture : yea in those times prescription became them well . It was impossible that then there should bee such a declining and falling from the trueth . The mystery of iniquity , which had already begunne to be conceiued in the times of the Apostles , was yet in the cradle . Our condition at this day is otherwise , who are come vnto the last times , who reckon a thousand and soe many hundred yeares since the flourishing and happy times of the Apostles . During which so long space of time this mystery should in probability be well growne . Wee see the most flourishing Churches , in times past planted by the Apostles , now brought into desolation , and we cannot now call to witnesse the memory of men . CHAP. 4. Wherein are proposed the allegations against the sufficiencie of the Iudge , to whom those who desire a reformatiō do appeale . BVT for all this they call in doubt the sufficiencie of the Iudge , before whom the accusers commence their suite , to wit , God speaking in the Scriptures , or by the Scriptures . 1 They doubt whether hee can be Iudge considered after that manner , because , say they every Iudge ought to speake , now God speaking in the Scripture , is as though hee did not speake at all , the Scripture having neede it selfe to bee propounded , and applyed by some other . 2 And besides , the words of a Iudge ought to be cleare , & intelligible , & this writtē word is obscure as much as may be . 3 Thirdly , the Scripture is ambiguous and subject to divers interpretations , whereas the decrees of a Iudge ought to be certaine and positiue . 4 Fourthly , the Scripture is defectiue , and imperfect , and therefore cannot be extended , nor applied to the decision of our controversies . 5 Fiftly , the resolution of a Iudge ought to make them agree , who referre themselues to him , whereas it is seene what discord there is , even amongst those who would end these variances by the Scriptures . 6 Sixtly , the Heretiques themselues make vse of the Scriptures , whereas the sentence of the Iudge , cannot advantage the party condemned by him . 7 Seaventhly , if God speaking in , or by , the Scripture were the Iudge , to what end then serue the Councels ? 8 Finally , if we had no other determination then that of the Scriptures , we must needes alwaies liue in vncertainty : for the weaknesse and deceitfulnesse of mans vnderstanding considered , who amongst so great a multitude , & in such a discord of those , who take vpon thē to haue the gift of the holy Ghost , could know and discerne who hath it ? Who amidst such a nūber of those who think they haue it , & are deceiued in their opinion can assure himselfe that hee hath it ? what then , do they refuse to be Iudged ? by no meanes in apperance , but they would haue the Church to be judge ; the truth is that when that comes to the vpshot , wee find that this Church is themselues ; who would bee both iudges and parties , as shall be more plainely showne hereafter . CHAP. 5. The proposall of the meanes of nullity against the foresaid allegations , and the verifying of the first meanes against the first and second allegation . NOW let vs consider their arguments alleadged against the sufficiencie of the judge before whom they are summoned , which if they are not , 1 Contrary to their owne designe . 2. to the truth . 3. If they do not tend to the subversion of Christian Religion : the accusers refuse not to accept of them . But if they be found incompatible , 1. with the cause for the defence of which they are alleaged , 2. with the truth , 3. with the authority of Christian Religion ; No body will condemne the accusers of false dealing , if they keepe themselues to their first citation and appeale . But we are confident that all these meanes of nullity may easily be verified : and that wee may proceede in order , let vs beginne with the first , and let vs consider all these reasons , one after another , if they do not oppose that cause in favour of which they are produced . 1 And as for the first , if God speaking in the Scriptures , or by the Scriptures is as if hee speake not at all , vnder a colour that the Scripture is dombe , and giuing no sound , ought wee not vpon the same reason to say that the Fathers speaking in their writings , the Church speaking in the Canōs of the Councells , the Pope in his decrees , and decretalls , in his breefes and in his bulls and indulgences : it were all one as if the Fathers , Church , and Pope speake not at all ? And ought not the writings of the Fathers , the Canons of the Councels , the decrees and decretals , the briefes , bulls , and indulgences bee propounded and applyed ? nay and that by such who are not qualified for iudges , to wit the particular or Ecclesiastical persons who may erre , as not hauing the promise of infallibility . Every one a part , as they are in their pulpitt's , in their states , or lesse solemne exhortations proposing the traditions of the Fathers , the Canōs of the Councels , the decrees & constitutions of the Popes , their breefes , bulls and indulgences . This first reason then drawne from the nature of the Scripture that it is dumbe , that it hath neede to be propounded and applyed , cannot be admitted , vnlesse they will vpon the same grounds annihilate the authority of the Fathers , Councels , Popes , in whose words the very pretended defects are to be found , as plainly ●ppeareth . 2 And for the secōd allegation touching the obscurity of the Scripture , it cānot be maintained , but it must be withal averred , that all the proofes drawne from this word are likewise obscure and consequently that the Romish Religion cannot be gathered from the Scripture , but by guesses and coniectures : So that all the proofes drawn from this Scripture , to maintaine the Doctrine of the Romish Church , shall be meere coniectures and guesses : And are they not to blame then vpon this reckoning , not to bind those that accuse the Romish Church of reuolt , to keepe themselues to the iudge before whom they haue made their appeale ? seing hee speakes so obscurely on the accusers side , that hee will never iustifie his accusation , neyther condemne the party accused , who being in possession , whereas the accuser is the plaintife , if the evidences by which hee pretends to verifie his accusation be obscure , and intricate , ought rather oblige him to produce them , then oppose or hinder that hee should make vse of them . For hee that accuseth , and for proofe of his accusation , alleageth reasōs too hard to be vnvnderstood , that hee may seeme to speake Welch , or Irish , both iustifies the party accused and makes himselfe worthy to be laughed at . CHAP. 6. The verification of the first meanes of Nullitie against the third , and fourth allegation . 3 BVt ( if as by the third allegation it seemes ) the Scripture bee ambiguous . and capable of divers interpretations , wherefore and with what reason is it , that the Doctors that terme themselues Catholickes doe make more account , of one expression of Scripture , then of another , grounding themselues either vpon the circumstances of the very text , which is expounded , or vpon some other passage of the Scripture , the sense whereof is cleare , manifest and certaine , and not simply vpon the authority of the Church ? If the Scripture be as they say , a nose of waxe , Theramenes buskin , a shoe for both feete , a wethercock which turnes with the winde : wherefore do they refute by Scripture the interpretations , nay , rather the false glosses of heretiques ? Wherefore do they not barely alleage vnto them the authority of the Church ? Verily according to their reckoning , for the prooueing of transubstantiation , they neede no more vrge the words of the Scripture , hoc est corpus meum , neither to say that they must be taken as they sound , as being words of a last will and testament , seing that this passage being a part of the Scripture , is according to the nature of the Scripture ( if their allegation be true ) ambiguous and capable of divers interpretations : and therefore they ought not to beleiue transubstantiation by reason of this place of Scripture , but because it hath pleased the Church so to interpret it : and so the beliefe of the Church of Rome will not bee grounded vpon the Scripture , nor ruled according to it ; but quite contrary , the sence of the Scripture , is ruled and grounded vpon the knowledge of the Church ; so that the foundation is builded vpon the house , and the building is the levell and the square . And to conclude , how commeth it to passe that they say that the Scripture proueth so distinctly , so clearely , so evidently the pretended authority of the Church , that they wonder how those that do but read the Scripture can admit it , if so bee that the Scripture bee ambiguous , and of a double meaning as hath beene pretended by the third allegation . 4 Touching the fourth defect objected against the Scripture , to wit that it is imperfect , and doth not sufficiently furnish vs with reasons , for to proue or refute what is to be beleeued , in matters of controversie betwixt vs. If this objection bee received , how haue the Doctors of the Church , which is called Catholique , vndertaken to proue all the points of the Romish Religion by the Scripture ? Haue they taken vpon them rashly a thing impossible ? would they shew themselues in this sophisters and cavilling disputers , seeking in the Scripture that which is not there to be found and prouing a truth by a lye ? or are there some points of doctrine beleeued in the Church termed Catholique , which are not contained in the Scripture ? who amongst them all dare vndertake to make a catalogue of any such points ? what may those points of doctrine be , that are not handled in the Scripture , for being silent in which , the Scripture is termed imperfect ? They are not points touching the Trinity , the incarnation of the Sonne of God , the redemption of mankind , or of faith in Iesus Christ , of hope , charity and repentance , of the necessity and practise of good workes , of life eternall , of Baptisme , of the preaching of the word , of the holy supper ; these points and those that depend on them are without doubt retained in the Scripture . What then can these articles of faith bee , of which the Prophets , the Apostles , nay God himselfe hath spoken in the Scripture ? Is it the article of the popes authority , not only now to excommunitate , but also to depose Kings ? his authority of dispēcing with mariages , with which God dispenceth not in his word ? to make eating of flesh in Lent ( a thing of it selfe indifferent ) to bee a sinne ? and that an incestious mariage be not incestious , or else the article of his imperiall dominion so soveraigne and supreme that although hee should lead whole troupes of silly soules into hell , none may presume to say vnto him my Lord why do you so ? and of so large extent that it reacheth vnto the soules both of the liuing and the dead ? Or are they the articles of worshipping of Images , of invocation of Saints , of the fier of purgatory , as hote as that of hell , of workes of supererogation , of merit ex congruo & ex cōdigno , that Iesus Christ hath sacrificed himselfe vpon earth twice , to wit , when he celebrated the holy Supper with his disciples , and not once alone vpon the crosse , that divine service ought to be sayd in an vnknowne tongue , that Christ hath not saued by his death the litle children which dye without baptisme . And if there be any other article of this sort of which the holy Ghost hath made no mention , and the Prophets , and Apostles haue written nothing . No the holy Ghost hath dictated , the Prophets and Apostles haue written the cleane contrary , That the temporall authority of Kings is immediatly from God. That every man is subiect to , and not aboue the law of God. That the very Apostles are the servants , but not the lords of the Church . That the soules of them which dye in Christ rest from their labours . That wee must not call on him in whom we have not beleeued . That wee must not bowe downe to images . That when we haue done all wee can , wee are vnprofitable servants . That Christ hath not offered himselfe oftentimes , but once . That the vse of an vnknowne tongue in the Church is a curse . That Christ receiued the litle Children , yea before baptisme . CHAP. 7. A verifying of the first meanes of nullity against the fift and sixt ●llegation . AND for the fifth reproach cast vpon the Scripture , to wit , that those who make profession to end their controversies by its determination , are disagreeing in opinion , if this consideration should make that God speaking in the Scripture or by the Scriptures , were not a competent Iudge to determine our controversies , it would follow also from thence that neither the Church should be our Iudge , since in this respect there is no difference . For in the times of the Primitiue Church , both Arrians and Orthodoxes , Donatistes & Catholiques , did pretend to follow the judgement of the Church . The Arrians did reject the Councell of Nice , required a new Councell : yea many Arrians in effect protested that they would hold themselues to the Councell of Nice : so that by this account the Church it selfe shall not be the Iudge , if from the discord of them , who professe to referre themselues to the decision of a Iudge , wee shall conclude the insufficiencie of the Iudge . Finally amongst the Doctors , who call themselues Catholiques , and protest all with one full consent to submit themselues to the judgment of the Church , what jarres ? what contentions are there ? The Angelicall D S Thomas holds that the Crosse is to be worshiped with a religious worship , to this purpose hee brings the authority of the Church : and proveth that the image is to bee worshipped with the very same worship which is due to the same thing represented by the Image . Bellarmine is not of the same opinion , assigning a lower degree of worshippe to the Image , then to the thing whereof it is an Image , and for strengthening of his opinion hee also alleageth the authority of the Church . wherefore then cast they this reproach rather on the sacred word , then the Church ? And whereas in the sixth place , they endeavour to prooue that , God speaking in the Scripture , cannot be judge of our differencies , vnder a colour that Hereticks do challenge and attribute to themselues the Scripture , by the same reason they conclude also that neither the Church shall bee Iudge : for heretiques make vse of the authority of the Church as of a cloake , Cite the Fathers , the Councels , the traditions of the Church . But if it bee replyed , that this is for shew only and in Sophisticall manner ; the answer also is easie , and at hand , to wit they do the like in alleaging the Scripture : therefore things stand vpon the very same tearmes , were it not that some though they dare not speake , yet do thinke that the Scripture indeede favoureth Heretiques , which were all one as to imagine that God by his word doth cover ( as with a cloake ) the devils lyes , which were as impious to thinke , as blasphemous to speake . CHAP. 8. The verification of the first meanes of Nullity against the 7. and 8. allegation . AND concerning that which is demanded in the seauenth place , for what serue Councels if Scripture can reconcile vs ? do not they see they make way to another counterdemaund no lesse vrgent , to wit , for what serue the Councels if the Church be our Iudge ? they cannot here replye that the Councels make this Church , which is the Iudge that they require : for then it may be obiected that the Church is without a judge saue only during the time of a Councell , and that once expired ( or not begunne ) there shall be no meanes to resolue the doubtes of conscience . And who shall call this Councell ? shall the Emperour and the Kings ? but their thoughts are otherwise distracted , neither do they agree amongst themselues , and though they should take the businesse to heart , and to that end should agree , haue not those of Rome stripped them of their priviledge of calling a Councell , as heretofore they haue done ? Or shall the Pope ? hee feares too much those assemblies , hee knoweth very well what affronts haue been given to his predecessours in them , and what hazard they ranne even in the last Councell of Trent , notwithstanding all their canvassing , and vnderhand dealing , and that the holy Ghost was sent thither by post from Rome . Furthermore the Councell cannot bee held alwayes , neither can every one bee there present to heare it speake viuavoce . Amid'st all those difficulties what shall become of doubtes and disputes ? who shall resolue them ? who shall determine them in the meane while ? how shall the conscience by this meanes haue alwaies a Iudge to whom shee may haue recourse to be resolved ? And now in the Church which tearmeth it selfe Catholique who shall be Iudge in our Controversies ? shall it bee the Councell of Trent ? but no Iudge will bee admitted that speakes not viuavoce , and henceforth in this respect the Councell of Trent , and all other Councels are as dumbe as the Scripture : they are cited , they are wrested to diverse senses . If this question then touching the vse of a Councell ( to which we shall answere directly hereafter ) doth force vt to renounce the Iudgment of God speaking in the Scripture , it will also force them to renounce the Iudgement of the Church . Finally the last allegation touching the vncertainty of humane iudgement when we are to iudge who hath the spirit , or whether one hath it himselfe or no , amongst so great a number who disagreeing one from another do all notwithstanding equally lay clayme to the gift of the holy spirit . If this allegation take place , it will also cause that no recourse can bee had to the authority and iudgement of the Church , for if it be so , that ( according to the allegation ) it cannot bee knowne who hath the spirit , or who hath it not , because of the weakenesse of humaine iudgement , and the multitude and discord of pretenders ; how shall it be known who are those who make the Catholique Church or not ? Truely every man that cannot assure himselfe that hee hath the spirit , which alone inspireth true wisdome , ought also to doubt whether he bee not a foole , and ignorant , when question is made of iudging of such things which belong to the spirit . And since it belōgeth not to fooles to iudge who are wise men , every one being according to this last allegation , bound to doubt that he is a foole , as being destitute of the spirit ; no man by the same reason can iudge which is the assembly of those who are truly wise ; no man ( the incertitude of his iudgement considered , if this allegation hath place , in such a multitude , variety and discord of those who vsurpe as propper vnto themselues that title of the Church , pretending all that of right it belongs vnto them ) can make any certaine choyce , or cull out those on whom in trueth it is to be conferred . CHAP. 9. The verification of the second meanes of nullity against the first allegation . IT is then very manyfest that all these allegations are incōpatible with the intent of those who alleaged them , but forall this they will darken , and weaken the right of the cause against which they are alleaged , if wee do not also shew their falsitie , and impertinencie , which is the second meanes of nullity that wee haue opposed against them . To beginne then with the first , it is an infinite wrong that the written word of the liuing God is called a dead and dumbe letter , that God speaking in this fashion should bee accounted not to speake at all , vnder colour that hee vses not a voyce , the which cannot be admitted in the diuine nature , which is not necessary amongst men , but for to carry , and conveigh by the eare to the heart the conceptions of the minde , and together with them the knowledge of those things whereof they are the image : which beeing done by another meanes , as by writing , the liuely voyce is no word necessary . Hee therefore spake very wittily who first called bookes dumbe maisters , at once indeavouring to expresse what they were in regard of the sound , and what in regard of the vertue and efficacie , of expressing and teaching , to wit , dumbe , if wee respect the sound , but eloquent and powerfull , if wee regard what they expresse , and teach ▪ we heare not at this day the voyce of Demosthenes nor of Cicero , neverthelesse when wee read their writings it seemes vnto vs that wee heare them . The instructions of an Ambassadour , the testament of a Father , the sentence of a Iudge , the letter of a friend , the authentique coppie of a contract , do they not expresse the pleasure of the King , the will of the Father , of the Iudge , of a frtend , of such as haue made any contract after the same manner as the vocall word and liuely voice ? And shall not wee make the same account , of the instructions , of the Testament , of the sentence , of the letters , of the authentique coppie of the contract , which our King hath giuen to his Embassadours , our heavenly Father hath left to vs his children , the Iudge of the whole world hath pronounced , the bridegroome hath written to his spouse , and which the mediator betweene God and men the Lord Iesus hath sealed with his blood ? For had yee beleeued Moses ( sayth the Lord ) ye would haue beleeued mee , and neverthelesse Moses then spake not , but in and by his writings . They haue Moses and the Prophets , sayd Abraham to the rich glutton , if they heare not Moses and the Prophets , speaking of the rich mans brethren , neither will they be perswaded though one rose from the dead . And yet who doubteth but that in those dayes Moses and the Prophets were not liuing in the world , nor spake vnto the world any other way , but in and by their writings : so true it is that he who imparts to vs his minde by writing , doth speake and converse with vs , albeit we heare not his voyce . And therefore since we haue , as wee acknowledge on both sides , the writings not only of Moses and the Prophets , but also of the Evangelists and Apostles , Why should not we hearken vnto Moses and the Prophets , vnto the Evangelists and Apostles ? why shall wee say , vnder a pretext that they are dead , that they speake no more ? Do they not speake all at this day in the same manner as Moses and the Prophets did when Abraham willed that we should giue eare vnto them ? And since it is most true that the Scripture is giuen by inspiration of God , that it is not of private interpretation , why should not we receiue it with the the same reverence , which wee would yeeld vnto it , if wee should heare him delivering it by word of mouth vnto the Prophets and Apostles ? the letter and the word change not the signification , neyther the force and efficacy of it , like as the voyce and sound ( with men of vnderstanding addeth little or nothing vnto it . But yet if we so much desire the sound & noyse of the voyce , let vs heare this word propounded , let vs heare it preached , let vs heare it red . But as we heare the Cryer & Sargeants proclaime the ordinances , and decrees of the Court , when they put them in execution , without attributing ( for all that ) vnto them the title & honour of Iudges : yea if we find but the coppie of them fixed in our absence on our doores , we read it with reverence and readily obey it , so that there is no neede of the personall presence of the Iudge , who is sufficiently enough present , when he speaketh vnto vs by his decree : Let vs then at least , beare the same respect towards the coelestiall Iudge and his holy decree , which wee do towards an earthly Iudge , towards humaine ordinances , although we haue but the coppy of it , let vs read it with humility , let vs obey it with zeale , let vs not require that the invisible should make himselfe otherwise visible vnto vs , that the dead should rise from the graue ; yea let vs rather meditate on this trueth , wee haue Moses , wee haue the Prophets , if wee heare not them ( to wit ) speaking in their writings , wee should not a jot sooner be perswaded , if they should rise againe from the dead and speake vnto vs. CHAP. 10. The verification of the second meanes of Nullity against the the second allegation . WITH as little reason do they accuse the Scripture of obscurity : for if they speake of the matter handled in the Scriptures , truly it surmounteth humaine sense and vnderstanding in what manner soever it bee considered , either as it is proposed in the Scripture , or published in the Church , it being altogether impossible to proue it by demonstrations , or to sette it downe by way of conclusions , and principles as in other sciences : But this obscurity is easily resolued by the light of the spirit , which wanting in the heart , it is no more possible to judge of the truth , whether it be considered as written & delivered in the Scripture , or heard , as preached by the Church , thē it's possible for a blind man to judge of colours , and of the light of the sunne : or a foolish and madde man of true wisdome . Whence it appeareth , that it is not the sentence of an externall Iudge which can order this rebellion of humaine vnderstanding against the trueth of God , seing question is made , of convincing the conscience which is the proper worke of God leading by the force of his spirit every thought captiue vnder the obedience of Christ. As neither it is the authoritie of the earthly Iudge in civill causes , which canne conuince the partie in his conscience , but the acknowledgement and feeling that hee hath in his soule , of the equity and justice of the sentence , of the which as long as it remaineth vnknowne vnto him hee cannot bee satisfied , though hee may bee constrained externally to obey it . In matter therefore of Religion , when men goe not about to constraine , but to perswade , not to stoppe the mouth by violence , but to convince the heart ; no question is to be made in this case of hauing an externall Iudge determining by definitiue sentence , but rather of an internall Doctor perswading the heart . For no man comes to mee ( saith our Saviour ) except the Father draw him , alleaging to this purpose the Scripture speaking of the Prophets , and saying that they shall bee all taught of God. But if they speake not of the obscurity of the matter which is handled in the Scripture , but of that of the phrase and manner of speaking and of that of the wordes vsed by the holy spirit in expressing of it , without doubt they accuse the holy spirit eyther of inability , or vnwillingnesse to expresse himselfe intelligibly . But neither the one nor the other canne bee sayd of him , without detracting either from his wisdome , or his goodnes . Certainly that law of which Dauid speaketh which he magnifieth so much , for it's light that he calleth it a lanthorne to his feete , and a light vnto his path , making wise the simple , was a written law , was the Scripture , which giueth by this reckoning vnderstanding not only to the Prophets and great ones , but also to the most simple and ignorant , this was the Scripture of which the Apostle speaketh when he sayth that whatsoeuer things haue beene written afore time haue beene written for our learning : and therefore by the same reason clearely & plainely , there being no greater enemy to learning then obscurity . It was the Scripture which he termed to be giuen by inspiration of God , and profitable to teach and instruct ; how can this be if it be obscure ? likewise he sayth , that Timothy had knowne the holy Scriptures from his child hood nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his very infancie . do we vse to reade darke , obscure authors vnto little children ? It was the Scripture which the Apostle Saint Peter calleth a light that shineth in a darke place . And what difference is there betweene darknesse and light , a lanthorne and obscurity ? And to be breife , it was the scripture , the reading of which hath beene so much recommended , by the Ancient Fathers ; namely , by Saint Chrysostome whose exhortation so patheticall and pithy , so often reiterated and inculcated shew plainly that this abuse of not reading the Scriptures , vnder a colour of their obscurity , did long agoe in his time begin to creepe into the Church , but was neither receiued nor approued by it as now it is . And here it may be some will say vnto vs that it cannot be denyed , but the Scripture is obscure , otherwise to what end serue so many cōmentaries , homelies , and sermons ? But the answere is very easie that we deny not that the Scripture is in many places very obscure , God hauing so ordained it of his infinite wisdome , for to beate downe the presumption of man , and to rouse vp his lazinesse to a holy studie , and diligent reading of it ; as S● Augustine hath very well observed . But wee say with the same Father , That in those things that are most plainly sette downe in the Scripture are contained all things which concerne faith and good manners . For as touching what is over , and aboue that , the whole militant Church were it vnited in one , were not able to expound all the obscure places in the Scripture , otherwise she would not haue beene , so vncharitable as not to haue taken care to haue furnished her children with an ample and authenticke conmentary , which might make all the Scripture cleare and without obscurity ; And as touching preaching and commentaries , they serue not alwayes to illustrate , and explaine , but oftentimes to delate and amplifie , and when they do illustrate , they do it not by any light borrowed elsewhere then from the Scripture itselfe , interpreting the Scriptures by the Scriptures themselues following therein the Councell of the Fathers , and the practice of the Levites , of whom it is written that they did read in the booke of the law of God expounding it , and rendring the true sense of it , causing it to be vnderstood by the Scripture . So that we way iudge of the sense of that which is obscure , by the sense of that which is cleare , & likewise discerne whether the interpretatiō be agreable to the place of the Scriptures , by that which goeth before , and followeth after , whereas in a place that is difficult , to speake properly , when the interpretation of it is given cannot be receiued but vpon credit , and with relation to the authority of the interpretors , because in such a case wee cannot see the correspondence that is betweene the Text and the commentary , the words and the sense , which cānot be said of good & whole some interpretation of the Scripture which therefore ought not to bee condemned of obscurity . CHAP. 11. The verification of the second meanes of Nullity against the third and fourth allegation ▪ The third accusation of ambiguitie is as vniust as the two former ; for if the Scripture had beene ambiguous , and capable of divers interpretations , how had it bin possible for the Apostle S● Paul to convince the Iewes by the Scriptures ? can one by any saying having an ambiguous and double meaning , force the vnderstanding and the conscience of an obdurate and obstinate enemy ? how could the Iewes of Berea examine by the Scripture the doctrine of the same Apostle S. Paul ? That which is ambiguous , and may bee bent too and fro can it serue for a rule ? the question not beeing of a Lesbian rule which is rather ruled then doth rule , and measured , then it selfe a measure , which is bowed and bended whither soever wee list , but of a certaine and constant rule which is alwayes the same . And how did our Lord imploy , not only his authority , as the sonne of God , but the Scripture it selfe , when he would proue the resurrection of the dead against the Sadduces , and so pregnantly that even the Deuill himselfe with all his sophistry could not answere the argument , shall we thinke hee proued a truth which he vndertooke to cleare , and put out of all doubt by a passage , the sense whereof was doubtfull and vncertaine ? And what , ( for we also alleage the Fathers ) are not both Athanasius and S. Augustine of this opinion ? that by a due consideration had of what goeth before , and what followeth after , and by the consent and agreement it hath with the Principall scope of the matter which is there treated of , the Scriptures are to be interpreted against hereticks . How could it be showne by the same Scriptures which is yet dayly practised that a false and hereticall interpretation doth not agree to the Scripture ? And finally is it in conscience seemly in calling the Scriptures ambiguous , to brand them , and disgrace them so farre , as to fasten vpon them the marke of Satans Oracles ? If they had beene such ; if Tertullian had beleeued them to be such , the hereticks had never given them occasion to call them , hee himselfe had never called them , Lucifugas Scripturarum , such as shunne and flie the Scripture as the oule or batte doth the cleare sun-shine . The fourth accusation of the imperfection of the Scripture is noe lesse grevious , and vnjust : for since the Scripture hath beene ordained of God to make men wise unto saluation , and perfect vnto every good worke . It must without doubt containe all doctrine necessary to salvation , otherwise it could not attaine its end . And since Scripture it selfe doth promisse this so exact and perfect doctrine , either its witnesse is not of God , or what it testifies of it selfe is true . Nay which is more , God hath expressely prohibited to adde to it , or to diminish any thing from it . And if this hath had place in the old Testament , shall it not in the new which is much more full and perfect ? it is not to bee beleeued . Let vs then adore , as Tertullian speaketh , the fulnesse of the Scriptures , and let vs not heare ( as Athanasius speaketh ) neither receiue any thing besides or aboue thē in that which concernes the doctrine of faith . For touching the policy , & ceremonies vsed in the Church ; it is another matter , wee avouch that the Fathers did not thinke themselues bound to giue an accompt of them by the Scripture . But a great part of those ceremonies vsed in their times hath bin quite abolished , so that they are no longer in vse , no not in the Romish Church , which notwithstanding doth glory so much for keeping & observing of traditions approued by antiquity , & receiued for Apostolicall . CHAP. 12. The verification of the second meanes of nullity against the fift allegation . TOuching the fift allegation that the Scripture cannot be the rule , seeing it cannot put an end to the dissentions of them , who make profession to keepe themselues strictly vnto it , is also wonderfully perverse . For question is not made of such a rule , as vnto which , all those should truly and indeed conforme themselues , who make a shew so to do , neither of finding such a Iudge , as all they who professe to yeeld , & referre themselues to his judgement , should in effect performe it : so long as the Church shall be militant here on earth , such a rule , such a Iudge will not be foūd . But the question is of finding a rule , of finding a Iudge , to whom whosoever shall submit himselfe , to which whosoever shall conforme himselfe , shall not disagree frō those who do the like ? Otherwise albeit that passion , and malice hinder not that men may seeme to hold themselues to one certaine rule , of which the doctrine is evident and playne , for to disguise the businesse and colour over a bad cause these vices notwithstanding will not suffer vs in truth to conforme our selues thereunto , as is seene in the example of the heretiques aboue alleaged , who did protest to keepe themselues to the Councell of Nice , and to the traditions of the Fathers . Moreover we do not seeke a rule to which whosoever conformeth himselfe doth it wholy in all points . For it is well knowne that the Fathers did conforme themselues to the patterne of the Scripture , to the consent of the Church , and yet which of them hath done it so exactly ? all of them by reason of humaine infirmity , disagreing one with another , and oftentimes from themselues . He that shall say , that therefore God speaking in the scripture is not Iudge , by the same reason should bee forced to conclude , that neither the Church it selfe is Iudge . But the question is of finding a Iudge , a rule which might cause agrement at least in the Principall points , amongst all those who sincerely desire the knowledge of truth . There were betwixt the Christians and the Iewes great controversies , they protested both the one and the other that the Scripture was the rule . And S t Paul that hee taught nothing but what the Prophets had foretold . And the Iewes would receiue no other doctrine , but that of Moses and the Prophets : ceased he therefore to convince the Iewes by the Scriptures , and apply them as the rule against them ? And vnder colour that the Iewes boasting themselues in Moses writings , agreed not with the Lords , who made as much or more reckoning of them , did he forbeare to tel them , had yee beleeued Moses , yee would haue beleeued mee , for hee wrote of mee : but if yee beleeue not his writings how shall ye beleeue my words ? and in the verse immediately going before . Do not thinke that I will accuse you to the Father , there is one that will accuse you , euen Moses in whom you trust . CHAP. 13. The verifying of the second meanes of Nullity against the sixt allegation . BVT if hereticks for answere vnto the sixt accusation , lay claime to the Scripture , it is not in effect and indeede but only in shew . and therefore as those who make some false Demonstrations in the Mathematicks , although they make vse of principles of the science , are notwithstanding refuted and convinced by the same principles , and therefore their errour is no ways preiudicious to the authority and certainty of the Mathematicks : even so the hereticks , albeit for to cloake their heresie , they teere in peeces the Scripture , and wrest it to their sence , ought neverthelesse to bee convinced , no otherwise , then by the same Scriptures of which the Lord hath left vnto vs a notable example in his person , when being tempted by Satan who applyed and vsed against him the scripture , he repelled the temptation by the same scripture : the holy Fathers also did they leaue of to beate downe heresie , even so farre as to put it to death , by this sword of the spirit , albeit that heresie also in shew made vse of it . Truly the hereticks forge their heresie first in their heads , and then afterwards seeke it in the Scripture , which favoureth them so little , that if their controversies were to be determined by it , they would not subsist , as very well said Tertullian , who had never suffered himselfe to be carried away to the vaine fancies of Montanus , if he had firmely held this his Maxime . CHAP. 14. The verifying of the second meanes of Nullity against the seaventh allegation . AS for the Councels if wee liued in the times of the Apostles , wee should thinke it very expedient to intreate them to assemble themselves in a Councell to determine our controversies : Their quality , the authority of their charge , or rather the extraordinary gifts , and the particular assistance of the holy Ghost , giuing them this advantage of being both able and willing to judge infalliblie ; humaine ignorance would not blinde their eies that they could not see the truth , and the feare of a Pope , of an Emperour , of Kings , would not hinder them to vtter it . But we stand not now at this day , on such termes , this infallibility is no where to bee found , there are no more Prophets , no Evangelists but only as they exhibite thēselues to vs in their writings : every leader of the Church taken a part , is subiect to erre , & all vnited together in one body , bring with them their portion of infirmity , the weaknesse of humane nature , passion , particular interest may intermingle themselues into their consultations , and so hoodwinke their eyes that they cannot see the truth , or so tye their tongues that they cannot vtter it . Witnesse the trueth of this the history of the Councel of Trent , * set forth by those who were engaged more then ordinary to couer its shame , avowed and evidently receiued in this Kingdome of France , to strengthen the opposition which hath bin alwayes framed against it , & to vphold the liberty of the French Church , a history which none hath beene able to disproue to this day . But here it may be sayd , hath not then the Lord in vaine promised his assistance , if wee should yet doubt of the infallibility of the determinations of the Councels ? God forbid , for is it not doubted , nay is it not formally denyed that particular Synodes are infallible ? Is it not avouched that they haue erred , and yet the promise of the Lord remaineth still true ? And it will availe nothing to reply here , that the promise was not made to particular Councels , but to the generall which are called Oecumenicall . For the Lord hath promised to be as wel in themid'st of two or three gathered together in his name , as of a whole multitude . If this promise hindreth not , but two or three may erre , how shall it oblige vs to judge better of a multitude ? what then the Lord shall not hee keepe his promise , and shall not hee bee justified when hee speakes ? nay , let every man be declared a lyer , that the Lord may be acknowledged faithfull and true : for hee hath promised not to a multitude only , but also to two or three the assistance of his spirit in their consultations , to wit , if they be gathered together in his name , if they seeke him in trueth . But who canne discerne who are they ; if not by the holinesse of their constitutions , which if it be not found in them , wee are not bound to beleeue that they were assembled in the name of Christ , nor consequently that they haue beene made pertakers of the benefit of such an excellent promise . Saint Augustine well knew this truth when hee affirmed that the Councells even those which are generall may be corrected and reformed . To what good then serue the Councels ? truly oftentimes they are so farre from beeing good , that they are pernicious : for if the number of those which are good bee the lesse without doubt the multitude will carry it , and it will bee as the Councell of the foure hundred Prophets and one , holden in the presence of Iehosaphat , and Ahab , where the 400 evill prophets crushed the one good , and carried it notwithstanding all the resistance he could make . For which cause the Religious wisdome of holy Athanasius cannot sufficiently be praised , opposing himselfe against them , who required Synodes vnder pretence of reforming the faith , in alleadging vnto them that wee haue the Scripture more proper for this purpose then any other meanes whatsoeuer , yea that because hee doubted least the multitude of the worser part might sway the ballance . In the time of Gregorie Nazianzen things were come to such a height of corruption , that being summoned by Procopius in the Emperours name to come to a Synode , hee excused himselfe saying , that hee never saw any good issue of a synode . But when a Councell may bee held composed of men well red in the Scripture , zealous of the glory of God , louers of the peace of the Church , there is no doubt but such an assembly may bring forth much good , because it might cleare , that which is difficult , not by it's owne authority , but by it's sufficiencie . Even as when a window is opened by a strong dextrous hand , which was shut vp before ; the more weake and vnable who could not open it , do see the sun , perceiue the opening , not because of any authority of him that opened it , but by reason of his strength , & dexterity manifesting it selfe by a visible and sensible effect . But such Councels we may rather wish then looke for . The deluge of vices which hath overflowed Christendome having drawne vpon vs this horrible judgement . Such was that first Councell of Nice , that tooke the Scripture onely for the rule and square of it's judgement , and refused not to submit it selfe to the touchstone and triall , as S● Athanasius witnesseth , proposing to other Councels , or rather conventicles , the example of this Councels modesty to make them blush with shame and confound their pride . And indeed it was a remarkable thing , that the Fathers protested that they would not vse the authority of the Councell of Nice against the Arrians , but of the scripture , vpon which the Councell of Nice is founded , what shall wee then conclude , but that wee ought to approue of the good Councells , receiue their ordinances with reverence , not because they could not erre , but if so they haue not erred , and argue in this manner against Heretickes , when matter of right is called in question . The Councell hath so concluded according to the Scripture , therefore it is true : and not after this manner . The Councell hath so concluded , therefore it is so . But in matter of fact and touching history , to judge what is that which is vniversally beleeued and receiued , and by the greater part , wee may wel conclude from the determination of an Oecumenicall Councell , that it is beleeued and receiued generally : And therefore the Councells also are good for this purpose to stoppe the mouth of Hereticks , who might pretend the consent of the Church , and by such a protestation giue some scandall to the weaker , which by this meanes may easily be taken away . Truly if the Councels had thought that their consultatiōs should be approued , because of their authority simply ; & not much more rather , for the truth of them , and their conformity with the Scriptures , they had never inserted in their acts the places of Scripture , the reasons on which they grounded themselues , they had never framed vs , a man may say , a verball processe of all that had passed , but they would haue contented themselues to haue inserted the Canons only without any further declaration , but not proceeding after this manner , they would giue vs a reason of their deliberation , and recommend themselues famous , not by the vsurpation of a soveraigne authority , but by a declaration and exposition of the trueth , that so our faith might not bee grounded vpon humane authority , but vpon that of the living God. And truly to what end is the ceremony of laying the bible vpon the table in a Councell ; is it not to declare that it's authority is ruled by a Law ? and as a Iudge in a politicke estate , who hath the Princes Law for his rule , ought to judge according to that law , and is accountable for his judgement : so are the Councels to determine according to the Scripture , and are bound to make apparant vnto the conscience , as much as lyes in them , that they haue judged according vnto it : but some may say , Councels at lest are subordinate Iudges . Bee it so ; but wee seeke a Soveraigne Iudge , a Iudge from whom it is not lawfull to appeale , an infallible Iudge . This authority , this priviledge cannot bee giuen to Councels . Wee seeke a Iudge that is alwaies on bench giving audience , a Iudge to whom wee may at all times haue recourse , and such Councels cannot bee . CHAP. 15. The verifying of the second meanes of Nullity against the eight allegation by declaring the impertinasy thereof . THe last point remaineth to be cleared , to wit , whether the vncertainty of humane iudgement canne cause that God speaking in the Scripture should not bee fit to be our Iudge , since a man cannot know , neither who hath , nor whether he himselfe hath the holy spirit , or not , And here first of all could wee answere that touching the matter in hand , the question is not whether wee canne know immediately , or as the Schoole speaketh à priori , who hath the holy Ghost : but onely who speaketh according to the Scriptures , which being resolued , by conferring the Scriptures , with that which is proposed , wee may easily conclude , if passion and malice darken not the vnderstanding who proposeth the words of the holy Ghost , and by this meanes discerne à posteriori as they say who hath the spirit , seeing that in regard of Pastors and Doctors none preach the word of the spirit but those to whom the spirit hath suggested them , how wicked and detestable soever otherwise they may bee . So that the question is brought to matter of fact , to witte ; who proposeth that which is contained in the Scripture , which question is cleared in examining the Doctrine proposed by the Scripture ; as the proportion of a building is knowne by applying of the square and levell . For example , the Iewes of Boerea did not directly and à priori inquire whether Saint Paul when hee preached vnto them was inspired of the holy spirit , or no ; it had beene an impossible thing for them , seeing it is the property of God alone to bee the searcher of hearts . But they made inquirie for all that whether Saint Paul did speake according to the Scriptures , and hauing by conferring of Saint Pauls doctrine with the Scriptures , discovered the conformity , and how they answered the one to the other , they judged truly , & as indeed it was , to wit , that Saint Paul spake not of himselfe , but by the holy spirit . Yea the Ancients themselues , hauing to do with heretickes who made shew to hold the Scripture for their rule , haue not refused to dispute before a Pagan Iudge , who although by reason of his vnbeliefe hee was not capable to judge whether of two parties maintained the truth , pronounced neverthelesse and very happily which of the two concluded most conformably to the Scripture , which both the one and the other alleaged for their purpose , but the same sufficeth vs at this day in our controversies : for if it be apparant who speake according to the Scriptures , no man who maketh profession of Christianity doubting of the Scripture , the conclusion will bee plaine and evident , that whosoever hee be , speakes according to truth , and by the spirit of truth : There is much difference betweene beleeuing the Principles of Christian Religion , and judging who teach most conformably to those principles . To the first , faith and the illumination of the holy spirit , are absolutely necessary : for the second , common sense is sufficient . To beleeue that the Scripture is true , when it teacheth vs that there is but one God , that the Father is God , the Sonne God , and the holy Ghost also , that the Father is not the Sonne nor the holy Ghost , neither the one nor the other , for this faith onely is required . But to inferre from thence that the nature of God is one in number , that the persons of the Trinity are distinct , yet not divided , that they communicate in one and the same nature , for this I say common sense alone sufficeth , which cannot deny the consequent , the truth of the antecedent once granted , which without all doubt cannot bee comprehended but by faith . It is then in vaine to aske who shall judge of the consequences , as if a man hauing learned in a historie how many companies and how many souldiers in every company were in an army , how many troopes of horse , and how many horsemen in every troope , one should demand who shall judge whether the number of the souldiers of which the army did consist be rightly collected frō thence : In like manner if we can proue by the Scripture that , that which Christ gaue to his disciples , was bread broken , and if wee proue by the same Scripture that the body of Christ is not broken in the Eucharist , and that yet much lesse the bread brokē is Christs body , to demād here who shall judge whether a man may inferre from hence that the Lord gaue not vs externally his own body in the Eucharist is all one as to aske , who hath common sense . Likewise , when the Apostle sayth , that wee are saued by grace , through faith , and that not of our selues , it is the gift of God , not of workes least any man should Boast , If it bee asked here who shall judge , whether it can be gathered from hence , that wee are not saved by the merit of our workes , but by faith , wholly relying vpon this grace , without hauing merited it our selues by any workes of ours ? is not this to aske how a man might know that hee is in his senses ? But if the consequence bee so obscure , that it is harde to judge of it , this is an argument that there is no consequence at all : the nature of which is such , that in a manner it forceth our vnderstanding to yeeld vnto it , and to allow of it , albeit we had studied in no other logicke then that of nature . CHAP. 16. The verifying of the second meanes of Nullity against the eight allegation by declaring the vntrueth thereof . BVT if wee proceede so farre as to demand how we may know , whether the Scripture bee the coppy of the declared will of God , since a man cannot know , neither who hath , nor whether hee himselfe hath the spirit of God or no ; the answere is very easie , hee who knoweth not whether he hath the spirit or no , belongs not to Christ ; and therefore it is not strange if he knowes not the voyce of Christ ; but all those who belong to Christ are made partakers of his spirit . If any man hath not the spirit of Christ hee is none of his . As many as are led by the spirit of God , they are the sonnes of God , they haue not receiued the spirit of bondage againe to feare , but the spirit of adoption which cryeth Abba Father in their hearts . The spirit it selfe beareth witnesse to their spirit , that they are the children of God. They are sealed vntill the redemption of the purchased possession , hee is vnto them a spirit of wisdome and reuelation : They are the sheepe of Christ , they heare and know the voyce of their sheepheard . They follow him , and the voice of a stranger they will not follow but will flie from him , for they know not his voyce . The Father driues them to Christ , they are taught of God , they haue learned of the Father , they are spirituall , and therefore comprehend the things that are of God , because the spirit hath revealed thē vnto them , & they are spiritually discerned . They haue receiued the anoynting by the holy spirit and know all things : God hath written his lawes in their hearts . Christ dwels there by faith . Their bodies are the temples of the holy Ghost . And those who are adorned and enriched so sumptuously , can they bee ignorant of the excellencie of the diamond , and the magnificencie of the riches which they possesse ? Those who are enlightened with such a light , vpon whom the Lord causeth the day to spring from on high to shine , and the light of his countenance to airse , to whom he is the sun and buckler , the sunne of righteousnesse , bearing health vnder his wings , whose eyes hee hath enlightened , can they doubt whether they walke in his light ? Shall the naturall man by his reason comprehend that he discourseth , and the spirituall man shall not hee discerne by the spirit , that hee hath the spirit ? And here some man may say vnto vs ; But how many may bee found who boast , nay who thinke verily they haue the spirit , and yet are grossely deceiued ; how many haue the spirit , and yet erre oftentimes in their iudgements ? and indeede it is so : but is it not either a strange perversity , or indiscretiō , to inferre from thence that none can know , that none can judge and discerne assuredly to salvation , the spirituall things which God hath revealed outwardly to his by his word , & inwardly by his spirit ? For do we not see amōgst men how many there are who glory and deceiue themselues with a false opinion of wisdome , being indeed imprudent & foolish , & yet whosoever would conclude from thence , that hee who is truly wise , cannot know that hee is so ; should bring into the world not that of the Academiques , but even the Pyrronian suspence of judgment . If then the boasting and vanity of a foole , cannot prejudice the assured knowledge , which hee who is wise can , and ought to haue of wisdome ; no more can the false perswasions of hypocrites which proceede from the illusiō of Satan , shake the certainty of that assurāce which proceedeth from the sense and feeling of the spirit dwelling in the heart of the spirituall man , and giuing as wee haue said , testimony to his spirit . Yea the conformity of his motions with the word of the Scripture , assures and strengthens him , and putteth a difference betweene the sence and feeling he hath , and that which ariseth from the false illusion of Satan , which hath no other rule then it selfe . From the same fountaine either of malice or vnadvisednesse it proceedes that vnder pretence that those who haue receiued the spirit do erre sometimes , they would conclude , that in that which is necessary to salvation they cannot passe any certaine judgement : for the wisest in the knowledge of worldly businesses may offend against the rules of wisdome , and yet who will deny for all this but they can giue advise and sure counsell . Wee say , sure , according to the rules of wisdome : For no man can answere for the event which is oftentimes contrary to the wisedome of Counsell and favoureth rash attempts . The learned are ignorant of many things , but not of such without which they cannot deserue that name . As then the prudent differ not from fooles in this that they never commit any follies , but in this that their follies are not grosse , are not ordinary , and as the difference that is between the learned & the ignorāt cōsists in that which is the Principall in the Science which he professeth . The ignorāt on the contrary is either ignorant of all , or knowes very little , and even that little which hee knowes to speake properly hee knowes not . So the difference that is betweene the man spiritually wise , & him that is ignorant according to the spirit , it is not in this that the Spirituall man never , but in that hee erres not grossely and ordinarily : Not in that hee knowes all , but in that hee knowes all that which is necessary in his profession , whereas hee that is spiritually foolish and ignorant , erres almost alwayes , erres ordinarily , is ignorant of that which is necessary that he should know for the making of himselfe such as hee professeth himselfe to bee . And euen as there is a great disproportion betweene fooles and wisemen in the ordinary course and cariage of their liues ; betweene the learned and ignorant in the knowledge of good arts , and yet all the wise in that kind are not equally wise , nor all the learned equally learned , nay in that very humane and secular wisedome , and learning , there is no one perfectly wise , perfectly learned : so great is the difference betweene those whom God hath enlightned with his knowledge , and those whom the eyes of their vnderstanding the God of this world hath blinded , and yet there is no one amongst them all , who hath attained to the highest degree of perfection . Wee conclude then , that as those that belong not to the Lord , cannot assure themselues of his spirit , and by consequent cannot discerne his word vnto saluation : so all those that are his , do feele the efficacie of his spirit in their hearts , euen as they feele and finde in themselues by experience the vse of reason ; and judge by the spirit of spirituall things proposed in the word , after the same manner as by reason , they judge of things that canne bee comprehended by it . It sufficeth vs to haue proued that the faithfull haue an assured and certaine rule in the Scripture . CHAP. 17. The verifying of the third meanes of nullity against the allegations . And by these reasons wee thinke wee haue made good the two first meanes of Nullity proposed against the eight allegations ; It remaineth that wee verifie the third , to wit , that they tend to the subversion of Christian Religion . To come then to the point , let vt first of all consider that their ayme is to proue that a Christiā can haue no assurance of his Religion of that which he ought to beleeue , by the Scripture , because it is dumbe , obscure , ambiguous , imperfect , which cannot assure those who depend on it , and may bee alleaged in favour of heretickes . If that detestable opinion bee once engrafted in the heart , as it is set forth and maintained by word , and writing , what will become I pray you of the authority of the Church , which is grounded vpon the Scripture ? if the foundation of it be so falty , is it not to bee feared that the building will sinke ? If a Christian cannot , yea ought not to ground himselfe vpon the Scripture by reason of these pretended imperfections , with what confidence shall hee ground himselfe vpon the authority of the Church , which hath no other foundation , then this foundation so imperfect , if the foresaid allegations be true ? But if the one and the other proppe of faith faile , this of the scripture , and consequently that of the authority of the Church grounded on the Scripture , ( as of necessity when the foundation is vndermined , those that leane vpon the wall must fall together with the wall ) what will become of the authority , of the assurance of Christian Religion ? The right of the Church is called in question , and shee , either as a daughter produces the scripture , the coppy of the Testament of her Father , or as a spouse brings forth the Scripture , the cōtract of her marriage , and this Testament is foūd dumbe , obscure , ambiguous , of a double meaning , being not able to cleare the night of the Church , nay which may bee imployed against her . In this case what shall bee the foundation ? what the title ? what the proofes of the right of the Church ? will they not be found ( if we beleeue the allegations ) to be dumbe , ambiguous , obscure , imperfect proofes ? and consequently shall not the right , instead of being confirmed , become invalide and of no force ? And who will not judge that the Church proceeds not fairely attributing to her self so great authority , and maintaining it by proofes fo defectiue , or who will beleeue that the same is the true Church , the true people of God , who shew a Testament , a couenant of God , cōtracted with her , which she confesseth to be set downe in dumbe words , obscure , ambiguous , applyable to every sense , and which may be produced and vrged against her selfe ? How will the Atheists laugh at this ? & how , alas ! will the consciences of them bee shaken , that beleeue and receiue this opinion of the obscurity , ambiguity , and insufficiencie of the Scriptures ? Let vs consider in the second place that their ayme is to cast all Christians into incertainty ; striuing to proue by these allegations that a man in what concernes Religion ought to mistrust his owne judgement , which being once granted , how shall a man know whether hee deceiues not himselfe in beleeving that there is a Church ? Here the Scripture cannot succour or helpe : for it is presupposed that it cannot afford any certainty : It is laid for a foundation , that a Christian hearing , reading , meditating on the Scripture may coozen and deceiue himselfe . Neither can a man in this straight haue recourse to the testimony of the holy Ghost ; for the allegation presupposeth , that it cannot be knowne neither who hath , neither whether a man himselfe hath the holy spirit or no. And as for the authority of the Church , it cannot bee alleaged , for question may bee made whether there be any Church at all . As then to him who should doubt whether there ought to be a Pope in the world , it would seeme strange & far frō the purpose to alleage the testimony of the Pope , for to perswade him that there ought to bee one : Even so when we are to proue , that there is a Church , it is in vaine to alleage the testimony of the Church . If then Christian Religion hath no foundation either in the Scripture , or in the testimony of the holy Ghost , or in the authority of the Church , as it followeth from the allegation , where shall shee seeke , where shall shee finde where-vpon to vphold her selfe ? shall it bee in Philosophie ? there much lesse ; for if a Christian man cannot judge whether there be a Church by the spirit ; as not being able to assure himselfe whether hee hath the spirit , much lesse able shall hee be to do it by his reason , which without the spirit is starke blinde in spirituall things . Let vs in the third place consider that in the disputes touching the markes and notes of the Church , it is questioned what they are ? one is of one opinion , another of another , whence may a certaine knowledge of them bee had ? shall it bee from the Scripture ? but the allegation presupposeth that it is impossible : shall it bee from the Church ? never the nearer : for it so litle appeares which is the Church , that it is controversed what are her markes by which she is knowne . Let vs in the fourth place consider , ( that grant wee had found the markes of the Church , according to the allegation which casts men into incertitude , ) it could not be discerned to what congregation to apply them , amongst so many and divers assemblies , who challenge them : for it is supposed as granted according to the allegation , that the Scripture cannot here guide vs , that wee may deceiue our selues in making the choyce : and the testimony of the Church can as little helpe vs , if first of all it bee not presupposed that it hath the markes of the Church , which is the point in question : for wee seeke in what Church the markes of the Church are to bee found : and to rely herein vpon the testimony of the Church doth presuppose that wee know already in what Church the markes of the Church are found . Let vs in the fift place consider that according to the allegations there is no meanes how a man converted to the Church , canne bee assured of his Religion : For if hee hath not beene convinced by lawfull arguments , neither his profession , which followed the conviction of his conscience shall be lawfull . It is very certaine that if the foundation of his faith who hath beene converted , bee the authority of the Church , the foundation of his conuersion hath not beene lawfull . for there was no meanes to perswade him , that the Church hath any such authority ; in alleadging to him the testimony of the Church . And the allegation of Scripture , and of reason according to their supposition , is not a lawful meanes to resolue the conscience . Having bin then brought to acknowledge the authority of the Church founded vpon these arguments , it cannot be but weake and vnlawfull ; and consequently the beleefe of all that hee hath beleeued , as depending vpon the authority which hee giveth vnto the Church . And indeede if such a one whom wee would convert doth question the authority of the Church , shall we proue vnto him that whereof he doubteth , by alleaging vnto him that whereof hee maketh likewise doubt ? the argument then of his conuersion to the acknowledgment of the Church cannot haue beene the authority of the Church . If then no man can bee assured of the foundation of his conversion , no more neither can hee bee which is builded vpon the foundation . In the sixt place let vs obserue that the Church which is called Catholique never speaketh by word of mouth , they are the particulars that are her Heralds . It may bee demanded then by what meanes a man may bee assured that they discharge their place faithfully , since they may erre in proposing doctrine contrary to the meaning of the Church ? This cannot bee by the Scripture : for according to the allegation , truth and falsehood cannot be discerned by it ; no , nor by the testimony of the Church ; for he speaketh not but by particular men , of whom it is doubted whether they haue faithfully reported the determination of the Church . In the Seaventh place let vs consider , that if the authority of the Church bee the foundation of faith , every one shall beleeue because his companion hath beleeued : and so christian religion shall bee made ridiculous : for seeing the Church is a congregation of persons in which every one grounds his faith vpon the authority of the whole congregation of which they are Members , it will necessarily follow , that every one of them shall beleeue apart because all haue beleeued together . In the eight place let vs weigh this horrible inconvenience , that we shall not beleeue the mysteries of the Trinit , of the incarnation of the redemption of mankinde , but by heare-say , because our Ancestours , our Parents , our fellow burgesses , haue beleeued so ; and shall not beleeue that they haue beene the Church of God , but because they haue left this testimony of themselues , which the Iewes may vsurpe with the like appearance of right , if we renounce the authority of Scriptures . Now haue wee verified this last meanes of Nullity not to incense any , ( God is our witnesse ) but to shew if it bee possible , into what , and how many execrable absurdities some amongst them vnadvisedly precipitate themselues , who by the meanes of these allegations endeavour to draw vs from the judgement of God speaking in the Scripture , to the judgement of men pretending the title of the Church being most certaine that he who vrged principally this businesse , if wee way be judge of him according to his writings aymed especially to lay the foūdatiō of Atheisme , not that his intent was to overthrow the Romish Religion . He was a French man and a louer of publike peace , hee did know that so to maintaine it , it behoued that the most welcome and the most approoued Religion was to be maintained . We thinke it not strange , that hee should haue commended in publike the Romish Religion : from thence hee had his meanes : But wee are extreamely displeased , that he durst testifie by his writings his contempt , and litle respect of all Religion . Furthermore as we haue proved the iniquity of the judgment which the Doctors who call themselues Catholickes passe on the Scripture : so wee hope that it will be easie to see their assignemēt of a judge in sending vs to the Church , is eyther illusiue or impossible ; illusiue , if by the Church they vnderstand themselues : for since they are our opposite parties , they cannot bee our judges . Impossible if by the Church they vnderstand the mysticall body of our Lord Iesus Christ , to whom only notwithstanding the promises haue beene made ; For who canne distinctly point out the members of that body but hee alone who is the head ? And who can then assemble them ? And if this be impossible , how shal that Church be the judge which we require ? A speaking Iudge , a well knowe Iudge , to whom all may haue their recourse , by whom all may bee resolued . And therefore we persist in our demand that wee may be remitted to answere before that vnsuspected Iudge , and acknowledged of all parties , to wit , God speaking in the Scriptures . Let vs conclude then with Optatus Mileuitanus ; * Let no body beleeue you , let no body beleeue vs , for indeede wee are opposite parties . Wee must seeke then Iudges ; if wee take them from among Christians ; they can be neither of the one nor the other partie , they must be sought then without If wee call a Pagan , hee knowes not Christian mysteries ; if a Iewe , hee is an enemy of Christian Baptisme . Wee cannot then finde on earth any Iudge of this businesse , wee mnst then seeke a Iudge from heauen . But why knocke wee at heauens gate , since wee haue the TESTAMENT in the Gospell ? for here we may compare terrestriall things with coelestiall : it is as if a man had many children ; whilest hee is with them he gouerneth and commandeth every one of them ; his Testament is not as yet necessary . But as the terrestriall father finding himselfe nere his end , and fearing that after his death , the bond of peace being broken , contentions and debates may arise amongst the brothers ; calling witnesses , signeth in tabls to endure for euer , that which he hath within his dying heart , that if there happen any strife between the brothers ; it shal not be needful to go to the graue , but that the Testamēt be sought for in the dumbe tables , frō whence , he that rests quietly in his graue , ●●eakes liuely ; The testator is in heauē : let vs search then his will in the Gospell as in his testament . For according to the saying of Chrysostome , a If any thing be said without the Scripture , the spirit of the hearer halteth , now assenting , anon doubting ; sometimes reiecting the words as friuilous ▪ and presently receiuing the same againe as probable : But when the testimony of Gods word is produced out of the Scripture , i● strengthens as well the discourse of the speaker , as the spirit of 〈…〉 And would it not be very absurd ▪ saith the same Father , not to trust another in a matter of monye , but to account , and ●●ll it on 's selfe : and neuerthelesse when the determining of th●se so weighty matters is in hand , to suffer himselfe to be drawne as it were by force , and inconsiderately , to another mans opinion ; especially hauing an exact scale , rule , and square , to wit , the declaration of the holy Scriptures ? And therefore I adiure , and pray you all , that you leaue that which seemeth Good to this man or to that man , and that ye inquire of the Scriptures concerning these things . Galat. 6. v. 16. As man● as walke according to this rule , peace bee on them , and mercy , and vpon the Israel of God. FINIS . Notes, typically marginal, from the original text Notes for div A17865-e160 * Peremptoria siquidem res est ingratitudo , hostis gratiae inimica salutis ▪ Bernard sermone 2. de septem misericordijs . Notes for div A17865-e340 Plantus ●in milite . Act. 3. scena 2. v. 29. Quem diabolus non invenit occupatum ipse occupat . Notes for div A17865-e510 2 Timoth 3. 1● 17. Notes for div A17865-e620 2 Kings 22. 10. Psa. 9. 7. 8. Notes for div A17865-e750 Tertull. Prisc●s ad haeret : cap. 3. ex personis probamus fidem , an ex fide personas ? Aug. concr . epist Man. cap. 4. Basil. de Sp. S. c. 17. Tertul. praescr . cap● 7. Tertul. de res . car . c. 47. Notes for div A17865-e970 Eight reasons wherefore God cannot be Iudge . Notes for div A17865-e1120 The eight reasons retorted against the adversary . Notes for div A17865-e1260 Rom. 13. 1. 2. Cor. 4. 5. Apoc. 14. 13. Rom. 10. 14. Exod. 20. Luc. 17. 10. Heb. 9. & 10. cb . 1. Cor. 14. 21. Mat. 1● . 1● , Notes for div A17865-e1530 Discord amongst the Romish Doctors . Tho. 2 a 2 ae qu. 103. art . 3. & 3. q 25. art . 40. Bellar. lib. 2. de magin . c : 20. 2● Concil . Cal● Act. 1. Notes for div A17865-e1820 Iohn . 5. 46. Luke . 16. 29. v. 31. 2 Tim. 3. 16. 2. Pet. 1. 10. Notes for div A17865-e2080 How the Scripture is obscure . 2. Cor. 10. 5. What kind of Iudge requisite for the Church . Iohn 6. 44. Isaiah 54. 1● . Psal. 119. v. 105. Psal. 19. Rom. 15. 4. 2. Tim. 1. 19. 2. Pet. 1. 19. Chris●st . he● . 3. de Laz. Obiection for the obscurity of the Scripture . Answere . Nehem. 8. 8. Notes for div A17865-e2470 ● . Timoth. 3. 15. ●7 . Notes for div A17865-e2680 Iohn . 5. 46. 47. v. 45 ▪ Notes for div A17865-e2820 Tertul. de resur . car . cap. 3. Vt de Scripturis solis quaestiones suas sistant stare non poterunt . Notes for div A17865-e2890 And. Duellij orationes in Concilio Tridētino habitae . Examen Concilij Trident : Innocentio Gentileto authore . See the instructions and letters of the Kings of France and their Embassadours with the letters of the Emperours and Princes of Germany . But esp●cially read the history of the Councell of Trent by Pietro S●ane . Epist. ●5 . Quo●●●m nu●lius Concil●j finem l●tum & faustum vi●i . Notes for div A17865-e3180 Eph. 2. 8 ▪ 9. Notes for div A17865-e3330 Rom. 8. 9. v. 14. 15. 16. Eph. 1. 13. 14. Iohn 10. 3. 4. 5. 1. Cor. 2. ● 4. 15. 16. 1. Iohn 2. 27. 2. Cor. 3. 3. Ephes. 3. 17. 1. Cor. 16. 19. Luke 1. 78. Notes for div A17865-e3540 * Optatus Episcopus Mileuitanus contra Parmenianum lib. 5. Tomo . 2. Bibliothaec . patrum . pag. 393. columna . 1. editione Parisiensi 1575. Nemo vobis credat , nemo nobis : omnes contensiosi homines sumus , Quaerendi sunt judices ●●i Christiani , de vtraque parte dari non possunt , deforis quaerendus est judex . si Paganus , non potest nos●e Christiana secreta , si Iudaeus , inimicus est Christiani baptismatis . Ergo in terris de hac re nullum poterit reperiri iudicium : de coelo quaerendus est iudex sed vt quid pulsamus ad coelum , cum habeamus hic in Evangelio Testamentum ? Quia hoc loco rectè possunt terrena coelestibus comparari : tale est , quod qu●uis hominum habens numerosos filios . His quamdiu pater praesens est , ipse imperat singulis : non est adhuc necessarium testamentum . Sic & Christus , quamdiu praesens in terris fuit ( quamuis nec modò desit ) pro tempore quicquid necessarium erat , Apostolis imperavit Sed quomodo terrenus pater cum se in confinio senserit mortis , timens ne post mortem ●uam rupta pace , litigent frattes , adhibitis testibus voluntatem suam de pectore morituro transfert in tabulas diu duraturas . Et si fuerit inter fratres contentio nata , non itur ad tumulum , sed quaeritur testamentum . Et qui in tumulo quiescit , tacitis de tabulis loquitur viuus . Is ; cuius est testamentum in caelo est . Ergo voluntas eius , velut in testamento , sic in Evangelio inquiratur . a Homil in Ps 95. 〈◊〉 3. p. 〈…〉 Duca●● 16●1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. in ● epist. ad 〈◊〉 finem ex ed●io● Com●liona● 84 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
A51221	----	Of patience and submission to authority a sermon preach'd before the Lord Mayor and the Court of Aldermen at Guild-Hall Chapel on the 27th of January, 1683/4 / by John Moore ... Moore, John, 1646-1714. 1684 Approx. 129 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A51221 Wing M2545 ESTC R32113 12324865 ocm 12324865 59519 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51221) Transcribed from: (Early English Books Online ; image set 59519) Images scanned from microfilm: (Early English books, 1641-1700 ; 1017:16) Of patience and submission to authority a sermon preach'd before the Lord Mayor and the Court of Aldermen at Guild-Hall Chapel on the 27th of January, 1683/4 / by John Moore ... Moore, John, 1646-1714. [5], 58 p. Printed for R. Royston ... and Walter Kettilby ..., London : 1684. Reproduction of original in the Cambridge University Library. Includes bibliographic references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Authority -- Religious aspects -- Sermons. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Jonathan Blaney Sampled and proofread 2005-11 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion OF Patience and submission to Authority . A SERMON Preach'd before the Lord Mayor And the COURT of ALDERMEN , AT Guild-hall Chapel , on the 27 th of January , 1683 / 4. By JOHN MOORE , D.D. LONDON , Printed for R. Royston , Bookseller to his Most Sacred Majesty ; and Walter Kettilby at the Bishop's Head in St. Paul's Church-yard , 1684. Tulse , Mayor . Martis xxix . die Januarii , 1683 / 4. Annóque Regni Regis Caroli Secundi , Angliae , &c. xxxv . This Court doth desire Dr. Moore to print his Sermon preached on Sunday last , at the Guild-hall Chapel , before the Lord Mayor and Aldermen of this City . Wagstaffe . To the Right Honourable Sir Henry Tulse , LORD MAYOR , AND THE COURT of ALDERMEN OF The CITY of LONDON . My Lord , I Publish this Discourse in compliance with your Lordship's Commands , and not without some hopes it may be of use , not onely to bring men to a patient submission to the Will of God , under the manifold troubles and afflictions of this life , but likewise to compose their Minds to all due subjection and obedience to the Civil Authority : In which , under his Sacred Majesty , since your Lordship has so great and difficult a part , that you may manage it , as hitherto you have done , with advantage to the Public , and honour to your self , is the hearty Prayer of , My Lord , Your Lordship 's most Faithfull and Humble Servant , John Moore . HEB. 10.36 . For ye have need of Patience , that after ye have done the will of God , ye might receive the reward . OUR Lord made a private entry into the World , without pomp , or force , neither attended with a numerous and splendid train , nor at the head of a great Army : And although the design of his coming was to erect a Kingdom , and to bring men of all ranks and conditions into subjection to it , yet he used neither worldly polity , nor arms to accomplish it . For as his Kingdom was of a different nature , from all those which had been before it , so he took a quite contrary method to form and support it . He was so far from enslaving the persons of men , and spilling their bloud to encrease his own glory , and from putting the Countries about him under a contribution to carry on his Wars , and uphold the majesty of his Court , that he did condescend to make his first appearance in a Stable , and to take upon himself the form of a Servant . The dominion he intended , was to be over the mind , upon which outward force can take no place : and to transplant the desires and affections of the Soul from this lower world , to the glories and pleasures of Heaven : for the effecting whereof , grandeur , riches and power are so far from being necessary means , that they often prove most fatal impediments . And accordingly Christ , without a fund of treasure , without Soldiers , or the help of any earthly interest , gave Laws to the World ; and disposed men to be subject to them , by the authority of his Divine Miracles , and the convincing efficacy of his Sermons and holy life : and his Disciples preacht his Doctrines , made them spread , and be received by the power onely of plain persuasion , by setting an example according to the rules they had taught , and bearing testimony to the truth of their Doctrine by patiently suffering persecution for it . To tax the World , and draw the Sword , were things so foreign to his purpose , so utterly repugnant to the great end of his coming , the redemption of Mankind from the power and guilt of sin , that on the contrary he has declared it is a matter , in it self , easier for a Camel to pass through the eye of a needle , than for a rich man to enter into the Kingdom of God , and that they that take the sword , shall perish with the sword . Whereupon most remarkable was the patience of the first Christians under their sufferings , and their peace of mind and joy , and ready submission to the divine Will in the bitterest trials , was so beyond example , that as nothing did more abate the rage of their persecutours , (a) than their chearfulness under persecution , so they added more to the Church by dying for the Cause of Christ , than they had done before by preaching it up . Indeed our Saviour was the first that did effectually recommend this passive virtue to the World , and furnisht men with such true arguments to bear the Cross , as made the most afflicted state not onely supportable , but to be preferr'd before all the happiness of this life . It is true , the Philosophers had deeply consider'd the causes of humane misery , and apply'd themselves with all study and diligence to find remedies for it . But they wanted sound principles to build their discourses upon , made to compose the disorders of the mind , and so their rules for the government of the calamitous became liable to infinite and unanswerable exceptions ; and all their receipts , though adorned with eloquence and the countenance of Philosophy prov'd dry and comfortless to men in pain and trouble : (b) none sinking more under their burthen , or making more effeminate complaints of the weight of it , than some of these Philosophers who had writ the wisest maxims about patience and the contempt of adverse fortune . And that which chiefly render'd them unfit for so great an undertaking was their false notions of God , and their ignorance of another life , which sometimes they seem'd to believe , and sometimes they deny'd , and when they were on the affirming side , if we observe with what weak and unsatistactory arguments they endeavour to prove and maintain the point , there will be reason to conclude , that their doubts and darkness as to these things would have continued to this day , had not our Lord brought life and immortality to light by the Gospel . For as it is not to be conceiv'd that a man should bring himself to be quiet and easie under an evil that presses hard upon him , unless it be in hopes by his patience to get rid of it , or to mend his condition : So it is manifest that they , who believe little or nothing themselves of a future state , cannot be stored with true arguments to prevail upon a man to be patient under a sequestration from the happiness and pleasures of this life . For where will they find just motives to reduce him to a composed mind , who by a fire or a storm has his Estate swept away , or by a malitious story his reputation blasted , or by the acute pains of a Disease his Body weakned beyond hopes of recovery , if neither they nor he are possest with a persuasion , that , being gone off this stage , they shall live again , and receive the recompence of their vertue ? and with what conscience could the Philosophers upbraid and reproach men in distress for their grief and complaints , passions most natural to their condition , when all they could offer to comfort them , fell short of an equivalent to their present losses and misfortunes ? He then onely can be allow'd to be the true Physician for the mind , who is able to assure his Patients , that even the malice of those , who torment their Bodies , shall never have power to reach and harm their Souls ; and that for their sufferings in this world , they shall receive an hundred fold in the next . And as Christ alone is the Authour of those means which will uphold the Spirit in the most sorrowfull condition , so he did likewise foresee , there should be no men exposed to severer trials than the Professours of his Religion , which is the reason he exhorts his Disciples to possess their souls in patience , and that the Apostles do admonish their new Converts of the need they have of patience , that after they have done the will of God , they might receive the reward . In managing of this argument , I shall use the following method . I. Explain the nature of Patience , and set down the chief instances wherein it is to be exercised . II. Propose the means by which it is to be obtained . III. Represent the necessity of it , and shew that it is a fundamental vertue to the Christian Life . IV. Prove that no Religion or Philosophy furnishes men with such true and powerfull motives to patience as Christianity does . I. I am to explain the nature of Patience . By Patience , in the most comprehensive sense of it , we are to understand that Christian vertue , whereby with a calm and even mind , we do not onely bear pains , injuries , losses and reproaches , but perform all those duties , that are difficult , tedious and irksome to flesh and bloud , which our Religion does require , and when it is for the sake of our Lord. Or Patience is that vertue which disposeth us not onely to submit to the wrong and misery , which by the cruelty and injustice of others may happen unto us , but obstinately to deny the importunity of our sensual appetites , in order to promote the interests of piety , and the glory of God. In a word , Patience is that blest temper of mind which enables us with all cheerfulness both to doe and suffer the will of God. Patience then is not so properly any particular vertue , as that happy disposition in our Souls , which has a general influence upon all vertue . It is the keeping the Passions within their due bounds , free from commotion and disorder , without which , a man is not capable of real happiness , or to be the master of any one vertue . For as we are obliged by our Religion to be meek , so what pretence can he make to that vertue , who is uneasie to himself and others , let things go as they will , and clamours still in what condition soever God puts him ? it is our duty to be mercifull , but who so cruel as he , who will exercise no patience towards his offending brother ? blessed are we , if we be Peace-makers , but can there be peace , if mens passions will not suffer them to yield to one another , and to bear with each others infirmities ? we are bound to be not onely content , but to rejoice , when men revile us , and we suffer all manner of evil for righteousness sake ; which we can never hope to do before we have laid up in our souls a great stock of patience . We are commanded to watch and pray without ceasing , and we may as well presume to see without light , as to continue the performance of these duties without Christian patience . The many benefits of patience are elegantly heap'd together by Tertullian . (c) It justifies all God's Decrees , has place in every command ; strengthens faith , governs peace , promotes charity , teaches humility , waits for the repentance of men , and the confession of their fault , governs the flesh , preserves the spirit , bridles the tongue , holds the hands , tramples upon temptations , repells scandals , perfects martyrdom ; comforts the poor , moderates the rich , does not burthen the weak , nor consume the strong , delights the Christian , invites the Heathen , recommends the Servant to his Master , and the Master to God , adorns the Woman , approves the Man ; is lovely in a Child , commendable in the young , admirable in the old ; beautifull in every sex and age . But for the more full understanding of the nature of Patience , and to render it beneficial to us in our conversations , I will present you with some of the considerable instances in which the Christian Man does exercise his patience . 1. The first instance shall be this , that as none of the difficulties he does find in the duties of Religion do make him lay those duties aside , so neither the number of temptations , nor the frequency with which they assault him , do cause him to give over his watching , and making resistance against them ; or to fling away the spiritual weapons with which God has armed him for a defence . His patience has given him leave to consider the whole matter , and he is convinced , that the greatest difficulties in Religion , as in all Arts and Sciences , do happen at the first , and that when the hardships of the beginning are once past over , the service of God will prove not onely eassie , but very pleasant : and that with the same , or less labour , than a man can raise an estate , get a name , or become powerfull , he may fill his Soul with the solid and sincere pleasures of Religion . A Possession incomparably more to be esteem'd than riches , fame , or power . For though a man can never so clip the wings of his riches , as that they may not , in a moment , all fly away ; never so secure his fame , as that all on a sudden it may not quite perish by the same fickle breath , which gave it being ; never so discipline and govern his arm'd powers , as that they may not all turn upon him , and destroy him , yet neither the envy , nor the strength of the whole world can rifle his mind of that tranquillity and joy , which springs up from the conscience of things well done , and the faithfull discharge of his duty to God. Moreover why should we grudge at the pains to be taken in a godly life , when the reward of them will be so great and inexpressible ? it is also fit and reasonable that there should be some hard parts in the business of Religion , to the end that the pleasures which it does create , might make the more deep and lasting impressions upon us , and teach us to set the higher rate upon them , and to be very solicitous and fearfull , lest by any false step we lose those blessings , which cost us so much care and toil . Besides , there will be still less cause to complain of the labour that goes to the making of a good man , when we shall consider that the uneasinesses in God's service do proceed from our own fault : for what can be more agreeable to the native sentiments of our mind than the Laws of our God , before we contract sinfull habits and customs , and thereby alter the complexion and very constitution of our nature , and suffer our selves to be enslaved to the lusts of the world and the flesh ? And it is but just we should taste of the fruit of our own planting . And though the paths that lead to Heaven prove strait and sometimes rugged , yet Christian patience will so cheer up our drooping hearts , that we shall not return back out of them , nor go astray from them , nor sit down in despair of ever arriving at the end of our race . We shall not fail to work out our salvation with fear and trembling , while it frequently refresheth our memory , and animates our courage with the pleasing assurance , that it is God who works in us both to will , and to doe of his good pleasure . And the more work lies on our hands , the greater diligence we shall give to make our calling and election sure . 2. If the Petitions the patient man puts up to Heaven be not presently granted , he does not grow weary of his devotions , and give them over , as if God neither heard him , nor had any regard to what he desired . For there be many good reasons which convince him , that God's time to answer his Prayers is the best , and that he ought submissively to wait for it . Perhaps the thing he prays for , is not proper for his condition , and might doe him harm if he had it . Or perhaps he does not address himself to his Prayers , with that just preparation which may testify his sense of the Divine Presence , and that awfull regard he ought to have of the great God , with whom now he has more immediately to doe . Or it may be he does not pray with that warmth and intention of mind , which the vast importance of the mercy , he begs for , does deserve . Therefore he ceaseth not to pray , although a speedy return be not made to his Prayers ; as well knowing God's Ears are always open , and his Mercies ever free , but that the fault must lie on his own side . Which obligeth him narrowly to look into the defects of his own performance , and to mend them . The patience with which his Soul is sustained , even when God refuseth to grant the things he has pray'd for , preserves him from running into any sinfull extreme . From either being so prophane , as to believe his condition may be prosperous though he prays not at all , or so vainly fancifull , as to hope by any superstitious practice to render his Prayers the more effectual . He is as far on the one hand , from being puft up with the haughty confidence of the Stoic , who bids his wise man fac te ipse felicem make himself happy , as he is from degenerating into the superstition of the Papists , who , lest their Prayers should miscarry , address them to hundreds of Mediatours , more than God has either appointed , or allow'd , and without one example in the Primitive Church to justify it . Insomuch as some honest and learned men of that Church could not forbear laying open the absurdness and impiety of this modern practice of these Semi-christians , who pray hardly oftner to God than to the Virgin Mary , (d) thinking it the highest crime to say the Lord's Prayer , if presently they do not add to it an Ave Maria , as if that , without this , would not be of the least value . By which course they seem to imply , that God's hand is grown shorter than it was in the beginning , and the power and merit of Christ's intercession , so weakned by length of time , that they find it necessary to join a multitude of Saints to him , to be his Coadjutors . And to this purpose Henno , interprets Gen. 2.18 . (e) It is not good that the man should be alone , let us make a meet help for him . That is , says he , one Advocate or Mediatour in Heaven is not sufficient for Mankind , which has so many causes of the highest and most dangerous consequence depending before God : Let us make him a meet help , i. e. The Blessed Virgin. Neither are opinions so ridiculous , and usages so repugnant to Primitive Christianity , to be charged onely on the weak and ignorant Members of that Church , since these things have taken up a place in their Public Offices , and we find Pope Pius II. directing his Prayers immediately to the Virgin Mary , to cure his Fever , and in that Prayer (f) acknowledging her power to be infinite , and the whole world to be filled with its Miracles . And Leo X. (g) gives her the title of Goddess , and (h) Bonaventura a Cardinal and a Saint has burlesqu'd the Book of Psalms , applying and translating the incommunicable Attributes of God and Jesus Christ unto the Virgin Mother . But the humble patient Christian we are describing , he both abhors the impious Doctrine of Epicurus , that holds God is too high and too busie to mind our Prayers , and the false Worship of the Romanists , who go about to reconcile the offended Deity (i) with trifling and childish Penances . He does not hope to move God to hear him the sooner by scourging his back , or by a Pilgrimage perform'd barefoot . He does not cross his Body , but he crucifies his Lusts ; he does not put off his shoes , but he layeth aside every weight which may clog and incumber him , so that he cannot run with patience the race set before him . But he has a great care that the fear of being drawn into the senseless superstitions of Rome betray him not into a neglect of natural reverence in his devotions , and the omitting of decency and order in the Worship of God. Neither does he believe that the length of his Prayers will the more recommend them to Heaven , or that he shall have a speedier grant of them , when they are utter'd in unpremeditated , and sometimes unseemly expressions , than when offer'd up in a grave form of proper and well chosen words . He is not so much concern'd for the circumstances of his Prayers , as the sincerity of them . He is even afraid of being so loud in private , as to make the Streets the witnesses of his Devotion , lest he should onely receive the Pharisee's reward ; but he retires into the secresies of his Closet , and there poureth forth his soul before God , with a profound reverence , an unfeigned humility , and deep sense of his own wants ; and though his Prayers be not always long , yet he suffers few hours of any day to pass without sending up to Heaven hearty and earnest supplications , with thanksgivings . 3. He does not unreasonably terrify himself with distant dangers , and anticipate calamities before they come . For the remote evils we so much dread , may both prove very tolerable when they come , and make but a short stay with us . Nay , though to us they may seem insufferable , and by no humane means to be avoided , yet the alwise Providence of God , whose ways are as unsearchable as the great deeps , may prevent their coming at all , and scatter our proud enemies before the wind , who boasted of their powers as invincible ; contriving for us a wonderfull deliverance , when we suppose our selves on the brink of destruction . And surely the Israelites , when they beheld Pharaoh and his Hosts floating upon the Red-sea , could not but with shame reflect upon their own distrust of God's wisedom and goodness , and those unjust reproaches they had cast upon Moses , as if they had been deliver'd on purpose from their bondage in Aegypt to perish in the Wilderness But such fears never more , deserve censure , than when we are so confounded by them as to neglect our Callings , desert the stations wherein God has placed us , and take ill courses to preserve our selves against them . When we are so terrify'd about the events of things , as to seek to cunning men for a resolution : and perhaps embarke our selves in some down-right sinfull methods for our own security . We ought always to keep our eye upon our Lord's rule ; Take therefore no thought for the morrow , sufficient unto the day , is the evil thereof . It being a reproof to those impatient Christians , who are not content with having made an honest provision for their present necessities , but are also so anxiously and unmeasurably solicitous about the future , as to evidence unto the World their independency upon Divine Providence . 4. The humble and patient Christian , when crosses and afflictions overtake him , neither grows froward under them , nor stupid . He neither suffers himself to be cast into despair by immoderate grief , nor his vertue to be stained by getting loose from his troubles . He neither dishonours God , nor injures his Neighbour , nor lays violent hands upon himself . He does not murmur and fill all peoples ears with complaints for such calamities , as are as natural to his condition , as it is for the sparks to fly upward , and of which all men taste more or less . He sets the good he receives , against the evil he suffers , and by a just comparison finds his happiness far to overbalance his misfortunes . He discovers an exact wisedom in God's Providence under the great variety of its dispensations : and ever mildly composes himself into an entire submission to all that is harsh and grievous in his Christian warfare : so far is he in bad times , and when he is ill used from falling into violent fits of sorrow , and languishing away in a melancholy retirement . And indeed the more a man indulges his grief , the greater head it will make against him , and in tract of time so dispirit his mind , that he shall not be fit either to graple with his present distress , or to guard himself against any other . For (k) though all other things in the world by use and custome become easie to us , yet grief is ever to be excepted ; because it is impossible to make grief become gratefull and pleasant to us , by accustoming our selves to grieve : but on the contrary , grief by continuance , is so far from being asswaged and deposing its sour and churlish nature , that it grows more fierce and outrageous , and by our tame yielding to it , will bring both body and mind so low , as in the conclusion to overwhelm and stupify all our faculties and powers . Farthermore , although he does not allow his pains to throw him into the excesses of sorrow , yet he is not so stupid and void of all sense , as to pretend , or endeavour to persuade others , that he does not feel them ; nor arrived to that pitch of vanity with the Stoics , as to boast of the indifference between the rest on a Bed , and the tortures on a Rack , just as if the one was as agreeable to his constitution as the other . He does not therefore think it his privilege to be without passions , whereof he knows so good an use may be made , but he strives to govern them by his reason . He sees no cause to judge that the several hardships and miseries which fill the world with sighs , and groans , and lamentations , have nothing of reality in them , but are all to be resolved into mere opinion or fancy ; or that torments can be the more easily endured , when they are call'd by fine names . No , he is sensible of his pain , and it is his great business , that the sense of it may not breed in him any unworthy apprehensions of God , or transport him into any evil or indecent speech or carriage , such as may reflect dishonour upon his most holy Religion . And he ever upholds in his soul a just abhorrence of that false and wicked tenet , asserted by the same Sect of Philosophers , that it is a piece of heroical gallantry for a man in sharp pain or great troubles to starve himself , or cut his own throat . For so to doe is a violation of the Laws of Nature , and an usurpation upon God's Prerogative , who has a right to that service , which by self-murther we are render'd uncapable to perform : it is an injury to humane Society , who have a claim to some share of our labour : it is making our selves the judges in God's stead , whether it be fit for us to live any longer or no ? it is the highest affront we can put upon the Divine goodness , since by evident construction , we declare , that it is better for us to die , than to sub-sist any longer in that uncomfortable condition Providence has chosen for us ; and that we are so little beholden to God for all the mercies of this life , that irreverently and unmannerly we turn them all back upon him . In a word , the Christian fortified by patience , as he doth not think death is to be feared , when it comes upon him by Divine appointment , so neither believes he that life is to be despised , so long as God shall please to continue it . Seeing it will ever be in his power by God's grace , whether in sickness , or in troubles , to enjoy a contented and serene mind . And to make his patience the more steddy , he enquires into the causes of his calamity : and if he hapneth to have been involv'd in it by his own crime , neglect , or mismanagement , he neither bursts out into complaints , nor sits down slothfully under it , nor yet does any other violence to himself than what is in order to the cure , and may be the most effectual means to remove the cause . But if the evil comes by another man's fault , he employs his clemency and patience in forgiving it ; and is so far from returning the injury , that he prays God also to pardon it , and stands prepared to receive another . And lastly , if it do not come directly , either by his own folly , or another man's malice , he submits , and is thankfull for it , as an act of Providence , designed either to reform his manners , or to try his vertue , and the sincerity of his love of God. And it was the sense of the great good that afflictions may bring , and of the joy holy men perceive in their sufferings for the cause of Christ , that did transport St. Chrysostome into such an hyperbolical rapture , as to profess , (l) That if any one would give him the whole Heaven , or the Chain with which Saint Paul's hands were bound , he would prefer this before that . If any one would place him among the Angels above , or with St. Paul in bonds , he would chuse the Prison . If any one would make him to be among the Powers about the Throne , or such a Prisoner , he would rather chuse to be such a Prisoner . For nothing is better than to suffer evil for Christ's sake . 5. When he is persecuted for his Religion , he neither deserts it , nor by any unlawfull means defends it . He will not renounce his Faith to escape persecution , and yet he dreads by resisting of Authority to promote the cause of Religion ; he will sooner part with his life , than give up his Bible , as those impatient Christians once did , who , by the title of Traditores , will be infamous to all posterity . And rather than quit the hopes he has of enjoying endless happiness by his firm profession of Christianity , he will yield up his Body a Sacrifice to the malice of his Persecutours , and endure the utmost misery that can come by their torturing of it . And avow to them with the Primitive Martyr , (m) That his Body does owe patience in every member of it to his Creatour . And as above all Earthly Treasure he values the Word of God , so has he such a just esteem for all the parts of it , as not to dare to corrupt and mangle them , though it be for never so good an end . And therefore he cannot but detest the impiety of the course taken by the Fathers of the Society of Jesus (n) to propagate the Christian Religion in China and the Indies , where the belief of the sufferings and putting to death of our ever blessed Lord Jesus Christ , being accounted an extravagance that might give great offence , as it had heretofore proved a stumbling block to the Jew , and seem'd foolishness to the Gentile , they smother'd the doctrine and scandal of the Cross , and preached up a glorify'd Jesus , but not a crucified Saviour . And permitted the Christians publickly to adore the Idol Cachim choan , onely fetching them off by a very subtile invention , which was mentally to direct those adorations to the image of Jesus Christ , which they had hid under their Cloathes . Whereas had these men possest their Souls with true Christian Patience , such as would have enabled them to suffer for the Cross of Christ , they would have had the courage also to preach it up , and as then their practice would have carry'd a conformity to that of the first planters of Christianity , so we might have hoped their endeavours would have been blest with a good measure of the same success . These good Fathers indeed have gone on journies , as far as the rising , and setting Sun , to make Converts , but had their love for mens souls born a proportion to their fierce desires of encreasing the riches and splendour of their Church and Society , they would not have confined their charity to the places which abound with costly spices , and where the bowels of the Earth are replenisht with veins of Gold : but their zeal would have cast some warmth upon the poor frozen People that dwell near the North-pole , as well as upon the rich Countries of the East and the West . And the starv'd Laplander , who hardly ever heard of a Popish Apostle , should have had a share in their Christian kindness , no less than the Inhabitants of wealthy Peru. Moreover , as the patient Christian stands prepared for the heaviest afflictions , rather than he will be induced to corrupt the purity of his Faith , or add to , or diminish the number of the Articles of his Creed , so is he highly concern'd about the honour of his Religion , that the reputation of it may not be lessened , by any faulty proceeding of his in the defence thereof , or his doing any thing in it self wicked under the pretence and colour of it . He does not think Christianity can be spread or promoted by any other means than it was at first set up in the world : or that the least service can be done to Religion by acting contrary to the express Precepts thereof . And therefore he cannot but condemn those , (o) who by force of arms go about to enlarge the borders of Christ's Kingdom , and compell men , upon pain of death , to become his Subjects , and in order to rectify their errours in the Faith , sentence their Bodies to the flames . A method so contrary to that taken by our Lord , his Apostles , and their next Successours , that Richerius the Learned Sorbon Doctour confesses , (p) That the Christian Church , for above a thousand years , never inflicted capital punishment in the mere cause of Religion . Neither can he pass a more favourable judgment on those , who take upon them to absolve whole Nations from their sworn duty to their Prince , on the score of Religion : or upon those , who under the pretence of defending their Rights or Religion , (q) resist lawfull Authority . It being a blasphemy against the Divine wisedom and power , to suppose God can ever stand in need of our sins to bring to pass his most glorious designs . He then in whom this vertue of Patience dwells keeps a due regard to the commands laid upon him to submit himself to the supreme Powers , and he dares not lift up his hand against the Lord 's Anointed , or levy war upon the most plausible account whatsoever : nay to him it cannot but seem a wonder that the doctrine of Resistence should have gone down so glibly with any , who have read the New Testament , and are baptized into the Christian Faith. Now since disobedience to lawfull Governours has been a frequent sin in these times , wherein men have studied and strain'd to find out such numbers of cases , in which they believe they may lawfully resist those whom God has set over them , as that they hardly have left a place for Christian Patience to bear its part in . I intreat leave somewhat the more largely to insist upon these two things . 1. To prove that all resistence to the Supreme Authority is unlawfull . 2. To shew with what care , impartiality and patience the good Christian searches into the grounds and causes of his persuasion , that the commands of Authority are sinfull , before he refuses to pay obedience to them . First , To prove , that all resistence to Supreme Authority is unlawfull ; in order to which we may observe these three things . 1. That there is an universal command in holy Scripture laid upon all Christians to be subject to the Supreme Powers . 2. That this command is enforced with strong and clear reasons . 3. That the Popes of Rome were the first Pretenders from Scripture to a right to resist the Civil Power . 1. That there is an universal and absolute command in holy Scripture laid upon all Christians to be subject to the Supreme Powers in all cases . Now nothing is plainer than that , if we be required to be subject in all cases , resistence in any will be sinfull . Let every soul be subject to the higher power , to which Christian Precept there 's no exception to be found for any person in any instance , from one end of the Christian Institution to the other . The duty of Subjection is grounded both upon the Precepts of Christ and his Apostles , and confirmed by their constant practice . He and they not onely paid tribute to Caesar , but gave proof of their submission even to the bitterness of death it self . And his and their examples have been faithfully copied out by the Apostolic Church , in the lives of its pious Confessours and glorious Martyrs . Subjection is a duty than which , there hardly is any oftner repeated in the Christian Law , so as we cannot plead ignorance of it ; it is pressed with such evidence of reason , that cuts off all pretences of evading it ; it is set down in such plain , easie , and full expressions , as that there can be no colour to doubt about the right understanding of it . The holy Scripture gives permission no more to the People collected into one body to rebell , than it does to each of them , by himself singly considered . Every Christian , in all circumstances , is required to conform to the Laws of the Supreme Authority , if they have no repugnancy to God's Laws ; and to suffer patiently where obedience would be a sin . Now there being in our Religion a general Precept to be subject to our Governours , without one exception to it , what will the Sons of disobedience urge in excuse of themselves ? will they say that the Evangelical Precepts were not to bind perpetually , and that our obligation to observe them is already ceased ? If it be , then we have done with our Religion and our Bibles , and may lay them both aside . It is most certain , that by the same argument they would take off their obligation to this plain Christian Duty , they may excuse themselves from their obligation to all the rest . Will they plead , that the Gospel is not a perfect rule of duty , and that the inspired Writers did not foresee and provide for all cases ; and that therefore it is but reasonable there should be a supplement of new Doctrines and Rules , where the Gospel has been defective ? But is not this rank Popery do we not justly condemn the Church of Rome for taking upon her to make new Articles of Faith ? is not this to incur the guilt of St. Paul's Anathema , which shall pass upon whosoever preaches another Doctrine ? Or will they say that the general Laws of the Gospel bind but sometimes , and the universal Rules hold onely in particular cases ? That is , notwithstanding St. Paul does lay a strict injunction upon every Soul to be subject to the Higher Powers , yet that some ought to be excepted . But is not this the way to destroy all the Laws of the Christian Religion ? since upon the same ground they dispense with one Law of Christ , they may dispense with as many as they please . Is not this to open a gap to all impiety and looseness ? yet to these miserable shifts must the Advocates of Rebellion be driven . So it was the fate of our unhappy Nation to run it self into a most unnatural and bloudy Rebellion , by a set of distinctions that had not the least footstep in the Christian Religion . (r) By distinctions between a power radically limited , and not onely in the use and exercise of it ; between a moral power to resist , and an authoritative and civil power ; between resistence of the King himself , and of his Agents and Officers ; between resistence positive , and active ; negative and passive ; between jus regiminis & usurpationis , according to God's Law and Man's Law ; between resistence of the King's Power , and of his Will ; between fighting against the Magistrate , and against the Man. And the same ill cause , which put men upon inventing distinctions , that would in no wise agree with the Faith of Christ , and to which the Primitive Christians were strangers , did lay a necessity on them to doe violence to the holy Scriptures , and to extort senses out of them different from their plain meaning . Thus to evade this Text of St. Peter , Submit your selves to every ordinance of man for the Lord's sake , whether it be to the King as supreme , or to Governours , &c. Jo. Goodwin , in his defence of the horrible Sentence against the late King of glorious memory , tells us , (ſ) That the supremacy here asserted unto the King , is not over the whole body of his People , but onely over inferiour Officers . Now that the King should be supreme as St. Peter declares , and yet subject , as our Authour asserts , to the whole body of the People , is a matter as hard to make out , as it is to reconcile contradictions . And it is manifest , that St. Peter requiring submission expresly , first to the King as supreme , then to Governours as under him , does extend this Precept to others , besides the inferiour Officers , that is to the People . It must be granted , that , as it is absurd speech to say , he who is the supreme Ruler , can have any person not subject to him in his own Dominions , so also that in this Apostolical injunction to submit to the King , there is no more a reservation made , for the whole body of the People to resist , than for under Officers ; no more for under Officers , than for private Men. However (t) Junius Brutus to escape the force of the same Text , puts a gloss upon it contradictory to that of our other Authour , he attributing the right to resist to inferiour Officers , which was given before to the body of the People . For he declares that these exhortations of St. Peter and St. Paul to submission (u) are directed to private persons , who by his confessions have no other remedy than prayers and patience , but that the inferiour Magistrates not onely may , but are in duty bound to resist a Tyrant . But in finding out expedients to fence against direct Precepts of Scripture , it may be observ'd that his Holiness has been before this sort of men , and set them a pattern from this very Text. For Innocent III. ( who sainted Thomas à Becket for Sedition and Treason ) in a Letter to Henry Emperour of Constantinople , puts a pleasant interpretation upon the place , viz. that these words , Submit your selves to every ordinance of man , whether to the King , (x) are to be understood of St. Peter himself , for that he did write to his own Subjects , and that to those words , to the King as supreme is to be added this limitation , intemporals ; because in matters spiritual the Pope is above him . Which is to say , either that St. Peter by the King did mean the Pope ; or that St. Peter when he taught Christians the duty of subjection to the King , unhappily forgot to put in a clause or proviso , to secure the Supremacy of his Successours over the Civil Power . Insomuch as the Doctrine of the lawfulness of resistence to the Supreme Powers must be laid aside for an unchristian opinion which can never be maintained , unless we will suppose a right in the Pope , or some other party of men , to interpret the Scriptures contrary to the manifest sense of the words , and either to add to , or take from them such passages as may sute with their present turn . And it always holds true with respect to the Sovereign Power in any Countrey , what was said by Judge Creshald , both like a pious Christian , and an able Lawyer , concerning the Royal y Authority in our own Nation , That the Jura Regalia of our Kings are holden of Heaven , and cannot for any cause escheat to their Subjects ; nor they for any cause make any positive or actual forcible resistence against them : but that we ought to yield to them passive obedience , by suffering the punishment , albeit their commands should be against the Divine Law. And that in such case , arma nostra sunt preces nostrae , nec possumus , nec debemus aliter resistere ; for who can lift up his hand against the Lord 's Anointed and be guiltless ? 2. That this command to be subject to the Higher Powers is enforced by the Holy Writers with divers strong and clear reasons . 1. Because the Powers are ordained of God , so that he who resists them , resists the Ordinance of God. Which reason will carry a perpetual obligation along with it : for if it be always our duty submit to the Ordinances of God , then it will ever be a sin to resist the Higher Powers . And so long as God has a title to our obedience , so long subjection to his chief Minister will be our duty . Now if this Doctrine of St. Paul be true , then that Doctrine must be false , that all power being originally from the People , where (z) the Powers exceed the just bounds of their Authority , they may be call'd to account for it , and that Kings not performing their duty , the Subjects are released from theirs . For we may observe , that though the Roman Emperours rarely came to their Crowns by right of succession , but receiv'd them from the hands of the Senate or their Souldiers , yet the Apostle acknowledges them to rule by God's appointment , and forbids therefore all resistence utterly . If then we will but grant what with no reason we can deny , that Christian Kings have as good titles as Heathen Emperours had , we must be bound to make the Apostle's inferences also , that they are ordained by God , and that it is our duty ever to submit to them . So that notwithstanding the power had first been conferr'd by the People , yet they cannot resume it when they please , and make the Supreme Authority accountable to them . 2. We are required to submit our selves to every ordinance of Man for the Lord's sake , i. e. for the sake and honour of the Lord's Religion , upon which some Seducers had brought a great scandal , by teaching that it sets men at liberty from the obligation of being subject to Authority . Neither if it was askt , What men those were , who crept among the Christians , and would have infected them with such pernicious Principles ? should we be much surprized and at a loss to find an answer , and to shew what necessity the Apostle had to issue forth so early a prohibition against resistence of the Higher Powers ; since a little before that time (a) Judas Galilaeus founded a Sect , of which probably were those Galileans , whose bloud Pilate had mingled with their Sacrifice , who did chuse to suffer the most cruel torments that could be devised , rather than they would acknowledge any mortal man to be their Lord and Prince . And Rebellion and Sedition in those days were crimes whereof the Jews were frequently guilty . So that by our submission we shall assert and maintain the just credit of the Christian Religion , which is meek and peaceable , and put to silence the ignorance of foolish men . It being it seems in the judgment of St. Peter a mark both of ignorance and folly to think the Religion of Jesus did allow its Professours in any rebellious practice against their Governours . 3. We are to be subject because the Magistrate is the Minister of God to us for good . The benefits and blessings of government are so necessary to our well-being in the World , that as Mankind could not subsist without them , so neither can any Government subsist without it be allow'd that the Supreme Power be uncontrollable . And albeit it must be confest , that it is a heavy judgment upon a Nation for the Rulers thereof , by lust and ambition pusht on , to exercise tyranny over it , yet it will be evident to them who have been either conversant in the Histories of times past , or registred the experiences of their own , that the evils which proceed from oppression by our Governours bear no proportion to the miseries and calamities which naturally spring from Rebellion and Civil Wars . Where the bounds between right and wrong are all levell'd , and the lives , liberties and properties of Men brought under the Arbitrary Power of the longer Sword : where Beggars and Servants ride on Horseback , and Princes and Masters go on foot : where nothing appears but rapins , ruins , outrages and devastations , Houses plunder'd , Towns fired , whole Countreys laid waste and desolate , and the Inhabitants slain , or sled , or confined to dark and noisome Prisons : where the Father falls by the sword of his own Son , the Son by the hand of his Brother ; and they who were closely united by neighbourhood , friendship , bloud , and the profession of the same Religion , forgetting all these sacred tyes , do in a most unnatural and salvage manner rip up , and let out the Bowels of one another . So true is it , (c) that the King's Prerogative doth in his own hand become a Sceptre to protect his Subjects from ruine ; but in the hands of the Subjects becomes many times Spears sticking in their own sides , and as Spades to dig their own graves the sooner for death . 3. We must needs be subject , not onely for wrath ; but also for conscience sake . That is , not onely for fear of punishment from those in Authority , but from the sense of subjection being a duty , which God has laid on us . So that the love of God , as well as apprehensions of the Magistrate's displeasure , do keep the Christian Man firm to his resolutions of not lifting up his hand against the Sovereign Powers . And from this reason of our obligation to submit to Authority , we may wipe off that notorious scandal , which has been fastn'd on the Primitive Christians by Bellarmine and others , namely , that therefore they were subject to the Supreme Powers , because they were not strong enough to resist them : as if they had wanted the power onely , but not the will to rise up against them , and lay them aside . Which charge , as it always was not true in matter of fact , since there be instances (d) when the Christians had Forces enough to have made a dangerous resistence , if their Consciences would have granted them a licence to rebell ; so it is altogether beside the grounds of their dutifull and humble deportment , which did proceed not from the dread of the Emperours , whom they were too weak to oppose , but from the certain knowledge they had that resistence would be a violation of the Laws of their holy Religion . The truth is , Bellarmine gives out , that the (e) reason why Christians did not depose Nero , Diocletian , Julian , Valens , and others , was not because they were destitute of a right , but of the power to doe it ; that ever such a speech should come out of the mouth of a most eminent Cardinal ! but on the contrary , both St. Paul and Peter lay strict injunctions on their Converts to be subject to their present Governours , not because they were in no condition to resist them effectually , but for Conscience sake and because they are ordained by God. Now if the Magistrate be ordained by God , then it is no more lawfull for an hundred thousand men to resist him , than for twelve , and if we are bound to submit for Conscience sake , no encrease of our numbers or strength can alter the rule of our duty , or take off the obligation of Conscience . So that had the first Christians had more potent Armies than Nero or Julian , yet no right ever could have accru'd to them thereby to oppose God's Ordinance , or to proceed against their Conscience . We may perceive therefore a wide difference between the Cardinal and the Apostles in this matter . He resolves the subjection of the Primitive Christians into a mere point of prudence and discretion , but they into a principle of duty and conscience . He ascribes their quiet and peaceable behaviour under Tyrants to their defect in strength and numbers ; but we find them , in what circumstances soever placed , always avowing the necessity of subjection , as an indispensable Precept of their Religion : but , with more modesty certainly , we may charge the Cardinal with the guilt of grievous slander , than raise a suspicion of the least hypocrisie in the Primitive Martyrs . Wherefore notwithstanding the Supreme Authority of a Nation may sometimes be reduced to such extremity , as that Rebels may be out of both the fears and danger of the public Sword , yet they can never get out of the reach of their own Consciences , nor free themselves of those terrible convictions , wherewith it will ever sting the Children of disobedience , and testify that they shall receive to themselves damnation . 2. That the Popes of Rome were the first pretenders from Scripture to a right , not onely of resisting Kings , but of deposing them , and absolving their Subjects from their duty and allegiance . Many hundred years after our Saviour's time the Doctrine of non-resistence to the Higher Powers was constantly taught , and universally practised in the Christian Church . There was a great degeneracy from the primitive strictness in the lives of Christians , and much humane mixture in the Doctrines of Christianity , before men did claim , by a title derived from Christ , a right to controll the Supreme Authority . And as the lusts of the flesh did more vigorously put forth themselves in the conversation of those who profest the doctrine of the Cross , so the greater pains was taken to corrupt a most pure Religion , that it might warp into a compliance therewith , till at length men had near worn out of their minds the sense of their duty to God and the King. It was toward the end of the Eleventh Century when Gregory VII . called Hildebrand before he was Pope , did take upon him , both to excommunicate the Emperour Henry IV. and to devest him of all Royal Power , (f) pretending to free his Subjects from the Allegiance they had sworn . That Hildebrand was the first Pope who usurped such an extravagant Power over all the crown'd Heads in the World , may be made evident from the ancient Acts and Monuments of the Church , and the concurrent testimony of the Historians of those and later times . The Church of Liege , in their answer to Paschal II. declare (g) Hildebrand the Pope is the Authour of this new Schism , and has first lift up the Priests Spear against the Imperial Crown , and excommunicated those that favour'd the interest of Henry without difference or distinction . All were content with the use of the spiritual Sword down from Gregory the first to Gregory the last , i.e. Hildebrand , who first did arm himself , then other Popes , against the Emperour , by his example . (h) I read the Acts ( says Otto Bishop of Frisingen ) of the Roman Kings and Emperours over and over , and no-where find any of them before this , by the Pope , to be excommunicated , or deprived of his Kingdom . (i) Of the Emperours he 's the first that was deposed by the Pope ; and it is a dispute among the Schoolmen yet undecided , whether the Pope can depose the Emperour . Thus Trithemius . (k) For altho the Bishops of Rome were reverenced as the Heads of the Christian Religion , the Vicars of Christ , and the Successours of St. Peter ; yet their Authority extended no farther than to the asserting and defending of points of Faith. — Gregory VII . first of all Popes , supported with the Arms of the Normans , and the Treasury of Mawd , a Lady of powerfull interest thorough Italy , and encouraged by the discord of the German Princes engaged in a Civil War , when he had got the Popedom , contrary to the practice of his Predecessours , contemning the power and authority of the Emperour , did presume , I do not say to excommunicate , but to deprive Caesar of his Empire , by whom he had himself been confirm'd at least , if not elected . A thing before those times never heard of . (l) This novelty onely , not to say Heresie had not yet put forth it self in the world , that the Priests — should teach the People , that they owe no subjection to bad Kings , and though they had sworn allegiance to them , that yet they ow'd them none . Nor were they to be said perjur'd who should conspire against the King. Nay , he who will obey the King , is to be reputed excommunicate ; he who will resist him , to be absolved from the sin of injustice and perjury . It is true , a few of his Predecessours had made some attempts to incroach upon the Royal Power : but what they did can bear no comparison with the Usurpations of Hildebrand . And he to avoid the imputation of being the Authour of such unjust Innovations , and to make his ambitious designs the more prosperous , did alledge , that Pope Zachary had deprived King Childeric of the Crown of France , and set it upon Pepin's Head. But by the stream of Writers it does appear , that by a conspiracy of the Nobility and People (m) King Childeric was laid aside ; and application onely made to the Pope to allow and confirm an ill deed . But the deposing of Princes by their own Subjects was a thing in it self so wicked , and wherein there was no precedent for Popes to intermeddle , that Zachary was to that degree confounded with this Address from Burchardus in the name of the People of France , that (n) at first he durst not so much as take into his thoughts a work of such great moment . Bellarmine , a constant Advocate for the Popes in all Causes , says indeed , (o) That no man in his wits will deny this act of the Pope to be righteous , especially since the event has taught that the change was most happy . But if we are to measure the goodness of the deed by the success of the event , then all the outrages and villanies in the World , so long as they prosper , will by this argument be justify'd , and victorious Rebels may believe they are carrying on the work of the Lord. (p) It may be here worth noting , how Honorius I. who was Pope above an hundred years before Zachary , did reprove the Bishops beyond the Po , who were earnest with the Nobility to set up Arioaldus in the place of Adoevaldus King of Italy , against their oath of allegiance , and summon them to appear with their Cause before him . The Popes , it seems yet , had not discover'd , that they had power to dispense with oaths , and cancell the obligation of that duty of submission to Kings , which St. Peter had laid upon all Christians . It was not in those days revealed that that Text (q) Thou hast put all things under his feet , was meant of the Pope , and the better to accommodate it to his Holiness , that we are to understand , by the beasts of the field , Men , by the fowl of the air , Angels , by the fish of the sea , Souls in Purgatory . All put under the Pope's feet . Now as to Hildebrand , though he was a publisher of new Doctrines , yet there will be no reason to believe he brought them down from Heaven , if we may credit the account of his morals , which is given by his Contemporaries . Cardinal Benno (r) taxes him with all the deadly sins , each of which , upon the commission of it , does immediately put a man out of a state of salvation . With murthers , rapine , adultery , and constant practice of the Black-art . Hildebrand however passes always with Bellarmine for a Saint , and Baronius recommends his example to the imitation of Paul V. as the most excellent person that ever sate in the Papal Chair . And they have no names bad enough to bestow upon Benno . Both of them also insinuate the probability of the Book being written by a Lutheran , which goes under Benno's name : but Baronius was very unlucky in his conjecture that (ſ) Reinerus Reineccius was the Father of this supposed spurious Piece , when near 50 years before the Edition of Reineccius , the Life of Hildebrand by Benno , was publisht among the Tracts in the Book entitled Fasciculus rerum expetendarum ac fugiendarum . (t) It is the main business of these two Learned Men in their voluminous Works to ascribe uncontrollable , I may say , boundless power to the Bishops of Rome , and to maintain their right in the most unconscionable claims to a sovereignty over Emperours and Kings , otherwise Bellarmine would never have vented it for truth , that the Pope can change the nature of things , and that (u) if falling into errour , he should command vice and forbid vertue , the Church would be bound to believe vertue to be vice , and vice to be vertue . It being strange , that in the same period he supposes the Pope can err , he should assign such a power to him as by reason of its inconsistency with the perfections of the Divine Nature , we may not ascribe to the Almighty God himself . Otherwise Baronius would not have pick'd out of the whole Catalogue of the Popes Gregory VII . and Alexander the III. as Patterns for Paul V. to govern himself by . At the later of whose Feet Friderick Barbarossa (x) lying prostrate , he trampled upon his Neck , and began to sing that of David , thou shalt goe upon the Asp and Basilisc : And to the Emperour , who , his Spirits boiling within him , said , [ this submission is made ] not to thee , but to Peter ; the angry Pope , pressing harder with his Foot , did reply , both to me and to Peter . And Hildebrand , the other Pope recommended to Paul V. Henry IV. (y) upbraids with having by money got favour , by favour got the sword , by the sword placed himself in the seat of Peace , and , when in the seat of Peace , banisht Peace from it . Gregory (z) could not but confess himself advanced by violent hands into St. Peter's Chair . In which Chair he did dictate or decree , (a) That his name alone should be rehearsed in the Churches . That he has power to depose Emperours . That he ought to be judged by no man. That he can absolve Subjects from their allegiance to unjust Princes . That he should give himself the title of Christ's Vicar , and yet make his Kingdom to be of this World , and by his Decrees set aside the plain Precepts of Christ ! that he should pretend to be the Successour of St. Peter , and teach Doctrines directly contrary to those of St. Peter ! In which Chair he thunder'd out Curses against the Emperours , Kings , Princes , Bishops , and demanded Tribute almost of every Kingdom in Europe . Engaging them in bloudy Wars , and setting their Subjects loose from their duty and obedience . He contrived an Oath in such a form , to be imposed upon Kings , as no honest man could take it . Kings are to swear , (b) faithfully to observe whatsoever the Pope shall command them . Bellarmine's Doctrine truly agrees with this Oath . For if the Pope should command a Prince to murther an hundred of his innocent Subjects , he was bound to believe it would be a vertue so to doe . But the very rage of this fierce and haughty man discharged its self chiefly upon Henry IV. whom he excommunicated four times , (c) deposed him unheard and unconvicted , and gave his Kingdom to Rodulphus . And , after a terrible journey in the depth of a severe Winter , made him , without all his Attendants , and stript of his Royal Robes , (d) to wait barefoot and fasting three whole days before he would admit him but into his presence , he all the time caressing his Mistris in the Castle at Canusium . Insomuch as in his own Letter to the Germans upon this occasion , he acquaints them , (e) that all wonder'd at the strange hardness of his heart , and some cryed out of him as not proceeding with the gravity of Apostolic severity , but with the cruelty of brutish Tyranny . The Church of Liege farther inform us they had read that Hildebrand , (f) the onely Pope who hath added to the holy Canons , had commanded the Marchioness Mawd , as the condition of the forgiveness of her sins , to subdue Henry the Emperour . — but whence , say they , is this new Authority , by which impunity of the sins past , and licence for those which shall be hereafter , is offer'd to the guilty without confession and repentance ? These Proceedings do indeed suppose God (g) to have committed to the Pope a power , not onely of determining disputable points , but as Benedict tells Paul V. of making new Creeds . So that is was judiciously observ'd by Aventinus , (h) that Hildebrand did absolve men not from their sins , but from the Law and Sacraments of Christ , undermine the Peace and Piety of our Religion , raise War and Seditions , indulge Whoredom , Murther , Perjuries , Perfidiousness , Rapines , Fire ; and to hide his Ambition did not onely devise Fables , corrupt Annals , pervert Records , but also adulterate the heavenly Oracles . Forcing the Divine Writings to serve his Lust by false glosses put upon them . And the Councils of Mentz , Brixia and Wormes did great service to Christianity , and pursued truly the interest of the Church when they deposed Gregory VII . (i) as not elected by God , but one who impudently obtained the Popedom by fraud and money , subverted Ecclesiastical Order , disturbed the Kingdom of the Christian Empire , menaced death to the Body and Soul of a Catholick and Pacific King , defended a perjured King , sow'd discord among Friends , strifes among the Peaceable , scandals among Brethren , divorces between Man and Wife , &c. To come to the last scene of this high-spirited Pope , who put the Christian World all into commotion , if we may believe Paul Bernriedensis a Writer on his side , and publisht by Gretser the Jesuit , (k) these were his last words , I have loved righteousness , and hated iniquity , therefore I die in banishment : but if we will give credit not onely to Matthew Paris , but Sigebert Gemblacensis , and others : and to what Cuspinian found in most ancient Records . (l) He dying , to the Cardinals assembled about him , did confess , he had greatly sinned in his Pastoral Charge , and stirr'd up the wrath and hatred of God against Mankind by the instigation of the Devil , (m) and that on his death-bed he did extremely grieve for the trouble he had given Henry the Emperour , and so did absolve him . And after all , why should it seem strange to any man that Gregory VII . should use crown'd Heads so coursly , when he had such a mean opinion of Royal Power as in an Epistle to Heriman Bishop of Mets , to declare (n) that Kings owe their beginning to those men , who knew not God , and who , by the agency of the Devil , and by Pride , Rapins , Perfidiousness , Murthers , and all kind of wickedness got the dominion over them , who by nature did stand on the same level with them . And in the same Epist . (o) Who doubts but that the Priests of Christ ought to be accounted the Fathers and Masters of all Kings and Princes ? And (p) that Gold does not more excell Lead , than the Sacerdotal Dignity the Royal Power . And likewise (q) That there is more power granted to an Exorcist , since he is made a Spiritual Emperour [ i. e. Conjurour ] to cast out Devils , than can be to any Lay-man on the score of Secular Dominion . Now was there ever a greater Patron of Republican Principles than this Pope , who most malitiously and falsly lays the foundations and original of Kingly Power in the Lusts and Sins of Men , assisted by the Devil ? Could Knox , Milton , Rutherford , Goodwin , or any Commonwealth's Man of them all , have spit ranker Venom at Kings , or spoke with greater contempt of their Authority than Hildebrand , who makes them Servants to the Priest , and their Power less than that of one of the most inferiour Officers in the Church ? And having made this report of the life and behaviour of Hildebrand , and cited the Authours upon whose Authority it does rely , I conceive I need not tell the Reader , that the Writers I have dealt with were all of the Church of Rome , and generally confest to be the most eminent and judicious Historians in these Matters , and that most of the notorious Crimes charged upon Hildebrand do not appear more from others , than from his own words to be found in his Books of Epistles . Neither will it be easie to free Bellarmine from much disingenuity in going about to take away the credit of Jo. Aventinus's History , for that he does not name the Authours from whence he has it , when in the period immediately above that Bellarmine quotes (r) out of Aventinus concerning the faults of Henry IV. Aventinus (ſ) declares , that he follow'd the Public Authority of the Letters , Diploma's , Edicts , Rescripts , that passed between Henry and Hildebrand , still preserved in their Libraries . And that he did not charge either of them with any vice , which was not owned by their Friends , nor praise any vertue in either , which was not before ascribed to them even by their Enemies . But how far Bellarmine was from relating things thus honestly , we may rest satisfied from the Citation now mentioned . Where he has from Aventinus transcribed the Vices of the Emperour , but concealed his Vertues which next follow . Now had we time , it would not be hard to shew , how the Bishops of Rome , who did tread in the steps of Hildebrand , have been for the most treated with the same sharpness , and disrespect . How the Princes have asserted their Rights conferred by God against the unjust Intrusions of Popes . And with what contempt and neglect they have receiv'd their insolent Messages in all Countries . I produce an instance or two , ancient and modern . When Boniface VIII . writ to Philip the fair of France , (t) to give him to know he was subject to him in matters Spiritual and Temporal ; and that they were Fools who thought otherwise . His answer was , Let your Holiness's wonderfull Wisedom know that in Temporals we are subject to no body . They that complain of the indecency of the King's Language must observe it is the same the Pope used first , and that his Holiness should not have provoked his Son to wrath . When Sixtus V. sent out his Bull against the King of Navar , pronouncing him a Heretic , and that he had cut off his right of Succession to the Crown of France . The King , in his Remonstrance , does affirm , (u) That as to the feigned crime of Heresie , whereof he is falsly and unjustly accused , he affirms that the Pope ( saving due respect to his Holiness ) does falsly , wickedly and malitiously lye . And that he is of all Heretics the greatest , as he undertakes to prove in a free Council assembled , according to the Laws . I farther observe under this head , that the Popes did take upon them first onely to confirm the Emperours by putting the Crown on their Heads , and from thence afterwards they pretended to a right to depose them . And yet among all (x) the Eastern Emperours none but Justinus I. and Petrus Altissiodorus were crowned by Popes . He by John I. and this by Honorius III. And in the Western Empire this custome commenced but in Charles the Great , upon whose Head Leo III. placed the Crown in gratefull consideration of the excellent services he had done the Church against the Lumbards . Now should it be said , that the relation we make is of matters done at a remote distance from our times , and that we may presume the Doctrines of deposing and killing of Kings ( though not yet condemned by the Church of Rome ) to be disown'd by all the Members of it , since some of them have writ expresly against them , and none of them have lately given us any occasion to charge them with holding these wicked and unchristian Doctrines . To this it may be answer'd , that although the present Pope Innocent XI . has censured sixty five lewd and pernicious Propositions , taught by Jesuits , and other Popish Casuists , if that may be call'd a censure which is so very soft and gentle , yet he has slipt over this Doctrine so frequently taught by the same men , That a Prince excommunicated or depriv'd by the Pope , may and ought to be deposed or killed by his own Subjects , or any whatsoever , as heretical , without taking the least notice thereof . What reason can we assign for this ? could his Holiness be ignorant of a Proposition maintained by Parsons , Mariana , Rossaeus , Bellarmine , Suarez , Becanus , Hessius , Valentia , Hereau , Gretser , Sanctarellus , and many others ? Or could he think there was not so much need to condemn this King-killing Doctrine , and that the consequences of it were less dangerous than those by him condemned , when yet the teaching thereof has been the occasion of spilling of so much Christian bloud , and was the foundation upon which the Powder Plotters laid their horrible Design , and when but a few months before this Decree of the Pope came forth , so many of the Sons of his Church in our Nation fell by the stroke of Justice for conspiring the death of the King. What can we then say , but that this small and harmless errour of the Casuists teaching the lawfulness and duty of killing Heretical Princes was spar'd by his Holiness , when he condemned so many others , out of prudent foresight of the good service it yet one time or other may doe the Roman Church ? And there will be more ground for this conjecture , when we remember that Cardinal Perron did solemnly profess , that before he and his brethren the Bishops of France would by subscription declare the deposing Doctrine to be unlawfull , they would die Martyrs at the Stake . And as for those of that Church who have writ against this Power in the Pope of deposing Kings , we know some of them labour under an Excommunication at Rome for their pains to this day . And whether there be fresh occasion to charge any Papist with these Doctrines , let what follows determine . One J. D. a Jesuit , after the late Plot , puts forth a Catechism , entitling it , A brief Instruction touching the Oath of Allegiance . And with his Design he acquaints us in his Preface , that it is to defend the Resusers of the Oath of Allegiance , and to confirm them in their Christian Resolution , and to reclaim such as have been misled . As , in his opinion , all those are , who have sworn Allegiance to the King. And upon them he makes this odious and prophane Reflexion . Some who took the Oath , have since , to ease their fault , slept at a Minister's Sermon , and taken the cheering Cup and Lord's Supper to help its digestion . Then as to the Oath it self he tells us , (y) That to hold this Oath cannot be taken without grievous sin , and without perjury , is but what two Popes have declared with several Breves . And accordingly , after several frivolous matters debated , he brings his Scholar to acknowledge (z) I am ready to subscribe that you have made good the unlawfulness of the Oath . First by reason of the Title of Parliament exacting it . 2. For want of truth in all the Clauses of the Assertory Part. 3. For want of justice in the Clause of the Promissory Part. Lastly , For want of necessity ; there being a necessity under a grievous sin , as the Pope declares , for the not taking it . And yet every one knows that the very design of the Oath so much condemn'd , is onely to bring men to acknowledge their allegiance to the King , and to abjure that damnable Doctrine , that Princes which are excommunicated , or deprived by the Pope , may be deposed or murther'd by their Subjects or any whatsoever . Now since in the Triennial Assembly of the Jesuits in London , April 1678. so great a part of the late Popish Plot was sworn to have been hatch'd , since the discovery thereof proved fatal to so many of them , since at their death they did renounce the Doctrine of the lawfulness , upon any occasion or pretence whatsoever , to design and cotrive the death of the King ; and since the very scope of the Oath of Allegiance was to preserve the King's Leige People from being tainted with those opinions which the Jesuits in their dying Speeches did condemn , it might reasonably have been thought , not onely that no Member of that Society for the time to come would have writ against the Oath of Allegiance , but also that the whole English Order , in their next Triennial Assembly , would by some publick Acts , have condemned the Doctrines of deposing and killing of Kings , and thereby have given both credit and authority to the Declarations , upon this occasion , made by their dying Friends , and likewise evidence to the World of their own loyalty . But so far were they from giving the King any farther assurance of their loyalty and allegiance , that by a Decree they condemn afresh the Oath of Allegiance , and refuse to admit to absolution , those of their Church both that have taught the Oath to be lawfull and that have taken it , without they will publickly recant , and give manifest signs of their repentance , and promise amendment for the future . The Decree of the Fathers of the Society of Jesus of the English Province , at their Provincial Congregation made , against the Oath of Allegiance at Ghent , the fifth day of July this present year 1681. That we may procéed with Uniformity amongst our selves in the manner of acting touching the Oath of Allegiance . 1. Let us all profess , that as much obedience and fidelity ought to be sincerely sworn and exhibited to our King from every one of us , as is wont to be sworn and exhibited to any Prince whatsoever from other Catholick Subjects . 2. That the Oath , as now it is , sprinkled with many heterodox clauses , cannot be taken , as being condemned by many Breves of Popes . 3. If any ( against the Decrées of Popes ) have taught the foresaid Oath to be lawfull , let him not be admitted to absolution , without public Recantation , either made or sacredly promised . 4. Those who against their Conscience have taken the Oath , let them be deprived of absolution , without manifest signs of repentance , and promise of amendment for the future . But those who with a good Conscience have taken it , are to be instructed : and if they renounce it , are to be absolved . 5. Let care be taken , lest either too much facility , or morosity in absolving , bréed scandal . Thus we see what opinion , not onely single Members , but a whole Assembly of English Jesuits have of the Oath of Allegiance , and how they think themselves bound in Conscience to treat those of their Church , who either take the Oath , or write in defence of it : and what little ground any Prince can have to hope they ever should become truly loyal Subjects . For all their specious professions of swearing as much obedience and fidelity to the King , as other Catholic Subjects do to their Prince , will come to just nothing , so long as they refuse to abjure all power in the Pope or the People to depose them . Since , should the Pope proceed to a sentence of deposition , they that acknowledge such a power in the Pope , must take themselves to be absolved from all that allegiance they had sworn , and from owning him any longer for their King. So that both the King's safety , and their allegiance will entirely depend upon the Pope's pleasure . Neither can the King have better hold of them , by any Oath they shall please themselves to take , since that Oath also , according to the doctrine of the Decree , would become unlawfull , and so cease to bind them , if it should happen once to be condemn'd by one of the Breves or Bulls of the Pope . Moreover , though these Jesuits do profess , yet indeed they do not exhibit as much obedience to the King , as other Popish Subjects do to their Prince : for it is well known that they of the Gallican Church do pay obedience to the Laws and Edicts of their King even against his Holiness's Bulls : and sixty Doctours also of the Sorbon have declared , that the English Subjects of the Roman Persuasion may lawfully and safely take the Oath of Allegiance , which this Consult of Jesuits has condemned . But to doe the Reverend Fathers of that Order right , it must be confess'd , that notwithstanding all the affronts they have put upon Kings , they can grosly flatter them , when it will serve the interest of their Society . Of which egregious flattery the French Jesuits in their College at Paris , founded by the Bishop of Clermont , have given a very late instance . Where in the place of their old Inscription , Collegium Claromontanum Jesu , they have put up this , Collegium Ludovici Magni , wiping out at once the names both of their Founder and Saviour . What a change will Interest make in the Opinions and Practices of Men ! Pope Hildebrand ( to whose dictates the Jesuits pay most religious respect ) declares Kings to be the Priests Servants , and even inferiour to the Exorcist : but these pious Fathers did not think they had given testimony sufficient of their loyalty , till they had preferr'd their King before Jesus Christ . And having thus proved that all resistence to the Supreme Authority is unlawfull , and that the Popes were the first abettours of it in the Christian Church by pretended Arguments from Scripture ; I come , 2. To shew with what care , impartiality and patience the good Christian searches into the grounds and causes of his Persuasion , that the commands of Authority are sinfull , before he refuses to pay obedience to them . No power on Earth can make him withdraw his obedience to God , nor any danger awe him into the doing of that which he believes to be a sin . Where Man's Laws stand in opposition to God's Law , if it may be done without detriment to his Religion , he accepts the benefit of Christ's Licence given to his Disciples , and makes his escape by flying from one City to another , or else he patiently submits to the penalty decreed to be inflicted upon him for his conscientious refusal . But because men have refused to conform to the Laws of the Government when there has been nothing in them repugnant to the Will of God , and have been justly punished for their disobedience , at the same time they have thought themselves Martyrs for the Cause of Christ ; and since on the one hand it is most unhappy for them to suffer for their mistakes , and on the other of ill consequence to Governours , that their Laws , when just and expedient , should not be duly observed ; therefore the man , who has possest his Soul with patience , does not run away with the first appearances of things , as being prone to suspect the errour may lie rather in his understanding , than in the Laws of his Superiours ; nor does he forbear to comply with the will of the Higher Powers , till upon much consideration he becomes persuaded there can be no compliance without involving himself in sin . And if a Law chance to be enacted , the matter whereof may seem evil to him , he does not hasten rashly into any conclusion , but he imploys his patience , his sincerity , his prudence in all the proper methods to inform his judgment truly , before he comes to a resolution how he must behave himself . And in order to prosper in a work of such importance , he begins it with hearty prayer to God to bless his undertaking , and guide him into all truth . Before he enters into the merits of the Cause it self , he impartially enquires , whether he be not carried into it by prejudice , passion , profit , fame or some other secular end . Whether he has not taken up this opinion of the unlawfulness of conformity to the Laws , as well as many false ones , by the prejudices of a disadvantagious education ; by having heard the Arguments , read the Books , and conversed with the Men onely , who are of one side ? There being reason to believe that many of the Dissenters from our Church are mere strangers to all the constitutions of it . They have rarely , if ever , been present all the time of Divine Service , they have never seriously perused any one office of our Liturgy , and fairly weighed what may be said for it . They scarce can pretend to have read more leaves of the Book of Publick Prayers than of the Alcoran . However these men separate from us , because they have been taught to doe so , and because their Friends do , upon whom they have such a dependence , as not to dare to displease them . And in which course while they continue , their most dangerous errours will be incurable . He farther considers whether his present dissent does not proceed from his having had a known reputation in such a Party a long time , and although he could now without any violence to his Conscience , yet he is ashamed to retreat ? or whether it be not because he finds his opposition to the Government to be popular , and he draws crowds after him of admirers ; or to be very profitable , he gains a fair livelihood by it , and should be at a loss for his subsistence , did he not engage himself in the interests of the Dissenters ? Lastly , He considers whether he doth pass judgment in the other cases which occur in his life , with the same scrupulosity and tenderness , he does in this ? for if he have with such art managed his Conscience , that notwithstanding it's tenderness in the matter of Conformity , it can allow him to live quietly in the known breach of any of the moral duties of Religion , he has just reason to suspect his want of sincerity as to the causes for which he divides from the Church . If notwithstanding his long refusal to join with us in our Common Prayers , as stinting the Spirit , and not tending to edification , he yet can submit to the forms of solemnization of Marriage to gain a person with a great fortune , and to legitimate his issue to inherit it ; and if after many years absence from our Churches and separation from our Communion as antichristian and unlawfull , he yet can receive the holy Sacrament with us to qualify himself for an office or employment , it will be obvious either that his Conscience is perversely instructed , or that he is an hypocrite . Now as none of the reasons before-mentioned can justify any Man's disobedience to Authority , seeing they owe their rise to pride , interest , or passion , so were such heads of enquiry duly poised in the balance , and allow'd their just weight , they would discharge out of mens minds abundance of those scruples , wherewith they have brought much charge and trouble upon themselves , and given great disturbance to their Governours ; and they would be able by these methods to distinguish between what was done out of pure conscience , and what under the colour of it onely . But if having proceeded thus far , by a removal of those things , which , in this case , ought to have no influence upon Conscience , some dissatisfaction sticks still in the mind , the proper work remaining is , to try the objections of Conscience by the rule of Conscience . The rule of Conscience is the will of God ; the will of God is discover'd by the light of Nature , and revealed in the holy Scripture . And by an application of the objection to the rule , the Conscience may discern whether there be any strength in it . For whatsoever we find God to have commanded , we are bound in conscience to doe it ; whatever to have forbidden , we are bound in conscience to avoid it : and in matters , by God neither commanded nor forbidden , the thing is indifferent , and the Conscience free . A man may let it alone , without omitting his duty ; he may doe it , without committing a sin . For how is it possible , that should be a duty , which God never has commanded , or that a sin , which God never has forbidden ? thus the Apostle argues most truly , where no law is , there is no transgression . Wherefore if upon a just comparison between these commands of Authority , against which the meek Christian's scruples have lain , and the word of God , there does not appear any thing in them injoined , which by the Divine Laws is forbidden ; nor any thing forbidden which God has required , it will evidently follow , that he must acquit the commands of his Governours from all imputation of evil , and dismiss those scruples from his Conscience , which hitherto have been the occasion of his disobedience , and exposed him to the lash of the Law. And this is the case of the Church of England , for few of the sober Nonconformists have been so far carry'd away with the power of prejudice , as to affirm that there is any thing in her Constitutions expresly forbidden by any Law of God , and those few who have been so hardy as to pass this unjust censure upon her , neither yet have , nor ever will be able to prove their assertion . And those places of holy Writ which some men would have prest into the service of this Cause , when the reason and occasion of them has been thoroughly examined , to all unprejudiced men have appear'd , to look another way . But if the scruple against Conformity is not taken from the words of Scripture immediately , but inferred upon some consequence which is thought to flow from them , or bottoms upon some difficult Text , which may require learning and depth of judgment to the finding out of its meaning , or upon a metaphor or allegory , as many mistakes in Religion have done , or upon his ignorance of the state of the Church , and the Controversies and Errours on foot , when those portions of the Divine Writings were penned wherefrom he deduceth his argument , and so he finds it an hard matter to deliver himself from his doubt ; then he repairs to some sober , grave , wise man , eminent for his piety , learning , and skill in controversies ; and having stript his Soul from prejudices , and that biass , which either passion or profit may have clapp'd upon it , with all candour and ingenuity he opens and lays his case before him , resolving firmly to submit himself to his reasons , so far as they shall convince him ; and to order his conversation accordingly . And by taking this course , there will be great reason to hope he shall have his doubts cleared , his scruples removed , and those objections dissolved , which had he relied alone upon his own abilities , might have ensnared him in unwarrantable disobedience to those God has set over him , and pull'd down heavy calamities upon himself . But if after all these honest and commendable endeavours , again and again repeated according as the difficulty of his Cause required , and he had opportunity to do it , he cannot attain to an entire mastery of his Scruples , and give his Conscience full satisfaction , however he will evidence to the World the uprightness of his heart in the pains he has taken by his quiet and humble deportment . For what Scruples soever he may have as to other things , he is well assured that meekness , peace and charity , are essential ingredients in the character of a true Christian . (a) And although the Learned may discover the errours of his understanding , yet it is his daily care , the good and the wise shall have no true reason to blame him for stubbornness in his will , for haughty , perverse and unruly passions , such as make him to contemn the judgment of others , and will suffer him to comply with no body but upon his own terms . He does not therefore grow peevish or censorious , and forthwith condemn all that differ from him in opinion or practice : he does not set up for a Patron of a new Sect , and lay aside all due respects to Antiquity , draw as many as ever he can into his own Party , and confine salvation to the small number of his own persuasion , as if the Divine Providence had engaged it self in securing them alone from all damnable sins in practice and mistakes in Faith. He does not whisper stories and jealousies into Mens ears to dispose them to turbulency and sedition , nor speak evil of Dignities , and libel the Rulers of his People ; he does not clamour against , nor arreign the whole management of Publick Affairs , much less enter into wicked Plots , and with the same illegal violences go about to maintain his own Religion , by which those of the Church of Rome have so often attempted to introduce theirs . But he is meek and patient , and easie to the Government under which he lives ; he conforms to all its Constitutions as far as in conscience he can ; he is affable and courteous to his Neighbours , and upon all occasions shews a great charity for those who have not the same sentiments with him in matters of Religion : he minds his own business , keeps his peculiar opinions to himself whenever they stand opposite to the establishments of Authority , and is contented privately to enjoy them . And having thus presented you with several instances which go to the description of the good Christian , who in patience has possest his Soul , I will now briefly propose the means by which he doth attain it . 1. He is daily lessening his desires of those things , whereof there is but small use , and he may subsist well without them . And having once contracted and confined his Appetite to what onely is necessary to the comfortable supports of life , or in the first rank of things convenient for it , as he is but a little concern'd for the purchase of whatever else the World can afford , so the loss of it never torments him . Now the necessaries to life , are so few , and almost in all places , through the goodness of God , so easie to be procured , that he who has stript himself of all covetous desires of the vanities and superfluities , that most men spend their time in eagerly pursuing , may have his will at a cheap rate ; and there are so few things which will come cross upon him , that he hath hardly left a blot open for even the spitefull to hit , which can ruffle and disorder his Patience . 2. He takes more care to govern his Passions , than to secure himself against adversity . For it may always be in our power , by the grace of God and good management to keep our Appetites and Passions under the conduct of our Reason : but the nicest care cannot secure us from Diseases , cannot preserve the lives of our nearest Relations , Children and Friends , or be a sufficient guard against the effects of other Mens malice ; or exempt us from our proportion in the miseries , which a Floud , or a Fire , or any other public Calamity brings along with it . Moreover tempests in our Passions utterly unfit us for the service of God , and rob our Souls of all sincere pleasure . Whereas there is no instance of adverse fortune , but by a generous patience will be conquer'd , and we may turn it into an instrument of vertue , that shall either hasten our repentance , or increase our trust in God , or make us fair examples for less exercised Christians to imitate . 3. It is good often to suppose , that the severe hardships , which we see others to labour under , may in a short time come to our own turn , by which course , as we shall learn to be mercifull to those in distress , and charitable in the censures we pass upon the unfortunate , so we shall be admirably prepared to receive all sorts of afflictions , which can never surprise and confound them , who live in constant expectation of them . 4. When our minds are most free from the disturbances and rage of passion , let us form judgments of all the good and evil things , which in the course of this life may happen unto us . And then peremptorily resolve in our practice to adhere to , and follow these deliberate and well-advised judgments , notwithstanding afterwards , our fears , or our fury , may tumultuously present us with new measures to order our selves by . 5. That we may not be mistaken in the judgments we frame of things , let us be carefull to love every thing in proportion to it's goodness . And the true way to rate this proportion , will be to find out how much every thing can contribute to the peace of our mind , which is the greatest good we possibly can receive from things . From which rule we may certainly conclude that we are absolutely to love God onely , and vertue : but to esteem and covet all things else with limitations , with conditions , and ever with submission to the Divine Pleasure . For as God is the sole Authour of all true Peace and joy of mind , so Vertue is the means alone , whereby we can qualify our Souls for so great a blessing , and prevail with God to bestow it upon us . How vain then is it to set our affections upon any of the goods of this World , and to make them so necessary to our happiness , as to think our selves miserable , if we suffer a disappointment in our expectation ? 6. The most powerfull means to the attaining of Patience , is to carry our eyes beyond the next and immediate causes of adversity unto the great disposer of things , by whose sufferance , if not decree , every public calamity , every private affliction comes to pass . So we shall discover a righteous Judge , never punishing the wicked above their demerit , a mercifull Father ever designing to reclaim the perverseness of his Children by his gentle chastisements ; a wise Governour , still bringing great good out of all the disorders , combustions , and disasters in the World. Did we but take this prospect of affairs , we should discern the beauty of Providence in the most crooked and harsh passages of this present state . We should behold the events of the wildest jars and confusions orderly and methodically conspiring to the glory of God , and the good of the Creation . Were we but constantly affected with a lively sense of the wisedom of the Divine management in all the issues of things , we should be so far from losing our patience by being defeated in a little design , by a trifling loss , by a tedious attendance for a small debt or an act of common justice , by a denial of a reasonable request , by an unkindness in a friend , by a light disgrace from a superiour , by a slight from an equal , or by a neglect in an inferiour and dependant , that we should fashion our selves into an exact compliance with the alwise disposals of Providence , even when we were ready to be deprived of the dearest of our relations , the best part of our estate , and our own lives were in evident danger . Did we but reflect how uncertain an hold we have in the goods under the Sun , should we to that degree place our security in them , as to bid our Souls take their rest ? should we so set our affections upon them , as to grieve and murmur , upon their loss , like men utterly undone ? did we but consider our dependance upon God , not onely for food and raiment , but the very breath of our nostrils ; should we thus insolently trample upon our poor and harmless neighbours , and be so lavish of their reputation , and yet forget all moderation and patience upon the least affront or injury from others ? Did we but remember how much God has born with the best of us , how many open abuses of his grace he has past by , and how long he is pleased to wait , expecting the return of his prodigal Sons , we could not , at this unchristian rate , lock up the bowels of our charity and compassion from the needy and distressed , and account so severely with each other for every little trespass . Let then the consideration that God never punisheth us more than we need , that God never afflicts us but in measure , and with regard to our strength , that God never correcteth us , but with design to reform us , engage us every one , through all the parts of our lives , readily and chearfully to submit to his most holy will , and to demean our selves with all patience , charity , and long-sufferance one towards another . THE END . Notes, typically marginal, from the original text Notes for div A51221-e420 Mat. 19.24 . Mat. 26.52 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. T. 1. Orat. 23. p. 410. (b) Marcus Tullius multa quidem praeclarè , & egregiè de patientia , & contemtu adversae fortunae disputare noverat ; exilium tamen suum ubique diutissimè deplorat , & sui temporis calamitate lamentanda mollis , & propemodum effaeminatus apparet . J. Pieri . de infelic . Literat . lib. 2. p. 99. (c) Omnia enim ejus placita tuetur ; omnibus mandatis ejus intervenit : fidem munit , pacem gubernat , dilectionem adjuvat , humilitatem instruit , poenitentiam expectat , exomologesin adsigrat , carnem regit , spiritum servat , linguam frenat , manum continet , tentationes inculcat , scandala pellit , martyria consummat : pauperem consolatur , divitem temperat , infirmum non extendit , valentem non consumit , fidelem delectat , gentilem invitat , servum domino , dominum Deo commendat , feminam exornat , virum approbat : amatur in puero , laudatur in juvene , suspicitur in sene : in omni sexu , in omni aetate formosa . Tertul . de Patient . p. 148. (d) Quo magis demiror frigus istud inusitatum Semichristianorum , in quibus non solúm refrixit dilectio Dei sed propemodum extincta est cognitio Dei : aversi videlicet existentes à Christo ad Mariam , atque filii cultu degenerantes ad cultum Matris , adeo ut Putent summum esse scelus , dicere orationem Dominicam , nisi statim addant salutationem Angelicam , perinde ac si citra hanc non valeat cassam nucem . G. Wicel . Elenc . abus . p. 124. (e) Scriptum est , inquit , non est bonum hominem esse solum , faciamiss ei Adjutorium , id est , non sufficit unus Advocatus vel Mediator humano generi in coelo , c ; ùm tot ac tam periculosas causas habeat coram Deo : faciamus ei Adjutorium , hoc est , Beatam Virginem . Vid. Wicel . Elenc . abus . p. 125. (f) Pia Dei Genetrix , quamvis tua potestas nullis coarctetur finibus , ac totum impleat orbem Miraculis , &c. H. Tursellin . Lauret . hist . l. 1. c. 26. p. 81. Matrem quippe suam Praepotens ille Deus Divinae Majestatis , potestatisque sociam , quatenus licuit , ascivit . Huic olim coelestium , mortaliúmque principatum detulit : ad bujus arbitrium , quoad hominum tutela postulat , terros , maria , coelum , naturámque moderatur : — ut omnes intelligant , quicquid aó aeterno illo , augustóque bonorum fonte in terras profluat , fluere per Mariam . H. Tursel . Ep. P. Aldobrand . Cardin. (g) Sed procedant : ne tum nos , tum etiam Deam ipsam inani lignorum inutilium donatione lusisse videamini . P. Bembi Ep. lib. 8. ep . 17. p. 181. (h) Diligam te Domina coeli & terrae , & in gentibus nomen tuum invocabo . Psal . 17.1 . Adorent te familiae gentium , & glorificent te omnes ordines angelorum , Psal . 21.5 . In te Dominae Speravi non consundar in aeternum , Psal . 70.1 . Bonavent . Op. Tom. 6. p. 478. (i) Quamobrem exigua haec data est mihi Poenitentia . 1. Vt omnibus patribus & fratribus pedes exosculer . 2. Humilitatis officium , quod est cloacaes expurgare , per octiduum subeam . 3. Ollas & vasa culinae eluam . 4. Per spatium unius horae coram venerabili sacramento culpam deprecer . 5. Per mensis cursum quotidie ter conscientiae examen faciam . 6. Jam meipsum flagellem , donec tertium fuerit appositum ferculum , vel Dominus Rector sufficientiae signum dederit . E. Hasenmull . hist . Jesuit . p. 73. Matth. 6.30 . (k) Jo. Stearne de obstinatione , p. 121. (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Chrys . de Patien . Tom. 6. p. 868. (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Greg. Nyss . de Theod. Mart. ● . 1014. (n) Myst . Jesuit . Let. 5. p. 51. (o) Sacrum Evangelium ante omnia annunciandum , curarent , mox etiam admonerent ut foedissimis moribus relictis , cum honestis viris compositè & pacatè vivere vellent , & Hispanorum amicitiam sincerè colere . Quas si conditiones acciperent , &c. sin minus , jubere eos capi & trahi in servitutem : denique in eorum corpora , fortunas , & vitam ferre , flamma , & omni Belli clade saeviri . Hier. Benzo . Hist . Nov. Orbis , p. 74 , 75. (p) Hoc obiter notandum Christianam rempublicam mille atque amplius annorum decursu nunquam poenas capitales Religionis ergo inflixisse . E. Richer . Hist . Gen. Conc. Tom. 1. p. 588. (q) Omnibus Christianis diligentissimè advertendum , quòd Deus usque adeò hanc impietatem in Regibus detestatur , & usque adeò fidelibus populis imponit officium hoc Reges sic deliquentes castigandi , & ab omni regali altitudine funditùs dejiciendi , ut si hoc loco populus Regi suo vel exile quid indulgeat ; Deus eo facto populum peccare , & divinam suam majestatem non leviter offendere . G. Rossaeus aliàs Giffordus de just . Reip. Christ . Author . in Reg. imp . p. 611. Rom. 13.1 . (r) England's distract . p. 11. 1 Pet. 2.13 . (ſ) Goodwin's Defence , p. 15. (t) The true name of which Authour Learned Men do conjecture , with great probability , to be Hubert Languet . Voetius in disquisitione de auctore vindiciarum contra Tyrannos , quae sub nomine Junii Bruti Celtae typis editae sunt , Huberti Langueti opusculum hoc esse , verosimilius facit , quàm ut amplius ea de re dubitare sustineam . Vinc. Placc . Pseudon . Catal. p. 369. Mihi videtur auctorem fuisse Hub. Languetum : Losannae fuit vir doctus , qui Pagellas habuit Scriptas manu ipsius Langueti , & quidem ita scriptas , quasi composuerit , deinde stylus cum ipsius stylo congruit . Boeclerus ad Grotium de Jur. Bel. & Pa. lib. 1. vid. Placcium , p. 370. And no Authour in print before Milton has affirm'd that Beza was the Writer of this ill Book . (u) Sed praterquam quòd ad privatas personas adhortationes illa diriguntur , quibus nullum aliud remedium , quàm preces & patientiam reliquum esse semper diximus , meminisse hic quoque oportet , cùm dicimus , Magistratus inferiores , aut Regni alicujus ordines posse , imo & debere Tyrannidi obsistere . Junii Bruti de jur . Magist . p. 317. (x) Locum hunc de ipso Petro intellegendum esse respondet : Scribebat enim ( ait ) Apostolus subditis suis , &c. deinde ad illa verba Regi tanquam praecellenti addendam esse hanc coarctationem , in temporalibus : Pontisicem enim in spiritualibus antecellere . Innoc. Gentillet . Apol. pro Gal. Christ , p. 163 , 164. y Judge Cresh . Legacy , p. 5. (z) Est quoque alia ratio quare Reges justissimè reprehendere possumus , atque iis etium si vim faciant resistere . Quum enim finita sit & terminata eorum potestas , — siquando extra terminos sibi circundato● evagari vult , & in alienam messem suam falcem immittere , quia jam non ut Rex agit sed ut Tyrannus , hîc gloriosum es ; t regem coarguere , eique non verbo solùm , sed re quoque obsistere . G. Ross . p. 564. 1 Pet. 2.13 . (a) Joseph . Ant. Jud. l. 18. c. 2. Rom. 13.4 . (c) Judge Creshald's Legacy , p. 6. (d) Si enim & hostes exertos , non tantum vindices occultos agere vellemus , deesset nobis vis numerorum & copiarum ? — hesterni sumus & vestra omnia implevimus , urbes , insulas , castella , municipia , conciliabula , castra ipsa , tribus , decurias , palatium , senatum , forum . — Cui bello non idonei , non prompti fuissemus , etiam impares coptis , qui tam libenter trucidamur , si non apud istam disciplinam magìs occidi liceret , quàm occidere ? Tertul. Apol. p. 30. (e) Quòd si Christiani olim non deposuerunt Neronem , & Diocletianum , & Julianum Apostatam , ac Valentem Arianum & similes , id fuit quia deerant vires temporales Christianis . Nam quod alioqui jure potuissent id facere , patet , &c. Bellarm. de Rom. Pont. l. 5. c. 7. p. 891. (f) Hildebrandus Papa omnes adversantes Imperatori absolvit ab infidelitate & perjurio , Sigeber . Gemblac . Chron. p. 603. (g) Hildebrandus Papa Author est hujus novelli Schismatis , & primus levavit Sacerdotalem lanceam contra diadema Regni , primo indiscretè Henrico saventes excommunicavit . Leodens . ep . advers . Paschal . 2. p. 137. Ed. a S. Schardio . Hoc exemplo omnes à primo Gregorio contenti , utebantur gladio spirituali usque ad ultimum Gregorium , i.e. Hildebrandum , qui primus se , & suo exemplo , alios Pontifices contra Imperatorem accinxit gladio . Leodens . p. 138. (h) Lego & relego Romanorum Regum & Imperatorum gesta , & nusquam inverrio aliquem , ante hunc à Romano Pontifice excommunicatum , vèl Regno Privatum . Otto Frising . Chron. lib. 6. c. 35. (i) Ipse primus est ; inter omnes Imperatores per Papam depositus . Scholastici certant & adhuc sub judice lis est , utrum Papa possit Imperatorem deponere . J. Trithem . Chron. An. 1106. (k) Nam etsi ante Romani Pontifices , tanquam Christianae Religionis capita , Christique vicarii & Petri successores colerentur , non tamen eorum authoritas ultra protendebatur quàm in fidei dogmatibus vel asserendis vel tuendis — Primus omnium Romanorum Pontificum Gregorius VII . Armis Normannorum fretus , o●ibus Comitissae Mathildis , mulieris per Italiam Potentissimae confisus , discordiáque Germanorum Principum bello civili laborantium inflammatus , praeter majorum morem , contemptâ Imperatoris auctoritate & potestate , cùm summum Pontificatum obtinuisset , Caesarem ipsum , à quo si non electus , saltem confirmatus suerat , non dicam excommunicare , sed etiam regno imperióque privare ausus est ; res ante ea saecula inaudita . Onuph . Panvin . in vita Greg. VII . p. 272. (l) Nimirum , ut pace omnium bonorum dixerim , haec sola novitas , non dicam Haeresis nec dum in mundo emerserat , ut Sacerdotes — doceant populum , quòd malis regibus nullam debeant subjectionem , & licèt eis sacramentum fidelitatis fecerint , nullam tamen debeant fidelitatem , nec perjuri dicantur qui contra Regem senserint , imo qui Regi paruerit , pro excommunicato habeatur , qui contra Regem fecerit , à noxa injustitiae & perjurii absolvatur . Sigeber . Gembl . Chron. p. 606. ex . Bib. J. Pistorii . (m) Pipinus factus est rex ex communi suffragio Principum . Apolog. Hen. IV. p. 156. ed. à M. Freher . Romanus Pontifex respondit , illum debere Regem vocari qui rempublicam gereret , detonso igitur Hildrico & in Monasterium detruso mox Franci Pipinum sibi Regem constituunt . Annal. Franc. edit . à P. Pithaeo , par . 2. p. 5. Pipinus vero per Papam Zach. ex electione Francorum factus est Rex Francorum . Got. Viterb . Chron. p. 436. Pro●eres Regni & Populi amplexi Pipini virtutem pertaesíque regis amentiam Zachariae Romano Pontifice prius consulto — Pipinum Regem creant . Sabellic . en . 8. L. 8. vid. Hottomani Francogalliam , c. 13. p. 108. (n) Initio minime audebat tam magni momenti cogitationem suscipere . P. Aemyl . in vit . Childer . p. 63. (o) Quod sanè justum fuisse nemo sanae mentis negabit , praesertim cùm eventus docuerit mutationem illam felicissimam fuisse . Bellarm. de Pontif. lib. 2. c. 17. p. 655. (p) Sigon . de Reg. Ital. l. 2. p. 57. Anno 625. (q) Antonin . Sum. vide respons . ad Tortum . p. 177. (r) Benno de vita Hildebrandi , p. 43 , 44 , 45 , &c. edit . à R. Reineccio . 1581. (ſ) Hic inquam consartor imposturarum de quo alterum de doubus dicendum est , vel quòd eas ipse commentus sit stylo mendaci . Baron . Ann. Tom. 11. An. 1076. num . 7. p. 469. (t) Sedis Apostolicae Baronius ita erat acer propugnator — ut diuturna Regum maximorum imperia non dubitaverit scriptis suis labefactare atque convellere . Jan. Nicii Pinac . par . 1. p. 89. (u) Si autem Papa erratet praecipiendo vitia , vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona & virtutes malas . Bellar. de Rom. Pont. p. 803. (x) Collo ipsius prostrati pedem imposuisse , cepisséque interim Davidicum illud super Aspidem & Basiliscum ambulabis : Friderico autem ingentes adbuc spiritus alenti , dicentíque non tibi , sed Petro , irato similem , impressa fortius planta ; respondisse , & mihi , & Petro. Sabellic . Rer. Ven. dec . 1. l. 7. p. 200. (y) Pecunia favorem , savore ferrum , ferro sedem pacis adisti , & de sede pacis pacem turbâsti . Ep. Hen. IV. p. 196. ex Bib. Ruberi . (z) Ortus est magnus tumultus populi & fremitus — violentis manibus me in locum Apostolici regiminis , cui longè impar , rapuerunt . Greg. VII . Ep. l. 1. Ep. 3. Concil . Labb . Tom. 10. p. 7. (a) Quòd illius solius nomen in Ecclesiis recitetur . Quòd illi liceat imperatores deponere . Quòd à nemine ipse judicari debeat . Quòd à fidelitate iniquorum subditos potest absolvere . Concil . Tom. 10. p. 110. Vir dignus Pontificatu ad deprimendum Politicorum supercilium ; Monarchas terruit nominis sui & zeli claritate . Captivitatem Ecclesiae , & servitutem , quam à principibus patiebatur restituit . Genebr . Chron. p. 582. (b) Juramentum Regis . — & quodcunque mihi ipse Papa praeceperit , per veram obedientiam fideliter , sicut oportet Christianum , observabo . Concil . Max. Tom. 10. p. 279. (c) Fuit autem hic Henricus ore facundus , ingenio acutus , eleemosynis largus , in re militari fortunatissimus . Contra hunc Imperatorem Greg. VII . commovit & fovit Rodulphum ducem Saxoniae , quem Electores in Phorcheim congregati elegerunt in locum Henrici quem Papa deposuit nec confessum , nec convictum . Fel. Fabr. Monach. Vlm. Suevic . Rer. Script . ed. à Goldast . p. 91. (d) Venit ille ut jussum fuerat , & cum castellum illud triplici muro septum esset , intra secundum murorum ambitum receptus , foris derelicto omni comitatu suo , deposito cultu regio , nihil praeferens regium , nihil ostentans Pompaticum , nudis pedibus , jejunus , mane usque and vesperam perstabat Romani Pontificis sententiam praestolando . Hoc secundo , hoc tertio die fecit . Lamb. Schafnab . p. 249. ed. Pistorii . (e) Omnes quidem insolitam nostrae mentis duritiem mirarentur , nonnulli in nobis non Apostolicae severitatis gravitatem , sed quasi Tyrannicae feritatis crudelitatem esse clamarent . Greg. Ep. L. 4. Ep. 12. Concil . Tom. 10. p. 159. (f) Solus Hildebrandus Papa ultimam manum sacris Canonibus imposuit , quem legimus praecepisse Mathildi Marchionissae , in remissionem peccatorum suorum , ut debellaret Henricum Imperatorem . — unde haec nova Authoritas , per quam reis sine confessione & poenitentia offertur praeteritorum peccatorum impunitas , & futurorum libertas ? Leodens . Ep. p. 141. (g) Commissum ei munus à Deo excelso , non modòo articulos indeterminatos determinandi , sed etiam Fidei symbolum condendi . Bened. in Praesat . respons . ad Tortum . p. 179. (h) Homines non peccatis sed lege Christi , atque Sacramentis solvit , Pacem atque Pietatem Religionis nostrae labefactat , Bella , Seditiones concitat . Stupro , Caedi , Perjuriis , Perfidiis , Rapinis , Incendio indulget . Non solùm ad Ambitionem suam occulendam fabulas comminiscitur , Annales corrumpit , res gestas invertit , sed etiam caelestia Oracula adulterat : Divinas Literas falso interpretando suae libidini serviri cogit . Aventin . Ann. L. 5. p. 573. (i) Quia illum constat non à Deo electum , sed à seipso , fraude ac pecunia impudentissimè objectum , qui Ecclesiasticum subvertit ordinem : qui Christiani imperii perturbat Regnum : qui regi Catholico ac pacifico corporis ac animae intentat mortem : qui perjurum defendit regem : qui inter concordes , seminavit discordiam , inter pacificos lites , inter fratres scandala , inter conjuges divortia . Concil . Tom. 10. p. 389. Edit . à Labbeo . (k) Vbi verò in extremo positus erat , ultima verba ejus haec fuerunt . Dilexi justitiam & odivi iniquitatem , propterea morior in exilio . P. Bernr . p. 240. (l) Moriens Cardinalibus convocatis confessus est se valde peccâsse in cura Pastorali , ac suadente Diabolo contra humanum genus iram Dei & odium concitâsse . Matth. Paris , Anno 1087. pag. 13. Sigeb . Gembl . pag. 605. (m) Invenio in vetustissimis annalibus Hildebrandum Monachum , qui Greg. VII . dictus est , dum moreretur plurimum , qoud Henricum Imperatorem molestâsset , doluisse , & ob id , ante obitum suum absolvisse . J. Cuspinian . in vita Henr. IV. p. 357. (n) Quis nesciat Reges & duces ab iis habuisse principium , qui Deum ignorantes , Superbia , Rapinis , Perfidia , Homicidiis , postremo universis penè sceleribus , mundi Principe Diabolo videlicet agitante , super pares , scilicet homines , dominari caeca cupiditate , & intolerabili praesumptione affectaverunt . Greg. VII . Ep. L. 8. Ep. 21. Concil . Max. Labb . Tom. 10. Col. 269. (o) Quis dubitet Sacerdotes Christi Regum & Principum omniùmque fidelium Patres & Magistros censeri ? ibid. (p) Quod Aurum non pretiosius sit Plumbo , quaàm Regia Potestate sit-altior Dignitas Sacerdotalis . Col. 270. (q) Major Potestas exorcistae conceditur , cùm Spiritualis Imperator ad abjiciendos Daemones constituitur , quàm alicui Laicorum causa Saecularis Dominationis tribui possit . Ibid. (r) Bellar. de Rom. Pont. lib. 4. c. 13. Col. 837. (ſ) Extant praeterea in Bibliothecis nostris Epistolae , Diplomata , Edicta , Rescripta Hainrici , & Hildebrandi ultro , citroque missa , Ego horum instrumentorum Publicam sequar Authoritatem , utriusque causam sedulo , & ex fide perorabo : vitiis utriusque ( ut homines fuerunt ) notandis , amicis , in virtutibus praedicandis hostibus credam . Jo. Avent . Annal. Boi . lib. 5. p. 563. (t) Bonifacius servus servorum Dei Philippo Francorum Regi — scire te volumus , quòd Spiritualibus & Temporalibus nobis subes . — aliud credentes fatuos reputamus . Philippus D. G. Francorum Rex , Bonifacio se gerente pro Pontifice maximo , salutem modicam sive nullam . Sciat tua maxima fatuitas in Temporalibus alicui nos non subesse . Les Croniq . & Annal. des France par Nicolle Gilles , p. 132. A Paris 1562. Mira hominis impudentia fuit qui Regnum Galliae Pontificiae majestatis beneficium asserere ausus est . Verùm multò stolidiores esse puto , qui disceptant an tantum liceat Pontifici . J. Tillii Chron. de Reg. Franc. ad Ann. 1302. (u) Quod ad confictum crimen Haereseos attinet , de quo falso & injustè ab illo Sixto , qui nomen Papae sibi arrogat , accusatur ; ait & affirmat hunc ( salvâ ejus Sanctitate ) falsè , nequiter , & malitiosè , mentitum esse , húncque ipsum fore Haereticum omniun maximum . Quemadmodum recipit probare in Concilio libero & secundum Leges congregato . De postr . Mot. Gall. p. 305. (x) M. Roussel Hist . Jur. Pont. l. 7. p. 699. (y) Catech. p. 15. (z) Catech. p. 47. Rom. 4.15 . (a) Neque multum spei apparere de Puritanis , ut in Anglia vocantur , hominum genere turbulento & seditioso ad moderationem & mutuam tolerantiam flectendis , animi eorum elatiores sunt , quàm ut aliis praeterquam sibi solis quidquam tribuant : n●vitatis cupidiores , quám ut Antiquitatem , & efferatiores , quàm ut tranquillitatem respiciant . G. Calixti Judic . de Controv. Theolog. p. 138. 
A67569	----	A philosophicall essay towards an eviction of the being and attributes of God. Immortality of the souls of men. Truth and authority of Scripture. together with an index of the heads of every particular part. Ward, Seth, 1617-1689. This text is an enriched version of the TCP digital transcription A67569 of text R203999 in the English Short Title Catalog (Wing W823). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 162 KB of XML-encoded text transcribed from 85 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67569 Wing W823 ESTC R203999 99863739 99863739 115953 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67569) Transcribed from: (Early English Books Online ; image set 115953) Images scanned from microfilm: (Thomason Tracts ; 176:E1322[2]) A philosophicall essay towards an eviction of the being and attributes of God. Immortality of the souls of men. Truth and authority of Scripture. together with an index of the heads of every particular part. Ward, Seth, 1617-1689. [16], 152 p. Printed by Leonard Lichfield, and are to be sold by John Adams and Edward Forrest, Oxford : 1652. Anonymous. By Seth Ward. In part a reply to: Hobbes, Thomas. Leviathan. The words "being .. Scripture." are bracketed together on the title page. Annotation on Thomason copy: "Nou. 4.". Reproduction of the original in the British Library. eng Hobbes, Thomas, 1588-1679. -- Leviathan -- Early works to 1800. Theology, Doctrinal -- Early works to 1800. God -- Attributes -- Early works to 1800. Authority -- Religious aspects -- Early works to 1800. A67569 R203999 (Wing W823). civilwar no A philosophicall essay towards an eviction of the being and attributes of God. Immortality of the souls of men. Truth and authority of Scrip Ward, Seth 1652 29445 3 25 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-07 Aptara Keyed and coded from ProQuest page images 2001-08 TCP Staff (Michigan) Sampled and proofread 2001-08 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion A Philosophicall ESSAY Towards an Eviction of The Being and Attributes of God . Immortality of the souls of men . Truth and Authority of Scripture . TOGETHER With an Index of the Heads of every particular Part. OXFORD , Printed by Leonard Lichfield , and are to be sold by John Adams and Edward Forrest , 1652. To the READER . THE Author of this Book although he had never suffered it to be published , had he not been assured that it is not ( for the main ) much liable to just exception , and although he hath no further care of the reception & entertainment of it , then the consequence of it may deserve ( whereof the Reader and not himself must be the Judge . ) And so he is not moved by the common passions of such as use to make Epistles and Prefaces , to their Readers , yet some thing although but for custome only he was willing to premise , and to acquaint the Reader with thus much by way of Apology for himself . That this was written divers years since without any purpose of ever letting it go abroad , that the chief end of it was to cleer to himself who is a lover of rationall knowledge , an account of the grounds of his own belief , and to that end to lay in order his scattered notions concerning that subject ; and this he intends as an Apology for the homelinesse of the stile . That at the same time when it was written , it was also delivered in a private course of religious exercise , and that will be the excuse for such repetitions as might otherwise seem ill-favoured in the severall Sections of it . That at the time of his composing it , he was destitute of the assistance of his Bookes , which is one cause that it is not adorned with Testimonies and citations out of Authors , but comes out naked , being supported onely by the order and plainnesse of reason that it trusts to . That since the composing of this he knows that divers Bookes of the same Argument have been written by men farre more knowing then himselfe , but that he hath not yet read any of them , nor knows whether he doe agree with them or not , which abstinence hath been caused partly for that he is himselfe satisfied by what is here delivered , and partly for that he had no leisure or minde to alter this which he had done , though possibly it might be for the better . That whereas he speakes of Epicures , Machiavelians , and the like , he makes use of those names onely in a popular way as they are names of Characters well known amongst us , and that he intends not to traduce those Authors or cast any contumely upon them . Lastly , He must needs acknowledge , that before the edition of this he hath seen M. Hobs his Leviathan , and other Bookes of his , wherein that which is in this Treatise intended as the main Foundation whereon the second Discourse ( Of the Souls Immortality ) insists , is said to imply a contradiction , viz. That there are any such things as Immateriall or Incorporeall substances . Upon which occasion he thought good onely to say , That he hath a very great respect and a very high esteem for that worthy Gentleman , but he must ingenuously acknowledge that a great proportion of it is founded upō a belief & expectation concerning him , a belief of much knowledge in him , and an expectation of those Philosophicall and Mathematicall works , which he hath undertaken ; and not so much upon what he hath yet published to the world , and that he doth not see reason from thence to recede from any thing upon his Authority , although he shall avouch his discourse to proceed Mathematically . That he is sure he hath much injured the Mathematicks , and the very name of Demonstration , by bestowing it upon some of his discourses , which are exceedingly short of that evidence and truth which is required to make a discourse able to bear that reputation . That in this case M.H. is onely a negative witnesse , and his meaning in denying incorporeall substances , can rationally import no more but this , that he himself hath not an apprehension of any such beings , and that his cogitation ( as to the simple objects of it ) hath never risen beyond imagination , or the first apprehension of bodies performed in the brain ; but to imagine that no man hath an apprehension of the God-head , because he may not perhaps think of him so much as to strip off the corporeall circumstances wherewith he doth use to fancy him ; Or to conclude every man under the sentence of being non-sensicall , whosoever have spoken or written of Incorporeall substances , he doth conceive to be things not to be made good by the Authority of M. Hobs. That whereas very many men do professe an apprehension of such beings , and he in the mean time professes this to be impossible , this Author is hard put to it to excuse this from much incivility , and conceives the import of it to amount to thus much , that he conceives himself in the highest and utmost bound of humane apprehension , and that his reason is the measure of truth , and that what he sees not is invisible , I conceive the case in this to be alike , as if whilest two men are looking at Jupiter , one with his naked eyes , the other with a Telescope ; the former should avow that Jupiter had no attendants , and that it were impossible he should have any : the reason why M.H. denies those beings whilest other men apprehend them , is for that he lookes at them with his Fancy , they with their minde . Many more things he had to say for himself , but he understands not fully the use or benefit of Apologies . The Contents . PART . I. SECT. I. Preface . SECT. II. OF the designe ad definition of Religion , the prejudices and pretences against the Christian , the sum of what is in controversie deduced to three Questions . 1. Of the Being of God . Attributes 2. Of the Immortality of the Souls of men . 3. Of the Authority of Scriptures . SECT. III. Of the being of God evicted by way of Demonstration from the Creatures . pag. 11. SECT. IV. Of the Attributes of God , those likewise evicted from the Creatures . pag. 17. PART . II. SECT. I. A Proposall of the Argument for the Immortality of the Soule , and a manifestation of the major proposition , that incorporeall substances are immortall . pap . 33. SECT. II. A Proof of this Proposition , that the Souls of men are incorporeall substances , by comparing the affections of bodies with those of souls . p. 38. SECT. III. A further proof of it by the generall way of apprehension . p. 43 SECE . IV. The same further demonstrated from the severall acts of the Soule , from simple apprehensions . p. 51. SECT. V. From Judgment and Discourse . p. 58. SECT. VI . An Application of the former Propositions to the inference of a Religion in generall , and a proposall of the third in order to the Christian p. 67. PART . III. Concerning the truth and Authority of our Scripture . SECT. I. Petitions and Cautions premised to the Question . p. 75. SECT. II. The Assertion resolved into two Propositions , the former undertaken , that whosoever beleeves the Historicall part of the Scripture must beleeve the Doctrinall . p. 81. SECT. III. The kinds and degrees of the causes of Historicall Faith in generall . p. 89. SECT. IV. An Application of those generall grounds to the History of the New Testament , and a proof of this Assertion , That there is as great reason to beleeve the New Testament , as to beleeve any other History in the World . p. 97. SECT. V. That there is much greater reason to beleeve the History of the New Testament , then any other History . p. 206. SECT. VI . That the Old Testament is the Word of God . A Proposall of three severall assertions , whereby it is concluded . p. 119. SECT. VII . The first Assertion proved , That the Books of the Old Testament which we now receive , are the same which the Jews doe now receive . p. 124. SECT. VIII . That the Books , which the Jews doe now receive , are the same which they have received ever since the Consignation of their Canon . p. 128. SECT. IX . That in our Saviours time these Books were true , and consequently were the Word of God . p. 135. SECT. X. That there is no reason to disbeleeve the Scriptures . Objections briefly proposed and answered : first generall Objections against the whole . p. 138. SECT. XI . Objections against particular parts , briefly proposed and answered . p. 149. PART . I. Preface . SECT. I. ALthough I am not without apprehension , that the discourse which I design may be prejudged unprofitable , as pretending to lay again that foundation which hath long since been layed in the mindes of all that will be readers of it ; yet when I consider those scandals which the loosenesse of our times have offered even to the religious , and the bold and horrid pride and presumption of Atheists and Epicures , which by a prophane and confident asserting the uncertainty of all things ( undervaluing the abilities of our Natures to raise an opinion of their personall excellencies ) have laboured to introduce into the world a generall Athiesm , or at least a doubtfull Scepticism in matters of Religion : And when we consider the nature of our mindes , which is upon any ill suggestions apt still to receive some impression ( those things being of like operation with Calumny , which if it be confidently and boldly charged , will be sure to leave some scarre behinde it . ) When we observe this use and inclination in our selves which is in things where we have not a belief of what is spoken , or do not give perfect credit to an accusation , yet to admit of a suspicion that things may be as they are spoken ; and although the strength of our contrary beleef do keep us from a full assenting to the thing in question , yet if it happen that the things concern our selves , and we have happened to crosse our opinions , or our beleef in our way of practise , such is the perversenesse of our hearts , that in such cases they will make use of the beleef of others ( especially if they have the reputation of knowing men ) to oppose against their own belief , and interpose betwixt the lashes of their consciences and themselves . I say the present condition of Religion , and the corrupted nature of our hearts being such , I cannot think it uselesse , nay not unnecessary , to raise a discourse of Religion even from the common Elements and Fundamentals , and for a while , neglecting the more knowing party of men , to undertake , so far as the argument will bear , to follow the way of demonstration , and leade on the weakest from such things as they themselves cannot deny , to the acknowledgement of the mysteries of our faith , and to the practice of the laws and injunctions of our Religion . SECT. II. Of the designe and definition of Religion , the prejudices and pretences against the Christian , the sum of what is in controversie deduced to three Questions . 1. Of the Being of God . Attributes 2. Of the Immortality of the souls of men . 3. Of the Authority of Scriptures . WE may begin with the consideration of the definition ( and the design of our selves in the matter ) of Religion ; however the practise of the world may contradict it ; I hope we may take this definition of Religion as one that is agreeable to the apprehension which all of us have of it . Religion is a resignation of our selves to God , with an expectation of reward ; The designe indeed of Religion , however it ought to be meerly obedience to the pleasure and the will of God , and height of it is barely terminated in his glory , ( so that the highest act of it is Adoration ) yet I say the designe of mens Religion is that it may be well unto themselves , and to bring them to an estate of happinesse . The very definition of Religion supposeth a Godhead , according to that of the Apostle , He that cometh to God must believe that God is . The very designe of it supposeth that both the party worshipping is capable of rewards , and that God likewise doth not neglect his services ( in the following words of the Apostle ) that he is the rewarder of those that diligently seek him . Again , the resignation of our selves supposeth the resignation of our supreme faculties , those are our understandings and our wils , viz. our wils to an obedience to his will , to a performance of his injunctions , to a submission to his providence ; and a resignation likewise of our understandings to his truth . Now it is agreeable to reason , as well as to the Apostle , that we cannot practise the will of God , unlesse we know it , and that we cannot know it unlesse it be discovered to us . So then in our profession of Religion , there are these supposals . That there is a God ; and That he is a rewarder of those that seek him ( and that supposeth that they are capable of his way of rewarding ; ) That the diligence of our seeking must be exercised in a way conformable to his will ; and That to this purpose we want not rules for this conformity . These are I say the generall suppositions of every Religion under Heaven . You see that the being of Religion is in self-resignation , but the end of that resignation it is reward ( still retaining in minde that caution , that mercenarily to labour for reward is not the supream exaltation of Religious acts , but that it is the ordinary degree of mens Religion , and an allowable and commendable step , and a degree unto the other ; it being the strong powerfull motive to Moses to neglect the momentany pleasures of Pharaohs Court , because he had respect unto the recompense of reward : ) I say it is the naturall way of reason in every act to look at some or other end , and to undertake no labour without an eye upon reward . Now so it is , that some men who account themselves the wisest , observing as they think the design and issue of Religion , and comparing the labour and the wages , they with much wisedome as they think , conclude that all the businesse of gain which comes by Religion is no way worth the pain and labour . They see that all things come alike to all , there is but one issue to the just , and to the unjust ; nay , they think they see that the successe of things it is not equall to the religious and irreligious ; but that besides the pleasures and enjoyments which religious men doe fondly deny themselves , besides that melancholy life which they by their strictnesse and precisenesse bring upon themselves , they often anticipate and hinder the thriving and successe of their own designes by a dangerous and prejudiciall scrupulosity : whereas the other party besides the pleasure of their lives in private , they carry matters of state , and either by force or fraud they circumvent and overcome the narrow and feeble spirits of the others ; and the successe of things they oft observe to be answerable to this Hypothesis , ready they are to say with those in Mal. 3. 14. Surely it is in vain to serve God , and what profit is it to keep his Ordinances , to walke mournfully before the Lord of Hosts , whereas we see the proud happy , and they that work wickednesse are set up , and they that tempt , God are even delivered ? Upon such observations upon the reward , they conclude clean contrary to the suppositions of Religion , God is no rewarder of those that seek him ; such as deny themselves the most for him , they have no other reward but sadnesse of soul and debility of body , and exility of fortune : surely if he were a God , he would not thus desert his party , and give them over to the scorn and derision , and miseries of the world : surely therefore there is no God , or surely he sees it not , or tush God cares not for it , and so these mens Religion is vain : or else these men they have not hit upon the true way of worship , the rules they go by they are uncertain , that which they pretend to be the word of God , it is not so , but some bundle of Impostures , devised by some body , and put upon these simple people to delude them , they indeed flatter themselves with expectations when they are dead , but those are but vain , for who knows that the spirit of a man goes upward , and that the spirit of a beast goes downward ? as a man dies , so dies a beast , wherefore let us eat and drink , for to morrow we shall die . These are the substance of those allegations which by Atheists , Epicures , and Machivillians are set in competition with Religion : these are those Engines by which the devill hath prevailed to the seduction of many , and to the entertainment of a suspicion by men , otherwise prudent and sober-minded : the main foundations upon which we differ they are these . 1. The Being and providence of God . 2. The Immortality of the soul . 3. The Authority of the holy Scripture . Before we come therefore to the particular mysteries of faith , it is necessary that these be cleared before we come to settle in particular differences of Religion , that we justifie our selves against the petulances of those men that would laugh and scoff us out of all Religion ; crying to every party ( as they see the variable chances of the world to give occasion ) where is now their God ? Indeed if there were not a God to worship , or if God did not see , and regard , and reward our worship , or had we no rule to work by , we should have none encouragement to Religion : Nay , upon all that happens to men in this life , we cannot but allow , that , upon their supposition , they conclude not irrationally . Concurre we must with our Apostle , that If in this life only we had hope , we were of all men most miserable ; But we know assuredly that thou God seest , and that thou hast given us thy holy Word to be a light to our feet , and a lanthorn to our paths ; and that though now we see but through a glasse darkly , yet the time is coming when we shall see thee face to face . The state of the controversie then is this , which of the parties is in the wisest way ; The Atheist thinks that the Religious is a fool ; the Religious , that he is a fool that saith in his heart there is no God : The Athiest that the souls of men are mortall as the souls of beasts ; the Religious , that the Atheist is a beast to say so , &c. But such kindes of contests are vain , wherefore let 's see where the truth lies . SECT. III. Of the Being of God evicted by way of demonstration from the Creatures . THe Question is , Whether or no there be a God ? And here first I must entreat that it may be remembred what that party is which defends the negative , and what is the designe that we are upon , that so the following discourse be not thought uselesse or industriously set out of our ordinary road . Our enemies are Atheists : and that which is to be convinced is the Atheisticall pronenesse of men ; so that in the controverted questions it will not be a sufficient way of answering , to say that the Scriptures and the Spirit of God make it evident that there is a God ; and again that the Scriptures are evinced to be the Word of God by the Spirit of God bearing witnesse with the heart of man . It is true , that the Scriptures clearly deliver that there is a God , and as true it is that God by his grace doth work the heart of man to a beleeving of the Scriptures : these things they are really true to those who already are beleevers , and each of them conduceth to a confirmation of each other : but to a man that doubts of the Godhead , and denies the Scriptures , to use those arguments for satisfaction , were to minister a scandall to him , and by circular way of reasoning and assuming gratis the matter of the question ( for they doe no otherwise who only say , We must beleeve the Scriptures to be the Word of God , because God saies so , and a God we must beleeve because the Scriptures say so ) to make them think we have no more to say but this , it is so because it is so : and so confirm them in their Atheism and irreligion . It was a certain observation of Aristotle , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in every acquisition of knowledge , the understanding doth proceed from premises which were known , to the inference of a new conclusion , which was before unknown : and so was that other Aphorism of his , that there is no disputation unlesse upon principles , which are confessed on both sides , and such only are the common principles of intelligence , and the plain discoveries of the senses there where the mysteries of faith are questioned ; it will not be sufficient therefore in the present case , to alledge that saying of the Apostle , Rom. 1. 20. For the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternall power and Godhead ; so that they are without excuse : but we must clear , and demonstrate the truth of that allegation , by reasons taken from things visible : however , it may be lawfull for us to make use of the direction of this place , as a canon for our enquiry , although not of the authority of it , as a sufficient argument to enforce a belief from the gainsayer . I say therefore that an eternall power may beevinced from the creation of the world , and that the creation of the world may be demonstrated from the consideration of things visible , so that by Reason as well as Faith ( though not so readily ) we may be brought to understand that the world was made of things which disappear . I say , that the world was not eternall but created , is demonstrable from things that are visible ; our argument shall be from generation : Whatsoever is begotten was begotten of some other , for nothing can possibly beget , or make it self , otherwise it will follow that the same thing is and is not both at one instant , seeing it is both the producer and the thing to be produced : it is to be produced , and so it is not yet , it is likewise a producer , and that supposeth that it is in being : It is therfore in being , and it is not in being , that 's a manifest contradiction : Wherefore nothing can generate , or make , or produce it self : Wherefore every thing that is begotten , is begotten of some other , and then the other which begat it either was it self in the same manner begotten , or it was not , if it was not , we are already come to the first principle which was unbegotten , and so have discovered a Godhead : If it was begotten , either we must follow up the course of successive generation to some first production from a cause eternal , or else we must necessarily say that the course of generations had no beginning , and consequently that infinite successions are already past , which is as much as to acknowledge that an infinite number of successions are past , and if past , then they are at an end ; so we have found an infinite which hath had an end , that is another contradiction . Again , if any shall affirm that the course of generation had no beginning , but that the number of them hath been infinite , let us put a case and reason with him : we will imagine the generations of Abraham for example , and of Joseph , the sonne of Jacob , the son of Isaack , the sonne of Abraham . I demand therefore whether before the birth of Abraham , there had past an infinite series of generations or not ? if the series was finite , the work of generation had beginning , which is the conclusion I contend for , if the series past was infinite , then at the birth of Ioseph 't is evident that more generations were past , so we have found a number greater then that which was supposed to be infinite , and consequently that was not infinite , so it was both infinite and not infinite , a manifest contradiction : but if we say that Abrahams series was infinite , and that so was Iosephs also , then it will follow that the number of Abrahams was equall to the number of Iosephs , but Abrahams was but a part of Iosephs , wherefore the part is equall to the whole . Else admit that Abrahams was finite , but when it came to Ioseph , that then the number was infinite , it follows then that a finite number added to a finite shall make an infinite , which likewise is against the common light of reason . We see therefore that supposing the eternity of the world , or the infinity of generations doth force the minde to contradictions , and consequently the fiction is vain , and utterly impossible ; and as we have argued in the way of generation , so we may likewise in every thing where there is motion or mutation , that is in all the parts of the visible world , the creation therefore of the world from the visible things thereof , is manifest , which was to be demonstrated , and from the creation of the world we may infer those invisible Attributes of the Eternity and Power , and wisedome , and Providence of God , that which rests yet to be demonstrated . SECT. IV. Of the Attributes of God , those likewise evicted from the Creatures . THat which we are yet upon , it is a generall introduction to Religion , and a demonstration of the Necessity of it against Atheists and Epicures , and such as are the despisers of it : that which we pretend is that their rejection of Religion cannot proceed from any considerate solid reasoning of their understanding , but from an evill disposition of their affections , which makes them , we beleeve , rather wish , and so give out that their assertions are true , then that themselves beleeve them to be so ; particularly in that grand principle and fundamentall of a God , and of a Providence , from whence the rest will freely and naturally follow : We have by plain and easie demonstration evinced , that from the visible things of this world , the creation of it may be evicted : and that the Apostle , although to such as were initiated in Christianity , he did propose it upon the well attested authority of the Spirit of God , by many mighty signs and wonders declared to be with him : although to them he thought it needlesse any more then to referre them to the naturall principles of their understandings : yet that he was not wanting to the infidels , but by designing to them so ready a topike or medium ; from whence to beginne their argument hath not deserved of the unbeleeving that slender estimation which they have been pleased to afford him : there is no action or mutation in any thing visible whatsoever , but it is performed by motion , nor any motion followed home successively through it 's causes , but will force the minde of man to a first mover , which is it self unmoved , and though for some reasons I did propose the argument in the name of generation , yet if in the place of it you should have been pleased to substitute motion in generall , or bodily action ( for either they are formally the same , or consequent at least to one another ) the variation of the terms of the argument would no way have changed the substance of the conclusion : which I intimate to give notice of the sufficiency of that argument , which in it self comprizes a multitude of others more particular , lest any advantage might possibly be made against the want of number in my argument . Well , having concluded the creation , and beginning of the world , we see it follows that thence we conclude the eternall power and God-head , that is , the eternity and power of the Godhead : to which that we may fully convince our Atheist , we will likewise adde the wisedome , and providence , and the immensity , and other attributes of God . And first for Eternity , we have by undeniable consequence resolved all motions in the world into the bosome of a first mover , and if we suppose him a first mover , this supposition will evidently conclude , that he is eternall , that is that he is without beginning of essence , or without any term or limit of duration ; for if it had any beginning of essence or duration , that beginning of being presupposeth a priority of not being ( that is , that actuall being is not of the essence of it ) and so that we may without any contradiction , suppose it not to be yet in being , that is we may bring our understanding without error to the apprehension of it as being yet in the state of power only , or potentiall being , so as things are in their causes : so then let us conceit it in this state , and compare this state with the other when it hath a being , and it evident that this passage or transition from want of being to a being cannot be without a motion , nor motion without an actuall mover : but that which moves a thing from not being to a state of being is necessarily a precedent mover to that which from it receives its being : so then that which we supposed to be the first originall mover , it will have a mover which shall of necessity have gone before it , and consequently it will be both a first and not a first mover , that is a plain and evident contradiction . Instead of multiplying Arguments without necessity , we will only return by the footsteps of our analysis , and so from the being of a first mover conclude the Eternity : If it be a first mover , then it had no former mover , and if so , then it never was produced from not being unto being ; and if so , then it never had any beginning of its being , then it is Eternall : therefore whatsoever is the first mover it must of necessity likewise be Eternall . But from the common affections of things visible we did before demonstrate an originall and first mover , wherefore the visible things of this world they likewise do evict the Eternity of the Godhead . Having demonstrated the Eternity of God , the rest of his Attributes , such as we are able to comprehend in this life , they all of them will follow , his Necessity , Independency , Infinity , Unity , Omnipotency , Omniscience . And first for his Necessity : whereby I mean his Necessity of being , not his Necessity of operation , so as it is opposed to freedom of will and power to act , or to forbear . I say then , that the Godhead is a necessary being , that is , that it is impossible it should fail , and implies a contradiction , that it should not be , that is it which Divines mean , when they say it is eternall , à parte post , as well as à parte antè : for if it be not a necessary being , that is , if necessity of being be not included in the essence of the God-head , then it is not impossible that it should lose his being , that is , it is possible that it should lose his being , that is , it is in the power of something to cause it to lose his being : but nothing can passe from being to not being without a change or motion , so then the motion of it is in the power of some other , and consequently this is not the first originall of motion , but that other ; but we supposed this to be the originall of motion , and consequently , It is not possible it should be deprived of its being , that is , it is a necessary being in respect of others , and as impossible it is that it should lose its being of it self . Indeed it is a manifest contradiction , that any thing should have a power over its own essence , and needs no further conviction or opposition , seeing the active power of any thing is founded in the essence of it , and consequently cannot exceed the essence or bring it not to be : However the necessity of the existence of God will be evinced from the Simplicity and uncompounded property of his nature , and that from his Eternity ; for imagine him to be compounded , then it must be of some principles of Composition , and if so , then those principles must be presupposed to his being , and precede him in a priority of nature : so then there will be somewhat in nature before that which was before evinced , and now supposed to be eternall : and if he be a simple essence and eternall , he must be purely actuall and nothing potentiall , for if in his essence be any thing potentiall , that is , if it be in any possibility , that possibility relates to some superiour and former cause : Whereas we have all this while been reasoning about the first cause and supreme : Simple he is therefore and pure , and a simple act out of the bounds of possibility , and of suffering , and so again we have concluded his necessity of being . Now as we have demonstrated his Necessity , so likewise we may thence collect his Independency . We are indeed in a great deal of blindenesse in the contemplation of the God-head , and most humbly crave leave of God to be admitted to enquire and speak after the manner of men : God doth not exact that we should exceed the measure of our understandings in our contemplation of him , or that we should deliver him as he is in himself , or otherwise then he is pleased to reveal himself to our weak and feeble understandings , and so we hope his Majesty will not be offended at us , if after the manner of men we labour to deduce one attribute out of another , if withall we take this caution , that upon our dependency of inference , and the precedency and following in our discourse , we doe not conclude that succession or dependency of attributes in God , and imagine that to be in the object which is only in the Organ . I could not but take this advantage for this caution now , that from his Eternity , Simplicity , and Necessity I am concluding his Independency ; this , to our understanding and discourse may well enough ( as concerning us ) depend upon those other , that is , the supposition of those will force the minde to an acknowledgement of this , but to imagine that order to be in God , were to imagine a contradiction , by putting a dependency upon the attribute of Independency : If he be a simple act and pure , it is impossible he should at all depend upon another for his being : for suppose his being to depend upon another , then that other must necessarily be presupposed , and he the cause likewise of his being ; for if it depend upon another for his being , his being cannot be without that other , and so it is presupposed , and therefore it is before this in order , and as in order so in causality , for we speak of a reall and essentiall dependency , not of a Logicall or notionall ; wherefore this other , and not the God-head will be a cause and a former cause ; and consequently the God-head , unlesse it be independent , will neither be the first cause , nor eternall ; contrary to that which was before demonstrated . Again the Simplicity and the Impassibility of God will necessarily evict him to be incorporeall , seeing that every body is compounded and passible , nay we may go so farre as to say that corporeity is passibility , for corporeity is quantity , and in the last abstracted notion consists in three dimensions , but quantity is nothing else but divisibility , that is , an aptitude to suffer division , that is passibility ; whatsoever therefore is impassible , that likewise is incorporeall which was to be demonstrated . And if it be incorporeall , then likewise it is unbounded and unlimited by place , for whether place be taken for the surface of some ambient body , or for a space , the very essence of a place consists in relation to a body enclosed ; but that which is no body cannot admit of an enclosure , therefore that which is incorporeall is free from the limits and terms of place , so then it is euident that the first cause is free from the limits and restraints of place , before we proved that it was free from any limits of duration , but in the freedome from time and place consists the notion of immensity , and so the immensity of God is now demonstrated ( or , which is all one , his Infinity . ) But if the God-head be infinite , then likewise it is but one , and so we may demonstrate the Unity of the essence of the God-head . Now that there cannot be two infinite essences we will demonstrate . But first for the help of our imagination , and to render that serviceable to our understandings , we will imagine two bodies infinite , then thus , either the one of those bodies is in all the space wherein the other body is or it is not : if they be both together in the self same space , then that which is the longitude of the one is the longitude of the other , and their latitude is the same , and so likewise their profundity the same , I say not only equall : for as from filling equallity of spaces we must inferre equality of dimensions , so from identity of space we must conclude them to have the same dimensions , but the last and most abstracted notion of a body is mathematically resolved into those dimensions , wherefore those which fill the self same space are the self same body , and so two bodies they will be but one body , which is a manifest contradiction : but if we shall say that where one of these infinite bodies is , the other is not , then there will be some space where one of these bodies is excluded , and consequently it will be limited and finite , which yet we supposed to be infinite ; so then , it will be infinite and not infinite , which is a manifest contradiction : We have demonstrated therefore that there cannot be two infinite bodies , the truth is we ought to demonstrate that there cannot be two infinite essences , but the notion of being and essence is so abstracted and high , that it would strein our understanding to keep it so long intent upon its abstracted object , as were required to goe through a demonstration where infinite simple being should be the subject , and unity the affection to be demonstrated , but if we shall proceed but to other degrees , as for example , of power , or wisedom , or the like , the demonstration will run as clear to the minde , as in the case of bodies it did to the fancy : for either those infinite powers are the same , or not the same ; if they by the same , then it is but one power which was vainly imagined to be two : but if the powers be not the same , then one power is where the other power is not ( not meaning in ubi of place , but of case ) and consequently a case where one of the powers is not , and consequently the power is limited , which yet is supposed to be infinite , there can be therefore but one infinite power , nor any more then one infinite essence , and so we have demonstrated the Unity of the God-head . It remains that we demonstrate the Omnipotence of God , and his Omniscience : and first for his Omnipotence , That God was a God of power it was demonstrated then when we found him to be the first cause , and originall mover and the creator of the world , again we demonstrated that he is simple , and free from all manner of Composition , purely actuall , and consequently doth not consist of subject and accidents : his power therefore is no accident to his being , but his power is his being , and his being having been demonstrated to be immense and infinite , his power likewise must be illimited , and infinite , and conseqently he is Omnipotent . The same argument will prove him likewise to be Omniscient , for as he is the first cause of every thing created ; so likewise of all the created knowledge , and consequently all knowledge is derived from him , wherefore it is primitively in him , and then it follows that his knowledge and his essence is the same as well as his power , and his being ; therefore as that is infinite , so is this likewise : and so we have evicted his Omnisciency , that is an infinite knowledge , which includes in it the knowledge of all particulars , for if any particular in the world were excluded it were not infinite , but limited ; so then the thoughts of the heart are open to the the view of his Omniscience : And thus according to that Canon of direction , which we took from the Apostle , we have proceeded , and that strictly and warily , according to the laws of demonstration , and from the visible things of this world , enforcing our selves first to an acknowledgement of the creation of the world we have thence ; taking in only the common principles and common notions ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) of intelligence , proceeded higher , to a demonstration of the eternall power and God-head : that is , of those Attributes of the God-head , which by the irreligious and Atheists have been pretended not to be ; and actually manifested that the invisible things of God may be discouered by those things which doe appear . PART . II. SECT. I. A Proposall of the Argument for the Immortality of the soul , and a manifestation of the major proposition , that incorporeall substances are immortall . THe second thing which we pretended to demonstrate as a generall ground-work whereon to build a necessity of Religion in the generall , it is the Immortality of the souls of men ; for if in this life only we have hope , then in the judgement of the Apostle , we are indeed of all men most miserable . Now the truth is that we have no absolute necessity of much endeavour to clear the Immortality of the soul , after so clear and demonstrative a discovery of the essence and the attributes of the God-head , seeing that a bare reflexion either upon the generall way of reasoning , whereby we came to those conclusions , or upon those simple objects of the minde , which were the subjects of every particular enquiry , must necessarily prompt us with undeniable arguments , of the spirituall and incorporeall nature of our minde , from whence will necessarily follow the naturall incorruptibility of it , that which is all that we pretend to when we say , that it is immortall : ( for it is not our meaning , that in the notion of Immortality is included a necessity of being , such as relating to the power of God should put it out of a capacity of Annihilation . ) Yet considering the darknesse of our mindes , and that inability towards a strict and vigorous reflection , which even in those who are most practised in the contemplation of themselves , and in the scruting of the waies of their own internall operations is over-frequent ; and considering how little reason there is to expect it of those who by their way of living are more deeply engaged among things no way exceeding the affections and circumstances of bodies , and bodily motions , and perhaps may think themselves unconce●ned to be busy in the knowledge of themselves : It will be requisite that we insist more particularly upon it ; that so the matter may be cleared even to the most vulgar apprehensions , supposing only that they can but obtain so much of themselves as w●rily to attend to that which is to be delivered . Now the substance of all that I shall speak towards the demonstration of the souls Immortality shall be summarily comprised in this one Syllogism . Whatsoever substance is incorporeall it is immortall . But the souls of men are incorporeall substances , Ergo , The former of these Propositions is indeed in it self undemonstrable , as being a principle evident to a considering minde , and so not resolvible into any former principles , so that all that can be done to a further clearing of it will only be to examine and follow home the terms , to their first originall notions , which they are assigned to represent . Indeed the word mortality , as it is usually apprehended , hath alwaies reference to a compounded substance , or to a body which hath in it self some principle and cause of motion , and signifies no more but a capacity of the materiall and passive part , to be deprived of that inward active principle of its motions , as is evident by those things which we use to say may die , or are dead , as men , and beasts , and plants : but when the question is only of that active principle , it cannot so justly be put in the terms of mortality , as of corruptibility , or a naturall tendency to a corruption : so then that which we are to strive for is the true and accurate notion of corruption , and when we have driven it to the highest , we shall finde that corruption is nothing else but a dissolution of things joyned together , and that this dissolution is nothing but a separation , and that separation is nothing but division , and that division is an immediate and â formall act of quantity , and quantity is nothing else but a mode of corporeity , so as you see that corruptibility doth even in the notion of it include corporeity : whatsoever therefore is incorporeall it is incorruptible , which was to be demonstrated . SECT. II. A Proof of this Proposition , that the souls of men are incorporeall substances , by comparing the affections of bodies with those of souls . BUt the souls of men are incorporeall substances . That they are substances is evident , seeing that they are subjects of certain properties and affections , which is the very formall notion of a substance . It remains only therefore that we demonstrate them to be incorporeall . Now for the clearing of this it is requisite that we consider wherein consists the being of a body , and wherein consists the being of an humane soul : nor can we use any possible means to come to an apprehension of their being , but by considering those primary passions and properties whereby they make discovery of themselves : the first and primary affection of a body is that extension of parts whereof it is compounded , and a capacity of division , upon which as upon the fundamentall mode the particular dimensions ( that is the figures ) and the locall motions doe depend , the figure being nothing but a particular and determined extension of the matter , towards such and such parts , and locall motion being nothing but division , so that whatsoever may possibly be performed by any body , it must have its originall ground-work in divisibility , and its actuall being in division towards which the situation and figure and determined quantity of parts must make the disposition . Again for the being of our souls if we reflect upon our selves we shall finde that all our knowledge of them resolves into this , that we are beings conscious to our selves of severall kindes of cogitations , that by our outward senses we apprehend bodily things present , that by our Imagination we apprehend things absent , that we oft recover into our apprehensions things past and gone , that upon our perception of things we finde our selves variously affected , sometimes with pleasure or pain for things present , sometimes with hope or despair of things absent , and the like : Nay , we are conscious to our selves of objects , which could not by any bodily impressions be wrought in our fancies or our brain ; and of superiour passions answerable to those objects . In one word , we finde that our souls are a kinde of essences which are conscious ( or having a sence ) of things . Now then we are to compare together these two properties of a body and a soul , and so conclude either an agreement or a disagreement in the natures of those subjects . And here upon the very first view of a considering minde it will appear that divisibility is not apprehension , or judgement , or desire , or discourse , that to cut a body into severall parts , or put it into severall shapes , or bring it to severall motions , or mix it after severall waies , will not serve to bring it to apprehend or desire ; it is not the hammering and filing , and fitting of the wheels of a watch ; which can make it apprehend the end for which it serves , or comprehend the motion of the sun which it is made to measure , nor is it materiall whether we take an example in things naturall or artificiall , or upon what principles of mixture we proceed , the conclusion will be still the same ; for sence and perception , and apprehension , and desire , &c. they are as great strangers to the obscure notions of heat and cold , and moisture , and drought , and of those elements to which they are assigned , to fire , and air , and earth , and water , as they are to quantity , and scituation , and figure , and motion , and the like , there is no man certainly that can clearly apprehend , that combining any proportion of fire , and air , and water , and earth , should make the lump of it to know or comprehend what is done to it or by it : we see not then any the least inducement in our notion of bodies simple or mixed , or howsoever varied to bring us to an apprehension of cogitation . Nor yet will our reflection upon our cogitation bring us to any apprehension of corporeity or divisibility : the truth is our sense and apprehension of bodies cannot infallibly assure us that there are any bodies in the world ; but we must be forced to an higher principle , whereon to ground that assurance , so farre is cogitation , and apprehension , and the like , from involving in its being any corporeity ; nay , we see manifestly , that upon the division of the body the soul remains entire , and undevided : it is not the losse of an hand , or foot , or eye , that can maim the understanding or the will , or cut off the affections : so that we have not any the least inducement under the notion of cogitation to involve division , or under the subject of cogitation to include the subject of division or divisibility , to come then to a conclusion : it doth evidently appear that corporeity consists in divisibility , and that the essence of the soul consists in being a conscious essence , or a cogitative being , to be cogitative is farre different from being divisible or extended : Wherefore the essence of the soul is far different from the essence of a body : Wherefore the souls of men they are incorporeall essences , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} SECT. III. A further proof of it by the generall way of apprehension . NOw although the truth and certainty of propositions depends not upon the multitude of arguments whereby they are concluded , and so we have already sufficiently discharged our undertaking ; yet something shall be further added towards the discovery of the spirituality of the soul , to shew that it doth farre exceed the sphere of corporeity , and is not confined by the streightning boundary of sense : this will appear from all the kindes of apprehension of the souls ; that is , from 1. Way of apprehending . 2. Simple apprehension . 3. Judgement . 4. Discourse . And first of all from the very way of our apprehensions in the generall , from our apprehensions even of sensible objects , for however we are apt to imagine that those may be performed by bodies , upon an exact scrutiny we shall finde it otherwise : That this may appear we shall do well to observe and take off an errour , which even from our childehood we have taken in : it is a common beleef of ours , that sence is performed in the outward organs , touching , for example in the hand , seeing in the eye , and so of the rest : ( In them , I say , and not only by them ) and then we put our selves to no further trouble , for to know how sence is made , then only to thinke that something hot toucheth the hand , and so the hand feels heat , that the image of some body appears in the eye , and so the eye sees the body ; briefly , that sence is performed either by an immediate contact , as in touching and tasting , or by a resemblance , which by the object is wrought in the organ , and that in the matter of sensible perception there is no exceeding the power of these two bodies , the object , and the organ ; nor any superiour operation to that which may be performed by the application of severall bodies : but to take off this imposture of the sences , I shall need to doe no more , but to demonstrate that all our sense is immediatly performed in the brain , and not in the limbs or organs : We will instance only in the sences of feeling and sight . And first that our feeling is performed in the brain by the mediation of the nerves it is made manifest by our observation of such diseases as take away the sense of feeling , how that the seat of those diseases , it is not in the limbs but in the head , Palseys , Epilepsies , Apoplexes , and the rest : the seat of them is in those parts of the brain from whence doe spring those nerves by which our operations are performed , and the way or remedy for restitution of our feeling , it is to take away those obstructions from the brain , whereupon the effect doth follow ; now all this were needlesse , if sence were performed immediatly in the limbs themselves : Indeed it may possibly be imagined , that in those cases we are therefore deprived of sence , because our motion is intercepted , that there is some activity towards sence depending upon the motion of the limbs : although there be no visible strength in this objection , yet there are sufficient instances to take it off , seeing there either are or lately were examples living of such as had no sense at all of feeling , and yet performed their locall motions perfectly . Moreover many unquestionable experiments have been made of such as have affirmed that they have felt in such a finger , and such a toe , and after their hands or their legs have been cut off . Many other instances and arguments may be brought to prove , that the sense of feeling is not performed in the outward limbs . And secondly , for the sense of seeing , that that likewse is not performed in the eye , it is as evident , the cause why it would seem to be so , is because it is very evident that the images of things do indeed passe thither , and are conveighed after diverse refractions and reflexions through the coats and humours of the eye , to the bottome of that tunicle which is called retiformis . Hence it is obvious to conclude that vision is therefore performed within the eye . But if this were so , beside that no reason could be given why with both our eyes and two images of it , we see but one thing : it would necessarily follow that we could not see any quantity bigger then our eye in its naturall scituation , for if Images were seen in the eye , they would be seen as they are in the eye , but in the bottom of the eye the images of things are inverted , and consequently the things themselves would seem to be inverted , men would seem to us with their heads below and their feet above , that which is on the right hand would seem to be on the left . Now that the Images are there inverted , besides the demonstrative reasons that so it must be , we may at any time make experiments to attest to those demonstrations . It is impossible but that the visuall beams of larger objects must intersect each other in the eye , and by that cutting one the other , the scituation of the parts must be inverted , and thus much hath ever been apprehended , and confest by all those that have understood the laws of radiation , but some conceiving that by an inverted species an object could not be seen upright , have with mighty industry devised most ingenious errours concerning waies of refraction , whereby the coats and humours of the eye should come to reerect the image before it comes to the nerve , whereby vision is performed , but time and experience have evicted all those witty speculations to have been nothing but snbtile and fine impostures of the fancies of their authours , aery reasons of a vain and ungrounded supposition : for it is evident to him that will take the pains to take off all the muscles and tunicles , which serve for the feeding and motion of the eye , and clear that part only where the visuall nerve is fastened , then darkening a room , and only leaving an hole sufficient to receive this eye , and will stand behinde it , and look through it ; to such an one it will be evident , that the images of things without are inverted in the bottome of the eye , at the place where is the passage of the visuall nerve , and consequently as feeling was not performed in the hand , so neither is seeing in the eye , but both of them in the brain . But before things are conveighed to the brain all the corporall similitude will quite be marred , the image of a man cannot be carried whole , through the optive nerve into the hollow of the brain , nor the figure , or other quality of that we touch be carried quite along the nerves , from the fingers ends unto the head , and originall of the nerves : but all that can be imagined to be done in the brain , it is some motion and alteration made either by a vellification of the nerves , or by a vaporous and spirituous substance , passing through them which retains no signature or naturall sculpture of those things which are apprehended by them ; all that is done by the bodies , the object and the subject it is utterly of another kinde : there is no naturall similitude betwixt a motion in the forepart of the head , and betwixt an horse which it represents , our apprehensions of things they are farre beyond those means by which they are occasioned , and consequently the subjects of these apprehensions do far exceed the subjects of those poor and grosse productions , that is , the nature of souls is far other and better then that of bodies , which was to be demonstrated . SECT. IV. The same further demonstrated from the severall acts of the Soule , from simple Apprehensions . HAving demonstrated the souls of men to be incorporeall substances , from the comparison of their properties with the affections of bodies , and therein finding no agreement or correspondency , and moreover from the generall way of our operations , which could not possibly proceed from variety , or subtilest applications of bodily substances . It remains that at this time we consider the severall kindes of the cogitations of men , and from the Simple apprehension , Judgement , Discourse , conclude the immortality thereof . First of all from simple apprehension , which is the first operation of the understanding of man both in nature and time , and is the taking in of simple objects into the minde , and so furnishing it with materials for judgement and discourse ; we shall finde then the souls incorporeity if we shall but reflect upon such simple Ideas in it self which represent things in themselves incorporeall , for a corporeall thing can neither be the Idea of an incorporeall being , neither can an incorporeall , immateriall be subjected in a materiall or corporeall : we found before that the application of bodies could not perform that which we call the sense of bodies , much lesse then can that produce in us Ideas incorporeall , yet such and very many such we finde to be within our souls . We finde in our selves Ideas of spirituall substances , as of God and Angels and of their simple and incorporeall properties and attributes , it is but returning back and recalling into our remembrances those demonstrations of the severall Attributes of the Godhead , to which we did arise , even from the visible things of this world , and they will satisfie us in this particular : our endeavour there was to demonstrate the truth of them in themselves , here to consider the way and manner of their objective existence in our apprehensions , and the truth of demonstration which satisfies the souls of men : it is that clear agreement betwixt the understanding and the object , that is , that things be in the understanding as they are in themselves . We clearly then demonstrated God to be an immateriall substance , wherefore we gained an apprehension of a substance immateriall and incorporeall , and of immateriall properties , and consequently the notions of the Godhead , and his attributes were in our understandings incorporeally , and so they are incorporeall . It cannot here be denied but that in our ordinary and transient thoughts and discourses , we are very apt together with spirituall beings to draw into our fancies the images of things corporeall ; for example , when we speak of God we are very apt to have in our fancies the visible heavens , and a representation of something sitting or acting in them : when we think or speak of Angels we are apt to call to our remembrances the shapes of beautifull winged , aery bodies , and so when we meditate upon Eternity , we are apt to reflect upon the image of time , of the revolution of the Sun and Starres , which are the usuall measures of it , at leastwise of a successive duration of things , and there are diverse of us which terminate our thoughts in these images , and never obtain a flight beyond them , nor ever come to observe in our souls the difference betwixt imagination and intellectuall apprehension ; but yet notwithstanding when we have the patience to stay upon the consideration of these objects , and warily attend to that inward light which we bear about us , we presently reject these images from the essence of God , and Angels , and Eternity , and by discourse we strip off these materiall and grosse representations , and finde that the causes why upon such occasions as these they come into our mindes , is , because we commonly hear of them together , and because of those symbolicall expressions of these beings which have delivered to us the knowledge of these . God Almighty cals himself the ancient of daies , and it is not our custome to imagine any thing but cloathed with circumstances , in some place , and the place that is usually mentioned with God , it is the heavens , and those heavens which are the object of our senses and imagination , it is the place of the Sunne , and Moon , and Starres ; and so we are apt to form to our selves an image of God , or at least through incogitancy to let slip into our thoughts a fancy of some reverend image sitting above the Firmament . Thus likewise the descriptions of the Angels , they are usually made to us in Scriptures by such representations : we see nothing fairer then our own kinde , and so we conceive of them in the fairest shapes we can imagine , ( and contrariwise of the devils in the most ugly ) assigning to them wings , because under such forms the notion of of them is veiled to us . And yet at the same time we know , and can perhaps demonstrate evidently , that if God were a body , he could not be a God , that is , that the properties of a bodily substance can no way agree with that notion of the God-head , which is immoveably fastened in the very essence of our souls . We know habitually that the nature and essense of the Angels that stood , it is the same with those that fell away ; however we have fair and pleasant imaginations usually when we speak of those of light ; and foul , and ugly , when we think of those that are in chains of utter darknesse : however the name of Michael and his Arch-Angels recall into our mindes the images of the fairest of the children of men , and that of Beelzebub the Image of a Dragon . So likewise the common measure of the duration of things , wherewith we usually converse , they are hours and daies , and moneths , and years , and these are made by the revolution of the sun , and of the starres , and those are attended with severall positions of them in respect of themselves , and us with light and darkness , cold and heat , Winter and Summer , and those other vicissitudes , and speaking of Eternity we presently think of a long continuance , and so call into our imagination a long continued series of these revolutions and vicissitudes ; whereas yet we know that where there is a vicissitude there is a priority , and where there is a priority there must be a beginning , and where there was a beginning that was not eternall : 't is plain that if in eternity there were such parts as daies and years , there must be as many millions of years , as minutes , and so that a minute were equall really to a thousand years , and so it follows clearly that Eternity even in our notion is an infinite and undivided unsuccessive duration . These examples are sufficient to shew the difference betwixt the intellectuall apprehension of things , and the imagination which accompanies our superficiall thoughts , our slight and cursory taking them to our mindes and to illustrate that , however in our fancies we may have corporeall representations , attending upon these spirituall beings , yet the Idea's whereby the understanding apprehends those simple essences , are incorporeall , and consequently the understanding part of man is incorporeall . SECT. V. From Judgement and Discourse . ANd now whatsoever of perfection may be evinced to be in the souls of men , from the simple apprehensions of single objects , may much more strongly be concluded from those more perfect operations , exercised in comparing severall things together , and working out the truths , striking forth the light from those collisions . A judgement takes in two severall simple terms , and upon them passeth the sentence of their agreement or disagreement . A discourse takes into consideration two of the judgements already past and decided by the soul , and from those two draws forth a third , and so brings into act those truths which folded in their causes lie in the secret places of the soule concealed from it self . Now as the souls of men are conscious to themselves of certain essences within themselves , which neither in their being nor in their operation upon the soul are any way mixed with ought that is corporeall ; and so from thence the incorporeity of the soul was immediatly concluded , so here in these second and third operations of the soul , we have this further advantage , that however the simple objects which are the terms in the matters of judgement may be bodies , yet the acts of judging and discerning and reasoning , they are no bodily acts , nor come within the compasse of bodily motions to be performed , and that even in those things which are most obvious to the outward sences or the inward , the understanding part is yet carried away farre beyond the bounds and territories of the sences , and raises it self into the contemplation of causes of the things it either sees or hears , or otherwise perceives and frames to it self consequences and corrolaries , such as are not sensible but are only discoverable by a diviner light , by this diviner faculty it is that seizing upon any thing whatsoever , and fixing it self steddily upon the contemplation of it , it passeth from the most contemptible of creatures up to the incomprehensible creator , it climbs up by degrees , and passing through the continued chain of causes till it comes to that link which is fastened to the chair of God , it rests not in things below , but soars up steddily to immensity and eternity . It is by this faculty , that upon sight of the causes of things , it doth foresee the effects and consequences : and seeing the effects it makes to it self a conclusion of what must be the causes , and by frequent exercise in these contemplations attains to a kinde of mastery over the works of nature , and produceth things strange and wonderfull in operation , it applies the active powers unto the passive ( as the Schoolmen speak ) and so imitates God and nature in great and marvellous conclusions . He observes the properties of a despicable stone , and is carried so farre in the contemplation of the consequences of those properties that he dares adventure himself vpon the huge unruly ocean , under the conduct and direction of it , and he findes experience to answer to his contemplation , he gets the mastery of that unruly boisterous element : he rides securely upon the back of the dark waters : he makes a needle touched with a stone to supply the place of the stars of heaven : when the eyes of heaven are veiled from him amidst the darke waters and thicke clouds of the skey ; he examines all the chambers of the sun , and imitates him in compassing the world , he goes out from the East , and returns again from the West ; returns , and that loaden with the treasures of the world , with the blessings which Moses did assign to Joseph , Deu. 33.13 . the precious things of heaven for the dew , and for the deep , that coucheth beneath , the precious fruits brought forth by the Sun , and the precious things put forth by the Moon , the chief things of the ancient mountains , and the precious things of the lasting hils , the precious things of the earth , &c. he settles a correspondency betwixt the utmost distants of the world , and opens a traffique betwixt nations opposite in place , in manners and affections , such as had lien concealed from the knowledge of one another , even almost from the time of the Ark that floted upon the waters , but what do I speak of these things ? he displays the banner of Christ in the regions of death and hell ; he sheds forth the glorious light of the Gospel to the people that sate in darknesse and in the shadow of death : what sensible analogy or correspondency is there betwixt the scituation or motion of a stone , and the salvation of mankinde , and yet by various consequences he discovers how by the means of that , this likewise may be effected ; he discovers it , and puts it in a successefull and happy execution . What is there more contemptible then a stone ? hardly any thing that is a substance , and yet it is much lesse contemptible then a shadow , he observes a shadow , and that carries him aloft to a contemplation , and a discovery of that most glorious creature which comes forth as a Bridegroom out of his Chamber , and rejoyceth as a Giant to runne his course : From the shadow he riseth to the Sunne in the Firmament , and to a perfect understanding of his course in the Ecliptique , and then brings back again his understanding to the shadow , he makes thereby an instrument that shall designe to the eye the daily circuits of its motion : his eye that gave occasion to his minde to discover them in contemplation , and now his minde is impregnated with the light of knowledge , and returns with usury to the senses that occasionall advantage which they afforded it , and gives them the pleasure of the viewing of its practise it gives the eye and hand directions for drawing of lines , which by the regular application of a stick , or wire , stone , or any other body shall discover not only the divisions of the day , the hours that are past , or else to come , but even all the mysteries of the Sunnes motion : how it measures out the night , and in what quantity it dispences out the day : how near are his approaches at noon , and how farre distant he is from us at midnight ; by what degrees he draws towards us , and how by eqnall measures he retreats ; how he riseth from his greatest southern declination to the North , and from thence returns again to his chambers in the South , having touched the boundaries that he cannot , he must not passe ; and how in this his continuall progresse he dispenses the severall seasons of the year , what time he enters into every sign , when he beginnes to rejoyce the hearts of any of the nations by his presence , and what time he leaves them in the darknesse : these are but some few and lesse considerable of those wonders which are performed by that which hath no being . To insist upon it how the reason and wit of man hath found out severall Arts and Sciences , from principles most contemptible , how it ariseth to most admirable speculations , and upon poor beginnings to what issues it brings ; how it can give the height or distance to which it never can approach , how by the application of a piece of wood or other matter to the eye , it can assigne the distances and places and motions , and appearances of the starres of heaven , and foretell the positions and combinations of the Planets , the Ecclipses of the Sunne and Moon to the generations to come : how it corrects the judgements of the senses , and demonstrates that to be farre greater then the world , which the eye presents no bigger then a bushell , nay , no bigger then the rowell of a spurre : to insist upon such things as these , were to be prodigall and superarrogate in proving the incorporeall nature of the souls of men , and yet all these are nothing to those more ordinary things which it performs when it assignes and prescribes to it self laws of mutuall signification by things which have no similitude , when it designes notions to sounds , and sounds to letters , and upon hearing the voice Soule , or seeing the word Man , we call into our mindes the things which I have spoken of him , things which cannot be performed by the collision of atomes , the motions or dispositions of parts or quantities , but must be the issues of spirituall essences : such therefore are the souls of men , and so they are immortall . SECT. VI . An Application of the former Propositions to the inference of a Religion in generall , and a proposall of the third in order to the Christian . THe third thing which I propounded to speak of by way of preparation to the entertainment of the principles of our Religion , it was the authority of the holy Scriptures , that which we have already demonstrated was of a more generall designe , this comes to be more particular , that was against Atheisme and irreligion , this against superstition , and the false religions of the world , the will-worships of the Heathen and the Jews , and of a party of those that do professe the name of Christ . Out of what hath already been delivered , a necessity of Religion in the generall will result , for it is the first consequence of reason from the consideration of the attributes of God , and the condition and properties of the souls of men , for having by necessary force of argument drawn up the vast number of mankinde to one originall cause , even to God as their Creatour , we cannot chuse if we will insist upon that consideration but fall upon a necessity of Religion . For if God have created man he must have done it for some end and purpose , seeing he is an intelligent agent , and such agents as work with understanding , they alwaies work upon designe , and propound some good to themselves in all their actions , for they cannot be supposed to work but upon desire , and the object of desire is only goodnesse ; if now we employ all our wit and our invention to discover what good can accrue to the God-head by the Creation of man , we can finde none that is imaginable in the way of profit or of gain : that which the Psalmist hath layed down is a conclusion following from the light of reason as well as from the speciall revelations of the holy Scripture that our goodnesse extendeth not to God , and it was a question , which might with good congruity fall from Eliphaz the Temanite , Job 22. 1. Can a man be profitable to God , as he that is wise may be profitable to himself ? Is it any pleasure to the Almighty that thou art righteous ? or is it any gaine to him that thou makest thy way perfect ? And the matter of gain being excluded from the end of God in our creation , if we runne over all the objects of pleasure which come within the spheres of the souls of men , we shall finde no pretence of reason for any thing of ours to please the Almighty , and so to be assigned as an intelligible cause of our creation , but the delight which the God-head might take in the communication of his goodnes , in the explication or unfolding of those glories which lay enwrapped within it self , in having something ( if I may so speak ) without and besides it self , which might be apprehensive of the excellencies of it , might be subject and conformed , and might perform towards it the acts of glorification and praise . So then the glorifying of God is all the end that can be found out why God should ever have created us : and the next thought to this conclusion of our reason must be of the waies and means whereby he may be glorified by us : and there again when we shall have run over all the waies imaginable , we can fasten upon none other then the admiration of his excellency , the adoration of his Majesty , the obedience to his will . And these are the acts and performances of Religion , so that the consideration of the God-head and his Attributes , doe naturally cast us upon a necessity of Religion . Now as the consideration of the God-head doth naturally enforce a Necessity of Religion , so doth likewise the consideration of the Immortality of the souls of men : for if we shall but consider , that our souls shall never fail of their existence , but continue in being to all Eternity , we can hardly avoid the thoughts of the shortnesse of our duration in this world , or the comparison of the time of our duration here , with that other continuance which doth abide for us hereafter : and if we will have the patience in our thoughts to insist upon the proportion of a few years unto an unlimited , and unmeasurable Eternity , we shall unavoidably fall upon this judgement , that our condition here is no way comparable to that which shall be : that momentany pleasure bears no proportion to eternall happinesse or eternall misery : that these light afflictions which are but for a moment , are not to be compared either to the joys or miseries which are to be expected , and consequently that our care for this life ought not , nor cannot in common prudence equall our care for eternity . So then whatsoever befals us here we shall conclude it requisite to provide that we be not miserable hereafter , and consequently that we make our selves a friend of him that hath the issues of death in his power , and moderates and dispenses the rewards of Eternity : but there is no way to have him propitious to us , but by obedience , no reason to expect that he should satisfie our longing , or fulfill our will to all Eternity , unlesse we fulfill his will for our time of triall in this life , and that is by the exercise of Religion only attainable . So that the consideration of the Souls Immortality will likewise enforce us to a necessity of Religion . Thus farre the common principles of naturall reason will force us , even the first and most common principles of intelligence , such as are grounds of clear , evident , and perfect demonstration ; so that it must be the Fool alone , as the Psalmist speaks , which can be an Atheist , so that they are without excuse whoever glorifie him not as God : thus farre those poor remains of sight which yet is left to the corrupted off-spring of our degenerate Parent will serve to leade us , to the generall necessity of Religion : but here indeed it Jeaves us destitute of the certain waies of pleasing God : and consequently destitute of clear and solid grounds of hope of attaining to eternall happinesse . And here it is that the Scoffers and irreligious men take occasion to reason themselves and others to destruction : seeing that nature hath here deserted us , and left us no infallible Rules of particular waies of devotion , they contend that ther are none such , and consequently that our Religion is vain and uncertain , uncertain in the issue because uncertain in the grounds and principles . And here now against them we pretend that wherein our naturall light hath failed us , the mercy of God hath been pleased to supply us , that God hath not left us without a certain rule and Canon of Religion , not without a light shining to us in this dark place , particularly that he hath given to us his holy Word to be a Light to our feet , and a Lanthorn to our paths , and that the books of the holy Scriptures are that Word of God . PART . III. Concerning the truth and Authority of our Scripture . SECT. I. Petitions and Cautions premised to the question . YOu will doe me the favour to consider that our present controversie is against those that deny the Authority of the holy Scriptures , so that we cannot have the advantage of those Arguments which in every other controversie of Religion are the most valid : I mean Arguments drawn from the Authority of the Scriptures themselves , which is the best , if not the only authentike rule of decision of such differences as doe arise ; such as doe indeed arise in the Church of God , who all doe agree in a profession of that faith which is delivered in these holy Books , this I say they agree upon in these generall tearms , however with wonderfull heat and distance they vary in their judgements whether or no some particulars be of the recommendation of the Scripture . It is then the common principle of Christians , and the ultimate rule for the judgement of those that are within : but as for them that are without the Church they ae likewise out of the jurisdiction of this Canon , or Judge , and to give over their incredulity ( or rather infidelity ) as some of our Divines have done with this ill-interpreted axiome for rejection , that they deny our principles , and so are not worthy to be disputed with , or to referre them only to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Scriptures , and to the spirit working with the reading and hearing of them , it might be to prove a scandall to them without ; and to such as are weak and wavering within , it were tacitely to imply , that we have no way to gain the question , unlesse our of courtesie the adversary be pleased to yeild it to us , to resolve the motives of our Catholique Faith into private impulses and particular dictates of the Spirit ( arguments of very great credit and reputation due to our selves as particular favorites of the holy Spirit , but such as being deserted by the tenor and regiment of our lives , render us dishonourable to that holy Spirit whereto we pretend , whilest in the apprehension of men we doe at least obliquely entitle it to such actions as are inconsistent with it , professing we hold our faith by private revelation , and consequently have our understandings taken up by the holy Ghost at such time as our wils are guilty of enormous sinnes . ) A fancy that is the mother of diverse prodigies lately broken into the Church , as that either God sees no sinne in beleevers , that Murther , Adultery , Incest , Sacrilege , ( any thing ) may be committed , and that these are no sinnes in beleevers , arguing thus , that they which have the holy Spirit are free from sinne , such as do beleeve the Gospel they have the holy Spirit , because there is no other motive sufficient besides a private illumination , so then they cannot be guilty of sinne , but yet they may , and doe commit such things as those we mentioned ; wherefore those are no sinnes . Thus doth Satan transform himself into an Angel of light , and act his Tragedies in the likenesse of the holy Spirit : Nay we say , and doe beleeve that the Devils also beleeve and tremble , that the Kingdome of Heaven is like a Net which drew to shore fishes of all sorts , some to be put into vessels , and others to be thrown away . We say and doe acknowledge to the glory of God , that the internall light of the holy Scriptures is sufficient to make the man of God perfect to salvation , and that in some it is the means of generating faith in men , but that the most of those beleevers who have the happinesse to be trained up from their infancy in any part of the Christian Church ; by observing the esteem which in their Church is had of those holy Bookes , they doe betimes upon the reputation of their Church receive them with a kinde of veneration , that upon this motive they receive the faith ; and that others doe upon other inducements entertain it , and once for all we say , that besides the secret and free illuminations of the holy Spirit , these want not Arguments to enforce the reason of unbvassed men to entertain the Scripture as the Word of God , and that all such as without the engagement of perverse affections shall admit those Arguments in their apprehensions must necessarily be of that belief . Before I betake my self to the proof of this assertion , I must premise that by the books of the holy Scripture , I mean such books of the old and new Testament as in the Church of England have been accounted Canonicall , and that I intend not here to take up the controversie which is betwixt the Church of Rome , and us concerning the books which are Apocryphall , the drift of my discourse being against those who beleeve too little , and not those who beleeve too much . Secondly , I must premise that we are not here to expect the necessity of demonstrations , but must content our selves with such arguments as the nature of our subject will admit : there can be no true and perfect demonstration , unlesse the property to be demonstrated do naturally flow from the subject of the demonstration . In matters then depending upon the free election of causes there cannot possibly be any perfect demonstration , and such is the giving of a rule of life in respect of God , so that there cannot be a perfect demonstration of it . So then we must content our selves with arguments falling short of the necessity of demonstration , but such as no man shall be able to deny , without denying some such principles as all men doe acknowledge to be true . SECT. II. The Assertion resolved into two Propositions , the former undertaken , that whosoever beleeves the Historicall part of the Scripture must beleeve the Doctrinall . 1. TO beleeve that these Books of Scripture are the Word of God , there are very great and important reasons . 2. To disbeleeve it there are no reasons , or not any sufficient reasons . And first of all , to prove that those bookes of Scriptures are the Word of God , it is sufficient if we prove the truth of them , because themselves pretend to be of divine inspiration . All Scripture is of divine inspiration , the tenor of the Old Testament runnes generally so , The Lord spake unto Moses or other of the Prophets , such as were the Penmen of the holy Scripture , indeed the generall pretence of those that wrote both Testaments , is , that holy men did speak and write , as they were inspired by the holy Ghost , so then , if this pretence of it be true , it must be true , that it proceeded from the holy Ghost , and consequently to prove the truth of it will conclude that it is the Word of God . Now as concerning the truch of those writings we have 1. The same Arguments or as great as for the truth of any writings in the world . Nay 2. We have Arguments ( morall Arguments ) to evince the truth of them , such as no other writings can pretend to . That we may shorten that we have to perform , you may consider that the things delivered to us in the holy Scriptures are either matters of History or Doctrine , and that these are frequently interwoven in the Scripture , so as when Saint Matthew doth in an historicall narration bring in our Saviour preaching in the Mount , and delivering there a summary of his Doctrine , so that it will appear that if the historicall part of the Scripture be undoubtedly true there cannot rationally be any doubt made of those doctrinall rules and precepts which there are delivered . As for the doctrine of any party whatsoever concerning God there is not imaginable any argument so ready to evince the truth of it as God himself , freely attesting to the deliverers of it by mighty signes and wonders , by great and undeniable miracles , such as are instances of the immediate hand of God ; such as by skillfull and knowing men are acknowledged to be no way performable by the praestigatory act of Magicians , or by the power of evill spirits . Such were the miracles which are delivered to us by Moses all along the course of Gods bringing the children of Israel out of Egipt to his own land ; and afterwards wrought by the Prophets . And such were the works of our blessed Saviour all along the course of his Ministry before his passion , and such and more admirable was his resurrection and ascention . Whosoever doth beleeve , that there was such a man as Moses , that this man Moses did professe himself to have received from God a Law , which was to be delivered to a people , he may hitherto very well doubt , whether or no he was not deceived , in imagining that he had received such a law . But if withall he shall be assured or stedfastly beleeve , that this man Moses , to make good his pretences to Gods revelations , could obtain so much of God as , to the eyes and senses of millions of gainsayers and opposers of what he did deliver , to shew great and palpable miracles : whosoever doth beleeve that he did turn a rod into a serpent , and that back again into a rod ; that by stretching forth that rod upon the River Nilus he turned their waters into bloud , and slew their fish : how afterwards he brought frogs upon all the land of Egipt , even into their Kings chambers ; how he brought flies , and caterpillars , and lice , and thunder , and lightning , and mighty hail-stones ; how he brought botches and murrain amongst men and cattell ; how he brought upon all the land of Egypt a darknesse that might be felt , and slew their first-born ; afterwards how he divided the Red Sea for the people to passe through it , and when he had served the turn of his party , how the flouds returned and overwhelmed his enemies ; he that shall beleeve that after this he brought water out of the rock , sweetned the waters of Marah , brought Quails into the wildernesse , procured Manna to fall about their tents all the week , and none upon the Sabbath ; how the fire from Heaven consumed Nadab and Abihu , only for adventuring to offer strange fire , otherwise then he had prescribed them ; that the earth opened and swallowed up Korah , and covered the Congregation of Abiram ; that at the time of the promulgation of his Laws , God himself appeared visibly , that the glory of his presence overshadowed the Mount , how there were thunder and lightnings , and a thick cloud upon the Mount , Exo. 19. how Mount Sinai was altogether on a smoak , because the Lord descended upon it in fire , and the smoak thereof ascended as the smoak of a furnace , and the whole mountain shaked exceedingly . Whosoever beleeves these works to have been done by the same party that professed a revelation from God , cannot avoid the beleif of his profession , unles he can beleeve that God by so great miracles would attest to Blasphemy and Sacrilegious impostures , a thing which is palpably mad to be beleeved , and is against the light of common sense and reason . So likewise whosoever doth beleeve that in the daies of Augustus Caesar there was such a man as Jesus of Nazareth , commonly called Christ , and that this man did professe himself the sonne of God , and pretended to deliver to all the world a way of Religion , a Covenant of life eternall , an abrogation of the ceremonies of the former law , and those other things which he professed , there is no necessity that he should beleeve that either he was the Son of God , or that his doctrine was infallible . But if together with these professions he shall take into beleif those things which Jesus did , though for his owne sake he see no reason to beleeve him , yet at least he will beleeve for the works sake , if he shall beleeve that God himself did attest to these professions , he will likewise beleeve those professions of his to have been true , and Gods attestation he will beleeve , if he shall beleeve that a little before his birth a company of Angels appeared to Shepherds and told them of it ; that presently after it a starre appeared to wise men in the East , and conducted them to the place of his Nativity : that in his life time he did such works as never man did : how he turned water into wine , commanded the windes and the sea : how he cured all manner of diseases with his Word , how he gave sight to such as were born blinde● which was never known since the world began , how he cured most obstinate diseases of long continuance meerly by the touching of his garment : how he cast out devils from such as were possessed : how he raised up the dead to life , and every way demonstrated the power and presence of the God-head , how at the time of his crucifixion the frame of Nature seemed to be dissolved ; how the vail of the Temple rent , and the graves opened , and many bodies of the dead , which slept , arose , and came into the holy city , and appeared to many ; how there was darknesse over all the earth , the Sunne eclipsed at the time of the Jewish passeover , when the Moon was at the full ; and lastly how after three daies he arose again , appeared severall times to his Apostles , gave them power to perform the miracles which he had done , and visibly ascended up into heaven : Whosoever doth beleeve these matters of fact , must of necessity beleeve the doctrines which he beleeved ; unlesse he will accuse God of bearing false witnesse , or own some such other detestable and odious incongruity . You see then , how the matters of fact being cleared , and the historicall narrations being asserted to be true , the doctrinall parts will follow of their owne accord : and that if we can clear such things to have been performed by Moses , and Jesus of Nazareth , and that such doctrines were delivered by them ; it follows that those doctrines are true , and are the Word of God . SECT. III. The kindes and degrees of the causes of Historicall Faith in generall . IT remains therefore , that we make it appear that the sacred Histories are true , and that no man , pretending to reason , can justly refuse to admit that principle into his beleef ; there being 1. The same reason to beleeve those Histories , that there are to beleeve any Histories . 2. More reason to beleeve them then any other . First then , Whosoever doth deliberate with himself , about that question , whether or no he should give credit to any History propounded , can possibly finde no other considerations to sway his judgement , then such , as either are taken from the thing it self that is delivered , or from the persons which have delivered the relation , and from such qualifications of them as upon the grounds of reason he can discover , if the matter it self doe involve a clear and evident contradiction to some naturall principles , it is not the asseveration of all the men of the world that can work a beleif in the understanding : it not being in the power of man to entertain a beleif contrary to his knowledge , although it may produce in him a doubting , whether or no he have not suffered any fallacy to be imposed upon him , and so be wrought to runne over the matter again unto himself , and follow it with strict and wary attention backwards and forwards in reference to his principles . But if the thing it self be not incredible , however difficult or strange it be , that which then he doth consider is , the qualities of the relators , and the manner of the relation , and there is not any improbability proceeding from the difficulty or the rarity of the accidents , which may not be outweighed by the known disposition and properties of the Relators . Those things which men doe consider in the Relators of things in order to yeelding of their belief , they relate either to the of the Relators , Understanding or Will and concern either their Sufficiency , or Integrity . Men usually consider whether or no the things be such as may be certainly and evidently known , and whether these parties had sufficient means to come to the certain knowledge of them , and whether they contain themselves in their relations within the bounds of things liable to certain knowledge : thus then those things which may be certainly known they are the outward events of things , whereas the secret causes may lie concealed , the former are such as are the objects of common sence , and come within the cognizance of all : the later are such as are indiscoverable by any man , they being oftentimes made up of a complexion of actions and dispositions of multitudes of men ; or things perfectly to be known , onely of him that sees all things in speculo aeternitatis . If the History ( or Relation ) containe it selfe within the bounds of evidence and certainty , the next thing to be considered is , whether or no the party that is Author of the Relation had sufficient meanes of knowledge ; whether himself were an eye or eare-witnesse of the things which he relates ; or whether the things were so publikely acted and knowne , that he might certainely , and particularly informe himselfe , without any danger of deceit . If the party be of known ability , both in himself , and in reference to the things , the next question will be of his Integrity , and whether there be sufficient reason to beleeve , that he would not voluntarily deliver a falshood , in stead of truth , and because it is not reason to beleeve that men will lye , unlesse they either be known to be corrupt or some end be visible of gain to them from their lying . Men use to consider these things likewise before they settle upon beleef . These are the grounds and considerations , and inward discourses whereupon men doe proceed to the receiving of historicall beleef , even of any relations whatsoever : and accordingly as all of these conditions be clear or obscure , doubtfull or certain , such is the strength of his belief ; if all of them concurre there remains no reason at all of doubting : if some of them fail , there will follow a debility , answerable in the belief ; seeing that the belief of the conclusion can never exceed the force and evidence of the premisses . That there is or lately hath been such a City as Rome , or Hierusalem , or Paris , there are none of us that doubt , although we have not seen them ; because they are things very easily known , as being the objects of the eyes , because the reporters have been there to see them , and because no end or reason can be imagined why or how men should combine to abuse those that have not travelled . That there have been formerly such Cities as Corinth , and Philippi , and Lacedemon , &c. we make even as little doubt as of the former , because the things in their nature are evidently to be known , and they have all of them been mentioned in the Books of Polybius or Plutarch , or a multitude of Historians that knew them . That the History of Caesars warre against the Gaules is true , though written by himself , it is beleeved , because of his abilities to know , and because it makes not things appear to be strained in his behalf , because it might have been contradicted if it had been otherwise , and because he is delivered to us in the complexion of Histories as a man of honour that would not write a lye . That the Histories of Salust are true , it is beleeved because he wrote of things done within the compasse of his time whereof he might well informe himself , he was a man of knowledge and could not gain by any thing that he hath delivered if it were untrue . That all of these Histories were written by those that bear the name of them , there is hardly any man that doubts , because there is no improbability in reason : they have been constantly so received in the world , and mentioned successively in Authors following one another from their severall generations down to ours . We see the various degrees of qualifications ( some of them ) upon which we build an historicall beleif , that this beleif comes short of the clearnesse of our assent to a Mathematicall demonstration is evident , because there is an absolute impossibility that things should be otherwise , there being a contradiction involved in the very tearms , and in adjecto : but here is no impossibility but only an exceeding difficulty which makes up ( not indeed a Mathematicall but ) a morall impossibility ; it is possible that all men may combine together to say that they have seen such things as they have not seen , because every man is a lyar : but how they should come to doe it , or to what end is so invisible and inconceivable , that the matter , taken in the grosse , is altogether incredible . It is absolutely possibly that all those writings which we receive as delivered down from ancient times , may have been of late devised by some men to abuse the world , and put upon other names : but to what end , any men should ttke the pains , and how they should fit them with circumstances , and make them all depend upon each other , in a constant succession , agreeing in the mention of persons , places , and actions , is a thing so difficult , as that it would argue madnesse to beleeve , and conclude him to want the use of reason , that should reject the light of all antiquity . SECT. IV. An Application of those generall grounds to the History of the New Testament , and a proof of this Assertion , ' That there is as great reason to beleeve the New Testament as to beleeve any other History in the world . SUch madnesse then , and no lesse it were to reject the Histories of the holy Scriptures ; no lesse madnesse ? nay , it is much greater , and that not only because they are of more concernment to us then the acts of men of former times , but even because of the advantages of the delivery of those Histories . We will beginne with those of the New Testament . And here first , The Books of the New Testament were written by those whose Names they bear ; that the four Gospels were written by the four Evangelists , and that the Acts of the Apostles were written by Saint Luke , &c. Now that these Books were written by these men , it is impossible affirmatively to demonstrate ; all that can be said is , that there is as great evidence of it as of any other writing in the world ; that by whatsoever argument it can be made appear that any Books have been written by those who are reputed for their Authours in antiquity , ( that the works of Homer , or Plato , or Aristotle , or Tully are theirs ) by the same it may be made evident , that these have proceeded from our Authours . Have they been successively delivered ? so have these : have they been continually mentioned under those names ? so have these : have they been acknowledged by all parties ? so have these : those that in the primitive times did oppose the doctrine of Christ , yet did it not under the pretence that their Books were spurious , neither Jews nor Pagans had the impudence to make that objection . Julian the Apostate doth freely acknowledge ( Cyrill . 10. Grot. 3. ver. ) that the Books which by the Christians were received under the names of Peter , Paul , Mathew , Marke , Luke ; they were the writings of those Authours . It is true , that there are some Book received of the Canon of the New Testament , whose Authors are unknown ; as the Epistle to the Hebrews , and some others : but concerning them I hope to speake in answering those objections which are made against the Scripture . In the mean time we may justly assume it for granted , that those whereof no question hath been made in ancient times they are the writings of those to whom they are ascribed . And now this being supposed , which cannot with any pretence of reason be denied , it follows clearly that the things they have related are to be beleeved : for first , the things which they have delivered they were matters easily to be known ; in respect of the things themselves , they were matters of fact and speeches performed by our Saviour or by themselves : Secondly , the acts were acted publiquely in the face of the world ; and the speeches which they deliver as spoken by others , they were for the most part spoken publiquely , either in the Synagogue , or in the Temple , or to the multitude somewhere gathered together , on a mountain , by the sea-side , in publique places : so as they might have easily been contradicted if they should have delivered a falsehood : Thirdly , the parties which have delivered them had all the opportunities in the world to know the truth of things ; they were things done either by themselves , or within their owne sight , or hearing for the greatest part ; or at least wise in the times and places where the reporters lived . Mathew and John the two Evangelists which wrote the History of Christ , they were two of his Disciples : two that were intimately acquainted with his actions , and his words , more familiar with him then the rest ; the one was the disciple that Jesus loved , and used to lean in his bosome , as they lay at meat ; the other was usually taken with him when most of the rest were left behinde ; and hence it follows that they themselves were present at almost all the acts , and speeches which they have delivered . Marke and Luke the other two Evangelists , they lived in the same territories , at the same time , where and when our blessed Saviour bestowed his conversation ; and moreover Saint Marke was ( as 't is very probable ) first a Disciple of Saint Paul , who was miraculously chosen to deliver the doctrine of Christ : Afterwards he was undoubtedly a disciple and companion of Saint Peter , who was an Apostle of our Saviour , did live familiarly together with him , was present at almost all things which Marke hath written : and besides whatever is delivered by Saint Marke is to be found in the writings of the Apostles . Luke was an individuall companion of Paul , and so he might learne of him such things as he delivered ; besides that he saith , that he spoke with those that were eye-witnesses of the things which he delivered , he was borne near hand , he travelled through Palestina , might converse with those very men , upon whom Jesus had wrought his miracles , such as had seen the life of Jesus , his death and resurrection . The Acts of the Apostles were likewise written by Saint Luke ; and that Book containes some things done by the rest of the Apostles ; but the most of it is concerning the actions of Paul after his miraculous conversion : the former it was easie for him to know , either from the Apostles themselves or others : of the latter he could not be ignorant , because he was continually with Paul in all his labours and his journeys , even from the time of his conversion to his imprisonment at Rome . As for the matters of fact which are delivered in the Epistles of Paul , and Peter , and James , and John , and Jude , they are such , as either were done by themselves , and so they could not possibly be ignorant of them , or by others with whom they held a correspondence , or by our Saviour whose Apostles they were , all but Paul ; or else they are things done by others , publiquely and notoriously known . Lastly , As for the Epistle to the Hebrews and the Revelations , though the authours of them be not certainly known in the Church , yet thus much is plain , that the Authour to the Hebrews saith , that the Gospel of Iesus was preached at first by Christ , and confirmed unto him ( Us ) by them that heard him , 2. v. 3. and so that he could not be ignorant of that ; nor yet was it possible that the Authour of the Revelations should be ignorant , whether or no he had those visions which he hath delivered . Now these are all the Books of the New Testament , and it appears , that the Authours of them had as much opportunity to know the things which they delivered as is possible to be had : wherefore the businesse is clear in respect of their Sufficiency of knowledge ; and all the Question which remains , it must be in regard of their Integrity . Whosoever challengeth or questions the Integrity of an Historian , and upon that cause refuseth to receive his Testimony , it is requisite that he produce the reasons of his suspition , that he charge the Authours of corruption , and prove the charge which he hath objected ; or that he discover and manifest the ends , which he might propound to himself , as the reward of his imposture ; that he shew the gain that might accrue , or the losse , or perill , or ignominy that he might avoid ; and manifest that his accusation hath not proceeded from malice , but from judgement , from some grounds of reason , and not from perversenesse , or spight , or any inhumanity . Here then it is that we challenge men or Devils to produce the crimes , to detect and prove the villanies of these Writers ; nay , to assign the ends which they might have in relating falshood , the gain , the pleasure , the glory , the safety , or whatsoever it is that prevails upon the appetites and lusts of men : and let their infidelity and jealousie out-doe the malice of the grand Apostate . Indeed I think scorn to stand upon this argument , it was the contemplation of these things chiefly that gained from me that second assertion . That there is greater reason to beleeve the Scripture then any other writings in the world : the first Proposition being already demonstrated That we have as great . SECT. V. That there is much greater reason to beleeve the History of the New Testament , then any other History . HAving already demonstrated , that considering the qualifications of the persons who have recorded unto us the New Testament of our Saviour ; there is as great reason to give credence to their Histories as to any other ancient Histories in the world , by reason of their means of knowledge , and opportunities for discovery of the truth of those matters of fact , which they have delivered . It follows now that we make good that , which in the second place we propounded concerning them , which was , That we have greater reason to beleeve them then to beleeve any Historians whatsoever , and this now will be manifested to us by these Arguments following , 1. Greater obligation . 2. Their sufferings . 3. Their Miracles . 4. Their predictions . First then , They were more powerfully obliged to the delivery of the truth then others , not that others were not obliged likewise to deliver nothing but the truth : there is in the conscience of every soul setled a principle dictating unto him , that he ought not not to recede from the truth in his relation ; but yet this principle is , in the most of men , very much overclouded and overborn ; as is manifest , not only by the fabulous relations of ancient Histories , even after the institution of the Olympiads ; but by that inclination which we finde , almost in all men , to make their relations handsome ; in order wherunto even the gravest of them , Josephus , Livy , and the rest of those orders of Historians , have often changed the form of Circumstances , and varied from the truth , to make a coherence of things according to their fancy , such as might please their owne imaginations . The truth is , that which held in the Heathen , so far as they were held within the boundaries of truth , it can be conceived to be no other then a certain magnanimity , and a morall generosity that was actuated and quickned in them by the conceit of a reputation , thereby gained amongst the people , of their own generation , their hopes of perpetuating their owne fame , together with the acts which they recorded , and consecrating them to eternity and immortality ; I do not say , that this was all the motive which they had , but that upon the consideration of them , in the whole complexion of their circumstances , I cannot finde out any more powerfull motive , nor any stronger obligation . But , besides all that these men had to move them , the writers of the New Testament had likewise other motives , as farre beyond these , as the heaven is beyond the earth , either in dignity , or situation : A most severe injunction of their Master , such as they themselves have delivered , such as they could not , neither durst neglect : their writings abound in precepts of truth and of veracity , and that prescribed under far other conditions , and setled upon a far surer foundation , upon the foundation of truth it self , the originall and the Ideall truth of the world ; and propounded to them under far other penalties : they knew full well and taught to others , that of every idle word , which men shall speak , an account must be given at the day of judgement : how dreadfull an account then must they have expected , if they should have delivered falshood in the place of truth , if they should have told a lye for God , or lyes of God , or delivered impostures in the name of God ? nay verily , the necessity which lay upon them , compared to others , doth as farre exceed it ; as the fear of a little disreputation is exceeded by the horrour of eternall torments : and now their practise was also answerable to their obligation , and what they delivered , in their speeches and writings , was fully exampled in their lives . We have before intimated that whosoever will charge an authour with a lye , he must either detect the lewdnesse and corruption of their lives , or at least wise manifest what they might gain by their report ; the former could never be by their sworn enemies detected , nay Julian the great Apostate could charge them with nothing but simplicity : now then , all the gain that can be , is reducible to the Avoidance of evill , and Obtaining of good . The Goods that are to be obtained are either of Body . Estate . Liberty . Reputation . First then , What outward evill did they thereby escape , that so they may be judged to have lyed out of fear ? consider the state of the world at that time , and tell us , whether or no there was danger in speaking , and writing those things , or in the forbearance ? Did the Roman Emperours , or the Governours of Judea , or the Jews , or the Presidents of the adjacent Provinces , or the multitude threaten them to make them speak , or to be silent ? Did they by that meanes put themselves into a condition of ease and pleasure , and soft luxury ? Did they treasure up gold and silver , and raise themselves a fortune by it ? Had they a greater freedome inward or outward , did it let them into larger principles , or procure them a greater scope to gratifie their inordinate desires ? Was it the way to advance them to honour and reputation , either with the Governors , or with the people ? nay , instead of bodily ease and pleasure it objected them to pains active , and passive , they were forced to undertake labours , and travels , and watchings , and the inconveniencies of great and painfull industry : they were daily opposed to hunger and thirst , and cold and nakednesse ; nay , to torments and to death : instead of gaining an estate , they were enforced to forsake all that they had to live an ambulatory kinde of life , without any certain being , depending as it were on the Ravens , to provide them their meat from one day to another . Instead of that same freedome and liberty which men affect , they entred into a straighter and more narrow way then the way of the world , they were forced to deny themselves , even such things as they knew were lawfull , and they were abridged even of the common enjoyments of mankinde , not suffered to converse with freedom , or to breath with safety : they no sooner came to a city , but there they were persecuted and forced to fly unto another . That which Saint Paul spoke of himself as he was making his last voyage up to Jerusalem , might have been the common Motto of them all , Now I goe bound in the Spirit up to Jerusalem , not knowing what things shall befall me , only the holy Ghost that testifies in every city that bonds and afflictions abide me there . As for the matter of honor and reputation , that was all in the hands of their enemies , the Jews , and the Greeks : they preached Christ crucified , to the Jews a stumbling block , to the Greeks foolishnesse ; and all the credit which they obtained at their hands was , to be accounted a company of silly men , contentious for a thing of nothing , a question about names , about one Jesus which was dead , whom they affirmed to be alive : this was the opinion of the Gentiles ; and by the Jews they were looked upon as revolters , and so not fit to live : as for this sect we know that it is every where spoken against ; and they were hereby rendred the scorn and derision of the world , the off-scouring of the people : what shall I more say ? they were deprived of all the enjoyments of the world , and cast into all the miseries , or in the words of the Authour to the Hebrews , They wandred about in sheep-skins and goat-skins , being destitute , afflicted , tormented ; and all for the delivery of the things contained in those bookes : and if we will sadly consider it we can assigne no cause of this their choice , but the force of truth prevailing on them , and the urging of their conscience , by the continuall instigation of them by that spirit which acted them , making their hearts hot , and kindling a fire within them , a fire in their bosome , which they could not suppresse . We cannot but speake the things which we have seen and heard : they suffered for their profession that , never men did ; and so we have greater reason to beleeve them then any other men . And we have still greater arguments then these , because that God himselfe gave testimony to their words and writings ; and that both in their own times , and the times which did succeed them : in their own times by miracles ; in the succeeding generations by accomplishing their predictions . The Apostles then , in confirmation of their doctrine , were endowed with a miraeulous power from on high , and manifested to all the world , that they had received in great abundance their portions of the spirit , from him that had the spirit not by measure : they preached , and as they preached , they confirmed their doctrine by mighty signs and wonders , and evident manifestations of the holy Ghost ; so evident , that when they had delivered the relation of them to a gain-saying , a crooked and perverse generation , assigning the times and places , and other circumstances , their spightfull enemies could never detect them of the least imposture ; but were forced , though their teeth gnashed while they spake , to confesse , that indeed great miracles were done by them ; that this was evident and they were not able to deny it ; nay , such was the evidence of the miracles performed by them , that some of them have been recorded in the annals of heathen Authours ( Phlegon , ) that they were appealed unto by the primitive Christians ( in the times next succeeding the Apostles ) in all their Apologies for the Christian faith , in their Apologies made to the Heathen Emperours , they are appealed unto as things commonly known by the world , yeelded without contradiction , which could not with any fore-head be denied ; they were , I say , appealed unto , and that to the greatest enemies of the Christians , and that by way of challenge to the triall , and that without any reply as to the falshood of them , and without any recrimination ; nay , which is yet much more , there were not only by these men themselves , but even at their sepulchres when they were dead , great miracles performed , for divers centuries of years , and that so certainly , that it was confessed by the sorest enemies of the Church , such I mean , as were of the School of Pythagoras , that by Magick Arts strove to out-doe the performances of Christ , particularly by that mad Dogge Porphyrius , and others . Unlesse then , men will deny God the honour due unto him , and make him by his presence , and testimony authorize imposture , there can be no scruple made of the truth of these mens writings , but they must be beleeved before the writings of any others in the world , unlesse they likewise could have done such acts as these have done , unlesse they could have cast out devils by their words , have given the holy Ghost by the imposition of their hands , unlesse they could have healed all manner of diseases , the blinde , the lame , the deaf , the dumb , &c. by words , touch , shaddow ; or could have spoke all sorts of Languages , or rather at one speaking could have brought to passe , that men of every language should perfectly have understood their speech , as if it had been their own : Parthians , and Medes , and Elamites , and the dwellers in Mesopotamia , and Judea , and Cappadocia , Pontus , and Asia , Phrygia , and Pamphilia , Egipt , and the parts of Lybia , about Cyrene , strangers of Rome , Jews , and Proselytes , Cretes and Arabians , they all heard them speak in their own tongues . Nor did it please the Lord of the spirits of all flesh , here to stint the dispensations of his holy spirit to them , he gave them not only the power of miracles , but the spirit of prophecy , he unfolded to them the everlasting rolls , and admitted them into his decrees , and would not hide from them the things , which he meant to bring to passe , in the generations to come : he urged them by his holy Spirit , and they foretold the fates of the world , they foretold it , and God brought it to passe : I cannot stand to reckon up all their prophecies which they delivered , and shortly after they were fulfilled , of the spreading of that leaven , of the growth of that grain of mustardseed , of the mighty and wonderfull propagation of the faith , and the perpetuall enduring of it , of the rejection of it by the Jews , and the receiving of it by the Gentiles , of the hatred of the Jews , and the torments which were to be undergone by the glorious Martyrs , of the destruction of Ierusalem , and the calamities of that faithlesse Nation : all these make it evident that God was with them ; that there is infinitely more reason to beleeve the writers of the New Testament then any other writers . That none can disbeleeve them , without forfeiting his reason , by asserting that God would give testimony to imposture . SECT. VI . That the Old Testament is the Word of God . A Proposall of three severall assertions , whereby it is concluded . HAving demonstrated that the Books of the New Testament are all of them to be received under the authority and credit of the word of God , that the dogmaticall parts are to be received upon the credit of the Histories , and the Histories upon the common principles of reason , and consequently that no man professing to be guided by reason and judgement can refuse them . It remains , that we demonstrate the same of the Old Testament , and that we take off those colours , and answer those Sophisms , which by some men are urged against the Scripture , and so conclude this argument . Before I proceed to the former of these , I must call to your remembrance that which , in the beginning , I did premise , that under the title of the Books of the Old Testament , I did comprehend those , and those only , which in the Church of England have been admitted , under the name of the Books of the Canonicall Scripture : and that I had no purpose at all to meddle with the controversies , which are betwixt us and the Romane Church , about the books which are Apocryphall : the reason , why the Church hath entertained them only , into the Canon , is , because they onely were of the Canon of the Jews beleef , before the coming of our Saviour , they only being written in the Hebrew tongue , and consigned by Esdras at the return of the Jews from the Babilonish captivity , as is generally beleeved amongst the Jewish Rabbines , whilest the Prophets Haggai , Zachary , and Malachy were yet alive . Now although the way to demonstrate the truth of them , considering the question apart , and by ic self , be the same with the way , whereby we did demonstrate the truth of the New Testament , by asserting the Authours of them to have been those men to whom they were evermore ascribed ; and from the qualities of the things delivered ( in matter of History ) and the characters of those persons , who have delivered the severall parts of it , to demonstrate , that no reason can be imagined , why such men , as those are and must be supposed to be , should deliver such impostures as those must be , supposing them to be impostures ; that no end or motive can be discovered , which they should propound to themselves for their reward , but on the contrary that many reasons are visible , why they should have held their peace , if they durst have concealed those things from the world ; the reasons from safety , gain , glory , and the like , as might either jointly or severally be demonstrated , of even all the books of the Law , and of the Prophets , which make up the greatest part ( Moses together with the Law having delivered likewise the shame of himself , and Miriam , and Aaron . The Prophets having been all or most of them hardly used : which of the Prophets have not your Fathers persecuted ? ) Although , I say , this had been the naturall way to demonstrate the matter in question , taken singly and apart by it selfe ; yet partly to avoid the similitude of matter , which renders unpleasant even the most profitable discourses , and partly to make a present dispatch of this Argument , I shall content my self to have put you thus in minde , that all those generall arguments , for the truth and credit of those writers , are common to these as well as to the others ; and that there needs no variation of them , being to be applied to the question now in hand , any other then the interchanging of their severall names , their personall relations , and qualities , and other accidents : In a word , that the kindes of the Arguments are the same , and the force of reason alike in both , allowing only the difference of gradual and individuall circumstances . This being premised , the summe of what I shall further say is briefly this , That 1. In the time of our Saviour , and the Apostles , these Bookes were true . 2. That since that time they have not been changed . From which two Propositions it will follow , that still they are so ; and consequently that the Books of the Old Testament , as well as of the New , are the Word of God . As touching these propositions , the truth of them will be inferred by this ratiocination . 1. The Books , which we now receive , are the same which the Jews do now receive . 2. The Books , which the Jews now receive , are the same which they did formerly receive , even up to the consignation of their Canon . 3. The Books , which then they did receive , were true . SECT. VII . The first Assertion proved , That the Books of the Old Testament which we now receive are the same which the Jews doe now receive . THat those Canonicall Books which we receive are the self same with those which the Jews at the present do receive , is a case so plain , that it needs no manner of proof , but only this , that it is obvious to every man to compare our English or Latine Bibles with the Hebrew Bibles , which are used amongst the Jews at present , and daily put forth by the present Rabbines , residing in the severall parts and dominions of the world ; upon such a comparison it will be found , that we do own the self same Books which they do , without any difference in the number or inscriptions , chapters , or verses of those Books : such as do doubt of this , they must take the pains to try , and to resolve themselves by their own experience , or else if they are not able , or not willing to take the pains to make themselves their own resolvers , they must of necessity beleeve the multitude of those , that have already tried it , and finding it to be generally granted , and allowed of all men , and all parties , however differing otherwise amongst themselves , they must upon that account , either beleeve the Proposition , or else devise some way how , and for what end it should be brought to passe , that the learned men of all Nations , and Religions , Jews , Christians , Papists , Protestants , Turks , Pagans , &c. should agree together to impose upon that part of people , that cannot or will not fit themselves , to resolve a question , so easie and of such concernment . Now , that all these sorts of men doe thus agree , must likewise be beleeved , untill some one instance can be produced to the contrary : the truth is , the thing being a matter liable to the triall of common sence , and obvious to all the world , there is no more controversie made of it , among the learned , then of a principle in Mathematicks . It is true indeed , that as concerning the interpretation of those books , there is , and almost , ever was a great deal of controversie amongst the learned , ( but none as to the number and to the parts of those that are delivered amongst the Jews ) and it is likewise true , that the beleif , of farre the greatest number of Christians , doth in its kinde depend upon the questionable fidelity of translators , and that fidelity of theirs , if it be to be tried , that must be done by means which are not exempt from question : all therefore which can be said in this matter is that unlesse we can attain to skill sufficient for our own satisfaction in this question , we take into thought the qualifications of Translators , in respect of skill and of fidelity ; and impartially that we consider all those rationall heads and grounds , whereon men use to settle their belief , amongst which no greater evidence can be expected then there is in cases where all agree ; and such is the main body of ours , and other translations likewise : this that I have spoken of translations is indeed a digression from the proposition I should demonstrate , seeing when we speak of the sacred authority of the holy Scriptures we mean it not of translations , as they are such , but primarily of the originals , and of translations , only so far as they are consonant to those originals . And thus much is indeed sufficient both for the assertion , and explication of that proposition , that the books which we receive , they are the same which the Jews receive . SECT. VIII . That the Bookes , which the Iews do now receive , are the same which they have received ever since the Consignation of their Canon . BUt secondly , the Bookes which the Jews do now receive , they are the same which they did formerly receive , upwards to the time of our Saviour , and his Apostles ; nay , beyond them to the very time of the consignation , or sealing up the Canon of their beleif , that is , their Bookes were never changed nor corrupted . It is not here my purpose to assert , that never any letter or word hath been changed , or formerly read otherwise then now it is in the Jewish Bibles , ( I am not so far unacquainted with their Keri and Chetib , or with the notes of the Massoreth ) but that there hath not been made any variation so considerable , as to shake the authority of the present coppies . Of these various readings I hope to speak in the answering objections . In the interim , I am to demonstrate , that they have not received any considerable depravation . And now this being a negative Proposition , common reason doth presently offer it to every ones judgement , that it cannot be positively proved , the very nature of such propositions , contradicting that manner of proof : the arguments then , which are producible , are some of them taken , from the causes why they could not ( morally ) be corrupted ; the other from signs that de facto they have not been so . The first argument then is taken from the multitude of copies , which it was impossible to combine together to corrupt upon design , or that they should accidentally agree together in the same casuall corruptions . It is certainly apparent out of the Histories of the Jews , that after their first and second captivities , they did store themselves with multitudes of copies of the sacred books , and that both publikely and privately ; that which , before they were dispersed , either was not so necessary to them , or else was not so apprehended by them : so long as the first Temple was yet unrazed , we reade but of very few ( if any ) Synagogues of the Jews in other Nations , out of the bounds and terrirores of Iudea : but after by their long and wofull captivity , when their confidence in the protection of their Law and their Temple had , by their sad experience and wofull suffering , worn it self out of their mindes , their Temple being utterly demolished , the best of them began to think that it was possible that even the Law might fail : ( Habbakuk ) and they now bethought themselves , of making use of the rationall means of the preservation of it ; in the mindes of men , and seeing there could not be any readier way thought upon then the erecting of Synagogues , and writing many copies , these were the courses which they took , ( they had had experience of the inconvenience of having one only copy , in the losse of that copy , which being found again by Hilkiah the Priest , made King Iosiah to rend his clothes , at the hearing of those things written in the Law ) and accordingly we finde , before the coming of our Saviour , many Synagogues erected in forrain places , and the books of the Law , and the Prophets in every Synagogue , reade every Sabbath day ; now every dispersion encreased the number of Synagogues and Books . And besides the first captivity of the Tribes carried into Media by the Assyrians , we shall finde them , even after they had licence from Cyrus to return , continuing still abroad , and upon many new occasions again dispersed : those that reade over sacred Histories and prophane , shall finde them seated in most of the Eastern Countries adjacent Iudea , or not farre distant from thence : the Macedonians invited them to Alexandria , the cruelties of Antiochus , the civill warres of the Asmonaei , the armies of Pompey , and Lossius , drove many of them from their habitations : the cities of Cyrene , of Asia , Macedonia , and Lycaonia , the Islands of Cyprus and Crete , and divers others , even Rome it self , they were all of them furnished with Temples and Synagogues of the Jews : now so it is that the Books of all these did agree together amongst themselves , which they could not have done if any , and not all of them should have been corrupted ; and that all of them should either casually or by design be corrupted ( besides that no end can appear to encourage such a designe ) the thing it self makes it impossible . Besides , had any such thing been , they must , to make a correspondence , have corrupted likewise the Septuagint translation , which for almost three hundred years before our Saviour was extant in Egipt ; that I speak nothing of the Chaldee Paraphrase extant before the time of our blessed Saviour : so then , as far as the nature of a morall subject will admit , we have shewed , as from the causes , that the Scriptures of the Old Testament could not be corrupted . Now as from the signes we have likewise powerfull arguments , that to our Saviours time , they were uncorrupted , because our Saviour never discovers any corruption of the Text , which certainly he would not have spared , at such times as he taxes the Scribes and Pharisees of making the Law of God of none effect , by their traditions . Now , that the Hebrew Canon hath not been corrupted since our Saviours time , we have this sign likewise , that never any of the ancient Fathers have , in their greatest heat of zeal against the Jews accused them of such corruption , though Justin Martyr complain of wronging the Septuagints Translation ; and certainly if they should have corrupted them upon design , either before or since , it would have been in all those places which conclude against them , for Christ , ( the true Messiah , that stumbling stone , upon which they stumbled and fell : ) but those do remain unaltered . The truth is , to them were committed the Oracles of God , and they have , by the visible ordination of the providence of God , discovered so much care and diligence that way , as is not to be found to have been bestowed upon any other writings under heaven : witnesse the Criticall notes of their Massoreth , which gives an account of the numbers of of letters in every Book almost , and almost , if not altogether , of every various lection . I conclude then that they have never been corrupted . SECT. IX . That in our Saviours time these bookes were true , and consequently were the Word of God . BUt we , in our Saviours time they were true , and the Word of God , as appears by our Saviours testimony , and the testimony of the Apostles , who still referre to them as being of divine inspiration , as being the truth and Word of God , their using the testimony , almost of every particular Book , as anthenticall , their disputations founded upon their Authority . Particulars in this kinde are so many , and so plain , that without any more speaking I will conclude , that we are to receive the Old Testament upon the credit of the New ; and the New Testament ( as I have formerly demonstrated ) upon greater reason far then any other writings in the world ; and consequently that we must receive the Books of the Old Testament upon the same Authority . We have already discovered some of those many reasons , whereupon we are to receive the Books of the Old Testament and the New , under the credit and authority of the Word of God . Besides those whereupon I have insisted there are many more ; some of them taken from the quality of the writers , some from the manner of the writings , the former shewing that those men , from whom they proceeded , were not fit persons to devise such things , they being many if not most of them , simple and unlearned men ; the latter manifesting that such things are not , of their nature , obvious to be devised , because they transcend the wit and invention of man ; the Majesty and simplicity of the stile , the concord and harmony , the end and scope , the power and efficacy , the antiquity ; besides the Testimony of the Spirit in the hearts of men . But the evidence of truth no way depending upon the multitude of arguments or reasons , and all of these being insisted on in some or other of those Authours which are obvious , I shall at this time finish what remains , of that which at the first I propounded , which was to shew , That as there are many and important reasons , moving wise men to receive them , so there neither are nor can be any sufficient arguments on the contrary , to make men to refuse them . SECT. X. That there is no reason to disbeleeve the Scriptures . Objections briefly proposed and answered : first generall Objections against the whole . 'T is true indeed , that many both of old and later times , have refused either all or severall parts of the holy Canon , and it is not to be hoped or expected , that they should ever be generally received by all the world : there must be heresies , and amongst the rest there alwaies have been , and sure there ever will be Antiscripturians : the greatest part of the world have ever lived according to sence and appetite ; and to prove that de facto it is denyed , is not to manifest that there is reason why it is so ; yet seeing there are of those disputing and theoreticall hereticks , as well as practicall , to conceal or dissemble the arguments , which are alleadged against the truth , it would be to betray the cause that we have undertaken , and give occasion for some Jealousie , that their Objections are unanswerable . To come then to an issue , some have rejected All , by reason of   Impossibilities .       Repugnances .       Mutations .   Parts , accusing them as Sine nomine , Authoris .       Dubitati ,       Ab intrinseco , matter Those who refuse the whole Scriptures , they are some of them Atheists , others professe themselves Christians , and yet doe deny the authority of the written word , pretending to private and secret illuminations , as the last rule of their actions : the design of my discourse being against the former , I shall only intimate the frenzy of the later . They pretend , that that , which we call the written word , is not the Word of God , because 1. The Word of God is God himselfe . 2. Christ is the Word of God . 3. The Letter kils . 4. The Word of God is spirit and life . These are the arguments which , by some Enthusiasts , are used against the written Letter . And for answer to them , we may only observe , how , by arguing against the authority of the Scriptures , these men do tacitely assert it ; for taking their arguments out of it , and proceeding no further , either by reason or revelation , to the discovery of their antecedents , but barely resting in the recitall of those words which are there written , they do resolve all the power and force of their argument into the authority of those very writings which they would impugne , and consequently they do at once deny and grant , the authority of the Scripture ; which is to deserue the Epithete , which is given them , of fanaticall Enthusiasts . That the Word of God is God himself ( taking the Word of God for the immanent act of the diuine understanding ) is indeed a truth attainable by other principles , by those I mean from whence the absolute simplicity of the divine nature is attainable . But that Christ is the eternall word of the Father , and that there is such a spirit and life , as the argument doth imply , and that there is a divine and mysticall meaning of that letter of the word , they either owe their faith unto that word , or else they have not done very charitably in concealing those waies whereby they come to know it , and very improvidently in giving occasion for us to beleeve , that their pretences of illumination are but pretences . Now for that other party , who doe reject the Scriptures ( the whole bulk of them ) their Arguments are these , I. Because they deliver things impossible , and consequently incredible , and so they are not to be beleeved . 2. Because they deliver things repugnant , and contradictory to one another . 3. Because the Books of the Old Testament are doubtfull , by reason of the differences of the Text and Margent . And the Books of the New Testament are likewise uncertain , by reason of the various readings of severall copies . 1. Those things which the Atheisticall partie use to object , against the authority of the Scripture as impossible and incredible , they are the miracles performed by Moses and the Prophets , by Christ and his Apostles , but if we shall attentively consider them , we shall finde , that they doe include in them no contradiction , nor any absolute impossibility of the performance ; the utmost that can be justly concluded from them , is , that they transcend the ordinary course of the dispensation of that providence , which orders the world , and administers the laws of the government thereof . But , upon the hearing or reading of extraordinary events , presently , ( though they have been sufficiently attested ) to disbeleeve them , upon conceit of reason to the contrary , discovers palpably the want of the exercise of that reason , whereto they so much pretend : for a man to deny , such matters of fact as he is not able to comprehend the reason of , must either suppose the party , to know the causes of all appearances in nature , or conclude him guilty of childish , and ridiculous incredulity . We have before demonstrated the Omniscience , and the Omnipotence of the Divinity ; and that being , as hath been actually proved , clearly and evidently demonstrable , for the contemptible wit , and reasoning of man to prescribe limits , and bounds to that power and knowledge , is no lesse , then to own the acknowledgement of a contradiction , by professing that , to be limited and finite , which the naturall principles of our understandings , will force us to acknowledge of necessity to be immense and infinite . It cannot be thought a thing impossible , that God should either raise the dead , or command the Sunne to stand still in Gibea , by him that considers , what it is to be the originall of life , or to have created the Universe with the word of his eternall power , the things which are impossible with men , they are possible with God : and consequently we having before concluded the vanity and madnesse of Atheism , shall need to say no more , to evince the frivolous weaknesse of this Argument , from the impossibilities . 2. As for those repugnances and contradictions , which some men vainly please themselves , imagining they have found them in the Scripture , if they be well examined , they will be proved to be but so many instances of the weaknesse , or inadvertancy of the Objectors those which have been made against the Old Testament , have long agoe been found by Rabbi Moses ben Maimoni not to have taken in all those conditions , which have been by Philosophers discovered to be required to make up a perfect contradiction , that is , that contrary assertions be made of the same thing at the same time , according to the same part , or motion , or apprehension : and the same hath been lately performed by Manasseh ben Israel , in his conciliator for the Old Testament . It hath likewise , for the New ; been long since performed by many of the Fathers , and of late by diverse of all professions , Papists , Protestants and their severall subdivisions . The matters of Doctrine are easily reconciled by distinguishing the notions of severall terms , so for example , as faith is said by Paul to justifie , and works by Jame . , by distinguishing of Justification ; and the matters of History are reconciled by attending to times , and places , persons , and forms of speech . Thus are the differences cleared , which are about the Genealogies of our Saviour , delivered by Saint Matthew and Saint Luke . The truth is , there could never any considerable difference , either in matter of doctrine or history , be urged against the Scriptures ; yet if some slight and inconsiderable circumstances should seem to us so to differ that we could not reconcile them , it ought rather to confirme our beleef , then any way to shake it ; seeing it is the custome of those who designe to impose upon mens beleef , so to contrive all circumstances as they may be sure to have no difference discovered . Such is , in truth , the agreement and harmony of all these authors , so distant in time , in place , in institution , as is not to be found in any other authours in the world , though of the same sect , either in Philosophy , Law , Physick , or any other faculty ; nor yet in any one man with himself ; as might be manifested , if either this time or place required it . And so instead of an objection to shake us , we have found an argument to confirm us . 3. The third Argument or objection against the whole Books of Scripture is taken from the Keri and Chetib of the Old Testament ; and from the various readings of the New ; from those they conclude them to be doubtfull , from these corrupted . Now the former of these is answered by the Jewish RR Isaac Jacob of old , Elias Levita of later times , who do deny the consequence of that Argument , and make it manifest that those were added for signification of some mystery , and not because the Text was doubtfull : and for proof of their assertion they prove , that the Books of Haggai , Zachary , Malachy , Daniel and Ezra , had those marginall notes added to them by their authours , who all were members of the Synagoga magna , and made the consignation of the Jewish Canon : these could not be doubtfull of the sense of their own writings ; and consequently from those marginall notes , the doubtfulnesse of the Old Testament can no way justly be concluded . As touching the various readings of some places of the New Testament , we cannot deny but that through the failings of some Scribes , there are found in the most ancient copies of those books some differences of letters , or some few syllables , or words ; but this we deny , that those are sufficient , from whence to conclude the books not to be credited ; for upon the same reason it will be concluded that no Book in the world is to be credited , unlesse they can be manifested to be exempted from the slips and failings of transcribers . Nay , the consideration of those various readings , are very strong arguments that the substance of the writings are incorrupted , and that they were never changed upon design , seeing the differences that are do no way inferre any difference , either in the Doctrine or History of the Testament : it was of the favour and mercy of God to preserve to his Church those various readings , that by comparing them together , and likewise with the rest of the holy Scriptures , both the true sence and the true reading of them might at once be manifested . SECT. XI . Objections against particular parts , briefly proposed and answered . NOw Objections , against particular books of either Testament , will be found likewise inconsiderable : 't is true that many of them have been either doubted of or rejected by some men , but those who have pertinaciously refused them , have done it rather out of the interest of their passions and corrupt affections , then out of judgement . Briefly , Ecclesiastes hath been rejected by some as Written by Solomon in his dotage , Placing felicity in sences . But the first of these can no way be proved ; nay , the contrary appears by the whole tenour of it well considered ; and the latter is evidently confuted by the conclusion , Fear Cod , &c. for God shall bring , &c. The Canticles have been taken for a Love-song , compiled in a complement to Pharaohs daughter ; but it had been but a slender complement to tell her , that her eyes were like fish-pools , and her nose like the tower of Lebanon that looketh toward Damascus . The Prophecy of Daniel hath been charged by Porphyrius , to have been a History written after the things were done , written in the time of Antiochus , and imposed upon the world under the credit of the name of Daniel : but , beside the testimony of our Saviour , it appears out of History , that that Prophecy was shewed to Alexander the great , in his advance towards Jerusalem , 150. years before Antiochus . New Testament . Hebrews was rejected by the Latine ; Church because the Authour was unknown , and because of some passages especially seeming to favour the Novatian herefie . I answer . 1. It is not the name of an authour which gives credit to his Writings , but that character of his person which is drawn from his abilities and integrity . Now these were never doubted of in that Authour . 2. Those passages are very well to be understood otherwise , then in favour of the Novatians . 3. It was ever received in the Greek Church , and recited amongst the Canonicall Books by the Councels of Nice , Laodicea , and Carthage . 4. If we are to beleeve , the Western Church had grounds to doubt of the credit of it , at such time as it did not admit it , we may as well beleeve , that that Church had reasons which satisfied them of the authority of it , at such time as they did receive it . The Epistles of Saint James , 2d of St Peter , the second and third of St John , Jude , Revelations , have all of them been doubted of , for some time ; by some parties whether or no they were indeed written by those authours , under whose names they are now received : but though they were some time doubted by some , they were alwaies received by others ; and those Churches which did refuse them , so long as they were unsatisfied , are to be supposed to have been satisfied when they did receive them ; and so we ought to give as great , if not greater cedit to them , then to such others as had not been questioned ; inasmuch as that which hath been deliberated , and debated , and then decided , is to be credited , as well as that which silently hath passed on unquestioned . And now I have with brevity ( as I suppose ) congruous to such an Essay as I intended , made evident the last assertion which I undertook , That to disbeleeve , either the whole body of Scripture , or any part of it , there is no reason ; or not any sufficient reason . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Notes, typically marginal, from the original text Notes for div A67569e-1420 Eternity . Necessity . Simplicity Independency . Incorporeality . Immensity . Unity . Omnipotence . Omniscience . 
A41774	----	The Baptist against the papist, or, The Scripture and Rome in contention about the supream seat of judgment, in controversies of religion together with ten arguments or reasons, discovering the present papal church of Rome to be no true church of Christ : wherein it is also evinced that the present assemblies of baptized believers, are the true church of Jesus Christ / by Tho. Grantham ... Grantham, Thomas, 1634-1692. 1663 Approx. 179 KB of XML-encoded text transcribed from 52 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41774 Wing G1527 ESTC R40005 18606510 ocm 18606510 108098 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41774) Transcribed from: (Early English Books Online ; image set 108098) Images scanned from microfilm: (Early English books, 1641-1700 ; 1655:7) The Baptist against the papist, or, The Scripture and Rome in contention about the supream seat of judgment, in controversies of religion together with ten arguments or reasons, discovering the present papal church of Rome to be no true church of Christ : wherein it is also evinced that the present assemblies of baptized believers, are the true church of Jesus Christ / by Tho. Grantham ... Grantham, Thomas, 1634-1692. [6], 61, [1] p. [s.n.], London printed : 1663. Errata: p. [1] at end. Imperfect: torn and faded with loss of print. Pages 25-50 from defective Union Theological Seminary Library copy spliced at end. Reproduction of original in the Bodleian Library. 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Authority -- Religious aspects. 2007-11 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 John Latta Sampled and proofread 2008-01 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE BAPTIST AGAINST THE PAPIST : OR , The SCRIPTURE and ROME in Contention about the SUPREAM SEAT of JUDGMENT , in CONTROVERSIES of RELIGION . Together with Ten Arguments or Reasons , discovering the present Papal Church of Rome , to be no true Church of Christ . WHEREIN It is also evinced , That the present Assemblies of Baptized Believers , are the true Church of Jesus Christ . By THO. GRANTHAM , a Prisoner for Truths sake . Luke 16. 29 , 31. They have Moses and the Prophets , let them hear them . — If they hear not Moses and the Prophets , neither will they be perswaded though one should rise from the dead . Ezek. 20. 18 , 19. But I said unto their children — Walk ye not in the Statutes of your fathers , &c. — I am the Lord your God , walk in my Statutes , and keep my Judgments , and do them — Joh. 12. 48. The Word that I have spoken , the same shall judge you in the last day . LONDON , Printed in the Year , 1663. THE AUTHOR TO THE READER . Courteous Reader , NOt because I envy those of the Papal Church , or desire them any evil ; Not that I desire they should be exposed to a suffering condition for matters of Religion , or that they should be denied any liberty in that respect which I desire my self , nor for any other prejudice ( God knoweth ) do I publish this small Treatise : But because I judge my self concerned at this time to give my Testimony for the Truth , against some Papal Tenents ; for divers causes : As first , I am at this time under restraint , and though nothing hath been laid to my charge , yet it is rumour'd by some that I am a Papist ; yea , in this place of my Confinement , have I been told to my face by some of the Protestant Clergie , that I am a Roman Jesuite . And indeed this is an ordinary aspersion which hath been cast upon those in general to whom I am related upon a religious account , viz. That we are all Papists , or will turn Papists , &c. and this , not so much to our personal prejudice , as to the dishonour of that antient way of Truth by us professed . Secondly , A more particular occasion of the publication of this Treatise , proceeded from the Papists themselves , in sending Seven Queries to the Baptized Congregations in this County ( commonly called Anabaptists ) To which , through the importunity of some Friends , I formed a brief Answer ; little thinking , I confess , that so much contention would have risen thereupon , as since I have met with . And I likewise confess , that the undertaking is such , as that it requireth a more fit Instrument than my self to manage it . Nevertheless , I hope I may say , that hitherto what hath come to pass in this contest , hath fallen out rather to the furtherance of the Truth ; for which cause I have thought fit to offer it to the perusal of others , so much of it I mean , as I conceive is at present needful ; and that is the substance of what hath passed about the means whereby we must decide or resolve Controversies in Religion . It now wants but few months of a year , since I sent my final Answer , containing a Review of all that had been said in way of Answer to the Queries before , in which I produced the Testimony of divers Antient Dictors , as concurring with what I had therein spoken , and , as being directly opposite to my Antagonist . But I have heard of late , that he is gone out of this Nation , so that I expect no more Reply from him . And though for divers Reasons hereafter shewed , I have not published the whole Discourse ( which , if need be , may in due time be brought to light ) yet I have thought it meet here to set down all the Seven Queries , that so if any Christian , of suitable endowments , for the Vindication of Truth , against the opposition that lyeth in the said Queries , shall think fit to lay forth his Talent in that Service , he may take hold of this occasion wherein to do it , ( for the Queries were not directed to any particular person ) however , I shall joyn to each Query , one Antiquery , which may serve at this present to blunt the edge of them , as they carry an opposition to the Truth . The QUERIES . The ANTI-QUERIES . Query 1. Antiq. 1. VVHether we are to resolve all Differences in point of Religion , only out of the written Word of God ? VVHat Differences in point of Religion can you resolve without the written Word of God ? and whether the written Word of God be a perfect Rule for matters of Religion ? Query 2. Antiq. 2. How know you precisely what is the true Word of God ? Whether some Book must not of necessity speak for it self ? and whether the Scripture doth not best deserve this priviledge ? And whether it be not a bold presumption to say , there are no holy Books but them which we or you have received for such , sith those which we have , tell us , there are other holy Writings , which never yet came to our hands , nor to yours ? Query 3. Antiq. 3. How know you that your Copies and Translations of the Bible are the true Word of God ? since the Original Writings are not come to your hands . What Copies and Translations of the Bible have you that are more true than ours ? and where are the Original Manuscripts of the Prophets and Apostles ? Qu. 4. Antiq. 4. Where we differ about the sense of the Word , by whom must we be tryed ? the dead Letter cannot explain it self . When we differ about the true Church , and about the meaning of Authors , by whom must we be tryed ? They cannot speak for themselves more than the Scripture : and whether the Scriptures , compared together , do not explain themselves ? also , whether it be not an opprobrious and ignominious speech for you to call the Scripture a dead Letter ? and whether the true lovers of the Scripture ever vouchsafed it such ill , and indeed improper language ? Qu. 5. Antiq. 5. What clear Text have you out of Scripture for the procession of the holy Ghost from the Father & the Son ? or , for changing the Sabbath from Saturday to Sunday ? or prohibiting Poligamy , or Infant-Baptism ? And , whether there be not as clear Texts to prove unwritten Tradition , Purgatory , and the real Presence ? Whether the Baptism of the true Church be not one ? and whether that one be not expresly found in the Scripture ? And whether the Scripture doth not prohibit all beside that one ? And whether the Papists have not confessed in many of their Books , that Infant-Baptism is not found in , nor grounded upon the Scripture ? and then , whether it be not clear , that all the Texts which speak of Baptism , do not prohibit Infant-Baptism ? Also , whether Joh. 15. 26. and 14. 26. and 16. 7. be not clear Texts that the holy Spirit proceeds from the Father and the Son ? Also , whether 1 Cor. 7. 1 , 2 , 3. do not as much prohibit one man for having two Wives , and one woman for having two Husbands ? and whether it do not clearly prohibit the latter ? Also , whether there be any that hold the first day under the notion of a Sabbath among the Baptized Churches ? and yet whether there be not clear Texts for the religious observation of it ? Act. 20. 7. Also , whether it he not absurd for you to ask for clear Texts to prove unwritten things ? Also , whether Rurgatory , and the Real Presence , as you hold them , is not plainly destructive to some Articles of the Christian Faith ? Qu. 6. Antiq. 6. VVhether Universality both for time and place , be not an evident mark of the true Church ? What Church can you name that hath that mark ? And whether the Woman that John saw , was not Rome ? And whether her Cup was not universally received , so that all Nations were drunk thereby ? Qu. 7. Antiq. 7. Whether you have really this mark , that is , whether you can fetch out of all Ages and Nations , Professors of your Religion ; in particular , you are desired to name but one or two in the first six hundred years after Christ of your Profession ; for example , such as held the sole-sufficiency of Scripture for deciding Controversies , and denied the lawfulness and usefulness of Infant-Baptism ? Whether any man can shew this mark , as it is here call'd for , without the help of humane History ? and whether humane History be a rule or ground for divine Faith ? And whether humane Histories ( especially those of the first three hundred ) after Christ , were not most , if not all , burnt , which concerned the Church ? and whether those that remain are not contradictory one to another ? Also , whether Infant-Baptism was so much as heard of in the first hundred ? and then , how could any be named that denied the usefulness thereof ? Also , whether a Church , whose gathering , constitution and government is answerable to the Scripture , be not the true Church of Christ ? And whether the Churches of the Baptists do not therein exceed all other whatsoever ? Thus , Reader , I have given thee some account of the causes why I publish this Treatise ; I desire thee to peruse it diligently . If in any thing the Truth be dishonoured , through any Error maintained by me , ( of which yet I do solemnly profess I am not conscious to my self ) then do not forbear to blame me in a christian sort : only , if thou perceivest me deficient in point of Language and Method , I desire thee to bear with that ; for I am one that gets my bread by the labour of my hands , and never saluted the Schools to gain the knowledge of their Arts. From the Common-Goal in the Castle of Lincoln , the 10th of the 11 month , ( commonly called January ) 1662. Farewel . TO THE Nameless Author OF THE VII . QUERIES ; And in him , to all the SONS of PAPAL ROME In the County of LINCOLN . HItherto the things pertaining to Religion , as they concern the Baptized Congregations , ( commonly called Anabaptists ) and you that are commonly called Papists , have been very little controverted . And whether it shall ever please God to try his Peoples Faith and Stedfastness , by your open opposition , as he hath done it by others , I may not presume to determine ; nor doubt I , but if it shall so fall out , he will advance his Truth thereby . It is most certain , that of those many wayes whereby the antient path of the Gospel hath for a long time been opposed , there is not found any more potent than yours ; and the rather , because your subtilty is utterly unknown to the generality of Christians in this Age and Nation , where your Religion hath , as it were , lain dormant for many years . The most dangerous stratagem wherewith you usually assail your opposits , is , your denyal of the Scripture , &c. the high doom of Judgment in matters of Faith ; and ascribe that dignity to your selves , under pretence of your being the Church ; wherein if you conquer any one , your work is , as it were , wholly accomplished . Whereupon , I have here presented to the world , somewhat of your skill , in this important Question , Whether we are to resolve all Differences in point of Religion , only out of the written Word of God ? yea , I have faithfully transcribed your last Reply to my Answers , which contains the sum of what you said in all your other Papers . Whereby the Reader will discern ( if I think right ) wisdom used to the hurt of them that have received it . I have forborn at this time to publish all that hath passed between us about the seven Queries ; partly , for that one thing is oft repeated in our several Papers ; and partly , and indeed especially , for that it is to little purpose to controvert any particular point of Religion , till we be agreed about the Judge , that must determine our Differences . Now , whereas you do ascribe this Prerogative to your selves , under pretence of your being the Church of Christ , I have therefore laid down several Reasons , by which it may appear , that you are not the Church , and so not that Judge , whereunto you pretend to be so willing to adhere . I have likewise shewed , that we , your opposits , have the true claim to the title of Christ's Church ; that so , if you will appeal to her , you must then appeal to us ; which yet we believe you will not be perswaded to , nor indeed do we desire you should , whilst this is the Question , Whether we , or you , be the Church ? No , we are content to say with Augustine , Ask not us in this case , we will not ask you , but let this matter be tryed by the Scripture : yea , saith he , let the Prophets , Christ , and his Apostles be Judge , Yea , we say further in his words , Let matter with matter , cause with cause , reason with reason , counted by authority of the Scriptures , not proper to any but indifferent Witnesses to both parts . My final Answer to the first of the seven Queries , I have here published , with as little alteration or addition as possibly I could , to give the Reader a true understanding of the matters in difference . And if you publish any thing hereupon , I desire no fairer dealing from you , than you have in this case from me . I have seriously considered what should be the design of your Queries ; and hitherto it appears to be chiefly , to exalt the authority of mens Traditions , above the lively Oracles of God , the Scriptures . For though it should be granted ( which you can never prove ) that there hath continued a true Church at Rome ever since it was there planted ; yet would it not follow , that all which your Church holdeth under the title of Ecclesiastical Tradition , must needs be obeyed by us ; for it is certain that the Jews did retain the state of a true Church , when yet their Traditions ( however by them accounted ) were but the Traditions of men , which both the Prophets and Christ himself , termed vain Worship ; especially such of them as made void the Commands of God , as we are sure many of yours do ▪ and therefore , as Christ said to them , Why do you transgress the Command of God by your Tradition ? the same we are humbly bold to say to you , when you ask us , why we transgress your Traditions ? for surely , of none can it more fitly be said than of you , that laying aside the Commandments of God , you hold the Tradition of men . THO. GRANTHAM . THE BAPTIST AGAINST THE PAPIST . The FIRST PART sheweth , the SCRIPTURE and ROME to be in Contention about the SUPREAM SEAT of JUDGMENT in Controversies of RELIGION . THe first of all Controversies is founded upon this Query : What is the authoritative Judge of Controversies ? And indeed till there be some agreement in this point , there can be no expectation of any fruitful issue of any Controversie . Now all Controversies amongst the sons of men , are reduceable to one of these two heads , namely , things humane , or , things divine ; things precisely pertaining to this life , or things which only pertain to that which is to come ; concerns of a secular consideration , or concerns of a religious consideration . And according to the nature of these Controversies , such ought the Judge for decision thereof to be . Concerning this Judge of Religious Controversies , there are divers opinions . Some say that the Light , or that of God in Every Man , is this only infallible Judge of all Religious Controversies . But if this be admitted , a multitude of inconveniences must needs follow , of which this is not the least , That there can be no end of Controversies , because , if every man have this Judge of all Debates in himself , and he aver , that what he saith and doth is according to the voice of this Judge ( or , that of God in him ) no man can take in hand to judge contrary thereunto , without becoming the Judge's Judge , and so violate the Rule proposed . For this opinion refers not doubtful matters to that of God in some men , or a select number of men , but to that of God in every man. There is another Opinion , which saith , That amongst all men which pretend to own Christ , and challenge to themselves the title of his Church , and yet do deny each other to have an interest in that title ; That amongst all such parties of the sons of men , the only infallible and authoritative Judge of their Controversies about Religion , is the LORD Himself , as he speaketh by his Spirit in the holy Scriptures ; together with right Reason : or thus , which is all one , The Apostles and Prophets , as they speak in their holy Writings , are the onely infallible authoritative Judge in these Controversies . Yet three things are in this Opinion allowed : first , That the living voice of the Pastors ( with the Church ) in their respective Ages wherin they live , are of great importance in order to the terminating strife in the Church , as a Church . Secondly , That Records of Antiquity are of some usefulness for the resolving some Controversies , and for the better discovery of some Errors , yet not so absolutely necessary , but that the Church may sufficiently resolve her Controversies without them . Thirdly , That there is a Judgment of Science to be allowed every man , as touching all things which he chuseth or refuseth in matters of Religion , to be used with moderation and discreet subjection . And this is the Opinion to which for my part I do adhere . There is another Opinion which saith , That the Papal Church of Rome is the Supream Judge and Catholick Moderatrix of all Disputes in matters of Faith , and that All are bound to hear and obey her Voice under pain of Damnation ; and that the Scriptures , as taken in the second Opinion , is not the Judge of Controversies . Now this is the Opinion which at this time I am to examine , which in much seriousness I humbly purpose to do , and leave it to the sober consideration of all men . And for the better discharge of this duty , it is meet we should understand what the Papists mean by the Church of Rome . And this I find , that under that title they would involve the whole Church of Christ from the Apostles dayes until this present time , at least all the Faithful since the time that Paul declares the Roman Church to have been famous , as Rom. 1. 8. But this is the very thing denied by us : for though we willingly grant that there was a very famous Church at Rome , when Paul wrote his Epistle to them ; yet it followeth not , that there is such a Church there now , or that all that ever from that time to this have walked in the steps of true Faith , must needs be supposed to have been Members of the Roman Church , or rather of the Church of Rome ( so called ) especially since it was Papal . So that in this Controversie they must be content to define the Church of Rome on this wise , ( viz. ) All that in any Age since Christ , was of the same Faith and Practice in things religious , which is at this day found in the Papal Church of Rome , and those only , are the persons of whom the Papal Church of Rome doth consist . And indeed this is as much as they can reasonably desire ; for if those holy men who lived in times past , were of a Faith and Practice contradistinct to that which Rome hath now received , Then may not the present Papal Church without wrong , challenge them to be of their Church ? As for example : Paul , who bore witness for Christ at Rome , and the Christians there in his dayes , was of the Church of Christ at Rome ; yet we deny that they were any part of the Papal Church of Rome . The Church of Rome therefore , defined as before , I do deny to be the infallible authoritative Judge of all Controversies about matters of Faith or Religion : And I do further say , That the Scriptures and right Reason , as laid down in the second opinion , much more deserves to be received for this supream Judge of Controversies , than the Papal Church of Rome : and that there is not an other Umpire that can so effectually decide the Controversies of Religion , which depend between such parties of men as lay claim to the Title of Christ's Church , and yet deny each other to have an interest therein . And how far forth the truth in this Point hath been evidenced in that pro and con Discourse ( so far as it relateth to the first of them ) which hath been occasioned by the writing of the Seven Queries I have before spoken of , is here offered to the Consideration of all sober men , that profess to own the Glorious Gospel of the blessed God and our Saviour Jesus Christ . The first Query of the Seven was this , propounded by the nameless Papist . PAPIST . Whether we are to resolve all differences in point of Religion , only out of the written Word of God ? BAPTIST . To which Question these ensuing Answers were given before I received the Adversaries last Paper , which , with the Answers thereunto , I will transcribe verbatim . I say the Answers were , That the word Controversies being understood of such Controversies only as depend between those parties of men who deny each other to be the Church ; that then there is no other way whereby WE can resolve those Controversies , but by the assistance of God's Spirit speaking to us [ through the undoubted Prophets , and Apostles , and Primitive Churches ] in the lively Oracles of God , the Scriptures of Truth , together with the help of right Reason in a way of subserviency to those divine directions . Or , if the word Controversies , shall relate only to all such Controversies as fall within the compass of the Church , that then to the former means , we are to joyn the living Voice and Authority of the Church ( in present being ) assembled with her Pastours , as the ordinary means appointed of God to terminate strife in the Churches . But if the Division in the Church be so great , as that it be not this way decissive ; or the Doubt so secret , as not this way to be resolved ; there is not then a better way , than for both Parties to reason it out till Truth and Innocency do prevail , as the two Tribes and an half did with the other Tribes of Israel , and prevailed , Joshua 22. or in some doubtful cases the use of Lots may be admitted for the resolution of them , Acts 1. PAPIST . It is worth observing , how many windings and turnings you have to avoid the difficulty of this Query ; Whether we are to resolve all differences in point of Religion , only out of the written Word of God ? First , you leave out the word [ only ] in which lay the very knot of the difficulty . 2. Then you give me a piece of an Answer , and keep in the living voice of the Church , as a reserve for your Second Paper . 3. When you are shewed how you for sake your old fort , the sole sufficiency of Scripture , as if you were afraid to come too near us , you give back again , and do your worst to discredit this living voice of the Church , so that in effect it stands but for a meer cipher , as I foresaw it would when it came once to the scanning . 4. Upon second thoughts , finding your error , by putting the Query , What is become of the living voice of the Church ? you shuffle again , and would gladly make something of it ; but this something , in the end , falls to just nothing , as I shall make it further appear by ripping up the particulars of this your last Answer . BAPTIST . I have used no windings to avoid the difficulty of the first Query ; but you are to know , that when I first answered it , I took the word Controversie to relate only to such Controversies as depend between such persons as deny each other to have any present right to either the Name or Priviledges of the Church . And indeed , I do not see how any other sense can be made of this Query : for , under that word WE , I suppose you included no more but your self and Church , on the one party ; and us , to whom you sent the Queries , on the other party ; and we well know that you account us no members of the Church ; and you likewise know that we have the same opinion of you ; but when your Observations ( or Second Paper ) took into the Query all Controversies which fall within the compass of the Church , as such , I could do no less than tell you , that my Answer did not exclude the living voice of the Church in such cases ; [ but that my Answer doth only exclude every such voice as exalteth it self above the Spirit speaking in the Scriptures : And whereas in your Third Paper , you told me , That to appeal to Councils and Fathers , is a clear way to agree all our differences ; I told you that this is a very cloudy way , and that because they are contrary to themselves , and one another . 2. Till they be agreed , they cannot agree us . 3. And sith you take not the Scripture as being of any authority , till they , as the Church , give it you ; I demanded , by what you would agree them in their divisions ? 4. And to shew you how they are divided , I gave you divers Instances concerning their divisions , as also touching the corruption which hath been found in divers Popes . ] PAPIST . 1. I had no reason to take notice of your excluding from the living voice of the Church , every voice exalting it self above the voice of Scripture , because it was a very needless Exception , since the Church arrogates no such power , but only to interpret the voice of Scripture . 2. Why this way of taking the sense of Scripture from the living voice of the Church , should be so cloudy as you say it is , I do no more understand , than that the living voice of a Judge should be a cloudy way to understand the Law by . As for your Riddles , how we are to reconcile the Fathers and Councils when they seem to clash with their own Assertions , but by having recourse to Scripture : I Answer briefly , That General Councils have no such contradictions as you speak of . And as for the holy Fathers , when there is any such difficulty in any one of them , we must look upon the rest what they say , and to follow their unanimous consent : for if we take them singly , no doubt they have erred , and these errors we know by their dissenting from the rest ; for otherwise , certainly the authority of any one of the antient Fathers , when he expounds Scripture , or relates the Christian practice of his time , and is not censured or contradicted by the rest , or condemned by the Church in a General Council , is of greater authority to decide Controversies in point of Religion , or to know the true meaning of Scripture , than any thing you have alledged , as we shall see by and by , when I have first examined what you bring to discredit the Fathers and Councils . Against the Fathers , you first bring St. Aug. retract . 21. contradicting himself by saying , that , Matth. 16. Christ built not his Church upon Peter , but upon Peter 's Faith : sure you read not St. Aug. for he there expounds that place of Christ himself , and not of the Faith of St. Peter ; nor doth he recal his expounding it elsewhere of St. Peter , but leaves both Expositions as probable , concluding thus ; Hunc autem sententiam quae sit probalitur eligat lector . Is this fair dealing ? Again , you bring in St. Aug. contra . Petil. c. 2 , 3 , 4. as contrary to himself and me , because he teaches , That the Church is to be found out by the words of Christ . But though ( I doubt ) you cannot make this appear in any of these three Chapters , yet were it nothing to the purpose ; for we deny not but the Church is to be found out by these clear marks , whereby the holy Scripture hath deciphered her . Next , you alledge St. Chrysost . in Psal . 22. and St. Ambrose de Sacrament . calling the Blessed Sacrament , a similitude or figure of Christ's Body and Blood. I Answer . 1. That it is the Opinion of the Learned , that neither St. Chrysost . nor indeed any Grecian , could be Author of that work . 2. I say , the Sacrament may be truly called the similitude of Christ's Body and Blood , because it is not given in the form of flesh and blood , of which men would have a horror , as the same St. Amb. observes , but under the Forms of Bread and Wine . The next is St. Dinis Eccl. Herarch . but quoting no place , I have not yet met with it ; I am sure that work is so clearly for us in this very point , that our Adversaries the Calvinists , and Calvin , denies it to be his : St. Aug. and Tertull. are as clear for us , and what you bring out of them clearly answered by Bellarm. de Euchar. And you are to know that it is a general rule amongst the Learned , that we are to explicate obscure places by those that are clear , if we mean to know the Opinion of any Author , it being impossible for any man to write so warily , but that sometbing may be objected out of him ( especially if he have writ much , as it is our case ) which may seem contrary to what he expresly teaches . And you had need observe this rule in expounding the Scriptures themselves , or otherwise you will meet with a thousand absurdities and contradictions . Against the Councils you produce that of Constantinople under Constant . Copron. as crying down Transubstantiation . But this was a factious Meeting , never owned for a Council , neither by the Greek nor Latine Fathers , and expresly condemned in the Nicene Council : and the jest is , this Mock-Council was so far from condemning Transubstantiation as you affirm , that they swore by the Body and Blood of Christ in the Eucharist , to abolish the Worship of Images : [ Something should here have been said concerning Bertram , who is said to have opposed Transubstantiation ; but in the transcription of my Third Paper , there was an Errata , and the Instance is not material ; so that what is said about him , I will expunge in both Papers . ] You say further against the Authority of Councils , That they have contradicted each other in their Decrees , about the Laityes communicating in one or both kinds : But we grant that the Church may vary in Customs of this nature , which being indifferent , may be altered as she shall think fit , according to several circumstances : What we deny is , that the Church , or General Councils ever made contrary Decrees about the belief of any point of Faith. It is no wonder that you have a fling against the Pope , after you have been so bold with Holy Fathers , and General Councils ; but I must tell you , Though many of our Divines hold him infallible , when he speaks ex Cathedra , as they call it , yet is it not the Opinion of all , and consequently no Article of our Faith. Only we agree in this , That for preserving peace in the Church , all are bound so far to submit to the Popes Decrees , as not to oppose them until a General Council be called , from whose Judgment we admit no Appeal . What you say of the wicked Lives of some of them , is nothing to the purpose ; for as wicked Caiphas play'd the Prophet , so might the Bishops of Rome , with the assistance of the Holy Ghost , be true interpreters of God's Word , for all their wicked lives ; such Gratia gratis date , which are given for the good of others , do not argue his Sanctity that hath them . To make you a true Prophet , I will here cry out , What is become of the living voice of the Church , since you have done what you can to discredit her , by casting all the dirt you can in her face , as it is evident , unless you will throw out the Holy Fathers and General Councils ( the Churches Representatives ) out of the Church ! BAPTIST . I perceive our Judgments differ concerning the living voice of the Church , what it is ? I have told you , That I take it for the present Church and her Pastours , in those particular Ages wherein they live . You take this living voice to be the Decrees of Councils , and Books of the antient Fathers . And here I cannot but marvel , why you should be willing to Appeal to the Books of the Antients , and their written Decrees , as a living voice , and clear way to decide our Controversies , and yet appeal from the Books of the Prophets and Apostles , as being but dead Letters , and senceless Characters . Certainly , if any Writings now extant , may be called the Churches living voice , the Holy Scripture doth better deserve that title than any other . Nor will it suffice here to object ( as it is the Papists usual way ) that our difference is about the Scripture and the Sense thereof , &c. for the same difference is found amongst us , touching the Books and Sense of Councils and Fathers : yea , I think I may be bold to say , That even the Learned are so much divided concerning them in both respects , as that they can never be therein reconciled . But is it so ? that the voice of the Fathers , &c. who only speak in their Writings , is a means or way of equal clearing to decide our differences , as the voice of a living Judge in a Case of Law amongst men ? Then what reasonable man can render a reason , that the voices of the Prophets and Apostles , though only speaking to us in their Books and Decrees , may not be appealed to , as a clear way to decide our differences ? Sith all men , professing Christianity , must confess that the Prophets and Apostles speak with as much Life and Power , Certainty and Authority , as any that ever writ since their time : No-whither now can you turn your selves , but to your selves ( as I have formerly noted ) and take upon you to be the only living voice , that must , without controul , interpret Fathers , Councils , and Scriptures too ; and when you have done , sit down as Judge , to give Sentence for your selves , and against your opposers . Well , you have assigned us a Judge of Controversies ; To wit , the Fathers and Councils of the Church ( long ago deceased ) and this is a clear way , you say , to agree all . But I have noted that it 's a very cloudy way , and that because they could not yet agree themselves ; for they are opposite each to other to this day , insomuch as you are utterly unable to reconcile them , since ( as I have shewed ) you must not make use of the Scripture to that purpose ; because , before the Scripture can have any authority to any purpose , ( according to your Judgment ) your Councils must deliver it to us as the Word of God ; which they cannot do till they be found , First , holy Fathers and Councils of the Church ; And secondly , at unity among themselves , and each with himself . And I have asked you , How you will effect this difficult work ? To which you Answer ; First , That General Councils have no such Controversies as I talk of . Secondly , That when there is such difficulty in any one of the Fathers , we must look upon the rest what they say , and so follow their unanimous consent ; for ( say you ) if we take them singly , no doubt they have erred , and these errors we know by their dissenting from the rest . I answer first , That General Councils have erred , and that in matters of Faith , is undeniable , if Records may be credited rather than you . As first , The Council of Arimi . did err so , as to conclude for the Arrian Heresie , namely , That there was a time when Christ was not the Son of God : and sure you account that an errour in point of Faith. Secondly , The Council of Ephesus did err so , as to conclude for the Eutichian Heresie , namely , That the Body of Christ was not of one Substance with ours ; and is not this an errour in point of Faith ? Or will you say , that these things were never contradicted and censured by other Councils ? These things are not denied by your eminent Disputant . See the Book intituled , Certamen Religiosum . So then it appears , that General Councils have erred , and contradicted each another in very high points of Faith. Moreover , as to the things whereof I chiefly spake in my last Paper , it is manifest that Councils have contradicted one another about the Sacraments ; for the Council of Constance , confirmed by Pope Martin the Fifth , doth curse the Laity , or excommunicate such as receive the Sacrament in both kinds . And yet by the Council of Basil , the Laity are allowed to receive it in both ; which Council was also confirmed by a Pope , namely , Felix the Fifth . Sure one of these Councils must needs err . But you have a way to salve this errour ( such as it is ) and that is to tell me , That the Church may vary in customs of this nature . Sure this is a corrupt opinion , by which it will follow , That we have no certainty of , nor constancy in any Ordinance of Christ ; for if the Church have power to take the Cup away , she hath power also to take the Bread away ; for certainly she hath as much to do with the one , as the other . But truly this your variation , as it is clear beside the Institution of Christ , and the Doctrine of Paul , so it hath in a manner destroyed both Baptism , and the Supper of the Lord , as is evident by the practice used in divers of your Masses , where the People partake neither of the Bread nor Cup. As also your Peda-Rantism , hath in a great measure defrauded the Sons of men of the Baptism of Repentance . But be pleased to consider , that this your sacrilegious division of this Sacrament , is condemned by Cyprian , Gelasius , and others . First , Cyprian saith , How can we exhort the People to shed their blood for Christ , if we deny them the Blood of him ? The division of this Mystery cannot be without great Sacriledge , saith Gelasius . Again , you cannot be ignorant how the Council of Carthage , decreed the Books of Tobit , Judith , Ecclesiasticus , Sapience , and Maccabees , should be received for Canonical , notwithstanding they were rejected out of the sacred Canon by the Council of Laodicea ; and here by the way I may take notice , how you would have me walk by such a rule as you your self do not observe ; for you propose the Judgment of those who lived nearest to the Apostles times , as my safest rule to walk by , supposing they knew the Mind of God , or Christ , better than those that came after ; but then why do you reject the Judgment of the Laodicean Council , which is more antient than that of Carthage , which yet you follow in receiving the Books of Maccabees into your Canon of holy Scripture . Secondly , It is marvellous to see , what work you make in reconciling the Fathers without the Scriptures . And seeing you are so hardy as to undertake this task without Scripture , as undoubtedly you see you must , or else grant , that the Scripture must be that whereby we must decide all Controversies in Religion ; for certainly , if we must decide all the Fathers Controversies in Religion with or by the Scripture , it is not then very likely that either we or they should decide ours without them : but I say , sith you have undertaken to decide the Fathers Differences without Scripture , pray tell me , before you meddle with their Differences , how you know them to be holy Fathers of the Church ? can you prove them Church-members without Scripture ? I believe this is as hard a task as to reconcile their Differences without Scripture ; and yet this also must you do , before you can look upon the Scripture as any Rule for either them , or your self . You tell me , if I take the Fathers singly , no doubt they have erred : yet you say I must follow their unanimous Consent , ( a pretty Paradox ) Follow their Consent ! in what ? why say you , in their Interpretation of Scripture . Of Scripture ! Why there is no such thing as yet for them to interpret ; for you know ( that by your own direction ) we have laid by the Scripture , and must reconcile these Fathers by themselves . Miserable Guide ! hast thou not led me into a Labyrinth , and run thy self into a sufficient Maze ? I 'le back again and see how these Fathers themselves direct me in this difficult point . And first I meet with famous Augustine , who tels me how he took notice of the Fathers that were before him . Saith he , My consent without exception I owe not to any Father , were he never so well learned , but only to the Canonical Scripture : For whereas the Lord hath not spoken , who of us can say it is this or that ? and if he do say so , how can he prove it ? Yea , saith he , I require the voice of the Shepherd reade me this matter out of the Prophets , Psalms , the Gospel , or the Apostles Epistles . Neither ( saith he ) ought we to take the dispensations OF ALL MEN , how CATHOLICK SOEVER they be , or be they never so commendable as we take the canonical Scriptures , as though we may not ( saving the honour that 's due to such men ) reprove or refuse any thing of their Writings , if we find they meant otherwise than the Verity doth allow , by the help of God found by us , or by others . Again , he saith , I am not moved with Cyprian's Epistles ; for I do not take the Letters of Cyp. as the Canonical Scripture , but I do try his Writings BY THE CANONICAL SCRIPTURE ; and whatsoever in them doth agree with the Authority of the holy Scripture , I do receive it with his Commendation ; and whatsoever doth not — — I do by his good leave refuse it . And for further testimony of Augustine's integrity , hear what he saith of himself : Trust not me , ( saith he ) nor credit my Writings , as if they were Canonical Scripture , but whatsoever THOU findest in the Word , although thou didst not believe it before , yet ground thy Faith on it now ; and whatsoever thou readest of mine , unless thou know it certainly to be true , give no certain assent unto it . Again , he thus teacheth , We must be partakers of other mens Writings , wholly after the manner of Bees ; for they flie not alike to all Flowers , nor where they sit do they snatch all quite away , but snatching so much as may serve to their honey-making , they take their leave of the rest . Even so we , if we be wise , having gotten so much of others as is sound and agreeable to Truth , we will leap over the rest . Which rule , if we keep in reading and alledging the Fathers words , we shall not swerve from our Profession , the Scriptures shall have the sovereign place , and yet the Doctors of the Church shall lose no part of their due estimation . And saith Origen , We have need to bring the Scriptures for witness , for our Meanings and Expositions without them , have no credit , — — the discussing of our Judgements must be taken ONLY of the Scriptures . Thus you see the Fathers were not of your mind , that the Readers of their Books should not try them by the Scripture , but the contrary ; and that as we find them consenting to , or dissenting from Scripture ( not one another as you teach ) accordingly they advise us to believe , or not believe them . As I have said , it is a cloudy way to appeal to Councils and Fathers , so you now prove my saying true : for I alledged Augustine , as being opposite to you and your Church , touching the meaning of Matth. 16. Upon this Rock , &c. and , first , you tell me I read him not ; but I must tell you , I read him after a Scholar sufficient : and though your reading differ something from his , yet they both destroy the received Opinion of your Church concerning that Text ; for if Christ be that Rock , as you confess Augustine there teacheth , then it cannot be meant positively of Peter , and so not consequently of your Popes . My quotation out of Chrysostom in Ps . 22. you invalidate , by telling me , that Book was not writ by him . And this I find to be the usual way of Learned-men , when the passage alledged is clear and convincing , then a suspition must be cast upon the Book , &c. I could instance the best part of a thousand Books , Epistles , &c. which are intituled under the names of the Antient Fathers ; amongst which , as you observe , is reckoned the Book of Dynis the Areopagite , which I alledged in my Rejoynder . And do not these things contribute something towards the proof of my Assertion , namely , That it is a cloudy way to appeal to Fathers and Councils to decide Controversies in Religion . If then your way be cloudy , mine must needs be clear , unless you can assign a third way , opposit to both ; for undoubtedly there is a clear way to decide Controversies . You again prescribe me a way to find the meaning of the Fathers , and that is , to explicate their obscure places by such as are plain , &c. But by your leave , we can neither know which of their speeches are obscure or plain , without some rule whereby to know this . And now , what can supply this our necessity ? For example , Augustine is sometimes read , affirming the Sacrament to be the real Body and Blood of Christ ; otherwhiles he is read directly opposit to this : And how can you , or any body else , tell which of these sayings is clear or obscure , fith none must be permitted the use of his reason ( by you ) in this Controversie ; and how he should judge according to Faith , I know not , sith you , as yet , debar us of that by which Faith NOW cometh , namely , the Doctrine of the Prophets and Apostles as contained in the Scriptures . PAPIST . Something you would say for this living Voice of the Church you once had required as necessary to resolve Differences in Religion , but this signifies nothing in our present Query : for , after all your shifting , I cannot perceive that you make use of her Authority in point of Faith , ( which is our Qu. ) but only to take up other quarrels , by exhorting , reproving , &c. and in this also it seems you will be your own Judge , whether she follow Christ or no. Three things you affirm in relation to the Churches Authority . 1. That she is to rule her self according to Scripture ; which no body denies . 2. That the Church in former Ages is not to be a Rule for after Ages to rule themselves by ; because she could not foresee the Controversies that rise up afterwards . What if the same Errors be revived now , which in their times were condemned , is not the Judgment of the Church in those dayes a safe President for us to condemn the same Errors ? Besides , Is it not evident that the Pastors of the Church , the nearer they were to Christ's time , were the better able to judge of Christ's Doctrine ? You say , 3dly . That the Church is to be no Rule for those that are out of her communion . A strange Assertion . As if a clear light ( as the Church is in holy Scripture ) with so many marks to know her by ; as Unity , Sanctity , Universality , Miracles , &c. were not a good means for him that gropes in the dark to find out his way . Look well upon these marks , and you will find them to agree Only to the Roman Catholick Church , and to no upstart Congregation , and consequently , that you ought in all reason to give her the hearing in matters of Faith , and to have recourse unto her , as to the pillar and ground of Truth , 1 Tim. 3. which place you let slip , and this under pain of being accounted a Heathen , &c. Matth. 18. for though this place doth point out chiefly the obedience which Members of the Church owe her in point of Discipline , as you say well enough , yet hath it no small force in our present Debate , since those that will not hear her Voice when she ecchoes out the Voice of God , may well be esteemed by her as a Heathen . And in your own sence I suppose you will have your proviso , That the Church is to be obeyed only when she ruleth according to God's Word , of which you will be Judge too : So in conclusion all comes to this , That you and your spirit must be Judge of all Disputes . And then have not I reason to ask again ( since I , or any body else , may challenge as large a share in the Spirit and right Reason as you ) who shall take up the Quarrel ? And is not my comparison here very pat , That there must needs be as great confusion in your Church , as in a Kingdom where every one were left to decide his own case ? This was not the old way , as you may see , Deut. 17. 8 , 9. and Malach. 2. 7. which places you had no mind to take notice of : and yet you charge me for letting pass your Instance of St. Stephen , concerning the Libertines , Alexandrians , &c. which makes nothing at all for your pretended Evidence of God's Word : For though his Judgment might be well taken in expounding Scripture , as being full of the holy Ghost , and confirming what he said by Miracles , as the Scripture tells us he did , yet this is not your case , for I think you will not arrogate so much to your self . What you say of Christ and his Apostles vindicating their Doctrine out of Scripture , is very true , and our Church doth the same : but it is not true , that either Christ , or the primitive Saints were alwayes wont to send their Proselytes to the Scripture , to regulate their Faith. Did not Christ himself send St. Paul to Ananias for instruction ? Had you been of his counsel , you would have rather wished him to look into the Word of God , and see there what he was to do . And when there arose a Debate , even in the Apostles dayes , about the necessity of Circumcision , Act. 15. did they not assemble the Church , and so pronounce Sentence conciliariter , with a visum est Spiritui sancto & nobis ? BAPTIST . [ It is here worth noting how you dispute beyond the due bounds of the Query , which , as it concerns you Papists and us Baptists , hath no relation to the Differences which arise in the Church , as such , and indeed you go amiss in this matter throughout the whole Discourse . ] Here you seem to acknowledge , that the Church ought to rule according to Scripture ; but you will allow me to judge whether she do so or not . But I answer , that there is a Judgment of Science , as well as a Judgment Authoritative ; the latter I know cannot be exercised by me , nor any other Member of the Church , because this Power lyeth in the Church as imbodied together ; but the former , to wit , a Judgment of Science or Knowledge , is particular to each individual , and so my self , if a Member of the Church , am allowed the exercise thereof , even in matters of Religion , 1 Cor. 10. 15. I speak to wise men : judge ye what I say . The Apostle doth not here give , any wise man at Corinth leave to judge of that which he said , so as to censure what he had delivered , yet he must exercise his understanding to judge of what Paul had said , thereby to find out the verity of what was spoken . But yet I do confess , that our case , and the case of Christians then , do differ : for Paul was a Foundation-layer , a Master-builder , ( so that the Members might not so well judge then , as now , yet ) the Church now is to build upon the Foundation which is laid already : and you know that I have in my Rejoynder acknowledged , that it very nearly concerns particular Members of the Church , to have great regard to the Judgment of the Church , when , after serious debate , they deliver their Sentence in any point disputable . And further ( as touching your Church ) you tell me anon , that even a Heathen may judge of the holiness of your Church , by the Law of Conscience ; and then , why may he not by the same Law judge your Church concerning her unholiness ? nay verily , he must be able to speak both wayes , or else he hath no Judgment . And if a Heathen have this priviledge and ability , then why not a man professing Christianity , who hath not only the Conscience-Law , but also the written Law of God , by which he understands things more excellent , Rom. 2. From all this I only conclude , that each particular ought to have the free exercise of his Judgment in what he chuseth or refuseth , sith without this he cannot chuse or refuse any thing with confidence , nor to his comfort . And concerning Controversies in the Church , I do not see that ( in these dayes ) we are bound to follow the sentence of a multitude , ( though assembled in Council ) SO , as to hold their Sentence absolutely infallible ; for the promise of infallibility is not made to a certain select number * of Bishops , but to the Church , taken collectively ; and we may remember that a great Assembly of Prophets in the old Church , erred in Judgment with unanimous consent , when yet the Lord had one Micaiah at home which understood the truth of his Will. Wherefore I here conclude , although the Members of the Church ought to weigh with great respect the things concluded of by their Pastors , yet so may it be that they may swerve from the Truth , whilst God clears it up by some particular rather than by such an Assembly . And to this agrees very well a saying of Gerson , If it should so happen that there should be a General Council assembled , in which such a man were present as is well instructed , If the greatest part should decline through Malice or IGNORANCE , to the opposition of the Gospel , such a LAY-Man may be objected , against the said General Council . And saith Panormitan , In matters WHICH , CONCERN FAITH , the saying of a LAY-Man ought to be preferred before that of the Pope , if his saying be more probable by better authority of Scripture than that of the Pope . You often tell me , that to appeal to the Spirit speaking in the Scriptures , &c. is not a sufficient way to decide OUR Controversies , and that because you may challenge them to be for you , &c. To which I answer , by retorting your Argument thus , That which you call the living Voice of the Church , to wit , Volumns of Fathers , and Decrees of Councils , is therefore insufficient to decide OUR Controversies , because your opposites do say they are for them , and against you : and now you must answer your own Query , viz. Who must take up this Quarrel ? You answer , that we must explicate them one by another ; the places which are obscure , by such as are plain . And then I still ask you , why we may not as well agree our selves this way by the Volumns of the Prophets and Apostles ? I shewed before , how you misapply that Text , Matth. 18. and though the case is so plain , as that you cannot defend your self , yet you seem loth to decline your error , and would fasten a very gross passage upon me ; namely , that I should say , That the Church is no Rule for those that are out of her Communion , as not to be a light for such as grope in the dark . A manifest wrong ; I only say and prove , That those that are not of the Church , are not within the power of her Discipline ; nor can she reasonably desire unconverted ones to appeal to her Judgment-seat in Controversies between them and her . And I asked you , If you would not scorn us , if we should call upon you to appeal unto us as your Judges , Whether we , or you , be the Church ? and not doubting but you would , I concluded , that it is equally absurd for you , to desire us to appeal to you as our Judges . But you may find it plain enough in my Papers , That I do believe the Church SO to be a Rule to the world , as to shew them the way of Life , and so a good means for their Illumination and Conversion . — As for your three Texts , 1 Tim. 3. Deut. 17. 8 , 9. Malachi 2. 7. As they do your cause no good , so they do mine no harm : I grant the Church is the pillar and ground of the Truth , and that she hath Power to hear and determine all Controversies among her Members , as aforesaid ; and that it is the duty of the Members , to enquire of their Pastors , what is the way of God concerning them : But what of all this ? Ergo , The Papal Church of Rome is the only infallible Judge , and Moderatrix of all Contention about Religion . Ergo , we must all appeal to the Papal Church of Rome , as our Judge , in this Question , Whether we be of the Church , or not ? though we be in doubt , Whether she her self be a true Church , or not ? yea , though we are satisfied she is not . Are not these Monstrous Consequences ? Be it here observed , That I do believe the Church of Christ to be the Pillar of Truth , so , as that she was never so over-clouded with error , but that she hath enjoyed the fruition of that Promise , Matth. 16. in some good measure ever since it was made : Nor shall she ever so close with the gates of Hell , as by general consent , and full authority to dissert that Faith , which having Christ for its object , is the Rock she is built upon : and therefore you see , I hold the Church cannot err ( in some sense ) and indeed , he that holds the contrary , must ( for ought I see ) raze out that Promise , Matth. 16. and many other . And yet nothing from all this accrues to the Papal Church of Rome . I alledged Stephen , as defending the Truth by the authority of Scripture Only , &c. Nor can it be groundedly imagined , that ( had it been the mind of God , that such as are not of the Church , should be summoned to her Tribunal ) Stephen ( being full of the holy Spirit , the leader into all truth ) would have omitted the use of that means , but he knew that such authority the Church had none , as I shewed from 1 Cor. 5. What have I to do to judge them that are without ? do not ye also judge them that are within ? And therefore he could not mention any such power . And though Stephen did many wonders among the People , yet at this time when he so powerfully vanquished his adversaries , he did none at all , but only overcame them by the assistance of the Spirit speaking in the Scripture , &c. I desired you to shew me but one Instance , where ever any of the Primitive Saints did appeal to the Church , of which they were present Members , as Judge between them and such as never received their Doctrine : but you have not done it , nor indeed can it be done . As I shewed , that Stephen appealed to Scripture ONLY , &c. so I also shewed , That it was the way of Christ and his Apostles , frequently to vindicate their Doctrine against such as were not of their Church , by appealing to the Scriptue ( especially amongst such as owned the Scripture ) this you confess ; and also you tell me , that your Church doth the same : But this cannot be true of All your Doctrine , because you have told me , That many Points of your Faith are resolved without the written Word of God ; or else you never answered my first Antiquery , which demandeth , What Controversie in Religion you can resolve without the written Word of God ? And in your Answer you assigned , The Procession of the Holy Ghost from the Father and the Son , Sabbath , Infant-Baptism , and MANY OTHER POINTS OF FAITH ; and I shall shew anon , that we have it pro confesso , from your Champions , that there be some Points of your Faith , which is not GROUNDED UPON , nor MENTIONED IN the SCRIPTURES ; and therefore your Church cannot vindicate such Points of her Faith and Doctrine by the Scripture . Although Christ sent Paul to Ananias for instruction , yet it followeth not , that we must take Romes instructions without Scripture . Is there no difference between the time that now is , and then was ? Much of the Scripture ( if not all the New Testament ) was then unwritten . Again , Ananias was immediatly sent of God. If you are so sent , prove it to us , as Ananias did , by shewing the Miracle of restoring Paul's sight . If you are not so sent , to what purpose do you alledge this Text ? I believe I might form you a monsirous Consequence here . PAPIST . You that will not trust the Churches Judgment , lay down four wayes of resolving Doubts ; The first , To argue it out till Truth prevail . But if we must argue only out of Scripture , and be our own Interpreters of it , there can be no end of arguing , as I have often shewed . The second , To appeal to God as the two Tribes did , Josh . 22. A rare way to end Controversies , to look for Miracles in our Disputes . The third , To appeal to Scripture , and right Reason : But if I challenge them to be on my side , who must take up the difference ? The fourth , To cast Lots . But though the Apostles did it , who certainly were inspired to do so , yet must not we presume to tempt God , or to look for the like Miracles , or to build our Faith upon such doubtful events . BAPTIST . You here wrong us , to say , that we will not trust the Judgment of the Church ; for the Church , truly and universally taken , we do credit , as her that is appointed of the Father , to be the Pillar and Ground of the Truth ; of which Church , we take the Prophets and Apostles to be the principal Members , and so in all Points of Faith , to be credited in the first place . But if by Church , you mean the Papal Church of Rome , I confess we dare not trust her Judgement , at least , not in all that she saith ; for example these following : 1. Your Church tells us , That it is not needful for the Scriptures to be read to , or by the Laity , in a tongue which they understand : and that though they Pray ( after another ) in Latine , though they understand not what they say , yet such prayer is sufficient , Rhem. Test . Annot. in 1 Corinthians . 2. Your Church tells us , That the Sacrifice of your Masse , is available to take away , or obtain remission of sins by the work wrought . Con. Trident. Sess . 22. That the whole Masse is a propitiatory Sacrifice for the quick and dead ; and whoso saith , it is only a commemoration of Christ's Death , &c. is accursed . Con. Trent . 3. Your Church holds , That such as deny that the real Flesh and Blood of Christ , is in the Bread and Wine of the Sacrament , ought to be burnt to death . 4. Your Church holds , and tells us , That Images , and old clothes of Saints , ought to be worshipped with religious Worship . 5. That men are AS FULLY Justified by good Works , AS THEY ARE DAMNED BY evil Works . 6. That it is unlawful for Ministers of Christ to Marry . 7. That the Scripture doth not contain all things necessary to Salvation . To omit many other , these are Points of your Churches Judgment , which we dare not trust , till by you , or some other , proved to be Truths . I assigned the use of Lots as lawful in some doubtful cases to end Controversies , and for proof , I quoted Acts 7. and this you will not allow for two Reasons . 1. Because ( you say ) the Apostles were inspired to use them ; but were it so ( as that you cannot prove ) yet it cannot be denied , but we may do some things which they were inspired to do : for the Holy Ghost was to lead them into all Truth , and they were to lead us into the same Truth , by their Example and Doctrine , Joh. 16. 13. 1 Cor. 11. 1 , 2. And be it here observed , That the Holy Ghost led those , our Teachers , to ordain the Ministry by Prayer , and laying on of Hands , Acts 6 , and Acts 13. which practice of theirs , is a good president to act by ; a president I say ; for this practice is not expresly commanded in Scripture , no more than the use of Lots in the election of Ministers . If it here be objected , That Christ might give laying on of hands in Precept when he was with his Apostles . I Answer , So also might he give them the other to be used , when there might be persons found of seemingly equal fitness to serve the Church . 2. You reckon the use of Lots , Acts 1. amongst Miracles , as your other Reason , why we may not use them to decide any Controversie ; but why you should so do , I see no more reason , than to say Josh . 22. mention'd any Miracles towards the composure of the difference between the two Tribes , and Israel ; where in truth no such thing can be found , though you seem to affirm it . PAPIST . In my last Paper , I took notice how you sent us to Heaven for Miracles , to take up our Quarrels after the Example of Moses , whose cause was cleared that way : Here you deny you brought in the Instance of Moses to this purpose , which , how true it is , every one that can reade must needs see . For , are not these your words ? But you say , Reason is on my side , &c. and demand by whom we must be tryed , who must take up the quarrel ? I answ . Even the same that took up quarrels of this nature in times past , Exod. 7 , &c. Do you not here tell us plainly , That God must take up our quarrels * AS he did those of Moses ? And truly otherwise I might ( as you foresaw ) very possibly tell you , that your Allegation was nothing to the Question , Who must take up the quarrel ? It is pretty to see what stuff you make of it , and then how you digress , to rail at our Baptism and Pastours ; I say , rail : for you bring no proof at all . BAPTIST . I have said enough to satisfie any reasonable man , that it doth not follow from my alledging Exod. 7. that I send you , or any body else , to Heaven for Miracles to decide our Controversies . For at the first I shewed , that in the case of Moses there was Miracle against Miracle ; only God gave a note of distinction between those signs , insomuch as the Serpent that came of Moses Rod devoured the other : from whence I only noted , That it's God's way to give some powerful note of distinction , between the Witness of his Servants , and Deceivers . And now , is not this my Observation very pertinent to our case ? You say , you are the Church . We say , we are the Church . Here is Testimony against Testimony , as there was Miracle against Miracle ; and if the Lord do not now give some powerful note of distinction between our Doctrine and yours , concerning the Church , as he did between Stephen's and the Alexandrians , I pray , who must take up the quarrel between U S ? Is it fit that you should be Judge in your own case here ? If so , why may not we ? If the Councils and Fathers were of the Papal Church , then it is not any more reasonable that you should summon us to their Arbitriment , than it is for us to summon you to the Judgment of our Predecessors ; but forasmuch as you and we are agreed , that the Prophets and Apostles were infallibly assisted to write the Mind of God for us to observe ; therefore it 's most reasonable that we should both appeal to them . If you object , the Prophets , &c. are not alive to interpret their Writings , and that our difference is about the sense thereof ; I Answer , This objection is every way as forceable against the Decrees of Councils , and Volumns of Fathers ; for their Writings must be interpreted , expounded , &c. and we differ about the meaning of them . Secondly , the way you assign us to agree them , is to consult them together , &c. Now I would know , why we may not be allowed this way to seek out the meaning of the Prophets and Apostles ? In a word , there is not one Objection which yet I have met with , levelled against our appealing to holy Scripture , &c. as the only infallible means to decide all Controversies between YOU and US ; but the same objections are more forceable against all that you appeal to , for decision of the said Controversies . PAPIST . You except against our Miracles , because we bring them to prove our Church by ; but if it appear as it doth , that God works Miracles upon those that actually call upon his Blessed Mother , and his other Saints , or whilst they are performing some of our Religious practices , which you abhor , is it not an argument that God approves them ? It is God then , and not we , that brings Miracles to prove our Church . BAPTIST . You will still have your Miracles to be an infallible mark of the truth of your Church , especially those of the Blessed Virgin ( you mean the Image so called at Loreto ) or as you phrased it in your third Paper , The Lady of Loreto . But let me tell you , that there is small cause you should refer me to what is done there , as an infallible mark that your Church is the Church of Christ . For by the relation of two eye-witnesses , which I have read , it is a place of most gross Idolatry , blind devotion , and deceit . One of which Authors , was once a Teacher of your Church , who , before his separation from you , travelled to Loreto , to see if the Image of the Virgin would inform him of the truth or falshood of the Roman Church , as it is now constituted ; for he was doubtful in this matter , and had been informed , that if any person were guilty of Mortal sin ( which if the Papal Church be the Church of Christ , he concluded he must needs be guilty of , in questioning her , at least in the Judgment of the Fryers , who waited there upon that Image ) he had been informed ( I say ) that if such as were guilty of Mortal sin , did but pray before the Lady of Loreto , the said Image would either blush , or fall into a sweat , and so resolve the Petitioner in the affirmative . But if we may believe the Lady of Loreto , and this Informant , then it is no Mortal sin to think , that the Papal Church is not the Church of Christ : For this doubtful man prayed earnestly , and beheld the Lady as stedfastly , but no sweat nor change befel her at all . Therefore , according to the Fryers rule , it is no Mortal sin to think the Papal Church of Rome is not the Church of Christ . But this one thing is especially observable here , That whereas you would perswade your self , and others , that I send men to Heaven for Miracles to decide Controversies ; it is manifest that you are the man that is herein guilty : For the Controversie is , Whether the Papal Church of Rome , be the Church of Christ ? You affirm ; I deny . To decide this Controversie , you refer me to Miracles , as the special means , or chief mark , whereby I may be resolved in this matter , as is evident in this , and your two former Papers ; So that what you would cast upon me , falls clearly upon your self , save that , instead of sending me to Heaven , you send me to Loreto . [ In my Rejoynder I urged , that of necessity the Scripture must decide all our Controversies , as aforesaid ; because , as things now stand , the Word ( or Scripture ) is antecedent to the Church , so that inasmuch as it is impossible to find the Church without the Scripture , it supposes clearly that the Scripture must be found before the Church : and so , if the Scripture must of necessity resolve this great Controversie about the Church , it consequently followeth that they must resolve all Controversies ; because all Religious Controversies are involved in this one general Query , Where is , and who are the Church ? ] Something here , which the Adversary doth further write , is omitted , because it may be more fitly taken notice of afterward . PAPIST . I had reason to take notice of your general saying , that the Word was antecedent to Faith and the Church , since there was a Church , and consequently Faith before the Scripture was written . Now it seems you meant not the Scripture by the Word , but I know not what Word , which was afterward committed to writing . It is past my understanding what Word you mean ; for since it cannot be Verbum Scriptum before it be written , It must either be Verbum Traditum , and I suppose you will not allow that ; or Verbum Dei Patris ; and that cannot be the Word you speak of , as committed to writing . BAPTIST . By that Word which was antecedent to Faith and the Church , as it relates to the Church under the Patriarchs , &c. I mean the Word which God spake to them , and by them , at sundry times , and in divers manners . And if you take that term [ Word ] to relate to the Church of Christ in its plantation , then I speak partly of the written Word of God , and partly of that which was ( at that time ) only spoken by word of mouth , by Christ and his faithful Stewards ; and if you will call this part of the word , Verbum Traditum , I say , that is the Word I speak of . And I do also say , this Word was afterward committed to writing ; which Word , together with the former , I mean that of the Prophets , is that whereon the Church ( as now considered ) is founded * , by which she must be known . And in this sense , I say , the holy Scripture is now antecedent to the Church . And therefore well spake that Learned person , Chrysostom , when he forewarned the sons of men , that if they took heed to any thing , in order to their knowing the Church ( in the latter times ) beside Scripture , they would fall headlong into the Abomination which maketh desolate , and not be able to know the true Church . BAPTIST . I Think it meet here to give the Reader some account of my Judgment of these five Texts , which I brought to justifie my Answer to the first Query ; which , with my Answer , was as followeth . Qu. Whether we are to resolve all Differences in point of Religion , only out of the written Word of God ? Answ . The Spirit speaking in the Scripture , together with right Reason as truely subservient , is that whereby we are to resolve all Differences , &c. For proof I cited , Isa . 8. 20. 1 Tim. 6. 3. 1 Joh. 4. 6. 2 Joh. 9 , 10. 2 Thess . 3. 2. where note , that under the term We , ought not to be understood , any person but the Papists on the one part , and the Baptists on the other , who do deny each other to be the Church of Christ . Now that the Church is to defend her self against all that come to spoil her of her Church-state , by the Scripture onely ( as that which includes her whole strength ) is that which I brought these Texts to prove . And first for that place , Isa . 8. 20. The Prophet foreseeing a Judgment coming upon Israel , even such , as God would hide himself from them ; and the Law and Testimony should be like a Book bound and sealed up ; as ver . 16 & 17. compared with ch . 29. 11 , 12. The Prophet likewise foreseeing , that when God should hide his face , Israel would enquire of Wisards , and such as spoke from familiar Spirits ( as Saul did , when under the like judgment , as 1 Sam. 28. 6 , 7 , 8. ) wherefore the Prophet , that he might warn the remnant of faithful ones , whom he foresaw would be as wonders amongst the rest , commands them , as from the Lord , that WHEN men should say unto them , Seek unto such as have familiar spirits , &c. to go to the LAW , as being their way to go to God himself : for saith he , Should not a People seek unto their God ? To the LAW , &c. and certifies them that by that they should know Deceivers ; for , saith he , If they speak not according to This Word , [ the Law ] there is no light in them : So that I infer thus much , that when such as are enemies to the Church come to invade the Saints with their deceit , the only infallible way to know them to be Deceivers , is , to enquire of God's Law and Testimony . I know that Israel had the Testimony or standing Oracle , beside the written Law. And the Church now hath the new Testimony open in the Church , beside the Law & Prophets ; & hereunto , I say , the Church is only to apply her self , as aforesaid , to find out the deceit of those who would rob her of that inheritance , which she holdeth by the deeds of God's Law , and Promises , contained in Scripture ; by these , as the only infallible Rule , she knows those to be lyars , who say they are the Church , and are not . And to this agrees the next three Scriptures , the very reading whereof sheweth , that when the Controversie is between the Church and such as pretend falsly to that Title , the onely infallible means to refel them , is , the Spirit speaking in Scripture , &c. For thus saith the first of them : If any man teach otherwise , and consent not to wholsom words , even the words of our Lord Jesus Christ , and the Doctrine that is according to Godliness , he is proud , knowing nothing , but doting about questions , &c. Thus saith the second , He that knoweth God , heareth us : he that is not of God , heareth not us . Hereby know we the Spirit of Truth , and the spirit of Error . The third saith thus , Whoso transgresseth , and abideth not in the Doctrin of Christ , hath not God. He that abideth in the Doctrine of Christ , hath both the Father and the Son. If there come any unto you , and bring not this Doctrine , receive him not into your house , neither bid him God-speed . From these Texts it appears , that unless the Papists can produce something which they can infallibly prove to be Christ's Doctrine , beside what is contained in holy Scripture ; or , that the Apostles may be heard as infallibly by some other means , as by the holy Scripture ; or , that the Saints received some Doctrine for Christs , that is not contained in the Scripture ; I say , unless they can infallibly shew something of this nature , my Answer is good . But if they can produce any other thing of such authority , then I acknowledge my Answer to be deficient . Howbeit , if any man , or the Church her self , do decide a Controversie , by insisting upon the Scripture , this is no more than my Answer included ; for I do not imagine that the Church must not pronounce what is contained in the Scripture : but if she hath power to speak as from the Lord ( in these dayes ) when yet the Scripture saith no such thing , then I profess my self short of understanding the power of the Church . 2 Thess . 3. 2. I only made use of this Text thus far , that in Religious Controversies the Apostle gives Reason her place , and therefore desired to be delivered from unreasonable men . PAPIST . ONce more you offer to justifie your Consequences drawn out of the five Texts . But I ask once more , To what purpose did you bring them ? was it not to prove what you had said in your Answer to my Query , That the Scripture , so we took right Reason along with us , was sufficient to resolve all Controversies in matters of Faith ? No rational man can reade your first Paper but must think so ; and indeed , otherwise you must have brought them to prove something that was not under debate , which had been impertinent . Must not that very Assertion of yours be the Consequence to these five Texts ? and them , have I not reason to cry out , that there never appeared such Monstrous Consequences ? But , to avoid this inconvenience you fall into the other , and will have some of your Texts brought to prove certain Propositions , which you had not mentioned in your Answer . Howsoever , let us now see what you make of them . Isa . 8. 20. God's People are commanded to have recourse rather to the Law , &c. than to superstitious Oracles , Ad Legem magis , &c. And they have a sign given them to convince such Oracles of falshood , if they speak not according to the Word or Prophesie of Isaiah . This is the clear sense of that place , out of which you draw this strange consequence . Ergo , the Scripture , &c. is to resolve all matters of Faith. A strange Consequence , I say , as will appear , if we turn your Euthymeme into a Syllogism , thus : Recourse is to be had rather to the Law ; than to false Oracles , whose falsehood appears , if they speak not according to the Word or Prophecy of Isaiah . But if this be so , the Scriptures , &c. are to resolve all points of Faith. Ergo , &c. What a prodigious minor have we here ? How doth it follow , that because God's Word is to be more credited than superstitioas Oracles ; or , that such Oracles are not to be credited , when they speak against God's Word : Therefore the Scriptures , &c. are to resolve all points of Faith. I know you have not the word rather in your English Translation as we have in ours , but the clear sense of the place bears as much . 1 Tim. 6. 3. saith , they are proud that teach contrary to the Doctrine of Christ . Ergo , you infer that the Scripture is to judge whose Doctrine is of pride . This is as mad a conclusion as the last ; for when there is no clear Text of Scripture for either side , as it often happens , or Scripture brought on both sides ; How can the Scripture judge whether party be proud ? or , how can it be judge of its own sense , when it is alledged on both sides , who both pretend to have the Spirit and Reason on their sides ? 1 John 4. 6. Those that hear not the Apostles , are not of God , nor have his Spirit . Ergo , say you , the Scripture resolves who are religious : Doth it follow out of this Text , that when parties contend , that they hear the Apostles , the Scripture , can resolve the difference , and pronounce who are religious ? &c. Not at all . 2 John 9. 10. Gives Judgement against those that follow not Christ's Doctrine . You infer ergo the Scripture must try whether men bring this Doctrine . Strange Logick : for unless your Text proved that the Scripture containes all Christ's Doctrine , which it doth not , your Consequence must needs be faulty . 2 Thess . 3. 2. you say proves , that Reason is some wayes necessary to decide Controversies in Religion . I will not examine the goodness of this Consequence , but I am sure you need not have brought Scripture to have proved so manifest a Truth , which cannot be denied by any , but such as pretend to have so much of the Spirit , that me-thinks they should have little need of the use of Reason . BAPTIST . Concerning my five Texts , and what I infer thence , I need not speak much here ; yet it is worthy observing how apparantly you miss the clear sense of Isa . 8. 20. whilst you restrain the relatives [ this word ] to the Word or Prophecy of Isaiah , whereas it is as clear as the Sun at noon , that they ought to be referr'd to the Law and Testimony ; for thus I read , To the Law and to the Testimony , if they speak not according to This Word . Having thus missed the sence of the Text , then in all that you say further , you discover a taunting spirit , endeavouring to bespatter me with what dirt comes next to hand . I did not quote any one of the five Texts , as taking it singly to prove the whole Assertion ; and therefore you did injure my understanding , to argue from them apart , as brought to prove the whole Position ; but I brought them to prove such Propositions , as being laid together , do amount to so much as my Assertion ( as I explicate it ) doth contain . For the first four Texts do all of them shew , how God's People ought to try and defend themselves against such as oppose the Church and Truth of God , as I shewed in my Rejoynder : and the fifth , gives Reason her place in Religious Contests . But there is not one of the Arguments which I formed from my five Quotations , but you deprave and abuse it , by both adding terms of your own , and omitting mine ; yea , sometimes whole sentenoes : and when you have so done , you flout at the Conclusions . Which dealing is too bad for a sober Disputant , It were a very easie thing to turn all your Objections here against the Scripture as insufficient to resolve differences in Religion , upon the Church as therefore insufficient to resolve them . For , whereas you say , That when both Parties pretend to have Scripture and Reason on their sides , then the Scripture cannot decide the Controversie ; Might not I as well say , when both parties pretend to have the Church on their side ( as that 's the case between us ) the Church then cannot decide our difference ? Again , where you seem to say , that when both parties contending , do say they hear the Apostles , that then the Apostles cannot ( as they speak in the Scriptures ) decide the Controversie : Hath not this the same force against the Church , when both parties contend they hear the Church ? See how you can defend your self , and I doubt not but therein you will defend my Arguments for the Scripture . And because you do cry up the Fathers , &c. for so clear a way to decide all our Controversies , I will therefore shew you , that they do clearly avouch the Answer which I have given to this your first Query , as will evidently appear to the impartial Reader of the several Quotations which I have before alledged , and which do here follow . The ANSWER to the FIRST QUERY , Avouched sufficient by the Sentence of divers DOCTORS , both Antient and Modern . VVHether of us be Schismaticks ? ask not me , I will not ask you . Let Christ be asked , that he may shew us his Church . Neither must I alledge the Nicene Council ; nor you the Arimi . I am neither bound to the one , nor you to the other ; let the matter be tryed by the Scripture . Augustine saith , Let the Scriptures judge ; let Christ judge ; let the Apostles judge . Yea , it is confessed by the Papists , that Aug. Optatus , and Basil , summoned their Adversaries to the arbitriment of holy Scriptures , and did allow the sufficiency of holy Scripture to decide the Controversies depending between them . In time past , saith Chrysostome , there were many wayes to know the Church of Christ ( viz. ) by good Life , by Miracles , by Chastity , &c. but from the time that Heresies did take hold of the Church , it IS ONLY known by the Scripture , which is the true Church . Again , he saith , The Lord then knowing that so great confusion would come in the latter dayes , therefore willed the Christians that would take to the sureness of true Faith , to have refuge to nothing but to the Scripture ; otherwise , saith he , if they regard other things they shall perish , not understanding what the true Church is . [ Thus my Answer is avouched good , as it respects the means to decide the differences which are about the Church . Next , hear what they say touching such differences as are in the Church . ] Iren. If there be any disagreement risen up among Christians concerning Controversies in Religion , what better course is there to be taken , than to have our recourse into the Most antient Churches , [ which must needs be those planted by the Apostles , considering the time when he lived ] and to receive from thence , what shall be certain and manifest . Augustine . Because the Scripture cannot deceive , whoso feareth to be misled in the obscurity of this Question , let him ask COUNSEL of that Church which the SCRIPTURE , without any ambiguity pointeth out . Constantine Mag. There are the Gospel , the Prophets and Apostles , which do teach us what to hold in Religion ; wherefore expelling all hostile and bitter contention , let us seek the Solution of these Questions out of the Scriptures . Thus spake this famous Emperor in the Council of Nice , at what time the Bishops had like to have jarred into pieces . THus have I given an impartial Relation of what hath passed between the Popish Querist and my Self , in our two last Papers , ( which contains the sum of what passed in the other ) as touching this Question about the Judge of Controversies . And now , for further satisfaction , That the Scripture , as aforesaid , ought to be admitted the high Prerogative of Judge in our Debates ; consider , that of necessity it must be so . My reason is , because either the Scripture , or some other Writings , must be our Judge , especially in this important Question , WHICH IS THE TRUE CHURCH ? For when we contend about her , it is very unreasonable , that any party contending for that title , should be permitted to give Judgment in their own cause : As for example , The present Assembly of Papists say , That they are the true Church : and the present Assemblies of Baptists say , That they are the true Church . Is it fit that either party contending , should here give Judgment decissive ? What then must we do ? why of necessity we must to some Writings , whereby to be decided or agreed in this Controversie . These Writings must be either the Scriptures , or some other ; but no other can compare with those , so that they do deserve this Prerogative better than any other . The Papists ordinary way in this difficulty , is to tell us , that we must here be tryed by the Tradition of our Fore-fathers ; in which they say , we cannot be deceived : which Tradition , they say , is the only thing that is unquestionable , and needs no other ground to stand upon , but it self . And against the Scripture's being received , upon its own evidence or authority , they usually do thus object , that before we can receive what it teacheth , we must be assured of its truth . And again , they say , the Scripture may not be the Judge of Controversie , because it may be corrupted , translated , ill interpreted , not rightly understood . And by these , and other like objections , they usually in all their Writings , invalidate the Scriptures certainty , authority , and sufficiency , that so they advance the authority of their Traditions . But let it be seriously considered , whether these Objections have not the same force against what they rest upon , which they have against the holy Scripture ? First then , whereas they tell us , the Scripture cannot teach us any thing , till we be assured of its truth : Doth not this conclude against any other thing as strongly ? Ought we not to be assured of the truth of the Church before we receive her documents ? Ought we not to be assured of the truth of that Tradition which we receive for the Rule of our Faith ? But how must we be assured of the truth of the Papal Church , and Tradition ? There is not a man living , that can remember when either began , and so avouch its beginning to be of divine Institution , and the continnance of the same ever since its beginning , to have been without any corruption : What then must we do ? Why we must search Romes Records . And then I ask , are they not as questonable , and liable to mis-interpretations , as easily mis-understood as the Records of God ? What is now become of these Objections , the force whereof is evidently against the Papal Church and her Traditions , of the truth whereof we must be assured BEFORE we can be taught by either of them . I say again , There is not a man of all the Papists that can evidence Rome to have been a Church two hundred years ago , and then much less one thousand six hundred years ago . So that OF NECESSITY we must to the Writings of some men ( whom we never saw write one word ) to find the Church . And then I would know why we may not make enquiry at the Pen of Paul , what the Church was at first , and what it ought to be now , as well as at the Pen of Augustine . Cannot the Pen of Peter the Apostle give us as good information in this matter , as the Pen of any Pope , pretending to be his Successor ? If the Papists answer , That we know not the Pen of Peter or Paul : We answer , as well as they know the Pen of Augustine or Gregory . If they say Paul's Writings may be corrupted , and must be interpreted , may be mis-understood . I return the same Answer of all other Books whatsoever ; yea , those which contains Romes Tradition . See therefore what is gained by devising objections against the authority or certainty of the holy Scriptures . Such doings do only tend to the destruction of all Faith , making every thing doubtful , and the effect is the ushering in of all uncleanness on the one hand , or if men miss this snare , they are catched in another , viz. to walk at random as their own , or other mens fancy leads them . This is evident by what we have seen in the Ranters on the one hand , and the Papists and Quakers on the other . Let us trace this matter a little further , thus . The Papists Traditions ( most , if not all of which , have been committed to Writing several hundreds of years ago ) must speak for themselves , are unquestionable of themselves , must challenge no ground but themselves to stand upon : But the sacred Scripture which hath especial Promise from God for its preservation , Psal . 12. must have none of these high priviledges allowed it ; Is not this a most peccant Assertion ? Again , Peter and Paul must be no Judges of Controversies in Religion , as they speak to us in their Epistles ; but the Popes of Rome , dead long ago , and now only speak in their Writings , yet they must be our infallible Judges in these Controversies . The great Council of Apostles , Elders , and Brethren , Acts 15. can be no Judge of any Controversie , though their Decrees are yet extant among us ; but the Council of Trent , who only speak in their Decrees , must be our Judge , and that so as from their Judgments no appeal can be admitted . The Apostolical Council sends forth their Decrees in the Name of the holy Ghost , and themselves ; and in those their Decrees , they prohibit the eating of blood , and strangled things , &c. But the Papal Councils will send forth a Decree directly opposite to this , and yet sign'd with these powerful words ; Visum est Spiritui Sancto & nobis . If we appeal in this matter to the Apostolical Council , they may not be permitted to pronounce a Sentence decissive . But from the sentence of the Papal Council we must in no wise appeal . Can any thing be said more unworthily ? Thus then , First , the godly Reader may perceive , That whether he be able to answer all the cunning Objections that men , by reason of the long experience they have had in the wayes of deceit , have found out ; yet he hath an Argument of NECESSITY wherewith to oppose their subtilty . And , Secondly , he hath the advantage of all their own objections , against themselves ; yea , against their Church , Tradition , and all that they stand upon . Being seasonably retorted upon them . Wherefore I shall conclude with the Psalmist's words , Psal . 64. 5 , 6 , 7 , 8 , 9. They encourage themselves in an evil matter : they commune of laying snares privily ; they say , Who shall see them ? They search out iniquities , they accomplish a diligent search : both the inward thoughts of every one of them , and the heart is deep . But God shall shoot at them with an arrow , suddenly shall they be wounded . So they shall make their own tongues to fall upon themselves : all that see them , shall flee away . And all men shall fear , and shall declare the work of God : for they shall wisely consider of his doings . THE SECOND PART , SHEWETH , That the present Papal Church of Rome , is not the Church of Christ , for divers important Causes or Reasons . VVE have heard of how dangerous a Consequence that Papal Opinion is , which leads them to set up their own Authority ( under pretence of their being the Church ) above the holy Scripture ; insomuch as they allow it no Authority , till it be delivered to us for God's Word , by their Church ; so that by this Doctrine , we must find their Church , before we can find the Word of God , as it is contained in the Scripture . Upon which Consideration , we shall endeavour to shew , That the present Papal Church , is not the true Church of Christ ; and therefore what Power soever the Church hath , yet they cannot have it ; Because they are not the Church of Christ . The First Reason . The present Papal Church of Rome , cannot possibly prove her self to be the Church of Christ : Therefore she is not the Church of Christ . The First Reason maintained . THe Consequence of the Argument no understanding man can deny ; for unless a party pretending to be the Church of Christ , can some wayes sufficiently prove that they are his Church , they cannot reasonably blame any body that refuses so to account of them . And for the Antecedent , namely , that it is impossible for the present Papal Church to prove her self the Church of Christ , it is evident from this ground , viz. They make both the Scripture , and all other Writings , depend on their Church for their Authority ; and therefore they must prove themselves to be the Church without the help of any authentical or authoritative Writings ; which thing is impossible for them to do . Being thus divested of the help of all Records , as is more fully shewed above , there remains now nothing for them to lean upon but their own Evidence , or the Tradition of their Fore-fathers ; not that which is contained in any Records , but only that which hath been delivered by word from man to man , &c. But alas ! what Tradition is this they speak of ? Not the Tradition of the Church to us , till the persons delivering the same , be found to be the Church ; which , as before , they cannot be found to be , without the Scripture . And for their own Evidence , that may not prove them to be the Church to those that contend with them ; it cannot avail them , sith each party contending in this case , will , and may , as reasonably as the Papists , look that their own Testimony should be as available for these , as the other for those . It is as vain here to tell us , they are the Church , because the true marks of the Church do agree to the Papal Church , and none else . For , first , the true marks of the Church are confessed by the Papists , to be found in the Scripture ; which Scripture they receive not , but from the authority of their Church ( yea , their present Church ) so that till the Scripture can tell us authoritatively which be the marks of the Church , no Church can be found by those marks ; nor can the Scripture tell us of those marks authoritatively , till Rome , as a Church , give it us for God's Word : So then Rome must be found the Church , before there be any marks to find her by ; which is impossible . As for example : To clear this matter further , the Papists say , That Holiness is a mark of the true Church : But now set the Holy Scripture aside , and how shall I know holiness from unholiness , without the Scripture ? Here the Papists being in a strait , rather than they will let the Law of God , or the Scripture , have the preheminence , do Answer thus ; That we have a Law in our Consciences , which dictates what is good , and what is otherwise ; and by this Law , even a Heathen may judge our Church holier than any other Congregations of Christians . What a miserable plunge ( of Heathenism or Quakerism ) are they brought to here ? How do they know that a Heathen may , by the Law of Conscience , judge their Church to be more holy than ANY other Congregation of Christians ? Were they ever Heathens to know this ? But alas ! what holiness can a Heathen judge of ? Surely not that which is an infallible mark of the true Church ; for this Spiritual matter is foolishness to the Natural man , nor can he know it , because 't is spiritually discerned . It is true , there is a Holiness discernable by the Law of our Consciences . But this only , is not an infallible mark , that any Society is the Church of Christ ; nor did ever any man ( I am perswaded ) hold forth such a Doctrine , that was a faithful Minister of the New Testament , or Spirit . Again , What of this kind of Holiness , whereof a Heathen ( as such ) can judge , is there found among the Papists , which may not be found among the Baptists ? yea , among those that are opposite to both , as the Quakers , and others ; yea , among the very Jews and Turks may be found as much of this kind of Holiness as among the Papists , if any credit may be given to Histories . Sometimes the Papists do object the * Creed as sufficient , to demonstrate a man to be a Member of the Church , though he know not whether there be any Scripture . But I Answer , How shall this be proved to be the Creed ? it must not be its own evidence ; for then the Scripture may as well speak for it self , which the Papists will not allow ; nor can the Church of Rome confer any authority upon the Creed , till they be found to be the Church : So then this is the Conclusion , Rome must be found to be the Church , before there be a Creed . I do therefore humbly desire these few Observations may be seriously thought upon by all sober men , but especially the Papists , that so men may give to the holy Scriptures , that which is proper to them ; that is , That they may speak , without controul , both for themselves , and every thing else of a Religious consideration ; or else all Volumns of the Antients , and Societies of men , pretending to Christianity ( as things stand in our dayes ) must depart into utter silence . The Second Reason . The present Papal Church of Rome , hath no Baptism : Therefore she is not the Church of Christ . The Second Reason maintained . BY the word Baptism in the Argument , I mean only the Baptism of Water in the Name of the Father , &c. or , which is all one , the Baptism of Repentance for the Remission of sins . Now that the present Papal Church of Rome hath not this Baptism , is evident by this Argument , taken from their own Confession , viz. The Baptism of the true Church is found in the Scripture . But the Baptism of the present Papal Church of Rome is not grounded upon , nor mentioned in the Scripture . Therefore the present Papal Church of Rome hath no Baptism . The first Proposition is most clear , from Matth. 28. 19 , 20. Act. 2. Act. 8. Act. 9. Act. 16. Act. 18. Act. 19. Act. 22. 16. Rom. 6. Gal. 3. 27. Col. 2. 11 , 12. Heb. 6. 1 , 2. 1 Pet. 3. 21. And , that the Papists Baptism is not found in the Scripture , I prove thus . Because they themselves do confess , that Infant Baptism is not mentioned in the Scripture , nor grounded upon the Scripture , nor any Scripture for it . See to this purpose , the Works of Bellarmine ; and a Book , entituled , An Antidote , written by S. N. a Popish Doctor ; as also T. B. his End to Controversie . In which Books you will find the very words which I have repeated . Adde hereunto the Answer which I received from the Author of the Seven Queries , when I asked him what Controversies in Religion he could resolve without the written Word of God ? he assigned Infant Baptism , as one that was so to be resolved . So then , we have it pro confesso from the Papists own mouths , That their Baptism ( which is Infant Baptism ) is a Scriptureless-Baptism : Therefore say I , it is no Baptism . No Baptism , I say ; because the Church hath but one Baptism of Water , and it is mentioned in the Scripture , and grounded upon it , and much Scripture found for it ; so is not Infant Baptism , which is the Baptism of the present Papal Church . Therefore the Papal Baptism , is no Baptism . How can they defend themselves ? Will they say , the Church hath a Scripture-Baptism , and an unwritten Baptism ? This they must say and prove , or else deny their Infant Baptism . But , secondly , The present Papal Church is so adulterated in the manner of the Administration of Baptism , as that , had they a true subject for Baptism , yet , they would be found to have no Baptism . This will appear as clear as the Light , from the Papists own confession ; for they grant , that the antient and primitive way of baptizing , was , by dipping the party baptized , over the head and ears in Water ; and that it was their Church which changed this way , to a little sprinkling upon the forehead . This is plainly to be seen in a Book , entituled , Certamen Religiosum . This bold Change , which men , without any allowance from God , have made in this Ministration of Baptism , is directly against the Scripture . Mat. 3. 16. Mark 15. 9. John 3. 23. Act. 8. 38 , 39. Rom. 6. In all which places it's evident , that our Lord Jesus , John Baptist , and the other Baptists of those times , did so understand the mind of God in respect of the manner of the Administration of Baptism , as that they thought it could not be done without so much Water as they might go into ( both the Person baptizing , and the Person to be baptized ) And now , do not all that will presume to satisfie themselves in this thing with a few drops of Water put on the face only , from a Man's fingers ends , or out of a Glass in the Midwifes pocket , lay great folly and ignorance to the charge of Christ and his primitive followers ? doubtless such , as is not less than the folly of that man , that hath occasion only for one Gill of Water , and he may take it up at the side of the Brook , and yet will needs wade into the middle of a River to take it up ; or a man that hath occasion to wash his hands only , which he may perform very commodiously without wetting his foot , and yet is so simple that he will needs go into the middle of the River to that purpose , especially such a River where there is much Water . I say , the practice of Sprinkling which the Papists and others use , if that answer the mind of God in the case of Baptism , doth even thus reflect upon Christ and the Christians in those dayes . But let our Saviours practice herein be justified , and all such practices as tend to the rendring it ridiculous , condemned . The Papists only Reserve for the defence of Infant Baptism , is this : They say it is an Apostolical Tradition , that is , a Precept delivered by the Apostles Word , but not mentioned in their Writings . This I shall shew to be utterly false , for divers important Reasons . First , No Apostolical Tradition , tends to the making null or void any Apostolical Writing . But Infant Sprinkling makes null and void all that is written in the Scriptures , concerning the subject and manner of Baptism , in all that part of the World where the Papists ( or such as they ) get the Civil Power on their side : yea , we see that by this means the sons of men are great enemies to the way of God in this matter . How long have many Nations lain destitute of the knowledge of the Baptism of Repentance for the remission of sins , by reason of the interposition of this cloudy Tradition of Pedo-Rantism ? How have men , pretending to be Ministers of Christ , never , in many Generations , preached Peter's Doctrine , Repent , and be baptized , every one of you , for the Remission of sins ? Note this Observation well ; for although the Baptism of Repentance , &c. hath not been cryed down in the Nations of Christendom , ( by such as counted themselves the only Preachers of the Gospel ) yet it was not for that these Nations had no need of the practice of Baptism ; for they daily have practised something under that notion , which is rheir Infant-sprinkling ; So that it 's plain , Infant-Baptism makes void the Apostolical Writings : Therefore Infant-Baptism is no Apostolical Tradition . Secondly , Infant-Baptism is not an Apostolical Tradition , because no mention is made of it in the first hundred of years after Christ . Although I am not much read , yet I have used the utmost of my diligence to know the Truth in this Point , and I have attained to sufficient satisfaction , that the greatest favourer of Infant-Baptism that yet I have met with , durst not say that ever he saw any Record of Antiquity that mentioned such a thing , and that the Scriptures do not mention it , the Papists grant . And because the Papists make such boast of the consent which they have in this matter from Antiquity , I will therefore here put in something by way of Evidence to the contrary . For it is certain that Infant Baptism , as it was not heard of in the first hundred , so neither was it generally received till above half a thousand years revolved from Christ , as is undeniable ; for that it is plain , that the most famous ( or at least , very famous ) Christian Parents brought up their Children without having them baptized ; such were the Parents of Greg. Nazianzen , Ambrose , Augustine , and others ; yea , the Emperour Constantius , born of Christian Parents , was not baptized till he was about thirty years of age * . See also these ensuing Testimonies . I will declare unto you , how we offer up our selves unto God in Baptism . After that we are renewed through Christ , such as are instructed in the Faith , and believe that which we teach them , being to live according to the same ; we admonish to fast and pray , and we fast and pray with them ; then they are brought to the Water , and there calling on the Name of the Father , &c. they are washed in it . So saith Erasmus , paraphrase on Matth. 28. If they believe that which you teach them , and begin to be repentant of their former life , then dip them In Water , In the Name , &c. The Lord commanded his Apostles , that they should first instruct all Nations , and afterward baptise those that were instructed : for it cannot be that the body should receive the Sacrament of Baptism , unless the soul have received before the true Faith. Our Saviour did not slightly command to baptize , but first of all he said , teach , and then baptize , that true Faith might come by teaching , and Baptism be perfected by Faith. Haimo saith , In this place ( Matth. 28. ) is set down a Rule rightly how to baptize , that is , that Teaching should go before Baptism : for , he saith , Teach all Nations , ( and then he saith ) and baptize them : for , he that is to be baptized , must be before instructed , that he first learn to believe , that which in Baptism he shall receive : For , as Faith without Works is dead ; so Works , if they have no Faith , are nothing worth . Beda saith , All they that came to the Apostles to be baptized , were instructed of them , and when they were instructed concerning the Sacrament of Baptism , they received the holy administration thereof . Tertullian , who lived about the time when Infant-Baptism began to appear , did dispute against it , as an unnecessary practice , for divers causes . 1. For that it is not meet to commit heavenly things , to those who are not capable of keeping treasure of an earthly nature . 2. For that the Sponsors might be endangered . 3. For that it became them that were to be baptized , to fast , pray , and confess their sins . 4. Because they that receive Christ , must ask him ; let them ( that is , little ones ) come therefore , saith he , while they are youths , whilst wherein they come , they are taught , &c. Augustine saith , We spend much time in exhorting those whom we baptize — Ludovicus vives , commenting upon this place , saith , Lest any man should mistake this place of Augustine , let him know that in old time it was the custom to baptize NONE , except they were of full age , and did desire Baptism in their own persons , and that several times , and did understand what that Mystical Water meant , which we see resembled in our baptizing of Infants . [ Lo here your Pedo-baptism is not the old custom of the Church . ] The Third Reason . The present Papal Church of Rome , is a National Church : Therefore she is not the Church of Christ . The third Reason maintained . 1. TO make the Gospel-Church National , consequently destroyes the Doctrin of Conversion , as it is a principle of the Doctrin of Christ appertaining to the beginning of a Christian man : For , if men can regenerate , or beget persons to God in their infancy , then the Word of Regeneration or new-birth is needless in order to our admission into the Church of Christ , and so the preaching of Faith and Repentance must cease ( as it is a Principle pertaining to a Christian man ) in all those Nations which are called Christendom , which is a great part of the World. And indeed , Experience hath long ago proved this Conclusion to be most true ; for since the Church ( as they term it ) was National , the Word , or Work of Conversion , hath been little known in the life and power of it : nay , verily , the very term [ Conversion ] is become a reproach among our National-Churchmembers . But thus to make the Word of Conversion unnecessary , in order to persons admission into the Church of Christ , is contrary to the Scripture , John 3. 5. Luke 24. 47. Matth. 20. 19. 2 Cor. 5. 16 , 17. Heb. 8. 10 , 11. Gal. 3. 26 , 27 , 28. Matth. 3. 8 , 9 , 10. 2. To make the Gospel-Church National , puts an end to the Doctrine of Christ touching that Separation , and those Divisions , which for the Gospel-sake must be in Nations and Families , as appears from these Scriptures ; John 15. 19. and 17. 14 , 16. Acts 2. 40 , 47. 1 Cor. 6. Luke 12. 49 , to 54. And therefore in vain doth any person think to do God service , by compelling Families , Towns , Countries , Nations , or many Nations , to be of one mind in matters of Religion . I say , it is in vain , because the Scripture foresees , and also foreshews , that the contrary effects must follow the preaching of the Gospel ; and yet they may , yea , and ought to live in one form of Civil Government : for that is the will of God concerning every soul , Rom. 13. 1 , to 8. 3. The Gospel-Church cannot be National ; because that takes away from her , Persecution for the Gospel-sake , & makes her become a Persecutor : For it is impossible for a Church to be National without penal Laws , whereby to force men to that kind of Worship which the greater part approveth , which may as possibly be false as true . But the true Church must not look to be free from Persecution , if she live godly in Christ Jesus ; nor is any thing more † uncomly for her than to punish or persecute men into a Conformity to her Faith or religious practice , John 15. 19 , 20. Mat. 10. 22. 2 Tim. 3. 12. Luke 9. 56. And the greatest part of the Revelations do shew , that the Church was to be in a suffering condition , and are therefore bid to be patient , until the coming of the Lord , Jam. 5. 4. A National-Church cannot observe the discipline of the Church of Christ ; for , in the case of withdrawing from disorderly persons , they do not only separate men of disorder from the Church , both in Civil and Religious concerns , but they cast them wholly out of the World , from all Markets and Fairs , yea , quite out of their Livelihoods , &c. which kind of Excommunication the Scripture foresees to be proper to the Churches Adversary , Rev. 13. 16 , 17. 5. If the Gospel-Church ought to be National , then she was imperfect in point of Power in the Apostles dayes : for she had not then any Power to put Hereticks to death for their Heresie . But to say , that the Primitive Church wanted any Power to punish any sin , as it concerns the Church to punish it , is to disparage the Apostolical Churches , and is also contrary to the Scriptures , which plainly shew they had Power then to revenge all disobedience , 2 Cor. 10. 4 , 5 , 6. The Fourth Reason . The Papal Church encreaseth her self more by the Carnal Sword , than by the Spiritual Word : Therefore she is not the Church of Christ . The fourth Reason maintained . THat such Churches as are National , do most encrease their numbers , and keep them also when they have them , by the terror of Death and Penal Laws , both Experience shews , and Reason tels that it cannot be otherwise . How often hath our Nation changed their Religion , with the breath of a Prince ? sometime to Popery , and otherwhiles to Protestancy , and under O. Cromwel to a compound of half Presbytery and half Independency , according to the temper of those that sat at the Stern of Affairs ? And now , how are they turn'd again to Prelacy ? Of which last change , I say , if any have conformed , as judging it their duty to God so to do , those ( though this doth not justifie their way to be good , yet ) are honest men : But if any for self-interest have done it , they are the very dregs of men , and will be any thing , and so nothing . 2. I remember a notable saying of Hillary , who lived about the 4th or 5th hundred , and in his dayes the Church was a degenerating from her Regeneral Constitution into a National Form , where he saith , Ambition doth aid it self by the Name of CHRIST ; the Church doth fear and compel the People through Banishments and Imprisonment , to believe her in those things , which she had received through being imprisoned — She that could not be beloved of Christ if the World had not hated her , now glorieth to be extolled and beloved of the World , &c. And that the Papal Church hath ordinarily encreased her self more by terror of the Carnal Sword than the Word of God , doleful Histories do declare ; namely these , Sleidan Comment . A Book entituled , The Indians Tears , or , Inquisition for Blood : as also , Fox his Acts and Monuments . And here I think it meet to give an instance from one of their own Historiagraphers , namely Fabinus . He tells us that after Austin the Monk had gotten a considerable settlement in England , it happened that there was a Council assembled in this Nation , where Austin proposed several things , to which the other Bishops could not consent ; but , by your leave , when Austin could not prevail by the Word ( or rather , his words ) he told them , If they would not submit , they should be compelled , by the wasting that should be made in their Country through War and Misery . This was not Paul's way , 2 Cor. 5. 20. The Fifth Reason . The present Papal Church of Rome , labours to keep the World in darkness , and the Church also : Therefore she is not the Church of Christ . The fifth Reason maintained . THe Consequence of this Argument no man can deny ; for there is nothing more opposit to the true Church , than to love , or cause darkness to seize upon any . And that the present Papal Church of Rome labours to keep all men in darkness , is thus proved . 1. She forbids almost all men to reade the Scriptures , and thereupon hath greatly withstood the Translation of them into every Tongue , as is evident , partly from what History declares , and partly from that which themselves do say . To omit History , hear what they say themselves . In their Preface to the Reader in the Rhemist Testament , thus they speak : Order was taken by the Deputies of the late famous Council of Trent in this behalf , and confirmed by supream Authority , That the Scripture , though truly translated into the vulgar Tongues , yet may not be indifferently read of all men , nor of any other than such as have express Order thereunto of their lawful Ordinaries . So that we see the Liberty here given , is unlike the Liberty given by Christ to his enemies , whom he commanded to search the Scripture , John 5. 39. And the rich Glutton's Friends are said to have the Prophets and Moses , Luk. 16. 29. Israel was of old indifinitly required to lay up the Book of the Law in their heart ; to talk of it as they sate in their houses ; as they went abroad ; they must teach them to their children , and write them upon the posts of their doors , Deut. 6. 4 , to 9. Notwithstanding all this and much more liberty given by the Lord both to his Enemies and Friends , to reade his Word , you see the Council of Trent will have none permitted , but whom the Ordinaries permit , to reade the Scripture , and they are only such as they judge discreet , &c. Pref. Rhem. Test . Is it not strange that men , pretending to be Christ's true Followers , should thus contradict him ? He allowed that to his Enemies , which they will not allow to his Friends . Sure they have neither heard his Voice , nor seen his Shape , or , at least , not learned of him . Miserable is the Gospel-Church by the Council of Trents Doctrine , they have not that priviledge which Israel under the Law was allowed ; and yet they are as strictly bound to bring up their Children in the admonition of the Lord ; which they cannot do , unless they have the Law in their heart , that so they may talk of it to their Children . But surely , those that will not let the Law come within the sight of our eyes , have no mind it should ever come in our hearts : So then they labour to keep us in the dark . What can they say against mens reading the Scripture , which hath not the same force against the hearing of it preached ? Did not some conceive as gross opinions concerning Christ's saying , men must eat his flesh , as some have by reading them ? The Jews thought they were so to be understood , as that they might eat his real flesh ; and that was not a greater nor a lesse Error , than is found in the Papists , who read the same word . It is doubtless a shrewd sign that those who will not suffer us to see the Law of God , do not intend that we shall hear very much of it ; peradventure such Points as talk of Tythes , &c. Yea , it is evident , that they intend not to let us hear much that shall profit us ; for they have devised , that the very Prayers and Services of their Church , be said and sung in a tongue which the People understand not . Yea , they tell us , That it is enough for the People to understand that the Prayer is made to call upon God in all our desires ; and more than this is not necessary ( they say : ) So that the poor People in the Papacy , know not what are the things desired ; only they are told , The Prayer is made to God in all that is therein desired . Are not these People kept in darkness ? But saith Paul , How should the unlearned say , Amen ? 1 Cor. 14. That which is most strange , is , That the Papists should deliver this dark Doctrine , from 1 Cor. 14. then which no Scripture more requireth an understanding in those that pray , and in those that joyn with them ; nor doth any Scripture more clearly shew us , to how little purpose it is to perform any Service in the Church in an unknown tongue . Read the Chapter ; saith Paul , If I come unto you speaking with tongues , what shall I profit you ? — but in the Church I will speak five words with my understanding , that I may instruct others also , rather than ten thousand words in an unknown tongue . These are Paul's words , as the Papists themselves translate them . Another way whereby they keep men in darkness is this , They cumber mens minds with such a MULTITUDE of Ceremonies , and Repetitions in their Prayers , that the mind is sufficiently charged to remember how many times over they must say some two or three words ; nay , it 's evident this is no wrong , witness their Beads which serve to supply the defect of their memories . As I remember , there is not less than fifty Orations and Postulations , &c. which the Priest is to make , and act , before the Bread be Consecrated when they say Mass ; and the like doings they have in the most of their Services , which I can more desire the Lord would deliver them from , than mention . The Sixth Reason . The present Papal Church , is generally ( if not only at this day ) gathered of persons unregenerate , or not new born , as the Scriptures do require new-birth in that case : Therefore she is not the Church of Christ . The Sixth Reason maintained . 1. THe Scripture saith , That except a man ( or any one ) be born again ( SO ) as to be like the winde THAT BLOWETH , and that bloweth in such sort , as the sound thereof IS HEARD , he cannot enter into the Kingdom ( or Church ) of God : But the many millions of Infants , whereof the Papal Church consists mostly ( if not only ) in respect of her Members Initiation , are not thus regenerate . So that the Papal Church is gathered ( generally ) of such Persons as are not so regenerate , as Persons ought to be , and must of necessity be , before they be admitted into the Church of Christ . The Seed of the Woman ( or Gospel-Church ) are all such as have the Faith of Jesus , and keep the Commandments of God , at least in Profession ; for that is the thing that is absolutely necessary , in order to any Person 's admission into the Church of Christ , John 3. 5 , 6. 2 Cor. 5. 16 , 17. Rev. 12. ult . Gal. 3. 26 , 27 , 28. 2. All the Children of the new Covenant , or Church of Christ , do DIFFER from the Church under Moses , SO , as that they , each individual , do so know the Lord , as that they need not , in some sort , teach one another , saying , Know the Lord , Heb. 8. Jer. 31. But either all , or the generality of the Papal Church , differ nothing from the Church under Moses , in respect of their KNOWLEDGE , when admitted into their Church , Being such as are not capable of the first , or least degree of the knowledge of him . 3. There appears no more sign of Regeneration , or new-Birth , in the Infants , or Members of the Papal Church , at their admission , than there appears in such as the Papists say are not regenerate . Now where the Spirit of regeneration is , it is not without some demonstrable operation ; for saith Christ , The wind bloweth , &c. and thou hearest the sound thereof , &c. SO IS EVERY One that is born of the Spirit . So that I conclude , That the Infants whom the Papists say they baptize , are not born of the Spirit , unless they can give some demonstrative sign of it . 4. There can be no Regeneration in an ordinary way , without preaching the Doctrine of Christ , Rom. 10. But the Papal Church is generally ( if not only ) gathered without the Word preached , in order to the regeneration of the Members , before their admission . Therefore they are not regenerate in an ordinary way . And if they have an extraordinary regeneration , let them shew it . The Seventh Reason . The present Papal Church of Rome , maintaineth the Doctrine of Devils , and that so violently , as that they punish the Non-observation thereof with Excommunication and Death : Therefore she is not the Church of Christ . This Argument maintained . THis Reason , or Argument , may seem to be harshly laid down ; yet if it be true , there is necessity to propound it . And for the truth of it , I desire you weigh what followeth . 1. To forbid Marriage , and to command to abstain from Meats which God hath created to be received , of such as believe and obey the Truth ; this is the doctrine of Devils . But it is well known that the Papists do forbid the whole Calling of their Clergy to Marry , and thousands beside of those that live in their Monasteries and Nunries , &c. and this under pain of Cursing and Death . You shall hear them speak their own words , wherein they do not only prohibit Marriage for ever to such as enter into the Ministry ; but if any be married , and afterwards come into the Ministry , they wholly deprive such of the enjoyment of their Yoke-fellows . Thus they speak ; The cause why the Church requireth chastity in the Clergie , and forbiddeth not only fornication , but all carnal copulation , even in lawful wedlock , is to the end , that God's Priests be not divided from him by the clogs of Marriage , but be clean and pure from all the fleshly acts of copulation : And this doctrine they teach from 1 Cor. 7. where if you reade the 4 , 5 , 6 , 7. verses , you may easily learn the quite contrary Doctrine . Again , They teach from 1 Tim. 3. 2. That none shall Marry that come into holy Orders . And , that if any of the Clergie , in other Countries , had been permitted , in times past , to enjoy their Wives , yet they now declare it to be against the Apostles Rule ; And this they say is the Sentence of the Council of Nice . But surely Paul's words are clear contrary ; for he saith , A Bishop must be the Husband of one Wife , having his Children in subjection , &c. In further proof of this matter , it is upon Record , That Greg. 7. An. 1070. did enforce Ministers by Excommunication , to leave their Wives . And Vrban 2. Anno. 1066. Decreed , That it might be lawful to make the Ministers Wives bond-women . And Fox recordeth , That it was made Felony , by the Act of the Six Articles , for Ministers to marry Wives , Fox , p. 1135. And this cruelty Bellarmine defends by a saying of Jerome , That a Bishop begetting Children , shall be condemned as an Adulterer . Now whereas I say they forbid Meats , &c. I do not mean , that it is not meet for the Church to Fast and Pray , and in such a sense to forbid meat . But for their Church to forbid one kind of meat above another ; as that we may not eat Eggs in Lent , and divers other creatures which God hath created , to be received of such as believe . For the true way of Fasting , is a total fasting for the time ( unless necessity deny . ) And truly the Papal Fast of Lent is in a manner no Fast , which allows the drinking of Wines , and the eating to the full of such delicacies as do inflame the flesh as much as Eggs , &c. which yet the Papists by no means will permit men to eat . For my Author tells me , That they make the eating of Eggs in Lent , a damnable sin . Fox , p. 1043. I might fill much Paper about their forbidding meats . But to proceed : The Eighth Reason . The present Papal Church of Rome , is Mystery Babylon : Therefore she is not the Church of Christ . The Eighth Reason maintained . 1. I Know , that generally all that dissent from Rome , do account her as in her present state to be Mystery Babylon ; And truly for my part , I have considered of this matter , and I find it is so clearly meant of Rome , that even the Papists do not wholly exempt her from this Name . Yet they deny that Rome , as now considered , is Mystery Babylon ; only , say they , it is to be referred to Rome in her Heathenish estate . But thus I reason ; 2. If the present Papal Church of Rome be not Mystery Babylon , then either the Papists , or some body else , can shew us a People which better deserves that title . But this no man can do ( so far as yet I have learned ) and therefore ( as yet ) I must say , The present Papal Church of Rome ( together with her Daughter Churches ) is Mystery Babylon . And for further proof in this Point , I thus reason : 3. The present Papal Church hath the Marks of Mystery Babylon ; therefore she is Mystery Babylon . I prove it thus : One Mark of Mystery Babylon , is a Regiment over the Kings of the Earth , Rev. 17. The Woman which thou sawest , is that great City which reigneth over the Kings of the Earth . This Mark the present Papal Church of Rome hath above all other ; Witness the Papists own Books , T. B. End to Controv. chap. 26 , 27. where he sets up the Pope above all Kings and Emperors ; and plainly calls the Popes , Kings and Monarchs ; and the Papal Church , he terms an invincible Empress , &c. Another Mark of Mystery Babylon , is great Riches and wordly Pomp. That Rome , in her present Church-state , hath this Mark , her Doctor , T. B. is my witness . So is Helen . Geog. p. 192 , 193. and Napier , Rev. 9. which Authors shew her Riches ( even of the Clergy only ) to be quite out of the reach of the best Arithmaticks to pass an Entrado upon it . Add to all other witnesses that of Expeperience , and it will shew us , That when their Church had her domination in this Land , they knew where the best Ground lay ; as the Ruins of their Abbeys do evince . Compare all these with Rev. 18. and see if they do not agree . Another Mark of Mystery Babylon is , She sits upon Nations , Tongues , and Peoples . Rome hath this Mark ; T. B. in his End to Controversies , chap. 26 , 27. Another Mark of Mystery Babylon is , She enslaves the Souls of men , and is drunk with blood . Now that the Papal Church of Rome hath this Mark , I need only to refer my Readers to those large Histories of Sleidan , Fox , and Benzo the Italian . Lastly , As I noted , it is confessed by the Papists , That Mystery Babylon , Rev. 17. & 18. chapters , is meant of Rome ; only they think to free themselves from the force of that blow , by telling us , That it 's meant of Rome in her Heathenism , and under the persecuting Emperors . But this is but a poor shift , as may appear , by shewing , That the Antients do write against Rome , as Mystery Babylon , after the persecuting Emperors were down ; for the Papists say , That Constatine put an end to the Persecution , when he was converted , which was about the year 300 , and a few odd years ; at which time the Papists say , That Rome was given up to the Pope . 1. Jeroms , who lived about the fourth hundred , writing to Eustoch . & Marcelus , doth apply these words to Rome , viz. Fly out of Babylon , let every man save his own Soul , for Babylon is fallen , and is become the Habitation of Devils . Yea , he saith further , as he is quoted by the Protestants , That Rome IS the Babylonical Harlot , according to the Revelation of St. John , appointed for the birth of Antichrist , which there should arise , and exercise all tyranny ; and from thence should deceive the whole world with his wicked Wiles . And Augustine is most clear in this matter , in his Book of the City of God ; where he calls Rome another Babylon in the West . And Babylon in the East , first Rome : and Rome of Italy , second Babylon . Willing men to consider , That in the beginning of the City of God , which was in Abraham's time , the first Rome , that was , Eastern Babylon was builded in Chaldea . And about what the first Babylon was destroyed , lest the City of God should want her Enemy , the second Babylon , which is Rome in Italy , was erected . Chrysostome saith , Antichrist shall invade the vacant Empire of Rome , and assay to draw unto himself the Empires both of God and man. Thus it seems that Rome was accounted Mystery Babylon , four or five hundred years after Christ ; and if she be not now , what she was then in that respect , I desire to be informed where that blood-drunken Fornicatrix , mentioned , Revelation 17. is now to be found . The Ninth Reason . The present Papal Church hath not those Marks , which they themselves assign as the Marks by which the true Church can only be known infallibly : Therefore the present Papal Church of Rome , is not the Church of Christ . Those Marks are ; 1. ANTIQUITY . 2. SUCCESSION . 3. VNIVERSALITY ( of Time and Place . 4. VISABILITY . 5. SANCTITY . 6. VNITY . 7. MIRACLES , &c. These are the Principal . The Ninth Reason maintained . THat the present Papal Church cannot have the true Mark of Antiquity , is thus evidenced ; viz. The Papal Church is a National Church ; But no Gospel Church was National in the first Age : Therefore no National Church hath the true Mark of Antiquity . The strength of this Argument lyeth in the clear difference of the state of the Church under Abraham and Moses , to what it was under Christ and his Apostles . For , The Jewish Church , which was to be National , took its form in a National way , even in the very first Family where it began , as appears , Gen. 17. where Parents , Children , and Servants too , must all be brought into that Church-state forthwith , or not be suffered to co-habit together . Which order must be kept in all the Families of the Jews , as well in respect of their Servants , such as they bought with money , as their Children , or any other . And so the Jewish Church , both in its beginning and its continuance , acted forth it self in a way suitable to it self . But when the Gospel Church began , it is very evident , that it took its beginning in the division of Families , and that by vertue of Christ's Doctrine ; who affirms , That he came to send fire on the Earth ; not Peace , but rather Division : For saith he , From henceforth there shall be fix●● in one house divided three against two , and two against three ; the Father against the Son , and the Son against the Father ; the Daughter against the Mother , and the Mother against the Daughter , &c. and all this for the Gospel sake . Here a man must leave Father , Mother , Wife and Children ; For this cause ye shall be betrayed , both by Parents and Kinsfolks . For this cause the unbelieving Husband will put away his believing Wife . And for this cause the Servant may refuse to follow his unbelieving Master , being Christ's freeman , and yet dwell in his Service as a Servant notwithstanding . Thus it 's evident , That the Gospel-Church took its beginning in a way quite contrary to the Form of a National Church , even by turning the World ( or Church of the Jews ) up-side down , which caused the Jews to cry out , MEN OF ISRAEL , HELP . This is yet more evident , by that thundring Doctrine of the Baptist , when he said , Think not , or begin not to say within your selves , We have Abraham to our Father . No , saith Paul , We ( meaning the Gospel-Church ) which are of Faith , are the Seed of Abraham , and Heirs according to Promise ; For the Promise ( which chiefly ) is enjoyed in the Gospel , was not made to such as were born after the Flesh , but such as are born after the Spirit ; Whereupon he saith , We henceforth know No man after the Flesh [ or because he descends from the loins of Abraham , or any other . ] For if any man be in Christ ( so as to be a demonstrable or visible Member of his Gospel-Church ) he is a new-creature . Old things are passed away , [ yea , the old priviledge of standing in the Church by the Father's interest , though the Seed of Abraham himself ] is [ now ] passed , behold all things [ in this respect ] are become new . Whereupon Peter contributeth his sentence , and saith , Of a truth I perceive God is no respecter of Persons , [ but the Persons accepted upon a Gospel-account , so as to be his Church , are such as in every Nation fear him , and work Righteousness [ which no Infant can do . ] But what ? Hath God rejected Infants wholly , that now he will not shew them so much favour as afore-time ? God forbid . He hath not shut up his tender Mercies from them wholly , or in part ; For as they are such , and dying in their infancy through Adam's transgression , so in Christ shall they be made alive . Wherefore look how far soever they fall in the first man of the Earth , so far they shall be restored by the Lord from Heaven ; yea , the Gift to them by Christ shall exceed the Loss they had by Adam . But if they live to years of understanding , and become actual sinners against God , then the way appointed for the remission of their sins , is , to repent , and be baptized , every one of them , that they may receive the holy Ghost , and so be by it led into all Truth ; and attain at the end the salvation of their souls , through Jesus Christ our Lord. Another Argument whereby it appears the Church of Christ cannot be National , is this ; No man is bound to become a Christian under pain of corporal punishment , as Death , &c. but living peaceably as men , no man hath power to compel them to be baptized , or to walk in the Christian Profession , as is clear from the Texts before recited . Now take away Force in matters of Religion , and a National Church cannot stand in an absolute National Form ; this all experience can testifie . Again , That the Church of Christ at the first , or in the first Ages was not National ( in the first method or way wherein a Church beginneth to be so , namely , by the admission of Infants into the Church ) is very evident ; because it is utterly incredible , that the many thousands of Infants , of such as in those dayes believed , should be admitted into the Church , and not so much as the whisper of such a thing to be found in all the holy Writings of the Apostles . And beside , I have shewed from the Testimony of Vives , ( Augustines Commentor ) That the Church had not the custom to baptize Infants in old time . It is likewise certain ( if History be true ) That the Gospel-Church used no compulsion in matters of Faith for more than three hundred years after Christ . About which time Constantine ordained grievous punishments for such as spake against Christ ; and allowed the Christians , to use the Unbelievers hardly . But God did not bless these doings : for Constantine became an Arrian Heretick , and persecuted the Bishop that baptized him , as also others that continued faithful . Hence then I conclude , That seeing the present Papal Church of Rome hath not the true Mark of Antiquity , Therefore they lose at once , the next three , Succession , Universality , and Visibility : For , Antiquity being wanting , no true Succession can be found ; because the Root of Succession , if good , must be the Antiquity of it . So take Antiquity from them , and then wanting that first Age , they cannot be found in every Age ; and not being found in every Age , especially the first Age , then they lose Visibility , as themselves propose it for a Mark of the Church . And for their Holiness , I have spoken to that before , and surely it is but like their neighbours . And for their Miracles , I have given you a taste of them from Loreto : and beside , others do claim that mark as well as they ; Yea , the Turks produce Miracles ; and the Protestants do the like ; and others , as the Quakers , the like : and the Baptists can say of a truth , that God hath done for and amongst them , some things which have exceeded the course of Nature . And so their Miracles will not more prove them a Church , than the Miracles of others will prove the contrary , unless they can prove the others to be Illusions . And that they have not the mark of Unity , is evident , if History may be heeded ; for , saith my Author , there is an hundred Sects of Monks and Fryars amongst them , and some of them so divided , as they burnt one another for matters of Religion . And for different Opinions , there are no less than three hundred . See Fox Act. and Monument . p. 260. and Willit , in his Book called , Tetrastilon Papis . I know the Papists do make a great deal of noise about their Pastoral Succession , as if they could derive it from man to man , up to the Apostle Peter . But I find the learned Protestants making it a great Question , whether ever Peter was Bishop of Rome , or not . And Jerom is said to have seen some old Books , which shew , that Narcissus ruled the Roman Church , when Paul saluted him and his Family , in his Epistle to the Romans . No small contention is there likewise among the Learned , Whether Linus or Clement were the second Bishop of Rome : So that this Pastoral Succession the Papists pretend to , meets with shrewd Objections in the very first and second person of that Line . Against the uninterrupted continuance of their pretended Succession , many things are objected : as , That there were sometimes three , and sometimes two Popes , and that for more than twenty years time together ; so that no man could tell where the true Pastoral Authority lay . And then comes in that strange disaster of Joan the female Pope , who for almost three years cut the chain of this pretended Succession . This thing is famous in History . Lastly , Although the Papists could prove a continued Succession of persons claiming the Title of Universal Bishop , yet this would not justifie them all to be the Pastors of Christ's Church . For these two Rules are given us even by the Antients ; 1. That Peter left his Innocency hereditary as well as his Seat ; and that he which hath not the one as well as the other , is not Peter's Successor . 2. That it is not the Chair , but the Doctrine that maketh a Bishop . Now , 3dly , add but Paul's Rule in this matter , 1 Tim. 3. and Titus 1. and then I am bold to affirm , That many Popes of Rome were not the true Successors of Peter in Pastoral Authority . For I find it laid to the charge of divers Popes , that they were Drunken-Whoremongers , Theeves , given more to War than Christ , rooted in all unspeakable sin ; furious men , prophane Scoffers of Christ ; Incestuous persons , Murderers , Poysoners of their own Parents and Kindred ; open Sodomites or Buggerers ; Blasphemers , incorrigible Hereticks , Enchanters ; callers upon the Devil to help them to play at Dice ; Drinkers of the Devil's Health , and Traitors to Princes . These things are so notorious and evidently true of the Popes of Rome , as that the Papists do not deny them . T. B. End to Controvers . and the Author of the Seven Queries , as you may see in part before . Yea , Bernard was not a little moved with the wickedness of the Popes of Rome , when he called them , Tyrants , Defrauders , Raveners , Traytors , Darkness of the World , Wolves and Devils . And , can we think that Succession to be good which is derived from Devils ? I need say no more . See , for the proof of all that I have said , these Books ; Fox Act. & Monument . Willit Synops . Prediaux's Introduct . The Tenth Reason . The present Assemblies of Baptized Believers , and they only , are the true visible Church of Jesus Christ : Therefore the present Papal Church of Rome , is not the Church of Christ . The Explanation of this Reason , or Argument . THis Reason or Argument is not so to be understood , as if we do shut all men out of Heaven who are not Members of our Church . No verily : This is the express Doctrine of the Papists : for they say , that out of the Church is no Salvation ; and by Church they mean , only those that adhere to the Papal Church of Rome : and hereupon they teach expresly ( and so do some Protestants also ) That without Baptism , or the desire of Baptism , &c. none can be saved : And therefore it is that they give power to Midwives to baptize Children sometimes between the Womb and the World. That which we teach , is this , That the ordinary way appointed for men to receive Salvation in , is , The preaching of Repentance and Remission of sins to all Nations , in the Name of Jesus Christ ; and the administration of Baptism , as a pledge thereof , to all that give acceptance to these Glad-tydings ; and upon this account this Ministration is called , The Baptism of Repentance for the remission of sins . And we do teach , as a most infallible Doctrine , That without profession of Faith , manifestation of Repentance , and being baptized with Water in the Name of Jesus Christ , &c. no person can be orderly admitted into the Church or Kingdom of God on Earth . And that therefore it concerns every man , living to years of understanding , and having the Gospel tendred to him , only to look for Salvation this way , as he will answer it before the Lord , for contemning God's ordinary way , and presuming to challenge the Grace of Eternal Life in a way of his own devising . Nevertheless , we do not hence conclude , That all persons shall be damned that seek not Life in this way . For , first , No Infant can seek for it in the way which the Gospel proposeth Life to men of years : Yet surely it is a most cruel Doctrine to say , that any Infants dying in their infancy shall be damned in Hell , because ( as one very well said ) God will not damn any persons for that which they cannot help . Again , in Rom. 1st . and 2d . chapters , Paul teacheth , That if the sons of men act forth themselves in a way of Love , Fear , Obedience , and Reverence to their Creator , according to the means of Light vouchsafed to them , that this shall be as much as shall be required of them , in the day when God shall judge the secrets of all men by Jesus Christ ( for God will not gather where he hath not strewed ) at which time , God will not judge them by the Law that never had it . Howbeit , let all that have it ( I mean his written Law ) expect to be judged by it . And therefore , though we will not presume to judge of the final state of this or that Society of men professing conscionably this or that Form of Worship , but leave that wholly to the Lord ; yet we will not cease humbly to beg of all such persons in the Name of Jesus Christ , that they having his Law , would carefully observe the terms whereupon Life is held forth unto them , and become such glad receivers of the Word , as is mentioned , Acts 2. 41. Then they which gladly received the Word , were baptized : and the same day were added to the Church about three thousand souls . The Argument thus explained , I shall now endeavour to make it good . The Tenth Argument maintained . That the present Assemblies of Baptized Believers , and no other present Assemblies of men , are the true Church of Christ , I prove , thus : Either the present Assemblies of Baptized Believers , or else some other Assemblies now in the practice of Infant * Baptism , must be the true Church of Christ ; because without Baptism , the Papists say ( and say truly too ) there can be no true Church of Christ at this day : Now these two wayes of Baptizing only ( I mean of Water-Baptism ) is pretended as necessary in order to a visible Church-state : viz. the dipping or baptizing persons upon their personal profession of Faith , as the present Assemblies of the Baptists do practise ; or baptizing ( or rather sprinkling ) of Infants without personal profession of Faith , as the present National Churches do practise . For most undoubtedly , the true and legitimate claim to this Title of Christ's Church , must be found in one of these two Parties : And that no National Assembly , gathered together by Pedo-baptism , can fairly claim this Title , I have shewed before , whither now I refer my Reader . And for the evincing yet further , that the present Assemblies of Baptized Believers are the true visible Church of Christ , I thus argue : They , and they only , have the true Ecclesiastical Marks of truly Antient Primitive or Apostolical Gathering , Constitution and Government : Therefore they , and they only , are the true Church of Jesus Christ . These three points , namely , Gathering , Constitution and Government , I take ( if right ) to be the infallible Marks of a true Church . And that the present Assemblies of Baptized Believers , and they only , have them , will be evident to him that considereth what they were at first , and how they agree with what in these respects is only found in the Assemblies of the Baptized Congregations . The truly Antient , Primitive and Apostolical Gathering , in respect of the first means used in order thereunto , was the preaching Repentance and Remission of sins , or the Gospel unto every Creature ; and upon their conviction , to command them , as from the Lord , to be baptized , every one of them , in the Name , &c. as appears , Matth. 28. 19 , 20. Mark 16. 15 , 16. Acts 2. 38. Acts 8. 37. Acts 10. 47 , 48. And herein onely the present Assemblies of Baptized Believers do closely follow Christ's Primitive Ministers . The Primative and Apostolical Gathering of the Church of Christ in respect of the subjects gathered , were only such , as through the virtue and prevalency of the Word preached , or made known , did give a demonstration of their Regeneration by the profession of Faith , and manifestation of Repentance , and being dipped in Water in the Name of the Father , &c. For the proof whereof I appeal to those several Scriptures alledged against the gathering of Christ's Church of such persons , as of whose Regeneration no demonstration is or can be given , answerable to what the Scripture doth require , in order to persons admission into the Kingdom of God or Church on Earth . And , secondly , I appeal to the practice of the Apostles acting , in pursuance of that Commission given them in that behalf . And , thirdly , I do appeal to the Churches themselves , which were gathered by the Apostles , as they are described to us in these several Texts following . These Texts do shew to the diligent Reader , that here is such things spoken of this numerous Church , as is necessarily exclusive of any Infants being admitted into their Society , as to participate of any Church Ordinance : And the like will appear to the Scripture-searching Soul , in all those other Churches ; as the respective places will sufficiently convince . I have it freely granted , under the hand of a learned Clergy-man , That Churches , at the first , were gathered only as we affirm : but he tells me , That when Persecution ceased , God took in all Nations , or whole Nations ; which hitherto he hath not proved . The Church at Jerusalem . Acts 1. 15 , 21 , 22. Acts 2. 41 , 42. Heb. 5 , 6 , & 8 , Chapters . The Church at Samaria . Acts 8. 12 , 13 , 14 , 15 , 16 , 17. The Church at Cesaria . Acts 10. 33 , 44 , 45 , 46 , 47 , 48. The Church at Antioch . Acts 11. 20 , 21 , 23 , 26. Acts 13. 12. with Acts 9. 38. The Church at Philippi . Acts 16. 12 , 13 , 14 , 15 , 31 , 32 , 33 , 34 , 40. Phil. 1. 6 , 7 , 8 , 9 , 10. The Church at Thessalonica . Acts 17. 1 , 2 , 3 , 4. 2 Thess . 1. 3 , 10 , 11. The Church at Colosse . Coloss . 1. 4 , 5 , 6. Coloss . 2. 10 , 11 , 12. The Church at Corinth . Acts 8. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 1 Cor. 1. 2. The Church at Rome . Acts 28. 24. Rom. 6. 3 , 14. The Church at Ephesus . Acts 19. 1 , 2 , 3 , 4 , 5 , 6 , 7. Ephes . 1. 13 , 14 , 15. The Church at Galatia . Gal. 3. 26 , 27 , 28 , 29. Gal. 3. 1 , 2 , 3 , 4 , 5 , 6. These Scriptures , duely considered , shew , That all those famous Churches were gathered in a way contrary to that of the National Churches , and consonant to the way of the present Baptized Churches . And be it here observed , that no man ever yet could shew by any Record of such Authority as may suffice to be a Foundation of Faith in this case , that by the Apostles any were ever admitted into the Church in their infancy . Wherefore look well upon the Scripture , and then upon the gathering of the Churches of the Baptists , and you will find that they , and they only , have the true Antient Primitive or Apostolical-mark of Church-gathering . Of CONSTITUTION . THey onely can be truly constituted that are rightly gathered , which the Baptized Churches onely are . The Primitive Constitution of the Church consisted principally in these two heads ; viz. Free-fellowship in the Doctrine of the Apostles ; Acts 2. 40 , 41 , 42 , 47. Job . 1. 11 , 12 , 13. Act. 17. 4. 1 Thess . 1. 5 , 6 , 9. 1 John 1. 3. Rev. 22. 17. No force of a worldly nature was used in the begetting or continuing her Fellowship , for it was a mutual consent . The second thing pertaining to the Constitution , consists in the disposing of her Members to those places to which they are fitted to serve in the body , 1 Cor. 12. 27. with vers . 18. 28. Acts 6. 3 , 4. Now that the present Assemblies of the Baptized Believers , have this form of Constitution in both respects , is evident to all that will take knowledge of their Constitution . Of GOVERNMENT . THe true Ancient Primitive and Apostolical Government of the Church , was only Spiritual , and did recide not in the Pastors apart from the Church , but in the Pastors together with the Church ; yet so , as that those to whom the Church hath committed her Power , are the Instruments , that in the Name of Christ and his Church , are to exercise Government , Matth. 18. 17 , 18. 1 Cor. 5. 3 , 4 , 5. 1 Tim. 1. 20. & 5. 20. This Government consisteth in these things ; Exhortations , Rebukes , Reproofs , &c. with all long-Suffering and Doctrine , 2 Tim. 1. 2. And if this prevail not with the Offenders , then is the power of Excommunication to be exercised , to the with-holding their Priviledges in the Church , and to the delivering them up to Satan for the destruction of the Flesh ; and for saving the sinner from his sin . And if this prevail not , then the sinners sin is retained , till the day of Judgment . But if the sinner be humbled , the sin is by the Church to be remitted , and the Offender restored , Matth. 18. 17 , 18. 1 Cor. 5. 3 , 4 , 5 , 11 , 13. 2 Thess . 3. 6 , 14 , 15. Tit. 3. 11. Joh. 20. 23. And this Government is to be exercised without partiality , 1 Tim. 5. 21. and without respect to filthy lucre , 1 Pet. 5. 2. and without domination or lordship , 2 Cor. 1. 24. 1 Pet. 5. 1 , 2 , 3 , 4. 1 Thess . 5. 6 , 7 , 8. Now that this Goverment is only found in the present Assemblies of Baptized Believers , is thus proved ; Out of the Church it cannot be , and in the Church it must be , Ephes . 4. till all the Saints be perfected ; and that this Society , and no other , can be the Church , I have also proved ; and for further evidence I refer every one to the exercise of the present Churches of baptized Believers , in point of Ecclesiastical Government . As for other Marks , it is needless to insist upon them ; for that Church which hath these , cannot be without the other , so far as they are necessary . Yea , let it be well observed , That that Church which hath true Antiquity , is the Church alone , which hath the Promise of Succession , or whatsoever else is needful in a way of necessity in order to her being : And therefore , though we could not prove by History , those things which many make great boast of ; yet , having the most certain Mark [ Antiquity ] we have the other in Promise , and therefore must believe that the Church hath not failed of the accomplishment of them ; for Histories ( some of them ) be quite lost ; and others , partly silent , and partly contradictory about these things . Again , if History did mention an un-interrupted continuance of Baptized Churches , such , I mean , as we contend for , yet it would be but Testis humano , and so no foundation of Faith : And beside , it would suppose , that the Church of Christ is so beholding to humane History , as it 's impossible for her to prove her self the Church of Christ without it , though she have the holy Scripture . But this is surely to make the Church to stand upon too sandy a foundation . THE END . The Printer to the Reader . Courteous Reader . THe Author being at a great distance , so that he could not attend the Press , this Treatise was hastily read over by a Friend of his , who having observed these few faults , desires thee to correct them with thy Pen , as also any other which thou shalt meet with , that probably he hath overseen . Page 16. line 19. for will allow , reade , will not allow . P. 20. l. 23. f. these following , r. in these things following . P. 31. l. 22. f. they advance , r. they might advance . Notes, typically marginal, from the original text Notes for div A41774-e1350 August . contra Max. l. 3. c. 14. Mar. 7. Notes for div A41774-e1720 These were both General Councils Mat. 26 1 Cor. 11 Cyprian Serm. Penet . Gelas . consec . Dist . 2. Aug. de Nat. & Grat. Aug. in Iohn . Tract . 94. Aug. ad Fortunat . August . Prolog . l. 3. de Trin. Orig. in Jer. hom . 1. * The Apostles are here excepted Gerson exam . of Doct. Panor . chap. signif . * Note , there is not the word AS in my words , only I say the same , that is , God must take up our quarrels ; and how that must be , is shewed in my Answer following . Heb. 1. 1. * Not denying Christ to be her foundation in the main . Eph. 2. 20. Chrisost . Hom. in Mat. 24 Aug. cont . Petil . c. 85 Aug. cont . Max. l. 3. c. 14 S. N. Antidot . Chrysost . Hom. in Matth. Iren. l. 3 cap. 4. Aug. 7. Tome cont . Ere 's . Author 7. Qu. T. B. End to Contro . Author of the 7. Queries Author of the 7. Queries * It would be here noted , That neither the marks of Unity , Universality , &c. nor the Creed , do prove a People that hath them all , to be the Church ; because none of them mention Baptism , without which there cannot be a visible Church . * See a Book , entituled , A well grounded Treattise concerning Baptism . Justin Mart. in or at . ad Autho. pium . Jerom. super Mat. 28 Athan. in serm . 3. cont . Arrian . Haimo . in postil . sup . text Beda super Act. 19. Tertul. qui sunt Bapt. parvil . Aug. de Civitat . Dei. † 2 Cor. 5. 20. Hillar . contra Auxen . Willit . Synops . Rhem. Test . Annot. Rhem. Test . Annot. Dist . 32 cap. 10. Fab. Chron. Rhem. Test . Annot. in Rev. 17. Aug. de Civitat . Dei , lib. 18. Chrys . in Rev. 13. Luk. 12 51 , 52 , 53. Mat. 10 34 , 35. Luke , 21. 16. 1 Cor. 7. 11 , 13 , 15 , 21 , 22 , 23. Mat. 3. 9. 2 Cor. 5. 16 , 17 , 18. Gal. 3. 2 6 , 29. Acts 10 35. Rom. 9. 6 , 7 , 8. Rom. 5. 16 , 18. Acts 2. 38 , to 41. Fab. Chron. 4th part . Yet this Eusebius doth seem to contradict . Willit . Synops . Papis . Jerome , in ep . ad Rom. Luk. 24 * Alias , Rantism 
A47133	----	The deism of William Penn and his brethren destructive to the Christian religion, exposed and plainly laid open in the examination and refutation of his late reprinted book called, A discourse of the general rule of faith and practise and judge of controversie, wherein he contendeth that the Holy Scriptures are not the rule of faith and life, but that the light in the conscience of every man is that rule / by George Keith. Keith, George, 1639?-1716. 1699 Approx. 220 KB of XML-encoded text transcribed from 82 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A47133 Wing K156 ESTC R6589 12905983 ocm 12905983 95321 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Penn, William, 1644-1718. -- Christian-Quaker. Society of Friends -- Controversial literature. Authority -- Religious aspects. 2005-05 TCP Assigned for keying and markup 2005-11 SPi Global Keyed and coded from ProQuest page images 2006-09 Ali Jakobson Sampled and proofread 2006-09 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE DEISM OF WILLIAM PENN , And his Brethren , Destructive to the Christian Religion , Exposed , and plainly laid open . IN The Examination and Refutation of his late reprinted Book , called , A Discourse of the General Rule of Faith and Practise , and Judge of Controversie . Wherein he contendeth ▪ That the Holy Scriptures are not the Rule of Faith and Life , but that the Light in the Conscience of every Man is that Rule . By GEORGE KEITH . LONDON , Printed for Brab . Aylmer at the Three Pigeons against the Royal Exchange in Cornhill , 1699. The PREFACE to the Christian Protestant Reader . Christian Reader , I Have been concerned more earnestly and amply to treat on this Subject in the following Treatise , to refute that grand Error of William Penn and his Brethren , who make it their great Fundamental , that the Light within , with respect only to its ordinary and common Discoveries given to all Mankind , to Christians , Jews , Mahometans and Heathens of all sorts , Protestants and Papists , is the general Rule of Faith and Life to them all : So that all under these several Denominations , are true and good Christians , and ought to own and acknowledge one another as Christian Brethren and Members of one Catholick or Vniversal Church , if they obey and walk according to the common and ordinary Dictates thereof , without all superadded Revelation External or Internal of Christ without , as God and Man in one Person . But their constant Practise doth evidently contradict their Principle , for though they have acknowledged , that such the Heathens who were or now are obedient to the common Discoveries of the Light within them , without all Faith in Christ without them , are their Christian Brethren ; and for the same reason they may conclude , Jews and Mahometans , who are obedient to their Light within to be such , yet generally they disown all Christian Protestants among whom they live , be they ever so Just and Sober , and obedient to their Light within them , if they come not under their Profession and Circumstances to be Christians : And thus as some have well observed , they Christianise the Heathens , and Heathenise the Christians , calling them all , the Worlds People , but themselves they call the Children of Light , the Elect People of God ; and say of themselves they are in the Truth , and none but they and their Deist and Heathen Brethren ; and perhaps the Quietists and Followers of Molinus ( whose Book they so much esteem ) among the Papists . This being their Fundamental and Capital Error , and the great Original and Spring of all their other Errors , that as so many Streams issue and proceed from it ; the which being plainly detected ( as by Divine assistance I hope I have done in the following Treatise ) it is greatly to be hoped ( to which I joyn my earnest and sincere Prayers to God Almighty in the Name of Christ Jesus ) that it may be a means to undeceive and recover from Error many of that People , if they will or dare give themselves the liberty to read it . The Book called , A Discourse of the General Rule of Faith and Life , by W. Penn ; to which this is an Answer , was first Printed in the Year 1673 , as an Appendix to his part of the Christian Quaker , and is now again reprinted in this present Year 1699 , which sufficiently sheweth , that W.P. and his Brethren are not changed , nor reformed from what they were so long ago ; though his and their late Pretences , That they own the common Principles of Christianity , and differ not much in Doctrine from the Church of England , have occasioned some to think them somewhat Reformed of late ; but it is their great Mistake , which the Fallacies of W.P. and others of his Brethren , by their late Fallacious Creeds , have led them into . Indeed I did not know but that it was a new Book , so litte had I read or considered the Contents of it , which by occasion of their reprinting it this very Year , I have been awakened , and as it were alarumed , to take special notice of , and strictly to examine , detect and refute , the which , whither effectually done or not , is left to the free and impartial Judgment of the Intelligent Christian Protestant Reader . Their printing it at this juncture , doth not a little argue their great Imprudence in laying themselves so open to be rank Deists , while they at the same time pretend to hold the Christian Doctrine , that is point blank incosistent therewith , and great boldness that they are not ashamed in the face of the World to say , and unsay , and to be profess'd Deists and Christians at once ; which is as great a Chimera or Impossibility , as for one and the same thing to be Horse and Man at once ; I mean not , one part Horse and another part Man , for such a Monster perhaps is possible , but to be in all the parts both Man and Horse , without all Redundancy or Deficiency of either ; which as impossible as it is to be in Nature , it is as impossible that W.P. and his Brethren can be both Deists and true Christians at once ; that they are Deists , the Book to which this is an Answer , doth sufficiently prove : And therefore notwithstanding all their late Pretences , till they retract that and their other former Books , true Christians they cannot be . ERRATA . PAge 35. Line 13. read imperfect . p. 43. l. 10. for regulus read regulans . p. 76. l. 2. for Iad r. and. p. 99. l. 12. for 13 r. 3. The DEISM of William Penn , and his Brethren , Destructive to the Christian Religion , Exposed , and plainly laid open . The Introduction . Shewing the great Importance of our knowing what the True Rule of Faith and Life is : And containing a Retractation of some Vnsound and Erronious Passages in some of my former Books about the Rule of Faith , yet no-wise so Erronious as the Doctrine of W.P. nor being of that Tendency , as his is , to introduce Deism . Page 3. HE saith , Since there are so many Faiths in the World , and perplex'd Controversies about them , that is greatly behoves every Man , if he contend for , then , first to know the True Faith that overcometh the World. Concerning the General Rule of Faith and Life , he is press'd to say something from that weighty Consideration , That Men Perish for want of it , and can no more arrive at Truth without it , than the distressed Mariner can gain his Port , who Sails without either Star or Compass . This his weighty Consideration is a plain Confession , That the not having a right and true understanding of the Rule of Faith , what it is , is of very dangerous Consequence , even no less than Perishing and Destruction to all such who want the true Knowledge of it , and set up another thing in the room of it . It may therefore be very necessary for W.P. to consider the Matter a little more weightily , that in case he himself have not the true Knowledge of the Rule of Faith and Life , in what danger he is of Perishing : And how , ( in this his Work , of labouring to bring all People under a Christian Profession , that give up to believe him , to another Rule of Faith and Life , than what is the true Rule indeed , ) If he persist in so doing , he will not only bring his own Blood upon himself , but the Blood of many others , that are and may be mislead by him . And whether he will yet better consider it or not , which I heartily wish , and pray , that God would be pleased to open his Eyes , and give him Repentance , and a better Understanding : It is a plain Case , That the true Knowledge of the true Rule of Faith and Life is very necessary , yea , so necessary , that the Danger for want of it is Perishing or Destruction . Yet I mean not , that every Error in Circumstance , about the true Rule , is of that Danger ; or that some loose and indeliberate Expressions , that some have used in Preaching or Printing , while their Meaning hath been more sound than their Words , even about the RULE , are of that Consequence . It hath happened to some well-meaning People , as it had happened to my self , that they and I have both spoke and writ unadvisedly : As in some other Matters , so in this , running along , or rather being carried along with the Stream of some of the ancient Friends , so called of the Ministry , in asserting , both in Speech and Print , too frequently , that the Spirit within , meaning the inward Evidence of the Spirit , as touching the great Matters of the Christian Faith and Practise , was the principal Rule of Faith and Life , wherein I acknowledge my Error and great Mistake , and do here particularly retract it , notwithstanding the general Retractation I have lately made , in my late Book called , G. K ' s Explications and Retractations . But tho' I was then in an Error , and under a great Mistake , in my way of wording the Matter , and darkned too much and clouded in my Understanding in that very Point , yet I crave leave of my Reader to shew , that even then my Error was not Fundamental , nor such as this is of W. Penn's and his Brethren , whose Error in the Case has carried them to plain Deism . My Mistake chiefly consisted in this , in confounding the Term Rule of Faith , with the Term Inward objective Medium , which I ought to have distinguished , for the Rule of Faith , is not ( properly speaking ) that formal object of Faith , called by some , Objectum formale quo , or objective Medium and Motive of Credibility , but the material Objects of Faith , to wit , all the Credenda or things in Scripture that ought to be believed , are the Rule of Faith : And therefore instead of saying , the Spirits inward Evidence and Testimony was the Rule of Faith , and principal Rule ; I should have said , it was the principal objective Medium of Credibility : Which as I then did believe and assert , so I do still , and hope never to retract it . And therefore while I continue adhering to this Perswasion , I remain ( as to the main ) the same I was in my Judgment , as when I wrote my former Books touching these Matters ; my chief Bent and Zeal being , against that which I judged a very Erronious Opinion , and Hurtful , held by some counted Learned Men , and which I judge still that so it is , to wit , That the inward Evidence of the Spirit in the Souls of the Faithful , to the Truths of the Christian Religion , is only Effective and not Objective ; and I pleaded warmly , that the Spirits inward Evidence , otherwise called Testimony , Witness , Inspiration , Illumination , or Operation in the Souls of the Faithful , is not only Effective , but Objective also , to wit , by way of formal Object , or objective Medium , and Motive of Credibility . And this I reckoned then , and do still , the greatest Certainty and Assurance , that the Scriptures are of Divine Authority , and infallibly true ; wherein I knew , and still know , I had the best Protestant Authors , both for Piety and solid Learning , on my side , as also my Feeling , and Experience ( to the Praise of God's Grace I say it ) in the Case hath confirmed me ; though I know some called Learned Men , who have more of that called Divinity Learning in their Heads , than in their Hearts , do contradict it ; yea , to a Degree of Ridiculing it , under the Name of Fanaticism and Enthusiasm , not well regarding the Authority of their worthy and judicious Ancestors , who in the Articles of the Church have expresly mentioned , the Feeling of the Holy Ghost in his Operations and Motions . But I erred in calling this either inward Feeling , or the Object of it , the principal Rule , for properly and rightly speaking , it is not the Rule of Faith ; but the principal Motive of Credibility . That which is only , strictly and properly speaking , the Rule of the Christian Faith , is the Doctrine of the Holy Scriptures ; especially respecting the great Fundamentals and Essentials thereof . To give a preference to the inward Operation of the Spirit , and his writing his Law in the Heart , to the same Law as writ on leaves of Paper ; and to the experimental part of Christianity , above all that can be outwardly told , or heard , or read . I think no true Christian will deny , but when it is ask●d , which is the greater Rule , the Inward or the Outward , they compare things that are not to be compared , that cannot be said to be either the greater Rule , or the lesser , which is , properly speaking , no Rule at all , but the moving or impulsive Cause , that moves and inclines me to take the Holy Scriptures to be my Rule , being infallibly true , and of Divine Authority . And whoever be yet in the same Mistake and Error that I then was in , God forbid that I should judge so uncharitably of them , as to conclude they err Fundamentally , for want of not giving right Names to things ; or not having so clear inward Idea's and Conceptions of them , when ( as to the main ) they mean well . I am bold to appeal to my Books from first to last , whither according to the Strain and Intent , in all that I have Printed on that Subject , I have not always acknowledged , that the Doctrine of Christ Crucified , and Remission of Sin by his Blood , and other Doctrinal Principles of Christianity , were absolutely necessary to be believed by us for our Eternal Salvation : And that the Doctrine of the Holy Scriptures , as outwardly conveighed to us , by Preaching or Reading , is the ordinary Means whereby God works Faith , and Conversion , and Regeneration , in them that shall be Saved : And that therefore so long as we live , we are not to lay aside either that , or any outward means of Grace and Salvation that God has afforded . And how far I have formerly denied , that the Scripture was the Rule of Faith , I meant , that as it was not the Letter or Writing , so nor the Doctrine , as simply and wholly limited and confined to the Letter . As if it should happen by Divine Providence , that a Person , or Company of Persons , should have the Holy Bible by Violence taken from them , or not have it in any Language they can understand , that therefore they are not in a possible State of Salvation : For though in God's ordinary way , the Letter or Leaves of the Book , since the Writing of the Scriptures , are as it were , the Repository , or Ark , where God's Law is preserved , and to which a Recourse ought frequently to be made , to read therein for daily Information and Instruction : Yet the Doctrine is not so limited , or confined to the Letter or Leaves of a Book , but that the same Doctrine may be well and soundly preached , and believed , where the Book either hath not come , or by Violence of Men has been taken away ; as it hath been reported , that Persecutors have taken away the Bible from some Faithful Martyrs of Christ ; but though they took the Letter out of their hands , they could not take the Word of God , to wit , the Doctrine and true Sense of it out of their Hearts . And so far as I can remember , it was never my Perswasion , what W.P. here layeth down in his Book , by way of Position , that the Light in every Man's Conscience , or the Dictates and Testimony of it , abstractly considered , from the peculiar Doctrines of Christianity , are the Rule of Faith to Christian Men. If any shall find that or the like Doctrine in any of my Books , on the first Intimation of it , I declare I shall ( by God's help ) be ready to retract it , and condemn it as most Erronious , and as a Fundamental Error ; for it is plain Deism , of which I have not the least remembrance that ever I was guilty , as W.P. hath now plainly manifested his Deism , in this Book I have under Examination . Section I. The Definitions of General Rule and Faith , given by W.P. not to be allowed , because there is no such General Rule and Faith , as he defineth . BEfore he comes to hs Arguments , he gives us his Definitions of General Rule and Faith. By General Rule ( saith he ) we understand that constant Measure , by which Men in all Ages have been enabled to judge of the Truth or Error of Doctrines , and the Good or Evil of Thoughts , Words or Actions . Answ . Here he undertakes to define a thing , that by the Definition of it , plainly demonstrates , That it is not in being , nor ever was in any Ages of the World , ever since the Distinction betwixt God's Church and the World came to be . I say , ever since that Distinction , all Mankind , in all Respects , Cases and Conditions , never had one General Rule ; so his Definition is , as if one should define a golden Mountain , or something that never yet hath been , since the Distinction above mentioned . Possibly in Adam's Family , for some time , ( God only knoweth how long ) all Men belonging to it , had one Rule universally , but it is more than he can prove , that this was only the Light in every of their Consciences , by its common Discoveries ; for Adam himself had special Revelation , ( whither by outward Vision , and an outward Voice , or only by internal Inspiration , is not necessary at present to determine ) which taught him to expect Salvation by the promised Seed of the Woman ; and this Doctrine no doubt he preached to his Family . That the Light , or common discovery of the Light , in every Man's Conscience , may be called a General Rule of Moral Justice and Temperance , called by Paul , ( Rom. 1. 19. ) the Law writ in the Heart , may and ought to he granted , but this General Rule did not extend , nor doth , to be the Rule , or a Rule of the Faith of Remission of Sin , by the Blood of the promised Seed of the Woman , the Lamb of God that was to be slain , and should take away the Sin of the World. And seeing the Light in every Conscience teacheth nothing of this Faith , that in Scripture is called the Faith of God's Elect , and the common Faith , to wit , of the Faithful in all Ages . Therefore W.P. in the very entry of his Work , maketh a great Stumble , and useth a great Fallacy , as if all Mankind , ever since the Dispersion of the Nations , to this day , had one general Rule of Faith and Life , and that was the Light in every Conscience , abstractly consider'd from all External Helps and Means , both of Knowledge and Faith. Let W.P. tell us , whether the Light by its common discovery in every Man's Conscience , taught or gave the Command of Sacrificing . If he say , God , or the Spirit that is God , taught them to Sacrifice , he shifts the Question , which is not what God did teach by special Revelation , but what he did teach Men generally in all Ages , by common Illumination , the Dictates of which are in great part generally the same , to all Men in all Ages , but so is not that either of Sacrifices or Circumcision , or many other things that God commanded to some and not to others , and to some in one Age and not in another , such a general Rule of Morality or moral Justice has been , is , and ever will be , in the World : But what is this to the Rule of the Christian Faith , which for Substance is the same with the Faith of all the Fathers , Noah , Abraham , David , & c. ? It is easie to espy W. P's Design in this his Undertaking , if he can prove that there is but one General Rule of Faith and Life to all Mankind , the next step is , by good Consequence , that all Mankind ought to have but one Faith , and one Religion , and that is Deism and Paganism with a witness . The one Faith that the Scripture mentioneth , is not one Faith of all Mankind , but one Faith of God's Church , which is called the Faith of God's Elect , when that Blessed Time shall come , that the Gospel shall be outwardly preach'd to all Nations , as our Saviour hath foretold it shall be , it is justly hoped that there will be a General Rule of Faith and Life to all Mankind that then shall live , but to talk of such a thing now , and to define a thing which is not , and write a Book about it , is like T. More 's Vtopia . Page 4. He is as Unsuccessful and Fallacious in his Definition of Faith : By Faith ( saith he ) we understand an Assent of the Mind , in such manner to the Discoveries made of God thereto , as to resign up to God , and have dependence upon him , as the great Creator and Saviour of his People . This Definition of Faith , indeed , suits well with the Definition of his General Rule of Faith. But there are many parts of Mankind , that have not only a Faith in God , as the great Creator [ the Faith here only defined by him ] but have a Faith in Christ too , and in God the Saviour and Redeemer , considered as in the Person of a Mediator , who is both God and Man , by which Faith in Christ , they have a most firm Faith in God , grounded upon God's Promises , which are all Yea and Amen in Christ And here in W. P's Definition of this Pagan and Deist Faith , he supposes that which will not be granted to him , viz. That any ever had such a Faith in God , as to resign up to God and have dependence upon him , as the great Creator and Saviour of his People , without all Faith in Christ , considered as God-Man . If by the Saviour of his People , he means such a Saviour as saves them with eternal Salvation , and makes them Heirs of God , and Co ▪ heirs with Christ ; I say without all Faith , either explicit or implicit . That some of the Gentiles who endeavoured to live up to some Moral Principles , discovered to them by the Light in their Consciences , and the Improvements that their reasonable Faculties made , being enlightned thereby , by viewing the Works of Creation and general Providence , had a kind of Faith and Hope in God , that prompted them to expect Temporal Blessings , and some Temporal Rewards , from the Observation they could make , that Divine Providence did ordinarily bestow such Blessings upon Men that were morally honest , may , and ought to be granted : But this is not the Faith of God's Elect , and of the Heirs of eternal Salvation , that is grounded upon the Faithful Word of God , and his Faithful Promises first delivered to his Holy Prophets and Apostles , and by them to us , even such a word of Faith , as that , It is a faithful saying , that Jesus Christ is come into the World to save Sinners , 1 Tim. 1.15 . For to him gave all the Prophets witness ( as Peter preached to Cornelius ) that whoever believeth in him , should receive remission of Sins , Acts 10.43 . God's Promises come not to Men , nor ever came to them , by the common Dictates of the Light within , whither they call it God , or the Word , or the Spirit , there are diversities of Operations , Gifts and Ministrations , inward as well as outward of one God , one Lord , and one Spirit , who is over all , in all , and through all . It is but a faint Hope and Faith , that Men can have in God , without the Promises , and without all special Revelation . The knowledge of God's Goodness , discoverable by the Light in every Conscience , in the Works of Creation and Providence , may give Men , that are morally honest , some probable Faith , that he will be favourable to them : But the infallible ground of certainty , concerning eternal Life and Salvation , none ever had , or can have , without the Promises and special Revelation . For all the Light and Knowledge that the Ephesian Gentiles had , in their meer Gentile State , Paul told , That at that time they were without hope , and without the Promises , and aliens and strangers to the common-wealth of Israel , Eph. 2.12 . An indigent Man , that knows a good Man , that is able to help him , yet he is not sure that he will help him , unless he has his promise , and some particular intimation of his mind ; but if he have that , then his Faith hath sure footing . But the Faithful have not only God's Word and Promises , but confirmed by his Oath , that by two immutable things , they might have strong Confidence , and Hope , that is , as an Anchor , sure and stedfast , and which enters within the Vail , whither the Fore-runner hath gone . But there is nothing of this sort of Faith , that I can find , as any-wise necessary or essential to the Religion here described in this Treatise of W.P. but pure Deism , and at best refined Paganism all along , as will further appear in what follows . I find in Page 50 of the same Treatise , a quite differing Definition of Faith , which if not plainly contradictory to the former , is very disingenous and full of Equivocation ; but whatever way it be taken , if he adhere to it , and allow it to be a proper Definition , ( where the Definition it self , in the parts of it , ought to be essential to the thing defined , and such as the thing defined cannot be without , ) it yields as sufficient Argument , against his Position , That the Light in every Man's Conscience is the Rule of Faith. His Definition is this , Faith is yielding up to the requirings of God's Spirit in us , in full assurance of the Remission of Sins that are past , through the Son of his love and Life everlasting . Several things are faulty in this Definition : First , That he confounds the Effect , or Concomitant of Faith , with Faith it self ; for the yielding up , or Resignation to God's Requirings , is rather an Effect or Concomitant of Faith , than Faith it self , especially in the present case , as it hath respect to the Rule which determines what is to be believed , or assented unto , upon the Credit of Divine Authority . Secondly , That he makes Remission of Sins to be antecedent and prior to Faith , which is the Error of the Antinomians , and plainly contradictory to the Scripture , that holds forth both Repentance and Faith , to be necessary Requisites , in order to Forgiveness . Thirdly , That he makes full Assurance of Remission of Sins to be of the Nature of Faith , whereas there is a Faith of Adhesion , that is , true Faith , that many of the Faithful have , who have not arrived to that full Assurance . But that which I principally notifie in this his last Definition , is , That he makes this full Assurance of the Remission of Sins , to be through the Son of God's love . Where , that the Equivocation and Fallacy may be discovered , I ask him , what he means by the Son of his Love , through which this Assurance if Remission of Sins is obtained ; If he means by the Son of his Love , only the Light within every Man's Conscience , it is a palpable Equivocation , and inserted on purpose to deceive the Christian Readers , who generally by Mens having Remission of Sins through the Son of God's Love , do understand the Son of God's Love to be the Word Incarnate , to wit , Jesus Christ God-man , as he died for our Sins , by his Death to purchase to us the Pardon of them . But this sense of the words , which is the true Scripture sense , and the sense of all true Christians , W.P. doth not admit , if he adhere to what he hath said , both here and in his other Books ; for in his Serious Apology , Page 146. he saith , in behalf of himself and Brethren , That that outward Person that suffered at Jerusalem , was properly the Son of God , we utterly deny . And here in this Book , he makes it not any of the absolute Necessaries , in Religion , but some considerable Matters superadded , P. 44. That God was manifested extraordinarily in the Flesh , that he gave his Life for the World ; that such as believe and obey his Grace in their Hearts , receive Remission of Sins , and Life everlasting . But which way soever he understands these words , The Son of God's Love , seeing he makes the Rule of every Man's Faith , not to be the Words of God , declaring his Promise of Forgiveness , as outwardly delivered in the Holy Scriptures ; but the Light in every Man's Conscience ; he is bound to give us some better proof than his simple Affirmation , That the Light in every Man's Conscience , or indeed in any Man's conscience , reveals to him God's Will to forgive Sins , without all special Revelation or Declaration of God's Will , as contained in the Holy Scriptures , seeing the Holy Scriptures do hold it forth , as one of the great Secrets and Mysteries of God's Will declared to Men , by the special Revelation of the Holy Spirit , through his Holy Prophets and Apostles , even Remission of Sin , and Free Justification , by Jesus Christ , through Faith in him , and not by any Works , or Obedience , that either the Jew did perform to the outward Law , or the Gentile did perform to the Law writ in the Heart . When Peter preached Remission of Sin , by Faith in Jesus Christ , whom the Jews hang'd on the Tree , to Cornelius , he confirm'd this Doctrine , not from the eternal Precepts in every Man's Conscience , or the common Dictates of the Light in every Man , but from the general Testimony of the Prophets , Acts 10.43 . To him ( said Peter ) give all the Prophets witness , that through his name , whosoever believeth in him , shall receive Remission of Sins . But according to W. P's Doctrine , the Apostle Peter should have said , To him the Light in every Conscience , gave the Dictates of that Light in every Conscience witness , That whosoever gave up to the Requirings of the Light in them , [ without all Faith in Christ God-man without them ] shall receive the Remission of their Sins . And seeing whatever is the Rule of Faith must teach us , all that is needful to Salvation , by it self , as W.P. argueth , he must prove that the Light in every Man's Conscience , dictateth to him this Proposition , That is thou shalt confess with thy mouth , the Lord Jesus , and believe in thine heart , that God hath raised him from the dead , thou shalt be saved , Rom. 10.9 . Or if it doth dictate some other way than this , then that and the like places of Scripture , contradict the Dictates of the Light within . But that this Proposition laid down Rom. 10.9 . is no Dictate of the Light within in Mens Consciences , is evident from W. P's plain Confession , P. 32 , 33. who saith , That the Light within should tell us , that Christ suffered Death and rose again is not needed , inasmuch as an account of that is extant in Scripture . Whereby it plainly appears , he holds it not needful to our Salvation , to believe that Proposition Rom. 10.9 . seeing the Light within , that is the Rule of Faith , doth not reveal it , and such Revelation is not necessary ; and consequently according to him , the belief of that Proposition , Rom. 10.9 . is not necessary to any for Salvation . And if that be not necessary , by the same method of Argument ( according to W.P. ) nor is the belief of all the other parts of Scripture necessary to Salvation , which are not the common Dictates of the Light in every Conscience . The only use of the whole Scripture , according to W.P. is meerly Historical , which though perhaps true , is nowise necessary to our Salvation to believe the truth of it ; but we are left at liberty , to believe or disbelieve all and every part of what is contained in the Scripture , without any danger to our Salvation ; excepting these few absolute necessaries , that the Light within every Conscience teacheth us , as well as the Scriptures . But none of all the twelve Articles of the Apostle's Creed , according to the true Sense of Scripture , or the common received Sense of all true Christians , are taught by the Light within , without the external Revelation of the Scripture ; therefore according to W.P. the belief of none of these twelve Articles is necessary to our Salvation . The which being the plain Import of W. P's Doctrine laid down in his Book , whither it be not Plain Deism appearing with open face , I appeal to all sincere Christians . Section 2. His Arguments from Scripture , that the Light in every Man's Conscience , is the Rule of Faith and Life , Answered . HE begins with his Proofs , Page 4. That the Light in every Man's Conscience , is the general Rule of Faith and Life , from Matt. 11.27 . and 1 Cor. 2.11 . he argues , That because the Father cannot be known , but by the Revelation of the Son , and Holy Spirit , consequently that Light , metioned John 1.3 . or Spirit , must have been the general Rule of Mens Knowledge , Faith and Obedience , with respect to God. Answ . His Consequence is denied , he gives no proof of it ; yea it is manifestly false ; and to discover its Fallacy , observe how he confounds the efficient Cause , and Author of Knowledge and Faith , with the Rule , which he ought to distinguish : He might as well argue , no Man sees what hour it is on a Sun-dyal , but by the Sun , and consequently the Sun , and not the Dyal , is the Rule whereby he knows the hour . Page 5. His next Argument is , from Eph. 5.13 . Whatever makes manifest is Light , therefore the Light in the Conscience is the general Rule . Answ . The Consequence again is denied , it has the same defect as the former , as will appear by forming the like Argument , Whatever makes manifest an outward object to our Eye , is some outward light of Sun , Moon , or Candle , &c. Therefore that alone , without the object manifests it , and also without the Organ of sight , who sees not the Fallacy of this Argument , and as much he may see the Fallacy of the other . The next place of Scripture he argueth from , is Rom. 1.19 . which he falsly quotes , as I have observed , he hath misquoted this place , both here and in pag. 21 , for thus he quotes it . WHATEVER might be known of God , was made manifest within , for God who is Light hath shewn it unto them . But let the place it self be considered , and it saith not , WHATEVER , but what is to be known of God is manifest in them ; to wit , the Gentiles or Heathen Nations , who had not the peculiar Doctrines of the Christian Faith revealed to them , or Preached among them . And that the words , what is to be known of God , cannot be meant of WHATEVER can or is to be known of God was manifest in them ; as the Text doth not say it , so it is a manifest Falshood : It cannot be said of the best Christians , ●hat whatever is to be known of God , is made manifest in them ; for the best know but in part , and there is still more to be known of God , even in the best of Christians , than what is at present revealed , or made manifest in them . And it is very evident from the following words , what Paul meant by that saying , What is to be known of God ; or as it is in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . viz. The Eternal power and God-Head , which was made manifest , partly by the things made or created without Men , and partly by some Divine Illumination within them . But doth it therefore follow , that because those Heathens had some knowledge of the Eternal Power and God-head , that therefore they knew all the fundamental Princiles of the Christian Religion ? By no means , more than it followeth , that W.P. knoweth some things of England , and some other Countries , partly by History , and partly by his sight of them , therefore he knows the whole Earth , so far as it is habitable . He brings another Proof , That the Light in every Man's Conscience is the Rule of Faith and Life , from Micah 6.8 . He hath shewed unto thee , O Man , what is good , and what God requireth of thee , &c. Which ( saith he ) could not be , without the Light of his Son shines in Man's Conscience ; therefore the light of Christ in the Conscience , must needs have been the General Rule , &c. Answ . His Consequence is again denied , which he doth not prove , it has the same defect with his foregoing proofs , that he confounds the Author , and Efficient cause of Faith , with the Rule , which is the instrumental Cause thereof . But let it be further considered , what the following words are , not mentioned by W.P. here , and let them be compared with the foregoing words , Ver. 7. Will the Lord be pleased with Thousands of Rams , or with ten Thousands of Rivers of Oyl ? shall I give my first born for my transgression , the Fruit of my Body for the Sin of my Soul ? Ver. 8. He hath shewed thee , O Man , what is good ; and what doth the Lord require of thee , but to do justly , and love Mercy , and walk humbly with thy God ? And it will appear , that the words at least have a Comparative Sense , as intimating that Justice , Mercy and Humility , or Humble walking with God , are more acceptable to God , and the greater things of God's Laws , than all outward Sacrifices were . But doth it therefore follow , that God did not require those outward Sacrifices then to be offered up , or that God did not require Faith in the People of Israel , that he did Command them ? And if such a Faith was then required of them , which the common dictates of the light in every Conscience did not teach them but special Revelation ; by the like reason , it can be proved , that the Faith of Christ the great Sacrifice , as he was outwardly to be offered up , of which all the outward Sacrifices were Types , was also required by the Lord from that People , the which Faith , all the faithful then had , and by which Faith , they received the remission of their Sins according to Acts 10 ▪ 43. But seeing the Light within every Man gives them not this Faith , nor teacheth it them , it evidently follows , that the Light within every Man is not the Rule of the Christian Faith ; it may be further said , that the words Micah 6.8 , 9. if they were to be understood , with respect to meer Heathens and Gentiles , who have not the External Word , might imply , that no more is required of them , than those general things which the Law or Light in them doth teach them , and is the only Rule they have ; but these words seem not to be spoke with respect to meer Gentiles , but rather to them that were by Profession the Church of God ; and though neither Faith nor Repentance , nor many other Evangelical Virtues and Duties are there expressed , yet without doubt they are implyed , as well as where Faith is only exprest , in many places of Scripture , Love and other Virtues are implyed . And indeed by the like Fallacy W.P. might infer , that our whole Religion consists in practiseing the Duties of the 2d . Table from James's words , Pure and undefiled Religion is to visit the Fatherless and the Widow , and to keep unspotted from the World. And that Consequently he that doth this , though he practise none of the Duties of the First Table , he has Religion enough , yea though he have no Faith in God , no fear of him nor Love to him , if he be Charitable , and temperate , as it has been reported some Atheists have been . Page 5. His next Argument is , It was by this Law , that Enoch , Noah , Abraham , Melchisideck , Abimilech , Job , Jethro , &c. walked , and were accepted , as saith Jreneus and Tertullian , they w●re Just , by the Law written in their Hearts , then was it their Rule too , and in that Just State Answ . This Argument hath several defects in it . 1. To argue from a Law or Rule of Moral Justice , to a Law or Rule of Faith in Christ the promised Messiah , without which Faith there is no promise of Eternal Life and Salvation in all the Scripture . Secondly , That he Jumbleth Abimelech and Jethro , ( none of which were prophets ) with Abraham , and others that were Prophets , and had extraordinary Revelation , concerning the Messiah . Thirdly , That he makes no distinction betwixt what the Light or Word did reveal commonly in all Men , by the common Illumination , and what that same word did reveal to the Prophets , and by them to the Faithful , by special Revelation and Illumination . And indeed all his Arguments are in great part built on this Fallacy , of not distinguishing , but confounding the common or general Illuminations , given to all Men , from the special and extraordinary given to some . That the common Illumination of the Divine Word , was to the Patriarchs , Abraham , Noah , &c. a Law , or Rule of Justice is granted ; but that it was to them a Law , or Rule of Faith , whereby they believed in the promised Messiah , is denied , for that was a special Revelation , that was the Law or Rule of that Faith , and not the common Illumination , though both common and special , were and are from the same Divine Word ; yet this hinders not their Distinction ; as all the Creatures of God have one Creator and Author of their Being ; yet this hinders not , but that the Creatures are widely distinct one from another . Section 3. His first and second Arguments , that the Scripture is not the Rule of Faith and Life , Answered . Page 5. IN the next place he pleads , that the Scriptures cannot be the Rule , arguing thus , Arg. 1. How can they be the general Rule , that have not been general . Answ . He is still guilty of confounding and jumbling things that ought to be distinguished . 1. None saith , that the Scriptures are a general Rule : If by a general Rule , he means a Rule actually obliging all Men whomsoever , for the Scripture obligeth none but such , who either have them , or at least can by some possible means have them . 2. It is granted , that the Law or Illumination that is in all Men , is the general Law , or Rule of Justice and Morality to all Men. But what then , will it follow , that Christians have no other Rule , but that of moral Justice ? 3. He ought to have distinguished , betwixt the general Law , or Rule of Justice given to all Mankind , and the general superadded Law , and Rule of Christian Faith and Practise , given in general to Christians ; but for want of this distinction , he deceives himself , and seeks to deceive others , with fallacious Arguments . Page 6. He brings an Objection thus , But granting that the Light within were so , [ viz. the general Rule ] before Scripture was extant , yet , &c. Answ . He supposeth that to be granted , which ought not to be granted , viz. That the common Illumination before Scripture was extant , was the Rule of the Faith of all the Faithful , who lived and died in the Faith of the promised Messiah , by whom they believed to have Remission of Sin and eternal Life . This is altogether denied , for this Faith they had not by the common Illumination , but by special Revelation given to some by Prophesie , and to others by means of their Prophesies . Page 6. His Quotations out of Gentile Authors , as Thales , Pythagoras , Socrates , &c. prove no more at most , but that they acknowledged an inward Law , Rule and Principle , of Justice and moral Virtue placed in Mankind : But what saith all this , to prove that all Mankind had , or have , a Law or Rule of the Christian Faith ? Nothing at all . Page 8. Arg. 2. He makes a fresh Assault , to prove that the Scriptures are not the Rule of Faith and Life , &c. His Argument is this , If now the Rule , then ever the Rule ; but they were not ever the Rule , therefore they cannot now be the Rule . That they were not ever the Rule , is granted . That they are not therefore now the Rule , I shall prove ( saith he ) thus : If the Faith of God's People , in all Ages , be of one Nature , then the Rule but of one Nature : But clear it is , Heb. 11. the Faith has been but of one Nature , consequently the Rule but of one Nature . In short , If the Holy Ancients had Faith , before they had or wrote Scripture , they had a Rule , before they had or wrote Scripture . Answ . His whole way of arguing here , is extreamly weak , to detect which , let him consider , when it is commonly said , the Scriptures are the Rule of Faith , it is not meant simply and barely the written Letter , but the Doctrine delivered in or by the written Letter , is the Rule , which at other times is thus expressed , the Word of God contained in the Scriptures of the Old and New Testament , or the revealed Will and Mind of God , delivered to us by Scripture , is the Rule of Christian Faith , &c. And seeing the Doctrine of Faith in the promised Messiah , and of eternal Salvation , through Faith in him , is the same , in the Essentials and Fundamentals of it , now as then , and then as now without any substantial Variation ; it is evident , that as the Doctrine now committed to writing , is the same it was before it was in writing , the Rule is still the same , and the Faith is the same , for Substance and Nature ; for the different manner of conveying the Doctrine , makes no essential Difference , either in the Doctrine , or Faith , and consequently nor a different Rule . As when the Doctrine is delivered by Preaching or Writing , to one Nation in one Language , and to other Nations in other Languages ; yet the Doctrine may be still the same : Nor doth it change the Nature of the Doctrine , that some had it by Prophetical Inspiration and Revelation , without any external Mediums ; and others had it by and through some external Mediums , as by means of the Ministry of Faithful Men faithfully conveyed , through the several Ages , the Spirit of God inwardly by his secret Inspiration , moving the Faithful to believe the Doctrine preached to them by such Faithful Men. And here I would have him to consider his great default , in not distinguishing the Inspirations of God's Spirit , the want of which leads him into so many By-paths , as if all Divine Inspirations were Prophetical , and of the same Nature , with what the Prophets and Apostles had , as Prophets and Apostles ; whereas the Scripture plainly distinguisheth the various Gifts , Operations , and Ministrations , of one and the same God , Lord and Spirit ; all which may be accounted Divine Inspirations : Are all Prophets ? said Paul , 1 Cor. 12.29 . intimating they were not all Prophets , who yet were true Saints and Believers , all which had the same Spirit inspiring them all , but not the same manner and kind of Inspirations , but far differing ; the Prophetical Inspirations taught them the Doctrine of Faith without all outward teaching of Men ; but the Inspirations of other Faithful Men , who were not Prophets , did teach them the same Doctrines , by means of outward teaching of Men. Section 4. His third , fourth and fifth Arguments , Answered . Page 9. Arg. 3 HE frames a new Argument here , which he sets out in a two-fold Dress ; I shall produce it in its best Dress ; and thus it is , Such as the Faith is , such must the Rule be ; but the Faith is ( as before ) Inward and Spiritual , therefore the Rule must be Inward and Spiritual , which no meer Book can be . Answ . Here he takes his Consequence as granted , without any offer of proof ; but it is altogether Fallacious : If by the term Such , he mean such every way , and in all respects , and Universally such , it will Infer the greatest Blasphemy , ( ad Hominem ) as to argue thus , Such as the Faith is , such must the Rule be ; but the Faith is an Act , or thing that had a beginning in Time , therefore the Rule is an Act or thing that had a beginning in time ; and that Rule , according to him , being the Word and Spirit of God , which is God , therefore God ( Absit Blasphemia ) had a beginning in time . If by the term Such , he mean not such universally , but only in some respects , as because the Faith is true and certain , therefore the Rule is such , his proposition is granted , but then the Consequence would not follow , that because the Faith is inward , the Rule is only inward , no more than it will follow , that because my sight of an object , is in my Eye , that therefore the Object is no where but in my Eye . He grants , that until the Son came , the Law outward was a Rule , pag. 19. and yet all those Holy Ancients who lived before the Son came , had the true inward Faith , therefore they had the true inward Rule , and not the outward Rule , by his Argument , which destroyeth his former Argument . His Syllogism Transgresseth a certain Rule in Logick , The major Proposition in the first Figure , must not be particular . Page . 8.9 . As to his Authorities and Testimonies , out of Justin Martyr , and Clemens Alexandrinus , to prove that the Word and Spirit is the only Rule of Faith , that Socrates and Heraclitus were Christians as living with Christ the Word . It may be supposed that Justin Martyr and Clemens Alexandrinus , might thhink that they had Faith in the promised Messiah , as Abraham , had , nor hath W.P. proved the contrary ; and if they had that Faith , the Rule of that Faith was the same as to us , to wit , the Doctrine of Faith , which is still the same whither given by prophetical Inspiration , or by an outward Ministry . His Quotation out of Eusebius , affirming that Abraham , and the Ancient Fathers were Christians , and his defining a Christian to be one , that by the knowledge and Doctrine of Christ excels in Moderation of Mind , in Righteousness and Continency of Life , &c. has not the least weight to confirm W. P's . most false Doctrine , viz. That Deism and Christianity are but one and the same thing , and have but one and the same Rule , to wit , the Light as with respect to the common Illumination ; for Eubseius in the definition of a Christian , makes the Doctrine of Christ that whereby he excels in those Vertues . But can W.P. prove , that the Doctrine of Faith in Christ , as God-man , for remisiion of Sin , and Eternal Salvation , was no part of the Doctrine of Christ , according to Eusebius's Sense . Page 9. Arg. 5. He proceeds to a new Argument , against the Scriptures being the Rule . If the Scriptures were the general Rule , they must have always been a perfect Rule , ever since they were a Rule , but this ( saith he ) is impossible , since they were many hundred years in Writing , and are now imperfect also as to number . How then are they the perfect Rule ? And if imperfect ( saith he ) How can they be the Rule of Faith , since the Rule of Faith must be perfect ? Answ . This Argument surely is very imfect , as well as offensive , so openly to charge the holy Scriptures with imperfection . Is the common discovery by the Light within given to all Mankind , a perfect discovery of all things necessary , given to all at once ? He grants , It is not , comparing the Light within to a School-master , that first teacheth the Children to Spell , before he teach them to Read , Chr. Quak Page 18. what if all or much that was either spoke or writ by prophetical Inspiration , was not at first extant , this doth no more argue , that the Scriptures are imperfect , than that it argueth , that because our blessed Lord from the dimensions of a Child increased to the dimensions of a Man ; that therefore he was imperfect when a Child , whereas a Child and a Man have the same essential perfections : And in like manner , the Doctrine of the Christian Faith , concerning the remission of Sin , and Eternal Salvation , by the promised Messiah , was the same , and had the same essential perfections from the beginning of the World , and in all Ages , as it has now . And one Tenth part , yea perhaps much less than one Hundred part of the Writings of the Holy Scriptures , do perfectly contain all the essential parts of the Christian Doctrine , which yet makes not the other parts superfluous . I would fain know , if God Almighty had given to W.P. but an Estate of one hundred a Year , might not that without more have been a full enough provision for him ; doth it therefore follow , that the other Hundreds he hath beside , are superfluous ? Besides , If not only , the number of the Books of the Holy Scriptures is increased , beyond what it was at first , and for many Ages after , but that divers very profitable Doctrines have been super-added , to the fundamental , and some new Commandments given by God Almighty to latter Ages , that were not at first given . Doth this argue any imperfection in the Commands of God ? But that new Commands were given , to some in one Age , that were not given to others in former Ages , W.P. I think cannot deny , yea that to Abraham , the Commandment of Circumcision was given , in the Ninety Ninth Year of his Age , the Scripture Testimony is plain ; Doth it therefore follow , that the Commands formerly given him , or the Promises , or his Faith before that time was lame and imperfect ? If adding new Commands by God himself , to what was formerly given by him , doth not make the body of God's Commandments imperfect , nor doth adding to the Rule of Faith , by Divine Authority , make the Rule as first given imperfect : Yea W.P. grants , page 2. That though Men in all Ages had some knowledge of God , yet not upon equal discovery . And in his Christian Quaker , page 18. Things are necessary in reference to their proper times , that may be requisite to morrow , which is not to day . If then all Men have not the same discovery , they have not the same general Rule . Section 5. His sixth Argument , taken from the Imperfection of the Scriptures , Answered . IT is greatly worth our noticeing , after that W.P. hath argued against the Scriptures being the Rule , because they were not all given at once , but at sundry times , whence he infers their Imperfections , and consequently that they are not the Rule of Faith and Life . Yet in Page 22 , he makes the new Creature , or new Creation , to be the Rule , and on the Margent quoting , Gal. 6.16 . As many as walk according to this Rule , or in this Rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and Phil. 3.16 . he saith it must be understood , Let us walk in the same Attainment ; and he saith , The Rule mentioned Phil. 3.16 . is spoken of the Measure of Attainment . Pray consider how his Argument here , for the new Creature and Measure of Attainment , being the Rule of Faith and Life , quite overthroweth his Argument , against the Scriptures being the Rule , because as he suggesteth , they are imperfect , they were not all given at once . That one Age of Christianity should have one Rule , and another Age another Rule , he makes it very absurd , p. 24. But is the Measure of Attainment the same in all Christians , and in all Ages ? I suppose he will say nay ; then by his own Argument , the lesser Attainment in some Ages and Persons is imperfect , and therefore cannot be the Rule of Faith. And will he say , the new Creature has the same Stature in all Christians ? Or will or can he say , That the new Creature is so perfect in him , that nothing is to be added to it ? If nay , then by his own Argument it is imperfect , and therefore not the Rule . And whereas he quotes Drusius on the Margent , to prove from Gal. 5.6 . that Faith that works by love is the Rule , that is according to him , Faith is its own Rule , for the subject of his Discourse is , What the Rule of Faith is , which one time he makes to be Faith it self , p. 22. another time Christ himself , and the Spirit ; a third time neither this nor that , but the Testimony of the Spirit , Internal Revelation and Inspiration , the eternal Precepts of the Spirit in Mens Consciences , there repeated and declared , p. 25. But again , How can the new Creature be the General Rule , seeing all Men have it not who have the Scriptures ? If because the Scriptures are not general , they are not the Rule , as W.P. argueth , by the like reason the new Creature is not the Rule , because not general , and consequently by his way of reasoning , all unregenerated Persons have no Rule at all . But if unregenerated Persons have a Rule , who have not the new Creature brought forth in them ; then by his own way of arguing against himself , one part of Mankind , to wit , the Regenerated , have one Rule , which is the new Creature ; and the other part , to wit , the Unregenerated , which is commonly the greater part , have another ; but that , according to him , is absurd , for then all have not one and the same general Rule , which he contends they ought to have . That there is a general Rule of Moral Honesty and Justice given to all Men , the same which Paul calls , The Law writ in the Hearts of the Gentiles , is granted ; but that there is a general Law or Rule of Faith , concerning Salvation by Christ Crucified , is denied . Section 6. Whither the new Creature , mentioned Gal. 6.16 . is the Rule of Faith : And whither the Doctrine is the Rule to the new Creature , or the new Creature the Rule to the Doctrine ; and which is the prior or principal Rule . AS touching these places of Scripture , quoted by him , touching the Rule , as Gal. 6.16 . Phil. 3.16 . 2 Cor. 10. 13 , 15. none of them all say , either that the Light within , or the new Creature , is the Rule of Faith and Life ; nor doth he give any proof by any true Consequence that it is . And here by the way , W.P. should be put in mind , to prove what he asserts by plain Scripture , without Consequences , which his Brethren commonly allow not of ; but when any of their Opponents argue with them , by Consequences , however so fair , they will not allow of them : And yet throughout this whole Treatise of W.P. he brings not one Argument from express Scripture to prove his Matter , but proceeds all along by Consequences , not one of which is fairly and truly inferred , as will appear in the thorough Examination of them . The Rule mentioned Gal. 6.6 . hath a plain and easie reference to the Proposition laid down by the Apostle in the foregoing Verse , which is this , That in Christ Jesus , neither Circumcision availeth any thing , nor Vncircumcision , but a new Creature . This Proposition laid down by the Apostle , in so many express words , is an excellent Rule , and one of the many excellent Rules appertaining to the Christian Religion , the intire body of which Rules , is deservedly called the Rule ; and well might the Apostle say , As many as walk according to that one Rule , which is very comprehensive , Peace be upon them ; for he that duly walks according to that Rule , will be careful to walk according to all the other Rules appertaining to the Christian Religion , whereof that one is a main . But let it be granted , that in some sense , the new Creature may be allowed to be a Rule ( as I see no hurt to allow it in some sense ) and a Law to him , or them in whom this new Creature is wrought , or brought forth ; for even those Gentiles , which did the things contained in the Law , are said by Paul , Rom. 2. to be a Law to themselves : Which did shew the Work of the Law writ in their Hearts : Then surely much rather every regenerate Person , by reason of his new Nature , may be said to be a Law or Rule to himself , according to that saying of Boetius de Consol . Phil. Quis legem det amantibus ? Major lex amor est ipse sibi . The love of Virtue is greater than any Law that can be expressed or laid down in words . But how ? as Law there is understood not properly , a Law or Precept informing the Understanding , but Metaphorically , as it is an inward power , having a mighty impulse upon the Will of a good Man ; even as the love of Vice is a mighty Law , that acts with a mighty impulse on the Will of a bad and vicious Man : Hence as the one may be understood to be ( even in the Scripture sense ) the Law of the Spirit of Life in Christ Jesus , so the other may be understood to be the Law of Sin and Death , LAW in both these respects being understood not properly but Metaphorically , as when we commonly say , God Almighty the great Author and Creator of Nature , hath given a Law to the Nature of every thing , as weight to Stones and Metals , whereby they are moved downwards , and levity to Fire , whereby it is moved upwards ; but whither these Motions proceed from an inward or external Cause in these natural bodies , is not the proper matter of Debate here , only the instance is given to shew , that LAW hath commonly a Metaphorical Sense as well as proper , and so hath the word or term Rule . And I suppose W.P. though perhaps not much acquainted with School-distinctions , hath heard of the distinction of a Rule into Regula regulus , and Regula regulata , i. e. the Rule ruling , and the Rule ruled , at least of the primary and secondary Rule ; for he hath allowed in this Treatise , that the Scriptures may be called a Secondary Rule , at least in several parts of them . And why may not much rather the new Creature , or work of Sanctification , be called a Secondary Rule ; and the Doctrine of the Christian Religion , consisting of many excellent Precepts and Promises , and other Gospel Truths , the Primary Rule ? Yea , that it is so , is evidently proved , because the new Creature it self , to wit , the Work of Regeneration and Sanctification in the Souls of the Faithful , is instrumentally wrought by the Form of Doctrine contained in the Holy Scriptures , the Spirit of God , ( working by and with the said Form of Doctrine ) being the principal Agent and Efficient , according to Rom. 6.17 . Ye have obeyed from the heart , that Form of Doctrine which was delivered unto you , or as the better Translation is out of the Greek , unto or into which ye were delivered , the word translated Form is Type , signifying Pattern , Mould or Frame , according to the Fashion of which a thing is made , as when a piece of Clay is formed by the Potter , by the Frame to which it is applied , or Wax receiveth the Impression of the Seal ; or a Vessel of Brass , Tin , or Silver is framed by the Mould into which it is cast . Now as the Mould or Pattern , whereby any Vessel is framed , is prior to the Vessel , and the shape or fashion of the Vessel , is posterior to the Pattern or Exemplar , according to which it is framed , even so the new Creature is posterior to the Form of Doctrine contained in the Holy Scriptures ; and this evidently proves , that the Doctrine contained in the Holy Scriptures , being the same that was extant in the Church of God , before it was committed to writing , hath the precedency and priority in point of a Rule to the new Creature ; so that the Doctrine , to wit , the doctrinal Word and Words of God , given by God and Christ to the Holy Prophets and Apostles , and by them to other Men , who by means thereof are converted , and inwardly renewed , regenerated and sanctified , through the Operation of the Holy Spirit , as the principal Efficient , is the Rule to the new Creature , and not the new Creature the Rule to the Doctrine : Hence it is that the Word of God , to wit , the doctrinal word , or word of Doctrine , is by a Metaphor called Seed in Scripture , for of Seed , Plants , Trees and Animals are produced . And seeing according to Scripture , Faith is wrought by hearing the Word outwardly preached in God's ordinary way , and that Word is the Doctrine of the Christian Religion , given originally by God and Christ , to the Prophets and Apostles , and by them to us , it evidently follows , that Faith , or the new Creature , is not a Rule to the Doctrine , but the Doctrine is a Rule to the Faith , and consequently the Doctrine is the primary Rule of Faith and Life , but not that Faith and Life is the primary Rule , or any Rule at all to the Doctrine , even as in natural Generation the Seed is before the Birth and Fruit , so is the Doctrine before the Faith , and before the Person that is the Believer or Saint , and regenerated Person , as such , and before the Church , for the Word and Doctrine doth not depend on the Church , nor is built on the Church , but the Church depends on it , and is built thereupon , Eph. 2.20 . Jesus Christ himself being the chief corner stone , and great Foundation of both . Section 7. The Rule of the Christian Faith , must be a Doctrine which sets before our Minds , all the Credenda , or things necessary to be believed in certain Propositions , concerning which , the Mind of Man can give a Judgment , Affirmative or Negative . AGain , that the Doctrine is the most perfect Rule , being compared with the new Creature or work of Sanctification , is evident , because so far a Man is said to be the more sanctified and redeemed , the more that his Faith , Love , Hope , Humility , Patience , Temperance , Justice , and other Virtues , comes up to a Conformity to the precepts of God and Christ faithfully declared to us in the Holy Scriptures . And notwithstanding the high pretentions of some among the People called Quakers to perfection , yet I appeal to W. P's Conscience , if he can or dare say , or think , that his Sanctity , or Virtues come up to a full Conformity to the Holy precepts delivered in the Holy Scripture . Is his Faith as great , as the Doctrine given us in the Holy Scripture requires it to be ? Is his Love as perfect perfect and compleat ? Is his Meekness , Patience and Humility , Justice , Temperance and Piety equal to the heighth , breadth , depth , and length of all God's Commands , even as outwardly delivered in the Holy Scriptures ; I trust he hath so much discretion as to say nay ; then let him not exalt his Sanctity , or Work of the New Creature wrought in him , above the Sanctity of the Holy Doctrine , and precepts of God and Christ contained in the Holy Scripture , making his Sanctity , or New Creature in him , superior or primary Rule to the Doctrine ; but let the Doctrine have its due place , to be a superior and primary Rule , to his Sanctity , or work of the New Creature wrought in him ; let his Faith and Love , and other Virtues ( if he hath them ) be Ruled by the Doctrine of the Holy Scriptures , and subjected thereunto , but let not the Doctrine be subjected unto his Faith and Virtues , which are far inferior to the Purity , Spirituality and Holiness of the Doctrine . But if he will say , the New Creature in him , is the greatest , and highest , and most perfect Rule , whereby to square his Faith and Life , it followeth that he is arrived at the highest pitch of Holiness , for what can be beyond , or above the highest and most perfect Rule of Sanctity ? But again , the greatest Sanctity ( that is possible ) of Men , or Angels , simply considered , could not have given the knowledge of Christ's Incarnation , and of our Redemption by him , without a divine Revelation ; therefore the Sanctity or New Creature in the Holiest of Men , could not be to them a Rule of Faith , as touching these Mysteries . If he will say , there is a higher and more perfect Rule of Sanctity , than the New Creature wrought in him , let him tell us what it is , if not the Doctrine delivered in the Holy Scriptures , the Laws , Precepts and Commandments delivered there . If he say the Light within , or Christ and the Spirit within , is that highest and most perfect Rule of Sanctity . To this I answer , The Spirit , or Light within , abstractly considered , cannot be properly a Rule ; I say abstractly considered from the Doctrines and Precepts delivered by the Spirit , whither internally , without any external Medium , or externally by some external Meidum . Nothing properly can be a Rule of Christian Faith , as in respect of the peculiar Doctrines of the Christian Religion , but that Doctrine which sets before our Minds , certain propositions of Truth , to which the Mind can and ought to assent from sufficient Motives of Credibility , which W.P. from his own definition of Faith must allow . For he defines Faith ( Page 4. ) to be an assent of the Mind in such manner to the discoveries made of God thereto , as to resign up to God , and have dependance on him , as the great Creator and Saviour of his People . [ Where Note that he wholly passeth by , Christ Considered , as God-Man , from being concerned in the object of Faith , and so his Faith is no other , but the Faith of a meer Deist . ] Now seeing he defines Faith to be an assent of the Mind , to certain discoveries made of God thereto , &c. These discoveries must be certain propositions set before the Mind , in some form of Words mentally conceived and apprehended ; for the Nature of the Mind , or intellect of Man is such , that it cannot Judge what is true or false , but as the truth is set before it in certain propositions consistng of Words , at least internally conceived and apprehended ; for the assent of the Mind , is a Judgment of the Mind formed , whereby it Judgeth this or that to be true ; and if it be a true Judgment , it must have some proposition consisting of words , concerning which it is enabled either to affirm or deny what is really true ; as the Mind cannot assent to this great truth , that God is not a Body , but by a negative proposition consisting of some words , which is a negative Judgment ; nor can it assent to this other proposition , that God is a Spirit , but by an affirmative proposition , consisting of some words , at least Internally conceived , [ called by some Idea's ] which is an affirmative Judgment ; and therefore so far as Faith is an act of the intellect , and an assent of the Mind , it must needs have some Words , at least internally proposed to it , whereby it is capable to give an assent to the Truth of what it Judgeth ; and seeing in matters purely of Faith , the Mind is not capable of giving an assent to the truth of them , without some sufficient motives of Credibility , as that they are given of God , who is a God of Truth , and cannot lye nor deceive . From these Considerations it is evident , that as there can be no assent of the Mind or intellect without words , or Idea's , so there can be no Faith without them , and consequently that the Rule of Faith must be certain propositions consisting of words and sentences , such as God delivered to the Prophets , and which are recorded in Scriptures , such are , That the Word was made Flesh , that a Virgin should Conceive and Bare a Son , and that Son should be the Saviour of the World ; that by his Death he should reconcile us unto God ; That he should rise again from the Dead , on the Third Day , and ascend into Heaven ; and that he should there remain , appearing in the presence of God for us , our mighty Advocate and Intercessor until he come again , to Judge the Quick and the Dead , &c. How can the Mind of Man assent to these great Truths , without words , at least Internally conceived ; if he cannot , as every intelligent Person must acknowledge , then those very words , as they lye in a certain series and order of propositions , are the Rule of his Faith. But seeing these words have no self-evidence , but the evidence of the truth of them depends on the veracity of God , the Original Author of them ; the next thing to be enquired into is , what is the great and most principal motive of Credibility to move , and effectually perswade the Mind , that they are the Words of God ; surely he who believes that there is a God , cannot but assent to this proposition , that whatever God hath said is true , that all the Words of God are Words of truth , it hath as immediate evidence to him , that has the least true knowledge of God , as that the whole is greater than the part . That then which is only requisite to move the Mind of Man to assent to any words delivered to us , as the words of God , is to have a sufficient motive of Credibility given us , why we should believe them to be indeed the words of God. That the Prophets and Apostles knew , that all the words they delivered to Men , as the words of God , were infallibly the words of God , is generally granted by all that own the Truth of Divine Revelation , the manner of their Conveyance to their Understanding , being with such a Divine Power , Majesty and Glory , and making such a Divine Impression on them , as infallibly assured them ; and this many times without all Miracles proposed to their outward Senses . Section 8. That the Faithful have as good Assurance of the Truth , and Divine Authority of the Holy Scriptures , by the ordinary Inspirations of the Spirit , in the use of the outward Means , as the Prophets had by Extraordinary and Prophetical ; The Distinction betwixt them , explained . THE great Question therefore that remains now to be considered and resolved is , Whither the Faithful cannot have , and actually have not , as good Assurance , in respect of all Fundamentals and Essentials of the Christian Faith at least , that the words delivered by the Holy Prophets and Apostles , were the Words of God , as if they had received them in the same way and manner , as the Prophets and Apostles received them , which was without any external Medium , such as the Ministry of Men and Books , whereas the way that we now receive those words , is by some external Medium , to wit , the Ministry of Men and Books . I shall not here insist upon the external Motives of Credibility , taken either from so many Thousands of the best and wisest of Men , in the several Ages of the World , since the words were committed to writing , who have received and embraced them , to be what really they are , even the Words of the Living and True God , or such as are taken from the Words themselves , as outwardly delivered , such as the Simplicity , Purity , Majesty and Efficacy of their Doctrine , the Harmony of the several Parts , the fulfilling of the many Prophecies contained in them , the many other incomparable Excellencies of them , the wonderful Effects they have had on many Thousands and Millions of Men , in being instrumental to their Conversion from Idolatry and Ungodliness , to true Piety and Sanctity ; all which are of great weight , to convince the Reason of Men ; but because all this doth amount to no more but a rational Conviction , and doth not beget a Divine Assent or Perswasion , Therefore I conclude with all Orthodox and Sound Christians , that our full Perswasion and Assurance of the Infallible Truth , and Divine Authority of them , is from the inward Work of the Holy Spirit , by his Internal and Supernatural Illumination , Inspiration , and Revelation , and secret and most inward Teaching in our Hearts , by sensible and perceptible Impressions , Sealing to the Truth of them , upon our Hearts and Minds . And here I think fit to guard against a two-fold Extream , that I find too many run into , both greatly and dangerously erroneous ; the one is of some , that grant indeed , that the Spirit doth inwardly operate in the Souls of Men , and more especially in the Souls of the Faithful ; but this Operation , or Agency and Efficiency of the Spirit , they will have it only to be effective , and no-wise objective ; that is to say , no-wise perceptible , or sensible to the Soul , in which the Spirit doth so operate : Hence it is , that some of them have called this Internal Operation of the Spirit even in the Faithful , Medium incognitum assentiendi ; the which Assertion being so repugnant to the Scripture Testimonies in many places , that hold forth the Spirits internal Operations and Virtues to be as sensible , upon the internal and spiritual Senses of Souls , in any good degree , inwardly quickned and made alive to God , as the Operations of outward Light , Heat , Cold , or the most affecting Objects of Sight , Taste , Smelling and Feeling , are upon our outward and bodily Senses ; and also being so contrary to the Experience of many Thousands of true experienced Christians , I shall not insist here any further to refute it . The other as dangerous and erroneous Extream is of such , of whom is W.P. and his Party , as plainly appears by what he layeth down in this Treatise , and oft elsewhere in his Books , who hold , That the Manner and Kind of the Spirits Internal Inspirations , Revelations , Illuminations , and inward Teachings , is the same with that which the Prophets and Apostles had ; that is to say , that whatever ( they think ) they have a Divine Knowledge and Faith of ; the words , which are necessary to be the Rule and Medium , to the obtaining this Knowledge and Faith , must be given them , as they were given to the Pen-men of the Holy Scriptures to wit , without the external Medium of the Holy Scriptures , and without any external Teaching whatsoever ; and that therefore their Faith and Knowledge , so far as it is Divine , hath no dependence on the words delivered in the Holy Scriptures ; but whatever they know or believe , by a Divine Knowledge and Faith , it is wholly from words inwardly given them from the Spirit , without all outward conveyance of Men or Books . Hence it is , that W.P. calls his and his Brethrens Rule of Faith and Life , the eternal Precepts of the Spirit in Mens Consciences ; but as for the Precepts and Words outwardly delivered in Scripture , they are but to him , what Pythagoras , and other Philosophers quoted by him , Page 6. judged of other Writings , to wit , liveless Precepts : Hence many of his Party have presumed to call them , a Dead Letter , Death , and Carnal . Yet Page 25. he is so yielding and seemingly kind to the Scriptures , that he grants them to be a subordinate , secondary and declaratory Rule . Such a subordinate , secondary and declaratory Rule ( saith he ) we never said , several parts of Scripture were not . Here observe for all his professed kindness to the Scriptures , he will not allow all the parts of Scripture , but only some parts of it , to be so much as a subordinate , secondary and declaratory Rule : though even the Ceremonial Precepts , he has as great reason to believe them to be the Words of God , and consequently a Rule of Faith , though not of Practise ( as touching the external Types ) as truly as any other parts of Scripture . But seeing every subordinate and secondary Rule , pre-supposeth a primary Rule , which hath no dependence on the Secondary ; though the Secondary is wholly from the Primary , as the Transcript is wholly from the Original ; but the Original is intirely compleat and perfect without the Copy or Transcript ; it is evident that according to him , he hath all what he thinketh to be a Divine Knowledge and Faith , wholly from his primary Rule , and nothing from the Scriptures , which he calls the Secondary , for the Excellency of the primary Rule is , that it teacheth all that is to be divinely known or believed , without the need or help of any secondary Rule , otherwise it should not be primary , nor should the Scriptures in that case be a subordinate Rule but co-ordinate , and of equal Dignity , Necessity and Use with what he calls the Primary ; for whatever is a primary , full , adequate and perfect Rule , such as he will have only the Light within , or by whatever other Name he designs it , it must propose to him all the Credenda and Agenda , i. e. all things he ought to believe and practise , without any other Rule whatsoever : And yet in Contradiction to his own Doctrine he grants , p. 25. That by and through the Scripture , as some Instrument , this great and universal Rule ( which he will have to be , the living , spiritual , immediate , omnipresent , discovering , ordering Spirit of God ) may convey its directions . Judge Reader , if this be not a Contradiction to his former Doctrine , and a great Impertinency , surely as he who hath the Original , has no need of the Copy , nor great use of it for himself ; so if W.P. have such a perfect compleat primary Rule that teacheth him , without Scripture , all what he ought to know , believe or practise , I cannot understand of what great use the Scripture can be unto him , or at least it is of no necessity to him , this primary Rule hath taught him all before-hand , otherwise it is not primary . If it be objected , That the Prophets and Apostles had the Spirits inward Teachings , to be their primary Rule , in what they delivered as Prophets and Apostles , and yet they made use of the Scriptures , such as were penned before them . I answer , Because neither the Prophets ▪ nor Apostles were taught in all things , that they believed and practised , by the Spirits inward Teachings , as the primary Rule ; but only , in what they spoke or writ as Prophets and Apostles , in other things which they had not by Prophetical Inspiration ; the Scripture , what was then extant of it , was the primary Rule to them , as well as to others of the Faithful , who were neither Prophets nor Apostles . Section 9. That the Doctrine of the Holy Scripture is the Rule of Faith , which Faith , the Spirit of God , being the principal Efficient , begets and works in the Faithful , by the Doctrine , which is the Instrument of the Spirit . That it brings Confusion , and derogates from the Spirit , to make the Spirit the Rule . Arg. 6. ANother of W. P's great Arguments , to prove , that the Scripture is not the Rule of Faith , p. 13. is , How shall I be assured ( saith he ) that these Scriptures came from God. If with the Spirit that gave them forth , which searcheth the deep things of God , ( a measure of which is given to me to profit withal ) then it is most congruous , to call the Spirit , by way of Excellency , and not the Scriptures , the Rule . I answer , denying his Consequence , It is indeed allowed , that it is congruous , for that cause , to call the Spirit the principal efficient and moving Cause , together with Christ , and God the Father ; but most incongruous , false and pernicious , to make him to be the Rule ; which is so far from giving the due Honour and Excellency to the Spirit , so to do , that it derogates from his Honour and Excellency ; for it confounds the efficient Cause with the Instrument , and is as absurd as to say , the Square , or Carpenter's Rule , that the Carpenter works with , that is but of Wood , is the Carpenter himself , which is extreamly false ; it is no derogation from the Spirit , to say , that he useth the Rule or Instrument of his own preparing , whereby to frame and fashion us , according to his good pleasure , as the Carpenter useth his Square or Rule , to frame his pieces of Wood to put into a Building . And for the better clearing of the matter , a little further , when all Orthodox Christian Writers say , that we are assured , that the Scriptures came from God , with , or by the Spirit that gave them forth ; they mean not , that the Spirits inward Testimony or Witness to the Divine Authority of the Scriptures , is any new or repeated Testimony of the Words and Doctrines of the Scripture , which is not necessary , but only by way of putting a Seal on a Deed or Bond , together with the Hand or Subscription of him that gives the Deed or Bond ; which Hand and Seal confirms the Truth of the Bond ; yet it doth not tell what the Contents of the Deed or Bond is , nor is it necessary it should , the Deed or Bond it self tells the Contents of it . And to use the Schools Distinction a little in the case , The Doctrines and Words contained in the Holy Scriptures , are the material object of Faith , to wit , quod Creditur , i e. what is believed ; but the Spirits inward Testimony , Seal or Impulse , and Motion , which carrieth in it a peculiar Evidence , that none knoweth , but he who hath it , is the formal Object of Faith , to wit , propter quod Creditur , that inward Motion and Influence , Impression and Influence of the Spirit , that sensibly and perceptibly moveth the Faithful to believe the Truth of the Scriptures , as being the Words of God. Nor is this Controversie , about the Rule of Faith and Life , a Logomachy , or strife of words , as some may ignorantly suppose , but a most material Case , and of most dangerous Consequence , to exclude the Scriptures , which are the great and blessed Means that God has appointed us , for begetting true Faith , Knowledge and Obedience in us , through the mighty Operation of the Spirit of God. But if what the Spirit of God hath appointed us to be the Means and Instrument of our Knowledge , and Faith , and Practise , and the Rule whereby to discern Truth from Error , Right from Wrong , with the Spirits internal Illumination , we prove neglectful of it , to wit , of the Holy Scriptures , in the frequent use of them , by Reading , Hearing , Meditation and Prayer , we provoke the Holy Spirit to depart from us , and to leave us to our vain imaginations , and Satan's suggestions and delusions , to be received by us as Divine Revelations , and Inspirations , as hath happened to many , to their unspeakable hurt . Again , as the Spirit , nor yet his Internal Inspiration , or Illumination , and Revelation , is not the Rule of Faith , but the principal efficient of it , and his Internal Inspiration , Illumination and Revelation , is the Objective Medium , moving the Mind to assent to the truth of the Doctrines contained in the Holy Scriptures , but not the Rule of Faith , nor the Material object of it , so nor is the Spirits Internal Illumination , Inspiration and Revelation , the Rule of Interpretation of Scripture , but that which enlightens the understanding , and opens the Spiritual Eyes of the Mind to understand the Scripture , or so much of it at least as contain the fundamental Doctrines of Christianity , and beget a Saving , Sanctifying and Savoury knowledge of them , without any other Rule than the Scripture it self ; for as when our Eyes are opened , and receive outward Light , to see an object , we need no new object , whereby to see the Object proposed , but that our sight be strengthned , and enlightned ; so in receiving a Spiritual Understanding of Scripture truths , we need no other Rule , either outward or inward , but the Scripture it self ; only we need the Spirits inward Illumination , Inspiration , and Revelation , to assist and help us to a Saving Understanding of them , by way of an objective Medium . Section 10. His seventh Argument , against the Scripture being the Rule of Faith ; from his arguing , That they are obscure , and have not the Method of a Rule , Answered . Page 10. Arg. 7. ANother Reason he gives , which he calls his Third Reason , is , From the obscurity of them that they are not plain but to the Spiritual Man ; they seem not in their own Nature and frame , to have been compiled and deliver'd as the general Rule , and intire Body of Faith , but rather Written upon particular occasions and emergencies , the Doctrines are scattered throughout the Scriptures , insomuch that those Societies who have given forth verbal Confessions of their Faith , have been necessitated to toss them to and fro , search here , and search there , to lay down this or the other Principle . Besides here they are Proper , there Metaphorical ; in one place literally , in another Mystically to be accepted . And after diverse other words of Complaint , against their being the Rule , he concludes , Thus Peter said of Paul's Writings , that in many things they were hard to be understood , therefore not such a Rule which ought to be Plain , Proper and Intelligible . Answ . Reader : What think'st thou of this sort of Language , in derogation from the Holy Scriptures ? What if I should say of W. P's and all his Brethrens Writings , what he here saith of the Scriptures , That they are neither Plain , Proper , nor Intelligible , would he not account that saying , a derogation from them ? If this be not to prefer the Friends Writings to the Scriptures in these Mens esteem , let the impartial Judge , most of which have the advantage above the Scriptures , by his arguing , The Scriptures were Writ upon particular occasions , but some of their Books at least designedly Writ , in the Scriptures , the Doctrines are scattered here and there , but in W. P's and G. W's Books , the Doctrines and Principles are in excellent Order , and lye together . Paul's Writings in many things are hard to be understood , and beside they were originally Writ in Greek , which many understand not , and we have not the Autographa , but Copies , and of these great variety and difference , as he argueth against the certainty of the Scriptures , upon the foundation of all others that are not one with them , in making the Spirit the Rule of Faith. P. 23. But we have the Autographa , or at least the first Printed Copies of G.W. and W.P. without any variation , or difference in matter ; and which is a great advantage , their Writings are the Dictates of the Holy Ghost , originally in English ; whereas we have nothing of the Scriptures originally in English , but the whole is a Translation very imperfect , and differing from other Translations both of English and other Languages , and which is best , the unlearned know not at all , and even the learned many times are not certain ; all which give the advantage by very far , to the Writings of the Friends above the Scriptures , upon the supposition , that they are the immediate Dictates of the Holy Ghost , as these Men do not suppose , but positively affirm many of them to be ; especially such as they say , are given forth from the Spirit of Truth . But suppose divers parts of the Scripture were writ upon particular occasions , and emergencies , as to Men , yet many other parts were writ designedly and intentionally for general instruction to all the faithful ; and these so writ , contain all the essentials and fundamentals of Christian Faith and Practice , and even these writ upon particular occasions and emergencies seemingly to Men accidental or occasional ; yet with respect to God , were designed by him for a general good , without whose wise and all-ruling provividence nothing can happen . What seemed more occasional than Joseph's being sold into Egypt ? yet God Almighty had a glorious design in it , though he was neither the Author nor Approver of their Envy who sold him . But is it any prejudice against the Scriptures being the Rule , that they must be searched , to find out the Doctrines contained in them : Or that some places are hard to be understood , though all the fundamental Doctrines necessary to Salvation , are sufficiently plain , to all the Faithful who are Spiritually enlightned to understand them . Do not the like Objections as much , and rather much more , lye against the Light within all Men , being the Rule of Faith and Life ? For excepting the common Principles of Moral Justice and Temperance , all other things relating either to Faith or Life , with respect to the peculiar Doctrines and Precepts of the Christian Religion , are not to be found at all , in the Light within every Man , abstractly and by it self considered . Otherwise if W.P. think's they are , let him tell me , what one peculiar Doctrine of Christian Religion , or peculiar Precept of it , distinct from Deism , or Gentile Religion , has the Light within him taught him ? If he say , to believe that there is one great God Almighty , that Commands him to be Honest , Just and Temperate ; I say , these are not peculiar Doctrines and Precepts of Christianity , but common to it with Deism . And if he hath no other Principles or Precepts taught him by the Light within , but what every Deist , Mahometan or Jew , who are Enemies to the Christian Faith have , then let him speak out yet more plainly , though I think he has spoke very plain already : If the Light within him , has taught him any other Principles or Precepts , than what Deists , Jews and Mahometans have , let him tell us , that he may convince us , that the Light within every Man is the Rule of Faith , and not the Scriptures without ; but let him not only tell us so , but give us some effectual Reason , to convince any ratinal Man , that the Light within him only has taught him that peculiar Principle and Precept of Christian Religion , without the Scriptures being so much as Instrumental in his being so taught : For all Orthodox Christians , by affirming the Scriptures to be the Rule , they give no more to the Scriptures but to be the Instrument of the Spirit , in giving all Saving knowledge and Faith of Divine Truth , and if he allow them in God's ordinary way , to be the Instrument of the Spirit , in giving him , and us all , the Knowledge of Christian Doctrines and Mysteries peculiar to the Christian Religion , he has all this time been fighting with his own Shadow ; for if so , he agrees with them all , from whom he seeks so much to differ , and writ against . That the Spirit of God can reveal in every Man , all necessary Truth , is granted by all Christians ; but the Question is not , what he can do , but what he doth , in God's ordinary way of working . Section 11. His eighth Argument answered , That the Scriptures cannot give Faith , therefore they are not the Rule of Faith. And his ninth tenth Arguments answered . Page 11. Arg. 8. HIS fourth Argument , as he numbers them , against the Scriptures being the Rule , is , Because the Scripture cannot give Faith , therefore is cannot be the Rule of Faith. Ans . The Consequence is denied , and he gives no offer of proof for it ; his Argument is as weak , as to argue , a Carpenter's Rule or Square cannot build a House , therefore it cannot be a Rule or Instrument for him to work by in building a House . This his way of arguing , destroyeth all use of service of Instruments and secondary Causes ; the like Failure hath his arguing against the Scriptures being the Rule of Practise , Arg. 9. Because it cannot distinguish of it self in all Cases , what ought to be practised , and what not . Well ; but what if it cannot of it self , as the Carpenter's Rule cannot of it self as measure one piece of Wood more than another , without the hand of him that useth it ; doth it therefore follow , that the Rule cannot do it , when applied by the Hand of the Man himself ? Page 12. This ( saith he ) was the Case of Christ's Disciples , who had no particular Rule in the Old Testament , for the abolishing of some part of the Old Testament Religion ; on the contrary they might have pleaded for the perpetuity of it . For instance , God gave Cirumcision as a Sign for ever . Answ . By his favour he is mistaken , in saying they had no such particular Rule , for the abolishing ( he should rather have said , expiring of ) some parts of the Old Testament Religion : Let him read Jer. 3.16 . and 31.31 , 32. compared with Heb. 8.8 and he may find the contrary , the word for ever in the place mentioned by him , in relation to Circumcision , and other Jewish Types , signified not to the end of the World , far less endlesly , but for a certain limited time , as the Jews themselves confess at times it so signifies ; yea , and some of the most judicious of them have confessed , they were to cease before the end of the World. In his tenth Argument he but too much gratifies his Deist Brethren , and Profane Atheists by his bringing their and other Popish Arguments , against the Scriptures being the Rule , Page 13. As that they are not in the Original , because that is not extant , nor in the Copies , because there are Thirty and above in number , and it is undetermined , and for ought we see ( saith he ) indeterminable . And the variety of Readings among those Copies , amount to several Thousands . And if the Copies cannot , how can the Translations ( saith he ) be the Rule ? And so goeth on , disputing against the Translations being the Rule . And then argueth against their being the Rule , from diverse of the Books of Scripture being rejected by some , and received by others ; all which Pleas both of Deists and Papists , have been abundantly answered by Protestant Writers ; see Dr. Till●tson's Book , called , The Rule of Faith , in answer to J.S. a Papist , whole Arguments against the Scriptures being the Rule of Faith , are so much of the same sort with these here of W.P. as if he had taken them from him . And the inward Testimony of the Spirit sufficiently asserted to the Truth and Divine Authority of the Holy Scriptures , without taking away from them their due Honour , Use and Service , of their being the Rule of Faith and Life , in all things necessary to Salvation ; which yet W.P. labours to rob them of , under a pretence of exalting the Spirit , but really is a degrading and dishonouring both , as is above proved ; beside the great Mischief it causeth , in casting all People , who believe W.P. and his Party , loose from the Scriptures , that Satan may have the more advantage over them to deceive them , as he hath wofully done ; for if the whole Scripture , and every part of them , be not to them the Rule of Faith , they may chuse what to believe , and what not to be believe ; and to believe no more than what the Spirit within ( which as it may be , and often is not the Spirit of God ) teacheth them to believe ; for they may hence infer , since the Spirit , that is the primary Rule , teacheth them not to believe any such Doctrines , or Precepts , it is but Spurious and Apocryphal , and no part of the Secondary Rule , as sometimes they are pleased to call it ; though the distinction of primary and secondary Rule will not be found in their first Authors , for then the Spirit was the only Rule , and the only Means , and the Scriptures were Carnal , and the dead Letter , and li●eless Precepts , as W.P. seemeth to call them , else why doth he quote Philo , and Phythagoras , and others , that called all outward Precepts such . Section 12. His eleventh , twelfth and thirteenth Arguments answered . Arg. 11. HIS eighth Argument is , That the Scriptures are not the Rule of Faith and Life , because they cannot be the Rule in their Translations , Page 26. Supposing the ancient Copies were exact , it cannot be the Rule to far the greatest part of Mankind . Indeed ( saith he ) to none but learned Men ; which neither answers the Promise relating to Gospel-times , which is universal ; nor the Necessity of all Mankind , for a Rule of Faith and Life Ans . Why not in their Translations , by the help of the Spirit , as above declared ? It may be supposed , that W. P's Learning is not so great , that he needs not the Translation , as well as other Men ; it is well known , that the Translations , and all the various Copies and Readings , make not the least Alteration in any of the Fundamental or Essential Doctrines of Christianity ; yea , scarcely in any ( much material ) whatsoever . Arg. 12. His ninth Argument is , from those voluminous Discourses of Cases of Conscience that are extant among us : For ( saith he ) had the Scriptures been as Sufficient [ Note here his fling at their Sufficiency ] as the Nature of the Rule of Faith and Life requireth , there had been no need of such Tracts . Answ . This Argument equally fighteth against the Light within being the Rule of Faith and Life , for if it actually doth all that the Nature of a Rule of Faith and Life requireth , then pray , What need had there been of so many Tracts of the Quakers Writings about Doctrines and Principles , as well as Cases of Conscience , which have amounted to a prodigious Number within these Fifty Years , seeing all Men have the same Light within them , to be the same Rule in all : Is not that sufficient without any of these Tracts ? If W.P. say it is because the Authority of the Light within is much gain-said among Men , and the Dictates of it grievously perverted and made contradictory ; If both Parties , even among the Quakers themselves , may be believed , G. F and his Party , when alive , and now W. P's and G. W's Party , judging that which John Story and his Party believed to be the Dictates of the Light within , to be the Dictates of a False Spirit , and they judging the like of them . Therefore Books and Tracts have been multiplied among themselves . And as good and much better reason can be given , why so many truly pious and edifying Tracts have been written by many Godly Men , to vindicate both the Sufficiency of the Spirit , and true Light within , in all the Faithful ; and also the Sufficiency of the Scriptures without ; this as the Rule , and that as the principal Teacher , Agent , and Efficient , working with and by the Rule , and yet none of the two , how much ever sufficient , excluding the Lord Jesus Christ God-Man without us , from being our All sufficient Saviour , each being sufficient in their own order and manner of acting . As concerning such Gentiles , to whom the offer of Faith has not been made , neither by Men nor Writings , none say , that the Scriptures are a Rule to them ; but as they have no outward Rule of Christian Faith , so nor doth it appear , that they have the Christian Faith it self ; If any have it , they have it not by the common Illumination , but by some miraculous and extraordinary manner , unknown to us . And how God disposeth of the more Sober and Virtuous among them , doth not at all reach the present Controversie , which is not , whither the Scripture be the Rule to all Mankind , that ever lived , or now live , but whither it be the Rule of Faith and Life , to them who have them , or may have them , by some possible means . Page 16. Arg 13. Whereas he saith , Doth not your own Language and Practise prove its ( viz. the Scriptures ) Insufficiency to that end , at what time you both exhort to , and go in secret to seek the Mind of the Lord in this or that important Affair ? Why do not you turn to Chapter and Verse for satisfaction , if the Scripture be appointed of God for the General Rule . Ans . This Argument hath also as great force , or rather much greater , against the Light within being the General Rule ; for do none of the Friends both exhort to , and go in secret to seek the Mind of the Lord , in this or that important Affair ? Why do they not turn to the Light within to be forthwith without all Prayer , or waiting , informed and satisfied ? If they do not , yea , if W.P. do not , both he and they are wofully deceived , by neglecting Prayer , and waiting on God , to receive Satisfaction in this or that important Affair ; but if they find their need both for Prayer , and waiting for direction , then let him answer his own Argument , and make due Application . But to give a positive and direct answer , if it be either a matter of Doctrine or Precept , that any Christian wants due Instruction and Direction in , they may both Pray , and Read , and search the Scriptures , and Meditate , Iad wait for God's inward Illumination and ●nspiration , to give them a right Understanding , and they may expect it will be given them , if they sincerely seek it , and use all due Endeavours and Means to attain it , one of which is , to consult and use the Advice of others , whom they have cause to judge , Spiritually , more enlightned than themselves . If it be in Cases that are neither matter of Doctrine , nor Precept , but where the matter is by it self indifferent , and neither simply commanded nor forbidden , as many such Cases there are , they may and ought to pray and wait for direction , and it may please God to give it to them , by some secret Motion , Impulse or Impression of his Holy Spirit , which may sufficiently satisfie them , without making that impression , Motion or Impulse , the Rule of either Faith or Obedience , seeing the Matter is neither a Matter of Doctrine nor Precept , wherein either Faith or Obedience , as touching that particular is concerned , but a Motion or Impulse simply from God , upon the Will , cannot be properly called a Rule , because , as is above-said , a Rule , properly speaking , is a Form of Words and Propositions , either outwardly expressed , or inwardly conceived , to which the Intellect either assents or dissents : And if any true Christian finds such a motion , or impulse on his VVill , if after examination he find that it doth not incline him , to any thing either contradictory to Scripture , or true Reason , he is in no great danger to yield to it ; and if he do not yield to it , upon just suspicion or fear , that it is not of God , it will not be charged to be a Sin upon him ; for nothing is Sin , but a Transgression of God's Law. Page 19. The Law outward ( saith he ) as a Rule was but as Moses , till the Son came , the Servant abideth not in the House for ever , the Written Law held its place , but till the inward Rise in more Glory and Brightness , or rather , till People became more capable of being turned to it , and living with and in it . Answ . Had not Mankind generally the Light within them , under Moses ? How comes it then , that it was not the Rule to them , and did not dismiss the written Law ? But if there be no written nor outward Law given by Christ under the Gospel , then all that he taught outwardly , and for which he sent his Spirit upon the Apostles , to bring it all to their Remembrance , and to move them to commit it to Writing , Yea , the whole New Testament Writings must be dismissed , and turned out of the Church , the House of God , as was Ishmael and his Mother out of Abraham's House because by his most false Arguing , the written Law given by Christ , and the Holy-Ghost , under the New Testament , is as much the Servant , as the Old Covenant was . O the Vanity and Folly of this manner of Arguing , which wholly makes void Christ's Prophetical and Kingly Office , as he was outwardly sent in the Flesh , by the Father , to give a more full and clear discovery of the way of Salvation , as the great Prophet , and to give forth his Royal Laws , to the Church under the New Testament , as King and Head thereof ! But he further enlargeth upon this Argument , P. 17. telling us , There are a Thousand Cases , in which the Scripture cannot be our Plain and distinct Rule and Guide : And he adds on the Margent , There 's not laid down in Scripture , any general Rule , how to answer before Magistrates , and to act in times of Sufferings . To which I answer , First he doth not well to confound Rule and Guide ; it is granted the Spirit of God is the Guide , Teacher and Leader of the Faithful ; but it doth not therefore follow , that the Holy Scriptures , i. e. the many excellent Instructions , Precepts and Examples given us therein , for the Government of our Life in all Estates , are not the Rule which the Holy Spirit useth as his Instrument , to Guide us , in all parts of our Duty . But he might have told us some of those Thousand Cases , in which the Scripture cannot be our plain and distinct Rule , whereby to know either our Duty to perform it , or what is prohibited , that we may avoid it , though we have the inward assistance of God's Spirit to enlighten our Minds ; and set before them , on all necessary occasions and emergencies , such Scripture Precepts and Prohibitions , as suit with the present occasions . But if the cases be of things in themselves simply indifferent , i. e. neither commanded nor forbidden , either by any Precepts of God , or Just Precepts and Laws of our Superiors , we are left to our choice , according as our rational Faculties , and Christian Prudence , shall direct us , a due regard over all being had , to the Glory of God ; and that whatever we do , be done in the Spirit of true Love and Charity ; which are general Rules plainly given us in the Holy Scriptures ; the particular application of which in all particular Cases , whither in relation to Superiors , Inferiors or Equals , the Holy Spirit by his special Illuminations in our Hearts will teach us , as we faithfully pray and wait for them , without the need of any other general or particular Rules , than what already are given us in the Holy Scriptures , Therefore in opposition to this extravagant and rash Assertion of W. P , that there are a Thousand Cases , in which the Scripture cannot be our plain and distinct Rule ; I affirm , that there is not one Case , respecting our Duty either towards God , our selves or our Neighbours , but plain Instructions , and Precepts are given us in the Holy Scriptures concerning the same ; but we still need the Grace and Guidance of God's Holy Spirit , to give us the Spiritual discovery of them , and to enable us rightly to practise them . Surely David had a far better and greater esteem of God's Laws , Precepts and Testimonies , even as outwardly delivered by Moses , and also by himself , than W.P. hath ; concerning which he said Psal . 119.24 . Thy Testimonies also are my delight and my Counsellors . Though David was a Prophet , yet , as King over the People of Israel , he was commanded of God , to write him a Copy of the Law of God , in a Book , which was to be with him , and he was to Read therein all the days of his Life , that he might learn to fear the Lord his God , to keep all the words of that Law , and these Statutes to do them , &c Deut. 17.18 , 19 , 20. And yet David was highly illuminated and inspired , far above W.P. or any of his Brethren , but the written Law , was to be the Rule of his Actions as well as of other Men. Nor could David have excused himself from taking the written Law , to be the Rule of his Life , because he had it in his Heart ; and if it could be no excuse to David , nor can it be to any Christian now , [ King or Subject , ] that because they have the Law writ in their Hearts , and the Spirit put in their inward parts , according to God's promise in the New Covenant , that therefore the Laws of God , both of the Old and New Testament ▪ that are of a Moral concern , even as outwardly delivered do not bind them , which is in very deed to take away the Authority of the Holy Scriptures , and make void the Prophetical and Kingly Office of Christ , yea and the Office of the Holy Spirit also ▪ who inspired the Holy Pen-men to commit them to Writing . And it is no less extravagant and rash in W.P. to assert , that there is not laid down in Scripture any general Rule how to answer before Magistrates , and to act in times of Sufferings ; for though no particular words are given us , limiting and determining us what to say , yet the general matter of our Duty is plainly laid down in Scripture , what and how to answer before Magistrates , as that of Peter and John , Acts 4.19 . How that it is better to obey God than Men , and that of the three Children to King Nebuchadnezzer , Dan. 3.17 , 18. And how to act in Times of Suffering , we have both excellent commands and examples in Scripture , as Mat. 10.28 . 1 Pet. 2.20 . 1 Pet. 4.16 . Luke 23.34 . Acts 7.59 , 60. But seeing he doth so peremptorily require a general Rule , to suit all Cases , as well as all Persons of Mankind , otherwise it could not be general , which yet he will have it to be , what those dictates or Revelations of the Light in every Conscience are of Jews , Mahometans and Christians , that can give such plain directions , to all Persons in all Cases , which the Scripture cannot give , I desire him to tell at least some of them , If he doth not , it is a sign he cannot , and that consequently his Argument is vain , for the Light or Spirit abstractly considered without all Revelation can be no Rule . Section 13. His fourteenth Argument ( which he calls his eighth ) answered . Page 120. AFter he has given Thirteen Reasons , and all false ones enough , as I think I have sufficiently shewed , he comes to that he calls his eighth reason after his former Thirteen at least : Why the Scriptures cannot be the Rule under the New Covenant which is this , Christ the Spiritual Leader of a Spiritual Israel , writeth his Spiritual Law in the Heart , as Moses , the outward Israel's Leader , writ the Law upon Tables of Stone . This was God's Promise , and the priviledge and blessing of the New Covenant , that as the outward Jew had an outward Law for a directory , the inward Jew should have an inward Law for his directory ; and as the outward Jew had an outward Priest , at whose Mouth be ought to seek the Law , so the Jew inward and Circumcision in Spirit , has an inward and Spiritual High-Priest , whose Lips preserve knowledge , at whose Mouth he is to receive the Law of Life . The King , Ruler , Judge , Law-giver , High-Priest , Law , Rule , are all Spiritual so the Scriptures inform us . My Kingdom , said Christ , is not of this World. Again , the Kingdom of God is within , Luk. 17.20 , 21. I will write my Law in their Hearts . They shall be all taught of me . Heb. 8.10 . quoting Rev. 21.3 . Joel 2.28 . Tit. 2.11 , 12. Job . 32.8 . Rom. 1.19 . [ And here again he falsly quotes the words , Whatever may be known of God , &c. ] Gal. 5.16 . 1 John 1.7 . Isa . 2.5 . Rev. 21. 23. Gal. 6.15 , 16. as also he quotes unduly 1 Cor. 12.7 . putting a measure of the Spirit for a manifestation of the Spirit . Answ . 1. If the Light within be a general Rule to Mankind , then the outward Israel had it as well as the inward Israel ▪ Where is then the distinction , and difference betwixt the one and the other ? 2. If the Rule of the inward Israel be within , and the High-Priest within , then as the inward Israel , has no Rule , to be the Rule of their Faith and Life , but the Light in the Conscience , so they have no High-Priest without them but only within them , that is , the Light in the Conscience ; and so there is no High-Priest without us , nor no Heaven without us , into which the Man Christ Jesus is gone ; nor King Christ without us , but only within us ; for to say he is both without us and within us also , will spoil W. P's Argument altogether , and mar his Analogy , betwixt the Law without under Moses , and the Law within under Christ , the High-Priest without then , and the High-Priest within now . If he grant there is a High-Priest without us , and who is also King , as well as Priest , ( and that he is more without us than within us , as all true Christians believe , who have not the fulness within them , but receive of his fulness , and Grace for Grace , and therefore that fulness is in the Man Christ without them ) he must also grant , that the Law and Rule of Faith is as well without us as within us , and so his Argument is spoiled , but that he will be loth to grant , for then the fundamental Principle of him and his Brethren is pluck'd up by the Roots , by confessing to the Man Christ , a High-Priest without us , or King without us , which will necessarily infer the Law and Rule of Faith delivered us by Christ without us , is not within us only , but without us also , as Christ the Law-giver is . Thus we see for Love of their ( supposed ) Rule of Faith only within them , W.P. and his Brethren , who approve his Book , abandon and reject utterly any Christ , High-Priest , or King without them , as also he has done in his Christian Quaker , where he will have P. 97. The Lamb without ( in the Passover ) to shew forth the Lamb within , ( to wit , the Light in the Conscience ) but not the Lamb Christ without , as he was outwardly slain . And yet W.P. for all this , hath said in his late answer to the Bishop of Cork , That the Quakers ▪ differ little in Doctrine from the Church of England , setting aside some School Terms . And in his answer to the Bishop of Cork , P. 97. he saith , We [ i. e. he and his Brethren ] plainly and intirely believe the Truths contained in the Creed , commonly called the Apostles Creed . But possibly some fallacy is latent here also , as if he had said , they believe the Truths Contained in the Jews Talmud , or Turks Alcoran , for doubtless there are some Truths contained in them both , but many Falshoods , and so he may think there are in that Creed , for all his seeming fair Confession to it , and I offer to prove they have disbelieved them all . But how this consists with their having only their High Priest , King and Prophet within them , as they have the Law and Rule of their Faith only within them , as W.P. here doth Argue , I leave to the intelligent to Judge , and whither this palpable contradiction bewrayes not their great disingenuity , considering that they will not grant , that they are in any one point changed , in their Faith or Doctrine , from what they were ever since they were a People but as God and Truth is the same , so his People , to wit , ( the Quakers ) are the same , as they have in so many express words lately Printed , in the Book called the Quakers Cleared , &c. 3. As concerning the several places of Scripture quoted by him , that he brings to prove , the inward Teachings of God , Christ and the Holy Spirit , and God's writing his Laws in the Hearts of the Faithful , all this is granted by all Sound Christians , but that is not the true State of the Controversie betwixt the People called Quakers , and their Opponents . But the true State of the Controversie is this , whither the inward Teachings of God , of Christ , and of the Holy Spirit , come to believers , without all outward means , and without all outward Ministry and Service of Men or Books ; and whither the Law , and Rule of Faith , that Believers have in them , put in them , yea , and writ in their Hearts by the Lord himself , is without all outward Instruction , and Teaching , or Service of Men , or Books ; or whither the Law , and Rule of Faith and Practise within , in respect of all the peculiar Doctrines and Precepts of the Christian Religion , be not ( so to speak ) a Transcript , or Copy from the Law , and Rule of Faith , without us , as delivered in the Holy Scriptures , which therefore may be called the Original as to us , though that Original Law and Rule without us , came from an inward Original in the Holy Prophets , and in the Man Christ , and his Holy Evangelists and Apostles , which yet had a higher Original , to wit , the Archetypal Law , as it was in God , before the Copy or Transcript of it came to be in the Prophets , and from them , committed to writing outwardly , and from that outward writing , transferred and transcribed into the Hearts of the Faithful , where it becomes an inward Law , or Rule in them : And thus the Faithful have the Law and Rule of Faith both without them and within them ; first without them , in the Holy Scriptures ; next within ▪ them , put in them by the Lord in their Hearts , by means of outward Instruction , as Preaching , Reading , &c. And if the Question be asked , Whither is best , to have it without them , or within them ? I answer , to have it both ways is very necessary ; for in God's ordinary way of working ▪ we cannot have it within us , if we had it not first without us , no more than we can have Food within us , if we had it not first without us ; for as our outward and bodily Food , that nourisheth our Bodies , comes into our Bodies from without us , by the Door ( so to speak ) of our Mouth , so the wholsome Doctrine of eternal Salvation by Christ our Blessed Saviour and Redeemer , ( by means of which our Souls and inward Man are nourished , being accompanied with the Divine Influences of the Grace and Spirit of God and of Christ ) comes into our Souls , by the Door of our outward Hearing and Reading in the Holy Scriptures . Again , though there be ever so good Food , and ever so Plentiful , without us , yet if we receive it not within us , it neither doth nor can nourish us : And as the clean Beasts under the Law , did chew the Cud of what they did eat , for their Nourishment , so the Faithful , what they outwardly hear and read of God's Word in the Holy Scriptures , must meditate upon inwardly , for their Spiritual Food . Thus the great necessity of having the Law and Word of God both without us and within us , the Rule of our Faith and Life is evidently apparent , so long as we live in these mortal Bodies : And therefore God hath appointed , and Christ hath given an outward Ministry , together with his other Gifts and Graces , to his Church , to continue to the end of the World , and to his last coming . But again , if it be asked , Is there not an Internal word , Voice or Teaching of Christ , distinct from the outward word , Voice and Teaching , that outwardly soundeth in our outward Ears . I answer , There is , but in God's ordinary way , it works in the Faithful , accompanying the outward word ; and by means thereof , the which inward word , Voice and Teaching , ( properly and strictly speaking ) is not any singular , new or differing Form of words , but rather a Divine Power , Light and Life , quickning , enlightning and strengthning the Understanding and Heart of Man , Spiritually and Savingly to understand the Divine Doctrines and Mysteries of the Christian Faith , outwardly delivered in the Holy Scriptures ; and not only so , but giving the Souls of the Faithful , at times , a Divine Sense , Sight and Taste of God's Divine Power , Love and Life , called in Scripture , A tasting of the heavenly Gift , and of the good Word of God , and of the powers of the World to come ; which Sight , Sense and Taste , and Spiritual Feeling , is indeed beyond all that can be either uttered with the Mouth , heard with the Ear , or conceived in the Mind , in or by any Form of words , as the outward Sight , Sense , Taste and Feeling of outward delightful Objects , is beyond all words , and report of them , as the Scripture saith , Eye hath not seen , nor Ear heard , nor hath it entred into the Heart , to conceive the good things that God hath prepared for them that love him . But ( as saith the Apostle Paul ) God hath revealed them to us ( to wit , to the Faithful ) by his Spirit , 1 Cor. 2.9 , 10. Isaiah 64.4 . viz. in an earnest and first Fruits , the Harvest and full Fruition being reserved for the future State. And here again , if it be asked , what is the Rule , whereby to know surely the true Divine Enjoyment , as above described , from the false and counterfeit , that may be nothing other than Satan's Transformings ? I answer , It is improper in this Case , to ask what is the Rule of Faith or Practise , because this high Divine Enjoyment , is ( properly speaking ) neither an Act of Faith nor Practise , though it is a proper Consequent and Concomitant of sound Faith , and godly and virtuous Practise ; for as in the exercise of the outward Sight , Hearing and Taste , no Form of words can be a Rule to a Man , to teach him how to See , Hear or Taste , but the sound Disposition of the Organs of those Senses , and the due Application of the Objects , is all that is requisite to enable a Man to know what he certainly Sees , Hears and Tasts ; so when the Spiritual Senses of the Soul , are awakened by the quickning Power of God , and the Mind fitly and duly disposed , whatever Divine and Spiritual Objects are presented to that Soul and Mind , it naturally and necessarily apprehends them by its Spiritual Senses , which are as it were the Spiritual Organs of the Inward and Spiritual Man ; the best and fittest Disposition of the Soul and Mind , making it capable for such Divine Enjoyment , is , Internal Purity of Heart , as our Saviour hath taught us , saying , Blessed are the pure in Heart , for they shall see God ; that is , always accompanied with a sound Faith , grounded upon the sound and wholsome Doctrine of the Holy Scriptures : And though no Form of words can be a Rule , a Priori , whereby to discern true Enjoyments from false and counterfeit , yet a Posteriori , that is , by the Consequents and Effects , they may soon and quickly be discerned , if duly examined by the infallible Rule of Faith and Life laid down in the Scriptures , even as a Posteriori ; or consequentially , a Man may know , whither what ( he apprehends ) he seeth , heareth , or tasteth outwardly , be real or imaginary . Section 14. Diverse places of Scripture explained , and rescued from his Corrupt Glosses and Interpretations . BUT before I finish my Answer to this his last Argument , I think fit to take notice , how he has perverted , misconstrued , and misapplied all and every one of the places of Scripture above recited out of his Page 21 , to prove that the Light in every Man's Conscience , is the Rule of Faith and Life to every Man , and that without any necessary super-addition without or within Men , be they Jews , Mahometans , Infidels , Christians , they have all but one and the same Rule of Faith and Life , as they have one and the same Creator . For indeed not one of these places are to be understood , as with respect to that part of Mankind , that lived or now live in pure Heathenism , or Gentilism , but such as were or are professed Members of God's Church as the Jews were , when our Saviour was bodily present on Earth ; and as the Christians were and now are , excepting that one place Rom. 1.19 . which as I have above noted , he falsly quotes , rendring it , Whatsoever may be known of God ; which as the English Translation doth not so word , nor doth the Greek bear it , and the Falseness of it I have above described ; as for the saying of our Saviour , My Kingdom is not of this World ; which is the first of those Quotations above given : Can it be supposed , that by his Kingdom there , he meant nothing but the Light in every Man's Conscience , he offers not the least proof of it ; the Kingdom of God , and of Christ , in Scripture , ( otherwise called the Kingdom of Heaven ) hath diverse significations , sometimes it signifies his Church , that is called a Kingdom of Priests , sometimes his Rule and Government in and over his Church , by his Laws , and Precepts , and Power of his Spirit and manifold Gifts and Graces , and sometimes the Gospel , with the Blessings thereof , that is , the Doctrine of the Gospel ; as where Christ said to the Jews , The Kingdom should be taken from them , Matt. 21.43 . as hath been accordingly fulfilled , though still they have the common Illumination of the Light within them ; and sometimes it signifieth his Kingdom of Glory in the future State after Death . This next Quotation is out of Luke 17.20 , 21. The Kingdom of God is within you ; which also he falsly quotes , leaving out the word you , so making it universal , to serve his Design , for a Proof that the Light in every Mans Conscience , is that which is meant by Christ in this place , the Kingdom of God. I grant God has an universal providential Kingdom in and over all his Creatures , and more particularly in and over all Mankind , according to Psal . 103.19 . and his Kingdom ruleth over all , or in all ; and that his providential Kingdom among Men , is administred in great part , by means of the common Illumination in and over all Men ; but the Kingdom , as it is here understood Luke 17.20 , 21. is not his providential Kingdom , but a new Administration of the Gospel , that many were looking for , and expecting , which made the Pharisees ask , when the Kingdom of God should come ; surely as they meant not to ask when his providential Kingdom should come , or when should Men begin to have something to reprove or convince them , for common Sins in their Conscience ; nor did Christ mean it so , but of some more excellent Dispensation by his Doctrine and Preaching , which the Pharisees had heard as well as others ; and therefore it might well be said to be not only among them , as some translate it , but even in them , to wit , the Doctrine of the Kingdom , together with which some inward Seed of Light might have been sown in some of their Hearts by his Ministry , beyond and above the common Illumination ▪ But what proof is this , that the Gentiles had the Kingdom of God in them , in this Sense , who never to this day heard Christ , or any of his Ministers , nor received any Gospel Doctrine , by any outward Testimony , by voice or writing . And Heb. 8.10 . compared with Jer. 31.33 . and all the other places do wholly respect that part of Mankind , to whom the Gospel is outwardly preached , and for most part such who did believe it , or were in due time to believe it , as that noted place Titus 2.11 , 12. by the Grace of God , that had appeared to all , cannot be understood , the common Light or Illumination in all , because v. 13. it was such a Grace , that taught such who gave up to be taught by it , and obey it , to look for that blessed Hope and glorious Appearance of the great God , and our Saviour Jesus Christ , who gave himself for us [ to dye for us , that by his Death , and precious Blood outwardly shed for us ] he might redeem us from all Iniquity . Now can W.P. or any of his Deist Brethren , prove that any Jew , Mahometan , Heathen , or Deist , that obey the Dictates of the Light within , are taught thereby to look for this glorious appearing of Jesus Christ , when he shall come in his glorified Manhood , to judge the Quick and the Dead , for that no doubt is the glorious Appearing here meant , the most Obedient of his Jewish Mahometan Brethren to the Light within them , and the most strict and exact Deists here in England will tell him , they believe no such thing , their Light within them hath taught them no such Faith nor Hope ; yea , Cornelius that was a most excellent Gentile for Virtue , and I suppose in his Gentile state surpassed for Piety and Virtue , the best Deist in England , was not taught by the Light that was formerly in him in his Gentile state , to believe Remission of Sin through Faith in Jesus of Nazareth , whom the Jews hanged on a Tree , &c. but was informed by the Angel , to send for Peter to preach this Jesus to him ; nor did the Angel direct him to the Light in him simply for Information , but to the Apostle Peter without him , that by means of his Ministry he might receive the Christian Faith , and the special Illumination of the Holy Ghost , as accordingly was fulfilled . And as to the words Jer. 31.34 . compared with Heb. 8.11 . they shall not teach every Man his neighbour , and every Man his Brother , saying , Know the Lord : For all shall know me , from the least to the greatest . This Promise doth only belong to the Children of the New Covenant , to wit , the Members of Christ's Catholick Church , and not to all Mankind , therefore cannot be meant of the common Illumination in Heathens and Infidels , nor of many Thousands living under a visible Profession of Christianity , who are not so taught of God , that they need not a Man to teach them ; or to say , know the Lord , for to be so taught is a high State , and the words have their full and perfect accomplishment in the future State , though in part here ; and comparatively , they have their present fulfilling , as often indeed many places of Scripture have a comparative meaning Besides , that it is granted , that that high degree of Divine knowledge above described , that is , a divine enjoyment of God , by Spiritual Sensation , Sight and Taste , one Man cannot teach it to another , for it surpasseth all words , either uttered or conceived ; as one Man cannot teach another that is Blind to see , or Deaf to hear , or that hath not his Taste , to Savour ; though as to the Doctrinal knowledge , he may teach him , and by means of that Teaching , be made instrumental , by the blessing and Grace of God , to open his Spiritual Eyes , and excite those Spiritual Sensations in him . And what though Christ left nothing in Writing by himself , for the Rule of Faith and practise , as W.P. argueth , what his Apostles and Evangelists committed to Writing by his Inspiration , was sufficient , why it should be received to be the Rule of our Faith , that is , the outward Instrument , whereby Faith is wrought in us , and whereby we may be helped , through the Spirits inward Illumination and assistance , how to discern what we are to believe to be true Doctrine , and what we are to practise . But it 's very strange what he further saith , That had he intended the Rule of his followers to have been a written Rule , [ note , a written Rule ] he would have left it upon record , with all punctuality , this must be believed and that done , on pain of Eternal Death . His words plainly import , as if such punctuality had not been recorded , but as if People who read the Scriptures , or hear them ever so truly expounded , were left at liberty to believe this or the other thing , or not belive it , though written and commanded ; and also to do or not do , without any danger of Damnation ; whereas the plain words of our Saviour are recorded by Mark 16.16 . He that believeth not shall be Damned ; believeth not what ? surely both what Christ Preached , and what his Apostles and Evangelists were inspired to write , by his Spirit , to whom those Writings should come , for others to whom they have not come , their Sins against the Law and Light in their Consciences , are sufficient to render them without excuse . But ( saith he ) nor did his followers write in the method of a Rule . How knows he that ? Is he so great a Master of Method , so as that he can prove , they write not in the Method of a Rule ? What saith he to Christ's Sermon on the Mount , and his other Sermons recorded by the Four Evangelist's , which alone , though we had no other parts of the New Testament , are a sufficient Rule both of Faith and Life , which yet makes not the other parts superfluous : It is a good saying , Abundance of the Law breaks not the Law ; as God's ways are not as Man's ways , so God's Method , in delivering us the Rule of Faith and Life , is not as Man's Method . And what saith he to Luke , who ( Luk. 1.13 . ) declareth , that having had perfect understanding of all things from the very first , it seemed good to him to write them in Order ; and said John , ( John 20.31 . ) These are written , that ye might believe , that Jesus is the Christ , the Son of God , and that believing ye might have Life through his Name . It is strange that a Quaker should argue against the Scripture being the Rule of Faith and Life for wanting the Method of a Rule , who may be thought very improper Judges of Method , being so immethodical themselves both in Writing and Preaching , and cry out against others for Method ; and yet now the Scriptures must be rejected from being the Rule of Faith and Life , for not being writ in the Method of a Rule , If W.P. must be believed , whereas the best skilful in the Method of Teaching , both pious and learned , have not only greatly esteemed , but highly admir'd the Method of the Scripture , even when it seems least to have Method , and most especially , the Method of our Saviour's Sermons recorded in the Four Evangelists , and of that most excellent form of Prayer he taught his Disciples . And if the Scriptures must be rejected from being not only the Rule of Faith and Life , but a written Rule ( as his express words above noted are , though in contradiction to himself , who elsewhere calls them a Rule , but not the Rule ; now he will neither have them to be the Rule , nor a written Rule ) for want of the Method of a Rule , he may quarrel against diverse parts of God's Creation , as not being placed in that Method and Order , that his Wisdom thinks meet . Sure I am , some Atheists have argued at such like rate , against the Worlds being Created by an infinite Wisdom and Goodness , because , as they imagined things lye in great disorder , throughout the visible World , here a spot of the Earth fruitful , there a great part of it unfruitful , and uninhabitable ; some parts have too much Water that drown the dry Land , overflow Cities , fruitful Fields and pleasant Meadows ; other parts are scorched with drought and uninhabitable for want of Water ; other large parts not fit for Habitation for Cold. Also the Providences of God towards Mankind are greatly disputed by Atheists , because of that seeming disorder and want of method , in things and Events that happen to Men of all sorts , virtuous Men neglected , oppressed , afflicted , and vitious Men exalted , honoured and praised . It is a great Default in W.P. thus to argue against the Scriptures , for want of Method , as being the Rule , wherein he too much resembles the Atheists arguing against the Ways and Methods of Divine Providence , from thence concluding there is no Rule of Divine Providence in the World , as W.P. concludes , there is not the Rule of Faith and Life in the Holy Scriptures . Section 15. Whither the Laws and Precepts of God and Christ , as written in the Holy Scriptures , do bind the Faithful to Obedience . W.P. his absolute Necessaries of Religion , no other but what are generally owned by Infidel Jews , Mahomitans , Deists , and the greatest Hereticks . HAving thus finished my Answers to his Arguments against the Scriptures being the Rule of Faith and Life , yea , not only against being the Rule , but a Rule , as above noted , in contradiction to himself , who sometimes calls them a Rule , to wit , a Subordinate , Secondary and Declaratory Rule ; but yet he will not allow this to the whole Scripture , but that several parts of it are so , that is , so much of it as Heathens and Deists have taught them by the Light within , to wit , Precepts of Moral Honesty , &c. but Salvation by Christ Crucified , and Remission of Sins by his Blood , is not taught them by their Light within ; therefore this Doctrine of the Scripture is not so much as a Secondary Rule to W.P. and his Deist Brethren ; the unsoundness of which Distinction I have above shewed , I shall now briefly point at some other Impertinencies in his Book now before me , and so conclude . Page 25. We confess ( saith he ) the reason of our Obedience , viz. to the Precepts written in the Scriptures , is not meerly because they are written , for that were legal , but because they are the Eternal Precepts of the Spirit in Mens Consciences . Here divers things need Correction ; First , I know none that ever said , that the reason of our Obedience to those Precepts , is meerly because they are written , but chiefly and principally we are obliged to believe and obey them , being the Commands of God : but though the reason of our Obedience to them , is not meerly that they are written , yet being now written , and the Wisdom of God having so appointed it , that they should be written , and the Writers being inspired to that very purpose , to write them for our Instruction , and that we should believe them and obey them ; we ought both to believe them and obey them , as they are outwardly written ; otherwise , if their deliverance to us by writing , have no Influence on us to believe them , and obey them , we may wholly disregard them as such , and only mind those eternal Precepts of the Spirit , as he terms them , in the Consciences of Men , to wit , Jews , Mahometans , Heathens , Deists . Again that he saith , It is legal to obey them , meerly because written I see not how it was legal , for the Law did not command them to obey them meerly as written , but because they were the Commandments of God ; but to reject them , as having any Influence on us , or laying any Obligation on us as written , is to reject Christ's Prophetical and Kingly Office , a part of which was to inspire his Evangelists and Apostles to commit them to writing . But again , That nothing is to be obeyed for a Rule , or the Rule , but the eternal Precepts of the Spirit in Mens Consciences , as he affirmeth . This indeed makes a very short and near way to Heaven , were it as true as short and near . He seems to give us an account what these eternal Precepts are , Page 44. But most Perswasions ( saith he ) are agreed about the absolute Necessaries in Religion , from that Light and Witness God has placed in Man's Conscience , viz. That God is , that he is a Rewarder of them that diligently seek him ; that the way of God is a way of Purity , Patience , Meekness , &c. without which no Man can see the Lord. Answ . Note well , Reader , these few things , That every Deist , Jew and Mahometan , that are sober and rational , will acknowledge , are all the absolute Necessaries in Religion , that he lays down . But how falsly doth he alledge that most Perswasions are agreed , that these , without all the Articles peculiar to the Christian Faith , ( as concerning the Holy Trinity , the Incarnation of the Word , the Satisfaction of Christ , by his Sacrifice on the Cross to Divine Justice , &c. in a word , all the twelve Articles of the Apostles Creed ) are all the absolute Necessaries in Religion . Is the whole Christian Catholick Church of Christ throughout the World , in all Ages , no considerable part of Mankind , having Religious Perswasions ? Or if they are , let him tell us , what part of Christ's Catholick Church ever held , or doth now hold , that none of all the twelve Articles of the Apostles Creed , or few of them , are the absolute Necessaries in Religion , together with other Moral parts relating to Moral Virtues . I think he can tell us scarce any , but such as may be justly doubted , or disowned to be Members of the Church of Christ . If he bring in himself , and his Party and Deist Brethren , he but begs the Question , to say , they are a part of the Christian Church , while they deny the great Fundamentals of her Religion to be absolutely necessary . But let us hear him further in the same Page , he saith , Nay they accord in some considerable Matters super added , as some of them speak , that God was manifested extraordinarily in the Flesh ; that he gave his Life for the World ; that such as believe and obey his Grace in their Hearts , receive Remission of Sins , and Life everlasting . First , It is needful he should explain what he means by these words , That he gave his Life ; whither the Life of the Man Christ without us , or the Blood , which is the Life , and that Life is the Light within , as he hath been heard to preach , and is according to his Books . And what means he by the word believe ? Whither to believe , that Christ died for our Sins , and rose again ? Well , in Charity I will suppose this to be his meaning , otherwise he would greatly equivocate ; but still all this belief is none of the absolute Necessaries in Religion , they are some considerable Matters superadded ; Superadded to what ? To the Scriptures . Nay , they are the chief Doctrines of the Scriptures . Therefore again I ask , Superadded to what ? Why to the Light within its Dictates . But are they necessary to be believed , since they are supernumerary , and superadded to the Dictates of the Light in every Conscience ? Yea , saith W.P. Page 35. where the History has reached , and the Spirit of God has made a Conviction upon the Conscience . Well then , If they are necessary to be believed , where the Spirit of God hath made this Conviction upon the Conscience ; this Conviction is not the Effect of the general Light in every Conscience , but somewhat superadded ; and therefore the general Light in the Conscience , is not the perfect and compleat Rule . But what if the Spirit make not this Conviction upon the Conscience of some , who have the Scripture , which he calls the History ? Is he sure the Spirit will make it , or doth make it , on every Conscience to whom the History reacheth ? If he say yea , he throweth down his Fabrick with his own words ; for if so , this Conviction made by the Spirit of God on the Conscience , must be a part , yea , the greatest part of the Rule of Faith , to all who have the Scriptures ; because the Scriptures hold forth many more things to be believed and practised , than these few eternal Precepts , as he calls them , of the Spirit in the Conscience . And though W.P. here seems to render them excusable , to whom the Doctrine of Christ's Death hath reached , and yet believe it not , on whom the Spirit of God hath not made a Conviction . Yet in his Treatise of Spiritual Liberty , he calls it a loose Plea , to pretend want of Conviction for not obeying G. F's Orders , and tending to Ranterism . But if he shall say , the Spirit doth not work this Conviction upon many that the History reacheth , as his words import , then they are left at liberty , whither to believe them at all , without all Sin or danger . Thus we may see what sort of Faith he and his Brethren have , of the Articles of the Creed , viz. An unnecessary Faith , to have it , or not have it , is all a Case , if they have it not , it is not their Sin , their primary Rule the Light within them , tells them nothing of it . But then why should the Secondary Rule tell them any of these things ? As there is nothing in the Copy but what is in the Original , so there is nothing in the Secondary Rule , the Scriptures , at this rate , but what is in the Dictates of the Light within ; and therefore all that is to be found in the Scripture , that is not in the Dictates of the Light within ▪ is not so much as the Secondary Rule . Thus we may see of what little value the Scriptures are and must be with him and his Party , by this his way of arguing and answering Objections . But note , Reader , how in his foregoing words I have faithfully quoted , he makes the believing and obeying God's Grace for Remission of Sins , and Life everlasting , to be none of the absolute Necessaries of Religion , but superadded , as some of them speak . Here is Obedience to God's Grace made as unnecessary by W.P. as Faith in Christ , as he was outwardly manifest in the Flesh . What thinks G.W. and his Brethren of this Doctrine ? Is it not plain Antinomianism , yea plain Ranterism ? Section 16. The Scriptures are not certainly known and believed , upon the Foundation of W.P. and his Party among the Quakers , but are upon the Foundation of all Orthodox Christians . The Question wrongly stated by W.P. about the Sufficiency of the Light or Spirit of God within , which is not what he can reveal , but what he doth reveal , without the outward Means of Instruction . Page 23. HE labours to turn off that Objection against him , of his arguing from the uncertainty of the Scriptures , that they cannot be a Rule of Faith and Life , by answering , The Scriptures are uncertain upon their Foundation , but not upon ours . We would have them received ( saith he ) upon the Spirits Testimony and Evidence which gave them forth . I answer , And so would all true Christians ; but the difference is great , in the way and manner of their and his defining this Testimony or Evidence , which he and his Brethren will have wholly to be by Prophetical and Apostolical Inspiration , the same in Specie and Kind with what the Prophets and Apostles had , giving them a new repetition of the same Articles and Precepts , and all this only from the Light within , as it is a common dispensation to all Mankind ; the falsity of which , common experience , as well as the Testimony of Scripture doth sufficiently prove ; for if the , Light within them doth de novo , give W.P. and his Brethren , the Revelation of all or most of these peculiar Doctrines of Christianity , why should they have it more than Jews , Mahometans , Deists and Heathens , many of whom they account have been , and are faithful and obedient to the Dictates of the Light within them . Besides if more be revealed to the Quakers by the common Light within , than to other parts of Mankind , who have not the Scriptures ; they must needs grant , their Rule of Faith is more large and full , than that in others ; and consequently not being so perfect in others , as in them , it is no general Rule of Faith , for thus he argued against the Scriptures . But if the Scriptures , are so wholly uncertain upon the foundation of other Christians , and so certain upon the foundation of the Quakers , from their pretence to the same divine Inspiration that the Prophets and Apostles had , they would wonderfully oblige the Christian World , If we could believe them , to tell us , from their infallibility , what Translations are best ; or rather to give us a new Translation by divine Inspiration ; and which of all the Copies , and various Iections are truest : but that this is a groundless and empty brag , is too apparent , while their ignorance , and gross perversions of Scripture , and false Interpretations , are greater than any other in Christendom , as can easily be proved . But in contradiction to all this , that the Scriptures are certain , upon the Quakers foundation , from the divine Inspiration , and Revelation that the Spirit has given them of their Truth , much or indeed most of all this is again denyed by W.P. telling us , in answer to that Objection Page 32. This Light you speak of , could not tell you , which way Sin came into the World , that there was an Adam and Eve , that they fell after that manner , and that Sin so entred the World , that Christ was born of a Virgin , suffered Death , and rose again , &c. He roundly answereth , that inasmuch as an account of those things hath been already revealed , and is extant , therefore any new Revelation of such things is not needed . I answer , How not needed ? and yet certain to you , upon the Spirits inward Evidence and Testimony , and to none but you , and such as you , who pretend to the same Revelations with the Prophets and Apostles ? However , seeing he grants , he and his Brethren have no Revelation from the Light within them , That Christ was born of a Virgin , suffered Death , and rose again ; therefore he must needs confess , all these things concerning Christs Birth , Death , Resurrection , are uncertain to them , and so no matters of their Faith. And then seeing other Christians believe these things upon an inward Evidence and Testimony of the Spirit , though not by the same Revelation in Kind or Specie with that of the Prophets and Apostles ; yet by way of Seal to the truth of them , as above explained , the proper consequence of which is this , that all these great things recorded in Scripture , concerning Christ's birth of a Virgin , his having dyed for our Sins , his Resurrection , Ascension and Intercession for us in Heaven , are altogether uncertain upon the Quakers foundation , because as W.P. confesseth not inwardly revealed to them , which yet are certain upon the foundation of all true Christians , to wit , the inward Testimony and Evidence of the Spirit , by way of sealing to the Truth of them , as by an objective medium , as above explained . But why are not these things , concerning Christ's Birth , Death , revealed to the Quakers by W. P's confession ? Why ; because they are not necessary to be believed , they are none of the Eternal Precepts of the Spirit in the Consciences of all Men , Teaching some few things of owning a great God Almighty , and some few moral Principles , of Temperance and Justice , as doing as we would be done by ; this is the Quakers Evangelium Eternum , their everlasting Gospel , whatever is more is unnecessary and Superfluous . Page 32. He saith , To say the Light or Spirit could not do it , [ viz. reveal that Christ was born of a Virgin , suffered Death , and rose again , &c. ] is blasphemous as well as absurd : Answ . I know none that saith , the Spirit or God and Christ considered as the Light , could not do it ; but that 's not the Question , what the Spirit could do , or what the Light within , taking it in the highest Sense , as to signifie the divine Word , could or can do ; but the proper state of the question is , whither the Spirit , or Light within , hath given , generally any such Revelation of these things ; which if he hath not given , and that to all Men , then to be sure , even by W. P's confession , such Revelation is no part of the Rule of Faith , for it is not what God who is Light , or the Spirit can reveal , but what he hath revealed that is the Rule of Faith , and doth ordinarily reveal . And seeing the Quakers , as W.P. hath granted , have no inward Revelation of these things , viz. That Christ was born of a Virgin , &c. It is no part of their Faith , or Creed , for the Rule of their Faith hath not taught it them . If any have said , the Light within every man cannot reveal these things , they do not mean by the Light within , either Christ or the Spirit , but that common Illumination that is in all Men , that is neither Christ nor the Spirit , but yet is a gift of Christ and of the Spirit . Section 17. His Proofs out of the Fathers , and Primitive Protestants , for the Spirits being the Rule of Faith , all Fallacious . An Instance of Calvin ( quoted by him ) in some Passage of his Institutions , expresly to the contrary . Whither the Esseni , Pythagoras , Clinias , and the Scythians , before our Saviour's Incarnation , thought Swearing unlawful , from the Light within . AS for these , many Authors some Fathers , and other late Protestant Authors , that he quotes in confirmation of his Assertion , viz. That the Scripture is not the Rule of Faith and Life , but the Light in every Conscience ; none of all these quotations , which I have diligently read and considered , say any such thing , viz. That the Scriptures are not the Rule of Faith and Life , or that the Light in every Conscience is that Rule . Either he is very ignorant , and unacquainted in Calvin and Beza's wriings , and other Protestants , or very unfair to quote them , when he cannot but know in his Conscience , if he be acquainted with them , that all those Protestant Authors did Zeolously contend , that the Scripture was the Rule of Faith and Life , and though they did Zealously assert the necessity of the Spirits Internal Evidence and Testimony , to Seal to the Truth of the Scripture , and give the understanding of it , yet none of them all that he has quoted say , or hold that the Spirit , or Light in every Conscience is the Rule of Faith and Life ; I rememno such Doctrine taught by them , and yet I suppose , I know their Doctrine , as well as he ; and were it needful , I could produce sufficient Testimonies from their Books , that he has manifestly wronged them ; but he who takes so great liberty to wrest the Scriptures , no wonder if he make bold to do the same with these Mens Writings . His Quotation out of Calvin is this , Inst . Lib. 1. Cap. 8. It is necessary the same Spirit that spake by the mouth of the Prophets , should pierce into our Hearts , to perswade us that they faithfully delivered that which was committed to them of God. This doth not prove that Calvin denyed the Scriptures to be the Rule of Faith , having expresly taught that they were . But to shew how little acquainted W.P. is with Calvin's Doctrine in this point , [ whom he hath quoted for him , to prove that the Scripture , or written word , is not the Rule of Faith , but the Light in every Conscience , or the Spirit abstractly considered from the written word ] or how unfair and fallacious in so doing , if acquainted with his writings , I shall give some passages out of his Institutions . That is , in English . For when the mind of Man , for its weakness , could by no way come to God , unless helped and assisted by his Holy Word , it was necessary that all Men , the Jews excepted , did walk in vanity and error , because they sought God without the Word . Thus we see , according to Calvin , how necessary was the Word of God , to wit , the Doctrine outwardly delivered of God to Men , by the Holy Prophets , to bring them to God , out of error and vanity , for by the Holy Word , it is manifest , Calvin meant not the Light within , which all Mankind had , as well as the Jews , but the outward Word of Doctrine delivered by the Prophets , according to Psal . 147.19 ▪ He shewed his Word unto Jacob , &c. The which external Word , he calls , Sect. 1. Aliud & melius adminiculum , i. e. another and better help , which was necessary , to direct us rightly to the Creator of the World , comparing it with whatever other helps God had given to Mankind , ( without them or within them , ) which he calls , Communia illa Documenta , those common Documents , the which external Word , ( he saith ) is Rectior & certior ad ipsum Cognoscendum nota , i. e. a more right and more sure Mark , whereby to know him , which also he calls , the Rule of the Eternal verity , and cap. 9. Sect. 1. l. 1. inst . He calleth them Nebulones i. e. Knaves , and chargeth them with Nefarious Sacriledge , that divide the Word , to wit , the external Word from the Spirit , which God hath Joyned together by an inviolable Bond ; and in the Title of that Chapter , he calleth them Fanaticks , and saith , They overthrow all the Principles of Piety , who despising the Scripture , ( to wit , considered as the Rule ) flee over to Revelation , pretending to be taught by the Spirit , without the external Word . Where it is evident , he doth not mean , that whoever are taught by the outward Word , are sufficiently taught , without the Spirit ; but that whoever are taught Savingly , to know God as the Creator , or Christ the Redeemer , they are taught of the Spirit , with and by the external Word , as the instrument of the Spirit which he hath given to us , for a Rule of Faith and Life , not that it 's the Rule to the Spirit , but the Rule to us of the Spirits giving and preparing , and which he perswades us to be Truth , by his secret operation in us . And as unfair and fallacious as W.P. hath been , in wresting , misapplying and abusing Calvin's words , to prove that he was not of another Mind , than W.P. viz. That the Scriptures is not the Rule of Faith and Life , he is as unfair , absurd and fallacious in his quoting other late Protestant Authors , as Bish . Jewel , Dr. Ames , Dr. Owen , all which are sufficiently known by their Books to be of a contrary Mind , as much , as one thing can be to another : The Quotations indeed taken out of those Authors , prove , that they did assert the necessity of the Spirits inward Operation , in the Souls of Men , to perswade them , to believe the Truth of the Scriptures , and the necessity of his Internal Illumination , to give the Saving understanding of them , as particularly the quotation given out of J. Calvin instit . lib. 1. c. 8. who gives the Sense of all those Authors , and indeed of all true Christians , viz. It is necessary , the same Spirit , that spake by the Mouth of the Prophets , should pierce into our Hearts , to perswade us , that they faithfully delivered that which was committed to them of God , which he illustrates by the word Obsignare , elsewhere in that Book , that is , by Sealing to the truth of them ; but this does not prove that this inward Obsignation of the Spirit is the Rule of Faith , even in Calvin's sense ; or that the Scripture was not that Rule . Page 36 It 's strange that W.P. should bring a proof against the Lawfulness of Swearing , from the Conviction of the Light within some Jews , long before Christ came , to wit , the Esseni , that when the Scriptures of the Old Testament made it lawful to Swear , in some Cases , ( if W.P. believes that the Spirit of God did Dictate these Scriptures ) that the same Spirit in the Esseni should teach them that it was unlawful , even while the Mosaical dispensation was yet standing . But how proves he that the Esseni did think Swearing unlawful , from a Conviction of the Light within them , when others of the most faithful of the Jews , both then and before that time did Judge Swearing Lawful , and that from the declared and revealed Will of God , in the Old Testament , that came from the Light within , in Moses and the Prophets , that was in force until Christ suffered , as to all the other parts of it . If he will allow , that the eternal Precepts of the Spirit in the Conscience , command one thing to some , and the quite contradictory to another , surely at this rate , the Light within must be a very uncertain Rule , for by this Concession , one may take the liberty to say , his Light within commands him to Kill , to Steal , to commit Adultery , though the same Light in another forbids it . I had thought , that by the Eterprecepts in the Conscience , W.P. had meant , those unchangeable Precepts , and Laws of Justice and Temperance , &c , which in all Ages have been the same to all Men , and will ever be the same to all , so long as the World lasteth . But now it seems , even the Precepts of Light within are not Eternal , but Temporal , and may be changed , and one may be commanded to Swear , or permitted without Sin to Swear , and another forbidden . But there are two things that W.P. in his instance of the Esseni ( that would not Swear , which he quotes out of Josephus and Philo. That they shun Oaths worse than Perjury ; for they esteem him Condemned for a Lyer , who without it is not believed , ) should prove , neither of which he hath done : First , That they held it Unlawful in any Case to Swear , even when called before Authority , for it may rather be thought , it was common Swearing they were against , [ a thing that was too ordinary among the Jews , ] seeing the Law did allow Swearing in a Judicial way , Levit. 5. that was then in force . Secondly , Suppose they were against all Swearing , that they had this from the Light within them , it is much more probable , it was an erronious Opinion in them , which could not proceed from the Light within , otherwise it had contradicted the standing Law of God without , then in force , which not only allowed Swearing , but commanded it upon necessary Occasions . And as idle and impertinent are his Instances of Pythagoras , the Scythians in King Alexander's time , and Clinias , all which lived some hundreds of Years before Christ came in the Flesh . Now if Swearing was lawful by the Law of God among the Jews in those Ages , How can we suppose it unlawful among the Gentiles , since I know not one Instance can be given , that the Light in any Gentile did condemn what the Light within , or Law of God without , in the Jews , did justifie , for this were to set Light against Light ? It 's nothing to the purpose , if some in these ancient Times were against Swearing , but the Question is , Whither it was the Light in them that taught them so ; or rather , whither it was not an erronious Opinion , like that of not eating Flesh , said to be taught also by Pythagoras , was that ( thinks W.P. ) from the Light within ? If so , How does the Light in him allow him to eat it , and to take his liberty in diverse things , that the Severity of Pythagoras's Doctrine did not allow ? What if any now should say , that the Light within them forbids them to eat Flesh , How could W.P. convince them of their Error ? If he bring Paul's words , or any other Scripture words to his Conviction , may he not answer , that the Scripture is not the Rule of his Faith , and W.P. hath confirmed him , by his late Book that saith the same ; and if the Light within , in the Esseni , might contradict the Scripture of the Old Testament , why may not the Light within in a Quaker , contradict the Scripture of the New Testament , both being given from the same Spirit ; and the Scripture of the Old Testament , as binding to the Jews , before Christ's Incarnation , as the Scripture of the New Testament is to the Christians since . And how can W.P. prove , that Poligamy is against the Light within ? It is granted , that the New Testament forbids it . But what then ; by W. P's Doctrine , the greatest things in the New Testament , are not necessary absolutely to be believed , but upon Conviction of the Spirit , i. e. upon a new Revelation , as that Christ was born of a Virgin , dyed for our Sins , &c. And he plainly tells us , Any such new Revelation is not necessary : If this be not to turn People loose , and to run them into great Confusion , Light against Light , and Spirit against Spirit , while the Holy Scripture is denied to be the Rule of Faith and Life ; yea , a Rule , I leave to the Sober and Intelligent to judge . Section 18. A Correction of a Saying of W.P. Scandalous and Offensive to Christian Ears , That Men are not like to be informed of the Knowledge and Experience of the New Birth , from our Saviour's words to Nicomedus , John 3. Nor can that Scripture be my Rule ( saith he ) in that heavenly travel , &c. Neither can any other Writing whatever . Page 29. HERE I find one passage more in this book of W. P's , that I am sure greatly derogates from the Scriptures , and is justly offensive to Christian Ears . Having quoted our Saviour's words to Nicodemus , that he saith may be credited Historically , that unless a Man be born again , he cannot see the Kingdom of God , John 3. But what is that ( saith he ) to the Knowledge and Experience of the new Birth , that they are never like to be informed of there : Nor can that Scripture be my Rule in that heavenly Travel , respecting the many and wonderful Trials and Exercises , that are to be met with in the way to it . Neither can any other Writing whatever . This Only is the Office of that Spirit and Word Immortal , by which we are begotten again . I answer , Here he excludes not only that place above mentioned , but the whole Scripture , from being instrumental to our Information , and plainly denies that any can be informed of it there ; this is indeed to make it not only not the Rule , but not a Rule in this great case . But his assertion is extreamly false , the place quoted ( John 3.3 , 5. ) informs us of the necessity of Regeneration ; and the following words informs us , of the way and manner how it is wrought , to wit , by the Spirit , as the principal Efficient , and by Faith in the Son of Man , as the Instrumental cause ; v. 14 , 15 , 16. and this Faith is wrought instrumentally , by the Words and Doctrine of the Gospel , called by Paul , ( Rom. 6.17 . ) The Form , or Pattern , of Doctrine , whereunto the believing Romans were delivered , as the Mettal that is melted into the Mould , that frames it into a Vessel . And will W.P. say , that his and his Brethrens Preaching and Words , inform People nothing of Regeneration , nor of the manner of it , and the several steps in the progress of it . If not , their Preaching so much of the New Birth , and the manner of it ( at least as they think ) is very unprofitable ; but if they think their Preaching profitable , to inform concerning Regeneration , and manner of it , then their Preaching must be better than the whole Scripture . Had he said the Scripture without the Spirit cannot guide or direct us in the way of Regeneration , nor be instrumental towards it , without the same , he had not been to blame , all true Christians say the same ; but to exclude the Scriptures , that is , the Word and Doctrine contained in the Scriptures , from being so much as an Organ or Instrument in the hand of the Spirit , as the Spirit giveth Efficacy to it , is extreamly false and erronious , and contradicts the Scriptures Testimony , and the Experience of Thousands , who can set to their Seal , that the Spirit of God has made the Scriptures , to wit , the Word and Doctrine delivered in them , Instrumental , both to their Conviction and Conversion . Surely James was of another mind than W.P. who said , That the Faithful were begotten of the Will of God , by the Word of Truth , and Peter said , They were made Partakers of the Divine Nature , by the exceeding great and precious Promises , ( which are to be found in the Holy Scriptures ) through the Operation of the Divine Power . And as false it is , what he saith , That Experience ( to wit , of the New Birth , ) must go before all Doctrinal Scripture : Meaning the Doctrine delivered in the Scripture , which was the same before it was written : This is to set the Cart before the Horse , as the Proverb is , or the Fruit before the Seed ; Are Men regenerated in Blindness and Ignorance , or rather are they not renewed in Knowledge ? And this Knowledge , doth it not presuppose some doctrinal Principles , of which Men must be first convinced ? Has the Doctrine of the great Love of God , in sending his Son into the World outwardly to dye for us , and inwardly to enlighten us , no Influence on our Regeneration ? Was Adam regenerated , before God gave him the Promise of the Womans Seed , after his Fall ? by his Assertion it must be so , which is wonderful Ignorance ! Is he so little acquainted with the Holy Scriptures , as not to have seen the Lineaments , Steps and Progress of the New Birth , fairly delineated , and the whole manner of it , as clearly as any Country can be delineated in the fairest Map , with all the several Roads ; but as the Map can be of no use ; to a blind Man , though to a seeing , it is of great use ; so to a Man whom the Spirit of God has in some measure enlightned , the Scriptures are as serviceable , as a Map to a Traveller , yea , and much more , they are really the Instrument of the Spirit , both for convincing and converting Men , and the Rule according to which the Spirit leads them , in the various steps of it . It is granted , That the Experience of Regeneration , in whom it is wrought , is much more than any verbal account of it by the best of words , and gives a Man in some respect , a more satisfactory Knowledge of it , than any Man can have by Scripture words , or any words whatsoever , who is not himself regenerated , as the sight of a Country is more , and gives a Man a more satisfactory account of it , than all verbal Descriptions or Maps can do , to him that never was in the Country . Yet this proves not , but that the Geographical account of that Country by words and Maps , truly and accurately given , by Men of great Wisdom and Sincerety , is of great Service and Advantage , both to Strangers who desire to see the Country and live in it , and also to them that already live in it . And for all the great Conceit that W.P. has of his knowledge of the great Mystery of Regeneration , by his Experience , of which he denieth , That the Scriptures have given him any Information : Yet he is very ignorant of it still , if he be of his former mind , as he wrote in his Preface to R. B's Works , That Regeneration is a greater Mystery than God manifest in the Flesh . Had W.P. consulted Scripture , it would have better informed him , and to be sure , the true Experience of Regeneration , never taught him any such horrid and extreamly false Assertion . Page 31. He saith , The knowledge of those Prophesies of Christ's Sufferings , was by extraordinary Revelation , not falling within the ordinary Discoveries , that are absolutely necessary to Man's Salvation , by which he shews his Power and Faithfulness that he is God , and can foretell , and will bring to pass . But therefore must there be an extraordinary Light or Spirit , and not rather an extraordinary Sight and Sense from one and the same Light and Spirit in them . Answ . First , this quite overthrows his Notion of a general Rule , that must be one and the same to all Mankind ; for if the Prophets had extraordinary Revelation , concerning Christ's Sufferings , which other Men have not that extraordinary Revelation , was the Rule of their Faith touching that matter , which could not be the Rule of Faith to them , who had no knowledge of that thing . Secondly , Though the inward extraordinary Revelation , given to the Prophets concerning Christ's Sufferings , was not necessary to others of the Faithful , who were not Prophets , for their Salvation ; yet the Knowledge and Faith of them was necessary to Salvation by some other means , to wit , by having the Doctrine , given to the Prophets by extraordinary Revelation , preached , or conveyed to the Faithful by the ordinary outward means of Instruction ; which differing manner of conveyance makes not any difference in the Doctrine , nor yet in the Faith of it , for Matter and Substance . Thirdly , That he makes the Faith of Christ's Sufferings , none of the absolute Necessaries to our Christianity and Salvation , because not given to us , as it was to the Prophets by extraordinary Revelation . This plainly gives us a new and fresh Instance of his Deism and Paganism , appearing with open face ; for if the Faith of Christ's Sufferings be not necessary to our Salvation , because we have it not given us by extraordinary Revelation , as the Prophets had ( which is a false Consequence ) by the same reason , not one of the twelve Articles of the Apostles Creed , or any of the other Creeds , called the Nicene and Athanasian , nor any one of the peculiar Doctrines and Articles of the Christian Faith , are necessary to our Salvation , though we hear them daily preached , or may daily read them in the Holy Scriptures , because by his false Inference , not given us by extraordinary Revelation ; and at this rate no more Faith is necessary to our Salvation , than what any Infidel Jew , or Mahometan , or Heathen may have , by the common Dictates of the Light in every one of their Consciences abstractly consider'd , without all means of outward Instruction by the Holy Scriptures , which is a plain undermining of the whole Christian Religion , and introducing Deism and Paganism in its room , and is really a degree more remote from Christianity , than any Pelagianism or Socinianism . Fourthly , Whereas he querieth , Must there be therefore an extraordinary Light or Spirit , and not rather an extraordinary Sight or Sense , from one and the same Light and Spirit in them . I answer , Taking Light and Spirit in the highest sense , to signifie God , Christ , or the Holy Spirit , it will not infer another Light or Spirit , but another Illumination , Inspiration and Revelation , as well as another Sight and Sense , proceeding from one and the same Spirit , and from one and the same Light , originally according to the Doctrine of the Holy Scripture , that teacheth there is diversity of Operations , Administrations and Gifts , but one God , one Lord , and one Spirit . But the words and terms Light and Spirit sometimes in Scripture , signifie some Internal Act of Illumination , and Operation , and Gift of the Spirit ; as when we read of the seven Spirits of God in Scripture , and that God is called the Father of Lights , this doth not signifie seven real distinct Spirits of God , but seven Gifts or Virtues , and Operations of one and the same Spirit : And because there are several sorts of Illuminations , proceeding from one Light originally , which is God , and the Divine Word , therefore they are called Lights ; and in this sense ( fully agreeable to Scripture ) the Prophets and all the Pen-men of the Holy Scriptures , may be said to have had an extraordinary Light and Spirit , as well as an extraordinary Sight , that others of the Faithful had not , or now have not , and yet the Faith the same for Matter and Substance [ for extraordinary Revelation , may be called extraordinary Light well enough ] and also the Faithful may be said to have an extraordinary Light and Spirit , that no Infidel Jew , Mahometan , Heathen , or meer Moralist , Deist , or meer Formal Professor of Christianity hath , to wit , in respect of the diversity of the kinds and sorts of the Illuminations , according to the differing subjects , that of the Prophets differing from that of other Faithful Men that were not Prophets , who yet had the same Faith , though not conveyed by the same manner of Illumination , and the Illumination of the Faithful differing from the common Illumination , given in common to Mankind , which in the respects above-mentioned , may be said to be three several Lights and Spirits , according to the three several subjects , all which are but originally one and the same ; like to which we have an Example in the Beams of the Sun , that remaining the same in their nature , yet according to the differing Mediums and Subjects of reception , seem wonderfully diversified , so that passing through Glasses of several colours , as green , red , blew and yellow , the Beams or Rayes , will have these differing colours , which diversity proceeds not from the nature of the Sun-beams , but the differing Mediums and Subjects ; and thus also the same Influence of the Sun , melteth Wax and hardneth Clay ; and operating on a Field where Barley is sown , contributes to produce a Crop of Barley ; but operating on a Field where Wheat is sown , contributes to produce a Crop of Wheat , from the differing Seeds and Subjects it works upon . Section 19 ▪ His Definition of the Judge of Controversie , lame and fallacious , as his Definition of the general Rule and Faith ; in what Sense the Spirit is the Judge of Controversie , quoad nos , i.e. as to us . THus having gone through , and examined all that I have observed in his Book , giving his Reasons and Arguments , That the Scripture is not the Rule of Faith and Life , but the Light in every Conscience ; and having shewn the Weakness , yea the Falsity of them , I thought it not necessary to take notice of his Enlargements and Amplifications on his several Arguments , but answer to the Argument it self , wherein its strength seemed to lye . I shall be brief in my Examination and answer to his second part , to wit , concerning the Judge of Controversie , for , because it hath such a necessary Connexion with the former , the former being clearly discussed , the latter will easily be determined . Page 39. He gives us his explanation , what he means by these Terms , Judge and Controversie , A Judge ( saith he ) is one that has not only power to determine , but discerning to do it rightly . Controversie is a debate between two parties , about the Truth or Falshood , to be determined by that Judge . But as he wrongly stated the Question in the first part , about the Rule , so here he is very short in stating the Controversie about the Judge . It is without all Question , among all that own that there is one great God Almighty , that he is the Great and Supreme Judge , of what is Truth and what is not , universally , and that most perfectly and infallibly ; and all that believe in Christ and in the Holy Spirit , do own that Christ and the Holy Spirit , together with the Father , are that Supreme Judge , as they are one and the same Supreme God ; and not only so , but all true Christians own , that Christ , as the Son of Man , has all Judgment committed to him , and is both Head and Judge in his Church . Now that wherein W.P. is short in stating the Question here is , that he doth not assign the true Rule , whereby the Judge , to wit , God , Christ and the Spirit , doth give forth a definitive Judgment , to be understood and received , by the Members of the Church of Christ . Neither God , nor Christ , nor the Holy Spirit , need the Scripture , to give a Judgment , as to themselves , their knowledge of what is Truth , and what is not so , is wholly independent from the Scripture , but the Question is to be thus stated , What Rule , Standard or Measure , God , Christ and the Spirit has given to the faithful , in particular , and to the whole Church in general , since the Doctrine of the true Faith was committed to writing , whereby they may understand , and know , the true Judgment and determination of God , and Christ , and the Holy Spirit , the Supreme Judge of Controversie . True it is , that the Law-giver is the best interpreter of any point that may concern his own Law , and therefore as God is the Law-maker , so he is the Supreme Judge and Interpreter of his Law. But as an Earthly Law-giver , suppose an Earthly King , with the consent of the great Counsel of the Nation , gives forth his Laws to his Subjects , if any Controversie arise about the true sense of those Laws , the King and his Counsel that made those Laws , is to determine the Controversie by the Laws themselves , one part of the Law serving as a Key , to open what is hard to be understood in another part of it . Thus it is in this Nation , and commonly in all Nations , for the Law is supposed to be such a perfect Law , Intire and Compleat , that the Sense of it needs not be given by giving forth any new Law , to give the sense of the former ; nor ought any Subject to presume to give his private Interpretation of the Law , by any private Gloss or Sense , which he cannot demonstrate from the Law it self ; and as it 's thus , as to the Laws of Men , how much more is it so , as to the Laws of God ? The Laws of Men indeed , receive frequently new Additions and Alterations , and yet this cannot be done , but by Publick Authority : But the Law and Rule of Faith and Life , that God has given to the Faithful , and to his Church , now under the New Testament , is so full , perfect and comprehensive , that is , fully Sufficient without any Addition ; and if it can be supposed , that it may please God to give forth any new Laws to his Church , it must be allowed , that there must be the same Evidence , and ground of receiving them to be such , as was given for the Old Testament by Moses , and for the New Testament by Christ . Now had W.P. fairly stated the question , he should have stated it thus , Whither the Spirit of Christ , ( whose Judgment and Determination is all one with that of Christ and the Father ) doth give his Judgment to the Church , and the Members of it , by any other Law or Rule , Measure or Standard , than what is already to be-found in the Holy Scriptures , whether relating to Articles of Faith , or positive Precepts of revealed and instituted Religion , by Christ and his Apostles in the New Testament . Or whither the Spirit gives this Judgment , not by the Doctrines and Precepts contained in the Scriptures , but by the common discoveries and Dictates of the Light within every Man's Conscience , which are commonly the same , and of the same extent in all Mankind , be they Jews and Mahometans , and Painims abroad , or Deists at home here in England or elsewhere : Or lastly , whither by any new particular Discoveries , Revelations or Dictates , and new Precepts of the Spirit , not formerly given , either to Mankind in general , or to the Church in particular . To the first , all sound Christians agree . The Second is , the sence of W.P. and those of his Brethren of the Second Days Meeting that have approved his Book . The third is , the sence of some of the chief Teachers and Leaders , that first arose among the Quakers , that did affirm , they had new Commands given from the Spirit , by immediat Revelation from Heaven , some of which are neither the common Dictates of the Light in every Conscience of Mankind , nor to be found in the Scriptures , either expresly , or by any necessary consequence from them . And indeed the first Teachers and Leaders amongst that People , did not think it worth while , to prove their Doctrine , or warrant their Interpretations , by consequences from Scripture ; but the general proof was , This is the Word of the Lord unto you ; for G.F. ( see his Journal ) plainly told , that when he first came forth , he was commanded of God , to say thee and thou to every Man to whom he spoke , and not to put off his Hat to any : Also the setting up of Womens Government in their Meetings , distinct from the Men , by the more devout sort , who did think , and still think , that G.F. was a Prophet , as immediately sent as Moses , or any other , is Judged to have been by a Divine Authority and Power in G.F. without any dependance on Scripture Rule , or seeking to fish it by consequence from Scripture . And pray what need is there to bring Scripture proof , for any thing that Men either believe or practise , either by consequence or express words , seeing that is not the Rule of either Faith or practise , but the Light in every Conscience , as W.P. saith here in this Book , or some New Revelation , or discovery , that neither Jews nor Turks , nor other Deists have , nor all Christendom , but only and alone , the People called Quakers . But if these new Revelations be their Rule in the Case , it quite overturns W. P's Fabrick , of setting up a general Rule of Faith and Life in every Man's Conscience . For a new Revelation , that only one part of Mankind hath , cannot be a general Rule . W.P. makes not the Light within ( which he will have to be the Spirit , or God himself , or Christ in every Man , ) abstractly considered from the inward discoveries , Dictates and Precepts there delivered , to be the general Rule , which he calls the Eternal Precepts of the Spirit in the Conscience , and the Noble precepts writ in Man's Heart , Phrases that he has borrowed from some Heathen writers , as Pythagoras and Sophocles , and which are to be owned in their place , to be such , and to be a general Rule of Moral Justice and Temperance , as is above owned ; but not either the general Rule of the Christian Religion , with respect to its peculiar Doctrines , and Precepts , nor indeed so much as any Rule at all in that state ; nor indeed is it at all proper to call the Spirit the Rule in his Sense , but rather the Dictates and discoveries of the Spirit , which W.P. calls sometimes Revelation , to wit , Internal , and the Internal Testimony of the Spirit , Eternal Precepts and noble Laws writ in all Men's Hearts ; for the Spirit abstractly considered , from all Internal and External discovery , Revelation and Testimony , teacheth Men nothing at all , and therefore can be no Rule to them , as such . And seeing W.P. hath cast away the Holy Scriptures from being the Rule of Faith and Practise even to us Christians , that is , all and every one of the peculiar Doctrines and Precepts of Christianity , that are to be sure no part of those Eternal Precepts and Laws writ in all Mens Consciences , not one of them , nor all of those peculiar Doctrines and Precepts , are so much as a part of the Christians Rule of Faith and Life ; for if it were , then the Christians , the Deists , the Mahometans , and Infidel Jews , should not have one general Rule of Faith and Life , which he contends for . Page 41. He proposeth an Objection , and pretends to solve it . Obj. But is not the Scripture the Judge of Controversie . [ He should rather have made the Objection run thus , Is not the Scripture the Rule , whereby the Spirit of Truth , who is properly the Judge , doth by his inward ordinary illumination in the Faithful , determine the Controversie , in all the necessary things of Salvation ? Yea , and also in many other things , though not absolutely necessary , yet very profitable . ] He Answers . How can that be , since the Question most times arises about the meaning of Scripture ? I reply , yet still the Scripture is the proper Rule to determine the Controversie , even when the question ariseth about the meaning of the Scripture ; because what seemeth obscure in some places of Scripture are , opened and made plain by other plain places of Scripture , treating on the same Subject , that are as a Key to open them , with out any other Rule than the Scripture it self ; only there is need of the Spirits Internal Illumination and assistance to help us to use that Key , especially in reference to the saving knowledge of them . He proceeds in his answer to the Objection , saying , Is there any place ( to wit , in Scripture ) tells us , without Interpretation , whither the Socinian or Trinitarian be in the right , in their differing Apprehensions of the Three that bear record , &c. Also the Homousian and Arian about Christ's Divinity , or the Papists or Protestants about Transubstantiation . If then things are left undefin'd and undetermined , I mean literally and expresly in the Scripture , and that the Question arises about the Sense of words , Doth the Scripture determine which of these Interpreters hit the mark ? From all which he concludes , that not the Scripture , but the Interpretation must decide the Matter in Controversie , and that Interpretation must be given from the Spirit of God , to be a true and infallible Interpretation . Answ . Seeing that Interpretation , according to W.P. cannot be given from the Spirit , without an extraordinary Revelation , the things in Controversie , being such ( according to W. P's Phrase and Confession , P. 31. ) as fall not within the ordinary Discoveries , that are absolutely necessary to Man's Salvation ; and that W.P. also grants , that he and his Brethren have no such extraordinary Revelation , for it is not needful , being none of the absolute Necessaries to our Salvation , P. 33. It evidently follows , that neither W.P. nor any of his Brethren , nor indeed any other Men now living whatsoever , have any certainty whither the Socinian or Trinitarian be in the right ; that is , whither Christ is God , and whither Christ had any Existence before Mary ; and whither Christ be in any of the Faithful , yea or nay ; yea W.P. hath no certainty of this Fundamental Principle , that Christ is in him , or in any of his Brethren ; the great reason of their Assertion , that Christ is in them , being , that Christ is God ; so that if it be not certain from Scripture , that Christ is God ; and if the Socinian Doctrine should prove true , that Christ is only a Man , it will evidently follow , ( as I think W.P. will grant ) that it is utterly false that Christ is in any Men whatsoever ; and that that Light that is in Men , even the most Faithful , is not Christ ; for how can that , which is only a meer Man , and a meer Creature , [ as the Socinians say that Christ only is ] be in all Men. Again , If it cannot be determined from Scripture , without extraordinary Revelation , ( which W.P. grants , neither he nor his Brethren have , as touching these Matters , ) whither the Arians or the Homonsians be in the right ; it evidently followeth , that neither W.P. nor his Brethren , are certain , whither the word mentioned John 1.1 . be any other than a meer Creature ; and consequently they are not certain , but that they themselves are Idolaters , who give any Divine Worship to Christ , as he is that Word . Also if it be not certain from Scripture , whither the Papists or Protestants be in the right about Transubstantiation , without extraordinary Revelation , according to W. P's way of arguing , If the Papists should happen to be in the right , and W.P. by his Confession , knoweth nothing to the contrary but that they are , he and his Brethren should be guilty of horrid Contempt and Blasphemy , to call that which is the Body of Christ , nothing but Bread. And is not this Assertion of W.P. a fair Inlet to Popery , that the Scripture doth not determine expresly , without Interpretation , and that Interpretation cannot be had without new Revelation , whither the Papists Doctrine of Transubstantiation be true ? So that to him at present , it is a Matter of Indifferency ; and if W.P. should turn Papist , or suppose him to be one , when he declares himself , he needs only pretend a Revelation for that and all the other Matters in Controversie betwixt Protestants and Papists , to justifie him , and prove him to be no Changeling . And at this rate of W. P's arguing , not only all the peculiar Doctrines of Christianity are wholly uncertain , and Papists , Socinians and Arians , and other the worst of Hereticks , that oppugn the Christian Doctrine and Faith , may happen to be in the right , and these called the Orthodox to be in the wrong ; but the great Fundamental of the Quakers is overthrown , and rendred uncertain also ; yea , this very Position , that he laboureth so much to establish , That not the Scriptures , but the Light in every Man's Conscience , is the Rule of Faith and Life to every Man. For this Position of his , is not literally and expresly in the Scripture ; so that according to W.P. not the Scripture , but his and his Brethrens Interpretation must determine this Controversie ; and this cannot be done without extraordinary Revelation , it being none of those things that fall within the ordinary Discoveries of Men , to wit , that the Light in every Man's Conscience is Christ , and God , for then Christ would be God , and the Socinians would be Blasphemers that deny him so to be . By all which it evidently appears , that this Argument of W.P. not only renders all the peculiar Doctrines of Christianity meer Scepticism and Uncertainty ; but the great Fundamental of the Quakers , as concerning the Light being Christ in them , and the Rule of their Faith , to be equally Scepticism and Uncertainty . But that he saith , Christ's Divinity is left undetermin'd in Scripture literally and expresly , is false ; for it is in several places literally and expresly affirm'd that Christ is God , and that and many other Truths suppose not literally and expresly mentioned in Scripture , yet by good and necessary Consequences , without all extraordinary Revelation from plain places of Scripture , can be certainly inferred . And if he will not allow that there is any certainty by arguing from the Scriptures , by Consequences of true Reason , his whole Discourse in this his Book that I am now answering is disallowable , for he has not brought one place of Scripture , that literally and expresly saith , the Scripture is not the Rule of Faith , or that the Light in every Man's Conscience is ; and he doth not pretend to extraordinary Revelation in the Case ; and if he did of shall , he must give us leave to distrust him , until he bring sufficient Evidence for it , which I believe he will never be able to do : Yea , the Falsity of his Reasonings by way of Consequence , to prove his Position , That not the Scripture , but the Light in every Man's Conscience is the Rule of Faith and Life , is evidently apparent , from the answers already given . And suppose he should pretend to extraordinary Revelation in the case , and that that is the ground of his Certainty , and Rule of his Faith , even that Pretence destroyeth his Fabrick ; for seeing all Men have not that extraordinary Revelation , it cannot be a general Rule . If he say , The common discovery that every Man hath , teacheth him sufficiently without either Scripture or extraordinary Revelation , That the Light in every Man's Conscience is the Rule of Faith. I answer , How can that be , unless it were a self-evident Proposition , as that the whole is greater than the part ; and if it be a self-evident Proposition , why hath W.P. taken so great pains to prove it ? Men commonly think it needless , to prove any self-evident Proposition , and properly speaking , it is impossible to be proved . But if his said Position has no self-evidence of the Truth of it , how shall it be proved ? not from Scripture , for that would make the Scripture the Rule ; nor from Humane Reason , for that would make Humane Reason the Rule , which W.P. seems not to set up for the Rule . It is granted , that the Light in every Man's Conscience , in respect of some Moral Principles of Justice and Temperance , has a Self ▪ evidence , and so far is a Rule ; but that it is the Rule of Faith to Christians is denied ; and by whatever Medium he proveth it , that must be his Rule , by his manner of arguing , which runs him into the like vitious Circle as the Papists are run into , when they prove the certainty of Tradition by the Church , and the certainty of the Church by Tradition ; so W.P. proves , that the Light within is the Rule of Faith by the Scripture , and the certainty of the Scripture by the Light within . Section 20. His Proposal of the way , to determine all Controversie destructive to the Christian Religon , le ts in Deism and Heathenism to overspread the World , a Remedy worse than the Disease . His misrepresentation of sound Protestants , and false and uncharitable Judgment of them . Several Scripture places , that prove the Doctrine of the Holy Scriptures to be the Rule of Faith and Life , to all Christian People . I Confess he hath one very notable and plausible Answer to an Objection made by himself P. 44. were it as true , as seemingly fair and plausible . The Objection is this , How will this determine Controversie , ( viz , to cast away the Scriptures from being the general Rule of Faith and Life , and to set up the Light in every Man's Conscience , according to the general Discoveries it gives to all Mankind ) and allay the Fury of Debates that are on foot in the World. He answereth roundly , Nothing like it , if Men adhere to it . But first were it true . it would have this mischievous and yet most necessary Consequence , that the Christian Religion would be utterly lost , so far as it hath any peculiarity , or peculiar Dignity , Worth and Advantage , above Deism or Paganism . A rare Cure indeed , that W.P. here prescribes to all Christendom , to heal their Breaches , and end the Disputes and Controversies betwixt the worst sort of Hereticks , and the most Orthodox Christians ; and betwixt Papists and Protestants ; such a Remedy here prescribed by him , is worse than the Disease . He saith , Most Perswasions ( he should have come out more plainly with his Expedient , saying , most Hereticks , Arians , Nestorians , Sabellians , Eutychians , and them of the opposed side called Orthodox , yea , Papists and Protestants ) agree in his general Rule of Faith and Life , that is , they own the common and general Dictates of the Light in the Conscience , and so doth the civilized part of the whole World of Mankind , and agree about what he makes the absolute Necessaries , viz ▪ That God is , that he is a Rewarder of them that diligently seek him ; that the way of God is a way of Purity , Patience , Meekness , &c. without which no Man shall see the Lord. Now all Hereticks commonly ( few I think excepted ) own these Generals , and many of them have Moral Lives ; Is this enough to their eternal Salvation , though they deny the Lord that bought them with his precious Blood , as he outwardly suffered on the Cross , on this pretence , that their general Rule set up here by W.P. teacheth them nothing of any such Lord that bought them , with any Blood outwardly shed for them ? Is not this the ready way to open the Flood-gate , and to let in Deism and Heathenism , to over-run not only England , but all Christendom ; and not only to destroy the Protestant Christian Religion , but any remains of Christian Doctrine that are in the Popish Countries ? But from this Cure of W.P. we have all great cause to pray , Good Lord deliver us . But nor would this Cure he proposeth , be successful upon the Hypothesis of his general Rule , if universally received for a Rule . The Heathen Philosophers , many of whom professed and owned the Light in every Conscience , as it did enlighten their Reason , yet how many great Controversies were there among them notwithstanding , and oft great Heats and Animosities . And if this Cure of W.P. be so effectual , how comes it , that it has not healed the breaches and great Controversies , that have been on foot these Forty Years , chiefly about G. Foxes orders , his party contending that they were the Dictates of the Light , both in G.F. and all his followers : the other party as strongly denying it , that they were any Dictates of the true Light within ; and let W.P. tell us , when any such Controversie arises , which are the true Dictates of the Light and true Spirit , abstractly considered from the Scripture , what shall be the Cure in that Case ? He seems indeed to give an answer to this in Page 42. Answ . By the same Spirit as well said Gualt . Cradock , the way to know , whither the Spirit be in us , is its own Evidence , and that is the way to know it in others too ; and the Man that hath the Spirit , may know the Spirit in another . There is ( saith he ) a kind of Sagacity in the Saints to this purpose . To this I answer , where the Spirits Doctrine , which is the Doctrine both of Christ and the Father , goeth along with the Spirit , according to Isaiah 59 21. and many other places of Scripture , there is a great Truth in it ; but whatever Spirit either teacheth another Doctrine , or draweth Men away from the necessary belief of Christ's Death in the Flesh , in being a Sacrifice for our Sins , and other Fundamental Principles peculiar to Christianity , is not the true Spirit of Christ , whatever Unity or Sagacity W.P. and his Brethren may think they have , to know it in one another , while he and they make nothing to be the Rule of Faith , but the Light in every Conscience ( John 2.9 . ) which teacheth not this Doctrine of Faith , nor proposeth this great Object of Faith , to wit , Christ Crucified to the Conscience , they destroy all necessity of that Faith , as concerned in our Salvation : However with plausible shews , he and they will say it is necessary , where the History , as he terms it , has reached ; but how ? not for Salvation , but historically , as we believe the History of Alexander or Julius Cesar , or as W.P. and his Brethren pretend to believe G. F's Journal . The Difficulty that he moves P. 41. about Interpretation of Scripture , is easily resolved , without any new material object of Faith , if the Spirit of God be acknowledged inwardly to enlighten the Understandings of the faithful , and that they faithfully receive the same , it will infallibly , give to all the Faithful , so much of the true knowledge and Faith of all Scripture Doctrine , as is necessary to Salvation . Page . 46. As unfair and fallacious as he hath been , in his Definitions and Arguments about the Rule of Faith and Life , no less unfair and fallacious is he , in his representing many Orthodox and sincere Protestants , as if they Judged the Quakers for their asserting an unerring , certain , or infallible Judgment in things necessary to Salvation . This is a very unfair representation of them : The Question lyeth not about an unerring certain and infallible Judgment , given by the Spirit of God to all the faithful , in the things necessary to Salvation , which they fully assert . But the Question lyeth here , whither they have this infallible Judgment , either by the common Discoveries and Dictates of the Light in every Man's Conscience , or by any new discoveries of the Spirit , abstractly and seperately considered from the Scriptures ; so that the Doctrine , as delivered in the Holy Scriptures , is not the Rule , or Instrument , whereby the Spirit works or begets this infallible Judgment in them , in all the necessary things of Salvation , [ which ●et are more and others , than those assigned by W.P. ] to wit , Faith in Christ crucified , and raised again , and other fundamental Doctrines of the Christian Religion . A Second part of the question is , Whither all , or any of the Quakers , when met in their Yearly Meetings , or any other Meetings , or the most enlightned among them , have an infallible Judgment given them in all things , as their chief Teachers have asserted ; so that they are not only infallible in the most necessary things , but in other things ; Yea , in all that they have given forth , either in Preaching or Writing , as the Word of the Lord , and with an Authority the same in kind with the Prophets , as W.P. doth in the Conclu●ion of this Book , where he pretends that he has a Message to tell them , and that from the Spirit of the Lord God of Truth , and that is , Page 48. That Men unregenerated , for all their external imitations , of the Ancients in some Temporary and figurative parts of Worship , will never be accepted . But this is no extraordinary Revelation , it is a Doctrine that is daily taught , and generally believed among all true Christians , that never were under the profession of Quakers . But the fallacy is here , that all are unregenerate in his Sense , who own , that what they are taught and helped to believe know or practise , is by the Doctrine contained in the Holy Scriptures , as the Rule of their Faith and Life , and Instrument of the Spirits preparing and giving them , the Spirit himself being the principal efficient . Author and Cause , and primary principle of their Knowledge , Faith and Practise . Yet all this is Judged by W.P. here in his Conclusion , to be nothing , but a literal Knowledge , Historical Faith , and outward Religion , that is but as the Old Heaven , that are to be wrapt up as a scroul , and the Old Wine and Bottles that belong not to the Kingdom of God. For which Uncharitable and False Judgment , I heartily pray God that he may forgive him , and giving him a better understanding , and reclaim him , ( if it be the blessed Will of God ) from those most dangerous errors he is intangled in , and especially from this , that is the foundation of his other errors , to wit , his Deism and setting up the Light within , or Spirit , or whatever he calls i● , abstractly and seperately from Christ's Doctrine and Words , even those divine Oracles and Words which the Father gave to Christ , and Christ gave them , by his Holy Spirit to the Apostles , John 17.8 . And by the same Holy Spirit , by means of the Apostles writing has given to all the faithful since ; thus dividing what God and Christ have Joyned together , surely this cannot be the true Light nor Spirit in him , or his Brethren , that leads away People from hearing the true Shepherds Voice , either as it is outwardly sounded in the outward Ministry of the Word , outwardly Preached , or as it is inwardly sounded and Eccho'd by the Holy Spirit , in Teaching the faithful to believe the same Doctrine , that is outwardly delivered in the Holy Scriptures . My Sheep , said Christ , hear my Voice ; they that draw from Christ's Doctrine , being the Rule of Faith and Life to every true Christian , draw from the Spirit of Christ , and from his Voice , whatever seeming pretences they fallaciously make , to exalt the Spirit , by rejecting that Instrument , to wit , the Rule of the Holy Scriptures , by which the Spirit doth both enlighten the faithful , and beget Faith and Hope , and Love in them , by the precious Oracles and Testimonies therein contained ; and also doth refresh , quicken and comfort them , If the Spirit , and his divine influences be the Wine that refresheth and cherisheth them ; the Scripture so to speak , are the Flagons that convey it to them , according to the words in the Song , Cant. 2.5 . Stay me with Flagons , comfort me with Apples , and many other plain Testimonies of Scripture , that hold forth in God's ordinary way the Doctrine of the Holy Scriptures , as outwardly delivered , to be the means ( and therefore the Rule ) by which the Spirit doth both Teach , and also Quicken , Comfort and strengthen them ; such as these following places , which I recommend to W.P. and his Brethrens Consideration , Psal . 19.7 , 8 , 9 , 10 , 11. Prov. 6.23 . Psal . 119. 4 , 5 , 6 , 18 , 49 , 50 , 105. Psal . 147.19 , 20. Isaiah 8.20.59.21 . John 10.3 . John 17.8 , 20. John 20.31 . John 5 39. Acts 10.44 . Rom. 16.17 . Rom. 16.25.26 . Gal. 3.2 . Eph. 1.13 . 1 Thes . 1.5 . 1 Tim. 4.16 . 2 Tim. 1.13 . 2 Tim. 2.20 . 2 Tim. 3.15 , 16 , 17. 28th of the First Month , 1699. G. K. FINIS . Notes, typically marginal, from the original text Notes for div A47133-e530 Nam cum humana mens pro sua imbecillitate , pervenire ad Deum nullo modo queat , nisi sacro ejus verbo adjuta & sublevata , omnes tunc mortales , exceptis Judaeis , quia Deum sine verbo querebant necesse fuit in vanitate atque errore versari . Calvin Instit . Lib. 1. c. 6 . S. 4 . 
A50402	----	The law of God ratified by the gospel of Christ, or, The harmony of the doctrine of faith with the law of righteousness wherein many of the types and rites of the ceremonial law are unfolded, and the moral law adjusted a rule of holy living to all, though justified by faith / as it was delivered in several sermons preacht to the parochial congregation of Mayfield in Sussex by Mr. Mainard late rector thereof, publisht since his death. Maynard, John, 1600-1665. 1674 Approx. 481 KB of XML-encoded text transcribed from 150 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A50402 Wing M1450 ESTC R33505 13431275 ocm 13431275 99532 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50402) Transcribed from: (Early English Books Online ; image set 99532) Images scanned from microfilm: (Early English books, 1641-1700 ; 1552:26) The law of God ratified by the gospel of Christ, or, The harmony of the doctrine of faith with the law of righteousness wherein many of the types and rites of the ceremonial law are unfolded, and the moral law adjusted a rule of holy living to all, though justified by faith / as it was delivered in several sermons preacht to the parochial congregation of Mayfield in Sussex by Mr. Mainard late rector thereof, publisht since his death. Maynard, John, 1600-1665. [20], 271 [i.e. 273], [2] p. Printed for Francis Tyton ..., London : 1674. "The epistle dedicatory" signed: H. Hurst. Numerous errors in paging. Errata: preliminary p. [20] Reproduction of original in the Union Theological Seminary Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Theology, Doctrinal. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-05 Tonya Howe Sampled and proofread 2004-05 Tonya Howe Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion The Law of God Ratified , By the GOSPEL of CHRIST : OR , THE HARMONY OF THE Doctrine of Faith , WITH THE Law of Righteousness . Wherein , many of the Types and Rites of the Ceremonial Law are unfolded : And the Moral Law adjusted a Rule of holy living to all , though justified by Faith. As it was delivered in several Sermons , Preacht to the Parochial Congregation of Mayfield in Sussex , by Mr. Mainard late Rector thereof , publisht since his Death . Col. 1. 27 , 28. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 3. 14. & 18. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 London , Printed for Francis Tyton at the Sign of the three Daggers in Fleet-street . 1674. THE Epistle Dedicatory . To Mrs. Elizabeth Baker Widow : To Captain Iohn Baker and his Wife : And to Mr. Iohn Baker and his Wife . To Mr. Clement Read : and to the rest of the Inhabitants of Mayfield in Sussex , Auditors of these ensuing Sermons . Much honoured and well-beloved in our Lord , THe high Opinion he hath of you ( who desired me to dedicate these Sermons to you ) commands me to make good my compellation , by bearing a particular respect to that worth , and love for those Graces and Profession in you , which were sufficient to determine the Publisher of these Sermons to the choice of you to be Countenancers of them , now printed and exposed to publick View , which you first heard from your own privater Pulpit . The Publisher makes the Church somewhat a debtor , but Mayfield very much a debtor to him for his care of your spiritual profit and advantage : to which end these Discourses ( delivered in such plainness ( as becomes the truth ) and with such clearness as may capacitate any amongst you to read , understand , and gain by them ) are set before you . That of your faithful Monitor , now dead , might be said ( as is in somewhat different sense said of Abel , ) Being dead , he yet speaketh , Instruction unfolding that which many would else not discern , Caution , that you avoid what he knew was dangerous and might prove deadly , And Exhortation , perswading you to weighty instances of obedience and constancy . If it be , as doubtless it is , a Truth that the Legal and Mosaick Rites were the Gospel vailed , this piece deserveth your serious perusal ; for it takes the vail from off the face of Moses , and doth with plainness and brevity explicate many of those divine Riddles and heavenly Hieroglyphicks , on whose out-side too many of the Jews ( like unexperienced Children gazing on Pictures , ) determin'd their eye inapprehensive of the import of them . I would give you some account of the Subjects handled in this ensuing Treatise , but it is publisht that your reading might inform you . Nor will I doubt your readiness to view that with your eye , which , I believe , much pleased your ear . And I hope your desires to profit by it , wish my Epistle brief , that you may be taken up with the seasonableness and pertinency of the Subject . A piece which , I assure you , doth very particularly express the temper of its Author , who could have walked abroad ( as easily as most ) in a gorgeous dress of rich learning ; but he was as well versed in this part of self-denial , and resolved to practice it , as he was vers'd in Authors , and knew how to use them . He preacht it to you , that you might understand it , and his Son-in-law hath taken care it should be printed , that you might read and remember it . I wish that , among the many eagerly snatcht occasions men take to publish their own Conceptions More would take this course , and print , for the use of particular places ; some of the choice and profitable Sermons of their own Ministers , as soon as might be after their death , when , in all likelihood , the mourning remembrance of their dead Minister will enhance the value of his living Sermons , whilst the sense of their loss , in the death of his person , would increase the care ( of some at least ) that they lose not his Counsels , Exhortations , Reproofs and Comforts which ( by this means ) do survive him . I know many are so obstinate in their Vnbelief , and so unperswadable to Obedience , they will not promise to believe or obey , unless one arose from the dead to witness to the Promises , and to require their Obedience . God shew them mercy , opening their blind eyes , and perswading their hard hearts ! If there be any such among your Inhabitants of Mayfield ( and alas ! in so great a Parish there are too too many , ) Behold here is that which of all courses seemeth to come nearest to such a condescension . Though your Minister be not sent from the dead , yet providence sends ( as it were ) from his Grave : And if you will not obey Commands , nor follow Counsels , nor be warned by Cautions in his writings , you would not be perswaded if he came from the dead . But of you in particular I have no jealousie , to whom this Epistle and the Book is dedicated . Instead of perswading you to read it ( of which I am perswaded you are very forward of your selves ) I shall adventure ( and , I hope , with no more boldness than success ) to move you to bestow many of these Books among your poorer Neighbours , who will gladly read Mr. Maynard's Book , when perhaps they have as little mind to read other mens Works as they have knowledge of their persons . Promote knowledge of Christ , and saving Grace , by the means which are most likely to do it ; hereby you shall ( through the blessing of the Lord ) turn many to righteousness , and shine as the brightness of the Firmament for ever , which is that great thing that ( with hope of success ) is for you all , and for the rest of the Church-of God , the prayer of From my Study in the house of the Right Honourable the Countess of Manchester , at Waltham-Abbey , April 3. 1674. Yours , in our Common Lord , both Servant to your Souls , and Coheir of your Hopes , H. Hurst . The Contents of the several Chapters . Chap. I. NO justification by works , to Gentile or Iew transgressours of the Law , and how : yet the Iew had advantage by the Law , which is not voided by doctrine of Faith. Corrupt nature dispute perversely against the truths of God , partly out of ignorance and mistakes . Christ's righteousness the matter of our justification . Prepossession of false opinions pervert the Scripture ; this ruin'd the Iews , obstructed the Gospel among the Greeks . Pride natural to us , and opposite to the Gospel . Love of sin , of the world , pervert truths of the Gospel : the danger of this as rejecting the remedy , or turning it to the increase of the disease . Errors easily increas'd . How Errors found in godly men , while sometime the carnal are free from them . Chap. II. Grace abhors the Perverting of truth : So Moses , Elijah , &c. St. Paul , &c. For , hereby God is dishonoured , the New Nature is thwarted . Errors broken out are hardly limited , easily overgrow the truth : So the bulk of Popish Errors did : So Arianisme did . Errors divide the Church : So the Errour of the Necessity of Circumcision , the Errour about keeping Easter in Victor's time . Pope's Supremacy now divides the Church . Such divisions occasioned by Preaching old forgotten truths ; but the fault in those that will not endure such doctrines . Satans malice , and some mens weakness : So the inundation of Popish Superstitions broke in . How much we should resent these things : their danger : Toleration of them discussed , in the Objections for Errours answered . Chap. III. Objections against truth many times are double falshoods ; this riseth from Ignorance , Credulity , malice , and want of Arguments to confirm errours . No strange or new thing that men erre and are slanderous . Protestant Ministers are no promoters of Antichrist , but his great Adversaries : lessening them greatens Antichrists interest . Seducing Sectaries expedite Antichrists affairs . Satan hath still hindered reformation by such ways . Chap. IV. A Threefold Law , first given to the Gentiles with the Iews : the other given only to the Iew. Law of nature and its use . The Ceremonial cannot justifie , nor the Moral , yet neither made void by Faith. Faith confirms the Ceremonial Law : what this is , 't is of God , how long to last ; abus'd or not understood by many of the Iews , who precisely observed Ceremonial cleanness , palpably neglecting moral purity . In what sense doctrine of Faith doth not abolish the Ceremonial Law. The dispute between Iews and Samaritans , and whence it arose ; when , and how long continued . Divine worship in spirit and truth , not limited to any place . Law Ceremonial , a School-master to bring us to Christ , full of deep mysteries and spiritual realities , cleared by the Gospel . These unfolded in explication of Circumcision , seal of that promise , I will be their God , which contains all grace and comfort , is made good to us in Christ : the Covenant sealed by Circumcision , the same that is sealed by Baptisme . Passeover what , its occasion , the circumstances of it ; its meaning in each particular applied to Christ. Actual faith in Christ delivers from Curse of the Law , should excite to thanfulness , holiness , exercise faith , preparedness for our duties , godly sorrow . Feast of first Fruits , when enjoyned , excite to endeavour a rising to newness of life . Chap. V. Few Creatures appointed for Sacrifices : three sorts of Beasts , two of Fowls , all meek , resembling Christ , as we should . Korban whence derived , how apply'd to Christ , through whom we are made nigh to God. Burnt offering , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It s import to us , the rites in offering it , blindness of the Iews , and to be pittied : deep slaine of sin , it is deadly to the sinner or his surety : Christs Bloud precious , shed that we should not live in sin . The continual burnt-offering Christians should offer morning and evening ; as most likely the Iews did pray and praise God in their Houses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its signification : Imputation of sin to Christ speaks Gods love of Compassion to sinners : sin base and shameful . The blood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkled before the Lord on the Golden Altar ; the meaning hereof : It s inward fat burned , what meant : some other rites in the offering it , and their import . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it was , noted Christ and how , a sufficient sacrifice therefore , fit to be trusted in . How the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth the Christians sacrifice , and apply'd . Oyle used in the meat offering : its purport with other rites of it explained . Salt with all Sacrifices , and its meaning . The Covenant of Salt. The drink offering wherein it consisted . The Peace offering , what , and on what occasion ; meaneth whole Christian duty in general , to be offered to God through Christ. Peace-offering might be male or female , part of it to be burnt , part for the Priest , part for the offerer ; hence our Communion with God inferr'd . How Sacrificers are partakers of the Altar . Priests under the Law were sacred persons , especially the High-Priest , type of Christ , whose is an eternal Priesthood . The Garments of the High-Priest and their meaning , viz. the holiness , beauty , and glory of Christ in general . A more particular view of each part of the Garments , their import , and our instruction . Ordinary Priests were in a sort types of Christians who are to be spiritual Priests and Sacrifices . Ministers of the Gospel no where called Priests in the New Testament . Tabernacle and Temple agreed in some , differed in other particulars : how each signified Christ to dwell with us , in much humility and love , we ought therefore to unite our selves to him , estrange our selves from sin : scandalous sins should not be cause of gladness in any who observe them in others . Temple and Tabernacle signify'd each be liever . Sin defiles the whole man , the heart first , the outward man next : sin begins in the heart . Altar made of Shittim wood , the meaning ; covered with brass , its purport ; the Godheadpreserving the humane nature under its sufferings . Where the Altar was placed , its meaning . The Altar of incense , its meaning . The Ark what in it , and their Import . The mercy seat , the Cherubims looking down towards the Ark. The fire used in Sacrifices , its meaning : Christs love to us , undergoing such sufferings for us , requireth love from us to him . This fire came from Heaven , never was to go out ; such should Christian zeal be . Chap. VI. Sacred observances , as restraint from unclean beasts : so not in their own nature ; the meaning equalleth all mankind in their Original . Gods Soveraignty in chusing Israel incomprehensible : His infinite goodness calling the Gentiles , who should be thankful , and take heed of unbelief and all sin . Our liberty to use all wholesome food : Blood whether now forbidden ? Probably a Natural though secret reason , why so many Creatures were forbidden to Israel ? Prohibition of eating blood , Acts 15. explained . Festivals Religious among the Iews , noted our Christian joy . What feasts these were . At the time of the feast of Harvest , Christ sent down the Spirit on his Apostles , who were to gather in the Harvest of the Gentiles . Feast of ingathering about our September . the meaning of it well applyed in three or four particulars . The feast of Trumpets , the type of Preaching the Gospel , and calling to faith and repentance : who are deaf to this , shall be astonied at the last Trumpets sound . The various washings in use among the Iews well unfolded , shew Christ the accomplishment of them , and our Christian duty of dayly purging our selves in the fountain of his blood . Chap. VII . St. Pauls design to deliver to us the doctrine of justification by grace . This clear'd by reducing all men under an examen : The Gentile examined and cast by Law of nature transgressed : The Iew examined and cast by the written Law moral transgressed . There is a Law of nature , this not nulled by Faith : What this Law is , in the particular description of it ? T is engraven on the heart , given by Christ , yet different from that he gives Believers who follow him . It was a perfect rule before the fall , it is yet of great use , though much impaired . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was to be served , and worshipped , that he created all , being himself eternal and omnipotent , wise and good . This Law declared what is good and what evil , in some measure . Excellent discourses of Philosophers . Yet is it an imperfect Rule now , cannot guide sinners to blessedness : discovers not the great mystery of the Trinity , or the state of perfection man was Created in ; his fall , and recovery , &c. An additional imperfection from the heart on which it is written , as from blurr'd paper the words or Letters are imperfectly read : Yet useful it is to Gods glory , to humane Societies , as remote preparators to receiving the Gospel ; in which much above , nothing contrary to , the light of Nature ; it justifies God , leaves man without excuse , not increasing this light , not acting up to it . This defect of theirs was sin against God , who as Lawgiver to all , hath given this Law , punisht the breakers of it , before the Law given on mount Sinai . Rom. 5. 13 , 14. illustrated . These punishments were just , as severe , in every age , and ruine of several Monarchies . The sins of Christians greater than of Heathens or Iews . What Christians are in name , in participation with Christ , who is dishonoured by their sins , which many Heathens abhor . Seneca and Pliny abhor'd Drunkenness , Tully decry'd Frauds in Contracts . Chap. VIII . Moral Law written , abridged in the ten Commandments , established by the Doctrine of justification by faith , though it excludes the Righteousness of works from our justification , not excluded from all other use . None justified by works of the Law , because all are born in state of sin . Works of faith follow justification as fruit , are imperfect examined by the rigor of the Law , which bears not the least aberration , requires the whole of mans heart alwaies , in highest degree of love to God , and for his sake to man our neighbour , nothing must be omitted , or wanting , or defective . Mans works cannot justifie before the infinite justice , holiness and Majesty of God our Lawgiver . Man to be saved , was found in sin ; is saved by grace : from which they fall , who would be justified by the Law , being a Covenant of nature quite different from the Gospel . Works justifying in St. James sense , Jam. 2. 24. explained . Iustifying faith is an Active principle , as prevalent habits are . They miserable who are not in Christ , because condemned : no middle State : outward fairness insufficient , inward change necessary . Historical faith doth not justifie . Iustifying faith hath sense of its need of Christ , who is a complete Saviour , and wherein this compleatness is . How earnest we should be to be found in him , careful to bring forth much fruit , but not to trust in it , keep the mean between the dangerous extreams of a dead faith , and resting on the works of Faith. How Christ establisht the Law ; by fulfilling it which he did without destroying it , what occasion of that , Mat. 5. 17. how made under the Law though he was the Lawgiver , bound therefore to fulfill the Law perfectly , so became a perfect High-Priest according to the type wherein every blemisht person was prohibited medling with the Priestly function . Sinless perfection necessary to the Sacrifice Christ offer'd in offering himself . Fulfilling the Righteousness of the Law , is an establishing of the Law ; to the exactness whereof man was at first created , the Law of our Creation afterwards exemplified in the decalogue : Satans design to obliterate this Law by our sin , to bring us under a Law of sin , how this effected , hence God dishonoured , man destroyed , both arising from Satans malice against the glory of God , and happiness of man : This work of Satan Christ came to destroy , and hath done it , which no meer creature could have done , Angels could not , and why . This work is really a repairing man , though expressed by destroying of Satans work : so raising up the dead , is called destruction of the Grave . 1 Joh. 3. 8. at large unfolded , Christ God imprest on our nature in himself , the absolute perfection of that holiness the Law required of mans nature , Christ hath fully satisfied the Law , and accomplisht the Prophecies concerning him , which was God , the coessential word , who made all , supports all in heaven and earth , and doth it as primary efficient cause and final for his own glory , so was without robbery equal with God , yet became man , uniting the humane nature to the Godhead , which supported the humane nature , gave value to the sufferings of it , in which nature , he made under the Law , was in capacity of suffering the Curse , which the Godhead , fountain of life and blessedness was not liable to : Who come not to Christ , are expos'd to all that their sins deserve , and the Law threatens : Sin then is bitter , and will be the shame of Sinners . Who are in Christ , have sound foundation of comfort , Christ hath satisfied the Law for them . To whom his perfect righteousness is imputed : so the Law establisht , this enlarged and illustrated , Debts paid by surety the debtor discharged the payment imputed , God imputes it , and of Grace or freely to the Believer on his believing in Christ. So faith justifieth not meritoriously , nor efficiently , not materially or formally , but objectively and instrumental●y , as apprehending Christ his righteousness : Hence our blessedness , joyned with our Sanctification . How Christ establisht the Law , by perfectly fulfilling all the Righteousness which it required : Contraiwise the doctrine of justification by our works makes void the Law in great part , reducing its Commands to the scantling of that obed●ence , which is pretended to justifie us . The mystery of Christs immense love to us . Believers should be humble and will be● Great sinners may be encouraged to come to Christ , whose righteousness is the righteousness of Jehovah . Look to the truth of your faith , the suitableness of your life : justified ones are sanctified ones . The Law is made a rule of holiness in life , to those that are justified without works of the Law , and this by the Authority of Christ , who hath for us satisfied it as a Covenant , and now ratified it as a Rule to us ; we cannot live justified by it , we must live sanctified to it . The Law as Covenant of works , useful to Believers , to humble , awaken , and drive them to seek a remedy : The Law a Rule useful to believers , keeping them poor in spirit , in sight of what they once were , what they still are : It is useful to quicken and stir them up to greater study of holiness . Our Redemption no prejudice to the Law , rather an exalting of it . The peaceable comport of the Law and Faith , which oppos'd to each other , is great error of Antinomians . High Presumption to boast of justification by Faith , and yet be the servants of sin against the holiness of the Commandment . He is out of Christ who continues in sin , in contempt of the Law , and to the abuse of free grace , which imparteth inherent Righteousness to sanctification , as it imputeth Christ his righteousness to justification . ERRATA . PAge 5. line 2. read these . p. 17. l. ult . add here . p. 18. for when , l. 18. r. even . p. 21. for Circumcellions , r. Circumcellians . p. 32. l. 19. for Corrupts , r. Corrupt . p. 33. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 13. r. Hymenaeus . p. 37. l. 16. r. Consequents . p. 44. l. penult . r. exhort . p. 53. l. 12. r. tolerable . for Chap. IV , r. V. p. 125. in the margin , for Officers , r. Offerer . p. 130. l. 33. dele him . p. 153. l. 22. r. persons . p. 160. l. 1. for An , r. any . p. 212. l. 2. for no , r not . p. 239. l. 21. r. woman . p. 240. l. 17. for state , r. stead . p. 243. l. 6. r. enduring . p. 263. l. 25. r. For. Rom. 3. 31. Do we then make void the Law through Faith ? God forbid ; yea , we establish the Law. CHAP. I. THe holy Apostle in this divine Epistle according to the wisdom given unto him ( as his fellow Apostle saith of him ) having laid down that great fundamental truth of the Gospel , that righteousness and everlasting life is to be obtained by faith ; that is , by the perfect Righteousness of Christ imputed to Believers by God the Father , and applied by Faith , proveth it by shewing that none are justified any other way ; and this he cleareth by making it evident that all sorts of men Israelites and Gentiles are sinful and guilty before the Lord , and therefore none of them justified by any works of their own in the fight of God. He proveth the Gentiles to have sinned against the law , and light of Nature and Reason ; the Israelites to have sinned against that Law , not only so , but against the written Law , and that both Ceremonial and Moral ; against th● Ceremonial Law , in that they rested in the outward observation of it , not looking to the substance and end of it , and so their Circumcision was made uncircumcision : The moral Law condemned them because their corrupt natures were enmity against it , contrary unto it ; they sinned against it in omissions , commissions , their best performances fell far short of the full perfection of it , and therefore they all stood condemned before the Lord , whose exact justice alloweth of no righteousness but that which is every way perfect . These things being cleared from the 17th verse of the first Chapter to the 20th verse of this third Chapter : Then he declareth another way of justification revealed in the Gospel , even by the full satisfaction and perfect righteousness of the Lord Jesus Christ , imputed by God the righteous Judge of all the world to Believers , and applied by faith : And having proved this , in the latter part of this and in the two next Chapters , he in●●rt●th th●se words in the end of the third ▪ Chapter , Do we then & c. ? although he had not finished his discourse of free justification by faith through the righteousness of Christ , yet he wou●d put in a caveat against the licentious ●buse of this excel●ent Doctrine , though it seemeth a little out of order , not tying himself so precisely to method as to negl●ct the vindicating the honour of Christ , and the preventing , or removing of such a mistake upon which poor souls are apt to make Shipwrack . So that in these words we may note , first a Question or Objection , Do we make void the Law through faith ? secondly an Answer : 1. By way of detestation or abhorrence , God forbid ! or , let it not be , far be it from us . 2. By way of denial implied in a contrary Assertion , and that with advantage , We are so far from making void the Law through faith , that by this doctrine we establish the Law. Do we make void the Law ? Do we make the Law a vain , empty , useless thing , of no force ? Do we take away all authority and binding power from the Law ? through faith , through the Doctrine of the Gospel , teaching men another way of obtaining justification and righteousness , by the perfect righteousness of Christ , apprehended by faith without any respect unto or consideration of the works of the Law ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it not be , far be it from us ; Yea , we establish the Law , we give more honour to the Law , we acknowledge more fully and truly the perfection , purity , authority of the Law , than they do , which teach and seek righteousness by the works of the Law. From this objection may be noted this point : That Ignorance and malice is apt to mistake , slander or pervert the most precious Truths of the Gospel ; or thus , The corrupt Nature of man is apt to corrupt the most precious Truths of the Gospel . So in this present Chapter : For the Apostle having before proved the people of Israel had as much need of the Righteousness of Christ to save them from condemnation , and to justifie them and present them as righteous before God , as the Heathen ; their sins and guilt being as great as that of the Heathens or rather greater . It seems hereupon some were ready to argue : What advantage then hath the Iew , and what profit is there of Circumcision ? As if they had said , this doctrine taketh away all difference betwixt Iew and Gentile ; it giveth unto Israel the peculiar people of God no more priviledge or dignity in things pertaining to God , than to the worst of Heathen Idolaters ; it was to no purpose that God distinguished them from other Nations by the ordinance of Circumcision : Thus is corrupt Nature apt to corrupt the precious Truths of the Gospel . But the Apostle shews that the Iews had much advantage over the Gentiles , chiefly , because that unto them were committed the Oracles of God : They had the word of God , the writings of Moses and the Prophets given by the inspiration of the holy Ghost , directing them to the Messias to whom they were to seek for Righteousness , and in whom they were to believe that they might be justified : They had Sacrifices prescribed them by the wisdom of God , as special helps to strengthen their faith in the perfect Sacrifice of Christ the Redeemer ; and therefore they had much advantage above the Heathens , if they improved it for their eternal good ; and yet notwithstanding all this , it was as impossible for them to be justified by their own works and righteousness , as for the Heathens , and they had as much need of Christ and his righteousness for justification as a●ese . In this the Iews had the advantage above the Heathens , that they had far better means to lead them unto Christ than the Heathens : Herein they were both alike , that neither the one nor the other could be justified and saved by their own works , but only by Christ and his righteousness . Again in this regard , the condition of the obstinate and unbelieving Iews was worse than that of the profane Gentiles , that they sinned against greater light and means , not improving their priviledges and advantages but receiving the grace of God in vain . Then followeth another objection , If mans unrighteousness commendeth the Righteousness of God , if Gods Righteousness in justifying sinners be the more gloriously manifested by reason of mens wickedness , how then can it stand with the righteousness of God to punish men for sin ? and again , if the glory of God , his rich Grace , do appear and shine forth so much the more admirably by the heinousness of peoples sins , why should any flee from sin , and not rather add sin to sin , doing evil that good may come , that Gods grace may be the more manifested to his glory ? The Apostle rejecteth these with detestation , shewing that notwithstanding all their perverse cavils , they shall find God a severe judge , and that their damnation is just : for it doth no way lessen the guilt of sin that God getteth glory by it ; for sin in its own nature tendeth to the darkning of Gods Glory , and men by sinning dishonour God ; but such is the infinite perfection of God , that as he commanded the light to shine out of darkness , though darkness be contrary to the light , so he can work good , and get himself glory out of the evil of sin , which in it self tendeth to rob him of his glory . So in the sixth Chapter of this Epistle , shall we continue in sin that grace may abound ? The Apostle had shewed before that all had sinned in Adam , besides the guilt of their own actual sins , yea , even such as lived before the Law was given by Moses ; and that by the publishing of the Law sin abounded , the guilt of sin increased : but then withal , he added , that where sin abounded grace did much more abound ; the free love and favour of God was gloriously manifested in pardoning sin , thus heightned and aggravated by the express Law , and in freely justifying sinners condemned by the written Law. Hence this Question or Objection , to which the Apostle answers with detestation ( as before ) and withal sheweth that they who are justified by the righteousness of Christ , have received the Spirit , and so dye to sin and live to righteousness , and are engaged hereunto by their Baptisme , and therefore it is in vain for any to hope for justification , and pardon of sin through Christ , who yeild themselves up to the service of sin . So verse 14th , he saith to Believers , Ye are not under the Law but under Grace : Hence again a Question or Objection of corrupt nature or carnal reason , What then ? Shall we sin because we are not under the Law but under Grace ; May we not therefore sin securely if we be free from the Law , if the Law have no power nor authority over us to condemn us ? The Apostle answereth this after his usual manner with detestation , and then more fully , Know ye not that to whom ye yeild your selves servants to obey , his servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousness ? They that are just●fied by Christ , and freed from the curse , the condemnation and rigour of the Law , are the Members of Christ , and servants of righteousness ; but they that sin securely upon a conceit that they are freed from the Law , are indeed the servants of sin , and this service of sin tendeth to everlasting death . The Reason of this in general , is , the contrariety of mans nature unto God and his Truth since the fall , since the Image of God was defaced , and the Nature of man corrupted by sin ; so that the powers of the soul thus degenerated are become cross and opposite unto the counsel and truth of God. They are of the world , therefore speak they of the world , and the world heareth them : we are of God , he that knoweth God heareth us , he that is not of God heareth not us ; hereby know we the spirit of Truth and the spirit of Error : all of us are naturally of the world , and all remain so , unless the Lord do effectually by his grace call them out of the world , and so their worldly minds and hearts are unsutable and opposite unto the mind and truth of God. More particularly , 1. Ignorance is a great cause why men deprave the Scriptures and pervert the Truths of God : the light shineth in darkness , and the darkness comprehendeth it not . All are naturally darkness , and therefore full of contrariety to the light and truth of God ; ye were sometimes darkness , saith the Apostle , to those that then were light in the Lord ; the best of those whom God hath savingly inlightned by his spirit , were sometimes darkness . Lye not one to another , seeing that ye have put off the old man with his deeds , and have put on the new man which is renewed in knowledge after the Image of him that created him . They that are regenerated are renewed as in other regards so in knowledge ; This sheweth that the old man is possessed with darkness ; Corrupt Nature is void of saving knowledge , and therefore in that condition men are apt to put light for darkness , and darkness for light . The Sadduces that denied that great Mystery of the Resurrection of the body , I conceive , were much pleased with an Argument whereby they hoped to non-plus the Lord Jesus Christ ; they seemed not directly to deny the Resurrection , but only to desire a Resolution in a difficult case , concerning ●a woman that had seven husbands , & out-liv'd them all : The Question was , which of those seven should enjoy her for his wife at the Resurrection ; but the Lord Christ telleth them they shewed gross ignorance in that wherein they thought themselves ve●y acute : saith he , Ye do err , not knowing the Scriptures nor the power of God : and first sheweth them how by the Almighty power of God , the bodies of the Saints at the Resurrection should be so wonderfully transformed and glorified , that they should not need nor desire marriage or other things of the like natrue , no more then the Angels do which are Spirits and have no bodies ; then he proveth by the Scripture that the dead shall rise , Now this ignorance is more or less gross in several persons ; some that are not so grossely ignorant as others , yet being weak in knowledge and judgement , are apt to miscarry in this kind : First by misunderstanding some Texts or passages of holy Scripture , so it seemeth the Saints at Thessalonica mistook what the Apostle had written to them in his former Epistle , when speaking of the last day , he saith , This we say unto you by the word of the Lord , that we which are alive and remain unto the coming of the Lord , shall not prevent them which are asleep ; the Lord himself shall descend from Heaven with a shout , with the voice of the Archangel , and with the Trumpet of God : and the dead in Christ shall rise first , then we which are alive and remain shall be caught up together with them in the Clouds , to meet the Lord in the Air. Where twice he speaketh of himself ( if we look on the bare words ) as if he should live to the end of the world , as if Christ should come in glory before Paul should leave this world : I conceive , he spake by way of supposition , that if he , and other Believers then living , should remain to the last day , then they should be thus translated to Glory ; and as he saith elsewhere , they should not dye , but should be changed and this he might do to teach others by his example to live in a continual expectation o● Christs gloriou● appearing , especially considering that the day of death was to them as the last day , not that he did peremtorily determine any thing concerning the time which was unknown : now compare this with what he writeth to the same Church in the next Epistle , Now we beseech you Brethren , by the coming of our Lord Iesus Christ , and by our gathering together unto him , that ye be not shaken in mind or be troubled , neither by spirit or word , nor by letter as from us , as that the day of Christ is at hand : Let no man deceive you by any means for that day shall not come , except there come a falling away first , and that man of sin be revealed , the son of Perdition &c. It seemeth some went about to deceive them under pretence of Revelation implied in the word Spirit , some by word of Mouth , as if the day of the Lord should come in that age , and these might abuse those words of the Apostle in his former Epistle , therefore he saith , by Letter ( or Epistle ) as from us . Now Satan might have this pollicy , and set a certain day , and that within a short time , that when they saw it did not come to pass at the time foretold , they might doubt of the thing it self , whether ever it would come to pass ; but the Apostle shews them that there must be a great change before that day , a general Apostacy or falling away , and the revealing that man of sin , the Son of perdition . Secondly , by drawing false inferences and conclusions from some places of Scripture . So in the present Text , from that ●ound doctrine of the Apostle concerning free justification of sinners through the righteousness of Christ , without any respect at all to the works of the Law , it seemeth some drew this inference or conclusion , that the Law was made void : and do not the Antinomians the very same ●t this day ? yea , do not many among us harbour the same conceits in their minds , as if it were enough only to pray to God to pardon their sins for Christ his sake ; as if they ●eed not labour after conformity to the Law ●n righteousness and holiness . On the other ●●de , whereas Christ saith , Except ye repent ye shall likewise perish . Except a man be born again , he cannot see the Kingdom of God. Follow Holiness without which no man shall see the Lord. From these and the like Scriptures , some it seemeth draw false conclusions , as if by repentance , by holiness , by prayers , and other duties , they might in part satisfie for their former sins ; and as if Repentance , Regeneration , Holiness , were not only things accompanying justification and salvation , but proper causes : But ye must consider , First , that Christ his satisfaction and righteousness is the full , perfect , and only cause of ●ustification and pardon of sin , and that no holiness , no duties of the persons justified , do help any thing at all towards their justification ; it is the Righteousness of Christ imputed to them , which maketh up the whole matter of their Righteousness in the sight of God , and covereth all their sins . Secondly , on the other side , Regeneration , Repentance , Holiness , are concomitants , things accompanying justification and salvation , and evidences of it : So that although none can procure pardon of sin , nor justification in the least degree , by any graces or duties of their own , yet none can have any ●ound hope that their sins are forgiven , or their persons accepted of God as righteous , without Repentance , Regeneration , and Holiness ; because none have their sins pardoned , and their persons justified , but such as receive Christ into their hearts by Faith. Now Christ alwaies cometh by water and blood by his holy graces to wash and sanctifie the Soul , as by his blood and merit to justifie and procure forgiveness of sin . As the light of the fire giveth no heat , and the heat of the fire giveth no light , yet the heat and light are joyned together in the fire ; so righteousness imputed to the soul for justification and forgiveness of sin do not sanctifie , and on the other side , Repentance , Regeneration , holiness in Believers do not justifie , yet they are joyned together , and where one is , there is the other , and the latter is an evidence of the former . I conceive it is a common case with many to mistake in this kind , because they want judgement rightly to draw inferences from Scripture gro●nds : so the Anabaptists , because they read of persons baptized when they made profession of faith and repentance ; hereupon they draw conclusions against Infant-baptisme : whereas the case is not alike , for those examples are of converted Jews or Heathens , not of such as are born of Christian-parents ; whereas they should rather argue , that because Infants born of Church-members under the old Testament , were circumcised as Church-members by the Lord command ; therefore Infants born of Church-members under the new Testament are to be baptized as Church-members now . Thirdly , prejudicate opinions , false conceits , sutable to corrupt Nature and carnal reason , forestalling the mind , and being entertained aforehand , make people very apt to deprave or deny the Truth when it is presented to them . I conceive this was the cause why the Jews were so obstinate in rejecting Christ and his doctrine , not receiving and obeying him as Christ ; because their carnal minds were forestalled with conceits of a Messias that should come in state as an earthly Prince , and erect a glorious worldly Kingdom amongst them , and this prejudice moved them to corrupt the Prophecies of the old Testament , and to distaste the doctrines of the New ; they liked not to hear of a crucified Redeemer , the doctrine of the Cross was to them a stumbling-block , they did not close with a spiritual Kingdom of Christ , attended with persecution : yea , Christ his Disciples were not free from this disease , and therefore when Christ foretold his own sufferings , Peter presumed to rebuke him , and there was a contention among them for the chiefe place , as if they expected great worldly honours and dignities by following Christ : On the other side , the Grecians were prepossessed with the rational principles of worldly wisdom and Philosophy , and so despised the Gospel as foolishness , though indeed there were such heights and depths of divine wisdom in the mysteries of the Gospel , as never came into the head of the wisest men amongst them . The carnal Israelites were forestalled with an opinion of their own righteousness , and so rejected the doctrine of justification by the righteousness of Christ , For they being ignorant of Gods righteousness , and going about to establish their own righteousness , have not submitted themselves to the righteousness of God. Ignorance and prejudice , the fruit of ignorance caused them to disrelish the Truth of the Gospel . Secondly , the love of sin is a cause why men pervertor reject the Truths of the Gospel . The Gospel and word of grac teacheth to deny ungodliness , and worldly lusts , &c. This is distastful to a soul wherein sin raigneth . The Gospel requireth Christians to dye to sin , to mortifie their members which are upon the earth , to live to righteousness , to walk in newness of life . Thirdly , the pride of corrupt Nature is very contrary to the Gospel which teacheth to be poor in spirit , to empty our selves of all self-sufficiency , to go out of our selves , to become fools that we may be wise , to be less than nothing in our own eyes , to receive all of meer grace , the free love and favour of God , to present our selves in anothers garment before God in the righteousness of Christ , for the covering of our shame , and cloathing of our nakedness , to look for no acceptance of any service but by anothers worthiness , the merit of Christ. Fourthly , corrupt and inordinate self-love may move men to reject or corrupt the Truths of the Gospel , which teacheth self denyal , and the renouncing of all that is dear unto us , so far as it standeth in opposition against Christ , Then saith Iesus unto his Disciples , If any man will come after me , let him deny himself , and take up his Cross and follow me . The Gospel striketh at the right eye , at the heart , and root of the most beloved lusts ; How then will self-love rise up against it ? Fifty , inordinate love of the world , of things below , being deeply rooted in corrupt Nature , raiseth rebellion against the Gospel , and moveth men either to reject or corrupt the Truths revealed in it . Felix trembled at Pauls discourse and commanded him away : the young man went away sorrowful , when Christ required him to fell all and give to the poor , and follow him , in hope of treasures in Heaven : The Pharises who were covetous , when they heard Christ speak against that sin de●ided him ; Love not the world , neither the things that are in the world ; if any man love the world , the love of the Father is not in him ; So if any man love the world inordinately , the love of the Truth is not in him , for all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the Father but is of the world . The Use of this may be , First , to teach us to see and bewayle the corruption of our nature , and withal , to make us sensible how dangerous it is to continue in our natural estate , destitute of the spirit of Christ ; Our corrupt nature is apt to corrupt and deny the precious Truths of the Gospel ▪ it were a dangerous and malignant disease of the body , that should turn the best physick into poyson , and either cast it out of the stomach as soon as it is taken in , or grow worse by occasion of the remedy : Our natures are wholly overspread with the deadly disease of sin and corruption , and there is no part ●ound in them , as the Apostle saith , I know that in me , that is , in my flesh dwelleth no good thing : He had much good in him through grace , a great measure of the spirit of Christ , but in his flesh , so far as he was carnal , so far as he was not renewed by the holy Ghost , ●o far there was no good thing dwelling in him ; which sheweth that in them which are not regenerate , there is nothing spiritually good , nothing suitable and pleasing to God : Whence these two great evils follow ; First , an inclination to reject the Remedy● ; like a corrupt Stomack that gives no entertainment to the Physick , leaveth it no time to work the cure , but presently casteth it out . So do many in the state of corrupt Nature , they hear the Truths of the Gospel which the Lord hath appoynted as pre●ious Remedies against that disease , and reject them , cast them up again , either denying them in the secret thoughts , not believing them , or not seriously minding or regarding them . So the Apostle told the unbelieving Iews , it was necessary that the word of God should first have been spoken to you , but seeing ye put it from you , and judge your selves unworthy of everlasting life ; Lo we turn to the Gentiles . He charged them for putting the word of God from them . The Apostle had put the word of God home to them , and they put it from them ; thus it is with many : The Gospel is tendered to them as necessary physick sent down from Heaven , and ministred to them by the Preachers of the word , but they put it from them ; either they do not take it down , or presently cast it up again . Secondly , there is an inclination in corrupt Nature , to corrupt the Truths of the Gospel , and to make them occasions of increasing the disease , and so to make the Gospel to become the servant of death unto death . Corrupt Nature is apt to make both the law and the Gospel occasions of increasing these diseases of the soul concerning the Law , the Apostle saith , when we were in the flesh , the motions of sin which were by the Law , did work in our members to bring forth fruit unto death : This explaineth afterwards as in other passages ; wherefore the Law is holy , and the Commandment holy , and just and good ; the Law is perfectly holy , and just and good , and therefore cannot be properly the cause of any thing sinful and unholy , Was that then which is good made death unto me ? God forbid ! But sin that it might appear sin , working death in me by that which is good , that sin by the commandment might become exceeding sinful ; such is the malignity of corrupt Nature , that it worketh evil out of good , and maketh the pure and holy Law of God an occasion of sin , the more sin is forbidden , reproved , threatned , condemned by the Law ; the more vehemently is the corruption of nature carried after sin . So for the Gospel , the Apostle Peter saith , that Christ preached in the Gospel , is to them that are disobedient , a stone of stumbling and a rock of offence ; when to them which stumble at the word , being disobedient , whereunto also they were appointed . They stumble and take offence because they like not those terms upon which Christ is offered to them in the Gospel . How dangerous is it then to continue in this estate of corrupt nature ? How earnest should poor souls be with the Lord to deliver them ? The body is in a sad estate when all both food and physick increaseth some deadly disease in it . The word and Gospel of God is both food and physick , and corrupt Nature is apt to make it an occasion to increase sin , and aggravate condemnation . Cry mightily to the Lord to work a through cure upon your souls , to change and renew your natures , to send his spirit along with his word , that it may overpower the diseases of your souls , and be unto you the favour of life unto life . Secondly , This may teach us not to think it strange , that so many pretious Truths of the Gospel are denyed and rejected in these days , so many parts of Scripture abused with false interpretations and corrupt glosses , so many errors and lyes maintained instead of Truths . Corrupt nature is a full fountain sufficient to send forth a multitude of these poysoned streams . It is a fruitful wombe to conceive and bring forth abundantly , ignorance , mistaking the sense of Scripture , drawing false conclusions from the word , filling the mind with mists and clouds of prejudice against the Truth , Love of sin , Pride , Corrupt and inordinate self-love , excessive love of the world and outward things . These and the like distempers of corrupt Nature , What truths may they not corrupt or deny ? What errours and false opinions may they not breed and cherish ? Now when Satan the Father of Lyes , either more immediately by himself , or mediately by his instruments worketh upon corrupt nature , then followes strong delusion or efficacy of error whereby people are brought to believe lyes tending to damnation . Yea , such is the power of Satan joyning with corrupt nature in the producing of false doctrines , that one error begetteth many , and one Seducer deceiveth many ; one blind guide draweth a multitude into the ditch with himself : yea , one Heresie may soon over-run a whole Country , and spread suddenly from one Nation to another . How soon did the Heresies of Arius overcome the world , and how were the Kings and Kingdoms of the earth made drunk with the cup of the Whore of Babylon , lying drenched and drowned in Popish errours , Superstitions and Idolatries ; and like horns fastned to the head of the beast , imploying their power to maintain the tyranny of Antichrist , and to suppress and persecute the truth , and them that were sincere and zealous in professing and promoting it . And , Thirdly , upon the same ground , we may see the cause of such wicked practices as are used to advance and establish errours : Satan and mans corrupt nature joyn together in the breeding of them . False doctrines have an hellish original , and so are carried on by hellish means ; What juglings were used by the Arians to delude the Emperor Constantine , to bring the Champions of the Truth , especially Athanasius into disgrace and suspicion with him ? how importunate were they to obtain a toleration , and to be received into Communion with the Church ; covering their wolvish natures under sheeps cloathing , while they were weak and kept under , but casting off the sheeps skin when once they grew numerous and strong , and had Emperours for their turn , and appearing in their own colours , devouring the sheep of Christ , making havock of the Church , and exercising outragious persecution against them ? Much is related also of the fury and cruelty of the Circumcellions ; As for the Papists , what Country in Europe almost hath not had experience more or less of their bloody butcheries ? how many thousands of Saints and Martyrs have they murdered with fire and sword , and put to cruel torments in Italy , Germany , Spain , France , Netherlands , England and Scotland ? Among the rest the barbarous Massacres acted upon the Protestants at Paris in France , under pretence of friendship , and a royal wedding , and the like cruelty executed in other Cities of that Kingdome , and the hellish Powder plot here in England , are sufficient evidences by what spirit they are led : and this latter is on the one side , I conceive , matter of perpetual infamy and reproach to the Whore of Babylon ; and on the other side , an everlasting monument of the goodness of God , and his watchful eye over his Church , in discovering this work of darkness , laughing to scorn the counsels of his Enemies , and commanding deliverance for his people in this Land , by which means the Gospel and ordinances of God are continued among us to this day . But by these and the like examples it may appear , that Satan and the corrupt nature of man closing together , do both bring forth dangerous errours , and contrive wicked means to maintain them . Hence it is that they have dealt perfidiously with men to work their own ends , having first dealt falsly with God in denying his Truth , and ( as much as lyeth in them ) falsifying his word , putting false constructions upon it , and drawing false conclusions from it . And therefore none ought to stumble at the multitude of errors and false opinions , so as to question the Truth and certainty of Religion , but rather so much the more to use means to be established in the Truth , by searching the Scriptures with diligence , earnestly praying to the Lord to open their understandings , to lead them into all Truth , and confirm them in it , to frame their hearts to receive the love of the Truth , and to keep them from being led away with the error of the wicked . But some may question . If Satan and corrupt nature are the cause of errours , what is the reason then , 1. That some of the godly are drawn into Error ? 2. What is the cause that many carnal persons , and many notoriously wicked , are free from Errours , yea , at such times and in such places where errours and sects abound . For answer to the former I conceive . First , that many who have been of note for godliness were never sound ; they were but chaffe in the Lords floore , aud so easily blown away with every wind of false Doctrine . Saith the Apostle Iohn , Little children , it is the last time , and as ye have heard that Antichrist shall come , even now are there many Antichrists , whereby we know that it is the last time : These lesser Ant●●●ists were forerunners of the great Anti●hrist , but whence came these petty Antichrists , even out of the bosome of the primitive ? apostolical Church ; for saith this Apostle , They went out from us , but they were not of us : for if they had been of us , they would no doubt have continued with us ; but they went out , that they might be made manifest , that they were not all of us . If these that were in communion with the Church of Christ in those purest times , were unsound at the best ▪ and afterwards discovered their unsoundness by departing from the faith and Church of Christ , and becoming open enemies to the Truth , have we not cause to think that many , who in these days imbrace false opinions , were never upright when they seemed most zealous for the Truth and wayes of God ? And therefore what need have all to search their hearts , and while they seem to stand take heed least they fall , by l●bouring to ground themselves upon the Lord Jesus Christ by faith unfeigned . Secondly , I doubt not but sincere Christians may fall into some lesser errors , because they do but know in part ; There are degrees of ignorance in them and the remainders of corrupt nature which may darken their minds , and expose them to the danger of erring , partly through the weakness of their own judgements , partly through the sleight of men and cunning craftiness , whereby they lye in wait to deceive , partly through the high esteem which they have of some men . So it is thought that multitudes were carried away with Luthers Name , and the eminency of his gifts , and the great service done by him to the Church of Christ. Lastly , I conceive that the Lord may in his wisdom suffer some eminent Saints of his to err in some things , that men may learn not to think of men above that which is meet , but to give that great prerogative of infallibility to the God of truth alone , who hath revealed his Truth in the holy Scriptures : and therefore Christians should try all spirits and doctrines by this Rule , bring them all to the Law and to the Testimony , concluding that if they speak not according to this Rule , it is because there is no light in them , no light in their doctrine , so far as it will not endure the trial of Scripture light ; yea , the Apostle speaks very high in this case , Though we , or an Angel from Heaven , preach any other Gospel unto you than that which we have preached , let him be accursed . If it were possible for a blessed Angel to preach false doctrine , we must reject and cleave to the Scripture against all contradiction . For answer to the Second Question : In as much as Satan , and the corrupt nature of man , are the cause of Errours and Heresies , What is the reason that many carnal persons both such as are of civil conversation , and fair moral principles , and also such as are loose and licentious , yea openly profane , are free from errours in such places and ages , where & when false doctrines abound ; whereas they are such in whom the corruption of nature raigneth , and such as are held captive by Satan according to his will ? For answer to this I conceive , First , that some such persons being naturally quick of apprehension , and judicious , may be so clearly convinced of some truths , that though many deny them and oppose them yet they will stand to them , especially when there is liberty for all sides to hold and profess what they list , and a man may stick to the Truth without loss and danger : in such cases natural Conscience is a strong tye upon mens spirits , to cause them not willfully to deny a known Truth . Secondly , Some may affect the reputation of constancy , being loth to be noted for light vain and fickle persons ; and therefore in as much as it was their lot to be trained up from their childhood in the truth , they will cleave to it , howsoever others cast it off , so long as they see they may do it with safety . They account it a childish thing to hearken to every novelty and vain fancy ( as indeed it is ) and therefore not becoming their gravity . It may be they would have been as obstinate in error had they happened to have been taught it in their youth , as now they seem to be constant in the Truth . Is not this apparent in divers at this day , who stand firm in doctrinal truths , and remain perversely stiffe , in old Ceremonyes and superstitious observances , which have no footing in the holy Scriptures , because they have been trained up in both ? On the one side they were trained up under sound doctrine concerning the main points of faith : On the other side , they received some superstitious observances by tradition , and therefore they will part with neither , Thirdly , I suppose Satan having possession of carnal persons another way , doth not much temp● some of them to renounce the Truth and entertain errours , because they are not such as are likely to do him any special service in promoting false doctrines . Fourthly , many carnal persons may be engaged to stand for the Truth against errors because some whom they respect , or upon whom they depend , or of whom they look for some advantage , go that way . Fifthly , many carnal persons seem to be indifferent in matter of Religion : They are serious , and hearty about things that bring in profit , in following their business , or in pursuing their pleasures , in satisfying their lusts ; they think it no great matter what men hold or profess in matter of doctrine . When the Iews accused the Apostle Paul for teaching false doctrine , saith Gallio the Roman deputy , If it be a question of words and names , and of your law , look ye to it , for I will be no judge of such matters . See how slightly he speaks of matters of Religion , as if they were but empty words , whereas the Question between Paul and the Iews was one of the weigtiest that ever was in controversie . scil . Whether the Lord Jesus were the Christ ? And so Festus another Roman Governour relating Pauls Case to King Agrippa , accused by the Iews ▪ said , When the Accusers stood up they brought none accusation of such things as I supsed , but had certain questions against him of their own superstition , and of one Iesus which was dead , whom Paul affirmed to be alive . It seemeth he thought these things to be frivolous queries not worthy of the cognizance of so great a Magistrate as himself : whereas the R●surrection of Christ from the dead ( which was in question between Paul and his adversaries ) was such a fundamental point , as that mans salvation depended upon it . Thus it seemeth many are kept from embracing errours , because they hold it a matter of no great weight , what men profess in point of Religion . But let all that mind their salvation receive the love of the Truth and walk in it , hating and shunning every false opinion , and every false way , out of sincere love to the Lord Jesus Christ , and true zeal for his Glory . So much of the Question or Objection . CHAP. II. THe Answer is , first by way of abhorrence or detestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it not be , or far be it from ●s ; which our translaturs render , God Forbid : I suppose because this English phrase is used in cases of like nature ; howsoever the Apostle by these words signified that he abhorred and detested such a consequence , as to make void the Law by the doctrine of free justification through the righteousness of Christ applied by Faith. Hence may be noted this point : That gracious hearts do exceedingly abhor those opinions which corrupt or oppose the truth of God. Heresies and false doctrines are odious to the godly . 1. This may appear in many examples , and first in the old Testament . Moses did exceedingly abhorre the wicked counsel of Balaam whereby he taught the Midianites to deceiv● the people of Israel , so as to draw many of them from the worship of God to Idolatry ; and therefore saith he to the people , arm some of your selves to the war , and let them go against the Midianites and avenge the Lord of Midian : which they did , and slew the Males , and five Kings of Midian , and Balaam himself , who gave this wicked counsel : But Moses was not satisfied with this execution , but was wroth with the officers of the Host , and said unto them , have ye saved all the women alive ? Behold , these caused the Children of Israel through the counsel of Balaam , to commit trespass against the Lord in the matter of Peor , and there was a plague among the congregation of the Lord ; and then he commanded them to kill all except the women children which were Virgins : And it seemeth that this was one of the last acts of Moses his life , for the Lord said unto him , avenge the children of Israel of the Midianites , afterwards shalt thou be gathered unto thy people : it was a work fit for him to do when he was ready to leave the world . How odious were those Prophets of Baal , to that zealous Prophet Elijah ! Saith he , take the Prophets of Baal , let not one of them escape : and they took them , and Elijah brought them down to the brook Chishon and slew them there . Micaiah shewed his detestation of those lyes spoken by the false prophets , when he told the King , now therefore behold the Lord hath put a lying spirit in the mouth of all these thy Prophets . The like may be shewed of the Prophet Ieremiah , how he abhorred the lyes of those false Prophets , Hananiah , Ahab , Zedekiah , and Shemajah , but I come to the Examples of the New Testament . And first to begin with Iohn Baptist , who came to prepare the way of the Lord , with what zeal did he detest the corruption of doctrine brought in by the Pharises and Sadduces ? When he saw many of them come to his Baptisme , he said unto them , O generation of Vipers , Who hath warned you to flee from the wrath to come ? But above all , take the blessed Example of the Lord Jesus Christ , with what heavenly zeal did he manifest his detestation of the false doctrine taught by the Scribes and Pharises ? Thus have ye made the Commandment of God of none effect by your tradition . And he gave his Disciples this Caveat , Take heed and beware of the leaven of the Pharises and of the Sadduces : which is meant of their corrupt doctrine . How sharply doth he reprove them , and how many woes doth he denounce against them ? He calleth such , Wolves , Theeves and Robbers . And the Apostles and servants of the Lord Jesus Christ , being led by the spirit of Christ ▪ did abundantly discover how exceedingly they detested and abhorred Heresies and fals● doctrines . The Apostle Peter inveigheth with much vehemency against false Teachers , & calleth their corrupt doctrines damnable heresies , whereby they denyed the Lord that bought them , and bring upon themselves swift destruction . He terms their ways pernicious , and shews how they make merchandise of souls . He calleth them pernicious , self-wil●ed , and such as are not afraid to speak evil of dignities , wells without water , speaking grea● swelling words of vanity : with divers other expressions . St. Iude agreeth with St. Peter , and among other passages , compareth false Teachers to Cain , Balaam , Core. The Apostle Iohn calleth them Antichrists , adversaries to Christ , and false Prophets . They are called deceivers ; yea , it is said , ver . 10 , 11. If there come any unto you , and bring not thi● doctrine , receive him not into your house , neithe● bid him God speed , for he that biddeth him Go● speed is partaker of his evil deeds . In the Revelations written by St. Iohn , the Angel o● Minister of the Church at Ephesus is commended for hating the deeds of the Nicolaitans . Pergamus is threatned , because in that Church was found those that held the doctrine of Balaam , and of the Nicolaitans , and therefore t is added , Repent , or else I will com● unto thee quickly , and will fight against the● with the sword of my mouth . Thiatira is blamed for suffering the woman Iezabel which called her self a Prophetess to teach and seduce . A great part of this book declareth the wickedness of the Whore of Babylon , the Antichristian popish faction , the mischief they do , the Judgements of God hanging over them , and how odious their false doct●ines and false worship is to God and his people . The Apostle St. Paul as he laboured and wrote more than the rest , so he is very plentiful in declaring his detestation of false doctrines and false teachers : In his Epistle to the Romans , ●he earnestly exhorteth the Saints , I beseech you Brethren , mark them which cause divisions and offences contrary to the doctrine which ye have learned , and avoid them : for they that are such serve not the Lord Iesus Christ but their own belly , and by good words and fair speeches deceive the hearts of the simple . He speaketh of those that cause divisions contrary to ●ound doctrine , not of those that oppose false doctrine and corrupt customes , whereupon sometimes divisions may follow through ob●tinacy of those that resist the truth . How largely doth he declare against that fundamental errour of them that denyed the resurrection : He calleth them corrupt teachers , false apostles , deceitful workers , transforming themselves into the Apostles of Christ , Ministers of Satan , and imitating their Master , transforming themselves into the Ministers of righteousness , as he being the Prince of darkness transformeth himself into an Angel of light . How sharp and severe is he this way , in the Epistle to the Galatians , Though we , or an Angel from heaven , preach any other Gos●el unto you than that which ye have received , let him be accursed : As we said before , so say I now again , if any man preach any other Gospel unto you than that ye have received , let him be accursed . Yea , he spared not that great Apostle Peter , but withstood him to the face , and gave him a publick reproofe , because he did but warpe a little , and by withdrawing from the believing Gentils , for fear of offending the Iews , gave occasion to men to question the doctrine of free justific●t●on through the righteousness of Christ alone , and to think that circumcision and the ceremonies of the Law were necess●ry to justification . Again , saith he , O foolish Galatians , who hath bewitched you that y● should not obey the truth ? shewing , that t● be led by ●alse teachers , is to be befooled and bewitched . Corrupts teachers bewitch and make fools of their followers . Again , saith he , I would they were even cut off that troubl● you . He calleth false teachers dogs , evil workers , the Concision ; and sheweth that such are apt to beguile others with enticing words , and to spoil them through Philosophy and vain deceit , after the tradition of men , after the rudiments of the world , and not after Christ , intruding into those things which they have not seen , vainly puffed up by their fleshly minds . How notably doth he set forth Antichrist and his followers , speaking of a grand apostacy and general fal●ing away , and calleth the head of it , the man of sin , the Son of per●ition , who opposeth and exalteth himself , &c. He calleth the mystery of Antichrist , the mystery of Iniquity . He calleth him that wicked one ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifying the lawless one , a term exactly agreeing to the Pope , who trampleth upon the laws of Christ at his pleasure , and exalteth his own Laws . He sheweth that his coming is after the working of Satan , with all power and signs , and lying wonders , and with all deceivableness of unrighteousness in them that perish , &c. He sheweth that to fall into Heresie , is to make shipwrack of faith , and that for this cause he delivered Himeneus and Alexander unto Satan . He sheweth that Heresies are doctrines of devils , and Lyes spoken in Hypocrisie ; and foretelling the perillous times that should come in these last dayes , that men should be lovers of their own selves , &c. then he addeth , of this sort are they which creep into houses , and lead captive silly women , laden with sins , led away with divers lusts , ever learning &c. He compareth them to Iannes and Iambres that withstood Moses , meaning I suppose , the Egyptian Sorcerers or Juglers : so do these also resist the truth , men of corrupt minds , reprobate concerning the faith ; and afterwards he sheweth the miserable progress that they shall make , scil . from bad to worse ; Evil men and Seducers shall wax worse and worse , deceiving , and being deceived . Yea , he sheweth the folly of those that hearken to seducers . The time will come , when they will not endure sound doctrine , but after their own lusts shall they heap to themselves teachers , having itching ears , and they shall turn away their ears from the truth , an● shall be turned unto fables . He calleth fals● teachers , unruly and vain talkers and deceivers whose mouths must be stopped , who subvert who●● houses , teaching things which they ought not for filthy lucre sake : And he giveth this charg● to Titus concerning such ; a man that is a● Heretick after the first and second admonition reject , knowing that he that is such , is subverted and sinneth , being condemned of himself ▪ It is conceived that the Epistle to the Hebrew was written by this Apostle , and how largely doth he there confute the corrupt doctrine of them that maintained the necessary use 〈◊〉 legal cremonies , and giveth this admonitio● Be not carried about with divers and strang● doctrines , and saith , We have an Altar where● they have have no right to eat , which serv● the Tabernacle ; shewing they have no pa● in Christ , which obstinately prefer the sh●dows of the old Testament before Christ the● substance . Secondly , to these Examples may be add● divers Arguments or Reasons , whereby it m●● appear why Heresies , false doctrines , opinnions that oppose or corrupt the truths 〈◊〉 Christ , are odious to the godly , and abho●red by them . First , because the glory of God is exceedingly wronged by false doctrines and Heresies , an● the grosser any such Heresies are , the more 〈◊〉 God dishonoured by them . God the Fathe● is such as Christ witnesseth of him , he th●● sent me is true , yea , he cannot lye . God the Son is Truth . God the holy Ghost is the spirit of Truth . Now what a high disho●our is it to the God of Truth , when lyes are fathered npon him , and attributed to him ? errours and false opinions in matters of Religion are taught , professed , received as Truths of God ? What is this but to go about to derive darkness from light ? lyes from the Fountain of Truth ? The Apostle disputing against that great errour of them that denyed the Resurrection of the dead , bringeth this Argument amongst others , that Christ is risen , and the resurrection of the Head proveth the Resurrection of the Members ; and sheweth that divers absurdities would follow , if the resurrection of Saints should be denyed , among the rest this , We are found false witnesses of God , because we have testified of God , that he raised up Christ , whom be raised not up , if so be the dead rise not . They that maintain any falshood in point of Religion as a Truth , they bear false witness of God , as much as in them lies , they make him a lyar , the Author of falshood : Which tendeth highly to the dishonour of his great and glorious name ; and therefore all that are born of God , all that love the Lord Jesus in sincerity , abhor errours and Heresies . Secondly , There is a contrariety in the hearts of the godly , against errours and Heresies . They have in them a principle of opposition against false doctrine . A stranger will they not follow , but will flee from him , for they know not the voice of strangers . There is something within them which suiteth not with strange doctrine , but is averse from it . For , 1. They are begotten with the word of Truth ▪ Of his own will begat he us with the word of Truth . As they are new creatures , they have their original from the word of truth ; it i● as it were one of the ingredients of their new nature , and so in that regard there is a natural antipathy and contrariety betwixt them and false doctrines . The Apostle Iohn saith o● the godly , we know that we are of the Truth They do as it were derive their new being from the Truth ; and therefore errour and fals● doctrine is hateful and abominable in their sight . 2. They are the children of the God of Truth ▪ they are united unto Jesus Christ who is ful● of grace and truth ; they are led by the spirit of Christ who is the spirit of truth : and therefore abhor and detest lyes spoken in Hypocrisie . Thirdly , The godly have learned that errou● tend to the destruction of poor Souls , and therefore Peter calleth them damnable Heresies Paul calleth them doctrines of Devils . It 〈◊〉 said they eat like a canker or gangrene , whic● is such a malignant disease , that it require●● the cutting off of a limb , otherwise the who● body is in danger to be destroyed . Now 〈◊〉 people of God being tender and compassionate toward immortal Souls , How can the● chuse but abhor such deadly poyson when the● find it offered by Seducers , and readily swallowed down by the simple . Is it not strange that some would have protection and encouragement given to all false doctrines , and to those that spread and propagate them , and that under a pretence of tenderness ? Is it not rather a high degree of cruelty , to protect any in destroying Souls , to give them full liberty to wander about with their Plague-sores running upon them , freely to spread their contagious and pestilent Errours to the infecting of thousands . Fourthly , one errour begetteth many ; one false principle may be the cursed root of many rotten branches , and a spring of many streams . How many gross absurdities ( as the Apostle sheweth , ) follow as conse●uents from that one grand errour of denying the Resurrection of the body ; as that Christ is not risen , the preaching of the Gospel is vain , the faith of believers vain , and they still in their sins , under the guilt and power of them , and when they die they perish , and that they have hope only in this life , and so are of all men most miserable , because they expose themselves to the scorn and malice of the wicked in hope of a better life . And doth not experience shew how people , when once they depart from the truth , fall from errour to errour , and with giddy heads run about in a maze of vain delusions . Satan the Father of lyes having once seduced and gotten them into his circle , leadeth them from one by-path to another . Now how can a man be truly godly and not abhor false doctrines , which are such a fruitful spawn of a venemous Issue : Many flying serpents being hatched of one Cockatrice egg . Fiftly , Errours are apt to overgrow the Truth , as Tares and other weeds are ready to overcome the corn . And that 1. by corrupting one doctrine of the Gospel after another . And 2. by oppressing and persecuting the sincere professors and Preachers of the Truth . It seemeth the errours and corruptions of Popery were first winked at , being taken up by particular persons , not generally owned , then they became more general and overbore the truth , then they were armed with power , and so opposed and persecuted the sincere maintainers of the truth . The Arian Heresie at first was kept under , at length prevailed so as to raise most bloody persecutions against the Truth ▪ The outrages of the Anabaptists , and sue●● as pretended to Revelations ; how notoriou● were they when once they got a head at Munster in Germany ? But our age seemeth to exceed former times in this kind that errours and heresies among us have been armed almost at their first appearance . It would appear a strange Monster , if a child should b● born in armour : such a monster , if I mistake not , I have read of , born in Germany about the time of the late wars . Is it not prodigious to see armed monsters born amongst us , errours and heresies with swords by their sides , Pistolls , Muskets , Pikes ●n their hands at their first coming into the world almost ? Who knoweth the disma● events and mischief such things presage , if the Lord Christ who is the Truth , and whose name is the word of God , should for our unworthiness forbear to ride forth on his white horse conquering and to conquer ? But what gracious heart doth not both abhor and tremble at those things that tend to the suppressing of the Truth , and rooting out of those that are of the Truth and for the Truth ? Sixthly , Errours aud Heresies are apt to spread far and wide in a short time , from a person to a family , from the family to a Neighbourhood , then over a Province or Country , then over a Nation , then from Nation to Nation , and so over the world . Behold how great a matter a little fire kindleth . The Arian Heresie being a little spark at first in Egypt , in a short time did spread over Asia and Africk , and took hold of divers parts of Europe ; for the devil himself hath declared it , that his business is to go to and fro in the earth , and to walk up and down in it , and he is very swift in his motion , and active in his work , and who that hath any zeal for Christ doth not abhor such a growing evil , such a spreading mischief ? Seventhly , Errours and Heresies are apt to draw poor souls from the means of grace . They are deadly diseases , and withal , of such a cursed nature , that they take off the heart from the remedy . They cause people to withdraw from those assemblies where the truths of God are taught , and the unsoundness of such errours is laid open . And then it is as the Devil would have it , when he can so bewitch poor souls , as to make them drink down deadly poyson , and then refuse to take a purge , But as this is pleasing to Satan , so how grievous is it to them that tender the good of poor souls , to see them dangerously sick and altogether unwilling to be healed , or come near the means of the cure ? Eightly , Heresies and false doctrines make woful rents and divisions in the Church . The Church is one body under one head , the Lord Jesus Christ. The Apostle speaking to the Church , says , now ye are the body of Christ and members in particular . Christ is the head of the Church , and he is the Saviour of the body ; and therefore the Apostle exceedingly presseth the members of the Church to endeavour to keep the unity of the spirit in the bond of peace : heaping up arguments of unity . Saith he , there is 1. one Body . 2. one Spirit . 3. one H●pe . 4. one Lord. 5. one Faith. 6. one Baptisme . 7. one God and Father of all . Shall the members of one body fight each against other ? Is it not monstrous for them that should be quickned with one spirit to strive against each other , as if they were acted by contrary spirits ? Shall they that 〈◊〉 called to one hope be at defiance among them●selves ? Can the Servants of one Lord bea● arms against each other , and one party no● fight against the Lord himself , by contending with their fellow Servants ? Shall those that are called to the profession of one faith , embrace contrary beliefs ? Is it not odious to see those that were washed in one laver of Baptisme cast dirt upon each other ; or stain their hands , yea their consciences with the blood of each other ? Is it not horrid to see the children of one heavenly Father , ( or such as profess themselves to be so , ) to hate and destroy their brethren . Now how clearly doth Scripture witness , how sadly doth experience prove , that errours and heresies make woful rents and divisions ? In one of those places formerly mentioned , saith the Apostle , I beseech you Brethren mark them which cause di●visions and offences contrary to the doctrine which we have learned , and avoid them : by teaching contrary to sound doctrine , dangerous divisions are caused and great offences given . What a grievous rent was likely to have been made in the Primitive Church , by them which would have perswaded the believing Gentiles that Circumcision was necessary to Salvation , had not the Apostles and Elders , meeting together in a Synod at Hierusalem , carefully suppressed this errour at the first appearing of it ? It is said Paul aud Barnabas had no small dissention and disputation with them that taught this false doctrine . In the Synod it self there was much disputing . In the Epistle directed by the Synod to the Churches of the Gentiles , it is said , We have heard that certain which went out from us have troubled you with words , subverting your Souls , saying ye must be circumcised , and keep the Law ( scil . of Ceremonies , ) to whom we gave no such Commandment . And although this Errour was for the present much restrained , yet how did it break out again afterward among the Galatians ? And therefore the Apostle calleth these false teachers the Concision instead of the Circumcision , Cum ecclesiam conscinderent & lacerarent , seeing they did as it were cut and tear in pieces the Church of Christ with their false doctrine ; or as another saith , he called them the Concision , tum quod ecclesiam pravo dogmate scinderent , tum quod simplciores a Christo abscinderent , because by their corrupt opinion they did both cut asunder the unity of the Church , and cut off the weaker sort from Christ. But if we should speak of the Rents that were in the Church by Errours and Heresies mentioned in the Ecclesiastical Histories , it would amount to a large Volumn . What a rent was like to be made in the Churches by Victor Bishop of Rome , about the year 198 , about a business of small moment , scil . the time of keeping Easter , inclining to excommunicate many famous Churches of Asia dissenting from him , had not some more moderate men , especially Irenaeus Bishop of Lions , restrained his rashness , though agreeing with him about the thing in controversie ? What worse divisions were made by the abominable Heresie of the Maniche's in Iudea , Egypt , Greece , Thrace , Spain , and other places ? But as the blasphemous Heresie of Arius was raised in a time when the Church was free from heathen persecutors , so what dismal Rents and divisions did it make in the Church , when there were Bishops against Bishops , Churches against Churches , Councels against Councels ? So the Macedonians , Nestorians , Eutichians , Monothelites , and others , how sadly did they tear the Church in pieces ? That false and proud tenent of the Papists , making the Pope the universal Bishop and head of the whole Church , what a breach hath it made between the Eastern and Western Churches for many hundred years ? and what is the reason that there is no reconciliation made all this while between them and the Protestants , but because they remain so obstinate in their errours , Heresies , and Idolatries , against the manifest light of the holy Scriptures ? The stiffeness of those that are called Lutherans in adhering to their corrupt opinions , hath made a miserable and lasting breach amongst the Protestant Churches . But though we should not look either far back or far off for examples in this kind , our own Land , and our present times , may afford us more then enough . Have we not breach upon breach , divisions and subdivisions , many rending themselves from our Churches , and then again making new rents among themselves ; and yet when there is an opportunity , to act mischief against the truth and the Preachers and Professors of it , they can make truce with each other for a time , and conspire together to carry on wretched designs , as the Pharises and Sadduces , as also Herod and Pilate did against Christ. But here I think it needful to put in a caution or two . First , some are apt to lay the blame of these divisions upon those that maintain sound doctrine ; either when they labour to revive the truth after it hath been kept under by old errours and corrupt customes , or to defend it against new heresies and attempts of Seducers . When men see them constant and inflexible , that they will not suffer themselves to be bowed and biassed according to the crooked fancies of those that are Seducers , or seduced , how ready are they to condemn them for Schismaticks , froward men , enemies of peace ? But this is a dangerous mistake and a very great injury to them that stand for the truth , and to the truth it self . For , 1. The people and Ministers of Christ are bound to stand fast in the Truth against all opposition and contradiction : So the Apostle sheweth that one end why Christ ascending into Heaven gave gifts unto men , Ministers and ministerial abilities , was , that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine , by the slight of men , and cunning craftiness whereby they lye in wait to deceive , but speaking the truth in love , may grow up into him in all things , who is the head even Christ. Buy the Truth and sell it not . The peace of the Church is greatly to be esteemed and endeavoured , yet we must not sell the Truth to buy peace . Iude accounted it needful for him , to write unto the people of God , and exhrrt them that thoy should earnesty contend for the faith ( scil . the truth or doctrine of faith ) which was once delivered unto the Saints ; for ( saith he ) there are certain men crept in unawares , &c. The Apostle Paul gives a strict charge to Timothy , hold fast the form of sound words , which thou hast heard of me in faith , and Love which is in Christ Iesus . Hold it fast whatsoever means are used to wrest it from thee , that good thing which was committed to thee , keep by the holy Ghost which dwelleth in us . Then he addeth this , thou knowest that all they which are in Asia be carried away from me . I conceive the word all is not to be taken universally here for all absolutely , but indefinitely , for the generality of those in Asia the lesser ; and therefore Timothy being left at Ephesus , a chiefe City of Asia was likely to meet with many Adversaries , and much contention , in holding fast the form of sound words ; yet the Apostle would not dispense with him in this case , he must stick close to the Truth . So he telleth Titus , that a Minister must hold fast the faithful word as he hath been taught , that he may be able by sound doctrine both to exhort and convince the gainsayers , for there are many unruly and vain talkers and deceivers , especially they of the Circumcision , whose mouthes must be stopped , &c. And then he addeth , wherefore rebuke them sharply that they may be sound in the faith . Is it not very likely that contentions and divisions would follow hereupon ? Secondly , Therefore consider that when contentions and divisions follow upon the faithful preaching , professing , maintaining of the Truth , or the right administration of holy Ordinances , the fault is in those that will not indure sound doctrine , but take offence when none is given , either because their errours are confuted , or their sinful practices reproved . If divisions and contentions follow upon the publishing and asserting the Counsel of God ; they are the cause of it who resist the Truth : for was not this the case of our Lord Jesus Christ himself and his Apostles ? Many of the people when they heard Christ , said , Of a truth this is the Prophet : others said this is the Christ : but some said shall Christ come out of Galilee , &c. so there was a division among the people because of him . There was a division therefore again among the Iews because of these sayings , and many of them said he hath a Devil , and is mad , Why hear ye him ? Others said , these are not the words of him that hath a Devil ; Can a Devil open the eyes of the blind ? Yea , the Lord Christ forewarned his Disciples , Think not that I am come to send peace on the Earth , I am not come to send peace but a sword , or ( as it is in Luke ) division : For I am come to set a man at variance against his Father , and the Daughter against her Mother , and the Daughter in Law against the Mother in Law , and a mans foes shall be they of his own houshold . Christ is the Prince of peace , and his Gospel is the Gospel of peace , and the proper end of his coming in the flesh , and the great business that he undertook was to make peace between God and men , and so by consequent , between men and men , and this design took effect accordingly in those that savingly received Christ and his Gospel , and yeilded up their hearts to him ; but divisions and stirs and contentions followed by accident , not from the Nature of the doctrine delivered by Christ and his Apostles , But 1. From the malice of Satan . 2. From the Corruption , Blindness , Perverseness of mens Spirits . First , From the malice of Satan , who looked upon the powerful preaching of Christ his Gospel , as an Engine of battery planted against his strong-holds . He being the Prince of darkness , extreamly hateth the Light ; and therefore whereas he possessed all in peace before , when the light of the Gospel breaketh forth , he betaketh himself to his arms , standeth upon his guard , striveth to keep possession of the hearts and souls of men . Yea , he is not content to make a defensive War only , but rageth and laboureth to put out the light , stirreth up his instruments to oppose and persecute those that receive the love of the Truth , and give up their names and hearts to Christ. Secondly , The Corruption of mans Nature , the blindness and perverseness of their spirits is a cause of the●e divisions and commotions . Their ignorance , errours , lusts , sinful courses are reproved by the word , yea , others receiving and obeying it , is a condemning of their unbelief , impenitency , disobedience ; and therefore they are easily perswaded by Satan to oppose and persecute the Truth , and them that embrace it . So that it is from the malignity of their hearts that divisions follow . I may add yet a third cause , Thirdly , And that is the weakness of some who for the main do embrace and love the Truth ▪ but for want of more clear and solid judgements do differ and dissent in things of les● moment , whereupon follow estrangements , and too much alienation of affection , And a● Satan and the world took occasion to stir up contention and cause division , upon occasion of Christ his coming and preaching : so also upon the publishing of the Gospel by hi● Apostles , and by consequent , by other faithful Preachers of the Truth . Paul and Barnabas at Iconium , so spake , that a great multitude both of the Iews and also of the Greek● believed : Here was the proper effect o● Christs spirit working in the Gospel preached ; it made peace between God and men , and united Iews and Gentiles together , who wer● odious to each other . Now see also the effect of Satans malice , and the perverseness o● unbelievers , in taking occasion hence to cause divisions , But the unbelieving Iews stirred u● the Gentiles , and made their minds evil affected against the Brethren . It seemeth these mischievous persons then began to kindle the fire of contention in the breasts of ignorant persons , but it did not presently flame out . And therefore in the third verse we find that these faithful servants of Christ went on in their work without interruption : Long time therefore abode they speaking boldly in the Lord , which gave testimony to the word of his Grace , and granted signs and wonders to be done by their hands . But at length this fire of Hell that lay smothered under the ashes brake forth , the multitude of the City was divided , and part held with the Iews , and part with the Apostles , and an assault was made both of the Gentiles and Iews , People and Rulers , to use them despitefully and stone them , so that the Apostles fled and preached the Gospel elsewhere . Here it is as clear as the Sun , that the unbelievers and enemies of the Truth were the cause of this division . If we should trace the Apostle Paul in his travels from place to place , where shall we find a place free from divisions ? not caused by his preaching , but following occasionally from his preaching , Satan and his Agents kindling the coals of contention . The Apostle could not bring men to Christ by his Ministry , but he must of necessity wrest them out of the power of Satan , and call them from the course of the world ; and thereupon Satan and the world were enraged , and so contentions and divisions followed . Second Caution . The use of this may be , First , To teach us more seriously to lay to heart and bewayle the great and lamentable inundation and overflowing of Errours and Heresies among us . Saith Iohn , I beheld and heard an Angel flying through the midst of Heaven , saying with a loud Voice , Woe , Woe , Woe to the inhabitants of the Earth by reason of the other voices of the Trumpet of the three Angels which are yet to sound . Before we may read of seven Angels with their seven Trumpets , now after four of them had sounded and sad consequents followed , here is a solemn preparation made against the sounding of the three last . It seemeth the reaso● is because the calamities following , should be more grievous than the former , and accordingly an Angel flying through the midst of Heaven denounceth three woes to the Inhabiters of the Earth . It is supposed this Angel was Gregory 1. Bishop of Rome , said to fly through the midst of Heaven , or the middle space between Heaven and Earth , because on the one side he came nearer the heavenly purity of doctrine and worship than his Successors ; but was yet far below that heavenly purity of the primitive and Apostolical times , and so declining toward the earth according to the corrupt times wherein he lived : who by foretelling that the King of Pride was at hand , Antichrist was at hand with an army of Priests follow-him , gave warning of these woes approaching . Soon after this warning given , the fifth Angel sounded , which is the first of the three woe-bringing Trumpets , ( as they may be called ) and the first consequent following is thus expressed , And I saw a Star fall from Heaven unto the Earth , and to him was given the key of the bottomless Pit. It is conceived that this Star noteth out both the Pope in the West , and that false Prophet Mahomet in the East ; who though they differed far from each other in their particular way of acting , yet they both promoted the main design of the Prince of darkness , and therefore may well be represented by one Star falling from Heaven , and said to have the Key of the bottomless Pit. They fell from Heaven , from the heavenly purity of the true Church often called Heaven in this Book . About three years after the death of Gregory , his Successor Boniface the third , received of Phocas the perfidious Emperor ( who murdered his Master Mauritius the Emperor with his children ) the Title of Universal Bishop , and so a vast power to work mischief in the Church , which accordingly was put in execution as it followeth , And he opened the bottomless-pit , and there arose a smoak out of the Pit as a smoak of a great furnace , and the Sun and the Air were darkned by reason of the smoak of the Pit : The smoak of errours and superstitions like a most loathsom fogg , came out of the bottomless pit darkning the light of the truth , and blinding the eyes of men , the efficacy of errour and strong delusion bewitching multitudes of poor souls . Besides this , out of the smoak came locusts upon the earth , huge multitudes of Monks and Fryers like Locusts overspreading the earth , devouring the fruits of it . These came out of the smoak of the bottomless pit , the smoak of errours and superstitions ; for when such doctrines passed for currant , that men might be saved by observing vain humane traditions , that there was a Treasure in the Church filled up with the merits of those that had an overplus besides what was needful for themselves , and that they who were benefactors to the Monks should be partakers of their merits , how mad was the world in building Monasteries , and giving their Land and goods to the Friers , devoting their children to that profession ? Yea , it seemeth divers noble persons , and some Kings and Queens turning Monks and Nuns . And as the smoak of the pit did breed the Locusts , so the Locusts encreased the smoak , and made the mists of darkness greater and thicker , multiplying errours and superstitions . If this were one of those grievous woes , whereof the Angel flying through the midst of Heaven gave warning to the world ; how should we be humbled and ashamed in respect of the great earthliness , dulness , senselesness of spirit that is among us , yea too much in those that have some love to the Truth , that this great and woful evil doth so abound with us , and is so little laid to heart ? Should not the very thought of it startle us , that such thick and dark vollies of smoak in our days , should break out of the bottomless pit , and cover so great a part of our Land , darkning the Air and Sun , eclipsing the Light of the truth , and putting out the eyes of many , and so many Locusts , deceivers , and deceived , coming out of the smoak of errours ? This ought to be for a Lamentation . But how many that profess themselves Christians set their hearts so much upon their own private concernments , their business , wealth , ease , and pleasure , &c. and those that have something of a publick spirit , yet confine their serious thoughts to the external good of the Common-wealth , that they little or nothing regard these destructive evils that are of a spiritual nature . If Gallio his temper ( who when complaint was made to him about differences in Religion , slighted them as words and names , and cared for none of these things ) may be thought tolerably , or at at least , not much to be marvailed at in an Heathen , yet doubtless it is shameful and odious in a Christian. What! a Christian , and not moved that Christ who is the Truth is so highly dishonoured , by lyes and falshood taught and received instead of Truths ; that multitudes of poor souls are in a ready way to be destroyed by damnable doctrines ; that errours beget errours , and are likely to overgrow the Truth , to spread far and wide ; that so many are both infected by them and alienated from the remedy , shunning the publick Ordinances where sound doctrine is taught ; that such bleeding wounds and Rents are made in the Church . Art thou a Christian , and so one that pretendest to be begotten with the word of Truth , and hast thou no such principle of contrariety planted in thee against errours and false doctrines , as to make them bitter and grievous to thee ? Some may raile at those that are misled , and others may make a sport of their folly ; but how small is the number of those who like Christians mourn for them as dishonourable to Christ , pernicious to souls ? How deeply was the holy Apostle affected with the obstinacy of the Iews in their errours , in preferring the ceremonies of the Law above Christ the Substance ; and their own imaginary legal righteousness , above the perfect righteousness of Christ applied by faith . I say the truth in Christ. I lye not , my Conscience also bearing me witness in the holy Ghost , that I have great heaviness and continual sorrow in my heart : for I could wish that I my self were accursed from Christ for my Brethren , my kinsmen , according to the flesh . How passionately did he express himself to the Galatians , who had once embraced the pure doctrine of the Gospel , but afterwards suffered themselves to be so deluded by seducers , as to seek justification by the Law , My little children of whom I travel in birth again until Christ be formed in you . He felt such sorrow , such fear , such strong and compassionate workings of heart towards them , as were answerable to the pangs of a woman in child-bearing . Saith the Psalmist , I beheld the transgressours and was grieved , because they kept not thy word : This I conceive doth plainly concern both transgressions in practice and in doctrine or belief . Both these forts of transgressiours are guilty of not keeping Gods word . They that live in a course of sin , they keep the word in their judgement and profession , but keep it not in their lives and actions . They that go on in errours keep not the word so much as in judgment and profession . Besides , how can a man forsake any truth of God which he hath once received , but he must ipso facto , in that very act transgress in point of practise ? He transgresseth that precept , Prov. 23 , buy the truth and sell it not : that of the Apostle , be no more children tossed to and fro , and carried about with every wind of doctrine , &c. and that , hold fast the form of sound words , &c. Now the Psalmist beheld those with a mournful eye , I beheld the transgressours and was grieved , &c. Is it not a sign of a graceless heart to behold transgressours without grief ? If we moan not for these things out of spiritual respects ; the Lord may justly make us mourn for those outward evils that they may bring upon us . The Divel as he is the Father of lyes , so he is a murderer . Spiritus mendax est homicida ; and they that are led by a lying spirit , if they can establish their facton and party so as to grow confident of their power , may soon discover a murtherous spirit ; and then those that are lukewarm and indifferent in matters of Religion , may feel their fury as well as they that are most zealous . Secondly , This truth may shame those who plead for a toleration of all sorts of errours , Hereticks , Seducers , false prophets . It seemeth the Apostle Paul accounted them intolerable , when he pronounced them accursed , and wished them cut off . But such pretend Christian charity , meekness mercy . I answer , 1. Will they boast of more love than Paul had , who could have wished himself accursed that Israel might have been saved ? Will they pretend to more meekness than Moses , who was very meek above all the men which were upon the face of the earth ? and yet ye heard how he acted against Balaam and the Midianites , and we find also that he caused three thousand to be slain for Idolatry . If men will approve themselves to be of such a spirit as Paul and Moses , let them shew meekness and love in ●earing and forgiving private and personal injuries offered to themselves : and on the other side , manifest true zeal for the Truth and glory of Christ. 2. Charity and mercy is to be shewed to souls , especially that they may not be poysoned with damnable heresies . Is it not gross hypocrisie to pretend much tenderness towards deceivers , and to have no bowels of compassion towards poor weak creatures whose simplicity is abused , and whose souls are daily insnared by their mischievous subtilties . Is this become a point of charity , to desire that ravening wolves may have free liberty , without check or controul , to make havock of the flock of Christ ? 3. I say that charity is to be shewed to Hereticks not by suffering them to add sin to sin , and to give them protection and encouragement in acting mischief , but by restraining them from their sin : Ministers and private Christians doing their parts in discouraging their errrours , praying for them , &c. Magistrates using their power to curb them . 4. I grant a difference is to be made ; as the Apostle Iude , having spoken very sharply against Hereticks towards the end of the Epistle saith , Of some have compassion , making a difference and others save with fear , pulling them out of the fire . Some may err in less matters , and out of simplicity , and carry themselves humbly and modestly , not troubling the peace of the Church : such are to be tenderly dealt with as Brethren , while they shew themselves willing to be informed . Some may agree with the Church in all main and most substantial points , and differ in things that seem not clearly laid down in Scripture : these if they do not proudly and obstinately reject the truth , I suppose ought to have much moderation shewed towards them . Again there is a great difference between the simple and weak that are misled , and those that are cunning seducers and deceivers of others . More severity is to be used towards seducers , than those that are misled by them : Yet even these are to be heard and means used to convince them out of the Scriptures , to be admonished exhorted , patience and long suffering to be exercised toward them . If after all such means used , they remain obstinate , neither forsaking their errours , nor ceasing to draw others from the truth : How can it suit either with zeal for Christ , or love to souls , to suffer them to go on ? It may be Objected that the weapons of this warfare are spiritual , and therefore no other are to be used . I answer , that Ministers weapons are spiritual ; but they according to their calling , may call upon the Magistrate to use other weapons against those that despise spiritual weapons , as against drunken●●●● Adultery Murder , &c. Some it may be will say that many Magi●●●●es are not able to judge of the truth or falshood of Doctrines . I answer , it is the duty of Christians in general to labour that the word of God may dwell in them richly in all wisdom and spiritual understanding . This is required of Christians whether private persons or Magistrates . 2. If some false doctrines be so artificially painted over , and have such fair colours put upon them , that it 's hard to discover their falshood : a godly Magistrate may have the assistance of such as are more exercised in this kind than himself . Fourtbly , it may be said , that conscience ought not to be compelled . I answer , I am fully of that judgement , and therefore I conceive none ought by any violent courses to be enforced to profess any doctrine contrary to their own consciences , though their judgements be never so erroneous . But when any cannot be content to err alone , but are restless and active in corrupting others , and will not forbear though often admonished ; in such a case , to remedy so great a mischief , either by banishment or imprisonment of the offenders , is no violence to their Consciences , but a just punishment upon the outward man. It may be they will say , They are bound in conscience to teach others the same things which they believe themselves . I answer , Then I conceive the Magistrate should think himself bound in conscience to stop them in their course , and if nothing else will do it , to shut them up as he would do one , who having the Pestilence , offereth to thrust himself into throngs of people to infect them . Fifthly , Some it seemeth have found out a strange conceit , that the examples of those godly Kings of Iudah in punishing Idolaters , is no rule for Christian Magistrates now ; because they were tyes of Christ , who is called the Son of David according to the flesh , and of whom it is said , the Lord God shall give unto him the Throne of his Father David , and he shall raign over the house of Iacob for ever . I answer , 1. If this reason were of any force , it would as well take away from the Magistrate all power of punishing other offences as well as this , or at least take away this proof . 2. As the reason is frivolous , so we find that others are commended in Scripture that were not of the family of David nor types of Christ. To pass by that execution of Moses and the Israelites upon Balaam and the Midianites , for seducing the people , Observe the act of Elijah , in slaying the Prophets of Baal . Some may say Elijah was a Prophet . I answer , This execution was no Prophetical act , but an act of Magistracy , for which in this extraordinary case , Elijah was Authorized immediately by the Lord himself , to whom all power and authority belongs . But how clear is th●● in the case of Iehu King of the ten Tribe● who though he was not upright , yet because he destroyed Baal out of Israel , brake down his Image and house , and made it a draugh●-house , slew the Worshippers of Baal , and the Idolatrous family of Ahab , he was both commended and rewarded by the Lord , in so much that the Kingdom was settled upon him and his to the fourth Generation . Sixthly , Some may say Christians should be very tender of shedding of blood . I answer , 1. I am clearly of the same mind , and I wish some of our Laws were mittigated , and some other punishment were laid upon some offences , which among us are made Capital . But what shall we say to such that can be content to see men loose their lives for sheep-stealing and horse-stealing , and yet cry out upon it as an high degree of cruelty , if Blasphemers , and those that draw others from the Ordinances of God into damnable Heresies , should be put to death ? Have we not had such among us , who have been very tender hearted Patrons of Hereticks , not only sparing their lives , but countenancing and preferring them ; and yet when any out of principles of Conscience have opposed their usurped power , their feet have been swift to shed blood . 2. I conceive Magistrates in restraining Heresies ought to be very wary in taking away life . I wish , 1. They would take them from all publick Offices of trust and power . 2. Discountenance them . 3. Suppress their Meetings . And if any be obstinate and refractory , there be other wayes to curb them besides Capital punishments ; as Fines , Banishment , Imprisonment . But for Blasphemers , I know not what authority under Heaven , hath power to dispense with that Law so expressely delivered by the God of Heaven , He that blasphemeth the name of the Lord , he shall surely be put to death . Seventhly , Some I believe think they have a Protection for Hereticks , to preserve them from the hand of justice , in that Parable of the Tares , where the Housholder would not have the Tares rooted up , lest the Wheat should be plucked up with them , but would have both grow together until the Harvest . I answer , 1. I see not how this can exempt Hereticks from punishment , more than perjured persons , Theeves , Traitours , Rebels , Adulterers , Murderers , or other Malefactours , For what are Tares but all sorts of persons , that are not Wheat to be gathered into the Barn. And therefore in the exposition of the Parable , the Tares are declared to signifie all things that offend , and them that do Iniquity . And therefore I conceive these Servants are not the Magistrates , who are not forbidden , but commanded to use their power for a Terrour to evil works : but the Angels whom the Lord will not have to pluck up all the Tares before the Harvest day , scil . the end of the world . And in the exposition of the Parable I find nothing either restraining civil Magistrates , or Church Officers , in proceeding against notorious and scandalous offenders . 2. Parables are not to be pressed and urged in every particular circumstance : but the Scope is to be considered . And I conceive the Scope and design of this Parable is to shew that there shall be a mixture of good and bad in the world until the last day , when the separation shall be made . And therefore in the third place , How earnest should we be in praying to the Lord , to preserve our selves and others from being led away with the errour of the wicked , to reduce those that are led aside , to open their eyes , and humble their hearts , that they may acknowledge their failings , and return to the Truth , to frustrate the subtil devices and mischievous attempts of deceivers , to fill the Magistrates with a spirit of wisdom , zeal , and courage to improve their authority for the Lord Jesus Christ , in putting a restraint upon the enemies of his Name and Truth , to stir up in them bowels of compassion towards poor souls , who are dayly in danger to be insnared and bewitched by them . Besides all the other mischiefs done by false Teachers , I conceive this one were enough to stir up all that truly fear God , to desire their restraint , that they draw many poor creatures from publick ordinances , from the ordinary means of knowledge , grace , and salvation : And how can they do the Divel a more acceptable service , or open a readier way for Popery , Profaneness , Atheisme , and all manner of wickedness to break in upon us ? So much of the Apostles Answer by way of abhorrence or detestation . CHAP. III. NOw followeth the other part of his Answer , by way of Negation o● Denyal . Concerning which , I grant it to be an Affirmation in respect of the form of the words , if they be considered as a sentence by themselves ; but consider this clause as an Answer to the former Question or Objection , and so it is a Denial , and more than a Denial , in regard of the matter of it , it is a Denial with advantage . The Question or Objection is , Do we make void the Law thro●gh Faith ? implying that the doctrine delivered by the Apostle concerning justification by faith , doth make void the Law , that is , that by maintaining this doctrine , that they who receive Christ by a lively faith , applying his righteousness , obedience , and satisfaction , to themselves , and relying wholly upon him for justification and salvation , are accepted of God as truly righteous , without any consideration at all of any works of theirs done in obedience to the Law ; that they hereby do make void the Law , or take away the use and authority of it . This the Apostle doth most strongly deny , by affirming the contrary , yea , we establish the Law. If he had said no more but this , we do not make void the Law through Faith , it had been a denial of that which was objected . But to add strength to his denyal , he affirms the contrary , that the doctrine of justification by faith , is so far from making void the Law , that it confirmeth and establisheth the Law. So that the Apostle shews that there was a double falshood in this Objection : For if the doctrine objected against , had neither made void the Law , nor established it , it had been false to say , it did make void the the Law : but to say it made void the Law , when it was so far from making it void , that it did establish it , was a double falshood . Again , it seemeth the objection was made both against the doctrine , and them that taught it , Do we make void the Law through Faith ? scil . the Apostle and other Gospel-preachers ? And the Answer cleareth both , Yea , we establish the Law : The doctrine which we preach , and we in preaching this doctrine , are so far from making void the Law , that both our doctrine , and we in teaching it , do establish the Law. Hence may be noted this Point , That such things have been Objected against the Truth , and them that stand for the truth , as are doubly false . I conceive there is an Objection implied in the speech of our Lord Christ , Think not that I am come to destroy the Law or the Prophets ; I am not come to destroy but to fulfill . It seemeth some either did Object , or were inclined to object against the Son of God , that he came to destroy the Law and the Prophets . Now he shews that there was a double falshood in this surmize : for 1. He did not come to destroy them . 2. He came to fulfill them in such an exact and perfect manner and measure , as the best of men that ever came before him were never able to do . So when he had cast the Divel out of a dumb man , that was possessed , so that the dumb spake , and the multitude marveiled saying , it was never so seen in Israel , the Pharisees said , he casteth out Devils through the Prince of Devils . There was a double falshood in this envious and Blasphemous cavil . They accused him as a confederate of the Devil , who both by his doctrine and works made it appear that he came to destroy the works of the Devil . The Lord Christ having said , I am the light of the world : he that followeth me shall not walk in darkness , but shall have the light of life . The Pharisees said unto him , Thou bearest record of thy self , thy record is not true . This was doubly false ; for he is the truth it self , and neither did nor could speak any untruth . So when the Lord Jesus had opened the eyes of one that was born blind , on the Sabbath day , Some of the Pharisees said , This man is not of God , because he keepeth not the Sabbath day . This was doubly false : If a man be accused for breaking the Sabbath , when he doth some work of necessity , which is permitted on the Sabbath day , though not commanded , it is a false accusation : but when he is accused to break the Sabbath , for such a work as is a work suitable to the Sabbath ; there is a double falshood in such a charge . Now such was this , and other miraculous works wrought by the Lord Christ on the Sabbath . They were not only things permitted to be done on that day , but they were special and choice Sabbath day works ; for they were divine works , works of divine and almighty power , works tending to prove and confirm his doctrine : yea , proofs and evidences of that great doctrine , that he was the Son of God , the Christ , the Saviour of the world . So those enemies of the Gospel at Philippi fal●ly accused Paul and Silas , and slandered their doctrine , saying , these men being Iews , do exceedingly trouble our City , and teach customes which are not lawful for us to receive , neither to observe , being Romans . Here was a double falshood . For , 1. It was lawful for them to receive and observe the things taught by Paul , &c. 2. It was not only lawful but necessary . They were bound to receive them as the counsels and commands of the Lord Jesus , exalted to the right hand of God , as King of Kings , and Lord of Lords , to whom every knee mnst bow , &c. To whose Soveraignty both the Romans , and all other nations of the world were subject . So the unbelieving Iews of Thessalonica cried out against them , These that have turned the world upside down , are come hither also . Now this had been false , if Paul and Silas had done neither good nor harm in the world . But it was doubly false ; For they were so far from turning the world upside down , that they laboured mightily to set the world in order : They found the world wofully disordered , full of confusion , and as it were turned upside down , by the subtilty and malice of Satan , and the wickedness of men : the Divel the worst and basest of all the creatures raigning over the World : man at first made after the Image of God , and Lord of the rest of the creatures , so far abased as to worship stocks and stones , yea , the Images of Birds and Beasts , &c. and inslaved to divers lusts and vile affections . Now Paul and Silas , and other faithful Preachers of the Gospel , taught such a doctrine as tended to the remedying and rectifying of these disorders and confusions , to put the world into a right posture , to beat down the strong holds of Satan , to cast him out of his usurped Throne , to deliver the people of the world out of his power , to rescue them out of the slavery of sin , to reconcile them unto God by Christ , to subject them to his authority , to restore them to his likeness . So there was also a double untruth in their other accusation , These all do contrary to the decrees of Caesar. This had been false if Paul , &c. had spoken nothing at all either for or against Caesars Authority : But it was a double untruth to lay such a charge upon them , that taught obedience and subjection to Caesar. Let every soul be subject , &c. Yea , and Paul directed Titus to teach thus , Put them in mind to be subject to principalities and powers , to obey Magistrates . This proceedeth , 1. From Ignorance I suppose in some , who not having their senses exercised in the word of God , do grossely mistake things that are delivered , and misunderstand the words and meaning of those that bear witness to the truth . Such it may be was the case of those unbelieving Iews , who complained of Paul and Silas , that they turned the world upside down : And those Heathens at Athens who said of Paul , he seemeth to be a setter forth of strange Gods , because he preached unto them Iesus and the Resurrection : Whereas his endeavour was to perswade them to renounce all strange gods , and to turn to the only true and living God. Others seem to have taken his speech for vain babling : Whereas I believe it was the most serious weighty discourse that ever was uttered within their Walls since the foundation of their City was laid . But they were trained up in heathenish blindness and ignorance , and therefore no wonder if they were subject to such gross mistakes : For saith the Apostle , we preach Christ Crucified , unto the Greeks foolishness . The most excellent wisdom that ever was revealed to the children of men , is accounted foolishness by ignorant and foolish men . I conceive , Secondly , This may proceed from misinformation in some , who being weak credulous persons do take things upon trust without judicious trial and examination , giving credit to false reports , of such as speak evil of that which they understand not , or of such as for base ends do slander the truth , or those that profess and preach the truth . So when Demetrius minding his trade and gain , had stirred up an uproar among the ignorant people of Ephesus , Some cried one thing , and some another , for the assembly was confused , and the most part knew not wherefore they were come together . And yet it seemeth this rude and ignorant multitude joyned together to make up the common cry . All with one voice about the space of two hours cryed out , Great is Diana of the Epbesians . How many have made loud clamours against the truth , and them that preach and profess it , upon the false suggestions of others , themselves not being able to give a reason for what they say ! 3. I conceive many do this out of malice against those that maintain the truth . The malignity of their Spirits is not satisfied with lesser calumnies than those of a double dye . Tertullus the Oratour was not content to term the blessed Apostle Paul , a pestilent fellow , ( as our English hath it , ) but a Pest or Plague as in the original : and then accused him for a mover of sedition among all the Iews throughout the world , and one that went about to prophane the Temple : Whereas he endeavoured to prevent or suppress sedition or tumults , and endured great afflictions , and was exposed to extream dangers by the turbulent and seditious adversaries of the truth , and instead of being a Plague , he was one of the chiefest instruments of good to the world that ever was , and instead of going about to Profane the Temple , he shewed special regard of the supposed holiness of the Temple even after the date of it was expired , that he might not give offence to the weak : and yet the Iews assented to their Oratour , in these most false suggestions , saying that these things were so . Fourthly , It seemeth many do this for want of Arguments to confirm their false opinions , and overthrow the Truth : And therefore they lay on load , heaping up railings instead of reasons , false and reproachful accusations , instead of convincing demonstrations ; thinking to disgrace those truths which they cannot disprove , and to discredit those teachers the light of whose doctrine they cannot resist . And how ready are the weaker sort to be scared from the truth , and alienated from those assemblies where it is taught by such shifts as these ? A bold face and a rolling tongue pouring out store of opprobrious language against the truth , goes a great way with the simple . What an out-cry was made by the Iews of Asia against Paul , Men of Israel help : This is the man that teacheth all men every where against the people , and the Law , and this place : and farther , brought Greeks also into the Temple , and hath polluted this holy place . And all the City was moved , and the people ran together , and they took Paul and drew him out of the Temple , and went about to kill him . How soon are the multitude stirred up , and set in a rage by the meer clamours of those who outragiously exclaim against the truth , and them that maintain it ? Men of Israel help ; as if all were like to be lost , unless Paul and his doctrine were suppressed . So when they that disputed with Stephen , were not able to resist the wisdom and the spirit by which he spake , Then they suborned men , which said , we have heard him speak blasphemous words against Moses , and against God , and they stirred up the people . They were beaten from their arguments , and then sought to over-bear him with false accusations , and the ignorant people were ready to hearken to them . First , This may teach us not to think it strange , if the Truth and those that profess it be evil spoken of in these times ; if things that are doubly false be objected against it and them . Solomon saith , There is no new thing under the Sun : Certainly this is no new thing , as ye have heard by divers examples out of Scripture ; it is a practice as antient as the Apostles dayes . Paul and his Ministry did not escape these envenomed tongues . Nay , the Lord Christ himself , together with his doctrine and works , was thus traduced . Why should it be expected that the servants should be above their Master , or the truth in their mouths be more free from false reproaches than it was in his ? If ye hear such things in these dayes , consider that the Divel doth but keep his old wont . If the doctrine of free justification be slandered as licentious , and tending to carnal liberty , was it not so in Pauls time ? If the Ministers of the Gospel be called Antichristian , Baals-Priests , and the like , by Hereticks and Sectaries , it is no wonder ; the Divel seeth them to stand in his way and hinder his work . I think it is easie to prove that there is a double falshood in this reproach . For first , they do not promote the interest and Kingdom of Antichrist either in regard of discipline , doctrine or worship . Not in regard of discipline ; they are far from seeking to bring men into subjection to him as the visible head of the Church , or to exalt his authority above Kings and Princes , and above the Laws of Christ. Nor in doctrine ; they teach not Popish opinions . Nor in worship ; they are no Patrons of Idolatry and superstition . But secondly , They are so far from being Antichristians , that I am perswaded that they are the greatest and most considerable opposites and adversaries to Antichrist that are in the world . And therefore there is a double falshood in this charge . And I think it very probable that the Jesuites were either the first instruments of Satan in broaching this reproach , or else are very apt to promote it and set it on ; that by crying down the Ministers of the Gospel as Antichristian , they may make way for Antichrist to get ground amongst us with the more ease and speed . How easie were it to demonstrate , that Ministers of the same order and the same judgement with those that now by foul-mouthed adversaries are branded for Antichristian , have been principally instrumental under Christ to overthrow Popery , and to prevent it for recovering its former strength ? For the eminent instruments in this work were , Luther , Melanchthon , and Bucer , and others of Germany . Calvin , Beza , Iunius , Chamier of France . Zuinglius , Oe●olampadius , Bullinger , Grinaeus , of Switzerland . Whitaker and Reinolds of England , and divers others . Besides the diligent and constant endeavours of Ministers in preaching , clearing , confirming the Truth , and through the Lords blessing , grounding and establishing the people in it against Popish errours and Antichristian corruptions . As for Sectaries , who are so liberal in bestowing such Titles upon the Ministers of the Gospel , have they not occasionally at least given much advantage to Antichrist , and as it were opened a back door at which to let him in again ? 1. By seeking to discredit the Ministers of the word and their Ministry . 2. By drawing many people from the Ordinances , and so preparing them to take such impressions as Satan and his instruments are ready to put upon them , and ( if opportunity be ) to receive the mark of the Beast . 3. By multiplying divisions and factions , and setting up party against party , and thereby taking a ready course to make Religion ridiculous in the eyes of worldly Politicians , filling the minds of the simple with doubting and amazement , as not knowing which way to take . And , 4. Hereupon ministring occasion to the Jesuites and Friers to perswade the people that there will be no certainty , no end of divisions , no remedy against sects and errours , but by uniting themselves to one visible head the Pope , and returning to the bosom of the Mother Church of Rome : yea , it is verily thought that many of the Popes Agents and Emissaries are now very active among us , disguised under the appearance of Sectaries , labouring to encrease contention among us , for the designs of Antichrist . I conceive it is very observable , that those Sectaries which cry down the Preachers and Professours of the truth as Antichristian , have usually come in the rear , and a day after the fight as it were ; for when they that are sound in their principles have set upon the work of reformation , and through the good hand of God some hopeful beginings have been made , then have crept in Anabaptists and other Sectaries : So in Germany , Switzerland , Geneva , England . I conceive , the Divel finding that , upon the bre●king forth of light , those old errours and corrupt customes will not be digested ; he then stirreth up some to pretend to reformation , disguising himself that way , that he may both hinder the work and blemish it . This it seemeth was his practice about the time of Christs coming in the flesh , to raise up false Christs and deceivers , &c. CHAP. IV. Rom. 3. 31. I Conceive it is clear , that the Apostle , in the two first Chapters of this Epistle , speaketh of a threefold Law : one of which was given to mankind in general , both Gentiles and Israelites ; the other two were peculiarly delivered to the people of Israel . The first of these , scil . that which was given to mankind in general , is that which is called the Law of Nature , consisting of those notions of good and evil , which were left or new written by the Lord in the minds of men and women , after that the nature of mankind was corrupted by sin ; which Law , though it be now imperfect , yet in many things it sheweth the difference between good and evil , and hath power over the Conscience to inform , convince , excuse , and accuse . The other two delivered peculiarly to the people of Israel , are the Law of Ordinances of Ceremonies , and the Law moral . And the Apostle proveth that none of these Laws can justifie the strictest observers of them : all men and women being naturally corrupt , and possest with principles of opposition against the purity and perfection of the moral Law : and those that are renewed by grace , being but imperfectly conformed to the Law. As for the Law of Ceremonies : it is in its own nature no perfect rule of righteousness , but consisting of figures and shadows , and such earthly and carnal observances as had a mystical signification of spiritual and heavenly things . The Law of nature is comprehended in the moral Law , delivered in the Scriptures , first published to Israel , and then communicated together with the Gospel to the Nations of the world . So that that which is imperfectly written in the minds of men naturally , is perfectly declared by the Law written by the finger of God in Tables of stone , scil . the ten Commandments , and more fully opened in other parts of Scripture . And therefore though it was expedient for the Apostle to speak distinctly of them in the former part of his discourse , to convince both Israelites and Heathens of their unrighteousness and g●ilt ; yet in this place I conceive , the Law of nature and the written Law , may well be comprehended under one , and so I take the Apostles meaning to be , that by the doctrine of free justification through the righteousness of Christ , both the Ceremonial and moral Law are established . To begin with the former , observe this point , That the Law of Ceremonies is established by the doctrine of the Gospel . Or thus , The doctrine of free justification through the righteousnes of Christ apprehended by faith , establisheth the Ceremonial Law. For the right understanding of this , we may consider , First , In general , What these Ceremonial institutions were . Secondly , How they were misunderstood or abused by ignorant and carnal Israelites . Thirdly , How they are established by the Gospel , or doctrine of justification by faith . First , These Ceremonial Ordinances were instituted by the Authority of God himself , as parts of his outward worship and figures of heavenly and spiritual things , to be observed untill the death of Christ. 1. They were instituted by the authority of God himself : So Circumcision was commanded immediately by God himself , to Abraham and his posterity . So the Lord gave express directions to Moses and Aaron , concerning the Ordinance of the Passeover , and Moses being fourty days and fourty nights in the Mount , received Ceremonial Laws from the Lord to be observed by the people . Secondly , They were parts of Gods outward worship . Some of them more directly and properly , as the Sacrifices which were to be offered to the Lord only ; so also the sweet Incense , and divers others . Other of them , more improperly as things subservient to the worship of God : as the Altar of burnt-offerings , the Ark , the Golden Table , &c. Thirdly , They were figures of Heavenly and spiritual things . Who serve unto the example and shadow of heavenly things , as Moses was admonished of God , when he was about to make the Tabernacle . For see ( saith he ) that thou make all things according to the patern shewed thee in the Mount. Fourthly , They were to be observed until the death of Christ. Above when he said , Sacrifice and offerings and burnt-offerings , and offering for sin , thou wouldst not , neither hadst pleasure therein , which are offered by the Law. Th●● said he ( that is Christ , ) Lo , I come to do thy will O God. He taketh away the first that he may establish the second . By the which Will we are sanctified , by the offering of the body of Iesus Christ once for all . The Ceremonies of the Law were to continue until Christ offered himself in sacrifice , and then they were to be taken away , and to give place to his all-sufficient Sacrifice : and accordingly the Lord Christ himself manifested in the flesh , and made under the Law , did in his own person observe the Ceremonies of the Law. But at his death , the veile of the Temple wa● rent in twain from the top to the bottom : which I conceive signified both the abolishing of legal Ceremonies , and the opening of the way into the heavenly sanctuary by the death of Christ. Now there being great abundance and varieties of these Ceremonial institutions , I conceive they may be reduced to four heads . 1. Sacraments . 2. Sacrifices . 3. Sacred persons and things subservient to holy uses . 4. Sacred observances . 1. Sacraments ; and those ordinarily were two , 1. Circumcision , whereby they were solemnly admitted into the Church , and visibly sealed as parties to the Covenant . 2. The passeover , wherein they were admitted by faith to feed upon Christ the Lamb of God , who taketh away the sins of the world , slain in the eternal counsel of God before the foundation of the world , and to be actually Sacrificed in the fulness of time . 2. Sacrifices . 1. Whole burntofferings . 2. Meat-offerings . 3. Sin-offerings . 4. Thank-offerings , or Peace-offerings , and among these especially the daily burnt-offering presented to the Lord morning and evening every day in the year . 3. Sacred persons and things . Such were the Priests and Levites , especially the High-priest . The holy places , 1. A Tabernacle . 2. A Temple , with the several parts . Consecrated days and times ; the feasts of the passover , of Pentecost , of Tabernacles , the new Moons , the weekly Sabbaths as limited to the last day of the week , &c. The utensils of the Sanctuary ; the Altar of burntoffering , the golden Altar of Incense , the Loaves , the Table of shew-bread , the Ark , Mercy-seat , &c. 4. Sacred observances . Their divers washings and purifyings , absteining from divers creatures as unclean , with very many usages injoyned . In the second place consider how these things were understood or abused by ignorant or carnal Israelites . I conceive 1. That many of them had little or no knowledge of the mystical signification or spiritual meaning of these types and shadows : they did not see Christ in them . 2. That they rested in the outward work . If they were outwardly Circumcised , they looked not after the Circumcision of the heart , mortification of sin , self-denyal , regeneration : having fed upon the Lamb with unlevened bread in the feast of the Passeover , they minded not the Lamb of God , nor sought after the unleavened bread of sincerity and Truth . When they offered Sacrifice they looked no farther than the beast that was slaine , not minding the perfect all-sufficient sacrifice of Christ. It seemeth they were so far from this , that when Christ according to the antient Prophesies and types , had offered up himself in Sacrifice for the sins of the world , they made his death an occasion of stumbling , and took that to be an argument that he was not the Christ , which was one of the main evidences that he was the Christ. In their legal washings , how did they rest in the purifying of the flesh , without any care to wash their hearts from wickedness ? Did not they rest in the High-priest of the order of Aaron , without minding an eternal High-priest after the order of Melchisedeck ? A multitude of such instances might be given . Thirdly , They seemed to have minded the outward observation of these ceremonial ordinances more than the keeping of the moral Law. So the Lord complaineth by the Prophet Isaiah , that they rebelled against him , knew him not , forsook him , provoked him to anger , revolted from him , had hands full of blood : and yet it seemeth they were very forward in the ceremonial observances , bringing a multitude of Sacrifices , burnt offerings of Rams , fat of fed beasts , Bullocks , Lambs , He-Goats . Though these were more costly , yet they were more forward in these services than in moral duties , cleansing their hearts and hands from sin , &c. Is there not a notable evidence of this in the actings of those Iews who killed the Lord of life ? They seemed to be so scrupulous in point of Ceremony , that they would not enter into the Court or Judgement-Hall , least they should be defiled , but that they might eat the Passeover , and therefore Pilate the Judge was fain to come out of the Court and wait upon them to hear what they could say against him , and it seemeth being wearied with going in and out , at last he removed and sate upon a Judgement-Seat without doors : in the mean time , these wicked murtherers were so violently bent to shed innocent blood , that they defiled themselves with the guilt of a most heinous sin , straining at a Gnat , and swallowing of a Camel. Fourthly , It seemeth they relied upon these Ceremonies , or the observation of them , as a part of that righteousness whereby they hoped to be justified in the sight of God. The Lord having planted a Church at Antioch , Certain men which came down from Iudea , taught the Brethren , Except ye be circumcised after the manner of Moses ye cannot be saved . Saith the Apostle , I testifie again to every man that is Circumcised ▪ that he is a debtor to do the whole Law. Christ is become of none effect to you . Whosoever of you are justified by the Law , ye are fallen from Grace . Doth not this intimate that they relied on the Ceremony of Circumcision , in part for justification , and under Circumcision I understand other Ceremonies of the Law. Fifthly , I conceive it is very clear , that they thought these legal Ceremonies were to be obserfor ever unto the end of the world . So in the place mentioned before , they said , Except ye be Circumcised , &c. And so it seemeth they counted it blasphemy to say that the Lord Jesus should change the customes delivered by Moses . Thirdly , The Question is , How the Doctrine of the Gospel concerning free justification through the righteousness of Christ apprehended by faith , doth establish this Law of Ceremonies . To this I Answer , 1. Negatively . 2. Affirmatively . 1. Negatively , This doctrine of the Gospel doth not establish the Law of Ceremonies by confirming and continuing the observation of it , but on the contrary , take it away . So Stephen b●ing accused for saying that Jesus Christ should change the customes delivered by Moses , told the Iews , that Moses said unto the children of Israel , A Prophet shall the Lord your God raise up unto you of your Brethren like unto me , him shall ye hear . The Lord Christ was the great Propher , by whose spirit Moses and the rest of the Prophets were inspired . And as he had directed Moses to deliver these Ceremonial ordinances to Israel , to be observed untill his manifestation in the flesh , and departure out of the world again : so now he was to be heard as one of unquestionable authority , declaring unto the Church his will and pleasure , concerning the ceasing of these observances . That passage between the Lord Christ and the woman of Samaria , is notable to this purpose : He by telling her of her sinful course , had convinced her thus far , that she made this acknowledgement , Sir I perceive thou art a Prophet , and therefore it seemeth thought that he might be able to resolve a Question of great moment , wherein she desired satisfaction , and that was this , Our Fathers worshipped in this Mountain , and ye say that in Hierusalem is the place wherein men out to worship the Father . I conceive , the occasion of this controversie between the Iews and Samaritans , was this ; The Samaritans were the posterity of those Heathens whom Salmanasser King of Assyria had placed there instead of the Israelites whom he carried away Captive , and embraced a corrupt Religion mixed of Heathenisme and Judaisme . Toward the end of the Persian Monarchy , Manasses the Brother of Iaddus the High-Priest married the Daughter of Sanballat a prime man of Samaria : whereupon he was required of his Brother to lay down his office , his Marriage being condemned by the Law. Manasses acquainted Sanballat with his loss , and let him know that though he loved his Daughter , yet he would not for her sake lose so great a dignity as that of the Priesthood . Sanballat answered him , that if he would keep his Daughter for his wife , he would make him an High-priest , and with the license and consent of Darius King of Persia build a Temple upon Mount Gerizim for that purpose . But Darius being overthrown in battel soon after by Alexander of Macedon , he made this suit to him , bringing him eight thousand Souldiers to serve him in the Wars , and readily obtained his desire . So that this became a receptacle to divers fugitive or apostate Iews , who were guilty of breaking the Law by pro●aning the Sabbath , eating meats forbidden , or the like crimes . This Temple having stood about 200 years , was ruined by Hircanus , about a hundred years before Christ his coming in the flesh or more . Now as they that embrace errours and corrupt inventions of men in things pertaining to Religion and religious worship , are obstinate in cleaving to their fancies : so the Samaritans would make comparisons between their Temple which was founded without warrant from God , yea , against his word , and the Temple of Hierusalem which the Lord owned for the peculiar place of his worship . Yea , and after their Temple was laid desolate , they seemed to please themselves with the imagination of the holiness of the ground on which it once stood ; and therefore saith the woman , our Fathers worshipped in this Mountain , &c. as if Mount Gerizim were still an holy Mount , though the Temple was down : and so there was great enmity between the Iews and Samaritans . But observe the Answer which the Lord Christ gave her , Jesus saith unto her , Woman beleeve me , the hour cometh when ye shall neither in this Mountain , nor yet at Hierusalem worship the Father . Ye worship ye know not what : we know what we worship ; for salvation is of the Iews . But the hour cometh , and now is , when the true worshippers shall worship the Father in spirit and Truth , for the Father seeketh such to wrship him ▪ God is a Spirit , and they that worship him , must worship him in spirit and in Truth . The woman saith unto him , I know that Messias cometh , which is called Christ : when he is come he will tell us all things . Iesus saith unto her , I that speak unto thee am he . I conceive in this Answer , the Lord Christ sheweth , 1. That both the Iews and Samaritans were in an errour : for it seemeth both of them thought that the Lord had confined his most solemn worship to one certain place throughout all ages , as one party said at Mount Gerizim , the other at Hierusalem ; and that the Ceremonies and Sacrifices there used should be alwaies continued : Bus the Lord Christ told the woman , that God had not limited himself to either of these places , and that the time was now at hand , when it should be as free to worship God in any other place , as in either of these . 2. He passeth sentence for the Iews against the Samaritans in this Controversie . So far as concerned the present state of things , saith he , ye ( scil . ye Samaritans ) worship ye know not what : We ( scil . we Iews ) know what we worship , for salvation is of the Iews . Ye Samaritans do ye know not what in your worshipping , ye know not God aright , ye have no warrant from his word , either for your Temple , once standing on this Mount , or for limiting the worship of God to this place , or for the way of worship ; Ye blindly follow the groundless Traditions of your Fathers : But we know what we worship , we follow the directions of God himself , delivered by Moses and the Prophets , both for the place and manner of Gods worship , for salvation is of the Iews . They are the Church of God to whom God hath committed his oracles , teaching the way of Salvation , and of whom as concerning the flesh , Christ the Saviour of the world was to come . 3. He confirmeth and amplifieth the first part of his Answer , shewing that the Lord in a short time would set up a more spiritual way of worship in his Church , more sutable to his spiritual Nature , to which these carnal ordinances and Ceremonial ordinances should give place . Secondly , I Answer affirmatively , that the doctrine of the Gospel , and in particular , this Gospel-doctrine of free justification through the righteousness of Christ , doth establish the Ceremonial Law. For , 1. Then is a thing established , when it attaineth its proper end . Now by the Gospel , the Law of Ceremonies attained its proper end : For , 1. The end of it was , to be a School-master to bring men to Christ. Circumcision sealed the righteousness of faith , which Circumcision it self could not give , but was to be found in Christ : it taught men to look after the Circumcision of the heart which was to be had in Christ alone , by union with him , by faith , and partaking of his spirit . The Passeover pointed out unto them Christ , the Lamb of God without spot , which taketh away the sins of the world . The Sacrifices directed them to Christ the perfect Sacrifice . The blood of the Sacrifices led them to the sprinkling of the blood of Christ , which alone was sufficient to take away sin . Now these and other Ceremonies attained their end in Christ , and in the justification of sinners through the blood , death , satisfaction , righteousness of Christ apprehended and applied by faith , according to the doctrine of the Gospel , and so this Law of Ceremonies was established , and the validity of it declared . But on the other side , they that pretend so much zeal for Circumcision and other Ceremonies of the Law , making it a part of the matter of their justification , and resting in the bare outward observance as pleasing to the Lord in it self did cross the main end of the Ceremonial Law , and propose such false ends as were impossible to be attained . Secondly , The doctrine of the Gospel , making Christ the end of the Law for righteousness , in whom wisdom , righteousness , sanctification , redemption and salvation alone is to be had , sheweth that the Ceremonial Ordinances were no empty shadowes and vain appearances , like those of the Heathen , but significant signs and Types full of deep Mysteries of exceeding great weight and importance , pointing at the person of the Lord Jesus , his office , his actings , his sufferings , and the fruits and benefits of these : whereas they that so stiffely opposed the strict observation of the Ceremonies of the Law against the doctrine of Christ delivered in the Gospel , what did they make of them but begerly elements , empty appearances without fruit , use or profit ? So that the Preachers of the Gospel did honour the Ceremonial Law , though they took away the observation of them , by declaring the substance whereof they were shadowes ; and the observers of the Ceremonies in the times of the Gospel did greatly disparage them . Thirdly , The doctrine of the Gospel doth still establish the Ceremonial Law , as an illustration of the mystery of Christ in the Gospel , and sheweth that great use may still be made of them that way : for the Ceremonies were as it were visible Prophesies of Christ , and the things of Christ. And as Prophesies are dark before they are fulfilled , but clear after they are accomplished , and do much illustrate the events : so these Ceremonies were obscure resemblances of Christ ; but now since what they signified is fulfilled , the comparing the Types with the Antitypes giveth much light . The Use which I intend to make of this point is , to compare some of the principal Ceremonies of the old Testament , with the Mysteries of the Gospel , that so we may more clearly see how they are established by Christ , and that we may improve them for our edification . And first to begin with the Sacraments of the Ceremonial Law ; and there in , 1. Circumcision . The institution of this Sacrament is laid down , Genesis the sevententh : saith the Lord to Abraham , This is my Covenant which ye shall keep between me and you , and thy seed after thee : every man child among you shall be Circumcised , and ye shall Circumcise the flesh of your foreskin , and it shall be a token of the Covenant betwixt me and you . And elsewhere Moses saith to the people of Israel , Circumcise the foreskin of your heart and be no more stiffe-necked . This sheweth that the Circumcision of the flesh directed them to the inward Circumcision of the heart , the mortification of sinful lusts , inordinate affections , and all sorts of corruptions . To which agreeth that of the Apostle , Circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of men but of God. The same Apostle saith that Abraham received the sign of Circumcision and seal of the righteousness of faith . These Scriptures compared together , shew that Circumcision did seal the Covenant of Grace between God and his people : on the one side confirming the promises of God to them , as a seal added to the blood of his Covenant , on the other side engaging them to answer the ends of the Covenant by Circumcising their hearts , mortifying their corruptions , and forsaking their sins . The sum of Gods , promises sealed by the Sacrament of Circumcision , is delivered in these words , I will establish my Covenant between me and thee , and thy seed after thee in their generations for an everlasting Covenant , to be a God unto thee and to thy seed after thee . I conceive this conteineth as much as all the promises of the Gospel : For what is there in all the promises concerning pardon of sin , justification , adoption , the graces of Sanctification , the comforts and joyes of the holy Ghost , Communion with God , strength against temptation , protection against the assaults of Satan and the world , hearing and answering of prayers , support under afflictions , victory over death , everlasting life and salvation , and other promises and priviledges granted to Believers in the Gospel , I say , what is there in all these which is not comprehended in this promise , I will be their God ? God is all sufficient , he is all in all , and when he giveth himself he giveth all good things and blessings ; and this was sealed by Circumcision : Now this promise and Covenant is fulfilled in Christ ; for out of Christ , men and women are both strangers and Enemies to God , and have no interest in him . The Lord is so far from being their God , that he is their Enemy , saith the Apostle , When we were Enemies we were reconciled to God by the death of his Son. The best of men and women are in a state of enmity with God until they are reconciled by Christ. And that Covenant sealed by Circumcision wherein the Lord promised to be the God of Abraham and of his seed was the same for substance with that where he saith , I will bless thee , and make thy name great , and thou shalt be a blessing , and I will bless them that bless thee , and curse him that curseth thee , and in thee shall all families of the earth be blessed . I conceive the promise of Christ is twice included here : when it is said , I will make thee a blessing ; and again , in thee shall all the families of the earth be blessed . Abraham was made a blessing , and the Nations and families of the Earth were blessed in him , in this regard , because Christ according to the flesh or humane nature was to issue out of his loynes ; according to that , in thy seed shall all the nations of the earth be blessed , that is in Christ. So that Abraham found that in Christ which was sealed to him by Circumcision , Abraham believed God , and it was counted to him for righteousness , and he received the sign of Circumcision , a seal of the righteousness of faith which he had , yet being uncircumcised . Circumcision attained its end in Christ , and he was the substance of this shadow : in him believers are reconciled to God , and he becometh their God , and they are made his people being justified by his righteousness ; and by his spirit they are circumcised in heart , their corruptions are mortified , and their body of sin destroyed , which is an evidence of their union with Christ , and justification by him : and this may move us to labour to be found in Christ , that we may be circumcised in heart , that the power of sin may be killed in us , that we may be conformed unto his death , our sinful lusts and affections being crucified by virtue of his death on the Cross , that so as the Apostle saith , we may be circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the Circumcision of Christ. 2. In as much as circumcision was a seal of that Covenant whereby God gave himself to his people to be their God in Christ , and a seal of the righteousness of saith , and so of the pardon of sin and justification through the righteousness of Christ apprehended by faith , It is clear , that all the Arguments of the Anabaptists fall to the ground , which they build either upon the pretended difference of Baptisme and circumcision , or of the Covenants sealed by them , or upon the incapacitie of Infants : for it is evident that the same Covenant which is confirmed by Baptisme was also sealed by circumcision , and if Infants under the old Testament were capable of circumcision , how are they made uncapable of Baptism under the Gospel ? And accordingly you may observe how the Apostle compareth baptisme and circumcision together , and sheweth how the latter cometh in place of the former ; for having warned believers not to hearken to those who would bring them in bondage unto Iewish Ceremonies , he telleth them , ye are compleat in hi , ( scil . in Christ ) a●d so need not to observe those shadows of the Law , in whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh by the circumcision of Christ. So that they have the same circumcision in Christ w ch their Fathers had under the Law , and therefore needed not the outward circumcision : But lest any should think thus , our faith under the Gospel needeth outward helps to confirm it , as well as theirs under the old Testament , he addeth these words , ver . 12 , Buried with him in baptisme , wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead : as if he had said , instead of Circumcision ye have the Sacrament of baptisme , signifying the same thing , and sealing the Covenant of grace and righteousness of faith . Secondly , The other Sacrament was that of the Passeover : this was instituted by the Lord while Israel was in Egypt , and was first celebrated that same night that they came out of that house of Bondage . The sum of the ordinance was this , that every family should chuse a Lamb , a male of the first year without blemish : they were to separate it from the rest of the flock on the tenth day of the Month , setting apart four days until the fourteenth day at even : when it was to be killed , they were to take of the blood and strike it upon the two side-posts , and on the upper door-posts of the houses wherein the Lambs was to be eaten , and the same night they were commanded to eat the flesh of the Lamb roasted with fire , and with unleavened bread , and bitter herbs : but if any family were too little for a Lamb , it was to joyne with the next , and they were to eat it in hast with their loines girded , their shoes on their feet , and their staffe in their hand , as men prepared to travel . The reason that was given for it is this in effect , that the Lord that night would pass through the Land o● Egypt and smite all the first born , both of man and beast among the Egyptians ; but would spare those houses of the Israelite● when he saw the blood of the Lamb on the door-posts . This in it self was a great deliverance , but there was a far greater mystery and deliverance intended , which was accomplished in Christ. First then , The Lamb was a figure of Christ whom Iohn Baptist according to his office pointed out to the people , saying , Behold the Lamb of God which taketh away the sins of the world : and another day , Behold the Lamb of God. And the Apostle saith , Christ our Passeover is Sacrificed for us . And the Apostle Peter saith , Ye were not redeemed with corruptible things , as Silver and Gold , from your vain conversation received by tradition from your Fathers , but with the precious blood of Christ , as of a Lamb without blemish and without spot . As the Lamb appointed for the Passeover was to be without blemish , so Christ the Lamb of God was without all blemish or spot of sin actual or original , being conceived by the divine power of the holy Ghost in the wombe of a pure Virgin. Again as the Lamb of the Passeover was taken from the rest of the flock , so Christ in regard of his humane Nature was taken from the rest of mankind , and made one person with the Son of God , that he might be all-sufficient for this great end , scil . to take away the sins of the world . The Lamb for the Passeover was set apart certain days before it was slain , Christ was set apart in the eternal counsel of God , fore-ordained before the foundation of the world . And as the blood of the Lamb was to be put upon the door posts of the Israelites houses , that so the destroyer might pass over them , and not destroy any of them ; whereas the first-born were slain in those houses that were not marked with the blood of the Paschal Lamb : So the most precious blood of Christ is to be sprinkled by faith upon the souls of Believers ; his blood , death , satisfaction , righteousness , is to be applied to their souls by faith unfeigned , that so the destroying curse of the Law , and wrath of God may not abide upon them , but pass over them ; while others who have no interest in this Lamb of God and his most precious blood , lye open to the curse of the Law , and the wrath to come . So that we see also how this Ceremony and Sacrament of the Passeover attained its end in Christ , and is accomplished in him , and in that sense established . And in particular , this is declared in the doctrine of justification through the satisfaction and righteousness of Christ apprehended by faith : For as the houses marked with the blood of the Paschal Lamb escaped the destroyer : so those souls who by faith unfeigned , apply the blood and righteousness of Christ to themselves , are delivered from condemnation , and accepted of God as righteous . Let us labour to improv● this , First , As the Israelites were never delivered out of Egyptian bondage until they kept the Passeover : so let us assure our selves , that As it had been impossible for any men and women to get out of the slavery of sin and Satan , unless the Lamb of God had been slain for th●● Redemption : so none are actually redeemed and delivered from this woful bondage , untill they keep the Passeover in a spiritual manner , until they imbrace Christ the Lamb of God , and feed upon him by the lively actings and exercisings of faith unfeined . Many may be convinced of their misery , and sigh for hard bondage as the Israelites did in Egypt , but they cannot be made free unless they keep this Passeover . If the Son shall make you free , ye shall be free indeed : If ye be found in Christ , and feed upon this Lamb of God , ye shall be free indeed , not otherwise . Secondly , Admire with all Thankfulness the infinite goodness of God , who before the foundation of the world , provided such a precious remedy for poor sinners , even a Lamb without blemish and without spot , ●eparated from the rest of the flock ; one of the seed of the woman , set apart from among all the rest of the children of men , and personally united to the eternal Son of God , that so he might be a full and perfect propitiation for sin , Thirdly , As Christ is a Lamb without spot , so let all that will be saved by him , labour to be more conformed to him in holiness , purging themselves from all filthiness of flesh and spirit , for every man that hath this hope in him purifieth himself as he is pure . What is that but an unsound self-deceiving hope , which doth not stir up the soul to conform it self to Christ in purity and holiness ? Fourthly , Labour with all diligence for faith unfeigned , whereby ye may sprinkle the most precious blood of Christ upon your Souls , applying his death , suffering , satisfaction , righteousness to your selves , that ye may escape the destroying curse of the Law , and wrath of God , that being justified by faith in the blood and righteousness of Christ , there may be no condemnation unto you . What had it profited the Israelites that the Lamb for the Passeover was slain , if they had not followed the Lord his direction , in putting the blood upon the door posts of their houses ? What shall it profit any that live under the Gospel that Christ the Lamb of God is slain , and in the preaching of the word , set forth as it were crucified before their eyes , if they do not sprinkle their souls in particular with his blood , rightly applying his satisfaction and righteousness to themselves ? Will not the Lord look upon them rather as Egyptians then Israelites , and deal with them accordingly ? Fifthly , As they did eat the Lamb at the feast of the Passeover : So let Christians endeavour every day to keep this feast unto the Lord , by feeding upon this living bread , upon the body and blood of Christ , in lively actings of faith upon him ; and more especially in the use of his ordinances , his word , and the holy Supper . As they kept the Passeover with unleavened bread , so let us keep the feast , not with old leven , neither with the leven of malice and of wickedness , but with the unleavened bread of sincerity and truth . The Lord Christ warned his Disciples to beware of the leaven of the Pharises and of the Sadduces ; and though at the first they mistook his meaning , yet afterward they understood it of the doctrine of the Pharises and Sadduces ; so he said unto his Disciples , Beware of the Leaven of the Pharises which is Hypocrisie : So that all manner of evil outward and inward , in heart , in opinion , in conversation , may be comprehended under this Leaven ; and they that will rightly feast with Christ , and feed upon him , must strive to purge out this Leaven of sin and errour , and keep the feast with the unleavened bread of sincerity and truth . Sixthly , This feast of unleavened bread which was joyned with the Passover was to be kept seven days , and seven in Scripture is noted for a number of perfection , and therefore let Christians labour to purge out more and more the old Leaven of sin and corruption , and to walk in sincerity and truth all the days of their life , even till the seventh day ; that is , until they come to keep an eternal feast and Sabbath of Rest with Christ in his glorious Kingdom . Seventhly , As they kept the feast with their loins girded : So let your loins be girded about , and your lights burning , and ye your selves like unto men that wait for the Lord , when he will return from the Wedding , that when he cometh and knocketh , they may open unto him immediately : Blessed are those servants whom the Lord when he cometh shall find watching . They that wear long garments need to gird them up , when they are either to walk or to work . They that would have communion with him need to call in , and gather up their straggling thoughts , their wandring minds , their loose affections , to unite the powers of their souls , to fix them upon Christ , and the things of Christ , that they may be always ready for any way or work of Christ. Wherefore gird up the loins of your mind , be sober and hope to the end , for the grace that is to be brought unto you at the revelation of Iesus Christ. As they were to eat the Passeover with their shoes on their feet , and their staffe in their hand , as being ready for their departure out of Egypt : so let those that will rightly keep the spiritual Passeover , and feed upon Christ , be affected as strangers and sojourners , expecting daily their departure out of this world , labouring to be ready to enter into the heavenly Canaan : How should they condemn that earthly mindedness , when they are of such a temper , as if they had a continuing City here , not seriously seeking one to come ? Eighthly , They were to eat the Passeover with bitter herbs ; let those then that would indeed feed upon Christ unto eternal life , feed upon this Lamb of God with bitter herbs of Godly sorrow for sin , holy anger and indignation against themselves , afflicting their souls , looking upon him whom they have pierced by their sins , and mourning for him as one mourneth for his only Son , and being in bitterness for him , as one that is in bitterness for his first-born . Let them feed upon Christ by faith with self-denial ( which is as it were a bitter herb to the flesh ) denying themselves in their dearest lusts and carnal affections , not sparing the right hand or the right eye . Let them joyn repentance with faith , otherwise they can never keep the feast according to the mind of Christ. Lastly , Ye may read of the Law of the Passeover and unleavened bread ; and presently after that the ordinance of the first-fruits . Speak unto the children of Israel , and say unto them , when ye be come into Land which I give unto you , and shall reap the harvest thereof , then ye shall bring a sheafe of the first fruits of your harvest unto the Priest , and he shall wave this sheafe before the Lord to be accepted for you , on the morrow after the Sabbath the Priest shall wave it . It is conceived that this Sabbath , or day of rest , was the first day of unleavened bread , scil . the fifteenth day of the first month , on whatsoever day of the week it fell , but in the year wherein Christ suffered , it fell upon the last day of the week , so that it was a double Sabbath ; the paschal Sabbath and the weekly Sabbath meeting together upon the same day . Now the sheaf of first-fruits was to be waved or offered before the Lord on the morrow after the Sabbath , which was the day on which Christ rose from the dead . See how the Apostle applyeth this , Christ is risen from the dead , and become the first fruits of them that sleep . It seemeth there was such an exact agreement and correspondence between the Type and the Antetype , the shadow and the substance , that the Lord Christ arose from the dead , the very same day that the sheafe of first fruits was to be offered ; and he arose as the first fruits of them that slept , or of the dead . I conceive the meaning is , that as the first fruits being offered to God , did sanctifie the whole increase of the fruits of the earth that year ; so Christ as the first fruits of the dead arose from death to eternal life and glory ; and in himself , and his resurrection , did as it were offer up to God the dead bodies of all his members , not always to lye under the power of death and corruption , but to be raised to immortality and everlasting glory . Let us labour then to have part in the first resurrection , rising with Christ by virtue of his quickning spirit to newness of life , that this may be an earnest and sure evidence unto us of a second resurrection to everlasting life . So much for the Sacraments of the Ceremonial Law. CHAP. IV. SEcondly , in the next place follow the Sacrifices . It seemeth there were but few sorts of creatures used for Sacrifices . Of sensible creatures such as have life and sense , but five sorts : whereof three were of four-footed beasts scil . Bullocks , Sheep , and Goats , old or young , and so comprehending under them Calves , Lambs and Kids ; and two sorts of fowls , as turtle doves and young pigeons . Thefe were creatures that were meek and gentle above many others , and such as were in a special manner subject and serviceable to men : so the Lord Christ who was appointed to be a Sacrifice to the justice of God , was meek and lowly in heart , He was lead as a sheep to the slaughter , and like a Lamb dumb before the shearer , so opened he not his mouth : who being in the form of God thought it robbery to be equal with God , but made himself of no reputation , and took upon him the form of a se●vant and was made in the likeness of men , and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the Cross. Lions , Bears , Tigres , Leopards , wild-beasts , beasts of prey , fierce and cruel creatures ; Eagles , Hawks , Vultures , or other ravenous fouls were not appointed for Sacrifice : These were not fit to represent the Lord Christ in his state of humiliation , in his suffering condition , as he was appointed to be a Sacrifice for sin : It is true Christ is called the Lion of the Tribe of Iudah , I conceive to represent him in regard of his mighty powers , in protecting his Church , and subduing his enemies , but not to resemble him as a Sacrifice , for so he was in a state of suffering and of service ; and therefore Christians according to his command should learn of him who is meek and lowly of heart , and be content to be conformed to him in sufferings , taking up his Cross and following him . They should be useful and serviceable as Christ was , who was figured by such creatures offered in Sacrifice . 2. Ye may note in general , that an offering presented to the Lord , was called in the Hebrew Korban of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw near . This may teach us that none was fit to offer an offering to the Lord , but only the Lord Jesus Christ , and those that come to God by him ; for all mankind since the fall were a far off at a great distance from God , but the Lord Iesus Christ being God and Man , is nigh unto the Father . In regard of his Godhead , he is the only begotten Son of God in the bosom of the Father , as he is man personally united to the Son of God , he is one person with the Son of God , and being without spot of sin , he came near to God to present himself an offering and a Sacrifice unto him . Secondly , none can come nigh unto the Lord to offer any spiritual Sacrifice to him , or to have any inward communion with him , but in and by the Lord Jesus Christ , But now in Christ Iesus , Ye , who sometime were afar off , are made nigh by the blood of Christ. Christ being nigh to God , drew nigh unto him actually with the sacrifice and offering of himself , and so made way for sinners who were afar off from God by their sin and guilt , to draw nigh to God by virtue of his blood ; that applying his blood , satisfaction , and righteousness to themselves , they might be made nigh unto God in regard of their estate , being taken into Covenant with him as his confederates , and so into Communion , and that they might draw nigh unto him from time to time , in offering spiritual services and sacrifices to him by Jesus Christ. Let us all see our great need of Christ , there is no coming nigh unto God but by him , neither in respect of our estate , nor of our services , but in Christ there is access to be had in both respects . But more especially , First , The burntoffering . This was called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth ascending or ascension , because all the flesh of the beast being burned upon the Altar was to ascend or go up towards heaven in fire : so the Lord Jesus Christ when he was here on earth in the flesh , offered up himself to his father in heaven ; the infinite virtue of his Sacrifice ascending to the Throne of God , for the appeasing of his wrath and satisfying of his justice for sin . This may teach us also that we should present our whole selves , souls and bodies , sacrifices living holy acceptable to God , and that they which will thus present themselves to the Lord must be heavenly minded , their souls and hearts must be raised and ascend upward : How many carnal , outward , dead hearted services are dropped down before the Lord , that never ascend upward , having nothing of heaven nor of Christ his spirit in them . Secondly , He that offered the burntoffering was to lay his hand upon the head of the creature that was to be slain : so he that will have benefit by the sacrifice of Christ , must lay hold of him by the hand of faith . Thirdly , The Bullock for the burntoffering was to be killed , the blood of it to be poured out : this , 1. was fulfilled in Christ , according as it was Prophesied of him , He is brought as a Lamb to the slaughter , He was cut off out of the land of the living , ver . 9. His grave and death are expresly mentioned , thou shalt make his soul an offering for sin , ver . 12. He hath poured out his soul unto death . And Daniel Prophesied that Messiah or Christ should be cut off or slain , and without shedding of blood there is no remission . 1. This may move Christians to pitty , and earnestly pray for the poor blinded Israelites , that the Lord would be pleased to take the vail from their hearts : Is it not lamentable to consider that they should make the Cross and death of Christ a stumbling block , whereas his death and sufferings are so clearly foretold in the Law and the Prophets which themselves acknowledge to be the word of God ? Yea , all those millions of sacrific●s slain and offered according to the Lord his appointment , did clearly foreshew the death of Christ , and the shedding of his most pretious blood for the sins of the world . But how is man left to the darkness of his own mind , and blinded by Satan ? Secondly , See here how odious sin is in the sight of God which nothing could wash away but the blood of Christ , figured by the death and blood of these legal Sacrifices : for it is not possible that the blood of Bulls and Goats should take away sins , these did signifie the blood of the Son of God infinitely more pretious , of sufficient virtue to wash away the greatest and foulest sins . How should we tremble at sin ? Should we not look upon every sin as bloody , as murtherous , either as slaying the sinner himself , or as killing his Saviour ? either thy sin must be washed away with the blood of Christ , or it will cost thee more then thy best blood is worth . Thirdly , This is for comfort to souls burdened and oppressed with the guilt of sin , that that one sacrifice even Christ himself , figured by so many millions o● sacrifices is offered to satisfie for sin ; that that blood figured by the blood of so many offerings is shed to take away sin ; and that God hath purchased his Church with his own blood : it is the blood of God because of him who is God and man in one person , though not the blood of the God-head . The blood of Jesus Christ the Son of God cleanseth from all sin ; it is of infinite value , it is of more virtue then all the bloody sacrifices of the Law. 4. Woe unto those wretches that dare to swear prophanely by this pretious blood , or by those bleeding wounds of the Son of God. Is not this to trample under foor the blood of the Covenant ? 4. The death of these sacrifices may teach us 〈◊〉 kill our dearest sins , to slay our lusts , to mortifie our corruptions : Christ did not dye for sin that thou mightest live in sin , but that thou mightest dye to sin , and live to him ye righteousness and holiness . I beseech you therefore Brethren by the mercies of God , that 〈◊〉 present your bodyes a Sacrifice living , holy and acceptable to God ; a Sacrifice and therefore slain and yet a living Sacrifice . Present your selves a sacrifice dying to sin , and a sacrifice living quickned with grace , living in the spirit . Again , among all the burnt offerings , ye may take particular note of the continual burnt offerings sacrificed to the Lord every day , one Lamb in the morning and another in the evening : so the people of God had need every day morning and evening to flee to Christ , and to apply his sacrifice and satisfaction to themselves , and through him to seek pardon of God for their dayly sins and infirmities , every day sprinkling the blood of Christ the Lamb of God upon their souls . 2. This may stir up Christians dayly to offer up a morning & evening sacrifice to the Lord , in confession of sins , prayers , praises , thanksgivings . We read of special blessings which the Lord vouchsafed at those times . The King of Iudah , Israel , and Edom , with their Army , were in danger to perish for want of water , and in this great distress they had recourse to the Prophet Elisha : now it is said ver . 20 , and it came to pass in the morning when the meat-offering was offered , that behold there came water by the way of Edom , and the country was filled with water . So Dan●ul having prayed with much importunity for the Church which was then in captivity , saith , the man Gabriel ( to wit the Angel Gabriel in the likeness of a man ) being caused to fly swiftly , touched him about the time of the evening oblation , and so ( as it followeth there ) opened the counsels of God unto him according to his request . I conceive it is very probable , that the people of Israel in their several houses did use to pour out their prayers to God about the time of the morning and evening sacrifices ; and that Daniel and others of the godly , when they were in captivity did observe those times though then the Temple was destroyed , and the daily sacrifice interrupted . A second sort of Sacrifices were sin offerings , this kind of offering is called in the Hebrew expresly † Sin , because in a typical or figurative way , the guilt or sin of him for whom the sacrifice was offered , was laid upon the creature sacrificed . So the Apostle sheweth that God hath made him ( scil . Christ ) to be ●in for us who knew no sin , that we might be made the Righteousness of God in him . The sin-offering called sin , figured the imputation of mens sin to Christ , who had no sin of his own , bnt voluntarily took upon him the guilt of mens sins , as a surety taketh upon him anothers debt . 1. See here how exceedingly the Son of God abased himself for sinners , as to stand under the guilt of numberless sins . If we consider the infinite holiness , glory and Majesty of Christ , is it not evident , that this degree of humiliation and abasement passeth all understanding ; Admire therefore his infinite love and unconceivable goodness which moved him hereunto : Learn highly to exalt and honour him . 2. See here the baseness of sin , which th● abased the Son of God , when he took the guil● of it upon him , out of compassion to sinner● No outward estate , condition , calling , imployment , doth so abase any , as the least sin doth , in the Lord his account ; and yet ho● vain is the corrupt heart of man , in being ashamed of many other things more th● of sin : yea , how many are there that ar● ashamed of holi●ess , and ready to glory i● sin . 3. If Christ did thus abase himself for th● sins of others , as to be made a sin-offering or to be made sin by imputation : How shoul● we take shame to our selves , and be exceedingly humbled and abased for our own sins As David , I have sinned greatly in that I ha● done , I have done very foolishly . And 〈◊〉 I abhor my self , and repent in dust 〈◊〉 ashes . 2. The blood of the sin-offering was to sprinkled seven times before the Lord , and se● is noted for a number of perfection . The Sou● and Consciences of sinners are so deeply sla●ned and defiled with sin , that they nee● much purging . How often should we labo● by ●aith to sprinkle the blood of Christ upon our souls , and to apply it to our selves This blood of the sin-offering was to b● sprinkled seven times before the vail of 〈◊〉 holy place : so it is the blood of Christ 〈◊〉 maketh way for believers to the mercy-seat which their sins had shut up against the● Having therefore Brethren boldness to ente● into the holiest by the blood of Jesus , by a new and living way which he hath consecrated for us through the vail , that is to say , his flesh : and having an high-priest over the house of God , let us draw near with a true ●eart in full assurance of faith , having our hearts sprinkled from an evil Conscience , and our bodies washed with pure water : with hearts and souls sprinkled with the blood of Christ by faith , and so purged from the guilt of sin ; and bodies washed with pure water , being baptized outwardly and inwardly with water , and the sanctifying graces of the holy spirit . 3. Some of the blood was to be put upon the horns of the sweet incense Altar , scil . the Golden Altar : so Christians are to ground their faith and confidence in offering up the Incense of prayer upon the blood and Mediation of Christ , having no hope of acceptance , but only through him and his satisfaction and intercession . The Golden Altar being a type of Christ as he intercedeth for his people . The blood of the sin-offering put upon this Altar may intimate unto us that Christ intercedeth with his Father , and pleadeth for his people , by presenting to him his blood , the merit of his death , and fulness of his satisfaction , which he underwent , not for himself ( who had no need ) but for them . 4. The fat of the Inwards , Kidneys , &c. were to be burned upon the Altar . The fat may signifie carnal security , senselessness , and sottishness , in heavenly and spiritual things . Make the heart of this people sat , and make their ears heavy , and shut their eyes : and the Kidneys and fat upon them may signifie fleshly lusts ; and therefore as these things were consumed by fire upon the Altar ; so let Christians earnestly pray and labour for more and more of the spirit of Christ , to consume and burn up their earthly and carnal affections and sinful lusts . And it shall come to pass , that he that is left in Sion , and he that remaineth in Ierusalem shall be called holy , even every one that is written among the living in Hierusalem , when the Lord shall have washed away the filth of the Daughters of Sion , and shall have purged the blood of Hierusalem from the midst thereof by the Spirit of Iudgement , and by the spirit of burning . 5. The skin of the Bullock for the sin-offering and all his flesh , with his head , and with his leggs , and his inwards , and his dung , even the whole Bullock was to be carried without the Camp , where the Ashes were poured , and there to be burnt ; and as this was to be done without the Camp while they were in the Wilderness ( as they were when these things were written ) so it seemeth after they were settled in Canaan , it was done without the City . The Apostle giveth us the interpretation of this Mystery , For the bodyes of those beasts whose blood is brought into the Sanctuary by the high priest for sin , are burnt without the Camp : wherefore Iesus also that he might sanctifie the people with his own blood , suffered without the Gate . And he bearing his Cross , went forth unto a place called the place of a Skull , which is called in the Hebrew Golgotha . It seemeth this was a loathsome place without the City , where they executed the vilest offenders : and so at that time there were two malefactours Crucified with the Lord Jesus Christ , one at each hand : A place of a skul where there were ( it is likely ) many skuls and bones of such as had been there put to death : even as the sin-offering was burnt at the place where the ashes were poured out . First , Here we have an other evidence of the wonderful abasement of the Lord of glory ; thrust out of the Camp , out of the City , as an outcast , as an unclean and cursed thing : so extreamly was he vilified , whom all the Angels of God worship , and to whom every knee must bow of those in heaven , &c , And therefore let us make the same use of it as was formerly hinted . Secondly , In particular , let us make the use of it which the Apostle points us to ; Let us go forth therefore unto him without the Camp , bearing his reproach . Both Iews and Gentiles conspired together in Crucifying the Lord Christ , and therefore Believers must go out of the Iews Camp , and out of the worlds Camp , bearing the reproach of Christ ; they must not joyn with the obstinate Iews in observing legal Ceremonies , nor be conformed to the world , but labour to be conformed to a crucified Saviour , and be content to endure scorn , reproach , persecution , for Christ , following the Lamb whithersoever he goeth . Many will seem to close with Christ if they can find him in the Camp , if they can enjoy their credit , their favour with the world , their earthly interests : But how few will go forth to him out of the Camp , bearing his reproach , so as to be rejected by the world , and dealt with as outcasts and the off scouring of all things ? For saith the Apostle , here have we no continuing City , but we seek one to come . If Christ suffered without the Gate of the City , let us not be so affected as if this world were the place of our rest ; Let us not mind earthly things , let us have our conversation in Heaven , labouring to make sure of our interest in that everlasting inheritance ; Let us therefore fear lest a promise being left us of entring into his rest , any of you should seem to come short of it . The Apostle urgeth from this Type of the sin-offering , that they which would still rest in the observation of Iewish Ceremonies had no right in Christ , We have an Altar whereof they have no right to eat which serve the Tabernacle , for the bodies , &c. as before . The bodies of the sin-offerings were burnt without the Camp , and so the Priest did eat no part of their flesh , whereby was signified that they who would feed upon Christ , and partake of the benefit of his sacrifice , must leave the Tabernacle or Temple , Priesthood , Sacrifices , Ceremonies of the Law , now that Christ hath suffered ; for thus are all established by Christ , not so as to be observed much less to be rested in , but so as to attain their end in Christ , in whom it appeareth that they are no empty shadowes , but lively types of great and weighty Mysteries whereof also they are useful illustrations . Thirdly , I proceed to somewhat of meat-offerings . It seemeth these were sometimes offered by themselves , and sometimes joyned with other sacrifices , as they were offered by themselves , we have them set down Lev. 2. The original word is taken for a gift or present : so these meat-offerings were to be given and presented to the Lord , and this offering was to be fine flower of the purest part of the wheat , and so it is conceived to signifie the perfect purity of Christ offering himself to God for his people , resembled by pure flower without any mixture of bran . The Lord Christ is brought in speaking to his Father , Sacrifice and offering thou wouldst not , but a body hast thou prepared me , in burnt offerings and Sacrifices for sin thou hast had no pleasure . Then said I , Loe I come ( in the volumn of the book it is written of me ) to do thy will O God. I conceive here those three sorts of sacrifices are mentioned , burnt-offerings , sin-offerings , and meat-offerings , none of these could satisfie the justice of God for the sins of men , and therefore he prepared or fitted a body for his Son , an humane nature fitted to suffer for the sins of men , a pure humane nature ( as the pure flower of wheat ) by the miraculous operation of the holy Ghost . This humane nature united in one person with the Son of God , was sufficient to make full satisfaction to the infinite justice of God , which all the sacrifices of the Law could not do . In respect of his body or humane nature , he was fitted for a sacrifice ; in respect of his God-head , he was an all sufficient sacrifice of infinite value . Labour then to lay hold on Christ by faith , and to turn to the Lord by repentance , that ye may have interest in this most pretious offering , this compleat and most perfect sacrifice , every way fitted for this use ; for as Christ is the only Son of God , he is most nigh unto the Father , the same God with the Father , and infinitely beloved of the Father , of infinite worth and excellency , and so able to make full satisfaction to his justice : As he is the Son of man , so he is nigh unto men , their Brother , one of the seed of that woman who was the Mother of all living , one of the same nature , and so of a nature fit to suffer , and therefore he is able to save them to the uttermost that come unto God by him . 2. This meat offering of fine flower seemeth also to signifie the offering up of believers to Christ , because the members are to be conformed to their head . They shall bring all your Brethren for an offering to the Lord out of all Nations . The word there translated offering , is the same that elsewhere is rendred meat-offering . Suitable whereunto is that of the Apostle : saith he , that I should be the Minister of Iesus Christ to the Gentiles , ministring the Gospel of God , that the offering up of the Gentiles might be acceptable , being sanctified by the holy Ghost . Although the Gentiles were prophane Idolaters and defiled with manifold abominations , and so fitly resembled by the beasts that were unclean under the Law , yet the Apostle preaching the Gospel to them , and the holy spirit of Christ working in and with his Ministry upon their souls , were renewed , cleansed , sanctified , and so presented as an acceptable offering to the Lord , 1. Let all Christians pray for the Success of the Gospel in all places , particularly in the place where they live , that those that are unclean may become an acceptable offering unto the Lord , being sanctified by the holy Ghost . Is it not much to be lamented , that where there are many people living under the Gospel , the Lord should have so few offerings ? that so few shloud give clear evidence that they are as fine flower sifted from the bran of their natural corruption , and so fit to be presented as meat-offerings to the Lord ; and how restless should each particular soul be , until 't is thus sifted and sanctified by the holy spirit , that it may be a holy offering unto the Lord. 2. Oyl was to be poured upon the fine flower . This may signifie the annointing of Christ concerning whom it is said , God even thy God hath annointed thee with the Oyle of gladness above thy fellows . Those pretious graces of the spirit poured forth abundantly upon Christ , were resembled by oyle , and therefore it is said of him , He is full of grace and Truth , and of his fulness have all we received and grace for grace . He hath an overflowing fulness of this heavenly oyl , of these spiritual graces enough for all that are united to him , for God giveth not the fpirit by measure unto him . Let all be stirred up to come to Christ , and turn unto him that they may receive of his fulness grace for grace . They that are wholly empty of saving grace may receive from him , they that have some beginnings may receive increase from him . Is it not want of exercising faith upon Christ , and keeping close to him , that maketh Christians so defective in grace ? It is said the pretious ointment upon the head of Aaron the High-priest went down to the skirts of his garment . The unconceivable fullness of grace poured upon Christ the eternal High-priest , is ready to distill upon his members if they be not wanting to themselves . 3. There was also frankincense put upon this meat-offering : so the Lord Christ gave himself for his people an offering and a sacrifice to God for a sweet smelling favour , and God the Father proclaimed from heaven concerning him , This is my beloved Son in whom I am well-pleased . The sweet odour and savour of Christs sacrifice is so pleasing unto the Father , that he is appealed toward all that are truly united to Christ , and reconciled to him by Christ : and this also maketh the services of such well-pleasing to the Lord ; the sweet savour of Christ his Sacrifice perfumeth their offerings . 4. An handful of this meat-offering was to be burnt upon the Altar as a memorial , and the rest belonged to the Priests , the Sons of Aaron . 1. The memorial may signifie that the Lord is moved to remember his Covenant of grace by the merit of Christ his sacrifice . Not that the Lord is subject to forgetfulness , or needeth to be put in remembrance , but it is spoken after the manner of men , and to help the weak faith of his people , and therefore they may assure themselves that the Lord will ever be mindful of his Covenant and shew himself faithful in his promises . Again in a Secondary way it may be a ground of much comfort to the people of God in respect of their duties and services which they offer up to God by Christ in sincerity . The Lord will have them in remembrance : the Lord hear thee in the day of trouble remember all thine offerings . So the Angel told Cornelius , Thy Prayers and thine Alms are come up for a memorial before the Lord. 5. The remnant of the meat offering was to be Aarons and his Sons who were Priests of the Lord. The Apostle inspired and directed by the holy Spirit argueth thus from hence , Do ye not know that those which minister about holy things , live of the things of the Temple , and they which wait on the Altar are partakers with the Altar ? Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel . They that did service at the Altar under the old Testament did partake with the Altar , as here in the meat offerings the Altar had part , and they that waited on the Altar had part . So the Apostle shews that it is the Lords own ordinance , that they that preach the Gospel should live of the Gospel . They therefore that oppose the ma●ntenance of the preachers of the Gospel , do resist the ordinance of God , and presumptuously oppose his supream authority . 6 , The meat offering was to be seasoned with salt . Yea , it seemeth this was to be used , not only in this case , but also generally in all Sacrifices , for so it is said , Every oblation of this meat offering shalt thou season with salt , neither shalt thou suffer the salt of the Covenant of thy God to be lacking from thy meat-offering , With all thy offerings thou shalt offer salt . 1. Salt consumeth crude and raw humours and preserveth from putrefaction and rottenness : so Christ by his spirit seasoneth the souls of true believers , and worketh out the natural corrupt distempers of their hearts , and where the spirit of Christ is wanting , men are left to the bent of their own spirits : How wofully are they filled with corruption , and rottenness , and therefore it is said , Have salt in your selves , get the graces of the spirit to season your hearts . 2. Salt maketh things savory and of good relish : How unsavory and loathsome is a carnal unregenerate soul in Gods account , that savoureth not the things of Christ his spirit , for they that are after the flesh do mind or savour the things of the flesh . They are loathsome and unsavory unto the Lord , they have not salt in themselves , But they that are after the spirit do mind or savour the things of the spirit , they have salt in themselves though not of themselves , they have it of Christ , yet they have it in themselves . 3. Salt when it meeteth with sores causeth smart . The grace of the spirit , and the word of grace in which the spirit worketh , seemeth smarting to corrupt hearts , yea , to gracious hearts so far as they have corruptions remaining in them ; but they that will present themselves living , holy , acceptable sacrifices to God through Christ , must be willing to be salted with the grace of Christ his spirit , and with the word of grace though the flesh smart , For every one shall be salted with fire , and every sacrifice shall be salted with salt . Every one that will be acceptable to God must be salted with fire , the power of Christs spirit as a fire from heaven to consume the dross of their lusts , and to refine their souls . And every sacrifice , &c. Every one that will be a pleasing sacrifice to God ▪ must be salted with this salt of the sanctuary , He must have the graces of Christ to mortifie his corruptions , and to cause him to savour the things that be of God ; and the spiritual sacrifices which he offereth , the duties which he performeth must have a tincture and favour of Christs spirit in them . 4. Salt preserveth things from perishing , and so may note unto us perpetuity ; therefore it is called the salt of the Covenant of God , and a sure and everlasting Covenant is called a Covenant of salt : so Abijah pleading the right of Davids posterity to the Kingdom of Israel , said , Ought ye not to know that the Lord God of Israel gave the Kingdom over Israel to David for ever , even to him and to his Sons by a Covenant of salt ? This was imperfectly fulfilled in David and the Kings that sprang from his loyns before Christ his coming , but it was compleatly verified in Christ the Son of David after the flesh , to whom God gave the throne of his Father David that he should raign over the house of Iacob or Israel for ever . The Covenant of grace established by Christ his sacrifice , is a covenant of salt that shall never fail . How earnestly should we labour to break off all leagues with sin and Satan , and turn to the Lord by unseigned repentance , and lay hold of Christ by faith , that in him we may be reconciled to God , and made parties to this unchangeable Covenant , enjoying the everlasting blessings and priviledges of it . 2● To the meat-offering was added a drink-offering , a quantity of wine . The meat-offering consisting of fine flower , and the drink-offering of Wine , how fitly do they resemble the pretious body and blood of Christ , which is meat and drink indeed , upon which Christians are to feed by faith ? And how exactly doth the bread and wine in the Sacramental supper of the new Testament answer to this meat and drink offering consisting of the same materials ? Fourthly , Now followeth the peace-offering● conceive this was offered especially in a way of thankfulness for mercies and deliverances , ●ometimes upon a conditional vow made be●ore , sometimes without a vow ; and therefore may also be called thank-offering : and ●hese may signifie the duties of Christians in general , their spiritual sacrifices and services , which they are to offer unto God continually in thankfulness for his saving mercies towards them in Christ. And therefore the Apostle having largely shewed that the sacrifices of the old Testament were not to be observed in the times of the Gospel , since they are fully accomplished in Christ , toward the end of that Epistle he calleth upon believers to offer spiritual sacrifices by him ( scil . by Christ ; ) therefore let us offer the sacrifice of praise to God continually , that is the fruit of our lips , giving thanks to his Name , but to do good and to communicate forget not , for with such sacrifices God is well-pleased . All these and the like spiritual sacrifices believers are to offer up by Christ their high-priest in his name , presenting them to the Father by his hand , that they may find acceptance through him , and whatsoever we do in word or deed , do all in the name of the Lord Iesus , giving thanks to God and the Father by him : all these sacrifices are to be offered in his name , and to be presented to God by and through him . 2. For a peace offering and thank-offering , liberty was given to sacrifice either male or female : so saith the Apostle , There is neither Iew nor Greek there is neither bond nor free , there is neither male nor female , for y● are all one in Christ Iesus . The Lord maketh no difference of persons now , either in respect of Nation , condition , or sex , if they be in Christ , ( whatsoever they are in other regards ) the Lord accepteth them in his beloved Son , and they may present themselves as living holy sacrifices unto him , assuring themselves that he will graciously receive them ; and by the same reason they may offer up their services and duties to him by Christ as spiritual sacrifices . 3. The fat and the kidneys of the peac●-offerings were to be burnt upon the Altar , but what was to be done with the rest of the flesh , that you may find in Lev. 7. the breast and the right shoulder were to be given to the Priests the Sons of Aaron , whereof the former was to be waved before the Lord , the latter to be heaved or lifted upwards , and then they were to be given to the Priests . It seemeth the rest of 〈◊〉 flesh of the peace-offerings was to be eaten by him that brought the sacrifice of the peace-offering before the Lord , who together with his family was to celebrate a holy feast with spiritual rejoycings before the Lord. 1. The breast was to be given to God ▪ for what was given to the Priests was given to God , because it was given to the Priest for the attending on the service of God. This may teach us to give up our breasts , hearts , affections to God in holiness and ob●dience , a My Son give me thine heart . Thou shalt love the Lord thy God with all thy heart , b and with all thy soul , and with all thy mind . 2. The breast was to be waved before the Lord , or shaken to and fro . The original word is taken for sifting with a five : so this waving of the breast may teach us what stir●ings of heart , what lively workings of spirit and affections there should be in Christians in performing services to the Lord. It is not a dead soul without spiritual , life and motion , which the Lord regardeth , but it is a wave-breast that he calleth for , an active heart and soul , a stirring spirit like that of David , Bless the Lord O my soul , and all that is within me bless his holy name . 3. The right shoulder was to be heaved up before the Lord , or to be lifted up . This may ●each Christians to lift up their souls to the Lord as David , Vnto thee O Lord do I lift up my soul : to seek the things which are above where Christ sitteth on the right hand of God , ●o set their affections on things above , not on things on the earth , to have their conversation in Heaven . These parts being to 〈◊〉 given to the Priests by the Lord his command , here we have another ground esta●lishing the maintenance of Gospel Ministers ●ecording to that of the Apostle mentioned be● . The rest of the flesh of the peace-offerings ●●ting to be eaten by him that brought the ●●●rtices , with his houshold , rejoycing in the Lord , may teach Christians that as Christ offered up himself in sacrifice to God to satisfie his justice for the sins of his people , so he inviteth them to feed and feast upon him by faith , with rejoycing , with joy of the holy Ghost : this they should do in reading and hearing the Gospel , in meditating upon the word , upon Christ and the things of Christ. And in the use of the Lords supper , I conceive this feasting upon the remainder of the facrifice was a special act of Communion which the people of Israel had with God , part of the beast being offered to God on the Altar , part being given to God for the use of his Priests , and the remaining part being eaten by him and his houshold who presented his sacrifice : so that in this ordinance they had special fellowship with God , shewing the great priviledge of true believers who have fellowship with the Father and with his Son Jesus Christ. Saith the Lord Christ , Behold I stand at the door and knock , if any man hear my voice and open the door , I will come in to him and sup with him and he with me : How careful should Christians be to keep constant communion with God , that their negligence may not deprive them of this blessed priviledge ? Saith the Apostle , Behold Israel after the flesh : are not they that eat of the sacrifices partakers of the Altar ? I conceive the Apos●le in this place sheweth the Christian Corinthians that it was not lawful for them to feast with their Idolatrous neighbours in their Idol-Temples , upon the remainders of their sacrifices offered to Idols , because their feasts were Idolatrous and kept in honour of their IIdols : so the Israelites in eating of their peace-offering , were partakers of , or with the Altar : the Altar had part , and they had part , then saith he , the things which the Gentiles sacrifice , they sacrifice to Divels and not to God , and I would not that ye should have fellowship with Divels : the Gentiles in scrificing to Idols sacrificed to Divels , and when they offered part of the sacrifice upon the Idols Altar , and feasted and fed upon the rest in honour of these Idols , they had fellowship with Divels : and on the other side , the godly Israelitet in the time of the old Testament , offering part of their peace-offerings to God upon the Altar , and presenting part of it to him for the use of his Priests by his command , and then feeding upon the rest , had fellowship with God. The Lord Christ having offered up himself to God for his people , doth also now offer himself to his people , that they may feed upon him , and in feeding upon him by faith , may have communion with the Father and the Son. So much of Sacraments and sacrifices . Now in the third place may be considered , sacred Persons , and things subservient to sacred or holy uses : and first the Persons ; and among these Priests , and principally the high-priests or Cheif preists : this officer was an eminent type of the Lord Jesus Christ , and , 1. In regard of his commission or calling to the Office. No man taketh this honour unto himself but he that is called of God as was Aaron . So also Christ glorified not himself to be made an high priest , but he that said unto him thou art my Son this day have I begotten thee . As he saith also in another place , Thou art a Priest for ever after the order of Melchisedeck . The Lord Christ as he was man , was immediately called of God to his office : As he is God , the act of calling was his as well as the Fathers , their acts being the same . So God saith of Christ as he is man , Behold my servant whom I have chosen . He was called and chosen of God to be an eternal high-priest ; and how wonderfully was his calling and commission ratified and evidenced by many infallible signs and tokens ! When he had cured a Leprous person , he said , Go thy way ▪ shew thy self to the Priest , and offer the gift that Moses commanded for a Testimony to them , that this work may witness that I am called and sent of God : and when he had cast a Divel out of the Dumb man that was possessed , so that the dumb spake , the multudes marv●lled saying , It was never so seen in Israel ; since Israel was a Nation and a Church , there never was a man raised up among them gave such evidence that he was called of God. Nicodemus though a young Scholar in the School of Christ , saith unto him , We know that thou art a teacher come from God , for no ●an can do these miracles that thou dost except God be with him . Had he known Christ more perfectly , he might have said , except God be in him , except he be personally united to God ; for Christ did these things by his own authority , and by his own power had declared so much , and yet such was the ignorance or insolence of the chief-priests and Elders , that they took upon them to examine him saying , By what authority dost thou these things , and who gave thee this authority ? Had they not been grossely ( if not wilfully ) blind , they might have seen his authority abundantly and most gloriously confirmed by his mighty works . 1. Here see the unspeakable goodness of God , instead of those imperfect High-priests under the old Testament , to call one to the office who is most perfect every way , even the man Christ Jesus , personally united to his only and eternal Son , even one who is holy , harmless , undefiled , separate from sinners , and made higher then the Heavens , one who continueth ever , and hath an unchangeable Priesthood , being able to save them to the uttermost that come unto God by him , seeing he ever liveth to make intercession for them . 2. Therefore neglect not to come to him , and to God by him . And , 3. If ye come to him in truth , doubt not but he will save you to the uttermost , having a peculiar call from God for this end above all other creatures in heaven and earth . 4. See the humility of the man Christ , who did not usurp this high office and dignity , but took it upon him as called of God : How great is their presumption who rashly thrust themselves into such imployments in the Church to w ch they were never called of God. 2. In respect of his annointing , but of that I have spoken in the meat-offering . 3. The garments and ornaments of the High-priest were expresly appointed by the Lord , who gave particular directions about them . These things might seem to be of small moment considered in themselves , but the spiritual mysteries are to be regarded which were shadowed by them . 1. In General , They are called holy Garments for glory and for beauty . I conceive these may signifie the perfect holiness , the incomparable beauty and glory of the Lord Jesus . His perfect holiness both in his state of humiliation and exaltation , his beauty & glory chiefly in his state of exaltation , as he now sitteth on the right hand of God. Labour for an eye of faith to behold the beauty and glory of the Lord Jesus Christ , which if it were clearly discerned , would eclipse all worldly glory , take off the gloss of the creatures and make them appear as dead and withered things . The reason why we are so ensnared with earthly vanities is , because we look upon things in a carnal manner with fleshly eyes , not with a spiritual eye of faith , not with such an eye as Moses did , seeing him him who is invisible , and so despising earthly things . Labour for union with Christ , that partaking of his Spirit ye may partake of his holiness and graces , and so of his beauty and glory . Holiness beautifieth and adorneth the soul and ptepareth it for perfection of heavenly beauty and glory , whereas sin doth both defile and disfigure the soul , filling it with deformity . This being noted in general I intend to mention some few of the particulars . First , The two precious stones upon the two shoulders of the Ephod , or Priestly Robe , wherein were ingraven the Names of the twelve tribes of Israel , six in one stone and six in the other , so that the high-priest bare their Names upon his two shoulders . 1. This may note unto us , the support which the Lord giveth unto his Church and to all the living members of it . He beareth them as it were upon his shoulders , Hence it is that his little flock hath been preserved in the midst of so many wolves from age to age , Vpon this rock I will build my Church , aud the gates of Hell shall not prevail against it . What a blessed priviledge have they that are in Christ , being built upon him as a rock immoveable , and upheld by him , born upon his shoulders who is their eternal high-priest . 2. See how precious the people of Christ are in his account , as if their names were engraven in precious stones and set in ouches or bosses of Gold. 2. The breast-plate of Iudgement , in which was to be set four rows of precious stones , three in a row , in all twelve stones of several kinds , and in these again were ingraven the twelve names of the twelve Tribes of Israel and so Aaron was to bear the Names of the Children of Israel in the breast-plate of judgment upon his heart , when he went into the holy place , for a memorial before the Lord continually . 1. See the tender love and affection which the Lord Christ hath toward his people , he beareth them upon his breast , upon his heart continually ; he shall feed his flock like a shepherd , he shall gather the Lambs with his arm and carry them in his bosom , next his heart , and therefore it seemeth the Church prayes to Christ , set me as a seal upon thine heart : that tender love which moved him to let out his heart blood for their redemption is still so powerful and prevailing with him that he beareth them upon his heart in heaven . 2. Ought not Christians then to bear Christ upon their hearts , to entertain him to dwell in their hearts by faith , to cleave unto him in love , and walk in him following the guidance of his spirit ? 3. Christ this eternal high-priest beareth the Names of his people upon his breast-plate or heart , now that he is in heaven , before his Father , for a memorial before his face continually . I conceive this noteth Christ his intercession for his people ; He presenteth their names before his Father in Heaven , as the High-priest did in the holy place on the earth , which was a figure of Heaven . Blessed are they whose Names God the Father readeth engraven upon the breast-plate written upon the heart of his beloved Son , in whom he is well-pleased . What is there that such may not obtain of the Father through the Son ? And how should all labour to give in their names , and to give up their hearts to Christ , that he may bear their names upon his heart for a memorial before the face of God continually . Thirdly , Vpon the hemme of the High-priests Robe were placed golden Bells , and Pomegranates , that his sound might be heard when he went in unto the holy place before the Lord , and when he came out : so the Lord Christ entring in to the most holy place in heaven , after his death and resurrection , maketh a most sweet and pleasing sound in the ears of his Father far , beyond that of golden bells ; his mediation and intercession in behalf of his people , grounded upon the merit of his death , sacrifice and satisfaction , maketh heavenly melody before his Father ; Jesus the mediator of the new Covenant and the blood of sprinking , which speaketh better things than the blood of Abel . And these Pomegranates may well resemble the sweet savour of Christs sacrifice . Again , Aarons bells were heard to sound , not only when he went in to the holy place , but also when he came out . Now although the Lord Christ as he is man continueth within the most holy place not made with hands , and doth not come out again , yet he sent down his spirit upon his Apostles soon after , and caused these golden bells to give a most pleasant sound throughout the several Quarters of the world , publishing the glad tidings of pardon and salvation through Christ to the comfort and refreshing of many thousand souls , and the precious promises of the Gospel published in the name of Christ , were as Pomegranats that yeilded a pleasant smell to the reviving of many fainting hearts and drooping spirits . Had we circumcised hearts and ears , gracious spirits , heavenly affections , how pleasant would the sound of the Gospel preached , how sweet would the promises of it be unto us ? Fourthly , The Lord gave this Command , Thou shalt make a plate of pure Gold , and grave upon it like the engravings of a fignet , Holiness to the Lord , and this golden plate was put on the forefront of the Mitre , and so to be worne on the forehead of the High-priest that he might bear the iniquity of the holy things which the Children of Israel should hallow in all their holy gifts , and it was to be always upon his forehead , that they might be accepted before the Lord. The Inscription I suppose may be read , either Holiness to the Lord , or , the Holiness of the Lord. 1. Here see how the Lord Christ whose holiness and righteousness is of infinite worth and value , the holiness and righteousness of Iehovah , of him who is very God , taketh away the iniquities and pollutions of the duties , services , spiritual sacrifices offered by his people . Aaron did bear these but in a figure and in a way of representation , Christ did really bear them , and his holiness and righteousness of Jehovah is imputed to them , and is alone sufficient to take away all their uncleanness , and to procure acceptance for them . How should Christians be humbled , that such is the corruption of their natures and imperfection of their graces , that the best of their services , the holiest of their offerings , have such iniquity cleaving to them , that they need the imputation of Christs righteousness to cover them . And again , this may comfort them that are in Christ , and are sincere in their services , and stir them up to thankfulness , that such a precious remedy is provided them in this case , even the Holiness of Jehovah . 2. This golden plate with this Inscription on the forehead of the High-priest , may intimate unto us , that God the Father in the forehead and face of his beloved Son , readeth such an inscription of perfect holiness and righteousness that beholding his people in him , he accepteth them as perfectly righteous through him : that as this golden plate with this inscription was placed so eminently on Aarons forehead , that it was visible and obvious to the bodily eyes and sight of the people of Israel : so the perfect righteousness and holiness of the Lord Jesus Christ is eminently visible to the spiritual eye of his peoples faith , that they may receive sweet comfort in the assurance that their iniquities are taken away through him , and may behold the Fatherly love and kindness of the Father towards them , and his gracious acceptance of their sevices in the face of Jesus Christ. One thing more was to be added before , as belonging to the breast-plate of Judgement , scil . Vrim and Thummim ▪ concerning which there is a great question What it was ? Wherein it seemeth that neither Iewish nor Christian writers are yet agreed , Whether it were these words engraven upon a golden plate and put upon a breast-plate , or whether the twelve precious stones upon the breast-plate were so called , or what other thing it might be ? Howsoever the meaning of the words is plain , which being both of the plural number , signifie Lights and Perfections . These may point out unto us the fulness of heavenly Light , wisdom ▪ and knowledge , and perfection of grace that is in the Lord Jesus Christ. Saith he , I am the light of the World : again , I am the Truth . And the Apostle saith , In him are hid all the treasures of wisdom and knowledge , for in him dwelleth all the fulness of the Godhead bedily . This may shew that all by nature are darkness and imperfection , and therefore needing such a Saviour who is fullness of Lights and Perfections , Ye were sometimes darkness ▪ but now are Light in the Lord. God who is rich in mercy , for his great Love wherewith ●e loved us , even when we were dead in trespasses and sins , hath quickned us together with Christ. And ye are compleat in him , who is the head of all principality and power . They that are natur●lly full of spiritual death , darkness , imperfection , receive spiritual life , light and grace from Christ , when once they are truly united to him , and so are compleat not in themselves but in him , upon whose breast are Vrim and Thummim , in whom is fullness of Lights and Perfections . And Malachy who seemeth to be one of the last Prophets before Christs coming , to raise up the hearts of the godly in expectation of Christs appearing in the flesh , told them , or rather God speaking by him , assured them thus , But unto you that fear my Name shall the sun of righteousness arise with healing under his wings , with light to deliver you from darkness , and with healing graces ; the influences of his heavenly perfections to cure the diseases , defects , distempers , of your souls . Sixthly , The High priest was appointed for men in things pertaining to God , to offer gifts and Sacrifices for sins : so the Lord Christ was ordained for men in things pertaining to God to offer Sacrifice for sins . Christ hath loved us and given himself for us , an offering and a sacrifice to God for a sweet smelling savour : How much more shall the blood of Christ , who through the eternal Spirit offered himself without spot to God , purge your conscience from dead works , to serve the living God ? Where it is manifest that he is both the High-Priest and the Sacrifice , both the offerer and the offering ; as he is the offering or sacrifice , so he was figured by such sacrifices as those formerly spoken of . As he is the offerer or High-priest , so he is figured by the High-Priest of the old Testament . None was worthy to offer this sacrifice of infinite value but Christ himself ; and the infinite worth of Christ , God and man , who as the High-Priest or Sacrificer presented this offering to God the Father , and the infinite worth of the same Christ presented as an offering , may assure the greatest sinners which truly turn to the Lord and come to him , that there is enough done to make atonement and reconciliation between God and them ; only take heed least by neglecting so great salvation , the infinite worth of the High Priest and sacrifice prove in the Issue an aggravation of your guilt and condemnation . Seventhly , The High-Priest having killed the Bullock of the sin-offering , was to take a Censer full of burning coals of fire from off the Altar before the Lord , and his hands full of sweet incense beaten small , and bring it within the Vail , scil . into the holy of holies , and then fire the Incense , that the cloud of the Incense might cover the mercy-seat , and then to sprinkle of the blood of the bullock upon the mercy-seat , and before the mercy-seat seven times● : so first the Lord Christ having sacrificed himself entred with his own blood , scil . with the merit and virtue of his blood , into the most holy place within the vail , that is , into Heaven it self ; into the second , sci . the most holy place , went the High priest once every year , not without blood , which he offered for himself , and for the errours of the people , but Christ being being become an High-Priest of good things to come , by a greater and more perfect Tabernacle not made with hands , that is to say , not of this building , neither by the blood of Goats and Calves , but by his own blood , he entred once into the holy place having obtained eternal Redemption : so that the merit and virtue of Christ his most precious blood is always presented before God in Heaven , in behalf of those that truly lay hold on Christ. Also the sweet incense put upon the fire in the Golden Censer , and resting as a cloud upon the mercy-seat , may teach us that the sweet incense of Christ his sacrifice and offering make way for the Persons , Prayers , and services of Gods people , that so they may approach to the mercy-seat or gracious presence of God in Heaven . The blood also sprinkled upon and before the Mercy-seat , may note unto us , that the blood of Christ procures mercy with God for repenting and believing sinners , and maketh way for them to draw nigh unto God. And so much for this eminent Type of Christ. The High-Priest of the old Testament figuring Christ the eternal High-Priest . In the next place , somewhat might be spoken of the inferiour Priests which were of the posterity of Aaron . These I take to have been Types of the Members of Christ , of whom it is said , that Christ hath loved them , and washed them from their sins in his own blood , and made them Kings and Priests unto God and his Father : to whom also Peter saith , Ye are are a chosen generation a royal Priesthood , an holy Nation , a peculiar people . And these are first to offer themselves as sacrifices to God ; I beseech you Brethren by the mercies of God , that ye present your bodies , that is I conceive , taking a part for the whole , their bodies and souls , their whole selves , a sacrifice living , holy , acceptable unto God. And therefore all that will approve themselves unto God , must look upon themselves as under a double consecration , as dedicated to God under a twofold Notion and Respect , both as Priests and as Sacrifices ; How then should they study , labour , and follow after holiness ? Both Priests and sacrifices under the old Testament were consecrated to God as holy . He that was unclean was not fit as a Priest to sacrifice . How should they strive to be holy as the Lord is holy , who should be both Priests and Sacrifices ? And therefore it is said , Be not conformed to this world , but be ye transformed by the renewing of your mind , that ye may prove what is that good , that perfect and acceptable will of God. As the Priests were chosen out and separated from other men , and consecrated as holy to the Lord , and the sacrifices were chosen out and severed from the common herds and flocks , to be offered up to God : so Christians must not be conformed to this world , nor follow the common throngs and herds according to the course of the world , but be transformed , new framed in conformity to Christ , that they may be both Priests and sacrifices acceptable to the Lord. Secondly , as Priests of the new Testament , they must offer holy services and duties of obedience as spiritual sacrifices to the Lord. Offer the sacrifices of righteousness , and put your trust in the Lord. The sacrifices of God are a broken spirit : a broken and a contrite heart O God thou wilt not despise . So the Apostle speaking of that contribution which the Philippians sent unto him , being a Prisoner for the Gospel of Christ , said , I have all and abound , I am full having received of Epaphroditus the things which were sent from you , an odour of a sweet smell , a sacrifice acceptable , well pleasing to the Lord. It might also be noted how the Priests and Levites were teachers in Israel , as Christ is the great Preacher and Prophet of the Church : but I know not whether herein he be not more lively represented by the Prophets of the old Testament , this belonging to his Prophetical office . But here by the way , I think it seasonable to put you in mind that in all the new Testament , I am confident it cannot be found that the Ministers of the Gospel are called Priests in respect of their particular calling or office . The extraordinary Ministers are called Prophets , Apostles , Evangelists : the ordinary are termed Pastors , Teachers , sometimes Bishops or Overseers , Elders or Presbyters , never Priests ; for a Priest by office is one that offereth sacrifice for Propitiation , for appeasing the wrath of God : and so there is no Priest of the new Testament but the Lord Jesus Christ : and therefore when prophane persons do in scorn call the Preachers of the Gospel Priests , they commit a double sin , and shew double prophaneness : 1. Attributing that name to them which i● proper to Christ. 2. Accounting that Title of Christ a word of reproach . And therefore I find not , that Ministers of the new Testament are any where called Priests in Scripture , but only as all other true believers are , which Christ hath made Kings and Priests to off●● spiritual sacrifices . If the Popish shavelings will take upon them that Title , as pretending to offer the very body of Christ to God i● the Mass , What is that to the Ministers of the Gospel who detest that abomina●●on ? Sixthly , Take notice of some sacred thing● that were subservient to sacred or holy ●ses . And , First , The Tabernacle , which the Lord directed Moses to raise , instead whereof afterwards Solomon erected a Temple . In some things these two agreed , in some they differed . 1. Both of them were framed by the Lords appointment : For the Tabernacle th● Lord gave command to Moses , Exod. the 25 and the 26. And David shews that the Lord made choice of Solomon his Son to build hi● house and his Courts , and David gave to Solomon the pattern of the Temple , and th● things belonging to it by the spirit : all th● said David the Lord made me to understand by his hand upon me , even all the works 〈◊〉 this pattern . 2. Both were dedicated to God as places designed for his special presence , and therefore each of them was called his house , both were places appointed for special ordinances of God , not to be used elsewhere . They differed in that the Tabernacle was a slight frame of boards and Curtains , the Temple a substantial building . The Tabernacle was a moveable Tent that might be carried from place to place : The Temple fixt upon its foundation in one certain place . I conceive both of them did , 1. Primarily signifie the precious body , the flesh , the humane nature of Christ : the word was made flesh , and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in a Tabernacle , in a mortal weak body , exposed to sufferings and death . Christ being come a High-Priest of good things to come , by a greater and more perfect Tabernacle not made with hands , &c. So the Lord Christ calleth his body a Temple , destroy this Temple , and in three days I will raise it up : The Iews seemed to take it of the Temple of Hierusalem , but he spake of the Temple of his body . As God is said to dwell in the Tabernacle and Temple made with hands , because there he vouchsafed his special presence , there he setteth up his worship and ordinances : so God dwelleth in a peculiar manner , in the humane nature of Christ ; in him dwelleth all the fullness of the god-head bodily , or substantially . The godhead is united personally to the humane nature of Christ , for verily he took not on him the Nature of Angels , but he took on him the seed of Abraham . The Lord Christ made choice of the Nature of Man for his Tabernacle , rather than of the Nature of glorious Angels . Hence that part of the great mystery of godliness , God was manifest in the flesh ; the invisible God taking the humane Nature into the unity of his person became not only visible but actually seen and manifest in the flesh . This sheweth , 1. His wonderful condescension and voluntary abasement of himself , that he who filleth Heaven and Earth , was pleased to dwell as it were in a Cottage , in the flesh , in the Nature of man. The Creator became a creature , yet still remaining the Creator : The Son of God became also the Son of man. He who made all things as he is God , was made of a woman as he is man. 2. Herein appeareth his unconceivable love to mankind , that he was pleased to become bone of their bone , and flesh of their flesh , their kinsman of the same blood ; for all Nations of men are made of one blood : so that there is a consanguinity between Christ and other men ; he was pleased to become their Brother , he is not ashamed to call them Brethren . 3. Let all be stirred up to turn to the Lord and lay hold of Christ , that they may be united to him , as he is united to their Nature , though not by the same kind of union ; but as he is personally joyned to the nature of man , so they may be spiritually united to him , receiving his spirit , embracing him , by faith that through union with him , they may be united to God , for the Father is in the Son. In as much as Christ hath made so near an approach to us , as to become one person with our Nature , let us take heed lest we become guilty of despising his love , in suffering sin or the world to keep us at a distance from him , to withhold us from closing with him ; for he partaking of our Nature , hath made way for us to partake of his divine Nature , by participation of his spirit and graces : for by the exceeding great and pretious promises of the Gospel , men may be partakers of the divine Nature , that is , by Christ partaking of the humane Nature , who is the substance of the Promises , and in whom they are all , Yea and Amen . 4. How should Christians abhor to defile themselves by sin , to pollute that Nature of man in their own persons , which Christ in his person hath exalted to the right hand of God , far above Angels , Principalities and Powers . When he bringeth in the first begotten into the world , he saith , And let all the Angels of God worship him , all the holy Angels worship man in the person of Christ. Take heed then of abaseing the Nature of man in your own persons to the service of sin ; and abase your selves exceedingly before the Lord , for abaseing your Nature in this kind . Again in a secondary consideration , I take the Tabernacle and Temple , for a representation of the Church of Christ , the multitude of Believers . Iohn saw the new Hierusalem , and heard a voice saying , Behold the Tabernacle of God is with men , and he will dwell with them . So the Church of God is called the house of God , for ( saith the Apostle ) Ye are the Temple of the living God , as God hath said , I will dwell in them and walk in them . 1. How should all that live within the Church , professing themselves Christians , take heed of defileing the Lords Tabernacle , and polluting his Temple by sin ? How highly is God dishonoured when his Temple is polluted ; when any live in a course of sin , or commit gross acts of sin where his Gospel is preached or professed ? The Priest was commanded to bring the blood of the Goat of the sin-offering within the Vail , and there to sprinkle it : then it followeth , he shall make an attonement for the holy place because of the uncleanness of the Children of Israel , and because of their transgressions in all their sins ; and so shall he do for the Tabernacle of the congregation that remaineth among them in the midst of their uncleanness . See the cursed ● nature of sin , it defileth the Tabernacle and Temple of the Lord it polluteth his Sanctuary , his Church , when it is committed within his Church , that is among those that profess themselves Christians , attend upon his Ordinances , believe his Gospel : Ye that harden your hearts in any evil ways , and make light of continuing in sin , though ye live in the visible Church , humble and judge your selves before the Lord , depart from iniquity , otherwise assure your selves your sin will find you out . Secondly , It is a great height of wickedness when any rejoyce in scandalous sins committed within the Church , and make a sport of them : Do not these shew themselves prophane graceless wretches ? If thou hadst any sincere love and respect to his glory , thou wouldst not take pleasure in such things as tend highly to his dishonour , but rather bewail and lament them . I conceive the Apostle in the 2. of Corinth . mentioneth his former Epistle written to the same Church , and there he saith , Out of much affliction and anguish of heart I wrote unto you with many tears , for in that Epistle he had reproved divers disorders and scandalous sins committed in that Primitive Church which was of his planting , and it was such a matter of grief unto him , that he wrote about these things out of much affliction and anguish of heart , with many tears : With what a spirit are they led , who make a sport of such things ? Scandalous sins i● the Church are to be reproved and lamented as things that defile the Sanctuary of Christ , and dishonour him : but who can find in their hearts to rejoyce in them but they that are Enemies to Christ ? Again , The Tabernacle and Temple represented particular Christians , each true believer being a spiritual Temple to the Lord. Know ye not that ye are the Temple of God , and that the spirit of God dwelleth in you ? If any man defile the Temple of God , him shall God destroy . Flee fornication : Every sin that a man doth is without the body : but he that committeth fornication sinneth against his own body . What! know ye not that the body is the Temple of the holy Ghost which is in you ? Both body and soul is to be consecrated and dedicated to God as his Temple for him to dwell in by his spirit . The body is as it were the outward Court ; The inferiour faculties of the soul may be compared to the inner Court within the first Vail : The superiour faculties , the Understanding , Judgement , Conscience , Will , may be likened to the inmost Court within the second Vail , the principal and most holy place of the Temple . Now as all the Courts of the Temple and Tabernacle were holy being consecrated and dedicated to the most holy God , and sanctified to his holy services and ordinances , and were to be kept holy free from profanations and defilements : so the souls and bodies of Christians are to be consecrated and sanctified as holy Temples to the Lord , and to be kept from all filthiness of flesh and spirit , and to be cleansed dayly ; and when they are defiled by sin , the Lord is dishonoured and his wrath is provoked , he accounteth it a defiling of his Temple ; whereas the Apostle s●emeth to say that every sin except fornication is without the body , &c. I conceive it is to be understood comparatively , that Fornication . Adultery , Whoredom , and sins of that kind , do in more special manner defile the body than other sins ; other sins defile the body also , scil . outward acts of sin wherein the body or any of the members of the body act sinfully . And when the body is defiled with sin , the heart and soul is first defiled , for sin beginneth there , For out of the heart proceed evil 〈…〉 murders , adulteries , fornications , thefts , 〈◊〉 witness , blasphemies , these are the things which defile a man : these and all other sins are the things which first defile the heart and soul , where they are conceived and bred , and then so many of them as are brought forth into outward act defile the body also , some of them more some less , according to their natures and degrees . Now there is a severe threatning formerly mentioned , If any man defile the Temple of God , him shall God destroy . As ye desire the salvation of your souls and bodies , to prevent the destruction of both , take heed of defiling these Temples of God , make a through search , and cast out all the filth which ye find there , by sincere repentance and reformation ; watch against all future defilements : and as atonement was made for the Tabernacle by the blood of the sin-offering , so seek to clear your selves from the guilt of your sins by the sprinkling of the blood of Jesus applied by faith . Seventhly , Next to the Tabernacle or Temple , ye may take notice of the Altar of burnt-offering , and as the sacrifices offered up on this Altar , and High-priest who was the principal officer , were Types of Chirst , so it seemeth was the Altar , We have an Altar whereof they have no right to eat that serve the Tabernacle . 1. It was commanded to be made of Shittim Wood which is thought to have been a choice kind of wood that would not rot , and so fit to resemble the precious body of our Lord Jesus Christ , of whom it is said , He whom God raised again , saw no corruption . The Lord Christ though he freely laid down his life for his people , and suffered death , yet He rose again in so short a time as to prevent all putrefaction and rottenness , He saw no corruption , and as he preserved his own natural body from corruption , so he shall deliver his mystical body , his Church , and the members of it out of corruption , and raise them incorruptible . But , 2. The Altar was to be over-laid with Brass , for though the wood might be free from rotting and corrupting , yet I conceive it could not endure the force of that fire which was to burn upon it , and therefore it was to have a brazen covering . This seemeth to note unto us the Godhead of Christ united to his manhood , or that strength which the Godhead thus united gave to the manhood , whereby it was so mightily for●ified , that the wrath of God due to the Sons of men did not consume it , as the wood of the Alta● was not consumed by the fire wherewith the Sacrifices were burnt . 3. This Altar was placed by the door of the Tabernacle , of the Tent of the congregation ; it seemeth this was set in the open Court that all the people might see it , and behold the Sacrifices offered upon it , that their hearts might be raised in expectation of that great and all-sufficient sacrifice of Christ which alone satisfieth for sins : so now Christ in the preaching of the Gospel , is set forth as it were crucified before the eyes of believers . The Altar upon which the sacrifices were offered was set by the door of the Tabernacle at the entrance into it : whosoever will have a place in the Courts of the Lord , and abide in his house for ever , must get entrance by Christ and his sacrifice ; sin shutteth the door against all , only Christ makes way for those that truly come to him and by him to God. Saith the Lord Christ , I am the door , by me if any man enter in he shall be saved . And again , I am the way , &c. No man cometh unto the Father but by me : whosoever will come to God , enjoy his favour , enter into Covenant , and have communion with him , must come to him by Christ. 4. There was an Altar to burn Incense upon of the same wood with the former , but overlaid with pure Gold : Christ is the Golden Altar upon whom the prayers and other services of his people are offered up as sweet Incense unto God , by whose merit and intercession they find acceptance . 2. No strange Incense was to be offered thereon : so no strange worship must be offered to God in the Name of Christ of mans deviseing , only such services are to be presented to him as the Lord himself hath appointed in his word . In vain do they worship me , teaching for doctrine the traditions of men . The Lord alloweth not any strange Incense to be offered up to him . Eighthly , There was the Ark overlaid with pure Gold , into which was put the Testimony : by which I understand the Tables of stone wherein the Law was written by the finger of God. This Ark was a special token of God his presence with his people , and upon the Ark was placed a mercy-seat of pure Gold , and the mercy seat was put above upon the Ark. As the mercy seat was set above upon the Ark wherein the Law was , so the Lord in dealing with repenting and believing sinners in Christ , exalteth and magnifieth his mercy , and covereth their sins whereby they have transgressed his holy Law : He sitteth upon a mercy-seat to receive poor sinners that fly from the curse of the Law for refuge to the riches of his grace in Christ. Let all poor souls without strive and hasten to escape from the severity of Gods dreadful justice to his mercy-seat through Christ , whose blood hath opened a way unto it . They that are sincerely willing to renounce their dearest sins , and to yeild subjection unto Christ , may have free access to the mercy-seat , and receive an answer of peace in Christ. This Ark wherein the Tables of the Law were written , and the mercy-seat was of the same measure for breadth and length : so they that will have their hearts assured of the saving mercy of God in Christ , must have the Law of God written by the finger of God in their hearts ; they must be regenerate and renewed by the spirit of Christ , and conformed to his holy Law. Poor souls pursued with the guilt of their Consciences and curse of the Law , must flee to the mercy-seat of God in Christ ; though as yet they do not find any such work in themselves ; but they cannot have their hearts established in the assurance of this priviledge that their sins are forgiven , until they find this gracious work wrought in them , and therefore the Lord in d●c●aring his Covenant joyneth these two together , This is the Covenant , &c. I will put my Laws into their mind , and write them in their hearts : and I will be merciful unto their unrighteousness , and their sins and their iniquities will I remember no more . The Lord promiseth to the same pr●sons to pardon their sins , and to write his Laws in their hearts : As for those that go on securely in sin and yet rely upon the mercy of God in Christ for pardon of sin , they deceive themselves . The Ark wherein the Law was put and the mercy-seat were just of the same size : and repentance which is a change of heart and life , is always joyned with forgiveness of sins . There were two Cherubims of beaten Gold at the two ends of the mercy-seat with their faces one to another looking towards the mercy-seat : so the holy Angels attend upon God the Father and the Lord Jesus Christ , for the service of his Church ministring for them who shall be heirs of salvation . They are ready with their wings stretched out to execute the will of Christ , and do his pleasure for the protection and good of his people . 2. The holy Angels look into the mysteries of Christ in his Gospel , as the Cherubims toward the Ark and mercy-seat , which thing the Angels defire to look into . And the Apostle having spoken of the glorious Mysteries of Christ in the Gospel , made known to him by revelation , and made known by him in his Ministery , who preached among the Gentiles the unsearchable riches of Christ , addeth this , to the intent that now unto the Principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. How inexcusable is the negligence of those that will not take pains to be acquainted with the mysteries of Christ which the glorious Angels did search into . Ninthly , The fire that was used in the sacrifices of the Law , may be considered , 1. As the fire burned the Sacrifices which were offered to the Lord : so the fire of Gods wrath fell upon Christ for the sins of the world , when he offered himself in sacrifice to his Father to satisfie his justice ; and therefore he was in a grievous agony , and his sweat was it as were great drops of blood falling down to the ground , and he complained my soul is exceeding sorrowful even unto death . And when he was upon the Cross , he cried out with a loud voice saying , My God My God why hast thou forsaken me ? 1. See here the Love of Christ toward sinners , interposing himself between the burning wrath of God and them ; that which was of such a scorching heat to him , would have been a consuming fire to them . 2. How should the hearts of believers be inflamed with love to Christ , who endured the flames of divine wrath to save them from everlasting burnings ? 3. How restless should all be until they are sound in Christ , that his righteousness may shelter them from the fire of Gods wrath ? How unsufferable will that be to them which was so grievous to him . Secondly , This fire came from Heaven , there came a fire out from before the Lord and consumed upon the Altar the burnt-offering , &c. And so in the Temple built by Solomon , fire came down from Heaven and consumed the burnt-offering and sacrifices : so the Lord sends down that heavenly fire of his spirit upon his people to consume their dross , warm their hearts with holy flames of love and zeal , refine their spirits . So Christ is said to Baptize his people with the holy Ghost and fire . Thirdly , This fire was to be kept burning upon the Altar continually and never to go out : Christians having once the heavenly fire of grace and holy affections kindled in their hearts by the spirit of Christ should labour to keep it continually burning , take heed of quenching the Spirit . Tenthly , The Vail may be taken notice of : The Apostle intimateth a twofold va●l , for he speaketh of a second Vail : I conceive then this second and inward Vail was that which was hanged before the most holy place , and the first was that hanging mentioned ; there being three Courts in the Tabernacle , the first and outermost where the people were : the second where the Priests were , between the which two was the first Vail : the third which was the most holy place , into which went none but the High-priest , and this was divided from the middle Court by the second Vail . So the Mysteries of the Gospel were hidden in a great measure before Christ his coming in the flesh , by a Vail of Ceremonies which are now revealed in Christ , at whose death the Vail of the Temple was rent in twain from the top to th●● bottom . CHAP. VI. Something may be spoken also of Sacred Observances , which were required of Israel under the Ceremonial Law , these being 〈◊〉 many and of great variety , I intend to touch some of them and pass by the 〈◊〉 . And , 1. Consider that restraint that was laid upon them in the use of the Creatures ; many of these they were forbidden to eat , as being unclean , not in their own Nature , but by the ordinance of God , in this Law of Ceremonies . 1. This sheweth whereas Israel and other Nations were all alike by Creation , being all ●ade of one blood in the first man and wo●●n , from whom they all descended as so many branches of one common root or stock , ●nd were all alike corrupted by sin unclean in the sight of God , and children of wrath : yet the Lord according to the Counsel of his own will , was pleased to make a diffe●●nce or distinction , separating the Nation 〈◊〉 Israel from the rest of mankind , conse●rating the people of Israel as a peculiar people to himself , and rejecting the rest as ●nclean . So it is said to Israel , Thou art an ●oly people to the Lord thy God , and the Lord ●ath chosen thee to be a peculiar people unto himself above all the Nations that are upon the Earth . Then followeth this prohibition , restraining them from eating divers Creatures , The Lord hath chosen Iacob for himself , and Israel for his peculiar Treasure . He sheweth his word unto Iacob , his statutes and his Judgements to Israel . He hath not dealt so with any Nation , and for his Judgements they have not known them . Balaam extolling the priviledges of Israel , among other passages saith , For from the top of the Rocks I see him , and from the Hills I behold him . Loe the people that dwell alone and shall not be reckoned among the Nations , although Balaam spake it , yet the Lord put the word in his mouth . The people of Israel dwelt alone , being separated by the Lord from the rest of the world , as a peculiar people and Church of God , and was not reckoned among the Nations ; they were not put into the common account , and therefore the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Gentiles and Heathen signifying properly Nations , and being used in Scripture for all people except the people of Israel , agree exactly with this passage , and shewe●●● that Israel was not reckoned among the Nations . 1. This sheweth that the Lord as a Soveraign , a supreme and absolute Lord dealeth with his creatures according to his pleasure . What man is able to give a reason why this people should be preferred above all others ? That for so many hundred years the rest of the world should be excluded as aliens from the common-wealth of Israel , &c. and Israel alone taken into Covenant with God ? It was not for any Righteousness the Lord sound in them , as Moses told them , understand that the Lord thy God giveth thee not this good land to possess it for thy righteousness , for thou art a stiff-necked people : it was not because of the greatness of thy Nation , or the multitude of thy people . The Lord did not set his love upon , and chuse you because you were more in number then any people ( for ye were the fewest of all people ) but because the Lord loved you , &c. It was a pure act of grace , and work of Gods free love towards Israel ; and therefore the Apostle as one transported with admiration of that which he could not comprehend , breaketh out into this exclamation , O the depth of the riches both of the wisdom and of the knowledge of God , how unsearchable are his judgements and his wayes past finding out ! 2. Let us magnifie the goodness of God towards the Nations of the world in these latter days , that he hath sent his only begotten Son into the world , manifested in the flesh , to break down the partition-wall that was between Iew and Gentile ; that as now that difference between several sorts of beasts , &c. is taken away , so that they are not opposed to each other as legally clean and unclean , as they were under the Law of Ceremonies : so the difference between Israel and other Nations is now also abolished , and it is as free for an people as for the posterity of Abraham to partake of the Covenant of grace in Church-priviledges , both was declared to Peter by a vision and a voice from Heaven ; for Cornelius an Heathen Captain being directed by an Angel to send for Peter , the Lord prepared this Apostle for the journey , by casting him into a trance , and causing him to see Heaven opened , and a certain vessel descending unto him as it had been a great sheet , wherein were all manner of four-footed beasts , and wild-beasts , and creeping things , and Fowls of the Air ; and there came a voice to him , Rise Peter , kill and eat , but Peter said , not so Lord , for I have never eaten any thing common or unclean . And the voice spake unto him again the second time● what God hath cleansed , that call not thou common . Now when Peter came to Cornelius and his company , He said unto them , ye know how that it is an unlawful thing for a man that is a Iew to keep company , or come unto one of another Nation , but God hath shewed me that I should not call any common or unclean . The Lord spake of beasts , &c. Peter rightly applyeth it to men : so that the Lord Christ took away the difference of clean and unclean that was under the Ceremonial Law , both between men of several Nations , and between other Creatures . How should we in particular stir up our selves to be thankful to the Lord , that he hath reserved us for these times , wherein it is as free for us descended from Heathen Ancestors , to partake of the Priviledges of God his Covenant , as for the people of Israel ; yea , when the Israelites being natural branches are cut off through unbelief , we may be grafted in by faith . Let us take heed then least our unbelief , impenitency , security , deprive us of this blessed priviledge ; for though none now are unclean , in respect of the Nation whereof they are , more then others , yet all are unclean in the sight of God , who remain dead in trespasses and sins , out of Christ , whose Natures are not renewed and cleansed from their filthiness . 3. Observe with thankfulness the liberal use of the Creatures which God hath given to his people now under the new Testament through Christ , above that which he allowed the people of Israel under the old Testament , for now every Creature of God is good , and nothing to be refused if it be received with thanksgiving . Nothing that is wholesome for mans body is to be refused as unlawful : and so the same Apostle saith , All things are lawful for me , viz. all sorts of meats , for of such things he speaketh in that place ; and therefore whereas blood in particular was forbidden under the old Testament , it is now lawful . But it hath been objected that blood was forbidden upon a moral reason , taken from the Nature of the the thing forbidden , because the blood is called the life of the Creature . For answer I conceive , this is no moral reason , but a natural reason , implying a mystery , scil . to shew that men should abhor cruelty and bloodshed : and so I suppose if we did throughly understand the Natures of all the Creatures which the Israelites were forbidden to eat ; there might be some natural reason given for it comprehending the Mystery . Again , it seemeth there was also a farther Mystery in the prohibition of blood ; for eating of blood and fat are both forbidden together ; scil . such fat as used to be sacrificed , because the blood and fat were both in a peculiar manner to be offered unto God. The blood poured forth signified the taking away the guilt of sin by the death of Christ and shedding of his blood . The burning of the fat ( it seemeth ) signified the mortification of sin by the spirit of Christ ; and so they might be forbidden both the eating the blood and fat , to teach all not to take to themselves the honour either of their justification or of their sanctification , but to ascribe it wholly unto Christ. But it may be said , that blood was forbidden after Christ his death and resurrection , by the Apostles and Elders in the Synod of Ierusalem . I Answer , It was but a temporary decree imposed upon the believing Gentiles , that they might not give offence to weak believers among the Iews who were not yet clearly satisfied about the abolishing of legal Ceremonies , and the extent of that Christian liberty which Christ had given them . Secondly , An other Ceremonial observance , was the keeping of their solemn festivals . 1. In general . These feasts may intimate unto Christians that gound and matter of joy which true believers have through Christ , and accordingly that duty of holy rejoycing in Christ which they are called unto : so the Angels said unto the Shepherds , Fear not , for behold I bring you good tidings of great joy , which shall be unto all people , for unto you is born this day in the City of David , a Saviour which is Christ the Lord. And the Apostle saith , We are the Circumcision which worship God in the spirit , and rejoyce in Christ Iesus . This is that spiritual feast which the Lord promised . In this mountain shall the Lord of Hosts make unto all people , a feast of fat things , a feast of wines on the lees of fat things full of marrow , of wines on the lees well refined . 2. In special , there were three solemne feasts which they were commanded to observe every year . 1. The Feast of unleavened bread , which was annexed to the Passeover : of this somewhat hath been formerly spoken . 2. The feast of Harvest , which was called the feast of weeks , it seemeth because it was as it were a week of weeks , after that other feast of the Passeover and unleavened bread ; scil ▪ seven weeks , the same that is called Pentecost , it is called the feast of Harvest , their Harvest being much earlier then ours in that hot Country . This may teach Christians to stir up their hearts to sincere thankfulness unto the Lord for all his blessings , particularly for the increase of the fruits of the earth , that they may serve the Lord with joyfulness and gladness of heart for the abundance of all things . At this Feast of Harvest , of weeks , or Pentecost , the Lord Christ having ascended into Heaven about ten dayes before , did in a more glorious manner send down the holy Ghost upon his Apostles , that so he might furnish them abundantly with gifts , graces , abilities to gather in his Harvest , to bring in the Nations of the earth into his barn , into his Church , which before were in the open field of ahe world , being strangers to Christ , and subject to Satan the God of the world and Prince of darkness , He had said unto them , Lift up your eyes and look on the fields , for they are white already to Harvest . And herein is that saying true , One soweth and another reapeth : I sent you to reap that whereon ye bestowed no labour , other men laboured and ye are entred into their labours . The ancient Prop●ets that foretold of Christ his coming , death , resurrection and ascension into Heaven , and that great and glorious Harvest wherein the Nations of the world should be gathered into Christ , were ●eedsmen that did not live to see this rich crop brought into the barn : they died long before the Son of God was manifested in the flesh , and the Gentiles converted , but the Apostles were called to Harvest-work , to reap what the Prophets had ●own , to gather in the Nations of the earth unto Christ ; and here the Lord Christ told them it was Harvest-time , the fields looked white● , the fulness of time was come , and they were the reapers that must bring in his Harvest , which he had so dearly paid for , even with the price of his most precious blood ; but it was needful that that they should be furnisht in an extraordinary measure and manner for such a work , and therefore the Lord Christ said unto them , Behold I send the promise of my Father upon you , but tarry ye in the City of Hierusalem until ye be endued with power from on high : do not fall rashly upon the work until I have fitted you for it ; and so he told them , Ye shall receive power after the holy Ghost is come upon you , and ye shall be witnesses unto me , both in Hierusalem and in all Iudea , and in Samaria , and unto the uttermost parts of the earth : after ye are thus fitted and enabled for so great a work , ye shall go over the large field of the world to bring in mine Harvest ; and accordingly at this feast of Harvest , the day of Pentecost , the Lord Christ sent down his spirit upon them , wonderfully enabling them for this service . Thirdly , There was a third feast , scil . the Feast of Ingathering , at the end of the year , when they had gathered in their labours out of the field ; I conceive when the last of their fruits , their vintage or Grapes , &c. were gathered in : This I take to be the same which is called the feast of Tabernacles : This was to begin on the fifteenth of the seventh month which seemeth to answer to our September , and continued seven days ; and again , it is said to be at the time when they had gathered in the fruit of the Land ; and they were commanded to take boughs of goodly trees , branches of Palm-trees , and the boughs of thick trees , and willows of the Brook , and to rejoyce before the Lord their God seven days ; they were also commanded to dwell in Boothes seven days , that their Generations might know that the Lord made the Children of Israel to dwell in Booths when he brought them out of the land of Egypt . This feast was solemnly kept after the peoples return from Captivity . 1. This again may stir up Christians to thankfulness unto the Lord for all his blessings , and particularly for the fruits of the earth as before . 2. This dwelling in Booths and slight Tents or Tabernacles made of green boughs in memory of their condition when they came out of the Land of Egypt , the house of bondage , may teach Christians often to call to mind their afflictions and low condition out of which the Lord hath at any time delivered them ; especially they that are in Christ should often and seriously remember that woful bondage and misery under sin and satan , and the danger of condemnation , out of which the Lord Christ hath delivered them , and labour to be exceedingly thankful for it . 3. They were to go out of their dwelling houses to dwell in booths when they had gathered in their fruits , least when their barns and store-houses were plentifully filled they might forget God who gave them all these things , and set their hearts upon the Creatures , resting in their outward enjoyments , giving themselves up to voluptuousness , like him spoken of , Luk. 12. Soul thou hast goods laid up for many years , eat , drink and be merry : but God said unto him , thou fool this night shall thy soul be required of thee ; then whose shall those things be which thou hast provided ? Learn then in the midst of the greatest abundance , to raise up your hearts above all earthly things , to make God your portion , to walk with him in the light of his Countenance . 4. This dwelling in Booths or Tabernacles may teach Christians to be affected as strangers here on earth , having no continuing City in this world , their bodies being slight and weak frames easily dissolved , like summer-houses made of green boughs that will suddenly wither ; labour then to make sure of a building of God , an house not made with hands , eternal in the Heavens , purchased by the blood of Christ for all those that are sound in him : in as much as ye have no continuing City here , seek one to come , and labour for sound evidence to clear your title to it . Fourthly , Besides these three great feasts , there was to be a memorial of blowing the Trumpets upon the first of the same seventh month ; and then upon the tenth day of that month , a day of Atonement , solemne humiliation , repentance , and afflicting the soul : so the silver Trumpet being sounded in the preaching of the word , summons the hearers to repentance , to afflict their souls , to abase and humble themselves , to turn to the Lord with all their hearts , Cry aloud , spare not , lift up thy voice like a Trumpet and shew my people their transgressions and the house of Iacob their sins . This silver Trumpet was sounded by Iohn Baptist preaching in the wilderness of Iudea , and saying , Repent ye for the Kingdom of Heaven is at hand , for this is he that was spoken of by the Prophet Isaiah saying ; The voice of one crying in the wilderness , prepare ye the way of the Lord , make his paths strait . Yea , the Lord Christ himself in his own person sounded this Silver Trumpet , From that time Iesus began to preach and to say Repent for the Kingdom of Heaven is at hand . He who gave himself for a sacrifice , and poured forth his blood to make atonement and reconciliation between God and sinners , did preach repentance to them to prepare them for atonement and reconciliation . It is very lamentable to consider how many live under the sound of the Silver Trumpet many years , and yet are not prepared for atonement and reconciliation to God through Christ , nor brought to the beginnings of sound and saving repentance ; but either are secure , careless , dead-hearted , minding earthly things , or resting in outward performances , or openly profane and wicked . Oh how dreadful will the sound of that Trumpet be at the last day ? for the Lord himself shall descend from Heaven with a shout , with the voice of the Arch-Angel , and with the Trumpet of God. I say how dreadful shall the sound of that Trumpet be to such who go on hardning their hearts in security and impenitency against the sound of the Silver Trumpet of the Gospel . 2. The day of atonement and humiliation was about four or five days before the feast of Tabernacles wherein they were to rejoyce before the Lord : so sincere humiliation and repentance make way for sound spiritual joy ; Blessed are they that mourn for they shall be comforted ; godly sorrow maketh way for heavenly rejoycing : But when a man goeth on to glut himself with the pleasures of sins or earthly contents , not afflicting his soul for sin , he hath no part in this spiritual feast : to such belongs that sad threatning , Wo unto you that laugh now , for ye shall mourn and weep . Fifthly , Consider their manifold washings with water in divers Cases , to purifie themselves from legal uncleannesses , Ceremonial pollutions ; as when any was cleansed from the Leprosie he was to be sprinkled with water mingled with blood seven times , and afterwards to wash both his cloaths and his body in water ; so they that had running issues when they were cleansed from them , were commanded to wash their cloaths and their bodies in water , and so in divers other Cases . Now the Apostle Iohn proves that the Lord Jesus is The Christ , thus , This is he that came by water and blood , even Iesus Christ , n●● by water only , but by water and blood , and i● is the spirit that beareth witness , because the spirit is Truth : whereas there was great use of water and blood in the Law of Ceremonies , the blood of the 〈◊〉 and the water many wayes used for cleansing and purifying , it sheweth that all these things were accomplished in Christ , and attained their end in him , he performed and fulfilled what was signified and typified both by water and blood . His blood was shed as the blood of the most perfect sacrifice to take away the guilt of sin , and to justifie sinners and save them from condemnation ; and the sanctifying spirit and grace of Christ , cleansing his people from the filth of sin , washing their hearts from wickedness , and making them holy as he is holy , and therefore he addeth , ver . 8 , there are three that bear witness in earth , the spirit , the water , and the blood . And ver . 10 , He that believeth hath the witness in himself ; He that savingly believeth in Christ , being united to him by faith , hath this threefold witness in himself : the spirit of Christ witnessing with his spirit that he is in Christ , reconciled to God by Christ , an adopted child and Heir of God through Christ the only begotten Son of God , and Heir of all things : the blood of Christ cleansing his Conscience from the guilt of sin ; the grace of Christ resembled by water , sanctifying him and conforming him to Christ in holiness ; so that such an one hath an evidence in his own soul , both that Jesus is the very Christ , and that he is his Christ ; for he findeth that Christ hath fulfilled that in and upon his soul which was figured by the blood and water under the Law of Ceremonies . This is a blessed and most precious priviledge which all that are under the Gospel should labour with all diligence to make their own . Oh , what an happiness is it for Christians to have this threefold witness in themselves ! In the mouth of two or three witnesses shall every word be established . Here are three witnesses beyond exception . A Christian having this threesold witness in himself , in the poorest outward estate , is richer and happier , then all the treasures of the earth and all the Kingdoms of the world can make him ; but how few are they that have any other witness of their interest in Christ but their own fancy ? how few do seriously and diligently seek for any other ? In that great and last day , how will ye stand in the presence of God when numberless sins are charged upon you ? Will ye say Christ hath satisfied for your sins , what shall this profit you unless ye be united unto Christ ? Will ye plead that ye believe in Christ , and so are made one with him , where is your witness ? Oh take heed of appearing before the all-seeing God without a witness ? And therefore I beseech you consider seriously of your condition , and rest not till ye are in Christ , and until he come into your souls both by water and blood , and give you the witness of his spirit . 2. Those frequent washings under the Law of Ceremonies , may stir up Christians to frequent endeavours dayly to purifie themselves as Christ is pure , to cleanse themselves from all filthiness of flesh and spirit , perfecting holiness in the fear of God , to draw cleansing and sanctifying virtue from Christ more and more by faith . They were to wash their bodies and cloaths , to be sprinkled with water seven times . There is a fountain opened for sin and for uncleanness , a fountain of most precious blood , and water of most Soveraign virtue : the sufferings of Christ and the grace of God are to wash away the guilt of sin , and the uncleanness and pollution of sin . Do not forsake your own mercies and neglect so great salvation . It is sad that when such a precious fountain is opened , so few are washed and cleansed . Thus much concerning the Ceremonial Law , to shew how and in what respects it is established by the doctrine of the Gospel . CHAP. VII . THere are two other Laws mentioned by the Apostle in the former part of this Epistle , by neither of which men can be justified in the sight of God : One is the Law of Nature , the other is the Moral Law , written and delivered in the Scriptures . It was needful for the Apostle to speak distinctly of both these : For , 1. His great design was to make known the only way whereby men might be justified and accepted as righteous in the sight of God , the righteous judge of all the world , that so they might be everlastingly blessed and saved ; whether by their own works and performances , or by the grace and free favour of God , imputing to them the righteousness of the Lord Jesus Christ , and working faith in their hearts by his spirit , thereby enabling them to receive Christ and apply his righteousness to themselves . 2. For the deciding of this question , or the determining this controversie : the hearts , lives , and actions of men were to be tried and examined by a rule of righteousness which the supream Law-giver had given unto men . 3. The Apostle in this dispute having to do with two sorts of people : 1. The Gentiles , or such as were strangers to the commonwealth or Church of Israel , who had no written Law of divine Authority among them , he dealeth with them another way , and goeth about to convince them of their guiltiness and unrighteousness and sinning against the Law of Nature . 2. The people of Israel who for many hundred years had been the peculiar Covenant-people or Church of God , and who had the moral Law of God written briefly with the finger of God in Tables of stone , and more largely opened in other parts of Scripture , by holy men inspired and moved by the holy Ghost . These he trieth by this more full and perfect Law , and proveth them guilty of sin against the Law ; and so concludes that both Israelites and Gentiles were guilty before God , and there was none of them righteous by his own works , no not one : and therefore all of them were to go out of themselves and to flee to Christ by faith , that being found in him they might be freely justified by his righteousness . I conceive therefore that the Question or Objection in this Text being occasioned by the Apostles former discourse , doth concern all those Laws which he mentioned before , by which he proveth that men could not be justified , scil . the Ceremonial Law , the Law of Nature , and the moral Law written ; and accordingly the Answer taketh in all , Yea we establish the Law. But because these two do concern the same things , forbidding the same sins and commanding the same duties ; and what is more imperfectly contained in the Law of Nature , is far more perfectly declared in the Moral Law written . I do not hold it so necessary to shew how these two are severally established by the doctrine of the Gospel ; for if this be made evident concerning the moral Law written , which being more large and full comprehendeth the Law of Nature in it , it will follow that the Law of Nature is established also . Notwithstanding in as much as the Apostle hath shewed that none can be justified by the light and Law of Nature , I think fit to speak something briefly of that also , as conceiving it to be included in this Objection , and the Apostles Answer to it . The point then which I observe is this , That God hath given to men a light and Law of Nature : This I take to be plainly expressed in divers passages of the first and second Chapters of this Epistle , and twice implyed in this verse : 1. In the Objection , Do we then make void the Law through faith ? Doth the doctrine of justification through the righteousness of Christ applied by faith , excluding all other ways of justification , make the Law of Ceremonies , the Law moral , the Light and Law of Nature ( as formerly mentioned ) of no effect , altogether void , of no force or use ? 2. In the Answer , We establish the Law ; and as the Law of Ceremonies , and the Law moral , so the Law and light of Nature : so that the Apostle sheweth according to the point , that God hath given unto men a light and Law of Nature . That which may be known of God is manifest in them , for God hath shewed it unto them ; for the invisible things of God are clearly seen , being understood by the things that are made , even his eternal power and Godhead , so that they are without excuse● , because that when they knew God , they glorified him not as God , &c. Where it is manifest the Apostle speaks of the Law and light of Nature common to men in general , even to those that had no light of Scripture , nor written Law of God , For when the Gentiles which have not the Law , do by nature the things contained in the Law , these having not the Law , are a Law unto themselves : which shew the work of the Law written in their hearts ; their Conscience also hearing witness , and their thoughts the mean while ( or between themselves ) accusing or excusing one another . For the underderstanding of this point let us consider , 1. What this Light or Law of Nature is ? It may be described thus , It is the knowledge which God hath given unto man in their natural estate since the fall of men , whereby he hath in some degree made known unto them himself , and the good they ought to do , and the evils they ought to shun . 1. It is given of God : so in both those places of Scripture mentioned before , in the one 〈◊〉 is said , God hath shewed it unto them : in the other , they shew the work of the Law written in their hearts . Now who can write immediately upon the heart and soul , but God who is the Father of spirits , who formeth the spirit of man within him , and therefore I do not call it the Law of Nature in this sense , as if it were propagated from Adam by natural generation , but because it is given of God to men as generally , as if it were born with them . The Prophet sheweth that God giveth to the Husbandman his skill and knowledge , for his God doth instruct him unto discretion , and doth teach him ; this also cometh forth from the Lord who is wonderful in counsel , and excellent in working . So the Lord saith of Bezaleel , I have filled him with the spirit of God in wisdom and in understanding and in knowledge , and in all manner of workmanship , to devise cunning works , to work in Gold and in Silver , and in Brass , &c. So that if God be the giver of skill and ability for arts and handy-crafts , we need not doubt but he is the Author of the light and Law of Nature given unto man , whereby they see a difference between truth and falshood , good and evil ; and the Lord may give excellent gifts of this kind to such men , to whom he giveth no sanctifying and saving graces . 2. It is a knowledge . So it is said , they knew God : they have a knowledge . So it is said of Christ , that was the true light which lighteth every man that cometh into the world . The Son of God giveth this common light generally to men . This light differeth much from that light of life which Christ giveth to them that follow him , whereof he speaketh , Chap. 8. I am the light of the world , he that followeth me shall not walk in darkness , but shall have the light of life . This is meant of a spiritual saving light leading men to everlasting life , which is given to none but them that follow Christ : but there is a common light and knowledge which Christ giveth to them that are strangers to him ; yea , to such as are his enemies . 3. This Light and Law of Nature , is given unto men in their natural estate since the fall , since their nature was corrupted by sin . Before the fall , while man was in the state of primitive integrity , as God had created him in his own likeness after his Image , that is in wisdom righteousness and true holiness , the light and Law which God implanted in man was clear and perfect , man had an exact Rule imprinted upon his soul to walk by . But this Rule being defaced by the sin of man , the Lord gave men some degree of light and knowledge in this state of corrupt Nature , which in many things might restrain their corruptions from breaking out into such extremities as Satan and their own lusts might stir them up to , and whereby they might be reduced into a more orderly course of life : and manifest effects of this have been found , not only in natural persons living under the Gospel which were strangers to the life of grace , but also in many Heathens who never heard the doctrine of salvation ; yea , in some heathen Persecutors of the Church , as Trajan , Antoninus Philosophus , and Iulian the Apostate . 4. It was said in the description that by this light of Nature God hath in some degree made known himself unto them . So the Apostle saith , that which may be known of God is manifest in them , for God hath shewed it unto them , I conceive by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be known of God , the Apostle meaneth that which may be known of God without special Revelation , such as is declared in Scripture ; this was manifest in them by that common general light of Nature which God had given them : For , 1. They had inward principles of Natural light . And , 2. They had the works of God , 1. His works of Creation ; For the invisible things of him from the beginning of the world are clearly seen , being understood by the things that are made , even his eternal power and Godhead . The Heavens declare the glory of God , and the firmament sheweth his handy-work ; their line is gone out into all the earth , and their words unto the end of the world . The creatures do as it were speak out the excellency and glory of their Creator to all the Nations of the world . 2. His works of Providence : God hath made of one blood all Nations of men for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitation , that they should seek the Lord , if happily they might feel after him and find him , though he be not far from every one of us , for in him we live , move , and have our being . So the same Apostle told the Heathens that God in times past suffered all Nations to walk in their own waies , not giving them the light of his word to guide them in the way of salvation , nevertheless ( saith he ) He left not himself without witness in that he did good and gave us rain from Heaven , and fruitful seasons , filling our hearts with food and gladness : by his works of Providence he made some discovery of himself unto them . I conceive by this light of Nature within them , and the light which was held forth unto them by the works of God from without , they might know that there was a God , and that this God was of infinite perfection , eternal , almighty , most wise , good , righteous , that he was to be served and worshipped iu such a way as was pleasing to him , that as the world was made by him , so both it and all the creatures in it were under his government , that as a righteous judge he would punish evil doers , and reward the righteous . They might by the light of reason , conclude that none of the creatures could make themselves ; for nothing can act before it hath a being , and therefore all the creatures must receive their beings from a cause that was before them : hereupon they might assuredly gather , that there is a first universal cause of all things , who is eternal without beginning , of infinite perfection . The orderly and perpetual motion of the Heavens , Sun , Moon , and Stars : the continual succession of day and night : the Spring , Summer , Harvest , Winter : the correspondency and Harmony that is between the Creatures , being fitted and suited to each other ; the sun drawing of vapours from the earth , and waters into the air , there to be botled up in the Clouds , the Clouds sending down showers upon the earth , the earth bringing forth grass , herbs , corn , and other fruits for the use of men , beasts and fowls ; and the beasts and fowls themselves , fitted for the use of men ; the senses of the body and their objects fitted and suited to each other : there are sounds and voices , and an ear to receive them , there are colours , and there is the eye fitted to behold them , so of the rest ; yea , how exactly are the several parts of the same body fitted and suited to each other ? These and many other things discernable by the light of Nature , might clearly convince men that there is a God of infinite power and wisdom who is the cause and Author of all . Fifthly , It was said that by this light and Law of Nature , God hath given unto men in some degree to discern the good which they ought to do , and the evil which they ought to shun . So ye heard before , the Apostle saith , The Gentiles having not the Law , do by nature the things contained in the Law ; they do some things contained in the written Law of God , though they have not this Law : How ? by Nature , by the Light and Law of Nature ; and in so doing they shew the work of the Law written in their hearts . The Heathen Philosophers have written much in commendation of moral virtues , and set forth the odiousness of many vices and dishonest practices . Abimelech King of Gerar blamed Abraham , when out of weakness calling his Wife his Sister , he seemed to lay a snare before him , and give him occasion to commit adultery unawares : What hast thou done unto us ? and what have I offended thee that thou hast brought on me and on my Kingdom a great sin ? Thou hast done deeds unto me that ought not to be done . So he said to Sarah concerning her Husband Abraham , Behold he is to thee a covering of the eyes , unto all that are with thee , and with all other : thus she was reproved . Thus much of the description . Secondly , We may consider the imperfection of this Law and Light of Nature . 1. In general , It is not sufficient to bring men to blessedness and salvation . The Lord Christ saith , I am the way the truth and the Life , no man cometh unto the Father but by me , neither is there salvation in any other , for there is none other Name under Heaven given among men whereby we must be saved . Whosoever shall call on the Name of the Lord shall be saved : How then shall they call on him on whom they have not believed ? It must be a prayer of faith , and where sound faith is there are other saving graces . And how shall they believe in him of whom they have not heard ? And how shall they hear without a Preacher ? so that the light of Nature was not sufficient unto salvation . 2. In special , I conceive the Law and light of Nature was defective and imperfect , 1. In it self : I suppose it did not make known unto men the great Mystery of Trinity in unity , three persons in one God , nor the state of perfection wherein man was created , nor his woful fall and revolt from God. Their own experience taught them that the Nature of man was inclined to evil , the powers of the soul disordered , the senses misleading the affections , the affections leading reason captive ; but they had no light to discover to them the first cause of all this mischief : they were as far to seek concerning the Remedy . That great depth of the Incarnation of the Son of God , of God manifest in the flesh for mans Redemption , was hidden from them : their own Consciences accused them and condemned them as guilty , but they had no light to shew them how divine justice might be satisfied ; they knew not of the blood , righteousness , sacrifice , satisfaction of Jesus Christ God and man , that is sufficient to take away sin and to make peace between God and sinners . The light of Nature could not enable them to see into the mystical union between Christ and believers by his spirit and their faith . The doctrines of free justification by the righteousness of Christ imputed , of Regeneration , Adoption , Sanctification , Communion with God , Resnrrection unto glory , are not revealed by the light of Nature . This light did nor shew them how to walk before God , unto all pleasing ; it did not teach them the right way of mortifying their lusts , of walking in the spirit ; it did not discover to them the special institutions of God , and ordinances of his worship . Secondly , It was defective and imperfect by reason of the subject , the soul of man in which it was : This light and Law of Nature being given to men in their corrupt natural estate is much darkned by the Natural blindness , errours , vanities , lusts that are in the minds and hearts of men ; as if a man write upon fowl and blurred Paper , how much is lost of that which is written ? and how hardly is it read , sometimes a sentence broken off in the midst , here and there half words , one letter mistaken for another : so the light and Law of Nature being put into the defiled hearts and souls of men , hath many defects in it . Thirdly , It may be considered of what use this light and Law of Nature was , sith ▪ it was defective , and not sufficient to lead men to salvation . It might be useful , 1. For the glory of God , who by this means had a witness in the hearts and Consciences of men , of natural men , yea ▪ of Heathens , that he loved righteousness and hated wickedness , their own Consciences pleading for God against them . 2. It was of use for the preservation of humane societies , in families ●nd Common-wealths , keeping men within some limits of common honesty , and preventing those outrages which the violence of mens lusts , and the power of Satan might hurry them into . 3. I conceive it might be useful as a remote preparative for the receiving of the Gospel in some to whom the word of salvation was tendred , for though the pride and prejudice of mens natural spirits might cause them to resist the holy Ghost , speaking in the Gospel preached : yet the light of nature well improved , finding nothing in the doctrine of the Gospel contrary to it , but far above it , might incline the minds of many to attend to a far higher and more glorious light , shining in the doctrine of salvation . I speak of this but as a remote preparative whereby ingenuous spirits might be moved to give heed to the Gospel , but it must be a far higher cause even the mighty power of Christ his spirit , that can bring them to receive the Gospel in an effectual and saving way . Fourthly , How doth this light and Law of Nature leave men without excuse ? I conceive , First , Because they did in many things shut their eyes against the light , not seeking to increase that light received , by improving their reason and understandings : as one Candle lighteth another , so one degree of light improved begetteth another , and so there is lumen de lumine , light ( as it were ) springing from light , whereas light smothered endeth in darkness . 2. Because they did not act according to that light received , nor walk according to those natural abilities which they had . The Heathens lived in gross Idolatry against the light of Nature , whereby they might have learned that dead Images were utterly unfit to represent the living God. Carnal Christians sin against the light of Nature : as in many other things , so I conceive in not submitting to that higher light of spiritual Mysteries , so as to receive the love of the Truth that they may be saved . The use of this may be , 1. To inform us , that Acts againt the Law of Nature are sings against God , not only as they are against his written Law , but also as they are against the Law of Nature , because ( as the point sheweth ) God hath given unto men this light and Law of Nature : the impression of this Law of Nature upon the hearts and souls of men , is one of the acts of his legislative power . I conceive when the Prophet saith , The Lord is our Iudge , the Lord is our Law-giver , the Lord is our King , he will save us , he speaketh of God in reference to his Church , to whom he hath a more peculiar Relation of this kind : He gave them his Law written in the Scripture , and he raigneth over them as a King in a special maner , Blessed is the Nation whose God is the Lord , and the people whom he hath chosen for his own Inheritance : the Church is the Lords Inheritance . A King may have an hereditary ▪ Kingdom which he maketh greatest account of , and he may have other tributary Kingdoms subject to him to which he giveth Law also . So David was King of Israel in a peculiar manner , but he had also the Kingdoms of Edom , Moa● , Ammon , Syria , &c. under him . The Lord looketh upon the Church as his peculiar Kingdom , and to them he hath given a perfect Law in writing in the holy Scirptures ; but besides that , he hath a universal soveraignty and Dominion , the Authority of a Law-giver over all the Nations of the world , Iews , Turks , Indians , &c. The Lord most high is terrible , he is a great King over all the Earth . And again , God is King of all the Earth . And so he is a Law-giver to all the Nations of the Earth : If he giveth not the light of his word and his Law written in the Scriptures to many Nations , yet he giveth to them all the light and Law of Nature ; and therefore the transgressions of the Law of Nature are sins against God. The Apostle saith , until the Law sin was in the world , but sin is not imputed where there is no Law : nevertheless death reigned from Adam to Moses , even over them that had not sinned after tbe similitude of Adams transgression . Sin was in the world before the Law was given on mount Sinai , But how can it be just to charge sin upon them who had no Law against which to sin ? Nevertheless death raigned from Adam to Moses , even over them that had not sinned after the similitude of Adams transgression : Who are they ? Some seem to understand Infants only , who sinned not actually in their own persons as Adam did , yet dying in their infancy , were guilty of original sin . Others take it for all that lived between the time of Adam and Moses who sinned not after the similitude of Adams transgression , because they sinned not against an express Law , given by revelation from Heaven , as Adam did , who sinned against that express prohibition of God , forbidding him to eat of the fruit of the Tree of knowledge of good and evil , under the pain of certain death and destruction . I conceive this latter sense more probable , because of that special limitation of time from Adam to Moses ; for the case of those that dye in their Infancy , for ought I know , is the same , whether before or after the time of Moses , before and after the Law written ; but the condition of those that lived between Adams time and that of Moses differed from those that lived after . Now the Apostle sheweth that death the punishment of sin fell upon them , so did many other judgements , the flood destroying the old world , the showr of fire and brimstone upon Sodom fell within the compass of that time ; and therefore certainly they were guilty of sin , and justly punished , because these calamities ▪ were the just judgements of God , who is the righteous judge of all the world ; and therefore although these sinned not against any positive Law of God delivered to them either by word or writing , yet they sinned against the light and Law of Nature which God had given them . Secondly , This may shew us the reason and the justice of those severe executions of God upon Heathen Nations , who had no Scripture nor written Law to sin against . They sinned against the Light and Law of Nature , for the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness , because that which may be known of God is manifest in them , for God hath shewed it unto them , &c. The Judgements and Calamities publick , national , private , personal , brought upon any of mankind in several ages , are evidences of Gods wrath and displeasure against them , and therefore proofs of their sin and guiltiness against God ; otherwise the Lord who is perfectly righteous would not bring these evils upon them : and among the rest , the death of the body is a universal declaration of the wrath of God against mankind for sin . If any should be free from all other evils , yet this alone would be a sufficient proof of their sinfulness ; and therefore the Lord said unto Adam , and in him to each particular person of his posterity , soon after he had sinned , and they had sinned in him , Dust thou art , and to dust thou shalt return . By one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . Euery dead Corps , every Funeral that ye see or hear of , all the persons that have died from the beginning of the world unto this day , have by their death manifested the wrath of God against sin , and mens guiltiness before the Lord : for though through the grace and mercy of God in Christ , the death of a true believer is turned into a blessing and made an inlet or entrance into everlasting life , yet in its own Nature it is a consequent of sin , and sin was the original of it . In special , the Heathens who had not the mind of God so fully revealed to them as those within the Church , yet had the Light and Law of Nature , and in sinning against that Light and Law were justly punished ; for they held the Truth in unrighteousness . This common Light and Law of Nature was the Truth of God , und they by opposing their wills and lusts against it , and so not following the guidance of it , were found guilty of fighting against God and crossing that Light which the Lord had given them , and therefore the Lord dealt with them as Enemies . So the Lord punished Sodom and the Cities adjoynning with fire and brimstone . So the Canaanites and Amorites were destroyed for their sins against the Light and Law of Nature , and Israel was planted in their Land. The Lord told Abraham that his seed should possess it , but not until after four hundred years , Why ? Because the iniquity of the Amorites was not yet full : so that it was the fullness of their iniquity which was the cause of their destruction ; it was because their sin was come to its full height , that they were rooted out . So the Lord having forbidden Israel the practice of divers great sins saith , Defile not your selves in any of these things , for in all these things the Nations are defiled which I cast out before you . And the Land is defiled , therefore I do visit the iniquity thereof upon it , and the Land it self vomiteth out the Inhabitants . The Lord threatned divers grievous Judgements by the Prophet Amos against many Heathen Nations , Syria , the Philistines , Tyrus , Edom , Ammon , Moab . All the miseries of war brought upon Heathen Nations , what were they but revelations and reall demonstrations of the wrath of God from Heaven for their sins against the Law and Light of Nature ? The ruining of the Babylonish Monarchy by the Medes and Persians , of the Persian by the Macedonians and Grecians ; the Macedonians by the Romans ; of the Roman by the Saracens and Turks on the one side and divers Northern Nations on the other ; these and the like were just Judgements of God upon Heathens for sins against the Light and Law of Nature . So I conceive the cruel Spaniards were unjust executioners of the righteous Judgements of God upon the poor Indians or Americans for their sins against the same common Light and Law of Nature : for the Lord executeth just Judgements by wicked men , yea by Divels , who aime not at all at the Lords end , but either delight to exercise their malice and cruelty , or act thus to make a ful conquest , and utterly disable a people to make head again . Thirdly , This may clearly convince us that the sins of Christians are far more heinous then the sins of Infidels and Heathens , because they sin against the same Law and Light of Nature which Heathens did , and beside against a far clearer Light and more perfect Law delivered to them in the holy Scriptures of the old and new Testament ; for the Light and Law of Nature though it was given to the Heathen , yet it was not peculiar to them , it was not limited to them alone , but was common to them with others : it is given also to Iews who have the old Testament also ; it is given to Christians who have both old and new Testament , and therefore their sins are highly aggravated . So the the Lord by the Prophet Amos , having threatned heavy Judgements against those Heathen Nations mentioned before , then turneth his speech to the people of Iudah , Thus saith the Lord , for three transgressions of Iudah and for four I will not turn away the punishment thereof , because they have defiled the Law of the Lord , and have not kept his Commandment , and their lies caused them to err , after the which their Fathers have walked ; but I will send a fire upon Iudah and it shall devour the Palaces of Ierusalem : they had the written Law and Commandments of God which the other had not , and therefore they despised and kept not ; they had the Truth of God revealed from Heaven , and delivered to them by Moses and the Prophets immediately inspired by the holy spirit of God , but they rather chose to walk in lyes after the example of their Fathers , and therefore their sins were much more sinful than those of the Heathens . Then he threatneth Israel , scil . the rest of Israel , the Kingdom of the ten Tribes who followed the sin of Ieroboam ; charging them first with barbarous cruelty and oppression contrary to common humanity , because they sold the righteous for silver , and the poor for a pair of shoes . I conceive he speaketh especially against that great sin of Judges and Magistrates , in perverting justice for Bribes , and withal against them which hired such corrupt officers to act unjustly by giving them rewards ; They sold the righteous for Silver , they exposed the innocent to the lust and will of their Adversaries for mony , and the poor for a pair of shooes . either because being once corrupted with some considerable gains , they afterward were so hardened in their sins , that they would pervert justice for a pair of shooes , for a triflle ; or else because they could not get much for giving sentence against a poor man in his Cause , because their Adversaries would not offer much to have their will of them who had little to loose : these corrupt judges would transgress for a petty-bribe where no more was to be had . That pant after the dust of the earth on the head of the poor , or as one readeth it , that pant or breath after the head of the poor , that they may cast it down to the dust of the earth : If we take it the former way , the sense may seem to be this , when they have overthrown the poor and laid him in the dust , such is there inhumane cruelty , that they are not satisfied with his misery , but desire his utter ruine and destruction . 2. An other sin was abominable uncleannness , that Father and Son would lye with the same woman ; which is set forth and heightned with this aggravation , they prophaned the holy Name of God , pretending to be the people of God , and yet committing such lewdness : this highly redounded to the Lords dishonour above the sins of meer Heathens . 3. Their wicked glorying and triumphing in their oppression and prophaning that worship which themselves had embraced as religious , laying themselves down upon clothes laid to pledge by every Altar , keeping the garments of the poor which they had taken to pledge , and being so far from restoring them according to the Law , that they durst lye upon them by the very Altars , and drink the wine of the condemned in the house of their God , feasting themselves in the Temple of their God with the very spoils taken from those whom they had unjustly condemned , these sins of Israel are aggravated divers ways in the words following : There Israel and Iudah are both joyned together , Hear this word that the Lord hath spoken against you O Children of Israel , against the whole family which I brought up from the Land of Egypt , saying , You only have I known of all the families of the earth , therefore I will punish you for all your iniquities : The Lord had owned them above others , and made himself known to them above all other people , and therefore their sin was greater than others , and they might expect more gievous punishments : How much more are sins of professed Christians more heinous than those of the Heathens ? who have greater light then the people of Israel had , having the new Testament added to the old ; who have the Lord Jesus Christ set forth before them in the Gospel , not under Types and shadowes , but clearly , not as to come , but as already come , actually crucified for sin , buried , risen again , ascended into Heaven ? The Lord Christ sheweth that the sins of Corazin and Bethsaida were more heinous than those of Tyre and Sidon , and their condemnation would be more intolerable in the day of Judgement , because they sinned against greater light . The like comparison he maketh between Capernaum and Sodom . And the very Name of Christian is an aggravation of the sins of those who profess themselves Christians . This Name was first given to them that professed the faith of Christ at Antioch , because of the great success of the Gospel there . Barnabas and Saul or Paul , a whole year assembled themselves with the Church and taught much people , and the Disciples were called Christians first at Antioch . The denomination of a Christian is derived from the blessed and glorious Name of Christ himself as he is annointed of God the Father with the spirit above measure : What signifieth a Christian then , but 1. A member of Christ united to him as the head of the whole mystical body of the Church ? How great is the sin of those that can themselves Christians , and suffer themselves to be led by Satan the enemy of 〈◊〉 , readily entertaining his suggestions and temptations , serving this Prince of darkness in the work of darkness ? Saith the Apostle , Shall I take the members of Christ and make them the members of an Harlot ? God forbid , or let it not be : What , know ye not that he which is joyned to an Harlot is one body ? for two saith he , shall be one flesh . It is a fearful thing for a man professing himself a Christian , that is , a member of Christ , to make himself a member of an Harlot : or for a woman making the same profession , to make her self the member of a fornicatour or Adulterer . 2. The name of a Christian signifieth one that partaketh of the annointing of Christ , of the same spirit and the same graces , in some measure wherewith Christ was annointed above his fellows , yea above measure : He which stablisheth us with you and anointeth us is God. The graces of Christ derived from him to Christians , are compared to that precious ointment under the Ceremonial Law , that was made of principal spices , pure Myrrhe , sweet Cynamon , sweet Calamus and Cassia , sweet Aromatical choice ingredients , which being artificially compounded together , what a sweet and fragrant smell did it yeild ? But how far doth the sweet savour of that spiritual ointment , the graces of the spirit derived from Christ to true Christians , excel this material ointment ? How great is their guilt in the sight of God that profess themselves Christians , that is , anointed of God , and yet cherish in their hearts noisome and unsavory lusts , and wallow in the mire , and in the stinking sinks of abominable sins ? who profess themselves Christians , i. e. anointed with heavenly gragrac●s , and yet remain graceless and profane . 3. The Name Christian signifieth a Disciple , a Scholar , a follower of Christ. How great is thy sin ? 1. If under this name thou livest in ignorance , dost thou not herein cast a great reproach upon the Lord Jesus Christ ? Hast thou been 20 , 30 , 40 years his Disciple , his Scholar , and hast thou learned little or nothing all this while ? Hadst thou any sincere love to Christ and his doctrine , how is it that thou hast profited no more ? 2. Wilt thou call thy self a Christian , that is , a Disciple or follower of Christ , and dost thou not cease to act and walk contrary to him , in drunkenness , in riot , revellings , chamberings , wantonness , &c. Dost thou not herein highly dishonour Christ in calling thy self a Christian or follower of Christ ? Is not this as if thou shouldst say Christ taught thee these things , and walkt before thee in such ways as these ? Oh take heed lest thou be found guilty of a kind of real and implicite blasphemy ! Is it not either a mocking of Christ , or an implicite blaspheming of Christ for people to call themselves Christians , that is , followers and scholars of Christ , and to go on from time to time in lewd and wicked courses ? How grievous is the sin of them that live under the Gospel and are more obstinate , more stubborn , more hardned in their sins than divers of the Heathens ! So the Lord Christ sheweth that the Heathens of Tyre and Sidon would have repented in sackcloth and ashes , if the same means had been afforded them which Corazin and Bethsaida had . The men of Nineve shall rise in judgement with this generation , and shall condemn it because they repented at the preaching of Ionas , and behold a greater then Ionas is here . If the Ninevites abounding in wealth and pleasure , their City being the head of the Assyrian Monarchy , an Heathenish people , did so far relent at the preaching of Ionas who came among them from a strange Nation ; Oh tremb●e to think of your account if ye continue to harden your hearts against so many sermons , so many messages brought unto you in the name of Christ and confirmed by his Authority . Will ye be able to hold up your faces before the men of Nineve in the day of Judgement ? How grievous is the sin of professed Christians living under the light of the word and Gospel of Christ , who on the one side having nothing in them better then the wiser sort of Heathens . And 2. Live in such practices as the better sort of Heathens abhorred and scorned ? 1. How many living under the Gospel have nothing in them better then some of the Heathens ; nothing practically better , no better frame of soul , no better resolutions and affections , nothing of Christ his regenerating spirit , nothing of his renewing grace , nothing of the new creature . It may be they have some more knowledge of Christ and his Gospel then Heathens ; so have the Divels : but they have no better hearts than Heathens . 2. How many such live in the ordinary practice of such sins which the wiser sort of Heathens abhorred and scorned ? How disgraceful was drunkenness by the light of Nature to sober Heathens , and how did they despise drunkards ? What discourses have Seneca and Pliny against drunkenness , setting it forth not only as odious but as ridiculous , shewing the baseness and sillyness of such courses : Yea , Are there not many Turks at this day who would scorn to make themselves such sotts as many professed Christians do ? What notable passages hath Tully against chearing and indirect dealing in matter of Contracts , Bargains , &c. The like may be said of many other Cases . Let us then lay to heart the abounding of sin and wickedness among us against the light and Law of Nature , aggravated by the light of the written Law , the everlasting Gospel of Christ , and yet humble our selves and cry mightily unto the Lord , if it be possible that his wrath may be turned away from us ; and let us every one in particular exceedingly tremble to be found Christians in name , and Heathens in heart and life , and therefore worse than meer Heathens . CHAP. VIII . I Proceed now to the Moral Law , concerning which the Apostle saith it is established by the doctrine of Justification through the Righteousness of Christ apprehended by faith without any consideration of the works of the Law performed by the person justified . By the the Moral Law I understand , the Law written in the Scripture , whereof we have a brief sum or Abridgment in the ten Commandments , which again is contracted into a narrower compass , Thou shalt love the Lord thy God with all thy heart and with all soul , and with all thy mind . This is the first and greatest Commandment , and the second is like unto it , Thou shalt love thy Neighbour as thy self . The Law thus abridged , is largely unfolded in other parts of Scripture , with the additions of many threatnings against disobedience , and promises to obedience . 1. then I intend to propose a general point of doctrine , and then to point at the particulars comprehended in it . The general doctrine is this , That the Gospel teaching the free justification of Believers without consideration of any works of theirs done in obedience to the Law , but through the Righteousness of Christ alone , applied by faith , doth establish the moral Law. So it is shewed in this Text , Through faith the Law is established . That which I desire to clear unto you is , how or wherein the moral Law is established by faith : this may be shewed . 1. Negatively . 2. Affirmatively . And so we may come to the several branches or special doctrines comprised in this general . 1. Negatively , thus , The moral Law is not established , but declared to be of no use for the justification of sinners in the sight of God , by the doctrine of justification through the Righteousness of Christ imputed of God and applied by faith : Or , more briefly for help of Memory thus , Iustification by faith in Christ , excludeth justification by the works of the Law. This ye may take as a point of doctrine implied in the Text , if it be compared with the Apostles foregoing discourse , to which it hath relation . For the Apostle speaketh of it as of a thing strongly proved and concluded as clear and certain , that it being declared and demonstrated that none have fulfilled the Law but all are found guilty of sin against the Law , therefore none can be justified in the sight of God by the works of the Law ; hence it followeth that there is no way remaining for any of mankind to be justified and approved righteous before God , but only through the righteousness of Christ imputed to them of God and applied by faith : Hereupon ariseth the Q●estion or Objection in the Text , Do we then , &c. and the Answer is , Yea , we establish the Law , that is , it is established in other respects , and for other ends and uses , but is declared to be void and of no use at all for the justifying of sinners by any works which they can perform in obedience to the Law. So that as the Ceremonial Law is declared by the doctrine of the Gospel to be of no use either for justification of sinners or for outward observation , and yet established in other respects as hath been shewed : so the moral Law by the same doctrine of the Gospel , is declared to be of no force for justification of sinners , and yet established in other respects . For the present the Negative is to be considered . So the Apostle having spoken of the priviledges of the people of Israel above the Gentiles , as in other regards , so chiefly because unto them were committed the oracles of God , then moveth a Q●estion , What then ? Are we better than they ? No in no wise : for , we have before proved both Iews and Gentiles that they are all under sin , as it is written , there is none righteous no not one . The Israelites though they had outward Church-priviledges above the Gentiles , yet were no better by Nature than they ; they were children of wrath by Nature as well as others , and it was as impossible for them to be justified by their own righteousness or works of obedience to the Law , as it was for the Heathen . Therefore by the deeds of the Law there shall no flesh be justified in his sight . Two things may be considered here for the opening and confirming this point . The first is this , What grounds there are in general to prove that none can be justified by their own works p●rformed in obedience to the Law. 2. How this is declared by the doctrine of the Gospel . Of the former , the general grounds may be three , The first taken from the consideration of the state of man , as he is in and of himself . The second from the Law. The third from God who is both the Lawgiver and Iudge . 1. From Man. He is from his birth a lump of flesh filled with carnal lusts and fleshly corruptions . That which is born of the flesh is flesh ▪ and in this flesh dwelleth no good thing , and this carnal and fleshly mind is enmity against God ▪ it is not subservient to the Law of God , neither indeed can be ; so then they that are in the flesh cannot please God , they are all dead in trespasses and sins ▪ inclined to walk according to the course of this world , according to the Prince of the power of the air , the spirit that now worketh in the children of disobedience , and are by Nature the children of wrath ; and therefore every imagination of the thoughts of mans heart by Nature is only evil continually : and therefore the Apostle counted all things which he had of himself out of Christ loss and dung , for the excellency of the knowledge of Christ Jesus : all his own righteousness and best performances out of Christ were as loss and dung , and therefore of no weight nor worth towards his justification , of no value at all towardrs the satisfying of Gods justice . If any say that after he was in Christ renewed by his spirit his works were of some value , I Answer , 1. That is nothing to the business in hand ; for when once the soul is united to Christ it is already justified upon another account , scil ▪ through the perfect righteousness of Christ , and none can find acceptance with God for their persons or services until they are in Christ and justified ; and therefore these services and duties make nothing towards their justification , but follow upon their justification . 2. The best duties of the best saints of God in this life are not answerable to the perfect purity and exactness of the Law : and that is the second ground whereby it may appear that none can be justified , or approve themselves righteous before the Lord by any works of obedience to the Law , scil . 1. The consideration of the purity and perfection of the Law. 2. The severity of the Law , not bearing with the least aberration or swerving from it or transgression against it . 1. The perfection of the Law. The Law is holy and the Commandment holy and just and good . The Law is spiritual , it is a compleat and perfect rule of righteousness , and it is not for the imperfection of the Law that it doth not make men righteous , but it is because of the imperfection and corruption of men who cannot answer the perfection of the Law. 1. The Law requireth a full and perfect conformity of the whole man , of all the powers of the soul and affections of the heart , and so of all the sences and parts of the body , to the strait and pure rule of the Law , that there should be nothing contrary to the Law , nothing defective or wanting . This is the voice of the Law , Hear O Israel , the Lord our God is one Lord , and thou shalt love the Lord thy God with all thy heart and with all thy soul , and with all thy migbt , and these words which I command thee this day shall be in thine heart . The Law requireth a perfect conformity unto its self , that the whole heart and soul should be filled with the love of God , that the whole strength of the heart and soul , all the might of the inner man should be bent upon God , and carried after God in love , and so by consequent that there should be nothing in the heart or soul in the least degree contrary to the love of God , not the least love of any sin , nor the least inclination towards it ; for the least declining of the heart or soul toward sin is contrary to the Law , which requireth the whole heart or soul to be given up to God in love , and that with all its strength or might : yea , the least remission of love , the want of love in the full perfection of it , is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is against the Law , and condemned by the Law : the want of the perfection of holiness and righteousness in the ●rame of the heart and soul is against the Law. I am the Lord your God , ye shall therefore sanctifie your selves , and ye shall be holy , for I am holy . The Lord in his Law proposeth himself , his own perfect holiness as a pattern of holiness to men and women . So the Lord in his Law saith , Thou shalt love thy neighbour as thy self . So that the least want of love unto our neighbour , the least defect in love is condemned , the least inclination contrary to love is forbidden . Then again whatsoever is contrary to the right order of the affections in relation to God and our neighbour is against the Law , for the Law commandeth to love God with all the mind , &c. And this is the first and greatest Commandment , that of love to our Neighbour is the second , and therefore love to God is to hold the chiefest place : and so the weighty and principal duties of the first Table , scil . those toward God are to be looked at as the principal , and love to our Neighbour is to be subordinate unto this love to God. God is to be loved for himself : Men are to be loved in the Lord and for the Lord. Now every inordinate affection , every disorder of the affections this way , is against ●he Law. When the first and greatest Commandment is ( as it were ) turned into the second , when any man hath an higher place or greater share in thine affections then God. The Law forbiddeth and condemneth whatsoever in the heart or soul is contrary to any Commandment of the Law : not only ●ctual thoughts , but the inherent corruption , every inclination to evil , whatsoever distemper there is in the heart and soul contrary to any branch of any Command either of the first or second Table . All sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is contrary to the Law. Now the very inclination to sin is contrary to the Law and therefore sinful . Every inclination to distrust , to Idolatry , superstition , to the dishonour of God , &c. is condemned by the Law. This is the sin that naturally dwelleth in every one , the corruption of Nature propagated from Adam , the body of sin cross and contrary to the body of the Law in every point , in every iota or title . 3. All omissions of duties towards God and men are condemned by the Law. 4. All commissions of sin in thought , word , and deed , are condemned by the Law , every evil thought , every vain thought , every profane , ●ngodly , obscene , unchast , malicious speech , every idle word , every action contrary to the Law , grosser actions , looks , gestures . And as we are to consider the perfection of the Law : so on the the other side take notice of the severity of the Law. The Law spareth not the least sin , but denounceth a curse against every one , Cursed is every one that confirmeth not all the words of the Law to do them , and as the Apostle hath it , Cursed i● every one that continueth not in all things written in the book of the Law to do them . Nothing contrary to the Law can escape the curse o● the Law. The word spoken by Angels , was steadfast , and every transgression and disobedience received a just recompense of reward . This word was the Law , in the delivering whereof , the Lord was pleased to use the ministry of Angels . Such is the severity of the Law , that it spareth no transgression or disobedience , but layeth a penalty upon every one . 3. Consider the perfect , the infinite justice , holiness , purity , majesty of God , who is both the Law giver and the Judge , who gave his pure and perfect Law , and who will judge impartially by the Law , Shall mortal man be more just than God ? Shall a man be more pure than his Maker ? Behold he put no trust in his servants , and his Angels he charged with folly . How much less on them which dwell in houses of clay whose foundation is in the dust . Saith the Psalmist , O Lord my God thou art very great , thou art cloathed with honour and majesty , who coverest thy self with light as with a garment : behold the Nations are as a drop of a bucket , and are counted as the small dust of the ballance : behold he taketh up the Isles as a very little thing . All Nations before him are as nothing , and they are counted to him less than nothing and vanity , The Prophet Isaiah in a glorious vision beheld a representation of the divine Majesty , saith he , I saw the Lord sitting upon a Throne high and lifted up , and his train filled the Temple : about it stood the Seraphims , each one had six wings , with twain he covered his face , and with twain he covered his feet , and with twain he did fly , and one cried unto another and said , holy , holy , holy is the Lord of Hosts , the whole earth is full of his glory . With what terrour , glory and majesty did the Lord appear on Mount Sinai , when he published the Law to the people of Israel ? There were Thunders and Lightnings , and a thick cloud upon the Mount , and the voice of a Trum●et exceeding loud , so that all the people that was in the Camp trembled , and Mount Sinai was altogether on a smoak because the Lord decended upon it in fire , &c. And Moses told the people , The Lord thy God is a consuming ●re , even a jealous God. Now lay these things together , the woful corruption of mans Nature every way contrary to the holy Law of God as darkness is to light , having nothing in it conformable to the Law , the ●umberless sins of omission and commission ●f each person against the Law , the just ●igour and severity of the Law denouncing ●curse against every transgression and dis●bedience , the unspeakable , unconceivable , ●●finite purity , justice , majesty of God , who 〈◊〉 both Law-giver and judge : And then ●ow clear is it that none can be justified in the sight of God by any works of theirs performed in obedience to the Law ? Secondly , But there was a second thing proposed , scil . to shew how it appeareth by the doctrine of the Gospel , that none can be justified by any works performed by themselves in obedience to the Law. The Angel said to Ioseph concerning Christ , Thou shalt call his name Iesus , for he shall save his people from their sins . He shall save them , and therefore their own works shall not save them . He shall save them from their sins , and therefore he found them in their sins , poor , guilty , condemned creatures , and such as could not be saved or justified by their own works or righteousness . The Lord Christ the night before he died said , This is my blood of the new Testament which is shed for many for the remission of sins . The Lord Christ did shed his most pretious blood for the remission or forgiveness of sins : He by his death and obedience satisfied the justice of God , for the sins of those who could not satisfie for themselves by any works of righteousness of their own : compare this with that of the Apostle , I do not frustrate the grace of God , for if righteousness come by the Law , then Christ is dead in vain . This sheweth clearly that justification by the righteousness of Christ and justification by a mans own works performed in obedience to the Law cannot stand together . Christ died to purchase forgiveness of sins , and justification for his people ; but if any would be justified by the Law , they go about to frustrate the grace of God , as if Christ had died in vain . Christ is become of none effect to you , whosoever of you are justified by the Law , ye are fallen from grace : when he saith , Whosoever , &c. he doth not grant that any are or can be justified by the Law , but whosoever rely upon the works of the Law for justification , hoping to be justified by the Law , they loose the benefit of Christs death and satisfaction . The Lord Christ is able to save them to the uttermost that come unto God by him , and therefore none of them do save themselves , or justifie themselves in any part . There is a most clear place to shew that justification by works , and justification by faith cannot stand together , that no man is justified by the Law in the sight of God is evident , for the just shall live by faith , or , the just by faith shall live , and the Law is not of faith , but the man that doth them shall live in them . Justification , righteousness , everlasting life and salvation , is obtained by faith in Christ , applying his righteousness to the soul ; but the Law is not of faith , but the man that doth them shall live in them . The Law is a Covenant of another Nature , the man that doth the works of the Law shall live in them . There is no possibility of being justified by the Law , unless a man could perfectly fulfill it : this is impossible for any man to do . 1. Because of the corruption of his Nature which is every way contrary to the Law. 2. Because all , and far more than all that he can do for the time to come is due debt to the justice of God , and cannot make the least satisfaction for his sins past , no not for any one of those numberless sins whereof he was formerly guilty . 3. Because the best mans righteousness is imperfect , and falleth short of the perfection of the Law , & no righteousness can satisfie the justice of God , but that which is compleat and perfect ; and therefore the righteousness and performances of the holiest men are of no account at all in the sight of God towards their justification . But it may be said , that the Apostle Iames saith , Ye see then how that by works a man is justified , and not by faith only . For Answer to this , I conceive , That this Apostle Iames here directeth his speech to this end , s●il . to shew the vanity and folly of those who deceive themselves with a shadow of faith , presumptuously fancying to themselves an interest in Christ , imagining that their sins are forgiven , and their persons justified by his death , satisfaction , and righteousness , but their faith is not sound , it is not such a faith as truly receiveth Christ into the heart , whereby Believers are made one with Christ , possessing him , partaking of his spirit which stirreth them up to conform themselves to Christ , to follow him , to bring forth the fruits of the spirit ; and therefore he saith , ver . 20. Faith without works is dead . So it is a working faith which justifieth , because such a faith alone doth truly lay hold of Christ and his righteousness : On the other side , holiness and good works do not at all justifie believers in a proper sense , but evidence the persons to be justified , because they shew that such by faith unfeigned are united unto Christ , whose righteousness alone doth justifie , and therefore he saith , What doth it profit my Brethren , if a man say he hath faith and have not works ? Can faith save him ? He speaketh of such as say they have faith , not of those that have a lively saving faith indeed . So ver . 19. he speaketh to such , Thou believest that there is one God ; thou dost well , the Divels also believe and tremble . So that he sheweth that a dead faith is but such a faith as the Divels have , which is far from justifying and saving those that have it . 2. I conceive his meaning is , that holiness and the fruits of faith do declare and manifest true believers to be justified before men . A man will say thou hast faith and I have works ; shew me thy faith without thy works , and I will shew thee my faith by my works : as if he had said , Natural life shews it self by the motions and actings of life : so doth spiritual life evidence it self by the motions and actings of spiritual life . True faith embracing Christ and his righteousness for justification , is a principle of spiritual life : Thou therefore who pretendest to have this faith , how canst thou make it appear , how canst thou shew or declare it , when thou puttest forth no motions or actings of spiritual life ? The use of this may be , 1. To shew us the miserable and woful estat of all that are not in Christ. They are no justified , they cannot be justified in that condition , for there is no way for men to be justified in the fight of God by any works of their own performed in obedience to the Law , and if they be not justified , then they are condemned , there is no middle estate between these two . So the Apostle implieth , where speaking of those that are in Christ , he faith , It is God that justifieth , who is he that condemneth ? This sheweth that they that are justified and accepted as righteous in the sight of God are not condemned , and so on the contrary , they that are not justified are condemned : All then that are not in Christ are in the state of condemnation , so it is implied , ver . 1. There is therefore now no condemnation to them which are in Christ Iesus , who walk not after the flesh but after the spirit . So on the other side , there is no justification , no salvation to them that are not in Christ Jesus , He that believeth not is condemned already , he is condemned for his sin , the sentence of condemnation is passed upon him by the Lord , and he wanteth a sound saving faith to lay hold on Christ , and his righteousness , whereby alone he might be justified and freed from the sentence of condemnation , and therefore while poor souls remain in this condition , what can they do , but treasure up wrath against the day of wrath , and the revelation of the righteous judgement of God ? People may attend upon ordinances , perform divers duties in publick and in private , and yet still lye under the sentence of condemnation : They may make some kind of reformation , refraining from some outward gross acts of sin , they may be civil and orderly in their conversations above many other , and yet the wrath of God may still abide upon them . In this case it is not enough to alter your course in some things , but your state and condition must be altered : nothing can help you while you are out of Christ and stand upon your own bottoms . Israel which followed after the Law of righteousness hath not attained to the Law of righteousness : Wherefore ? Because they sought it not by faith , but as it were by the works of the Law. Those Israelites that were zealous of the Law , and sought to be justified by it , while they were not in Christ their zeal was not according to knowledge , and they might take a great deal of pains , and use earnest endeavours to attain Righteousness , to approve themselves just in the sight of God , but all was in vain : they attained not to such a Righteousness as could bear them out in the sight of God , the righteous Judge of all the world . They were like men that run very swiftly , but run quite out of the way and never come near the mark . But some may say Our case is not like that of the unbelieving Israelites , for we look for justification , forgiveness of sin and salvation by Jesus Christ. I Answer ; It is not the hearing of Christ preached nor an historical faith , believing that none can be justified but by the righteousness of Christ , no nor a conceipt that we are justified by him , that makes your case differ in the main from that of unbelieving Israelites : ye have some Notions which they had not , but ye are in the same state wherein they were , i. e. ye are out of Christ , and therefore while ye content your selves with this condition , your endeavours after righteousness are like those that run out of the way . And therefore in the second place , See your extream need of the Lord Iesus , and go out of your selves , flee to him , and give your souls no rest untill ye are found in him . Consider , as ye cannot be justified by your own righteousness or works done in obedience to the Law , whether ye look upon your selves as ye are in your selves , or upon the purity , perfection , and severity of the Law , or upon the infinite justice , holiness or majesty of God ; so on the contrary , Christ and none but Christ is able to justifie you by his righteousness in all these respects . 1. He is a Lamb without spot and blemish , and that from the first moment of his conception . So the Angel said to Ioseph , Thou Son of David fear not to take unto thee Mary thy Wife , for that which is conceived in her is of the holy Ghost , the blessed Spirit framing a body for Christ in the womb of a Virgin , free from all stain of sin . There was never any thing in him contrary to the perfect purity of the Law , no inclination to evil . Saith he , The Prince of this world cometh , and hath nothing in me . Satan could find nothing of his in Christ to fasten upon , no sinful infirmities or Corruption in the least degree ; and therefore in respect of Christ himself , he could have no power by his instruments to take away his life : but in regard of the sins of others which he took upon himself , and for which he voluntarily gave himself an offering and a sacrifice . 2. If we look to the Law , Christ hath that in him which is wanting in us , he answereth the exactest Purity and highest perfection of the Law. He was perfect in Love. That which we have , Psal. 40. is applied to Christ by the Apostle , Sacrifice and offering thou didst not desire , mine ears hast thou opened : burnt offering and sin-offering hast thou not required : then said I , Lo I come , in the volumn of the Book it is written of me , I delight to do thy will O my God , yea thy Law is within my heart : his heart was filled with the love of God , and full of the Law of God , he was freely ready to do or suffer any thing for his Fathers glory . As the Law is holy , so he is the holy and the just one . As the Law is spiritual , so he was annointed with the holy Ghost . He received the spirit not by measure . He is a quickning spirit . As the Law is a perfect rule of Righteousness : so Christ fulfilled all Righteousness . 3. He endured the uttermost rigour and severity of the Law. He bare the penalty of it , Cursed is euery one that continueth not in all things which are written in the book of the Law to do them : Then it followeth , Christ hath redeemed us from the Curse of the Law , being made a Curse for us , for it is written , Cursed is every one that hangeth on a Tree . The Curse of the Law is enough to swallow up all the guilty souls in the world , and to keep them under for ever , but Christ bare this Curse and overcame it , he payed the uttermost farthing that was due to the justice of God for the sins of his people : he fully discharged all those vast summs wherein they were indebted . Saith the Apostle , Christ hath loved us and given himself for us , an offering and a sacrifice to God for a sweet smelling savor . Christ through the eternal spirit offered himself without spot to God. What tongues of men or Angels are able to declare the weight and worth of that which is noted in this expression , That Christ gave himself an offering and sacrifice for sins ; What could the extreamest severity of the Law require more than this , when the Son of God gave himself to satisfie it . 4. He is every way able and fit to stand before the infinite justice , purity , holiness , Majesty of God ; he is the express Image of his Fathers person , and the brightness of his glory ; and he is able to bear the brightness of his glory . Of him the Father witnessed , This is my beloved Son in whom I am well pleased : He being in the form of God , thought it no robbery to be equal with God. He being God and man , as he was man did undergo the penalty and Curse of the Law , and by the power of his Godhead overcame it , and being God and man , he is able to bear the brightness of his Fathers glorious Majesty , and to stand before his perfect justice : saith the Scripture , When he had by himself purged our sin , he sate down on the right hand of the Majesty on high . Now then in as much as the Lord Christ is every way a compleat and most perfect Saviour , Labour out of a deep sense of your lost condition in your selves , and your extream need of him , his satisfaction and righteousness , to go out of your selves , to break off your sins by repentance , to flee to Christ , to close with him by faith unfeigned ; that being found in him , his righteousness may be imputed to you of God , and accounted yours , and ye may be accepted through him : Be exceedingly earnest with the Lord to work in you that pretious faith of his elect : Cry unto him to stretch out his hand , to put forth the divine power of his spirit and grace , to draw you effectually that you may come to Christ , and being cloathed with his righteousness , ye may not be found naked , but the shame of your sins may be covered , and ye may have holy boldness and confidence before the Lord. What a blessed priviledge hath the soul which can say with the Apostle , I am crucified with Christ , nevertheless I live , yet not I , but Christ liveth in me , and the life which I now live in the flesh , I live by the faith of the Son of God ▪ who loved me and gave himself for me . How happy shalt thou be , if finding thy self in Christ , and finding Christ dwelling in thine heart , thou canst assure thy self that thou art washed in his bloud from all thy sins , that he hath crossed all thy sins out of the Debt Book of Gods justice , that he is thine Advocate with the Father , and the propitiation for thy sins , pleading thy cause at the right hand of God , and bearing thy name among the rest of the Israel of God , upon his breast-plate for a memorial continually : Bend thy care and endeavour to the uttermost toward this one thing necessary , to make sure of Christ , and his most perfect Righteousness . 5. Renounce all trust , abhor any degree of confidence in thine own Graces , duties , services . Grow in grace and in the knowledge of the Lord Jesus Christ , watch alwayes , fear alwaies , bring forth much fruit , labour to do holy duties in sincerity with servency of spirit , strive after perfection more & more , that thou maist fill thy mouth with arguments , abundance of evidence , that thou art truly united unto Christ by a lively principle of faith unfeigned , and so justified by his Righteousness ; but do not entertain the least thought that way , as if all that thou hast done or canst do should make the least satisfaction to the justice of God for any of thy sins , or any way help toward thy justification : In a word , Take heed of splitting thy soul against either of these two Rocks , either on the one side deceiving thy self with a dead faith without holiness and fruits of faith , and so thinking thy sins to be pardoned , and thy person justified , when it is nothing so : Or on the other side resting with any confidence upon any graces or duties . Labour after these , and look upon them as evidences of the soundness of thy faith , but lean not upon them as grounds to support thy faith . So much for the Negative . Let us now consider the Affirmative , whereby it may appear how and in what regard the moral Law is declared to be established by the doctrine of Faith. I conceive the Law is established in five respects : First , By that full obedience performed to the Law by the Lord Iesus Christ. Secondly , By that full satisfaction which he made to the Law in bearing the penalty of it . Thirdly , In the imputation of his perfect Righteousness to Believers . Fourthly , In that he establisheth the Law as a Rule of obedience for his people . Fifthly , In that he conformeth his people to the Law : and these may be so many branches of the general point , and therefore so many special points of doctrine . 1. Then observe this point , That the Lord Iesus Christ did establish the Law by fulfilling it : or , He did perform full and perfect obedience to the Law , and so establish the Law : Wherein you may note two particulars , First , That Christ did fulfill the Law. Secondly , That in fulfilling it he did establish it , 1. Of the former ; So he said , Think not that I am come to destroy the Law and the Prophets , I am not come to destroy but to fulfill . I conceive this speech was delivered soon after the Lord Christ began publickly to preach , and this was seasonable to prevent or remove dangerous prejudices or mistakes . For besides that general expectation of the Messias about that time , the Scepter being departed from Iudah , and they being subject to a Forreign yoak , there were many extraordinary things which happened at the Birth of Christ ; Then the Testimony which Iohn Baptist gave him , the Heavens opening , the holy Ghost descending upon him in the visible form of a Dove , God the Father by an audible voice from Heaven , proclaiming this is my beloved Son in whom I am well-pleased ; His fasting forty days and forty nights when he was led of the spirit into the Wilderness to be tempted of the Divel ; His wonderful diligence in preaching in divers places ; His glorious miracles in healing all manner of sickness and diseases , especially in delivering those that were possessed with Divels ; The great multitudes of people following him from Galilee , Decapolis , Hierusalem , Iudea , and from beyond Iordan , in somuch that his fame was spread abroad suddenly beyond the borders of the Land of Israel throughout all Syria : These and the like things might well raise the peoples expectation , and give them occasion to look for some notable change to be wrought by him : and as men are lead by divers principles , are upon such occasions apt to fancy some one thing some another ; so it is likely the most did expect that he should set up an earthly Kingdom ; some might think that he would take away the Law , which God delivered to their Fathers by Moses , and the doctrine of the Prophets , and hereupon some might seek advantage to disparage his person and his doctrine ; others might hope that he would open a door for carnal liberty , as in our dayes upon occasion of far lesser changes , some have embraced strange fancies , as if the time were come to cast off those ordinances , which Christ hath appointed to be used until the end of the world , as if an universal liberty must be granted to all corrupt opinions , Heresies , Blasphemies , under colour of favouring tender Consciences . Now the Lord to remedy these things , telleth plainly that He came not to destroy , but fulfill the Law and the Prophets . 1. He fulfilled the Ceremonial Law , by exhibiting the substance of those Types , and accomplishing those things which were signified and represented by them . 2. He fulfilled the Prophets , verifying their prophesies , teaching , doing , and suffering that which they foretold . 3. He fulfilled the Moral Law. 1. Doctrinally rejecting the ●orrupt interpretations then received , and giving the true and full sense of the Law. 2. He fulfilled the Law practically , by performing full and perfect obedience to the Law , which is the thing in hand : So he said before , It becometh us to fulfill all Righteousness . God sent forth his Son made of a woman under the Law , He was made under the Law by his own voluntary act , taking upon him the Nature of man , and the office of a Mediatour between God and men ( though as God he was the Lawgiver ; ) and therefore having put himself into this estate , he was bound to obey the Law fully in every particular , and could not have failed in one jot or tittle without being guilty of sin ; and therefore all those Texts which declare his perfect Righteousness being compared with this , do prove that he performed perfect obedience to the Law : So where Stephen calleth him the just one , and Paul saith , He knew no sin , scil . no sin either original or actual , either of commission or omission , in thought word or deed : and Peter saith , He was a Lamb without blemish and without spot , who did no sin , neither was guile found in his mouth : and that he suffered for sins the just for the unjust : these and the like passages compared with that place , prove that he performed perfect obedience to the Law , for being as was said made under the Law , it was absolutely necessary that he should fulfill it , that he might approve himself to be the just one , knowing no sin , a Lamb without blemish and without spot , &c. because every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is against the Law is sin , whatsoever is contrary to the R●le of the Law , whatsoever is defective and falleth short of the perfect purity of the Law is sin ; and therefore in as much as the Lord was made under the Law , and yet was found to be without all spot of sin , when he offered up himself in sacrifice , and poured forth his blood for the sins of the world : It is most clear , that he performed full and perfect obedience to the Law , and this was necessary : 1. That he might be a perfect High Priest. The Priest in the old Testament being a Type of Christ , was to be without outward blemish in his person or body , No man that hath a blemish of the seed of Aaron the Priest , shall come nigh to offer the offering of the Lord made by fire : and in the next Chapter , there is a severe threatning against any of Aarons posterity , if having any legal uncleanness upon them , they should presume to meddle with the holy things of the Tabernacle : suppose they were polluted with Leprosie , or a running Issue , or by touching an other that was unclean , &c. This figured the perfect purity and holiness of Christ , the true and eternal High-Priest , who was to offer up himself in sacrifice to God , for such an High-Priest became us , who is holy , harmless , undefiled , seperate from sinners , made higher than the Heavens , who needeth not dayly as those High Priests , to offer up Sacrifice , first for his own sin , and then for the sins of the people , for this he did once , when he offered up himself . He is an High-Priest , holy , harmless , undefiled , separate from sinners , and whereas the High-Priests of the old Testament were subject to sin , and therefore needed to offer sacrifice for their own sins , as well as for the peoples ; He being free from sin offered not , needed not to offer for any sins of his own : They offered dayly , often renewing their offerings , because they were imperfect , and had respect to the perfect offering of Christ , but he offered himself once for all for the sins of his people ; His sacrifice being most perfect and compleat , never to be renewed . 2. It was necessary that the Lord Christ should perform full and perfect obedience to the Law , that he might be a pure offering , a spotless sacrifice to take away the sins of his people . How much more shall the blood of Christ , who through the eternal spirit , offered himself without spot to God , purge your Conscience from dead works to serve the living God ? That the vertue and efficacy of Christ's blood might reach to the inward man , and purge the soul and Conscience from sin : it was necessary that he should offer up himself a sacrifice without spot , as one whom the Law could not charge with the least aberration or swerving from the perfect purity of it . The second particular noted was , that the Lord Christ by fulfilling the Law , did establish it . Here we may consider , First , That God gave man his Law in the Creation , writing a perfect Law of Righteousness and true holiness in the mind and heart of the first man and woman , God created man in his own Image , in the Image of God created he him , male and female created he them . Now what was this framing of man in the image of God , but the fashioning of his heart and soul according to the wisdom , purity , holiness and righteousness of God , which was the writing and imprinting his Law upon the sould of man , as he gave to other creatures natural properties , and natural instincts according to their several kinds , each of which was a Law unto them , scil . the Law of their Creation . So he imprinted the likeness of his own wisdom , Righteousness and holiness upon the first man and woman , as the Law of their Creation . Now this likeness of God , his holiness and Righteousness imprinted upon the souls of our first parents , was the same for substance with that moral Law written in the Scriptures ; for as the moral Law written in the Scriptures is a declaration of the wisdom , Righteousness and holiness of God , and a rule of Righteousness and holiness to men : So was that Image and likeness of God imprinted upon the souls of the first man and woman : It was the moral Law written in their hearts and minds . Secondly , Consider that the great mischeivous design of the Devil , 1. Was to destroy this Law of God written in the heart of man , to deface the likeness of God , his wisdom , holiness and Righteousness , in their souls , to make void and abolish the Law of mans Creation for ever ; that none of mankind should ever have either knowledge or ability or will to do any thing pleasing unto God ; and therefore the Apostle declaring the woful ruines of mankind brought upon them by sin and Satan , and shewing what all are by nature , saith , There is none Righteous , no not one , there is none that understandeth , there is none that seeketh after God , none Righteous , none able to please God , none that understandeth , none that know how to do it , none that seek after God , none that have a will truly bent and resolved upon it . 2. To subject and enslave the souls of men and women to a contrary Law , to the Law of sin and death , called a Law of sin in regard of the nature of it , and a Law of death and destruction in respect of the end toward which it leadeth : His design was to fill the souls of men with darkness , errour , false conceits about things that concern salvation , with rebellion against God , and his Law , with lusts and corruptions , inclining him to all manner of sins against the Law , and therefore it is said , they are all gone out of the way , they have a Law of sin in their hearts and souls , that hath turned them quite out of the way , to which the Law of God directed them , and set them in a course derectly contrary to it . 3. I conceive the Devil herein aimed at two things : 1. The dishonour of God. 2. The destruction of mankind , excercising his malice both against God and man. 1. The Devils being cast down by the justice of God from their glorious estate and habitation for their Apostacy from God , and reserved under chains in darkness , acted an high degree of rebellion against God , opposing him in his Soveraignty , in h●s legislative power and Authority , striving to abolish the Law , and to deface the likeness of God's holiness out of the minds of all mankind for ever , that God should have none amongst the children of men , to serve , obey , and honour him , but all of them should become slaves and vassals to the Devils , being led captive by them at their will. 2. They aimed at the destruction of mankind , to bring them into the same condemnation with themselves , by blotting out the Law written in their minds according to which they should have walked , and according to which they shall be judged , and bringing them under a contrary Law of sin and death : so then God having written this Law in the soul , and the Devil having blotted it out , and brought mankind under a contrary Law of sin . In the third place let us consider the work of the Lord Iesus Christ that was to destroy the works of the Devil . Saith the Apostle Iohn , He that committeth sin is of the Devil , for the Devil sinneth from the begining ; for this purpose the Son of God was manifested , that he might destroy the works of the Devil . He that committeth sin , he that maketh sin his business , sinning with the full bent of his will , is of the Devil ; He remaineth in that condition into which the Devil brought mankind at the first , subject to the Law and power of sin , which is quite contrary to that Law of righteousness and holiness which God imprinted upon the soul of man in the Creation ; for the Devil sinneth from the beginning , he sinned and fell from God , and he drew men into sin , and still leadeth them on in a course of sin and disobedience against God. Now ( saith the Apostle ) for this purpose the Son of God was manifested , that he might destroy the works of the Devil : He doth not say barely that the Son of God destroyed the works of the Devil ; but for this purpose the Son of God was manifested , that &c. one great work of the Devil , as ye heard , was to deface the likeness of God in the soul of man , and to bring him under a Law of sin . This work among others , Christ came to destroy , where note , 1. That no meer Creature was able to destroy this work of the Devil . It may be some may think that good and holy Angels might be as able to undo this evil work , as Devils or evil Angels were to do it . But it is not so , the reason is not because the good Angels have less power than the Devils , but because of the nature of that work of the Devil , for the work of the Devil was a destroying work , as hath been shewed ; it was the destroying of the Law of mans Creation which was written in his soul , the defacing and blotting out of Gods hand-writing , the likeness of Gods holiness , and the subjecting of man to the destroying Law of sin ; it was the taking away of mans spiritual life , by dividing him from God the fountain of life . Now to destroy or undo this destructive work of Satan , is to abolish that Law of sin and death in man , and to write that contrary Law in the soul of man , which Satan had blotted out , that is to restore man to the likeness of God , to fashion him again after the Image of God , in knowledge , Righteousness , and holiness , to raise man , whom Satan had murdered , to spiritual life . Now it requireth a far greater power to repair and restore , then to destroy , one Murderer may take away life , all the Angels in Heaven , nor all the men on earth cannot restore life to the dead : None but the living God can do it , who is the fountain of life : So the Devil , and man yeilding to the Devils suggestion , could destroy spiritual life . The Law written in the heart of man , that primitive perfection and integrity of mans Nature framed after the Image of God , in knowledge , righteousness and holiness , but no meer Creatures , none but the Prince of life , the supream Law-giver , by whom all things were made , could restore spiritual life , write this primitive Law in the soul of man. But it may be Objected , That this work which the Apostle Iohn saith Christ came into the world to do , is a work of destroying . I Answ. We are to consider the object of this destroying work of Christ , what it was that Christ destroyed ; that was a destructive work wrought by the Devil that great destroyer and Murderer : Christ came to destroy that destruction which Satan had wrought ; & to destroy destruction is to repair and restore that which was destroyed , to destroy death is to restore life : So the Apostle speaking of the Resurrection of Believers to glory , saith When this corruptible shall have put on incorruption , and this mortal shall have put on immortality ; then shall be brought to pass the saying that is written , Death is swallowed up in victory . Death had slain thousands of Saints , and Christ by restoring them to life , raising them to immortality and everlasting life , shall swallow up death in victory : So in the Prophecy of Hosea , I will ransome them from the power of the grave , I will redeem them from Death , O death I will be thy Plague , O Grave I will be thy destruction . The Lord may be said as it were to kill death , and to destroy or bury the grave , when he ransometh his people from death and the grave , and raiseth them up to everlasting life : So in this case , when Christ is said to destroy the destructive works of Satan , ye must understand that he was to restore that which Satan had ruined . This no meer Creature in Heaven and Earth was able to do ; and therefore in the second place , the Son of God undertook it , it was a work of Almighty power to restore the Law of mans Creation , spiritual life , the Likeness of God , his Righteousness and Holiness to any of Adams posterity , to any of the seed of the woman , and to inable any of them to perform ●ull and perfect obedience to the Law : None but God could do it , and therefore the Son of God , who is very God performed it . The Devil seemed for ever to have deprived mankind of the Image of God , and for ever to have disabled all the Sons of men from fulfilling the Law , but the Son of God confounded Satan herein , and destroyed this destroying work of the Devil , by restoring that which he had destroyed , by framing one of Adams posterity , one of the seed of the woman , after the Image of God in righteousness and holiness , and inabling him perfectly in every point to fulfill the Law. Thirdly , The Apostle shews how the Son of God performed this great work , it was by the manifestation of himself ; For this purpose the Son of God was manifested , &c. His manifestation was his incarnation , his being made flesh , taking the nature of man into the unity of his person , for the Son of God in his divine nature is invisible , not manifested , but when he became Man he was manifested and made visible , and so framed this humane nature thus united to his God-head after the image of God in perfect Righteousness and holiness , and inabled it to perform full and compleat obedience to the Law. And thus the work of Satan was destroyed , one of the Sons of Adam , one of the seed of the woman after the fall of mankind , being inabled to fulfill the Righteousness of the Law. Fourthly , Ye may note by the way , that I do not speak of this as the full sense of this Text , as it this were all that Christ did in destroying the works of the Devil , and in restoring what he had ruined , but I speak of it as a part of the Apostles meaning , and a part of that work of Christ concerning the point in hand . Fifthly , Observe that by this work Christ established the Law : For first , As the Law was given to man , so the Son of God took upon him the nature of man , and subjected it to the Law , as it is said , he was made under the Law. 2. He wrote this Law of perfect holiness and Righteousness upon this humane Soul , thus united to his God-head . 3. In this nature of man , He perfectly fulfilled the Law , by all which he acknowledged the Law to be a perfect Rule of Righteousness , which as man , he was bound to obey , and so did really confirm and ratifie the Authority of it , whereas on the contrary , they that taught m●n to seek justification , and to approve themselves as Righteous in the sight of God , by their own personal works of obedience to the Law , though they pretended to magnifie the Law , they did make void the Law , because their Righteousness was far short of what the Law required ; and therefore to profess that they looked to be justified or found Righteous in the sight of God by their own imperfect works done in obedience to the Law , was to accuse the Law of imperfection , and so to make void the Law. Saith David , The Law of the Lord is perfect , and therefore none can be justified by the Law , unless their Righteousness be perfect . Now for sinful men whose natures are contrary to the Law , whose sinful omissions and commissions are numberless , whose best works are exceedingly imperfect and defective , to profess themselves justified by the Law , is to deny the perfection of the Law , and so to abolish or make void the Law. So much for the first particular point comprehended in the general doctrine . The second is this : That the Lord Iesus Christ established the Law by making full satisfaction to the Law : where note two particulars : 1. That Christ did make full satisfaction to the Law. 2. That hereby he did establish it . 1. For the former , When Christ was gloriously transfigured upon a certain mountain in the sight of three of his Disciples , Behold there talked with him two men , which were Moses and Elias , who appeared in glory and spake of his decease , which he should accomplish at Ierusalem . These two holy men of God , who many ages before had been taken out of this world , by an extraordinary dispensation of God , were sent to meet the Lord Christ upon this Mount ; and why these two ? Moses was the Lawgiver , I mean the ministerial Law-giver , the Minister , Servant , or Instrument of the Lord , by whom God who is the only authentical , the supream Law-giver , delivered , and as it were handed over his Law to the people of Israel ; Elias was one of the most eminent among all the Prophets , and exceeding zealous of the Law , and by an extraordinary warrant from God , slew divers hundreds of false Prophets for Idolatary , and for teaching the people to transgress the Law , and when he complained against Israel for their heinous sins against the Law , the Lord directed him to annoint Hazael to be King over Syria , Iehu to be King over Israel , and Elisha to be Prophet in his stead , as so many executioners of Gods justice upon backsliding Israel for their horrible sins against the Law. It seemeth then that these two were sent to shew that the Lord Jesus Christ was he of whom the Law and the Prophets spake , whom the Ceremonial Law shadowed out by Types and Figures , who was to perform full obedience to the Moral Law , and make full satisfaction for the transgressions of men against the Law , and to accomplish what was foretold by the Prophets ; and it is said expresly , that they spake of his decease , which he should accomplish at Hierusalem . They spake of his death and sufferings , whereby he should make full satisfaction for the sins and transgressions of men against the Law , and fulfill the sayings of the Prophets . It is not barely said he should dye or suffer death , but that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplish his decease , He should fully and compleatly suffer such a death as should make full satisfaction to the Law : He should undergo the full penalty of the Law , and make full payment of all the debts which the Law could charge upon his people . To make this appear more clearly , consider these particulars : 1. That the Lord Iesus Christ was very God , in the beginning was the word , and the word was with God , and the word was God , the same was in the beginning with God , all things were made by him , and without him was not any thing made that was made . The Son of God is called the word , God the Father manifesting himself by the Son , as a man maketh known his mind by his words or speech . There is the coessential word of God , and there is the declarative word of God ; the Son of God is the coessential word of God , of the same essence with God the Father . The declarative word of God is that which we have in the holy Scriptures : So Christ prayed to his Father for his people , Sanctifie them through thy Truth , thy word is truth . For this cause , saith the Apostle , thank we God without ceasing , because when ye received the word of God which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of God which worketh effectually in you that believe . These and the like places shew the folly of those who seem to hold , that there is no other word of God but Christ , whereas it is plain , that the holy Ghost calleth the word written in the Scriptures , and the word preached and taught according to the Scriptures , the Word of God , scil . his declarative word , but Christ is the coessential or co substantial word of God : and here it i● said , He was in the beginning , declaring his eternity , when the world and the creatures in it were made , He was not made , but he was from eternity , before all things ; and accordingly he saith to his Father , O Father glorifie thou me with thine own self , with the glory which I had with thee before the world was , that is , from all eternity . And the word was with God , that sheweth the personal distinction betwixt the Father and the Son , who are one God and two distinct persons , then his God-head is expresly asserted . And the word was God , the same God with the Father , all things were made by him , and without him was not any thing made that was made , all the Creatures were made by Christ of nothing , and therefore he is very God , for by him were all things created that are in Heaven and that are in Earth , visible and invisible , whether they be Thrones or Dominions , or Principalities or Powers , all things were Created by him and for him , and he is before all things , and by him all things consist , not only all visible Creatures on Earth , but also all the glorious Angels of Heaven were created by him , and his eternity is declared , He is before all things , his Almighty power is asserted , by him all things consist . The frame of the world would fall in peices , the Beings of the Creatures would be disjoynted , dissolved , did not his Almighty Arm hold all together : He upholdeth all things by the word of power , and least any blasphemous adversary of Christ his God-head should object that Christ might create the world as a● instrument and inferiour Agent under the Father . The Apostle telleth us , All things were created , not only by him , but also for him ; He is the principal Agent , and he is the cheif end of the Creation : They were made for his glory , a clear evidence to prove him to be very God , the same God with the Father , for it is the peculiar Prerogative of God to be the highest of the whole Creation , for whom all things were made ; for of him , and through him , and to him are all things ; to him in this place , and for him in the other , have the same sense , and the original is the same in both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Apostle shews , That Christ being in the form of God , thought or judged it to be no Robbery to be equal with God , in all eternity he was in the form of God , he was really , properly , essentially God , and therefore judged it to be no robbery to be equal with God. This cutteth off all cavils , for how could it have been less then an high degree of robbery or Sacriledge , for any one that was not as truly and properly God as the Father , even the same God with the Father , to judge himself equal with God , in as much as God the Creator is infinitely above the most excellent of the Creatures . Secondly , He took upon him the Nature of man , the word was made flesh . The eternal word or Son of God who was before all time , without beginning of dayes , was pleased in the fulness of time to be made flesh , not by transmutation , but by assumption , not by turning his unchangeable God-head into flesh , but by taking flesh , that is , a true humane Nature , soul and body , into the unity of his person , so uniting the nature of man to his God-head , as to make it properly his own ; to become one person with himself , the God-head being never separated again from the manhood , nor confounded with it , both natures remaining distinct , but never divided from each other , the same Christ remaining perfect God and perfect man : so where it is shewed that being in the form of God , &c. it followeth , But made himself of no reputation , and took upon him the form of a Servant , and was made in the likeness of men , and found in fashion as a man , &c. And without controversie great is the mystery of Godliness , God was manifest in the flesh . This is indeed a great mystery , of such an height and depth , and far exceedeth the reach of mens understandings , yet a most certain and infallible truth to be received by faith , and it was necessary the Redeemer of manking should be both God and man , that he might satisfie the justice of God , and bear the penalty of the Law due to the sins of the world . First , It was necessary that he should be God. 1. That he might inable the humane nature to bear the weight of Gods wrath and revenging justice to support the manhood from sinking under it , and being swallowed up of it , whom God hath raised up , having loosed the pains of death , because it was not possible that he should be holden of it ; death had taken a prisoner whom it was no way able to hold , Jesus Christ as he was man , suffered death , and lay dead in the grave , but as he was God , he raised his humane nature from the dead . Secondly , That the infinite worth and excellency of his God-head might make his sufferings of sufficient value to satisfie the justice of God , and the severity of the Law for the numberless sins of the world , the same man that suffered being one person with God , and so his sufferings , being , though not the sufferings of the God-head , yet the sufferings of God , that is , the sufferings of him who is God , and therefore it is said , that God hath purchased a Church with his own blood . And what is there , which the blood of God was not sufficient to purchase ? Secondly , It was necessary Christ should be man , that he might satisfie the Law , and bear the penalty . 1. That he might be subject to the Law ; for it was impossible that the God-head should be made under the Law , because the Law received its Authority from God , and therefore could have no Authority over him ; therefore he was made of a womnn , and so made under the Law. 2. That he might be in a capacity to suffer the full penalty of the Law ; for it is impossible for the God-head which is the fountain of life to dye , or to bear the Curse , being the fulness of blessedness : and therefore saith the Apostle , We see Jesus who was made a little lower then the Angels for the suffering of death . He that being very God , was infinitely higher then the Angels , took into the unity of his person , a nature a little lower then the Angels , scil . the nature of man , and that for the suffering of death , and so for the satisfying of the Law. 3. That He might make Satisfaction to the Law , and bear the punishment of it in the s●me nature of man , in which the Law was transgressed and broken ; for verily , He took not on him the nature of Angels , but He took on him the seed of Abraham ▪ wherefore in all things it behoved him to be made like unto his Brethren , that he might be a merciful and faithful High-Priest , in things pertaining to God , to make reconciliation for the sins of the people , to make satisfaction for the transgressions of the people against the Law , and to reconcile them to God the Law-giver . 3. He took upon him the guilt of mens sins , putting himself into the state , and standing in the state of guilty sinners , as it were putting his Name into their Bond , and voluntarily taking their debts upon himself ; all we , like sheep have gone astray , we have turned every one to his own way , and the Lord hath laid on him the iniquity of us all . If the whole Congregation sinned , they were to bring a young Bullock to be offered for their sin , and before it was killed , the Elders of the Congregation representing all the people under the Government , were to lay their hands on the head of the Bullock before the Lord : It seemeth b● this Ceremony , they did as it were put off the sins of all the people from the guilty sinners , upon the Sacrifice : So the Lord Christ , before he suffered for the sins of his people , first took upon himself the guilt of all their sins , for he hath made him to be sin for us who knew no sin , that we might be made the righteousness of God in him , the guilt of mens sins was imputed unto him , and put upon his account , as his righteousness is imputed to Believers , and accounted theirs . 4. He subjected himself to the Curse of the Law , due to men for their sins against the Law ; for it is written , Cursed is every one that continueth not in all things which are written in the Book of the Law to do them : then it followeth , ver . 13. Christ hath redeemed us from the Curse of the Law , being made a Curse for us ; for it is written , Cursed is every on that hangeth on a tree . Thus he exposed himself to the flames of divine wrath , which would have been a consuming fire to a meer Creature : but as the wood of the Altar for burnt offering was overlaid with Brass that it might not be devoured by the fire : so his humane nature being united to the God-head , was so fortified to endure the burning heat of the wrath and Curse of God , that it was not consumed by it , but although the God-head was inseparably united to the manhood , and did not leave it for a moment , yet it did so withhold its divine influence from the Manhood for a time , that it suffered extream and unconceivable torments in body , but especially in soul , as appeareth in the holy story ; for though God the Father loved him infinitely as his Son , and as one that was perfectly holy and righteous in his own person , yet he executed his justice upon him to the full , as he presented himself before him , burdened with the guilt of mans sins against the Law. It pleased the Lord to bruise him , he hath put him to grief . Saith the Apostle , He spared not his own Son , but delivered him up for us . He spared not his own Son ; He found him engaged to satisfie the Law for the sins of men , and therefore he executed the severity of the Law upon him , and spared him not , but delivered him up for us all , saith the Text. He did as it were deliver him up with his own hand for sinners , delivering him up by the hand of his love , towards sinners , to the hand of his justice , to be punished for their sins : so that I conceive it may be said that Christ had judgement without mercy , that through him mercy might glory over judgment toward repenting and believing sinners . Fifthly , He actually suffered death ; He did shed his most precious blood , He humbled himself and became obedient unto death , even the death of the Cross. He poured out his soul unto death . Iesus when he had cried again with a loud voice , yeilded up the Ghost . When they came to Iesus , and saw that he was dead already , they brake not his leggs , but one of the Souldiers with his Spear pierced his side , and forthwith came thereout blood and water . Lastly , That it might be manifest that the Prince of life was really dead for the satisfaction of the Law , He suffered his body to be caried to Prison , to be shut up in the grave , and held under the power of death untill the third day . Now in the place where he was crucified there was a garden , and in the Garden a new Sepulchre , wherein was never man yet laid , there laid they Iesus . Thus ye see the Lord Jesus Christ satisfied the Law to the full , endured the rigour , and bare the penalty of it . Secondly , by satisfying the Law , and endruing the severity of it , he established the Law. I suppose it is not necessary to speak much of this particular , because the opening of the former giveth light unto it , breifly thus : 1. The Law required perfect obedience , as ye heard , the full performance of every branch and tittle of it . 2. In case of disobedience , transgression , defect , and failing in obedience , the Law denounced a grievous penalty , a Curse , death and destruction , as was noted also , yea the Law given to mankind in Adam , had the sentence of death annexed , In the day thou eatest thereof thou shalt surely die . 3. Hence it followeth , that if neither the Law be fulfilled in a way of obedience , nor satisfied by the inflicting of the punishment , then it is made void , and declared to be of no force , to have lost its authority , its vigour , and to be frustrated of its end . 4. Thereupon we may infer by the rule of contraries , that the Lord Jesus Christ having in the nature of man born the full penalty , severity , and Curse of the Law , due to the sins of men against the Law , and by his God-head , to which his humane nature wherein he suffered is personally united , gave sufficient value and worth to his sufferings , to make full satisfaction to the Law , to the uttermost , that the Law in its greatest rigour could require : hence it clearly followeth , that Christ established the Law. This was a reall and full acknowledgement of the Authority of the Law ; the wonderful abasement , the grievous sufferings of the Son of God , were signal evidences , infallible demonstrations of the force and authority of the Law ; the Lord of glory appearing in the form of a Servant , to make way for satisfying the Law : he that is the brightness of the Fathers glory , enduring the shame of the Cross , did abundantly witness to the world the Authority of the Law. The Lord Jesus Christ spared not his most precious blood , but freely poured it forth to satisfie the Law , for the sins of his people , and thereby ratified and sealed the Authority of the Law. How should this be improved to stir up poor souls without delay to turn to the Lord , and flee to Christ ? For in as much as the Lord Jesus did both perform perfect obedience to the Law , and bear the full penalty and curse of the Law , and by both these establish the Law ; it sheweth clearly that the Law standeth in full force against all that are out of Christ , they being guilty of sin against the Law , are subject to the Curse of the Law ; for being not found in Christ , they have no part in his perfect righteousness and full satisfaction , and therefore are every moment in danger of the sentence of condemnation denounced by the the Law. It is true that Christ hath fully satisfied the Law : But what doth this help them that remain in their natural estate of impenitency and unbelief ? That full satisfaction which Christ made to the Law , ratifieth the Authority of the Law , and proclaimeth to the world , that the Law spareth none that are under the Law , and so are all that are not in Christ , and so under grace ; and therefore rest not one day in this condition ; sin lieth at the door , he avenger of blood is at thy back , the voice of the Law is , pay that thou owest : It is a groundless plea to say , Christ hath paid all , if thou remainest out of Christ. Secondly , If sin were so exceeding grievous and bitter unto Christ , Oh let it not be sweet and delightful unto thee ! It sin imputed were such an unspeakable torment to the Lord Jesus Christ , What a shame is it for any that pretend to be members of Christ , to make it the matter of their contentment ? Dost thou call thy self a Christian , and canst thou see the Son of God abased for sin , put to an open shame , buffetted , spit upon , crowned with thorns , and sweating drops of blood , exceedingly afflicted in soul , bleeding and dying upon the Cross for sin , and yet canst thou hold up thy head , take a pride in sin , glory in it , despise reproof , gain by it , thrive by it , rise by it , get preferment by it , sport and solace thy se●f with it , and still own the name of a Christian ? What is this but to be an Enemy to the Cross of Christ , harbouring in thy bosom , that Enemy which fastned and nailed him to the Cross ? Thirdly , Here'i 's ground of sound comfort for them that are in Christ , He hath made full satisfaction to the Law , he hath paid the debts of his people , cancelled the bond of the Law , redeemed them from the Curse , the Law can exact no satisfaction from them , he hath fully cleared all accounts , There is therefore now no condemnation to them which are in Christ Iesus , who walk not after the flesh but after the Spirit : But of this somewhat may be spoken upon the next point . The third particular followeth . viz. That the Lord Iesus Christ established the Law by communicating his perfect righteousness to Believers : where , as in the former points there are two Branches . 1. That the perfect righteousness of Christ is communicated to Believers . 2. That hereby the Law is established . Concerning the former , ye heard before of the perfect Righteousness of Christ , who both was a Lamb without spot , knew no sin , and performed compleat obedience to the Law , and also did undergo the punishment and Curse of the Law due to the sins of men and women , and so made full satisfaction to the Law. Now that which is to be cleared is this , That this perfect Righteousness of Christ is communicated to Believers . 2. How it is received by Believers . 3. What are the effects and consequents of the righteousness of Christ thus communicated and received . For the first , 1. The righteousness of Christ is communicated to Believers , not by infusion , but by imputation , not so as to be inherent in them , but so as to be imputed to them ; so as to be accounted theirs ; for he hath made him to be sin for us that knew no sin , that we might be made the righteousness of God in him . As the sins of men were not infused into Christ , so as to be inherent in him , but imputed to him : so the Righteousness of Christ is not infused into Believers , so as to be inherent in them , but is imputed to them and accounted theirs . The satisfaction which Christ hath made to the Law is imputed to them , that is , reckoned to belong unto them , as if they had satisfied the Law in their own persons . So it is said of Abraham , it was imputed unto him for Righteousness . Now it was not written for his sake alone , that it was imputed to him : but for us also to whom it shall be imputed , if we believe on him who raised up Iesus our Lord from the dead . As if a King should pardon a great Malefactour for his Fathers sake , who had done some eminent service to the State , his Fathers deservings might be said to be imputed to him , accounted his , as if they had been his own ; and when a surety payeth anothers debt , the payment is imputed to the debtour , and accounted as done by him , and he is as fully discharged and esteemed out of debt , as if he had paid it with his own mony : so Believers have no Righteousness of their own to satisfie the justice of God , but the Righteousness of Christ is imputed to them , that is accounted theirs ; as if they had been perf●ctly righteous by performing perfect obedience , and making full satisfaction in their own persons to the Law ; and here ye may observe who it is that imputeth the Righteousness of Christ to Believers 2. Of what nature this act of imputation is . 1. It is God that imputeth the Righteousness of Christ to Believers , saith the Apostle . David describeth the blessedness of the man unto whom God imputeth Righteousness without works ; it is God who imputeth Righteousness unto justification , and it properly belongeth to him as the supream Judge ; Who shall lay any thing to the charge of Gods Elect ? It is God that justifieth , Who is he that condemneth , it is Christ that died , yea , rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . Here the Apostle seemeth to set before us a representation of the highest Tribunal or Court of Judicature , intimating or supposing the persons indicted , the Accuser , the Judge , the Advocate ; the Persons indicted or arraigned , the Elect of God , true believers : the Accuser , implied in those words Who shall lay any thing to the charge of Gods Elect ? the Judge , God ; it is God that justifieth , the Advocate ▪ Christ who , first died , and so made satisfaction for the sins of his people . 2. Rose again , and by this his deliverance , out of the grave the prison of Death , made it evident that their debts were fully discharged . 3. He is at the right hand of God , which is a sure argument that he is highly in the Judges favour . 4. He improveth his interest in the Judge , by making intercession for his people , presenting his merit and Righteousness to his Father , to be imputed to them , and accounted theirs , and therein pleading his satisfaction , made in their stead , for their pardon and justification . But the thing for which I bring this place at the present is , to shew that it is God who imputeth the righteousness of Christ to Believers , it is he that justifieth , God is the efficient cause , the Authour of the imputation of Christ his righteousness to his people , and so of their justification , It is one God which shall justifie the circumcision by faith , and the uncircumcision through faith , scil . all sincere Believers , whether Israelites or Gentiles . Now the works of God toward the Creatures , are the works of all the three persons of the God-head , Father , Son , and holy Ghost , and therefore Christ , as he is Mediator between God and man , presented his righteousness unto God , to be imputed to his people for their justification ; as he is God , he imputeth his righteousness , merit and satisfaction to them , and justifieth them . 2. Consider of what nature this act of imputation is , whether it be an act of Justice or of Grace . I conceive this Act of God , imputing the Righteousness of Christ to his people , is an act of grace or free favour , & undeserved love ; Being justified freely by his grace , through the Redemption that is in Christ Iesus , whom God hath set forth to be a propitiation through Faith in his blood . It is said Believers are justified freely : and then again , by his grace , the latter explaining the former ; freely , that is , by his grace and free favour : for though the Righteousness and satisfaction of Christ is of infinite merit and worth ; yet 1. God the Father by a pure Act of Grace , gave his Son to dye for sinners : so it is said here , whom God hath set forth to be a propitiation through faith in his blood : herein is love , not that we loved God , but that he loved us , and sent his Son to be the propitiation for our sins . 2. Christ , as he was man , was freely chosen of God for this purpose ; so God saith concerning him , Behold my servant whom I have chosen : The man Christ Jesus was freely chosen of God to become one person with the Son of God ; the Son of Mary did not merit to be personally united to the Son of God , but was freely chosen of God , to be exalted to this incomprehensible dignity , glory and Majesty , far above all other creatures , Angels and men , and from this personal union to which he was freely chosen , proceedeth the greatness and all-sufficiency of his merit . 3. God in his Law hath denounced the penalty of death , the Curse , everlasting destruction , against every one that was guilty of sin against the Law , and he was not bound to accept of satisfaction at the hand of another in their stead , nor to hold them discharged of the guilt of their sins , upon the account of anothers sufferings for sin , and therefore it was an Act of meer grace in God , to accept of Christ his satisfaction in behalf of sinners , and to impute his righteousness to them , and to account it theirs for their justification . And so it was according to the Covenant and Agreement which God the Father freely made with Christ , according to which agreement , Believers are given to Christ : so he saith to his Father , I pray for them which thou hast given me , for they are thine : Behold I and the children which God hath given me , those lost sinners whom God gave to Christ , as Mediatour and Redeemer , to save them by his death and satisfaction : to them God the Father , by his grace , that is , freely imputeth the Righteousness of Christ , & accounteth it theirs , accepting them as righteous through him . Secondly , Observe how the Righteousness of Christ is received by believers , that is , by faith unfeigned : the Righteousness of God without the Law is manifested , being witnessed by the Law and the Prophets , even the righteousness of God which is by faith of Jesus Christ unto all , and upon all that beleive the Righteousness whereby Believers are justified , is the Righteousness of God ; it is such a Righteousness as God hath revealed ; as he hath appointed for this end ; as he approveth and accepteth ; such a Righteousness as he giveth to Believers , this Righteousness is received and applied by the faith of Jesus Christ : not by the faith which Christ hath , but by the faith which Believers have in Christ , not by the faith whereby Christ believeth , but by the faith whereby men believe in Christ. Believers being united to Christ by the spirit on the one side , and by faith on the other . God imputeth the Righteousness of Christ unto them , and they receive and apply it to themselves by faith : So in that conclusion of the Apostle , Therefore we conclude that a man is justified by faith without the works of the Law. In these and many other places , where faith is said to justifie , Divines understand it to be meant not meritoriously ; for so Christ justifieth by his merit , procuring justification for sinners : not by way of efficiency , for so God justifieth , as the Author of justification , as the Judge , imputing Christ his righteousness to Believers , and so justifying them : not materially , for so the righteousness of Christ justifieth , as the matter of justification : not formally , for that is by way of imputation , but faith justifieth . 1. Objective , not by force of its own Act of believing , but by vertue of its Object , which it apprehendeth , scil . Christ his righteousness . 2. Instrumentally , Faith justifieth by applying the righteousness of Christ to the Believing soul , whereby it is justified . 3. Observe the effects , or Consequents of the righteousness of Christ thus imputed of God , and received by faith , they are delivered from the guilt of sin , Blessed are they whose iniquities are forgiven , and whose sins are covered . Blessed is the man to whom the Lord will not impute sin . Christ his righteousness is accounted theirs , and so their own sins are no longer accounted theirs , and so they are free from condemnation . There is now therefore no condemnation to them which are in Christ Iesus , who walk not after the flesh but after the spirit . They are accepted as righteous in the sight of God , because the perfect righteousness of Christ is imputed to them , who perfectly obeyed the Law ▪ and fully suffered the penalty of the Law , hereby also they have an interest in everlasting life and salvation , Whom he justifieth , them he also glorified . Again , a constant consequent of the righteousness of Christ communicated and imputed to Believers , for their justification is regeneration , conversion , sanctification ; for the same faith which applieth the Righteousness of Christ to Believers for the forgiveness of sin , and for their justification , doth unite them to Christ , so that they partake of his spirit and sanctifying graces . The second Branch of the point is , That the Lord Iesus Christ by communicating his perfect Righteousness to Believers doth establish the Law. This clearly followeth upon those things which have been spoken , for in as much as the Lord Jesus Christ performed obedience to the Law , and suffered the full penalty of the Law , and then communicated his perfect Righteousness to Believers , making them one with himself , uniting himself to them by his spirit , and uniting them to himself by faith , that so himself and his perfect Righteousness might become theirs , and that hereby they might be justified and accepted as righteous in the sight of God. This was an effectual declaration , a real acknowledgment of the force and Authority of the Law : for hereby he witnessed that the Law was such an authentical and indispensable rule of righteousness , that none could be justified and accepted as righteous in the sight of God the supream Lawgiver and Judge , but by such a Righteousness as was fully answerable to the Rule of the Law , and therefore because in this corrupt state of Nature , wherein all mankind are , since the fall , no man could have performed perfect obedience to the Law in his own person , but all must have lain under the sentence of condemnation , and utterly perished . The Lord Christ having taken upon him the Name of Jesus , and the office of a Saviour and Redeemer , to save his people from their sins , yet would not save them in an illegal and irregular way , not by his royal prerogative without respect to the Law , but by fulfilling the Righteousness of the Law in his own person , and then communicating his perfect righteousness to them , investing them with it , cloathing them with this spotless and glorious robe of his Righteousness . On the other side , the contrary doctrine of justification by the works of the Law , teaching that men might be delivered from Condemnation , and approve themselves as righteous in the sight of God , by their own inherent holiness and works performed by them in obedience to the Law , did deny the force , the vigour and Authority of the Law , because the holiness and performances of the best of them did fall far short of the perfection of the Law. Now to say that men may be justified by the works of the Law , whose works did not answer the righteousness required in the Law , was to declare the Law to be void , to have lost its power , to condemn the transgressours , of the Law. But Christ having fulfilled the righteousness of the Law , and born the full punishment of it , and communicated his righteousness to Believers ; hath dearly and abundantly ratified the Authority of the Law , and so as the Apostle saith , Christ is the end of the Law for righteousness to every one that believeth . The Law attaineth its end in Christ , because He hath fully answered and satisfied the Law , and communicateth his perfect righteousness to his people , that they might be justified and saved without the least prejudice to the Authority of the Law. The use of this may be , to stir up Believers exceedingly to admire and magnifie the Lord Iesus Christ , who being very God , the supream Law-giver , from whom the Law received all its force and Authority , was pleased by a voluntary Act of his love to become man and so to be made under the Law ; to subject himself to the Authority and power of the Law , to perform perfect obedience to the Law , and to bear the Curse of it , and then as it were to make over , and communicate to poor guilty condemned sinners , this his perfect righteousness for their justification and salvation ; and therefore the Apostle prayed thus for Believers that Christ may dwell in their hearts by faith , That ye being rooted and grounded in love , may be able to comprehend with all Saints , what is the breadth , and length , and depth , and height , and to know the love of Christ which passeth knowledge . It is an height and depth which Creatures cannot reach , a breadth and length which they cannot measure , but those that have interest in Christ , and his perfect righteousness , should labour to view and surveigh it diligently , that they may see into it more and more , and advance and magnifie the Lord Jesus Christ , who is Iehovah their Righteousness . Secondly , This may take down the natural pride of mens hearts , the best of Adams posterity except Christ alone , would have been accursed and condemned wretches , had they not been justified and saved by a borrowed Righteousness , by the Righteousness of another , even of Christ , communicated and imputed to them , and accounted theirs , Where is boasting then ? it is excluded : By what Law ? of works ? nay , but by the Law of faith , that is , by the doctrine of the Gospel , which declareth that the only way for men to escape condemnation , and to appear righteous before God , is to become poor in spirit , and as wretched , guilty , lost creatures , to go out of themselves , and renounce all hope and confidence in themselves , and all their own abilities , duties , and performances , and to flee to Christ alone , that they may be justified by his righteousness , and accepted of God in him , to come as poor naked wretches , that have never a rag of their own to cover their shame , and to beg of Christ white rayment , the spotless covering of his righteousness : this doctrine excludeth boasting , and confoundeth pride , if there be any thing for which thy heart is apt to be lifted up , either to think highly of thy self , or to despise others , remember that if thou art an unbeliever , thou standest guilty , and condemned before the Lord , and so hast cause instead of exalting thy self to be exceedingly abased , and to be restless , until thou be delivered from condemnation , and hast obtained pardon and justification through the righteousness of Christ : If thou art a true believer , remember thou art justified by a righteousness which was never wrought by thee in any part , but wholly and only by the Lord Jesus Christ , and out of the riches of grace and mercy , communicated and imputed to thee , whereof thou wast as unworthy as any of them that lye under the sentence of condemnation ; Hast thou not then a double cause of humiliation ? 1. Because of thine own guiltiness and unworthiness in thy self . 2. Because so rich a favour was freely bestowed upon thee ; for the greater the gift is which is bestowed upon unworthy persons , the more cause have they to be low in their own eyes , the bounty of the giver , and greatness of the gift , casteth shame upon the unworthiness of the receiver . Thirdly , This may encourage the worst of men and women , the chief of sinners , to come to Christ , and to turn to the Lord. Here is a perfect Righteousness , a full Satisfaction , here is a Saviour and Mediator between God and man , the man Christ Jesus , who hath performed perfect obedience to the Law , and suffered the punishment of the Law due to the greatest sinners , for the greatest sins : and therefore as was noted before , he is called Iehovah our Righteousness ; for though Believers are not justified by the essential Righteousness of Christ , as God ; yet I conceive the infinite worth of the infinite Iehovah , God the Son , raiseth that righteousness which he hath wrought for sinners , to such an unspeakable value , as is sufficient for the sins of the whole world : How inexcusable then is their neglect , who rather lye in their sins , then seek to Christ ? And on the other side , what a door of hope is opened to them who are discouraged through the greatness of their sins ; What can hinder thee from receiving pardon and obtaining full forgiveness ? Not the greatness of sin , for Christ hath done and suffered that which is abundantly sufficient to answer all , nothing can hinder thee but an impenitent and unbelieving heart . Fourthly , Let Christians be stirred up exceedingly to labour after truth of faith , and strength of faith ; for as the Righteousness of Christ is that for which Believers are accepted as righteous with God : so saith is that grace whereby it is applied to the soul , the Father of the distressed child cryed out and said with tears , Lord I believe , help mine unbelief : and the Apostles said unto the Lord , Increase our Faith. Pray earnestly for faith , and for strength and increase of Faith , that ye may be established in the faith , and confirmed in the assurance of your interest in Christ , and his perfect righteousness : this is the Sheild which quenched the fiery darts of the Devil . What may Christians expect , that the Devil should rather aim at , than the destroying or weakning of their faith , to divide them from Christ , to dissolve the marriage bond between him and them , to strip them of their wedding garment , the robe of Christ's Righteousness ? And what should Christians endeavour more than the strengthning of their faith ? Fifthly , Let all that are in Christ , justified by the Righteousness of Christ , labour to walk as becometh those that are partakers of so rich a blessing . This was one great end of Christ his coming into the world , and performing this glorious work of Redemption , that he would grant unto us , That we being delivered out of the hand of our Enemies , might serve him without fear , in holiness and righteousness before him all the days of our life : and therefore the Apostle having spoken at large of this doctrine of justification by faith in Christ his Righteousness , exhorteth Believers thus , I beseech you therefore Brethren by the mercies of God , that ye present your bodies as a Sacrifice , living , holy , acceptable unto God , &c. of him are ye in Christ Iesus , who of God is made unto us , wisdom , righteousness , and sanctification , and redemption : those to whom Christ is made righteousness for their justification , to them he is made sanctification , conforming them to himself in holiness . Justification and Sanctification are , 1. Distinct. 2. Unseparable , neither to be confounded together , nor separated from each other : They are distinct , Sanctification is no cause nor part of justification . No man is justified for his holiness , but only for the righteousness of Christ. On the other side , sanctification and holiness is unseparably joyned with justification ; whosoever is justified is also sanctified , when sin is forgiven , it is also mortified . Do not flatter your selves with a perswasion of the pardon of your sins , and the justification of your persons , while ye want the beginning of sanctification . Saith the Apostle , Ye are washed , ye are sanctified , ye are justified in the name of the Lord Iesus , and by the spirit of our God. All that are washed from the guilt of sin in the name of Christ , and by the virtue of his blood , being made partakers of righteousness unto justification , are also washed by his sanctifying spirit and grace , from the filth and pollution of sin , and made partakers of his holiness . In the next place , we have the fourth particular , That the Lord Iesus Christ established the Law , by making it a rule of obedience to his people . 1. Christ made the Law a rule of obedience to his people . 2. Hereby he established the Law ▪ 1. Concerning the former , the Lord Christ saith , Think not that I am come to destroy the Law and the Prophets , I am not come to destroy , but to fulfill ; for verily I say unto you , till Heaven and Earth pass , one jot or one tittle shall in no wise pass from the Law till all be fulfilled , the Law is established as a perpetual rule to direct Christians in the ordering of themselves , all the powers of their souls , affections of their hearts , their thoughts , words , and actions ; and therefore Christ himself in divers passages following , presseth , not only the outward but also the inward observation of the Law , a certain man asked Christ this question , Which is the great Commandment in the Law ? Iesus said unto him , Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind : This is the first and great Commandment , and the second is like unto it , Thou shalt love thy Neighbour as thy self : on these two Commandments hang all the Law and the Prophets . I conceive the Lord Christ in this answer doth clearly confirm the Law , as a Rule of obedience by his Authority . 1. He doth as it were open the bowels of the Law , and discover the soul and spirit of it , shewing that it consisteth in two things , 1. Intire , and perfect love to God. 2. As subordinate hereunto , sincere love to our Neighbour . 1. Because all things commanded in the Law are , either love to God and man , or such things as love supposeth , as the knowledge of God , or such affections , thoughts , words , actions ▪ as accompany or flow from love . 2. All sins of omission or commission towards God or man , are either want of love , or such as proceed from the want of love . Now in that Christ doth so highly extol these two Commandments which comprehend the substance of the Law , he established the Law as a rule of obedience for his people . Secondly , In this speech , he had respect , not only to the ten Commandments delivered Exod. 20. but also to the doctrine of the Prophets throughout the old Testament , saying , On these two , &c. The Prophets opening and enlarging in particulars , what is generally comprized in the ten Commandments : and if we compare this with what we had before , where he saith , he came to fulfill the Law and the Prophets ; we may gather , that he established the Law delivered by Moses , and expounded by the Prophets , as a Rule of obedience to his people . Again , how frequently doth the spirit of Christ in his Apostles establish the Law , as a rule of obedience for his people . What are those things which the Apostles by the Authority of Christ and his Name , require of Christians but things commanded in the Law ? And what are those sins which they call upon Christians to shun , but sins forbidden in the Law ? Let Love be without dissimulation : abhor that which is evil , cleave to that which is good , &c. What multitudes of instances might be given in this kind , and therefore saith the Apostle , The end of the Commandments is Charity out of a pure heart , and of a good Conscience , and of faith unfeigned . These are things required in the Law. The grace of God which bringeth salvation to all men , hath appeared , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present world . The Gospel and word of grace which Christ hath revealed to the world , and confirmed by his death , teacheth those things which are the substance of the Law ; and therefore Christ hath established the Law , for a Rule by which his people are to act and walk , As he which hath called you is holy , so be ye holy in all manner of conversation ; because it is written , be ye holy for I am holy . The spirit of Christ in the Apostle , alledgeth the very word of the Law as ratified by the Authority of Christ , as a rule of holiness to which his people must conform their hearts and lives . But it may be Objected , that divers passages of the new Testament make against this , such as these , The Law is not made for a righteous man , but for the lawless and disobedient . And the Apostle saith to them that are in Christ , Ye are not under the Law , but under grace . God sent forth his Son made of a woman , made under the Law , to redeem them that are under the Law. Fo Answer to thes● things , consider , That the Law may be considered two wayes . 1. As a Covenant of works , severely requiring full and exact obedience and perfect righteousness upon pain of the Curse : and so Believers being in Christ , are not under the Law but under grace . The Lord hath reconciled them to himself in Christ , received them into a Covenant of grace , discharged them of the curse of the Law , and sentence of condemnation , justified and accepted them as righteous through the righteousness of Christ , given them access to his mercy seat , so that the Law is not made for a righteous man , as a covenant of works . Believers are not to be judged according to the rigour and severity of the Law , nor subject to the curse or condemnation of the Law , and therefore the Apostle saith , Christ hath redeemed us from the Curse of the Law , being made a Curse for us : but the lawless and disobedient natural persons , being out of Christ , and standing upon their own bottom , and so being to answer the justice of God upon their own account , are under the Law as a Covenant of works , and subject to the malediction , Curse and condemnation of the Law. Secondly , The Law may be considered as a Rule of life , as a direction to true Believers , guiding them in the wayes of God , teaching them how they ought to walk and to please God , how to walk answerably to his saving mercies , and spiritual blessings communicated to them in Christ : and in this regard the Law is established by Christ , for the use of his people ; and so I conceive in this sense , the Law is so far from being a Covenant of works , that it becometh a part of the Covenant of grace , or a Rule subservient to the Gospel . So the Apostle telleth the believing Thessalonians , Ye know what Commandments we gave you by the Lord Iesus , the Commandments which he delivered to them were given by the Lord Jesus , in the Name of the Lord Jesus Christ , by vertue of his Authority and Commission received from him ? Now what Commandments were these ? Even the same that are delivered in the Law , in some of which the Apostle giveth instance : First in general , This is the will of God , even your sanctification , that ye should be sanctified , and so conformed to the Law of God in all things . Then in special , That every one of you should know how to possess his vessel in sanctification and honour , not in the lusts of Concupiscence , &c. In a word , the Law is of use both unto them that are out of Christ , and to them that are in Christ : To the former it discovereth the contrariety of their Natures , hearts , and lives , to the mind and will of God , their utter disability to fulfill the Law , and thereupon makes known unto them their woful estate , that they lye open to the wrath and Curse of God , and the danger of everlasting condemnation : and so the Law may be of use : 1. To take down the natural pride that is in men and women , to cause them to see their own vileness and lost condition , to renounce all confidence in their own imaginary righteousness , to abase themselves to the dust before the Lord , For by the Law is the knowledge of sin . Secondly , The Law may be of use to such , to drive them out of themselves , to seek after the remedy , to cause them to flee to Christ , that they may be washed in his blood from all their sins , justified by his perfect righteousness , and so redeemed from the Curse of the Law , and delivered from the wrath to come . 2. To true Believers the Law may be useful . 1. To humble them , and make them poor in spirit , and low in their own eyes . And that , 1. In respect of their state by Nature . 2. In respect of their present condition , now that they are renewed by grace . In the former respect , they may see in the glass of the pure and holy Law of God , the woful deformities and blemishes of their souls , as they were of themselves , their numberless omissions and commissions , and being inlightned by the spirit of Christ , these things are the more manifest to them . Secondly , In respect of their present condition , as they are renewed by grace though they have the spirit of Christ conforming them in some degree to the Law , yet by comparing both the frame of their souls , and their thoughts , words , actings , conversations , with the pure and spiritual Law of God ; they find themselves far short of the mark , and that they need daily renewed acts of grace and free pardon from the mercy seat . Secondly , The Law is of use to direct them , to shew them what frame of spirit , what wayes are pleasing to the Lord , who is the Law-giver , and Author of the Law. 3. The Law is useful to Believers , to quicken them and stir them up more and more , to purge themselves from all filthiness of flesh and spirit , to cleanse their hearts from those corruptions which are contrary to the Law , and to labour after an increase and growth in all holy and sanctifying graces , and to strive after farther perfection , saith the Apostle , Brethren , I count not my self to have apprehended , but this one thing I do , forgetting those things which are behind , and reaching forth unto those things which are before , I press toward the mark for the prize of the high calling of God in Christ Iesus . It seemeth the Apostle , notwithstanding that great measure of the spirit of Christ , which he had received , and the great improvement made of his Talents , the eminent services done to the Church , yet looked upon the mark , as being far before him , a great way beyond him , that is , that he was far short of the perfection of holiness and righteousness which the Law required , and therefore he did reach forth and press forward with all his might . When the best Christians find how far they fall short of that height of perfection which the Law calleth for , scil . to love the Lord their God with all the heart , and all the mind , and all the soul , and all the might , &c. May not this be a powerful motive to quicken them , to use all holy endeavours for the perfecting of holiness in the fear of God ? Secondly , The Lord Christ , by making the Law a rule of life and holy obedience for his people hath established the Law. It is true he hath redeemed sincere Believers from the Curse of the Law , but that was done without the least prejudice to the force and authority of the Law , because himself did bear the Curse in his own person , and so he did both save his people from the Curse of the Law , and yet fully satisfie the Law , but herein did Christ put an high degree of honour upon the Law , that though he had made full satisfaction to the Law , in behalf of his people , yet he will have the Law to remain as a Directory and Rule of holiness and righteousness for those that are appointed hei●s of salvation . He hath made the Law a Rule for the ordering of his Royal family , of his spiritual Kingdom . The Lord Christ hath exalted the Law to a great height of dignity , in that himself being the Law-giver , and having united Believers to himself by his spirit , and ruling in their hearts by his grace , yet requireth them to attend to the Law as the Rule by which they should regulate and order their hearts and wayes . The use of this may be , first to shew the errour of those who seem to deny the use of the Law for Believers in any kind , as if they were to bring them in Bondage under a Covenant of works . How usual is it with men to mistake the meaning of the holy Scripture , and in special to take those things as absolutely meant , which are to be understood only in some respect . So in this case , because the Scripture sheweth that Christians are not under the Law , therefore they seem to say , they have nothing to do with the Law , and that the Law hath not any thing to do with them : but though they are free from the Curse of the Law , yet the Law is still of great use to them , to guide them in such a course of holy obedience wherein they are to glorifie God , and to walk worthy of the Lord to all pleasing . The Apostle I conceive speaketh of such licentious libertines , and Antinomian teachers , who when they speak great swelling words of vanity , they allure through the lusts of the flesh , through much wantonness , those that were clean escaped from them that live in errour , while they promise them liberty , they themselves are yet servants of corruption ; for of whom a man is overcome , of the same he is brought in bondage . Is it not common with many to complain of bondage under the Law , who on the other side remain in a miserable bondage under their lusts ? Secondly , This may open the eyes of those self-deceivers , who pretend faith in Christ , as if their sins were pardoned through his satisfaction , and their persons justified by his righteousness without the works of the Law , and thereupon sin securely , not caring to order their hearts and waye● according to the Law , nor to make it the rule of their lives : The Apostle notably sheweth the folly of such , for having proved that Believers are freely pardoned and justified by the righteousness of Christ , without any consideration of their own works done in obedience to the Law , insomuch that he saith , Where sin abounded , grace did much more abound : whereas sin abounded in men , the grace and free love of God did much more abound , and gloriously manifest it self through Christ towards Believers , in pardoning their sins , and accepting them as righteous ; thereupon he proposeth a question or Objection , What shall I say then ? Shall we continue in sin that grace may abound ? as if some licentious person turning the grace of God into laciviousness , should say , if our best works be of no force or weight at all towards our justification on the one side , and the grace of God on the other side , be gloriously illustrated by occasion of our sins , why should we fear to sin against the Law , or be careful to walk according to that Rule . The Apostle answereth by way of detestation , God forbid ; or , let it not be : Let not so vile a thought enter into the heart of any Christian . Secondly , By way of confutation , How shall we that are dead to sin , live any longer therein ? know we not that so many of us as were baptized into Jesus Christ , were Baptized into his death ; therefore we are buried with him by Baptisme into his death , that like as Christ was raised up from the de●d by the glory of the Father ; even so we also should walk in newness of life , as if he had said , they that are justified by the righteousness of Christ applied by faith , are by the same faith united unto Christ , and therefore dead to sin , as Christ died for sin ; and raised to newness of life , as Christ rose from the dead ; the spirit of Christ thus manifesting the vertue of Christ his death , and the power of his Resurrection in them , and so leading them in the way of holy obedience according to the rule of the Law. They therefore that fancy to themselves pardon of sin , justification , and salvation through faith in Christ , and give up themselves to walk according to their own lusts , and not according to the Law of God , do highly dishonour Christ , and delude their own souls ; for the Apostle Peter speaking of him , And him hath God exalted with his right hand , to be a Prince and a Saviour , for to give repentance to Israel , and forgiveness of sins . The Lord Jesus Christ is exalted to be both a Prince and a Saviour , to rule and to save as a Prince , to give repentance whereby men and women are subjected to his government , and to his holy Law ; and as a Saviour to procure for them forgiveness of sin and justification . They then who would have their sins pardoned through Christ , but not their souls subjected to the will and Law of Christ , they would have but an half Christ ; they would have Christ the Saviour , but not Christ the Prince ; and this is the way to have no Christ at all , no portion nor interest in Christ. I beseech you therefore as you love your souls , take heed of this soul deceiving fancy ; and as you desire Christ for your Saviour , so obey Him as your Prince , according to his holy Law , which He hath established as a Rule of life for his People . FINIS . Texts of Scripture Explained occasionally . 2 Thes. 2. 1 , 2 , 3. page 10. Rom. 7. 18. p. 16. Revel . 8. 13. p. 50. 1 King. 18. 40. p. 59. Mat. 13. 22 , 30. p. 61. Acts 7. 37. p. 83. Joh. 4. 19 , 20 , 21. p. 83. Gen. 22. 18. p. 91. Lev. 1. 4. p. 105. 2 King. 3. 20. p. 108. Dan. 9. 21. p. 108. Heb. 10. 5 , 6 , 7. p. 115. 1 Cor. 9. 13 , 14. p. 119. 1 Cor. 10. 18. p. 126. 2 Cor. 2. 4. p. 147. 1 Cor. 6. 18 , 19. p. 148. Num. 23. 5. p. 158. Rom. 1. 19. p. 179. Rom. 5. 13 , 14. p. 188. Amos 2. 4 , 5. p. 191 , 192 , 193. Gal. 5. 4. p. 209. James 2. 24. p. 210. 1 John 3. 8. p. 227 , &c. Luke 9. 30 , 31. p. 233 , 234. John. 1. 1 , 2 , 3. p. 234 , 235. Mat. 22. 35 , to 40. p. 261 , 262. Notes, typically marginal, from the original text Notes for div A50402-e1400 2 Pet. 3. 15. Rom. 1. 17. Parts of the words . Doctr. 1. Rom. 3. 1 , 2. Ro. 3. 5 , 6 , 7 , 8. Rom. 6. 1. &c. ver . 14. The General Reason of the point . 1 Joh. 4. 5 , 6 ▪ Particular Reasons . Joh. 1. 5. Eph. 7. 8. Col. 3. 9 , 10. Mat. 22. 23 , & 29. &c. Ignorance greater or less and whence . 1 Thes. 4. 15 , 16 , 17. 2 Thes. 2. 1 , 2 , 3. Luk. 13. 3. Joh. 3. 3. Heb. 12. 14. Prejudicate opinion , the cause of perverting the truth through Ignorance . Rom. 10. 3. 2. Reason of the Point . Tit. 2. 11 , ●2 . 3. Reason of the Point . 4th Reason of the Point . Mat. 16. 24. 5th , Reason of the Point . 〈◊〉 16. 14. 〈…〉 1. Use of the the first Doctr. Rom. 7. 18. Act. 13. 46 ▪ 2 Cor. 2. 16. Rom. 7. 5 , 1 Pet. 2. 8. ver . 12 , 13. Use 2 , 2 Thes. 2. 12. Use 3. Two Questions Answered . Answ. to 1. Some of note for profession unsound at heart . 1 Joh. 2. 18 , 19. 2. Answ. to 1. Query . Some err because their knowledge is but in part . 3. Answ. to 1. Quaere . God permits it to teach us how to esteem men . Gal. 1. 8. Answ. to 2. Query . Carnal persons may be constant to some truths , and whence . 1. Answ. From Natural quickness of judgment . 2. Answ. From affectation of a seeming constancy . 3 Answ. Satan 〈◊〉 sure of them a●other way . 4. Ans Hoped advantage from those that hold the truth . 5. Answ. From their indifferency to opinions in Religion which keeps them from New ones . Act. ●8 . 15. & 25 , 18 , 19. Notes for div A50402-e3610 2. Doct. Gracious hearts abhor opinions which oppose the truth of God. Proof . 1. From examples . Of M●ses . Num. 31. 3 , 7 , 8 , 14 , 15. ver . 1 , 2. of Elijah . 1 King 18. 40. of Micaiah . & Ch. 22. 23. of Ieremiah . Jer. 28. 15 , 16. & 29. 21 , 22. ver . 31 , 32. of Iohn Baptist. Mat. 3. 7. & 15. 6 , 7. of our blessed Lord. Mat. 16. 12. Mat. 23. Joh. 10 8. of St. Peter . 2 Pet. 2. of St. Iude. Jud. 11. 1 Joh. 2. 19 , & 4. 1. 2 Joh. 7. 10 , 11. Rev. 2. 6. & 14 , 15 , 16. ver . 20. of St. Paul. Rom. 16. 17 , 18 1 Cor. 15. 2 Cor. 11. 13 , 14 , 15. Gal. 1. 8 , 9 Gal. 3. 1. & 5. 12. Phil. 3. 2. Col. 2. 4. 8 , 18. 2 Thes. 2. 1 Tim. 1. 19. 20. 1 Tim. 4. 1 , 2. 2 Tim. 2. 17. 2 Tim. 3. 1. ver . 6. ver . 13. & 43 , 4. Tit. 1. 10. 11. & 3. 10. 11. Heb. 13. 9. 10. 2. Proof of the Doctr. by Argument . 1. Reason from the glory of God wronged , &c. Joh. 7. 28. Tit. 1. 2. Joh. 14. 6. & ver . 17. 1 Cor. 15. 15. 2. Reason . Godly have an Antipathy to Heresies . Joh. 10. 5. 1. From the New birth . Jam. 1. 18. 1 Joh. 3. 19. 2. They are Children of the God of truth ▪ Reason 3. Errours destructive to Souls . 4. Reason . Spreading nature of Errors 5. Reason . Errors apt to overtop Truth and how . 6. Reason . heresies spread speedily . Job 1. 7. 7. Reason . Errors withdraw Souls from the means of grace 8. Reason . Errours devides the Church . 1 Cor. 12. 27. Eph. 5. 23. & 4. 3 , 4 , 5 , 6. Rom. 16. 17. Act. 15. 1 , 2. ver . 7 , 24. Phil 3. 2. Beza . Caution 1. Eph. 4. 14. 15. Prov. 23. 23. Jude 3. 4. 2 Tim. 1. 13 , 14 , 15. Tit. 1. 9 , 10 , 11 , 13. Joh. 7. 41 , 42 , 43. & 10. 19 , 20 , 21. Mat. 10. 24 , 25 , 26. Luk ▪ 12. 51. Divisions from Satans malice . Mans frowardness . Act. 14. 1 , 2 , 3 , 4 , 5. 1. Use. Rev. 8. 13. Rev. 9. 1. Rom. 9. 1 , 2 , 3. Gal. 4. 19. Psal. 119. 158. Vse 2. 1. Obj. 1. Plea for tolerating all &c. Answered . ●um . 6. 12. 3. Ex. 22. 28 , 29. 2. Answer . 3. Answ. Answ. 4. Jud. 22 , 23. 2. Obj. 3. Obj. Answ. Col. 3. 16. 25. 4. Obj. Answ. Obj. 5. Luk. 1. 32 , 33. Answ. 1 King. 18. 40. 2 King 16. 24 , 25 , &c. 30. Obj. 6. Answ. Lev. 24. 16. Ob. 7. out of Mat. 13 ▪ 22 , 30. Answ. v. 41. Vse 3. Notes for div A50402-e7860 Doct. 3. Complicated falshood charged sometimes on truth and the preachers of it . Mat. 5. 17. & Mat. 9. 34. See Luk. 23. 2. with Mat 22. 21 Joh. 8. 13. Act. 16. 20 , 21. & 17. 6. Rom. 13. Tit. 3. 1. 1. Reason of the Point . Act. 17. 18. 2 Cor. 1. 13. Reason 2. From Credu●ity . Act. 19. 32 , 33. Reason 3. From malice . Act. 24. 5 , 6. Act. 6 : 9 , 10 , 11 Vse 1. Eccles. 1. 9. Notes for div A50402-e8880 Doct. 4. Faith establisheth the Ceremonial Law. And how this is to be understood . Sect. 1. Sect. 2. Sect. 3. 1. Law of Ceremonies instituted of God , and to what end . Gen. 17 : 9 , 10 : Exod , 12. 1 , &c. & 24 , 25. Heb. 8. 5. Heb. 10. 8 , 9 , 10. Mat. 27. Instituted Ceremonies are of four sorts . 1. Sacraments . 1. Circumcision . It s use . 2. Passeover . 2. Sacrifices , which were of four kinds . Vid. Cap. 5 ▪ 3. Sacred persons and things 4. Sacred observances . Sect. 2. Ceremonies misunderstood by the Iews . 1. Many had very little knowledge of their mystical signification . 2. They rested in the outward work done . 3. They had more care to observe these than the moral Law. Isa. 1. Joh. 18. 28 , 29 , 38. ch . 19. 4. ver . 13. 4. They rested on it as Righteousness to Justification . Act. 15. 1. Gal. 5. 3 , 4. 5. They thought these should be perpetuated to the ●●d of the world . Act. 6. 13 , 14. Sect. 3. How faith doth establish the Law of Ceremonies . 1. Negatively not continuing he●m . Act. 7. 37. Joh. 4. 19 , 20. 21. ver . 25. 26. 2. Affirmatively . 1. shewing how Ceremonies attain'd their proper end . 1. Leading to Christ. 2. Shewing that they were not empty appearances , but Types of great things . 3. Illustrating by them it self , and the great Mystery of Christ. Vse 1. Sect. 1. 1. Circumcision instituted . Gen. 17. 10 , 11. Deut. 10. 16. and what it signified . Rom. 2. 29 ▪ Rom. 4. 11. Gen. 7. 17. Rom. 5. 10. Gen. 12. 2 , 3. Gen. 22. 18. Rom. 4. 3 , 11. Cor. 4. 11. Col. 2. 10 , 11 , 12. Sect. 2. 2. Passeover instituted . Ex. 12. 3 , &c. ver . 12 , 13. The mystical signification of the Passeover . 1. Purity and perfection of Christ. Joh. 1. 29 , 30. 1 Cor. 5. 7. 1 Pet. 1. 18 , 19. Humane Nature of Christ. Christs being set apart for this work . ver . 20. Sprinkling of the blood of Christ for salvation . 1. Use of the Mystical part of the Passeover . Keep the spiritual Passeover with actual and lively faith . Joh. 8. 36. Vse 2. Admire and be thankful to God. Vse 3. Imitate Christ in his spotless life and nature . 1 Joh. 3. 3. Vse 4. Get an unfeigned faith . Vse 5. Keep the Passover always but especially at the Lords Supper , with love and sincerity . 1 Cor. 5. 8. Mat. 16. 6. 12. Luk. 12. 1. Vse 6. Keep it more and more towards perfection . Vse 7. Be ever waiting ready for the Lord. Luk. 22. 35 , 36. 1 Pet. 1. 13. Vse 8. Feed on the Lamb of God with godly sorrow . Zach. 10. 12. Ult. Improved as a pledge of our Redemption . Lev. 23. 5. 6 , &c. 10 , 11. 1 Cor. 15. 20. Notes for div A50402-e12450 Of the second Sacrifices and their meaning . What kind of Beasts and used in Sacrices . Clean and Meek . Mat. 11. 29. Act. 8. 32. Phil. 1. 2 , 6 , 7 , 8. None that are unclean or cruel , used . Rev. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 13. Sect. 1. Special consideration of burntofferings . Lev. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning of it 1. in its ascension . 2. The offerer laid his hand on the head thereof . ver . 4. 3. The Bullock to be killed and the blood poured out . Isa. 53. 7 , 8 , 9 , 10 , 12. Dan. 9. 26. Vse 1. Heb. 9. 22. Vse 2. Heb. 10. 4. Vse 3. Act. 20. 28. 1 Joh. 1. 7. Vse 4. Rom. 12. 1. Numb . 28. 3. 2 King. 3. 20. Dan. 9. 21. Sect. 2. Sin offering considered , opened and applied . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 4. 3. It s name . 2 Cor. 5. 21. Vse 1. Condescension of Christ. 2. Baseness of sin . 3. Humiliation of our selves . 2 Sam. 24. 12 ▪ Job 42. 6. 2. The manner of sprinkling the blood of it . Lev. 4. 6. Seven times before the Lord , or before the Vail . Heb. 10. 19 , 20 , 21 , 22. 3. Sprinkled on the horns of the Altar . Lev. 4. 7. its meaning . 4. Fat of &c. Sin-offering to be burnt . It s meaning . Lev. 4. 8 , 9 , 10 , Isa. 6. 10. Isa. 4. 3 , 4. 5. The sin-offering carried out of the Camp , and its meaning . Lev. 4. 11 , 12. without the City after they are setled . Heb. 13. 11 , 12. Joh. 19. 17. Vse 1. Vse 2. Heb. 13. 13. ver . 14. Heb. 4. 1. Heb. 13. 19. Sect. 3. Meat-offerings considered . Their name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 2. 1. Of what matter fine flower . Of the signification . Heb. 10. 5 , 6 , 7. Signification . Isa. 66. 20. Rom. 15. 16. Vse 1. Pray for success of the Gospel . Oyle to be added , a Part of the meat offering . It s meaning . Heb. 1. 9. Joh. 1. 14 , 16. ● . 3. 34. Psal. 133. 2. 3. Frankincense . Eph. 5. 2. Mat. 3. 17. 1. Part burnt on the Altar . Lev. 2. 3. Psal. 20. 1 , 3. Act. 10. 4. 5. Remainder was the Priests Lev. 2. 3. 1Cor . 9. 13 , 14. 6. Salt added to the meat-offering and why . Lev. 2. 13. 1. Preserveth from putrefaction . Mar. 9. 50. 2. It gives a savour . Rom. 8. 5. 3. it causeth sores to smart . Mar. 9. 49. 4. It seems to perpetuate the Covenant . 2 Chron. 13. 5. Lev. 23. 13. Sect. 4. 4. Peace-offering considered . It s occasion . Lev. 3. 1 , &c. 1. It s meaning , viz. whole Christian duty in general . Heb. 13. 15 , 16. Col. 3. 17. It s matter : whether male or female at liberty . Gal. 3. 28. 3. The fat to be burnt . The rest , Lev. 7. 34. to the Offerer . Priest. ver . 15. with 1. 2 Deut. 6. 7. The Priests part , breast . a Prov. 23. 26. b Mat. 22. 37. must be waved . Isa. 30. 28. Psal. 103. 1. 3. ●●●ht shoulder Priests due Psal. 25. 1. Col. 3. 1 , 2. Phil. 3. 20. Improved to prove Gospel maintenance for Ministers . The Officers part . It s signification . 1 Joh. 1. 3. Rev. 3. 20 ▪ 1 Cor. 10. 18. ver . 20 , Sect. 5. Sacred Persons considered . Priests , &c. Heb. 4. 5. 6. Mat. 12. 18. & 8. 4. Mat. 9. 32. 33. Joh. 3. 2. Mat. 21. 23. Vse 1. See Gods unspeakable goodness , &c. Heb : 7. 26. ver . 24. 25. 2. Come to Christ , neither 3. Doubt in coming to him . 4. See Christs humility , &c. 3. Garments of high Priest significative . 1. In General , what they signified . Ex. 28. 2. Heb. 11. 27. 2. What particular Garments , &c. and their Import . 2. Stones . Ex. 28. 9. &c. on his shoulder . 1. Support by him . Mat 16. 18. 2. The Price Christ sets on his people . 2. Breast-plate of Judgement . Ex. 28. 15. &c. ● 1. Signification . Isa. 40. 11. Cant. 8. 6. 2. Signification . 3. Signification . 3. Part of Garments of high-Priests . Exod. 28. 33 , 34 , 35. It s Significaion . Heb. 12. 24. 4. Ornaments of the High-Priest . Exod. 28. 36 , 37 , 38. It s signification ▪ 2. Signification : 5. Ornaments , &c. Urim and Thummim . Exod. 28. 30. their meaning . Joh. 8. 12 ▪ & 14. ● . Col. 2. 3 , 9. Eph. 5. 8. & 2. 4 , 5. Col. 2 , 10. Mat. 4. 2. 6. High-Priest appointed , &c. for men , &c. Heb. 5. 1. Eph. 5 2. Heb. 9. 14. 7. What the High-Priest did , &c. How it signified what Christ should do . Lev. 16 12. ●eb . 9. 7 , 11 , 12 Rev. 1. 5 , 6. 1 Pet. 2. 9. Rom. 12. 1. ver . 2. Psal. 4. 5. Psal. 51. 17. Phil. 4. 18. Sect. 6. Sacred things &c. As 1. Tabernacle and Temple . 1. Agreeing . 1 Chron. 28. 6 , 11 , 12 , 19. 2. In writing . Yet they differed . 1. And chiefly signified Christ dwelling in our nature . Joh. 1. 14. Heb. 9. 11. Joh. 2. 19 , 21. Col. 2. 9. Heb. 2. 16. 2 Tim. 3. 16. A& . 17. 26. Heb. 2● 11. 2 Pet. 1. 4. Heb. 1. 6. 2. They signified the Church of Christ. Rom. 21. 2 , 3. 1 Tim. 3. 15. 2 Cor. 6. 16. Vse 1. Lev. 16. 15 , 16. Vse 2. 2 Cor. 2 ▪ ● . 3. Tabernacle &c. noted particular believers , 1 Cor. 3. 16 , 17. chap. 6. 18 , 19. Mat. 15. 18 , 19. S●ct . 7. Altar and its Import . Heb. 13. 10. Made of Shittim wood , what is meant . Exod. 27. 1. Act. 13. 37. 2. Over laid with Brass . Exod. 27. 2. It s import . 3. The place of Altar , and its meaning . Exod. 40. 29 Joh. 10. 9. 14. 6. 4. Altar of Incense . Exod. 30. 3. Exod. 30. 9. Mat. 15. 9. Sect. 8. Ark overlaid , &c. Exod. 25. 10 , 11 , 16 , 17 , 21. Ex. 25. 10 , 17. Heb. 8. 10 , 12. Act. 5. 31. Exod. 25. 18 19 , 20. Heb. 1. 14. 1 Pet. 1. 12. Eph. 3. 10. Sect. 9. The fire on the Altar , Its meaning . 1. It consumed the Sacrifice . Luk. ●2 . 44. Mat. 26. 38. ch . 27. 46. Use of this . 1. 2. Came from Heaven . Lev. 9. 24. 2 Chron. 7. 1. Mat. 3. 11. 3. Kept always burning . Lev. 6. 13. Sect. 10. Exod. 26. 31. Heb. 9. 3. Exod. 26. 36. Mat. 27. 51. Notes for div A50402-e19280 Sect. 1. Lev. 11. Deut. 1. 4. ver . 2. Psal. 135. 4. Psa. 147. 19 , 20. Num. 23. ver . 5. Deut. 9. 6. Ph. 7. 7. Kom . 11. 33. Act. 10. 10 , 11 , &c. ver . 28. 1. Tim. 4. 4. 1 Cor. 10. 23. Obj. Answ. Gen. 9. 4. Lev. 3. 17. 1 Cor. 1. 30. Obj. Act. 15. Answ. 1. Sect. 2. Observance of Feasts . 1. In general . Luk. 2. 10. Phil. 3. 3. Isa. 25. 6. In particular , Three Feasts ▪ Exod. 23. 14 , 15 , 16. ch . 34. 22. Deut. 28. 47. Act. 2. Joh. 4. 35 , 37 , 38. Luk. 24. 49. Act. 1. 8. 3. Feast . Exod. 23. 16. Lev. 23. 34 , 39. 40. ver . 42 , 43. Neh. 8. 15 , 16. Luk. 12. 19 , 20. Lev. 23. 24 , 27. Isa. 58. 1. Mat. 3. 1. 2 , 3. 2 Thes. 4. 16. Matth. 5. 4. Luk. 6. 23. Lev. 14. 6 , 7 , 9. & 15. 13. 1 Joh , 5. 6 , 8. 10. 2 Cor. 13. 1. 2 Joh. 3. 3. 2 Cor. 7. 1. Zach. 13. 1. Notes for div A50402-e21140 Doct. 5. God hath given men a Law of Nature . Rom. 1. 19 , 20 , 21. Rom , 2. 14 , 15. 1. What this Law is . Description . It is given of God. Isa. 28. 24. & 26. 28. Rom. 1. 21. Joh. 1. 9. Joh. 8. 12. 3. In their natural state . 4. Hereby they do somewhat know God. Rom. 1. 19. ver . 20. Act. 14. 16 , 17 , 5. By that light they know somewhat of good and evil . Gen. 20. 9 , 16. This Law of Nature is imperfect . 1. Not able to bring to bliss . Joh. 14. 6. Act. 4. 12. Rom. 10. 13 , &c 2. Particularly defective in , 1. It self . 2. In the subject in which it was . Sect. 3. The use of this Law of Nature . 1. For Gods glory . 2. For preservation of humane societies . 3. A remote preparatory for receiving the Gospel . Sect. 4. How doth it leave men without excuse . Vse 1. Isa. 33. 22. Psal. 33. 62. Psal. 47. 2 , 7. Rom. 5. 13 , 14 Vse 8. Rom. 1. 18 , &c. Gen. 3. 19. Rom. 5. 12. Gen. 15. 13. 16. Lev. 18. 24. 25. Amos 1. & 2. Vse 3. Am. 2. 4 , 5. Amos 2. 4 , 5. ver . 6 , &c. ver . 7. Chap. 3. 1 , 2. Mat. 11. 22. Act. 11. 26. 1 Cor. 6. 15. 1 Cor. 1. 21. Ex. 30. 23 , 24. Mat. 11. 2● . Mat. 12. 41. Notes for div A50402-e23780 Mat. 22. 37 , 38 , 39. 6. Doct. In general propounded . How the Moral Law stablisht by faith . Sect. 1. Negat . 1. Particular Doct. Rom. 3. 9 , 10. ver . 20. The point cleared by , 1. General grounds . 2. Particular declaration of the Doctrine of the Gospel . Three general grounds - 1. From mans state , 2. From the nature of the Law. 3. From God. Joh. 3. 6. Rom. 7. 18. Ch. 8. 7. 8. Eph. 2. 1 , 2 , 3. Gen. 6. 5. Phil. 3. 7 , 8. Obj. Answ. 1. 2. From the Law 's exactness . Rom. 7. 12. 14. Deut. 6. 4 , 56. This perfect love includeth perfect knowledge , faith , &c ▪ Lev. 11. 44. & 19. 18. 1 Joh. 3. 4 ▪ 2. Laws severity . Deut. 27. 26. Gal. 3. 10. Heb. 2. 2 : Gal. 3. 19. 3. From the infinite purity of God. Joh. 4. 17 , 18 , 19. Psal. 104. 1. &c. Isa. 40. 15 , 16. ch . 6. 1 , 2 , 3. Exod. 19. 16. 10. 18. Deut. 4. 24. Rev. 1. 14. His eyes were as a flame of fire . 2. The doctrine of the Gospel declares this . Mat. 1. 21. Mat. 26. 28. Gal. 2. 21. Gal. 5. 4. Heb. 7. 25. Gal. 3. 11 , 12. Ohj. Jam. 2. 24. Answ. ver . 14. Answ. 2. ver . 18. 1. Vse . The misery of all out of Christ. Rom. 8. 33 , 34. Joh. 3. 18. Rom. 2. 5. Rom. 9. 31 , 32. Obj. Answ. Mat. 1. 20. Job . 14. 30. Psa 40. 6 , 7 , 8 Heb. 10. Mat. 3. 15. Gal ▪ 3. 10. 13. Eph. 5. 2. Heb. 9. 14. Mat. 3. 17. Phil. 2. 6. Heb. 1. 3. Gal. 2. 20. Affirmatively . Sect. 2. Mat. 5. 17. Mat. 3. 16 , 17. Mat. 4. Mat. 3. 15. Gal. 4. 4. Act. 7. 12. 2 Cor. 5. 21. 1 Per. 1. 19. 1 Pet. 2. 22 , 3 , 18. Lev. 21. 21. Chap. 22. 3. Heb. 7. 26 , 27. Heb. 9. 14. Gen. ● . 27. See Eph. 4. 24. & Col. 3. 10. Rom. 3. 10 , 11. Rom. 8. 2. Rom. 3. 12. 1 Joh. 3. 8. Obj. Answ. Obj. Awsw. 1 Cor. 15. 54. Hos. 13. 14. Psal. 19. 7. Sect. 2. Luk. ●9 . 30 , 31. 1 King. 18. 40. & 19. 14 , 15 , 16 , 17. Joh. 1. 1 , 2 , 3. Joh. 17. 17. 1 Thes. 2. 13. Joh. 17. 5. Col. 1. 16. Heb. 1. 3. Rom. 11. 36. Phil. 2. 6. Joh. 1. 14. Phil. 2. 7 , 8. 1 Tim. 3. 16. Act. 2. 24. Act. 20. 28. Heb. 2. 9. Heb. 2. 16 , 17. Isa. 53. 6. Lev. 4. 15. 2 Cor. 5. 21. Gal. 3. 10 , 13. Isa. 53. 10. Rom. 8. 33. Phil. 2. 8. Isa. 53. 12. Matth. 27. 50. Joh. 19. 33 , 34. ver . 41 , 42. Gen. 2. 17. Vse 1. Vse 2. Vse 3. Rom. 8. 1. Sect 3. 1. Branch . 2 Cor. 5. 21. Rom. 4. 22 , 23 , 24. Rom. 4. 6. Rom. 8. 33 , 34. Rom. 3. 30. Rom. 3. 24. 1 Joh. 4. 18. Mat : 12. 18. Joh. 17. 9. Heb. 2. 13. Rom. 3. 21 , 22 : ver . 28. Rom. 4. 7 , 8. & 8. 1. Rom. 8. 30. 2. Branch . Rom. 10. 4. Vse 1. Eph. 3. 17 , 18 , 19. Jer. 23. 6. Vse 2. Rom. 3. 27. Vse 3. Vse 4. Mark 9. 24. Luk. 17. 5. Vse 5. Luk. 1. 74 , 75. Rom. 12. 1● . 1 Cor. 1. 30. 1 Cor. 6. 11. Sect. 4. Doct. Mat. 5. 17 , 18. Mat. 22. 35 , 36 , 37 , 38 , 39. 40. Rom. 12. 9. 1 Tim. 1. 5. Tit. 2. 11 , 12. 1 Pet. 1. 15 , 16 Lev. 11. 44. Obj. 1 Tim. 1 : 9. Rom. 6. 14. Gal. 4. 4 , 5. Answ. Gal. 3. 13. 1 Thes. 4. 2 , 3. Rom. 3. 20. Phil. 3. 13 , 14 ▪ 2 Pet. 2. 18 , 19 , 2. Vse . Rom. 5. 20. Chap. 6. 1 , 2. 
A85746	----	Of the authority of the highest powers about sacred things. Or, The right of the state in the Church. Wherein are contained many judicious discourses, pertinent to our times, and of speciall use for the order and peace of all Christian churches. / Put into English by C.B. M.A. The method of every chapter is added in the margent, and collected at the end. De imperio summarum potestarum circa sacra. English. Grotius, Hugo, 1583-1645. 1651 Approx. 507 KB of XML-encoded text transcribed from 183 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A85746 Wing G2117 Thomason E1244_1 ESTC R202244 99862603 99862603 114767 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85746) Transcribed from: (Early English Books Online ; image set 114767) Images scanned from microfilm: (Thomason Tracts ; 256:E1244[1]) Of the authority of the highest powers about sacred things. Or, The right of the state in the Church. Wherein are contained many judicious discourses, pertinent to our times, and of speciall use for the order and peace of all Christian churches. / Put into English by C.B. M.A. The method of every chapter is added in the margent, and collected at the end. De imperio summarum potestarum circa sacra. English. Grotius, Hugo, 1583-1645. Barksdale, Clement, 1609-1687, translator. [8], 316, [20] p. Printed by T.W. for Joshua Kirton, and are to be sold at his shop in Pauls Church-yard, at the signe of the Kings-Armes, London : 1651. Translator's dedication signed: Barksdale, i.e. Clement Barksdale. A translation of: De imperio summarum potestarum circa sacra. The first leaf bears verses, "Upon the author, and his principall works", signed: C.B. With eight final contents leaves, and a note "An advertisement to the stationer". Annotation on Thomason copy: "Decemb. 4". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church and state -- Early works to 1800. Authority -- Religious aspects -- Christianity -- Early works to 1800. 2007-12 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-09 John Pas Sampled and proofread 2008-09 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion HUGO GROTIUS OF THE AUTHORITY OF THE HIGHEST POWERS About Sacred things . OR , The Right of the State in the Church . Wherein are contained many judicious Discourses , pertinent to our Times , and of speciall Use for the Order and Peace of all Christian Churches . Put into English by C.B.M.A. The Method of every Chapter is added in the margent and collected at the end . LONDON , Printed by T.W. for Joshua Kirton , and are to be sold at his shop in Pauls Church-yard , at the signe of the Kings-Armes , 1651. Upon the Author , and his principall Works . He , who the Greek wise Sayings did translate , With equal Pen , to Latium : Vindicate From Jew , Turk , Pagan , our Religion's Truth ; As learned as the Aged , in his Youth : He , who th' Hollandian States Piety Presented unto every impartiall eye : Who , in the Lawes of Peace and War , all Nations Hath well instructed : And , in 's Annotations On the whole Book of God , hath made that light Shine to unprejudiced mindes more bright : He , that was studious , how to reconcile This and that Church , in mild Cassanders slile : Hath shown , what doctrine was Pelagius ; Who 's older , Calvin or Arminius ; Is ever like himself . Here ( which is much . ) He 's Moderator ' twixt the State and Church ; And clearly shews you , when you may prefer To th' Ancient Bishop , the young Presbyter ; And when that new Invention may please , By Elders Lay , to give the Pastor ease . We'ave set it out with just Care ; lest we might Wrong th' Author , who hath done the State such Right . C. B. THE CHAPTERS . I. THat Authority about Sacred Things belongs to the Highest Powers . II. That this Authority and the Sacred Function are distinct . III. Of the Agreement of things Sacred and Secular , as to the power over them . IV. Objections against the Powers Answered . V. Of the Judgement of the Higher Powers in Sacred things . VI. The manner of using this Authority rightly . VII . Concerning Synods , or Councils . VIII . Of Legislation about Sacred things . IX . Of Jurisdiction Ecclesiasticall . X. Of the Election of Pastors . XI . Concerning Offices not alwayes necessary . XII . Of Substitution and Delegation . To the Illustrious Pair , my Lord , and my Lady CHANDOS . Right Honourable , IT is the Great Name of the Author , not any worthiness of the Translator , that gives this Book a capacity of so high a Dedication . The Author , born in a low Countrey , hath , by his excellent works , both Divine and Humane , raised himself to the just Repute of the most General , and the wisest Scholar of his time ; So that , it is become a character of an Ingenuous Student ( as it was said , in the last Age , of his Country-man , the Great Erasmus ) to be well versed in the Books of Grotius . Out of whose Magazine , our best English Writers , to their praise , have borrowed some of their best furniture . The Argument of this Work is worthy the study of Princes , and Great Persons ; From whom , certainly , God expects a greater care of his Churches Peace and Order . To which purpose , the Grave Author hath here said , some things first of all ; some , with a better Grace than any other ; and some , that although they have been said very well by our own Men , yet perhaps will be better taken ( as the English humour is ) from the Pen of a stranger . The Translator's Designe is , partly publick , in this scribling Age ( wherein yet , we have need of more good Rooks , to Out the many bad ones ) to cast in his Mite into the Treasury of the Church of England : ( whom , as the Moderate Author much honour'd , so He professeth himself to be one of her poor Children : ) partly private , by this Dedication of it with Himself to your Honours , to leave a Gratefull Monument ( and a lasting Monument , he hopes ) in those Gracious Hands , that have supported him , in his worst and weakest Times . May Your Honours Both live to see the Publick Breaches , both of Church and State , fairly made up ; and particularly , the Ruines of your Sudely : And , may Your illustrious Names and Vertues live after you , and be increased in your Children , So prayeth , Right Honourable , Of all your Servants the most obliged , the most humble , BARKSDALE . Sudeley , Jan. 6. 1651. HUGO GROTIUS , Of the Empire , or Authority of the Highest Powers about Sacred things , or , in matters of Religion . CHAP. I. That Authority about Sacred things belongs to the Highest Powers . BY the Highest Power , I understand a Person , or a Company , that hath Empire , or Authority , over the People , subject to the Empire of God alone : taking the word Highest Power , not , as it is sometimes taken , for the Right it self , but for Him that hath the Right , as it is frequently used both in Greek and Latin. To call such a person , the chiefe Magistrate , is improper : for Magistrate is a name the Romans give only to inferiour Powers . I said a Person , or Company ; to expresse , that not only Kings properly so called , which most Writers call Absolute Kings , are to be understood in that name , but also in an Aristocracy the Senate or States , or the Best , by whatsoever other name . For although there must be Unity in the Highest Power , it is not necessary the Person be but One. By Empire or Authority , we mean the Right to Command , to permit , to forbid . We say , this is subject only to God ; for therefore it is called the Highest Power , because among men it hath none above it . That Authority about Sacred things belongs to the Highest Power thus defined , we prove , First from the Unity of the matter about which it is conversant , Paul saith , He is the Minister of God , a revenger , to execute wrath upon him that doth evill . Under the name of Evill , is comprehended also all that which is committed in Holy things ; for the Indefinite speech signifies as much as the Universall , which Solomon hath expressed : A King that sitteth in the throne of Judgement scattereth away ALL evill with his eyes . This is confirmed by a Similie ; for the Authority of a Father is lesse than of the Highest Power , yet are Children commanded to obey their Parents in all things . Thus doe the antient Fathers also reason , when from that of Paul , Let every soule be subject to the Higher Powers , they infer , that the Ministers of Holy things must as well be subject to them , as other men : although he be an Apostle , although an Evangelist , although a Prophet , saith Chrysostom . Whose footsteps Bernard following , speaks in these words to an Archbishop : If every Soule , yours also : who hath excepted you from the Universall ? And truly there can be no reason given why any thing should be excepted ; For , if that which is excepted be subject to no Authority at all which who can prove ? ) there will follow confusion among the things exempted , whereof God is not the Author : or , if it be subject to some other Authority , not under the Highest Power , there must then bee two Highest Powers distinct : which is a Contradiction ; for the Highest hath no equall . By this same Argument the Fathers disprove the multitude of Gods , because that which is Highest is above all , and can be but One. This is further prov'd by the Effects of Empire or Authority ; these are Obligation and Coaction ; now if there were more Commanders in Chiefe than one , their Commands might be contrary about the same matter , and so impose upon the Subject a contrary obligation or coaction ; which is against nature ; And therefore as often as it happens that two Lawes oppose each other by reason of some circumstance , the obligation of the one ceaseth . This is the reason why the Paternall Empire , which is naturall and most antient , hath given place to the Civill , and is subject to it , because that which should be Highest could be but One. Object If any man shall say , that Actions are divers , some Judiciall , some Military , some Ecclesiasticall , and so in respect of this diversity the highest Authority may be divided among many ; Answ it will follow , according to his saying , that the same person being at the same time commanded by one to the Court , by another to the Camp , by the third to the Church , is bound to obey them all at once , which is impossible : or , if not to obey all , then there must be some order among them , and the inferiour yeeld to the Superiour , and then 't will not be true , that the highest Authority is divided among them . To this purpose are those words of the Divine wisdome , No man can can serve two Masters ; and , A kingdome divided cannot stand ; and that common saying , All Power is impatient of a Partner . 'T is otherwise in Authorities which are under the Highest : for these may belong to Many , because they are exercised about divers persons ; or , if about the same persons , they are so ordered by the Supreme , that they may not clash . Which ordination cannot be when many are , every one , supreme ; for the ordaining must be Superiour to the ordained . Object . To that which some object , that Kings cannot command some things without the consent of the States ; We answer , Answ . where that is so , there the supreme Authority is not in the Kings , but either in the States , or in that Body , which the King and States compose . Certainly , to have the whole Supreme Authority , and not be able to command any thing , because another may forbid or intercede , are altogether inconsistent . From this Universality of the matter about which the Highest Power is employed , the Art of governing is justly called the Art of arts , and Science of sciences : because there is no Art , no Science , which it doth not command , and whereof it doth not teach the Use . The Universality of the end is correspondent to the Universality of the matter , The Apostle Paul saith , the Highest Power is Gods Minister for good ; of every sort : For explaning himselfe else-where more distinctly , he shewes , the Powers are ordained , that we may lead a quiet and a peaceable life , not only in all honesty , but in all godlinesse also . This indeed is the true Happinesse of a Common-wealth , to love God , and be belov'd of God ; to acknowledge Him their King , and themselves his people , as Augustin saith well : who also saith , The King and Rulers are happy , if they make their Power serviceable to the divine Majesty , for the propagation of his Kingdome , and encrease of his Honour . Emperours themselves , Theodosius and Honorius , have professed thus , Our Labours of War , and Counsells of Peace , are all directed to this only end , that our people may serve God with true Devotion And this that is so clearly demonstrated in holy Writ , was not altogether unseen by those that had only the light of Nature , for in Aristotles judgement that is the best Common-wealth , which shewes the way to a most vertuous and happy life ; and , as the same Philosopher affirmes , that is the most happy way of life , , which leads most directly to the knowledge and service of God , the contrary whereof is most unhappy . Now , if this be true , that the end proposed to the Highest Powers , is not only externall Peace , but that their People may be most Religious ; and the things conducing to that end are called Sacred ; it followes , that these things are all included within the Command and Authority of the same Power ; for the End being granted , a Right is granted to all that , without which the End cannot be obtained . To these Arguments drawn from the very nature of the thing , shall be added the most sacred and certain Authority of the Law divine . Kings are commanded to Keep all the law of God , to serve the Lord , to kiss the Son. This being spoken to Kings , not as Men ( for so it would not concern them more than other men ) but as Kings , it followes , some royall act is required of them , that is , the use of their Authority in matters of Religion . I had rather explane this in S. Augustin's words , than my own : Herein doe Kings ( as they are commanded by Him ) serve God as Kings , if in their Dominions they command things good , forbid evill ; not only in respect of humane society , but the worship of God also . And in another place ; The King serveth God , as a man , as a King ; as a man , by a godly life ; as a King , by godly Lawes . As Ezechias , by destroying the Groves , and Temples of the Idols ; and as Josias served God , in the like manner : doing those things for the honour of God , which only Kings can doe . And this is that royall noursing of the Church , which by the Prophet God hath promised . After the Divine Law , follows in its order the Custome of the Church , and the Examples of Emperours ; whose Piety is out of question . That all They used their Authority in sacred things , will appear in all the particulars that shall be handled . In short , Socrates the Historian hath told us , Ever since the Emperours became Christian , the affaires of the Church depended upon them . For the Church , saith Optatus , is in the Common-wealth , i.e. in the Roman Empire : not the Empire in the Church . Constantine in an old Inscription is call'd the Author of faith and religion . Basil the Emperour , stiling the Church an Universall Ship , saith , God had placed him at the Sterne to govern it . In that antient Epistle of Eleutherius Bishop of Rome , speaking of Religion , He entitleth the King of Britain , God's Vicar , in his own Dominion . And Charles the Great , is nam'd , The Rector of true Religion , by the Council of Ments . That the Churches reformed , in our Fathers time , after the antient pattern , are of the same judgement , their Confessions witnesse . It belongs to Magistrates not only to be carefull of Civill Polity , but to endeavour that the Sacred Ministry be preserved , and the kingdome of Christ propagated : that the Gospell be purely preached , and God served according to his holy Word . So the Belgic , Let the Magistrate hold fast the word of God , and see that nothing be taught contrary to it . So the Helvetian . This office was enjoyn'd the Heathen Magistrate : to take care that the name of God be duly honoured , how much more belongs it to the Christian Magistrate as the true Deputy of God in his Dominion . So the Basil Confess . Yea , the English Church denounces Excommunication against them that deny the King of England that Authority in Ecclesiasticall affaires , which was used by the Hebrew Kings . 'T would be tedious to transcribe what hath been written in defence hereof . Besides the Divines , all the writers of Politie , that are worth the reading , have given account of this , not only as a part , but as the principall and best part of the Imperiall Right . Neither have only the antient Christians and late reformed , but other Nations also , deliver'd this with so great consent , that 't is most manifestly the very voyce of right reason , common to all man-kind ; and being derived from the most antient , before the depravation of Religion , by a long Succession hath been deliverd to their Posterity . The first care in a Common-wealth is about things Divine , thus Aristotle ; and Plutarch , This is the first thing in making Lawes : It is fit , saith he , the Best should be honour'd by the best : and He that ruleth all , by him that ruleth . The most ancient Law-givers Charondas and Zaleucus approv'd the same by their own example : and the twelve Tables , the Fountain of the Roman Law , derived from the Greeks , contained sundry Precepts about Sacred things . Justinian and Theodosius have Lawes concerning Religion , in their Codes : and Ulpian defines the wisdome of the Law , to be the knowledge of things Divine , as well as Humane . Suarez himselfe confesseth , It hath been alwayes observed among men , though particular offices , Civill and Ecclesiasticall , were given to severall persons , because the variety of actions required that distinction , yet the Supreme Power of both , especially as to making Lawes , was seated in the Prince ; and so it appears by Histories , that unto Kings and Emperours , in the City of Rome , and the Empire , this Power was ever given The same is also probable of other Common-wealths . Generall Custome , saith the same Schoole-man , declares the institution of Nature . Indeed Thomas and Cajetan seem to have thought , all the care of Law-givers in those Nations to have regarded only the publick Peace . But this , thus precisely taken , is very hard to be proved , and scarce credible . For the Christian Fathers doe prove most evidently , that the Greeks of old believed , Rewards and Punishments after death to be reserved for men , by divine Judgement . That they thus believed , and other Heathens too , there are very many Testimonies of most faithfull Authors . Why then may we not believe this end was look'd upon by some of their Law-givers ? especially , when Austin saith , 'T is not to be doubted , very many beside Abrahams Family , although the holy Scripture mention only Job , and a few more , did believe and hope in Christ to come . But besides that end ( eternall happiness ) the prime and principall , this also is a just cause for the Highest Powers to take Religion into their charge , the great Consequence it hath to outward felicity and concord : and that for two reasons ; the first in respect of Gods providence ; for piety hath the promises , not only of the future , but of the present life . Seek first the kingdom of God , and all other things shall be added unto you . And in the old Law of the Hebrewes , a prosperous Reigne , fruitfulnesse of the earth , victory over enemies , are proposed to the godly ; to the ungodly are threatned most grievous curses . Nor were the Gentiles ignorant of this , no not after they had departed from the one true God unto their Idols . Livy saith , All things fall out luckily to those that worship the Gods , unprosperously to the despisers of them . In Plato there is much to this purpose . For Christian writers , take only that of Leo to Martian , I rejoyce that you are studious of the Churches peace : and this shall be your reward ; the peace you give to the Church , your Empire shall partake of . The other reason is , from the nature and proper efficacy of Religion , which is of force to make men quiet , obedient , lovers of their Country , keepers of Justice and Equity ; and where the people are so well disposed , the Common-wealth must needs be happy . Hence Plato calls Religion the fortresse of Power , the bond of Lawes and good Discipline ; Cicero , The foundation of humane Society ; and Plutarch sayth , the City may more easily be built without ground , than the Citizens preserv'd without a persuasion of the deity . Cyrus in Xenophon thought his houshold would be the further from any evill enterprize against him or one another , the more they feared God : and Aristotle notes , that Subjects doe most esteem and trust the King , whom they believe to stand in awe of the divine power . Even false Religion conduces somewhat to outward peace ; and the nearer it comes to truth , the more it prevails to that end ; but for Christian Religion ( to let passe the testimonies of her friends ) the adversaries have given it this praise , That it binds men with a holy tye , not to commit stealth or robbery , not to break their word , or faile in their trust , as Pliny speaks ; That it teacheth nothing but what is just and gentle , as Ammianus Marcellinus ; that it is a persuasion which destroyes all wickednesse , as it is in Zosimus . Nor is this the effect of Religion , in that part only , where it prescribes a rule for manners , and strengthens it with threats and promises : the Doctrines and Rites also have no small moment to the furthering of good life , and advancing the publick happinesse . Xenophon perhaps thought it was a witty conceit when he said , T' was all one , as to manners , whether we believe God corporeall or incorporeall : but Truth it self hath taught us otherwise , when from this , that God is a Spirit , is inferr'd , therefore He must be worshipped in spirit . The most vertuous mind ( as Seneca also acknowledgeth ) is the best worship and most acceptable to God. So doe even the Philosophers teach , that no foul deed is to be committed , because God is every where present : and because God knowes all that shall come to passe , they shew that nothing shall befall good men , but what shall turne to their benefit . Tiberius was the more negligent of religious duties ( as Suetonius hath it ) being perswaded , all things were carryed by Fate ; and it was not in vaine that Plato said , If you would have the State goe well , you must not suffer any one to teach , that God is the cause of Evill deeds ; which to say is impious , and therefore to the Common-wealth most pernicious . The same Plato shewes at large , that it is of much concernment , what rites are used , and with what mind , in the second Book of his Republick ; where he setteth down the harme those Ceremonious expiations doe , by the use whereof without amendment of life , men hoped for pardon of their wickednesse . Other causes , but lesse principall , might be added ; for which the highest power cannot relinquish the command over sacred things , without the very great hazard of the Common-wealth ; for some Priests are of such a nature , that unlesse they be kept under , they wil be above you : & the superstitious multitude do more hearken to their Preachers , than their Governours . Kings and Emperours have learned this at their cost , and the Annals are full of examples . One thing more for conclusion ; the experience of all ages tels us , that change in Religion , even in Rites and Ceremonies , if it be not with consent , or manifestly for the better , often shakes the Common-wealth , and brings it into danger . Wherefore unlesse that curiosity be restrained by Lawes , the State will often totter . For these last reasons , there are some even in the Roman Church , that submit the Priest ( though by them otherwise exempted ) to the Power of the Prince . CHAP. II. That the Authority or Rule over Sacred things , and the Sacred Function , are distinct . ARistotle teacheth very well , that it is not the part of an Architect , as an Architect , to set his hand to the worke , but to prescribe , what every one shall doe , as right reason shall direct him ; and what he shall rightly appoint , the workmen must rightly execute : So it is the Rulers office , not to doe the things commanded , but to command them to be done . But the Functions under command are of two sorts : some are subject both by nature and order , as effects proceeding from their cause ; some only by order . In the former way under the Architect are the Overseers of the work ; in the latter the Carpenter , the Smith , and other Labourers . So also , to the Authority of the Highest Power are subject in the former way the offices that have in them Authority and Jurisdiction , as the office of Major , Governour of a town , and the like : In the latter way the Function of a Physician , Philosopher , Husbandman and Merchant . Wherefore they fight with their own shadow , who take great pains to prove that the Pastors of Churches , as suen , are not the Vicars or Deputies of the Highest Powers ; for who knows not that , when Physicians neither can without mistake be stiled so . But that the same Pastors , as they receive some Authority or Jurisdiction , beside their Pastorall office , in respect of that accession , may be called Deputies or Delegates of the Supreme Powers , shall be shewed hereafter . Wherefore when the Learned Deane of Lichfield proving that Priests are not therefore Superiour to Kings , because Kings are commanded to aske Counsell of them , uses this example , that Kings advise with their Counsellours of State , who yet are not their Superiors : They misunderstand him , who take his meaning to bee , that these doe agree in all respects , when 't is sufficient for a similitude , that there be a correspondence in the drift of the speech : otherwise even the Parables in the Gospel will be expos'd to censure . Pastors are rightly compar'd to the Civill Officers , in respect of the subordination not the emanation of their Office. The Civill Officers are both Subjects to the Highest , and Deputies ; the Pastors , as such , are only Subjects , not Deputies . The Authority over the Function , and the Function it self being distinguished , we must enquire , Whether that Authority , and the holy Function may be united in the same person , Whereunto that we apply a fit answer , a difference must be made between the Law of Nature , and Positive divine Law. By the naturall Law , the same person may have the highest Authority and the Priesthood too : because these have no such opposition , but they may meet in one man. Nay more , set aside the Positive Law , and some externall impediments , it is in some sort , naturall , that the same Person be both King and Priest ; not so naturall , as that it cannot be otherwise , but as those things are tearmed naturall , which are well agreeing unto nature and right reason . For seeing Kings , whose Dominions are not of the largest , may easily joyne some peculiar Function to the care of their Kingdome , as we have known Kings to have been Physicians , Philosophers , Astrologers , Poets , and very many Commanders in War ; and seeing , no Function is more excellent , and whence doe flow down upon the people so many benefits , as the Priestly Office ; it appears , that this , above all other , is most convenient and worthy of a King. The consent of Nations doth evince it : for in the first times , when men were govern'd more by Domesticall than Civill Power , the Fathers of families , as all confesse , did both represent some Image of Kings , and performe the Priesthood also . Thus Noah after the Floud was past , offers sacrifice to God. Of Abraham God himself saith , He would instruct his Children and Family in the course of a Godly life . We read also of the Sacrifices of Job , and other Patriarchs . After the Fathers decease , as the Principality of the Family , so the Priesthood too was devolved to the first borne , and that custome continued in the posterity of Jacob for as yet they had no Common-wealth constituted ) untill the Levits ( that is , the Priests , and Ministers unto the Priests , ) were surrogated and put in place of the first borne : as the divine Law doth expresly tell us . But in the meane time , in the Country of Canaan , there being a kind of Common-wealth , we read of Melchisedec King and Priest . The like was Moses before the Consecration of Aaron . Other Nations of old had the same custome , whether by the instinct of nature or the example of their Ancestors . In Homer the Hero's , that is , the Princes , Sacrifice ; and , to omit other Nations , the first Kings of Rome did so too ; and after the Kingdome was out , there remained yet A King of the Sacred Rites . It may be enquired , whether those Fathers and Kings , while the true worship of God lasted ( as it is credible it lasted among many of the Fathers for some Ages after the floud ) received the Priesthood by some speciall Title , or challenged it to themselves by their Paternall and Regall Right ? Very learned men are of opinion , that , as some probably had the authority of the divine Oracle , so others had it not : nor is any such thing , the Law positive being set aside , requir'd to the constitution of a Priest . Yea , when the men of those times , all the world over , were bound , as far as they knew him , to honour God , and to give him thanks , as the Apostle convinces , Rom 1. they were either bound every one to be Priests , or to commend the Priesthood to some chosen men . But it is the Fathers part to assigne all , in the family , their severall offices ; and among the rest the Priesthood , as being , by the Law of Nature , not excepted : and the function , which he may assigne unto another , the same , if he be fit for it , nature forbids him not to assigne unto himselfe . What is faid of the Father , let it be understood of the King ; and the rather because all confesse , the free multitude , in that first state , had a right to choose themselves a Priest . Which right of the Multitude , is transferred upon the Highest Power . For such Election consists of bidding and forbidding ; because one is licenced to performe Priestly actions , others interdicted the same . But to bid and forbid are acts of Authority , which he that hath not wholly , hath not truly the name of the Highest Power . That which is spoken to the Hebrews is not opposite hereto ; No man taketh this honour to himselfe , but he that is called by God , as Aaron . For the divine writer in that place treateth of the legall Priest , not of him that was , or might have been before , or out of the Law of Moses : and he shewes , whatsoever was excellent in the legall Priest , was much more eminently in Christ , in whom also there were many things illustrious , which in the legall Priest were wanting . But the Custome of joyning the Empire with the Priesthood used through all the world about two thousand five hundred years , in many places longer , the Luxury of Kings , their sloth , or businesse of war , in other Nations ; and among the people of God , the Positive divine Law did at last abrogate : that Law I mean , which gave the Priesthood not to any of the people , but only to the house of Aaron . After this , what was before a praise , became a trespasse . Why God separated the kingdome of Israel from the Priesthood , 't were hard to find out , unlesse the divine writer to the Hebrews had open'd us the way . 'T is apparent the Hebrew Nation was very prone to superstition , and often fell away to Idols ; To restrain them from this , when God had imposed on them a great burthen of laborious Ceremonies , they began to place all their hope in them ; from which most unreasonable perswasion , the holy men very often call them off ; and shew , that Mercy and integrity of heart is far more acceptable in the sight of God , than all their Sacrifices . Had the King himselfe offered their chiefe Sacrifices , as of old the custome was , how much more would their minds have been taken up with so great a Majesty ? But now , when the Priesthood was , though still with Pompe enough , yet disrob'd , as they saw , of the Royall Splendor , and brought down below the King ; hereby , they were put in mind , to hope for some great Priest , who should also be a King as Melchizedec was , and to put their trust in him . What admirers the Jewes were of their Priests , even in this appears , that after their return from the Captivity , they forth-with added to the Priesthood the Principality , which quickly advanced to a Kingdome , and so to a Tyranny . Moreover , it is worth our observation , that , after the Institution of the Priesthood , some reliques of the antient Custome still remained . For , to the Fathers of families was left , the killing of the Passeover ; wherein , as the Jewes rightly note , they performed somewhat of the Priests office . Circumcision also was administred without a Priest , as all the Hebrews consent by any one that had skill to do it . And this is not to be omitted , that Prophecy , which seems to have a naturall coherence with the Priesthood , was as well given to Kings as Priests ; Yea , to private men , more often than to the Priests . Thus did God , many wayes , bring the people to an acknowledgement of the weaknesse of the Leviticall order . Thus did the Law , as it were , by the hand lead them unto Christ ; who was to be the highest Prophet , the highest Priest , and the highest King ; who also should make all believers in him partakers of that threefold honour . Concerning the Prophecy , we have that of Esay , cited by St. John , They shall be all taught of God : and another notable place of Jeremy , cited in the Epistle to the Hebrews . Concerning the Kingdome and Priesthood , Peter speaks of both at once , where he calls the faithfull , a royall Priesthood . And John in the Revelation , He hath made us Kings and Priests unto God. Yet , neither the excellency of Christ himselfe in his propheticall office , nor the generall Communication of the gift of prophecy to the faithfull , hinder , but that some in the New Testament may be called Prophets , by a singular right . So also , the Kingdome of Christ , which partly consists in his divine care of his Church against her enemies , partly in a spirituall government of the hearts of men , hath not taken away either the right , or the name of Kings , whose Empire is externall , and subject both to the divine providence , and the spirituall actions of Christ : according to that of Sedulius : He doth not earthly Kings dethrone , Who gives to His an heavenly Crown . The name of Priests is also given to the preachers of the New Testament in a speciall manner : but , there was some reason , why Christ and his Apostles did alwaies abstain from that kind of speech ; which ought to admonish us , that we do not commonly and promiscuously argue , from the Leviticall order , to the Evangelicall ; feeing , there is a wide difference , both in the office , and the designing of the persons to it . It is enquired therefore , under the Christian Law , whether the Highest Authority , and the Pastoral office ( which may be also call'd the Priesthood , as was noted before ) can rightly be united in the same person . Many arguments are brought to prove they cannot , but all are not of the same strength ; for some doe more rightly prove the offices to be divers , as they alwayes have been ; and , that Pastors , as Pastors , have no Empire ; rather than the conjunction of the offices to be interdicted . That is of more efficacy , that the Apostle for bids the souldier of Christ ( he seems to speak of the Pastorall warfare ) to be intangled with worldly businesse ; which the most ancient Canors , intitled Apostolicall , extend even to inferiour civill offices . And lest any think this only constituted for the times , they lived under heathen Emperours ; the same is repeated , in the Synod of Carthage , under Hono●i●s and Theodosius , Christian Emperours , and in that of Chalcedon too . The reason was , because the Pastorall office is of such weight and difficulty , that it requires the whole man. Although this must not be taken so rigidly , as alwayes to exclude Pastors from undertaking any secular charge ( the Lawes , for example , except Tuitions ) yet in sufficeth to remove from the Pastor my charge , that is difficult and perpetuall ; as we see the Apostles exempted themselves , for the same reason , from the care of the Widowes maintenance ; an office otherwise not improper for them . But the charge of a Kingdome , is both perpetuall , and more weighty , than any other . The strongest argument is , That the royall office requires far other manners and behaviour , than the Pastorall , as it is described in the Gospell , So that , even thence it sufficiently appeareth , both cannot with any convenience and comlinesse be sustained by one nor without inconstant levity in passing from the exercise of one to the other . We have shewed that the Empire is distinct from the sacred Function ; and , that there are causes , why Both together ought not to be undertaken by the same person . Neverthelesse , because both the Empire , and the Pastorall office ( by Pastors I understand the Ministers of the Gospel ; for Kings are Pastors too , and that of the Lords flock ; yea , Pastors of the Pastors , as a Bishop once call'd King Edgar ) though distinct , yet agree in this , that the same , which is the Pastors only care , is the principall care of the Highest Powers ; namely , that Divine things may be rightly ordered , and the Salvation of men procured ; we need not wonder , if the Highest Powers , for the community of the matter , and the end , receive sometimes the title of the other Function . Hence it was , that Constantine call'd himselfe a Bishop , and other Emperours had the title of Renowned Pontifs or Priests . In the Emperour Martianus the Roman Bishop extolls his Priestly mind , and Apostolicall affection : and Theodoret mentions the Apostolicall cares of Theodosius . As the names , so the privilege of the Function , hath been given to Emperours . The sixt generall Synod forbiddeth Laicks to approach the Altar , i.e. the Table of the Lord ; but the Emperour is excepted . Upon which place , Balsamo Bishop of Antioch observes , how the Emperours were wont to Seale with Wax , as the Bishops of that time did , and to instruct the people in Religion . Now if the Emperours were called , as we have shewed they were , Bishops and Pontifs and Priests , there was then no cause of upbraiding some English writers for attributing to their King a certaine spirituall power , seeing the name is often imposed not from the manner of working , but from the matter , as we call the Laws military , nauticall , rurall . Wherefore the Kings power is also spirituall , as it is conversant about Religion , which is a spirituall thing . CHAP. III. How far sacred and profane actions agree , as to the right of having Command over them . FIrst let us see what kind of actions ( for about them Authority is properly conversant ) may be the matter of command , and then , what effect the command may have , in the severall kinds . Actions are first divided into externall , and internall . The externall are the primary matter under humane power , the internall are the secondary ; nor for themselves , but by reason of the externall : and therefore , about the internall , which are wholly separated from the externall , and respect them not , humane commands are not given . Hence is that of Seneca He erres , who thinks , the whole man can be subdued , for the better part is excepted : and that common saying , Thought is free . The reason is , because Government re-requires some matter , which may fall under the Governours knowledge ; but God alone is the searcher of hearts , and hath the sole Empire of them . Unto men , the internall acts of others are uknown , by their own nature : by their own nature , I therefore adde , because the externall , that are done in secret , are under Government : for by their nature , they may be known . I said , internall acts are subject to command , secondarily : that comes to passe two wayes ; either by the intention of the Ruler , or by a kind of repercussion : in the first manner , where the inward act is joyned with the outward , and hath influence upon it , ( for the mind is esteemed in offences , either perfected , or begun ; ) in the latter , when , because any act is made unlawfull by the interdiction of the Ruler , ( for we must be subject not only for wrath , but for conscience sake ; ) by thought to intend that action , is unlawfull : not , as if humane Law were properly made for the thought ; but because no man can honestly will that , which is dishonest to be done . Another partition of Actions is this , that , before any thing is by men ordain'd concerning them , they are either morally defin'd , or indefinite . Morally defin'd , I call those , which are either due , or unlawfull ; those may be said to be morally necssary , those morally impossible ; as , in the Law , dishonest things are all expressed by that word . This determining of Actions , before any Act of humane Authority , ariseth , either from their own nature ; as , to worship God , is due ; to lye , unlawfull of it self ; or from the Positive divine Law ; Those of the former sort are referred to the Law naturall ; but , lest any be deceived , by the ambiguity of the word naturall , not only those Action are called naturall , which flow from principles known by nature ; but those also , which come from naturall principles , certainly , and determinatly . For , naturall , in this argument , is opposed , not to Supernaturall , but to Arbitrary . So , when as it is certaine , God the Father , Son and Holy Spirit , are one true God ; that the same God be worshipped , is a point of naturall Law. Actions of the latter sort , that is , determined or defin'd by divine Positive Law , are such as were prescrib'd by God , some to all men , some to one people , some to single persons , namely , to Abraham , Isaac , Jacob , Moses , and other servants of God. Among all people , to Israel alone , God prescribed many Positive Lawes , pertaining to Religion , and other things . To all mankind , some things were commanded for a time , as , the Law of the Sabbath , presently upon the Creation , as some think ; the Law of not eating bloud , or the strangled , after the floud : Other things to last for ever , as the Institutions of Christ , concerning Excommunication , Baptisme , the Supper , and if there be any more of that kind . These things being understood , it may seeme , that such . Actions only are the just matter about which Humane Authority is exercised , which by Divine are left indefinite , and free either way . For Aristotle describes that which is legally just to be that which from the beginning was indifferent , thus or thus ; but , after the Law made , ceaseth to be so . And this is true , if we only look upon such an act of Authority , which intrinsecally changeth the action ; for , when as the things that ought to be done , and the things unlawfull , are determined , and therefore immutable as to morall good or evill , it follows , that indefinite actions are left , as the only matter of such a change . Neverthelesse when the things that ought to be done and those that ought not , are capable of a change extrinsecall , and may receive it from humane Authority , it is manifest , they are Subject to the same Authority , unlesse they be actions mecrely internall . Hither it pert●ins , to assigne the time , place , manner , and per●●ns , for performing of due actions , so f●r as the circumstances are undefin'd by the nature of the thing , and the Law of God ; also , to take away impediments , and sometimes to adde rewards ; and , to restraine unlawfull actions , by such punishments as are in the Rulers power , or else , to inflict no punishments , which is call'd permission of the fact , and is sometimes no fault . To him that looks more narrowly into these things it will appeare , that by humane command , there ariseth a new Obligation , even in Conscience , though of lesse degree , in the things which men were before bound to doe , or leave undone . For the divine Law of the Decalogue , saying to the Jew , Thou shalt not kill , Thou shall not steale , and the rest , not only declar'd , what was of the Law naturall ; but , by the precept , added a new Obligation to the former ; so that the Jew , doing the contrary , not only offended , in doing a vitious act , but an act forbidden : because , by the transgression of the Law he dishonour●th God , as Paul speaks . As it is in the Divine Law of the Decalogue ; so also it is in Mans Law , a proportion being observed . For they that resist , resist the Ordinance of God : and therefore , shall receive to themselves damnation , as the Apostle testifies . We have considered , how largely the matter under Humane Power is extended , and what acts belong unto it , in every kind : now , let us see what acts are not , by right , within the Command thereof . It is certaine , those only are without the limits of the Supreme Power , which are repugnant either to the Naturall , or to any other Divine Law ; no other way , of confining the right of the Highest Power , can possibly be invented . The things defined in the Law Divine ( wherein I comprehend the Naturall ) are of two sorts ; some commanded , some forbidden . Therefore there are two acts of Empire , which belong not to the Right of him that Ruleth ; To command what God forbids : To forbid what God commands . The reason is , because , as in naturall causes , the Inferiour have no force to work , against the Efficacy of the Superiour ; so it is in Morall . Wherefore such Commands , so far as they doe contradict the Divine , cannot have the proper effect of Commands ; they cannot Impose an Obligation . Excellently saith Austin : If the Curator Commands somewhat , is it not to be done ? no ; If the Proconsul forbids . Herein you contemn not the Power , but choose to obey the Higher . Againe , if the Proconsul bid one thing , the Emperour appoint the contrary , without doubt you must hearken to the Emperour . Therefore , if the Emperour doe require one thing , and God another , what is to be done ? God is the greater Power ; Give us leave , O Emperour , to obey Him. Yet , we must carefully distinguish , between the Act of Authority , which moves the Subject to work ; and the Force offered , which imposes , on the Subject , a necessity of suffring . For , when the Act of Authority is without effect , and layes no obligation ; yet the Force hath an effect , not only Physicall , but Morall ; not on the agents part , but the patients ; namely , that it is not lawfull , to repell that force , by force : for violent defence , being lawfull against an Equal , against a Superiour is unlawfull . ●A Souldier , saith the Lawyer , who resisted his Captain going about to chastise him , was punished by the Antients . If he laid hold on his Cane , he was casshier'd : if on purpose he brake it , or laid hand on the Captain , he was put to death . This though probably it might have proceeded from Humane Law ( for humane Authority binds to all things which are not unjust , and it is not unjust to forbear resistance ) or also from the Law of Nature , which suffers not a part to oppose the whole , no not for self-preservation : yet is it more cleerly demonstrated out of the written law of God. For Christ , when he said , Hee that taketh the Sword , shall perish by the sword , plainly disallows a forcible defence against the most unjust force offer'd by Authority . And hither is to be referr'd that of Paul Hee that resisteth , resisteth the ordinance of God. There are two wayes of resisting , either by doing against the command , or by repelling force with force , as Austin interprets : Whether the Power , favouring the truth , corrects a man , he hath praise by it , who is amended : or , disfavouring the truth , rageth against a man , hee hath also praise by it , who is Crowned . So Peter will have Servants subject to their Masters , not only to the good and gentle , but to the froward ; which the same Austin , extending also unto Subjects , Princes must be so endur'd by the common people , saith he , and Masters by their servants ; that they may exercise their patience in bearing temporall things , and their hope , in waiting for things eternall . So it was also in the old Law , where to use Subjects for servants , to give away their goods to others , is call'd the Kings Right ; not , as if the King doing so , did justly ( the Law divine had taught him another lesson , yea , had forbidden him to be puffed up , to gather abundance of gold and silver , and a multitude of horses ) but because , doing so , no man might lawfully oppose force against Him as the Romans say , The Praetor gives Judgement , even when he decrees that which is unjust . Hence was that twice spoken of a King , though most unjust , yet set up by God , Who can lay his hand upon the Lords anointed , and be guiltlesse ? Neither are they by any means to be heard , who against the holy Scriptures , against right reason , against the judgement of pious Antiquity doe arme certain Inferiour Powers against the Highest . For , Peter teaching obedience to the King ( that is , to the Highest Power ) as Supreme , to Governours ( that is , to Inferiour Powers ) as sent , and ordained by Him , manifestly shewes , all the right of Inferiour Powers to depend upon the Commission they receive from the Highest . Hence Austin concerning Pontius Pilat : Such power God had given him , that was contained under Caesar's Power . And , was not David a Prince , and a Leader among the people of God , who was so farre from touching that Tyrants person , that his heart smote him , for cutting off the lap of his garment ? Reason confirmes what we have said . For , those Magistrates , in respect of their Inferiours , are Magistrates , as long as it pleaseth the Supreme Power ; but , in respect of the Supreme Power , they are but private men ; because all Power , and all Jurisdiction flowes from the Supreme , and still depends upon it . Hence Marcus Aurelius , that most wife Emperour , said , The Magistrates judge Private men , Princes the Magistrates , and God the Princes . By the name of Princes understanding the Emperours , who were now become absolute . The ancient Christendome was of the same judgement ; for no Governours , no Leaders of legions , ever attempted any thing with Arms , against the most impious , cruell , and bloudy Emperours : So that , it is a very sad thing , that our Age hath brought forth men of learning , who by a new-coyned doctrine , have opened a broad way for Seditions , and Wars to enter in . Neither ought we to be moved by any late examples of Arms taken up against Kings . For if they were taken up against Kings , upon whom the whole Right of the people was translated ; and , who therefore raigned , not by a precarious , but proper Right ; whatsoever pretext or successe they had , they cannot be prais'd without impiety . But , if any where Kings were bound by Contracts , on Positive Lawes , and Decrees of some Senate or States ; against these , having not the highest Authority , upon just causes , by the judgement of the same Senate or States , Arms might be taken up . For many Kings , even such as succeed by inheritance , are Kings by name , rather than by Power ; as Aemilius Probus hath written of the Laconians . But , this deceives the unskilfull , that they doe not enough discern the daily administration of affaires obvious to their eyes , which in an Optimacy is oft committed unto one ; from the interiour Constitution of the Common-wealth . What I have said of Kings , I would have to be understood much more of them , who both really , and in title , were not Kings , but Princes ; that is , not chiefest , but first . Whose Principality much differs from Supremacy . And again , this is to be noted , that some Lords and Cities have Supreme Authority , though they seeme not to have it , being under the Trust and protection of another . But , seeing to be under protection , is not to be in subjection ; and , as the Roman Lawyers note , The people ceaseth not to be free , that are fairly observant to anothers Majesty ; these also may be endowed with Supreme Authority , who are obliged to another by unequall League , or tye of Homage . All this I set down to that end , lest any one hereafter ( as I see hath been often done ) defame good causes , by an ill Defence . I would more enlarge in this Argument ( for 't is of great consequence , and here to erre is dangerous ) but that 't is done already with great care by many others , and of late by the learned Arnisaeus . Upon these premises , let us come to demonstrate the parity of Empire over Sacred and other matters . As in all things , the thoughts are not so eafily ruled , as the words : so particularly , in Religion , Lactantius hath truly said ; Who shall enforce me , either to believe , what I will not ; or , not to believe , what I will ? And in this sense that of Casiodor is true , Religion cannot be Commanded ; and of Bernard , Faith is to be planted by persuasion , not obtruded by violence . Wherefore also the Emperours Gratian , Valentinian , and Theodosius , said concerning an Heretick , Let him think , if he will , what is hurtfull for himself ; let him not utter it , to the hurt of others . And , I suppose , Constantine had respect hereunto , when he call'd himself a Bishop or Overseer of things without : because , the inward acts , taken by themselves , are not the matter of Humane power ; but are Subject to the power of God ; who , by Bishops , not Commanding but Ministring , moves the minds of men with voices and signs ; yet so , that the still reserves the maine Efficacy to himself alone . Notwithstanding , inward acts of all sorts , taken joyntly with the outward , fall under Humane Authority . The Cornelian Law lays hold on him , who carrys a weapon , with purpose to kill a man : and Adrian the Emperour saith , not only the event in evill deeds , but the will is to be consider'd . So in Justinians Code , concerning the Catholick Faith , a Title is extant , to wit , for the Profession of Faith , which the first Law explains , All people under our Empire we require to be of such Religion , &c. Hence came those names of Kings , Rectors , Authors , Defenders of the Faith. So also of old , the King of Ninive commanded repentance , with fasting . That things forbidden by God cannot with validity be commanded ; nor things by him commanded , be forbidden by Humane power , is no lesse true in other actions , than in Sacred ; in both , that of the Apostle hath place , We must obey God rather than men : which a Disciple of the Apostles , Polycarpus , hath expressed thus ; We have learned to render to the Powers ordained by God , all the honour we can , without hurting our own souls . The King of Egypt Commands the Mid-wives to kill the Male-children of the Hebrews : They doe not obey . The cause is exprest . For they feared God : who by the dictate of Nature forbids to slay the innocent . King Ahab would have Naboth sell him his Vineyard ; Naboth denyes ; for , the Divine Law , given to the Hebrews , forbad inheritances to be alienated from the same family . Antoninus Caracalla commands Papinian the Lawyer , to defend the paricide committed by him : Papinian refuses , and had rather dye ; because he knew , it was against the Law of Nature and Nations , to speak false and Patronize so great a crime . By the same right , but with more holy affection , the Apostles , when the Councill charged them , not to speak or teach in the name of Jesus , , aske , whether they must not obey God rather than men ? and justly : for they had received a charge from God himself , by the mouth of the Lord Jesus , in his name to Preach repentance and remission of sin , and that beginning at Jerusalem ; for this also was specified in their Commission . What therefore the Divine Command had made necessary for them to be done , Humane command could not render unlawfull . And in this sense the Authors are to be explain'd , who say , the Gospel , the Ministry , the Sacraments , are not subject to Humane Power ; that is , to change that , which Divine Law hath introduced . For first , the Preaching of the word of salvation , and the exhibition of the Sacraments , being commanded by God , cannot effectually be forbidden by men . Likewise , the Noursing of Parents or Children , the relieving of the innocent , and many other duties , are so far exempt from Humane Law , that the prohibition of them is of no force or vertue . Secondly , the forme by God prescrib'd , for the Ministry of his word and Sacrament , cannot be alter'd by men ; nor is this proper to things Sacred . For also , the Forme of Matrimony , as it consists in the unity and individuall knot of two persons , is by Humane Law immutable . Thirdly , it belongs not unto Humane Power , to make new Articles of Faith , or , as Justinian speaks , to innovate the Faith ; nor to institute a new worship of God , or new Sacraments ; because , the nature of such things will not admit thereof : for nothing can be believed or done , in order to salvation , but what God hath declared such ; neither can any thing be fit to apply unto us the Divine grace , unlesse God hath assign'd it to that use . Yet , to speak accurately , these things which we have rehearsed , Sacred and others , may be rather said to have something in them of immutable right , than simply and altogether exempted from the Rule of the Highest Powers ; seeing there be very many and very great acts of Authority concerning them ; which acts are call'd in Scripture the Commandements of the King in the businesse of the Lord. For first , it is the proper effect of the Highest Powers , that we have liberty and convenience to doe the things which God commandeth , being freed from impediments , and supplyed with helps . So Cyrus and Darius gave leave to the Jews to restaur the Temple , and to sacrifice there ; and gave them moneys too , to beare their charges . So , by the edict of Constantine and Licinius , the Christians had open exercise of their Religion . Secondly , not only by permitting , but ( as before was touched ) Humane Law , by Commanding , what Divine Law doth Command , superaddes another Obligation . Thirdly , to the actions Commanded by God , the Highest Power prescribes certaine circumstances of place , time and manner , that they may be done decently and in order . Fourthly from actions forbidden by God , the matter and oceasions are by Humane Power withdrawn . So Ezechias brake the brasen Serpent ; so the Emperours shut up the Heathen Temples . Fiftly , 't is the part of the Highest Power , by proposing punishments , to draw men to the doing of that , which God Commands , and deterre them from the contrary . as Nebuchadnezar made it death to speak evill of the Hebrews God ; and the Emperours , to offer sacrifice to the God of the Gentiles . And in these particulars consisteth , as I take it , that Office of the Highest Powers which is called by Justinian , the preservative of the Divine Lawes , meaning such a custody , which is also Legislative , as Austin speaketh , Let the Kings of the earth serve Christ , by making Lawes also on behalf of Christ . And the same particulars have place in things not Sacred , which are likewise defined one way , by that Divine Law , which the Apostle cals the righteousnesse of God. For therefore the Civill Law is said to consist , partly of Civill institutions , partly of Naturall precepts . Concerning which Naturall precepts , the Civill Law gives right and liberty to doe them , hindrances being remov'd ; yea commands the same things to be done ; determines circumstances ; takes away , or streightens the occasions of often transgression , Lastly , addes a sanction , to them , by the constitution of punishments ; which is so manifest , that we need spend no more time in this . Let us come to those things , which by the Divine Law , whether written in the hearts of men , or in the Holy Bible , are not at all determined . To determine them either way , whether they be Sacred or Profane , is the right of the Highest Power . Of prophane , 't is most known ; so David , of dividing the spoile ; the Roman Emperouis , made constitutions , of the solemnities and effects of Contracts and Testaments , & innumerable other matters . Of Sacred things , 't is no lesse clear , if one ( I say not , diligently read ) but only look into the Sacred History , the Codes of Theodosins and Justinian , the Novels , the Capitular of Charls the Great . Every where examples are so obvious . It pertaines hither , to institute Offices , more for convenience and ornament , than for necessity , as David did ; to build or beautify temples , as Salomon and Joas , or to appoint a Law and manner of building them , as Justinian ; to prescribe the manner of Electing Pastors , holding Synods , keeping order among Pastors , alienation of things dedicate to holy uses ; all which very many Christian Emperours have done . Now , if the Highest Power shall exceede the due limits , by decreeing and ordeining any thing , either in Ecclesiasticall things , against the Rules of Faith and Religion prescrib'd by God ; or , in other matters , against the perpetuall rule of equity ( as in both kinds it sometime happons ) Ecclesiasticall and Civill things doe againe agree in this , that , as a man cannot be oblig'd to obey men rather than God ; so if upon refusall force be offer'd , there remains the glory of patience , no right to oppose force to force . So Christ hath caught Peter , and Peter us . So saith Ambrose , Grieve I can , weep I can , mourn I can , any other way to make resistance , I cannot , I ought not . A most holy example of that patience prescrib'd unto us by God , is left us by those antient Christians , that liv'd under the heavy yoake of the unbelieving Emperours . They were men to be feared for their number , had they chosen rather to shed others bloud , than their own : for , Tertullian shews how they had filled both the Camp and City . That victorious Thebane Legion , for Religion sake , was contented to lose every tenth man , at the Emperours Command ; and , it is memorable , that when there was one Christian put to death for tearing the Imperiall edict , Commanding Bibles to be burnt , Churches to be demolisht , and the Christians Crucified ; the rest of the Christians declared , He had justly deserved that punishment . So deeply had the voyce of Christ sunk into their minds , that forbids to take the sword . Every one takes the sword , who hath not receiv'd it from God. God hath given it to none , but the Supreme Powers and to such as they appoint . No examples of the old Testament evince the contrary ; for when we read of the defections of people or Cities from some Kings , and the impiety of the Kings set down for the cause , therein the divine judgement is described , not the deeds of men commended . But if the Highest Power , that hath undertaken the protection of true Religion , be it self therefore opposed by the armes either of forraign or domestick enemies , it hath all the right and reason in the world , by Arms to defend its own Authority , and the lives and fortunes of the Subjects . For 't is all one upon the matter , whether the opposition be for Religion , or any other pretence ; nor is the Power being Independent , more bound to let go the use of Religion , than the possession of land , at the pleasure of any other whatsoever : For He beareth not the Sword in vain . It hath been shewed , I think sufficiently , how the Highest Power hath equall Authority over actions Sacred and Prophane , over the externall primarily , and in regard of them , over the internall also in the second place : I say , Authority to command and forbid , what is commanded already , and forbidden by God ; to determine things left in the midst , and permitted to mans liberty ; and when force is offered under pretence of right , to defend it self . I say , equall Authority over Sacred and Secular actions : which Binius also a man of the Roman religion acknowledgeth . In generall there is no difference ; but if we come to particulars , 't is confest , Authority extendeth not to so many Sacred things , because the divine Law hath determined more of them , than of the Secular , for , the secular affaires ( the Institutes of the Hebrew Common-wealth , it is plain , oblige not us ) are almost all circumscrib'd by rules of Nature , saving that it may be doubted of some connubiall Lawes , whether they be Naturall , or out of the Divine pleasure . But , concerning Sacred matters , much is prescribed us in the Gospell , and proceeds immediatly from the will of God. This being noted , I see not any thing more , remaining in this question ; for , that a more diligent enquiry , and greater care is need-full in things Sacred , both because the Law of Nature is more known than the Positive , and because errour in Religion is more dangerous ; this pertains to the question of the Manner to use the Power rightly , and changed nothing in the Power it selfe . CHAP. IV. The Objections against the Authority of the Highest Fowers , about Sacred things , are answerd THE right under standing of what is al , ready spoken , will help any one to answer all that is said against the Authority of the Highest Powers , in things Sacted or Ecolef●asticall . For first , that Christ himself , not the Highest Powers , ordained the Pastorall office ; that , as to the substance of the office , Christ also hath set down the rules ; and that , so far ( as we have before acknowledged ) Pastors are not the Vicars , or Deputies of the Highest Powers , all this diminisheth nothing of the right of Government , as will appear by the examples of other things . The power of Parems over Children , of Husbands over their Wives , hath its o●iginall , not from any Humane Institution , but from God himself : yet who will deny these Powers , though more antient , to be subject to the Highest . The Physicians function is from God , the author of Nature , ( as the Pastor's from God the author of Grace , ) and from Nature and Experience he receiveth rules to execute his office , not from the Highest Powers ; nor is he in their stead , when he pract●seth : and yet for all this , the Physician 's function is subject to the Supreme Authority . There is the same reason in other arts and professions . And , that Pastors are not bound to obey the Highest Powers , when their Commands or Prohibitions are contrary to Gods ; herein is nothing singular . For every private man hath so much right , and that in other things , as well as Sacred . Yea , the Judge , that receives his Commission from the Highest Power , being comanded by the same to judge against right and reason , is not bound to obey , or rather , is bound not to obey ; which comes to passe , not because the private man , or the Judge is not subject to the Highest Power ; ( none will imagine that : ) but because both the Power and they are all subject unto God : and when Commands are contrary , the Superiour is to be preferr'd . That which some allege , that the Magistrate ( as they love to speak ) is not of the essence of the Church . 1. That the Church can subsist , although there were no Supreme Power , or that Power not a friend to the Church , is very impertinent ; for , that we may speak in their phrase , the Magistrate is not of the essence of any single man , not of the essence of a Merchant , or Husband-man , or Physician , yet are all these under the Higher Powers , as reason teacheth , and the Apostles authority . This objection hath a better appearance , The promise made to the Church in the Prophet , Kings shall bow down to her with their face toward the Earth , and lick up the dust of her feet : which words rather seem to subject Kings to the visible Church , than the Church to Kings . This Argument the Papists often use . But truly , if as Esdras and his Companions once , so wee interpret the Scripture by the Scripture , comparing together what was dictated by the same Spirit , we shall easily find , the honour , of which the Prophet speaks , is proper and peculiar unto Christ , which the Psalmist expresses almost in the same words : and it is given to the Church , for Christ spiritually reigning in it ; as under the old Testament , we read the Arke to have been adored . There is therefore a Trope in that prophecy , neither can the words be rigidly pressed , without transferring that Majesty to the Church , which agrees to Christ alone , the Prince of the Kings of the earth . That saying , which is so much cryed up by the Papists , that the Emperour is within the Church , not above the Church , is most true of the Church Catholick , that never was , never will be under one King ; but it must be taken warily of the visible Church of one kingdome , so as not to deny the Superiority of the Empire ; for a King , that properly bears the name of King , is not only Superiour to the people taken severally , but to the whole people altogether . Nor is this understood of unbelieving people only , of whom Christ hath said , The Kings of the Gen●●les bear rule over them ; but even Gods own people Israel thus speak , A King shall be over us . And Christian people are taught Subjection to the unbelieving Kings , by Paul and Peter . Whereupon is that of Chrysostome , If this berequired under Pagan Kings , how much more ought it to be under Kings that are believers ? Nor is it materiall , that pious Authors sometimes say , Kings doe service to the Church ; for they mean only , that they doe consult and provide for the commodities thereof ; In which sense also the old Pagans call'd a Kingdome Service . So doth the Shepheard serve his flock , the Tutor his Pupill , the Generall his Army : and yet the Flock is not above the Shepheard , nor the Pupill above the Tutor , nor the Army above the Generall . For they that govern serve , by the office of consulting , and graciously providing , as Austin speaks ; Kings therefore may be said to serve the Church , not to be servants of the Church , in that sense , as service signifies subjection . For Saul is not the servant of Israel , but Israel the Servants of Saul : and specially Abimelech amongst the Priests , as David among the Peers . So is Sadoc the Priest the servant of David and Solomon . Wherefore also the greatest Synods , being as it were a Compendium of the whole Church , living under the Roman Empire , salute the Emperours by the name of their Lords . Certainly , as a Father hath equally the Rule over his family , whether believing or not : so the peoples right Religion diminisheth nothing of the Right of the Highest Power . Some think this a very strong argument against the Authority asserted to the Highest Powers , that the Sacred Function of Pastors is conversant about Kings also , not only as the Gospel is in generall preached unto them among the rest , but as by the Ministry of the Keys , it is applyed to them in particular . But the weaknesse of this Argument is convinced by like examples ; for what Function is not conversant about the King ? Husbandmen , Merchants and the like , the King stands in need of , but to come nearer , the Physician cures the King as well as his Groome , and prescribes to both what may conduce to their recovery ; moreover , the Counsellour of State is employ'd about the King , not only as a man , but as a King. Yet no man hath been so unwise , to exempt either the Persons or Functions of any of them from the Highest Authority , and loose them from the bonds of Humane Lawes . We must come now unto them , who think all Authority about Sacred things so to belong unto Christ alone , that Kings cannot be partakers of it , because he is sufficient alone for the Administration of his Kingdome , and needs not the help of a Deputy . That we may satisfy these men , the actions of Christ must be distinguished . His Legislation , and his finall Judgement are peculiar to him . In his Legislation is comprehended not only a more plaine promulgation of the Divine Law , mis-interpretations being rejected and the difference laid open between the things which God alwaies approved , and those which he did wink at or beare with for a time ; but also the constitution of the Evangelicall Ministry and Sacraments , with the abrogation of the Ceremoniall Law. His finall Judgement conteins the condemnation of some , and the absolution of others with exhibition of the reward . Which being done , Christ shall put off the Administration of his Kingdome , and yet retein the Majesty of a King for ever . These actions therefore being done , and to be done by Christ himself ; Life and Death Eternall , with the Promise , commination and adjudgement of the same , being not in the power of meer men ; it is certaine , that in them no man is the associate or Deputy to him . But there be other actions call'd intermediate : and of these againe , some are about the inward , some about the outward man. Those about the inward man are partly in the man , partly concerning him . In the man , Christ works when by the vertue of his Spirit he illuminats some , others by not illuminating he blinds , he opens the heart of some , others by not opening he hardens ; sometimes he affordeth greater aydes against temptations , sometimes lesse . Concerning the man , Christ works , when he remits or reteins sin : yet for the most part in those actions also some signs of them are inwardly Imprinted in the man by Divine Efficacy . All those actions exceeding the Power of meer Man , are also so peculiar to Christ , that he admits no Fellow in them not Vicar . Ministers indeed he admits to these actions , Pastors : Private men , and Kings too , every ohe in his way . But there is a difference between a Vicar , and a meer Minister ; because it is the part of a Vicar to produce actions of like kind with his actions whose place he holds ; though of lesse perfection : and to a meer Minister it perteins not to produce actions of like kind , but such as are serviceable to the actions of the principall cause . Whence it appears , that the same action is properly atributed , yet proportionably , both to the Prineipall and the Vicegerent ; for the King truly Governs and gives judgement ; so doth the Judge also , though not with equall Right . But , to the Principall and the meer Minister , the same action cannot be accommodated without a Trope : as Pastors are said to save men , to remit and reteine their sins . There remaine the actions of Christ about the outward man : which especially consist in defence and deliverance from enemies , and in the ordering and adorning of his Church ; actions rightly referr'd unto his providence . And as the generall providence of God which hath a warchfull eye over all things although by it self it be sufficient for the disposition and execution of them ; yet , for the demonstration of his . manifold wisdome , He makes use of the Highest Powers , as his Deputies , to preserve the common society of men ; whence also they are stiled Gods : So that speciall providence of Christ , watching over his Church , assumes unto it self the same Powers to Patronise the true Faith ; and to them Christ also imparted his own name . These are they that , as Nazianzen saith , rule together with Christ , not by equall fellowship of power ( far bee from as so impious a thought ) but by a Vicarious and derived right , which is the meaning of that in the Bohemian consession , Magistrates have a power common with the Damb . Wherefore seding things subordinate do● no fight against one another , and seeing it doth not mis become the Majesty of Christ to excout● the prin●ipall actions of his Kingdome by himself immediatly , 〈◊〉 partly by himself , pamly by other ( as ●e 〈◊〉 too the Angels Ministry , out of question ) it follows , that the earthy Empire of the Highest Power , as it takes care of Sacred things , doth not at all oppose or stand against the heavenly and divine Power of Christ . And here we must admonish our Opponents , that in the place of Christ , the King of Kings , and Lord of Lords , they may not put upon us Presbyteries and Synods ; nor transferre what is proper to Christ alone , to rule over Kings , unto them , whom both the necessity of order , and divine Authority hath subjected to the Imperial Power . But , because in Scripture , and the antient History some Government is attributed , partly to Pastors , partly to Churches , let us see how it comes to passe , that the Government of the Highest Power is not overthrown thereby . For the right understanding whereof , lest in the unlikenesse of things we be deceiv'd by the likenesse of words , we must make use of some distinctions . Government is either such as may consist with the Liberty of the Governed , or such as ●●dy not consist , with it the former agrees to them , who govern ( as Tucitus speaka ) by authority of persuasion not by pou●●● of Command , as Physicians Lawyers , Coun sellours in things not , altogether necessary . The later Government , whereby the Liberty of the Governed is taken away , is either Declarative of Law , or Constitutive : and this later , either by right of consent , or by vertue of Authority . This distinction springs from the manner of introducing an obligation . They that govern declaratively doc not oblige properly , but occasionally , as they give a man notice of that which either brings or encreases an Obligation . So the Physician governs his Patient , by shewing what is hurtfull , what is wholsome : which being known , the sick is bound to use this , avoid that , not by any Right which the Physician hath over him , but by the Law of Nature , which commands every one to have a care of his own life and safety . So Philosophers doe govern the Morall and Civill life , by shewing what is honest , what the safety of the people requires . Hither are refer●●d the Annunciations which Embassadours or Heralds sent by the Highest Powers make unto the Subjects , and as well the suasory , which we have memtion'd , as the declarative , are wont to be comprehended under the one name of Directive regiment ; from which differs the Constitutive , whether it ariseth out of Consent , a Command . That , out of consent , hath vertue to oblige all that have consented , by the naturall law , concerning the keeping of Covenants , in those things , which were in the right and power of the Covenanters . But they , that have not consented , are not directly bound ; indirectly they are , if three things concurr . First , that they are a part of the whole ; Second , that the major part of the whole have consented ; The third , that something must be necessarily Constituted for the conservation of the whole , or the bettering of it . Upon these conditions , all and every one are bound , not by any Right which the major part hath over them , as Superiour , but by that Law of Nature , which requires every part , as a part , to be ordered for the good of the whole . Which good oftentimes cannot be had without some speciall determination ; and that determination can be of no effect , if it be lawfull for a few to undoe what was done by many . Hence it is , that the Companions of a journey , the partners of one ship , or of the same negotiation , & all Collegues are bound to stand to the decree of the major part , in those things only , that need some determination , and belong to that Community , whereof themselves are members . But the Imperative regiment obligeth by the intrinsecall force of its own supereminence ; and the regiments of this kind , as hath been said , are either Supreme , or placed under the Supreme : and these again either derived from the Supreme , preme , or of some other originall : these later , ordinary , as that perpetuall and primitive Government of the Father over his , family , whence ariseth the authority of the. Pedagogue and Tutour ; extraordinary , such as God gave by speciall Commission to some men under the old Testament . The Powers derived from the Supreme , either have received a right both to oblige and to act , as the Praetorship ; or to oblige only , as the Power of a Delegate . Without a right to oblige , there is no Power , for this is as it were , the naturall effect thereof . Let us now apply all this unto Pastors and Churches . The Apostles are forbid by Christ , the Presbyters or Pastors by the Apostle , to rule as Lords over Gods heritage ; the word is applyed to Kings , Lu. 22.23 . and that is not only forbid , but to exercise authority , which as distinct from the other is given to Great ones , Mat. 20.25 . Mar. 1.42 . By the name of Great ones are understood such Princes as the Ethnarchs of the Jewes , which were stiled Euergetae , as we may see in Josephus , whence that of Luke may receive some light , They that exercise Authority over them , are called Euergetae benefactors . If therefore such right as the Highest Powers have , and such as the Inferiour Powers have , be denyed Pastors ; it followes , that all Power is denyed them . Christ himfelf respecting his state of a servant , denies his kingdome to be of this world ; denyes ( which is lesser ) that he was made a judge . And unto the same state he called his Apostles . We have not ( saith Chrysostom ) such power given us , that by authority of sentence we can restrain men from offences . And saith Bernard , I read that the Apostles stood to be judged , I find not that they sate in judgement . Pastors are call'd in Scripture by the name of Embassadours , Messengers , Preachers ; whose part it is , to declare the Authority of another , not to oblige men by their own . Their Commission is , to speak what they have heard , to deliver what they have received , and no more . The Apostle himself , concerning Virgins , because he had no commandement from the Lord , dares command nothing ; only he gives Counsell , withall declaring ●would be no sin in her that should do otherwise ; and admonishing the Corinthians to help those of Jerusalem , by some extraordinary largesse , he addes , not of neceßity : the reason whereof went before , I speak not by command . The Government therefore , which is given to Pastors , when they are said to guide , to rule , to feed , to be set over the Church , ought to be referred to the declarative kind , or to that which meerly consisteth in persuasion . Where the Apostles or Pastors are read to have commanded , it is to be interpreted by that figure by which they are said to remit and retain sins , that is , to declare them remitted or retained . Nor is that to be taken otherwise , when God saith he set Jeremy to destroy kingdomes ; that is , to pronounce the destruction of them . So also in those Letters of the Elders and Brethren to the Churches of Sytia and Cilicia these words , to impose a burthen , are to be expounded in like sort : for there is no new burthen imposed upon the Christians , ( then it would follow , that fornication , the avoyding whereof is a part of that burthen , was lawfull before this decree ) but the duty of Christians is declar'd out of the divine Law ; which would have free actions directed to the furtherance of other mens salvations , and all offences carefully avoided . That the Church hath no Commanding Power by Divine right appears , because the Sword is the instrument of that power , ( by the Sword is meant coërcive force : ) but the armes of the Church are not carnall , neither hath She received any Sword from God , but the spirituall , that is , the word of God. Besides , Her conversation is not in Farth , but in heaven ; she lives on earth as a stranger , not as free ; and strangers have no right to command . Yet , since the Church is a company , not permitted only , but instituted by Divine Law ( I speak of the Church visible ) it follows , that all those things , which do naturally agree to lawfull Companies , doe agree to the Church also ; so farre , as they are prov'd not taken away . Among those things is the Constitutive Government , which we called by consent . Wee will bring two examples . The law of the Sabbath being abrogated , 't was at the Christians pleasure , keeping a just proportion , to set apart what part of time they would for the worship of God. Now , because that worship , according to the precept of Christ , requir'd a certain Congregation of godly men , that part of time could not be determin'd but by corsent . So the Apostles leading the way , and the Church following , was dedicated to holy Assemblies the first day of the week ; which also , in memory of the Resurrection , is called the Lords day . Again , the Apostles being themselves not at leasure to oversee the poor , the Church , by their persuasion , Instituted the office of Deacons , and made election of persons to persons to performe it . In both places wee find somewhat defined and constituted by consent , which without great fault none could gainsay . For , it was requisite that somewhat should be constituted ; and that could not be , one or two dissenting , unlesse , either the minor part should give place to the major , or the major to the minor . This being unreasonable , that was necessary . This right of Constitution therefore , to the Church is naturall . But , the Imperative Government , we have shewed above , not to follow from the nature of the Church : and yet that hindereth not , but that both the Highest , and the Inferiour Authority may agree unto it . The Highest , if the faithfull unmixed with others , and free from all subjection , make up a Common-wealth of themselves ; This seemeth to have happened to the Jewes in the times of the Maccabees ; the Church had then the Highest Authority : yet , not properly as a faithfull people , but as a free people . An Inferiour Authority , and liberty to use their own Law , the same Jewes , not only in their own Land , but at Alemandria and else-where , have often had , with some kind of coactive Power , sometimes of more , sometimes of lesse extent ; as it pleased the Supreme Governours , under whom they lived . But , as for the Ministers of holy things , we have sufficiently shewed , that no commanding Authority agrees to them by Divine right , that is , flowing from the Institution or nature of the Ministry it self : as also , 〈◊〉 the Highest Authority is incompatible ●ith snch a Ministry . Neverthelesse , that Inferiour Authority ought alwayes to be separated from the Pastorall office , the antient Church never believed . Whatsoever we have given to Pastors , derogates nothing from the Authority of the Highest Powers over Sacred things ; for the Directive regiment , consisting in the giving of counsell and declaring of the divine command , is quite of another kind . And 't is no marvell if the same person do govern , and is govern'd , in a divers kind of government ; for the Counsellour governs the King by perswading ; He that is skill'd in Naturall right , by declaring divine Law ; the Physician and Pastor both wayes ; yet hath the King command over them all , and that the Highest . The Government by consent , although Constitutive , is also subject to the Empire of the Highest Powers ; because no man , by consenting , can conferre upon another more right , than he had himself . For this Obligation , arising from the Liberty of every one , is not larger than that liberty ; but , they have not liberty , being single , to do any thing against the Command of the Highest Power , ( except the things which God commands : ) therefore they have no right to bind themselves so farre . Besides , two Constitutive Governments ●unlesse subordinate one to the other , cannot consist , nor can any Subject be obliged to contraries , as before is said ; which is the reason why the Paternall and Priestly government of the Old Testament ( for the Aaronicall Priesthood was never without Authority ) was by God subjected to the Royall . Lastly , that Authority , which is allowed to Pastors by the Supreme , being both subject to it , and wholly proceeding from it , is so farre from overthrowing , that it plainly confirmes the right of the Supreme ; for the cause is known by the effects , and that which gives Authority to another , hath it selfe more Authority . CHAP. V. Of the Judgement of the Highest Powers about Sacred things . THe Authority of the Highest Powers about Sacred things being clear'd wee come to that which pertains to the right use of this Authority . The Commands of Authority must proceed from Judgement . Judgement properly denotes the act of a Superiour , defining what is just between two parties ; and the Highest Judgement is that of the Highest Power ; for the Lawes and Decrees thereof cannot be nulled or repealed by any Higher : although obedience to such Lawes and Decrees be not absolutely due , but so farre as it may be given , without violation of Gods command . Now , as the Authority is extended to Sacred things , as well as Secular ; so is the Judgement too , according to which the Authority is used . Indeed , some Kings and Emperouss have seemed to reject from themselves the Judgement concerning Religion : but , that was either because they found themselves unfit , and unable to performe that office ; or else , they meant only ( as the Great King of Britan interprets his own words , and some of the antient Emperours ) that they did not arrogate to themselves ( as the Pope of Rome doth ) a Judgement infallible . The truth is , all Humane Judgement is subject unto error ; and unlesse we will take away all Judgement out of the world , we must acquiesce in some Highest : whose errors are to bee reserved to the Judgement of God. If you grant this Highest Humane judgement ( I speak not of Directive judgement , but Imperative ) it will not follow thence , that Pastors and other Christians may , upon the judgement and command of the Highest Power , omit the necessary duties of piety and charity : for ( as above hath been shewed ) the commands of the Highest , bidding or forbidding , whether in Sacred things or Secular , bind us not , to doe or omit any thing against the Law of God , either Naturall or Positive ; but only to suffer ; and that , only where the paine cannot be avoided , but by contrary force . The Supreme Judgement of Christ doth no more deny this Judgement of which we speak , than his Authority the Authority of the Highest Powers . Legislation carrying with it , by its own vertue , the reward and punishment eternall ; and finall judgement , according to that Law , is the Prerogative of Christ alone , In the meane time , Christ speaks by his Spirit , by Divine Judgement ; yet doth not Humane action follow that Judgement , unlesse Humane Judgement be interposed . Which , as it belongs to every Christian , in respect of his private actions ; so , in respect of publike , and of private , that are govern'd by publick Authority , it belongs to the Publick Powers , and to the Highest in the Highest degree . Brentius long ago● saw this , whose words are these : As a Private man hath a Private , so a Prince hath a Publick Power , to judge of the Doctrine of Religion , and to decide it . They that make the Scripture Judge , think rightly , but speak improperly : for if we speak exactly , the Scripture is the Rule of judging ; and the same thing cannot be , both the Rule , and the Judge . In the same kind of speech , the Law is said to Judge no man unheard : and , The word which I speak , saith Christ , shall judge them at the last day . To the Pastors and others that have their senses exercised in the Scripture , and to the Churches , but especially , and in the Highest manner , to the Catholick Church , agrees a Judgement concerning Sacred things ; for every one , as Aristotle saith , rightly judgeth of those things which he●●nder standeth . But this Judgement is of another kind ; for it leads the way to their own actions , and the actions of others , by directing , not by commanding . And , it is not absurd to grant two Highest Judgements of severall sorts , such as are the directive Judgement of the Catholick Church , and the Imperative of the Highest Power ; for there is no Judgement among men higher in esteeme than that none higher than this in Power . Now seeing there are two enemies unto judgement , ignorance , and ill-affections ; to the end , the Supreme Governour may rightly exercise the Judgement that belongs unto him , he hath need both of knowledge in Sacred matters , and of a mind truly Religious : things so united one to the other , that Religion encreaseth knowledge , and knowledge Religion , as Lactantius hath plainly shewed . There is in Tacitus an excellent forme of Prayer for the Emperour , that God would give him an intelligent mind both in Humane and Divine Law. But as far as Divine things excell Humane , so much more glorious , more profitable , and more necessary , is the knowledge of Divine things , than of Humane . Therefore is the King so strictly charged , to write himself a Copy of the Law , to keep it with him , and read therein all the dayes of his life ; and , to Joshuah saith God , Let not this book of the Law depart out of thy mouth , but meditate therein day and night ; and in the 2 Psalme 10. verse , which evidently respecteth the times of Christ . Be wise O ye Kings , be learned ye Judges of the earth . The pious Hebrew Kings , of old , obeyed these admonitions : and so did the Chiristian Emperours . Theodosius and Valentinian : Among other cares , which our vigilant Love of the Common-wealth hath imposed on us , we perceive the principall care belonging to the Imperiall Majesty is the search of Religion ; by the conservation whereof , we may hope for successe in all our enterprizes . And saith Justinian , Our greatest sollicitade is concerning the true knowledge of God , and the honour of his Ministers . These precepts and examples prove , that the King ought to be skilfull in Religion . Yet , there are some that Object , and say , it cannot be that one should well attend to any in particular , who hath upon him the weight of all affairs . To whom we answer : there is as it were a naturall coherence between the generall knowledge of all , and the more exact knowledge of the most noble part . So doth the Metaphysiologer generally considers all that is , and specially things incorporeall : the Physiologer , all that moves , and Heaven above the rest . Even so , ought the Architect of a Common-wealth to have a generall view of all affaires and studies , but a neerer and more curious insight into those of the Church . Neither is the knowledge of Sacred things so intricate , as some would make it . Theology , saith Nazianzen , is a thing simple and naked , without any great Artifice , consisting of Divine Testimonies ; which yet is depraved by some men , and turned into an art of very great difficulty . I speak of those things which are substantiall points of Faith , and belong to the body of Religion ; for there bee other things , partly Metaphysicall , partly Historicall , and also partly Grammaticall , which by Divines are often handled , with great contention and clamour . With these , it is not necessary , the mind of a King should bee over busied ; no more than with the subtilties of the Law , whereof the prime Titles are very needfull to be known . There is a kind of intemperance in the desire of knowledge ; and the wisest man is he not that knowest most , but that knoweth what is most usefull . What the Apostle said to all , let the Highest Powers apply unto themselves , and be wise unto sobriety . In whatsoever is expedient and sufficient for them to know , the Divine ayde will not be wanting : which will easily supply the defect of time . One of the Antients said , He had learned more by praying , than by reading . God is not deaf to these prayers of the Church : Give the King thy Judgements , O God , and thy righteousnesse to the Kings Son. Thou hast made me know thy secret wisdom , saith David . Salomon was very yong ; he knew not how to direct his steps ; the multitude of his subjects , the weight of his affairs sate heavy on him ; and who , saith he , can be able to Judge this so great people ? Therefore he prayes God to give him an understanding heart , that he might judge the people , and discern between good and evill . What answer doth God returne ? Because thou hast not asked long life , nor riches , nor the life of thine enemies , but understanding to heare judgement : behold , I have done according to thy words : behold , I have given thee a wise and an understanding heart . God and Nature , as they say , are not wanting in necessaries . Wherefore , since Empires are ordained by God , and that especially for the safeguard of true Religion , what can be more agreeable to the Divine goodnesse , than to afford unto them that humbly pray for it , whatsoever is necessary to their Function ? In the old Testament , God hath often endued the powers with the gift of Prophecy . In these last dayes He hath spoken to us by his Son In whom , God the Father hath open'd all his Connsell , concerning the Salvation of men . After him , there are not more Masters now , but one is our Master , Christ , of whose fulnesse we have all received . No new Revelation ( as of old ) is now requir'd , but only the promulgation of that which is revealed , Nor hath any man cause to complaine of Obscurity or Subtility , the word is nigh unto us , in our mouth and in our heart . This Doctrine is hid to none , whose eyes are not blinded by Satan . And therefore all are said , taught of God , all knowing God , Christ having in some sort fulfilled that desire of Moses , who wished than all the Lords people might be Prophets . And if the understanding of the Gospel be so easy and at hand to all Christians , among whom are so many rude and busied , that get their living by perpetuall labour of their hands ; what is it that can exclude ●●ngs from a benefit so generall ? especially when the Apostle hath applyed that Universall , God would have all men to come to the knowledge of the truth , unto Kings especially . In this confidence , the Emperour Theodosius , being in the cause of Religion to pronounce judgement between severall sects , in private implor'd the Divine help , and obtein'd it . Justinian obtein'd the same , in setting forth such a Confession of Faith , than which none of the Fathers or Bishops set forth any more full , or more luculent . Certainly , the things which are necessary to be believed and done , and those also , which though not necessary , are of any great moment in the Church , are but few in number , and very obvious , shining forth , first in the Sacred Scripture , and afterward in the perpetuall consent of more pure Antiquity . The rest can hardly put the Highest Power to any trouble : and yet , if any suddain difficulty and unexpected shall arise ( which happens more oft in Secular , than in Sacred things ) time may be taken and faithfull Counsels . Thus for of knowledge . The other part , which we require in the Highest Power , is Piety . No vertue is more worthy of a King. Hence is it given in Precept to the King of the Hebrewes , to learn to fear God , and observe the words of his Law : to Joshua , not to depart from that praescript , either to the right hand , or the left . The same is often inculcated to the Kings by the Prophets . Two faults there are to be avoyded by the Highest Power : first ; and above all , that greatest of spirituall Maladies , Atheisme ; Superstition next , which effeminates the mind , and overthrowes all generous Counsells . 'T will be a very good caution against both , to think often of that Apostolicall speech : The end of the Commandement is Charity , out of a pure heart , and a good conscience , and faith unfeigned ; from which some having erred , turn aside to vain jangling , willing to be teachers of the law , when they neither understand what they say , nor whereof they affirm . We have shewed what is requir'd in the Highest Powers , that they may rightly exercise the Right they have : But here we must not forget to observe , the distinction between the rightnesse of an action , and the firmnesse of it . For example ; a Judge unskilfull of the Law , hath pronounced a wrong sentence ; the Judge hath : done amisse , yet is not the Sentence null , but unlesse an Appeale followes , it passes into a judged Case . A privare man , that is master of his own estate , hath prodigally made away his goods , the alienation is valid , although the act be vitious . If parents be harsher to their Children , Masters to their Servants , than is fit ; they are in fault , yet is obedience due unto them . There be many cases of like nature . The reason is , because many things are requir'd to make the action right ; it must proceed from an understanding well inform'd , and an honest purpose of mind ; it must be done in due manner , and with fit circumstances . to make the action fume only one thing is needfull , that the Agent have a right to doe it . Now an act may be out of the Agents right , either absolutely , when the effect is unlawfull , by itself , or by reason of some Law ; or relatively , when the effect is not under the Agents power and authority . Naturally , and the law Positive secluded , no act can be frustrate , but whose effect hath either some viciousnesse annexed , or else is beyond the Sphere of the Agents power . In the former respect , the command of a Father , Master , or King , is frustrate , when it enjoynes Idolatry , or a bye : In the l●to● , the command is fruit strace of a Master to the , Servant of ano● ther man , of a King to one that is not his Subject , of whomsoever over ) actions ●●●egly internal such as have no relation to the outward . We conclude the refore , that the fault either in the understanding , of the ●●●●ction , makes not void an act of Authority ; ( but the Commands of the Highest Powers are valid still ( being not contrary to Gods law ) though they have not ●ue opinions of things Divine of senve not God alight . Examples hereof are many . Pharaoh was wicked King ; yet ducst not Gods own people goe forth beyond the bounds of Egypt for to Sacrifice , without his permission : for although Sacrifice was by Divine Command , and out of the royall Power , ●●t the place being undefin'd by God , was not exempted from the obedience they owed unto the King , Nebuchadnex●● , I think no man will affirme to have been throughly of the true Religion . His law of ●onowing the God of Israel was ●o●●osso●adid , than that other of worshipping the Idol vain Cyrus and his Successors , as Histories relate , were given to the worship of false Gods ; yet , without their leave , might ( not the ) Hebrewes rebuild the Temple , for the service of the true . And , although the godly chose rather to compose their controversies among themselves , yet being called before heathen Judges , they acknowledged their Power , and by necessity of the times were oft compell'd to implore it : knowing , that the right of judging might belong even to them , that were , of themselves , unfit to give right judgement . The controversie about the Temple of Jerusalem , and that of Garizin , was debated and determined between the Jews and Samaritans , Ptolomy King of Egypt being judge ; for although the King did not himself adhere to the Mosaicall ordinances , yet was he able to judge , and he did rightly judge , which Temple of the two , which Worship and Priesthood , was agreeable to that Law , by which , it was confest , the judgement between the parties should be giv'n . Felix was a wicked man ; but being the Vicegerent of the Roman Emperour , Paul is accus'd before him by Tertullus ; many crimes are objected to him , and among the rest , that he was Prince of the Sect of the Nazarenes . He denies the rest , this he confesseth , that he worshipt God , after that way which they calld a Sect , or Heresie . The Question is , whether this be a Crime : and one of the particulars to be enquired of , is concerning the Resurrection of the dead , a principall point of faith . The same Controversie being after brought before Festus , Paul acknowledged his Right to judge : Here , saith he , I ought to be judged . And , fearing the Judges partiality , He appeales to Caesar , the Highest Judge ; before whom he pleaded , not his own cause onely , but the Gospels . For the Question was , whether to preach the Gospell were a Crime Paul denies , upon this ground , because the Gospell was a true and saving doctrine . In this cause , the worst of Princes is acknowledged for Imperiall Judge by the best Apostle . And , if according to his duty he had acquitted Paul , ( as many think he did at the first Hearing ) his Sentence had been firm , and had cleerly given the Apostle a Right against the Jewes . But having condemned him , and in him the Gospel , the Sentence was null and frustrate ; that is , it could not bind Paul to cease his Preaching ; yet was it firm , so far , as to bind him from resisting the Prince imposing penalty . Justin Mar●yr , and other most learned of the Christians , presented their Apologies to Emperours not Christians , to the end they might approve the verity of the Christian faith to those Judges . For , although a man regenerated by the Spirit of God is the fittest Judge of Spirituall things ; yet , that the gift of illumination , which respects the understanding ( wherein the Judgement is ) is given also to many unregenerate , no man hitherto hath denyed . Neither hath any man here heretofore reprehended Austin for these words , extant in that book , wherein with much pains he defendeth Grace : Certainly some men have in them naturally a divine gift of understanding , whereby they are mov'd to believe , if they heare words , or see signes , that are congruon , to their mindes . And truly , how can it be said , that none but true believers can have a true judgement concerning Sacred things , when as the Faith if self cannot be embraced , but by judgement ? Wherefore 't is said to all , Search the Scriptures : and they of Beraea are commended , that having heard Paul and Silas preach , they searched the Scriptures , whether those things were so . This could not be done without judgement ; as the Syrian Interpreter hath well exprest the sense , Judging out of the Scripture . If then They , that doe not yet believe , have some right to judge , private men for their private acts , and the Powers for publick ; much lesse is it fit to exclude from judging , such as having given assent unto the true doctrine , by some infirmity of their mind doe yet abstain from participation of the Sacraments ; for Constantine the Emperour , before he was Baptiz'd , did with the approbation and praise of the Bishops , make Lawes concerning Religion , call Synods , give sentence in the Synod and after , sate as Judge between the Catholicks and the party of Donatus . And Valentinian , after he had enacted many Lawes about Sacred things , departed this life without Baptisme . Much lesse yet , may the Highest Powers be deprived of this Judgement , upon this pretence , that they have not skill in all those things which are wont to be disputed by Divines . If this reason prevail , how many Pastors , honest and faithfull , but not of learning enough to be Doctors , must be denyed to judge ? And , by that reason , Lawyers might intrude into the Seat of civill Judges , because they are more skilfull in the Law ; and the Judges in City and Country , concerning Wills , and Contracts , and such like things , are rather good men , than good Lawyers . Adde further , that in the Case of Homicide , it is his part to judge , that hath not learned Physick , what wound is mortall , what is not : and whether a child may be born in the eleventh month , and many things of like sort . Whence it appeareth , the fitnesse and ability of judging ought not to be confounded with the right of judgement , which is publick and Imperative . He that is most fit hath not alwaies the right ; and he that is unfit , doth not lose it . I conclude this with Plato's saying ; Happy are the Commonwealths , wherein either Philosophers are Kings , or the Kings given to Philosophy . Yet may not the Philosopher invade the Royall throne , nor the King be thrust out of it , that is no Philosopher . It is objected , The spirits of the Prophets are subject to the Prophets . Many of the antients both Greek and Latine , understand St. Pauls meaning to bee this ; They that are inspir'd with Prophecy must not all speak to the people at once , but one expect the ending of the others speech ; for they are not like the possessed , transported by the inspiration , but so far Masters of it , that they may use the gift of God without consusion , and in that order , wherewith God is best pleas'd , and his people edified . There is no cause to reject this Interpretation , which the series of the Apostles discourse so fairly admits . The other Interpretation , that the Prophets ought to suffer other Prophets to judge of their Prophecies , is not pertinent here . For first , seeing that singular gift of Prophecy , as of healing , and tongues , was marvellously ordeined by God for the beginnings of the Church , and is long since expired , it cannot be applyed by way of argument unto our times . And , grant you may compare unto that admirable gift ( manifested also by the prediction of things to come ) the Theological skill , what ere it be , acquir'd by Humane labour ; yet will not they obteine their desire , who would have all Pastors , and them alone , to be knowing in Theology ; for there are many Pastors not very expert ; and some that are not Pastors are of good skill in things Divine . Lastly , there being divers kinds of judgement , as hath bin spoken , the establishment of one is not the destruction of the other . The same disease or wound fals under the judgement of the Physician , and of the Judge , if it come in question before him , and of the sick man himself . And , when the Prophets judged in the Apostolicall Church , it was said to every Christian , Try the spirits : yea , St. John layes down a Rule , by which every one of the faithfull might discerne the Spirit of God from the Spirit of Antichrist . Whereunto answers that of Paul to the Thessalonians : Quench not the Spirit : Despise not prophecyings : Try all things , hold fast that which is best . But without all question , this Tryall and distinction of things is an act of judgement . And in that place of the Apostle , Let the Prophets speake two or three , and let the other judge ; the most antient Fathers by the word , other , understand not the other Prophets only , but all the people : not without great reason ; when as elsewhere the discerning of Spirits is , by the same Apostle , distinguisht from the gift of Prophecy . Whence it appears , he meant either some gift Common unto Christians ( for Faith also is numbred among the Gifts , distinct from the gift of miracles ) or a certaine excellent faculty to judge of Prophecies , where with some , that were not Prophets , were endued . The Apostle Paul himself bids the Corinthians judge what he saith . And the Holy Fathers often appele unto the judgement of all the people . So Ambroses Let the people judge , in whose heart is writ the Law Divine . All this we have alleg'd , to manifest that the judgement of things Sacred , and of the holy doctrine , did at no time belong to the Prophets only . Whence also it may be understood , how poore their Evasion is , who reply to the Arguments out of the old Testament , and say , the things there done by Kings were not done by them as Kings , but as Prophets . For , if by the name of Prophet , they meane , some speciall Mandate of God was given them ; this is , where the Scripture is silent , a meer divination , so far from certaine , that 't is not probable . What need any speciall Mandate , when the Law was extant , unlesse perhaps to incite the negligent ? but , if by Prophecy they meane a clearer understanding of the Divine will , proposed but darkly in those , times ; we easily confesse , they did as Prophets ( since they would have us say so ) know more certainly what was to bee commanded by them ; but they commanded as Kings . And for that cause , the Scripture in the narration of those affairs , not content with the proper name , added the name of King ; to signify , the Right of doing proceeded from the Authority Royall : and therefore to be imitated by Kings . Wherefore , letus also say , when Christian Kings give Commandements about Sacred matters , they have the Right to doe so , as they are Kings ; the skill , as Christians , as taught of God , having the Divine Law inscribed on their hearts in a clearer Print than those antient Kings and Prophets ; For many Kings and Prophets ( saith Christ to his Disciples ) have desired to see the things that ye see , and have not seen them ; and to heare the things that ye heare , but they have not heard them . CHAP. VI. Of the manner of rightly exercising Authority about Sacred things . WE distinguish the Right of the Highest Powers , and the manner of Using their right ; for 't is one thing to invade that which is belonging to another , and an other thing to use improvidently that which is ones own . So great is the variety of things , times , places , persons , that we might here make a long discourse , but we shall briefly collect what may suffice for our purpose . First then , it behooves him that hath the Supreme Authority , both in the inquisition of that which is by Law Divine determined either to be believ'd or done , and in consultation about what is profitable for the Church , to lend a willing care to the judgement of eminent Pastors , for their piety and learning . That this is to be done in doubtfull matters , reason and common sense demonstrates ; for one man cannot see , nor heare all things ; therefore said the Persians , A King must borrow the eyes and ears of other men . By the Commerce and Society of wise men , Princes become wise . Which sayings if they are true in secular affairs , how much more in Sacred , where the errour is most dangerous . For the proof hereof we need not allege examples : it will be more worth our pains , to consider how far the judgement of the Supreme Governour may and ought to acquiesce and rest in the judgement of Pastors . We must note therefore , that all Humane judgement is founded either upon internall principles , or upon Externall ; the Internall are either objected to the sense , or to the understanding : by the former , we judge the Snow to be white , by the later , we judge Mathematicall Propositions to be true , because they are reduced to common notions . The Externall principle is Authority or the judgement of another ; and that is either Divine or Humane : no man doubteth but that in all things he must acquiesce to Divine Authority ; thority ; so Abraham judged it to be his duty to offer his Son ; So Noah believed the Floud would come . But , to Humane Authority no man is bound to acquiesce , unlesse he can find no way to fix his judgement upon Divine Authority , or upon some Internall principle . Yet may we acquiesce thereto in all things , the search whereof is not commanded us . So the sick man doth well , if he take a Medicine preserib'd by a Physician of good fame ; yea , being in perill of death , he is bound to follow the Counsell of Physicians , if himself be not of that wit and skil , to make a certaine judgement upon principles of nature . As to Divine Authority , God reveales some things , and proposes them himself , other things , He reveales himself , and proposes to men by others , as by Angels , Prophets , Apostles . Whensoever the thing is propos'd by others , before the mind can fully rest , it is necessary we be assur'd , the Proposer can neither be deceiv'd , nor deceive , in the thing that is proposed . This assurance we obtaine , either by some other Divine Revelation , as Gornelius concerning Peter , Paul concerning Ananias : or else by signs of Divine Power , yeilding undoubted testimony to the Veracity of the Proposer . That wee must acquiesce to every Proposition thus made , no Christian doubteth . But between the more subtile of the Romanists , and those of the Evangelicall Church , this is the true state of the Question : Whether since the age of the Apostles , there be any visible Person , or Company , all whose Propositions we may , and ought to receive , as undoubted truths . The Evangelics deny , the Romanists affirme . Hither is also brought this great controversy of Government in Sacred things ; for the Romanists doe not deny Kings to Governe ; this Hart granted to Renolds : they doe not deny all Government to proceed from the judgment of the Governour ; this Suarez plainly affirmes . Neither doe the Evangelics deny the judgement of Kings ; as well as of private men , to be determined by Divine Oracle , if there be any such , if there be any Prophets that cannot erre : for all men are under God : but , whether there be any such since the Apostles , that 's the Question ; and that at last is reduced only to the Pope ; for that single Pastors , Kings also , and private men , Synods Provinciall , Nationall , Patriarchall , and even they that were gather'd out of all the Roman world , are fallible , and have been in errour , no man can deny . Wherefore , supposing that which is most true , and which some of the Romanists doe grant concerning the Pope himself , That every man in the world is subject unto errour , ( for any thing that we know , ) yea , every Congregation also , that is visible : let us see how farre one is bound to follow the judgment of another that is thus fallible . First we say , no man is bound to follow anothers Directive judgment universally . Chrysostom of old hath said the same : How absurd is it , in all things to be sway'd by the sentence of other men ? For , possibly wee may be certain , either by internall Principles , or by Divine Authority , the judgement of sentence is , false . That any private man , grounding his sentence upon the Gospell , is to be believed before the Pope , is confess'd by Panormitan and Gerson . And the pious Bishops who had learned out of the Gospell , that the Word is God , and God only One , did well in not giving place to the judgement of the Synod at Ariminum . Moreover , even when the mind doth not plainly witnesse the contrary , yet is no man bound precisely to follow anothers Directive judgment : because it is lawfull for him to enquire and try , whether himselfe be able to aime at the knowledge of the Truth . Then he is bound to follow , when by defect either of wit or time , or by other businesse , he is diverted from that inquiry . So the Lawyers teach , that a Judge is not tyed to the judgment of a Physician in the question of a wound ; or of a Survey or in limining the bounds , or of an Arithmetician in taking of Accounts ; but that himself , upon diligent consideration of the matter , may decree that which he conceiveth most agreeable to truth and equity . But further , in the case of saving faith , no man can safely acquiesce to the judgement of another . The reason is , not only because matters of faith are plainly and openly propos'd unto all , ( so that Clemens of Alexandria calls it a vain pretext , taken from severall interpretations , for they that will , saith he , may find out the Truth : ) but chiefly , because that faith is not faith , unlesse it rest upon Divine Authority , as the Romanists themselves confesse . Abraham believed God , and it was accounted unto him for righteousnesse : Also , Faith comes by hearing , and hearing by the word of God. Wherefore , although men may be led unto the faith by others , as the Samaritans by that woman , yet then are they only right believers , when they believe not for the words of another , but because themselves have heard , and doe know , that Jesus is the Saviour of the world . What hath been spoken of faith , is no lesse true of Divine worship : for , in vain , saith God , doe they worship me , teaching for doctrines the Commandements of men . And Paul commends the Thessalonians , that they received his word not as the word of man , but as indeed it was , the word of God. We conclude then , that in the things defined by Divine Law , either way , no man is bound by anothers Declarative judgment ( which is one kind of the Directive ) nor can his conscience safely rest therein . In the other kind of Directive judgement , which we here called Suasory , because it is conversant about things not determined by Divine Law , more may be given to the Authority of another , yet not too much . For , as we doe not praise them that are too stiffe in their own opinions ; so neither them , that are too easily drawn by other mens . And herein consisteth the difference between Counsell and Command , that commands , not contrary to the Law of God , lay upon us an obligation , which Counsels doe not . He that giveth counsell , ( saith Chrysostom ) speaks his own opinion , leaving the hearer at liberty to doe as it shall please him . Now , if the opinions of Counsellours ( which must be weighed rather than numbred ) doe not agree , there especially ought the Supreme Governour to interpose his own Judgement . And truly , in the knowledge of private right , in Physick , Merchandise and such like things , it is not only excusable , but often-times comendable for the Highest Power to be ignorant , by reason of greater and better cares . But , to neglect the knowledge how to rule the Church , than which no knowledge is more excellent , none of more importance to the Common-wealth , this at no hand is lawfull . Those that have eased themselves of this duty , and cast it upon others , wee find by Histories to have been circumvented by men , and punisht by God ; and either to have lost their kingdomes , or else being deprived of the Power , to have reserved only the name and shadow of King's . The Objections out of the Old Testament , to prove that Kings are bound to follow the Pastors judgement in Sacred things , doe evince nothing lesse . To the first place Deut. 17. where the Israclites are commanded to doe according to the sentence which the Priests shall declare unto them : we answer , that the Judge is also mentioned there , and Sacred things are not spoken of peculiarly , but any capitall or pecuniary Controversies . If there arise a matter too hard for thee in judgement , between bloud and bloud , between plea and plea , &c. The Law speaks to the inferiour Judges , and in things they understood not referrs them to the Senate , wherein were Priests and other Judges , all most knowing in the Law ; nor are those lesser Judges bound to the Authority of these , but to the Law they should explain : According to the sentence of the Law , which they shall teach thee , and according to the judgement which they shall tell thee , shalt thou doe . Just as if a King should now command the Judges , to judge nothing contrary to what the Lawyers shall shew them to be lawfull : when yet Lawyers themselves declare , the Judge is not alwayes tyed to the declaration or opinion of the Lawyers . Pertinent is that in the Gospell : They sit in Moses chayr , all therefore whatsoever they bid you observe , that observe and doe ; which is well explained by Stella and Maldonat , though Romanists ; so far as they teach what Moses sitting in his chayr hath taught , they must be heard . Only so farre ; for the Teachers rashnesse will not excuse the over-credulous Scholer . That which followes in Deut. concerning the punishment of the man , that will not hearken unto the Priest , or unto the Judge , evidently shewes , that the Priests did not only give answer upon the Law , but enjoyed also a part of the Government , as elsewhere we have demonstrated ; wherfore this concerns the Priests of the Old Testament , as they were Magistrates , and cannot be extended to the Ministers of the Gospel . There is another place , wherein some do much glory . Num. 27.21 . God speaks of Joshua in this manner ; He shall stand before Eleazar the Priest , who shall ask counsell for him , after the judgement of Urim before the Lord : at his word shall they goc out , and at his word they shall come in , both hee and all the children of Israel with him , even all the Congregation . But this place also , if it be rightly understood is far from the purpose . It is certain , the Urim , ( which in other places is more fully the Urim and Thummim ) was in the Ephod or pectoral of the Hebrew High-Priest . The manner of answering by Urim and Thummim , as the Jewes relate , was thus ; If the matter , upon which the Question was , should succeed happily , the precious stones would sparkle with a heavenly lustre : if otherwise , they would not change their native colour . And learned men have observed out of Maimonides , that the High-priest was wont to stand before the Prince for honour sake , but the Prince stood not before the Priest , unlesse Urim were consulted ; whereby it appears , the honour was done to the Oracle , not the Priest ; and according to the judgement of Urim , that is , the judgement of God , not of the Priest , Joshua must go out and in . Compare with this , another place very like it , 1 Sam. 30.7 . If the Ministers of the Gospel will make any use of this , then let them propose to Governours our Gospel-Urim , that they may there behold the Divine threats and promises ; and let them require obedience not to themselves , but it ; which shines by its own light , and is placed , not in the Pastors only , but all Christian hearts , being that saving Grace which hath appeared unto all men . But enough of this first admonition , That the Highest Power ought , in matters of the Church , to hear and examine the opinions of Church-men . Another generall admonition pertaining to the manner of exercising the Supreme Governours Right , is this : That He must have a special care of Ecclesiasticall Peace and Concord . This is as it were the very Soul and life of the Church . Hereby , saith Christ , shall men know that yee are my Disciples , if ye love one another . And it was the Divine character of the Primitive Christians , The multitude of believers was of one heart and soul . Nor had Constantine , and after him the other Christian Emperours any greater care , than to prevent or heale the dissentions of the Church . Julian on the contrary , hating the Christians with an implacable hatred , could invent no way to hurt them worse , than by opening a wide way for Schismes and divisions . This he did , faith Ammianus , that the discords of the people being encreased by license , they might not be any terrour to him . And , saith Austin , By this means he thought to destroy the Christian name , if out of his envy to the Churches unity , whence he had fallen , he permitted sacrilegious dissentions to be free from censure . All pious men may pitty these our Times , being as sick of the same Licence , as ever was any Age. Whether it be more the Pastors , or the Princes fault , see the Testament of the Prince Elector , worthy to be read by all the friends of the Church ; and let all Princes know , that it very much concerns them , as Austin speaks truly , to procure , that the Church , their mother , may have peace and quietnesse in their time . The Cautions , which conduce to Unity , are principally these : First , Abstain from deciding Questions , as much as may be : that is , saving the Doctrines necessary to Salvation , or very profitable to that end , 'T is Nazianzen's advice , Enquire not curiously into the manner of every thing ; and Austin saith , In some things even the best and most learned Catholicks doe not agree , and yet the body of faith is still entire . This modesty of defining , the Fathers in the Nicene Synod , and the first of Constantinople , and the Moderators of them the Emperours have observed ; for having set down this Confession , that the Father , Son , and Holy Spirit are distinction from one another , yet one God , and of the same Essence ; in explaining the manner of difference between the Essence and Hypostasis , they were not sollicitous . The Bishops at Ephesus , and Chalcedon , and the Emperours of those times , having defined , that the person of Christ is one , his Natures two , thought it not fit to enquire subtilly into the manner of hypostaticall Union . In the Milevitane and other Synods , the Fathers and the State-men present , for the vindication of Gods grace , pronounced plainly against Pelagius and his Reliques , That without the Divine grace , nothing spiritually good , can be begun by man , or continued , or perfected : but many things sharply disputed about the order of predestination , and about the manner of reconciling mans free will with Gods free Grace , they passed over with a prudent silence . All the Fathers of the antient Church confesse , that in the most holy Sacrament of the Lords Supper are exhibited the visible signs of Christ invisibly present : concerning the manner of his presence they differ in their speech , and yet for this they doe not break the Peace . Wherefore Doctrines very few are to be defined , the necessary with Anathema the rest without : as it was done in the Synode of Orange : and there are in the antient Counsell of Carthage these words to the same purpose ; It remains that we speak our opinion in this controversy , judging no man , nor separating him from our Communion if he think otherwise . But in those first ages , it was very available to the keeping of peace in the Catholick Church , that no Dogmaticall definitions were wont to be made but in Generall Councils ; or if any were made in lesser Synods , they were not firme untill they were sent to other Churches and approved by common judgement . Which custome , if the Rulers in the Christian world would now revive , they could not doe the Church a greater benefit ; for in those remedies , which Physicians call topicall , is little help , nor can the unity of the parts be hoped for , but from the unity of the whole body . I cannot forbeare to praise that excellent Canon of England , An. 1571. Let Preachers take heed of Preaching any thing to the people , as a necessary point of Faith , but what is agreeable to the doctrine of the old or new Testament : and which the Catholic Fathers and antient Bishops have collected thence . What hath been said of things to be believ'd , must be understood also of things , by the Divine Law , appointed to be done ; but of these , the controversies are not so many . In both kinds , for the reteining of concord , it will be needfull to make the people understand , that all things enjoyned are agreeable to Gods word . That which Seneca saith against preambles , Let the Law command not dispute ; may have place in things meerly Arbitrary ( yet in such Laws we see the reason of them given at large by Justinian and others , in the Code and Novell Constitutions ) but in things that are to be perform'd religiously , the severity of the Injunction is to be mollifyed by the gentlenesse of persuasion . So Plato hath given in precept , and Charondas and other Law-givers have shewed us by example . And certainly as Governments are made firme by the willingnesse of people in all things , so most of all in the businesse of Religion . For , saith Lactantius , Nothing is so voluntary as Religion ; which without the wils consent is nothing . And people that are compell'd by Law to serve God , serve not God but the Prince , Themistius . Here then is required the greatest care and pains , that the major part of the people , being convinc'd by divine Testimony , may know the things commanded , to be according to truth and piety . I say , the major part ; sor we may rather wish , than hope for an universall consent ; but for the ignorance or malice of a few the care of truth and peace is not to be deserted . Yet here must be shewed tendernesse and discretion , that they who resist both the Divine and Humane Ordinance , may be rather withheld from doing ill , than compell'd to doe good : as Austin hath long agoe judiciously distinguisht in this matter . Now we goe on to the things not determined by Divine Law , such as are many things belonging to Church Government , to Rites & Ceremonies . Wherein , if the matter be fresh and easy to be wrought , it were safest to restore all things to the times next the Apostles , and to observe what was then observed , with great consent , and no lesse benefit of the Church , For the most antient Constitutions are the best . Yet there must be a respect had to the present things , and a respect to the places too : Wisely saith Jerom : In things neither contrary to Faith nor manners , let the customs of our Country be as Canons Apostolicall . Austin and others have words of the same sense . And variety here is of good use , serving for a Testimony of Christian Liberty . See the History of Socrates . 1.5 . c. 22. Verily , if in this nature there be any thing that may be better'd , yet is tolerable and of long continuance , 't is wisdome to let it still continue ; unlesse the change may be made upon a handsome occasion , and with favourable assent . The change of a custome , saith Augustin , doth as much disturbe as prosit . But in these things , wherein Gods word hath left a liberty , the Highest Power shall doe well to content the people . So in Secular matters we see that Cities and Companies that have no jurisdiction , have leave to make certaine orders for themselves ; which the Highest Power , after examination past upon them , approves and ratifies . One thing more we will not omit , which perteins also to the manner of using the Right we treat of : The Highest Power ought to use not only the advise , but service of other men : and therefore particular affairs , lest the multitude of them oppresse the mind of one , are to be put off to Courts ordained one above another , and the last appeal to be made to the Highest Judgement . So in the antient Church under the Christian Emperours there were Presbyteries in Cities , there were Synods Metropolitan , and Exarchicall , and , above all the rest , Imperiall ; but of this we shall speak againe hereafter . All that we have said here , of asking Counsell , of contenting the people , of inferiour Courts , and whatsoever may be added , ought not to be esteem'd perpetuall , and alwaies profitable ; for no prudentiall precepts are universall ; because prudence must have regard to emergent circumstances , Times , Places , Persons , make a great alteration here . When the matter is clear , there is no need of Counsell : when dissentions are hot and vehement , there is little hope of Consent ; neither can the proceeding be by degrees , when either the matter will not admit delay , or the Lower Courts are suspected of injustice , by reason of hatred , or favour , or other impediments of upright dealing . In such cases , when the ordinary course cannot be observ'd , advise must be taken of necessity . By the way we must note their errour , that distinguish of power absolute and ordinary ; for they confound the power , and the manner of using it . As in God the power is one and the same , whether he work according to the order appointed by him , or beside that order : so the power also , or the right of the Supreme Governour is the same , whether he observe the prescribed order , or not ; but , in common accidents , it is the part of a wise Ruler to follow the accustomed order , and the Positive Laws . Laws are made for ordinary cases : in cases extraordinary the Highest Power must leave the road and take some unusuall way ; for cases are infinite , order and Law Positive finite , and the finite cannot be an adequate Rule of the infinite . But although it be the Duty of the Highest Governour in usual affairs to use the ordinary way of Government ; yet if he doe otherwise , he may indeed be said to doe not rightly , but not to go beyond his Right . The right of the highest Power is not limited by Positive Law ; for the Right of any man is not limited but by his Superiour ; and no man is Superiour to himself . Hence also Austin said , The Emperour is not subject to his own Laws , for 't is in his power to make new ; and Justinian , In all things before spoken , the Emperour is excepted : to whom God hath made the Laws themselves to be subject . If then the Question be proposed , whether it be lawfull for the Highest Power in common accidents to exceed the bounds of Law : the Answer may be given in the words of Paul the Apostle , It is lawfull , but not expedient : or in the words of Paul the Lawyer , It is lawfull , but 't is not for his honour . It becomes your wisdome , saith Cicero , to consider not how much you may doe , but what you ought to doe : and every where in good Authors , to that which is lawfull , is opposed that which is a duty , that which is expedient , that which is honest , that which is best to be done . Lastly , that which is said above , hath place here also : Though the action hath not full rectitude , if Right be not wanting , the Act is firme ; for suppose an unwise command , suppose a disorderly command come from the Highest Power , it must be fulfill'd , if it may be , without sin : for the Apostles word is still of force ; We must needs be subject . To him hath God allotted Supreme Authority , to us is left the glory of Obedience . CHAP. VII . Of Synods . THis place requires , that we treat of Synods . By Synods we mean Assemblies consisting of Church-Pastors alone , or chiefly of them , for the acting of somewhat by common consent ; for if Pastors be call'd together to hear commands , that Assembly I suppose is not call'd a Synod . The utility of these Synods being evident , it is enquired , what Original they have , and what necessity . I find no Precept in the Law Divine for having of a Synod , and they are much deceiv'd that make Examples of equall force with Precepts . Yet are Examples of great use , that it may appear , what hath been usuall , and what in the like cases may be prudently imitated . We have no Examples of these Synods out of the Old Testament ; for a Synedry is one thing , and a Synod another . In the New Testament we have a Law for Believers to meet for prayer , and hearing the Word , and breaking of bread . The offended brother is bid to tell it to the Church ; that is , to the Assembly of the faithfull , and it is added , Where two or three doe joyn in prayer , and where two or three are met together in the name of Christ , Christ will be present with them . And Paul saith , The spirits of the Prophets are subject to the Prophets , speaking of one Church or Congregation . Here is no Synod yet . The Originall whereof is wont to be taken from that History , Acts 15. but whether that Assembly be properly call'd a Synod , as we now take the word , may be made a Question . There arose a Controversie between Paul and Barnabas , and certain Jewes at Antioch , concerning the force and efficacy of the Mosaicall Law. Paul and Barnabas , and some of Antioch , are sent to know the judgement of the Pastors ; of all Asia ? or , of Syria , Cilicia , and Judoea , gathered into one place : no certainly : but of the Apostles and Elders at Jerusalem . The company of the Apostles was a College , not a Synod , and the Presbytery or Eldership of one City was not a Synod neither . Only one Church is consulted with , or rather the Apostles only , whose Answer is approved by the Elders and Brethren of Jerusalem . Wherefore we derive the originall of Synods from the Law of Nature . Man being a sociable creature , his nature permits association especially with them , to whom either any contemplation , or action is common . So Merchants for Traffick , Physicians and Lawyers to examine the controversies in their Art , hold their meetings by the Law of Nature . But to avoid mistake , we distinguish between that which is naturall absolutely , and cannot be altered , as to worship God , to honour our Parents , not to hurt the innocent : and naturall after a sort , that is , permitted or allowed by Nature , untill some Law of man interpose ; thus all things are by Nature common , all persons free , the next of kin is heir , untill by humane Constitutions propriety , and servitude be introduced , and the Inheritance given away by Will. In this second acception , it is naturall to hold Synods ; for , if it were so in the former sense , Bishops would never have asked the Empeperours leave , before they met ; and Jerom's argument , to prove a Synod unlawfull , were not good ; Shew me , saith he , what Emperour commanded the celebration of that Council . The convention therefore of a Synod is in the number of those things , which being permitted by the Law of Nature , are wont to be commanded by humane Law , or permitted , or prohibited . So in the Council of Agatha , the Bishops summoned to the Synod are desir'd to come , unlesse they be hindred by sicknesse , or the royall Precept . It may be objected , that leave to gather a Synod , was never asked of the Pagan Emperours . But we say , there was no need to ask leave , when there were no Imperiall Edicts against it . As for the antient Decrees of Senate against meetings , religious meetings were excepted in them , and particularly the Jewes ( as Philo relates it ) had leave of Augustus to assemble . In whose privileges the Christians might justly claim a share , believing all things that are written in the Law and the Prophets . And Suetonius , under the name of Jewes , designes the Christians too . Besides , in the places where most of the Synods were held , though subject to the Roman Empire , they had the benefit of their own Lawes . Wherefore , if at any time the Churches enjoyed Peace , which often happened under Pagan Emperours , the Bishops had no hindrance , but they might meet in Synods . But in the heat of Persecution , as the Christians could not intermit Church-meetings , although forbidden by humane Lawes , because they were commanded by Divine ; So the Bishops were carefull , not to incurre the suspition and hatred of the Rulers by Synodicall Assemblies , so long as the Church could subsist without them . Cyprian shewes in severall places , when under persecution there arose a great Question about receiving the lapsed into Communion , and to the deciding of it there was need of Common-Counsell , neverthelesse the Bishops deferred their meeting till the storme was past : neither durst the Bishop of Rome , Liberius , without the consent of Constantius call a Synod . The orthodox Bishop of Spain assembled not into the City of Agatha , without the permission of King Alaric , although an Arian . What the Pagan Emperours had no regard of , that the Christian Emperours justly assumed to their care and government , well considering , the corruption of anything to be so much the worse , by how much better it is , in the regular use . After that , Synods were not left in medio , but as they gave hope of good , or fear of evill , so they were either commanded or forbidden . Therefore Socrates the Historian saith , The greatest Synods were holden according to the Emperours pleasure . This is spoken of generall Synods in the Roman Empire ; But Constantine called also Topical , whereof Eusebius speaks ; Having speciall care of the Church , when discords arose in sundry places , The Emperour himself , being appointed by God , the common Bishop or Overseer , commanded the Ministers of God to assemble in Councils . After the Acts of the Nicene Councill were confirmed by the same Constantine , the generall Law of Synods to be holden twice every year , supplyed the place of speciall consent . In stead of half-year Synods , in some places they had annual . Nor was the Assembly at the pleasure of the Bishops , but the Governours of Provinces had a charge given them , to make the Bishops , though they should decline it , to meet together in Synods : and beside those at set times , other Synods also were holden out of order , at command of the Highest Power . But there are three principall Controversies concerning the Highest Powers right and office about Synods . First , whether it be lawfull for the Highest Power to command any thing in Sacred affaires without a Synod ; Second , what is lawfull for him , and what he ought to doe before the Synod , and in the Synod ; Third , what after the Synod . For the resolution of the first Question , we must conceive , whatsoever is said very justly of the exceeding great commodities of Synods , belongs to the manner of using the Right of Empire , not to the Right it self . For if the Highest Power should receive from the Synod any right of Governing , it were not then the Highest : The Highest being that which is subject unto God alone , and under God hath the fullest right of governing . Again , if the Highest Power without a Synod could not command that , which it might command with a Synod , then should it receive part of the right of governing from the Synod : and then , because none can give what he hath not , it would follow , that somewhat of the Government were in the Synod ; which the Synod , not having by any Humane right , must challenge by Divine right ; whereas the Divine Law denies any such Power to have been given by God unto the Church , ( as hath been shewed above , ) and therefore not to Synods . The Right being thus confirmed , we make no scruple to affirme , That the Highest Power may sometimes rightly order Sacred things without a Synod : They that universally hold it unlawfull , will never prove what they say : but we shall easily . For there are extant many examples of the Hebrew Kings , that without a Synod gave commands in Sacred matters . Whether the Church declare or not , even before the Churches declaration the Kings duty is to reform what is amisse , and for neglect thereof he must give account to God. Eminent among the Christian Emperours is the example of Theodosius . He sate as Arbitratour between severall Factions of the Bishops , he gives every one the hearing , he reads their ( confessions , and after prayers to God for his direction , he gives his judgement , and pronounceth his sentence for the Truth . To omit other examples ; The Kings and other Highest Powers , which in the memory of our fathers have purged their Churches from inveterate errours , have done according to the pattern of those antient Kings and Emperours : as elsewhere we have shewed . True it is , and they are commended for their diligence that have observ'd it , there were such circumstances in those actions , by reason whereof that course was taken , and no other could serve the turn . And we acknowledge that course to have been extraordinary , and more seldome taken : but ( as before ) we say , The manner of doing being divers with regard to times and persons , changeth not the right ; but floweth from it according to the rules of prudence ; Nor doth any one affirm , a Synod is to be omitted without cause , but that sometimes there may be causes for the omission of it . These causes may be referr'd to two heads ; either because a Synod is not necessary , or because it appears it will be unprofitable . That both may be the better understood , we must note the Ends of a Synod in a publick Church ; for of this we speak . We have proved already , that a Synod is not called , as if it had any part of the Government belonging to it . The end therefore is , that it may give Counsell to the Prince for the advancement of Truth and Piety , that is , goe before him by a directive Judgement . Another end is , that by the Synod the Consent of the Church may be setled and made known . So , although the Apostles severally had both knowledge and authority to define the controversie of Mosaicall Ceremonies , it was 01 for the Churches good , that it should appear , they were all of one mind , and that the pious people should be taught to understand the truth rightly , and to make unanimous confession of it . A third end may be added to the former : as Presbyteries in a publick Church , so Synods , beside their native , have an adventions right from Human Law : whereby they judge of Causes , as other Courts ordained by the Highest Power ; and so , that upon their sentence coaction followes . But now , of all these ends none is necessary , nor is a Synod simply necessary to those ends . Counsell is not necessary in things manifest to any one by naturall or supernaturall Light ; For as Aristotle said well , Wee make use of Counsellours in great matters , when we distrust our selves , as unable without the help of others to discern the Truth . Who doubts , but the man that denies God , or his Providence , or his Judgement after this life ; the man that makes God the proper author of all sins ; the man that denies the Deity of Christ , or the Redemption wrought by him ; I say , who doubts , but a man so prophane , may be put out of office , or out of the Common-wealth , by the command of the Highest Power , without the advise of many Counsellours . Again , the Highest Power may have such assurance out of some former Synod , that he need not call a new one . Therefore a Synod is not necessary , to the end sufficient Counsell may be had . And as for consent of the Church to be enquir'd or constituted , 't is in vain sometimes to take any pains about it , when the Church is manifestly divided two wayes , the parties and their heat being well night equall , as in the Donatists time it happen'd in Africa . Sometimes also , the consent of the Church may be known without a Synod : if there be extant the unanimons writings of almost all the approved Doctors in their Churches . Be sides , every one in private may either by voice or writing declare his opinion , which Austin saith was done in his time , and commends it . And he that peruseth antient story shall find the Churches affaires more often transacted , and consent testified by communication of Letters , than by Synods : as is observed by Bilson , Reynolds , and the Magdeburgenses . And lastly , it may be the Cause in hand is so peculiar to one Church , that the consent of others is not needfull . Now for the third end of Synods , the hearing of Causes , it depends upon the will of the Highest Power , from whose Authority it proceeds ; although in the ordinary way , inferiour Courts are not past by , yet if those Courts be liable to some suspition , or the businesse will not bear delay , the Highest Power may call it from them to himself . We conclude therefore , that which Whitaker and others have written before , and the example of Free Cities , that without a Synod preserve their Churches , doe confirm : A Synod is not at all times necessary , nor in every case . So far from necessary sometimes , that it is not profitable ; for as the parts are , such is the whole . I will not here repeat the old complaint almost of all ages , that the chiefest distempers of the Church have proceeded from the Priests . Nazianzen hath said enough , where he also renders the principall causes thereof , the Ambition and Pride of Church-men ; nor doth hee speak of Arian Synods only , but of all of his time , those especially wherein himself was present : Therefore , saith he , have I withdrawn my self , and sought for security of mind in rest and solitude . This evill will happen if it appear , either that the integrity of judgement is hindred by vehement prejudices , ( which often befalls men , not malitious : ) or that factions are so prevalent , that a farther branch may rather bee expected from the Synod , than any testimony of consent . I much wonder , what came in some mens minds , when they said , They that accuse another of impiety , may be his Judges also in a Synod ; and , that the Right of refusing , which hath place in civill affans , cannot be extended to Ecclesiasticall . For certainly , the common Rules , which arise out of naturall equity , ought to be of force , no lesse in Ecclesiasticall than other judgements ; and I remember Optatus speaking properly of the Ecclesiasticall , saith , Judges must be sought , which are not of either party , because judgement is hindred by affection . In the Councill of Chalcedon , the Judges charge the Legats of the Roman B. they should put off the Judges person , if they would be the accusers of Dioscorus ; And Athanasius would not come unto the Synods , wherein 't was manifest the adverse party raigned . Such is often the face of things , that a Synod may be hurtfull at the present , which if you stay awhile , and let the mindes of men come to a calme , may be called to good purpose . Time shall declare , saith the Apostle , the work , that is , the doctrine of every one : And , If any man be otherwise minded , God shall reveale the truth . In both places shewing , there is often need of time , that the Truth may be found out , and a right judgement given . The contrary may also happen , that the present evill cannot endure the delay of a Synod , and calls for a more compendions remedy . Moreover , the same causes for which great Assemblies are suspected by the Highest Power , may also have place in Synods ; for , as a very learned man hath said , It is not lesse Politicall , to assemble Bishops , than other Orders of men . There is the same fear , the same danger , unlesse they have put off Humane passions , when they became Pastors . I might reckon up many examples of unhappy Councils , as were under Constantine , those of Antioch , Caesaria and Tyrus ; the Bishops of which last , as the Emperour in his Letters plainly tells them , did nothing else but sow divisions and hatred , and disturb the Peace of the world . Yet I confesse , the Church is not in the best condition , when Synods cannot be had : and therefore all means is to be used , that these Assemblies may be retain'd , or after long omission restor'd , whereby the Church speaks both to her Members , and her Governours with most convenience . And yet , even then , when the Highest Power governs without a present Synod , it hath the judgement of the Church in former Synods ; it hath the perpetuall consent of the most famous Doctors , which flourished in every Age and Nation ; it hath the most learned and religious Divines of the time present , both domestick and forraign , whose opinions are worthy of an equall regard , especially in points of Doctrine , which is the common study of them all , and in respect whereof they have every one a share in the Universall Episcopacy . In making Church-Laws , the King ( saith the Bishop of Ely ) made use of men fit to be advised with , men who in reason are esteemed most under standing , most able and judicious to answer in such affairs : and saith Burhil , He was instructed by Ecclesiasticall Councils , or in defect of these , by Authors for their Faith and skill in these matters most approved . Upon the premises , we see there are other causes , beside the great corruption of Religion , in contemplation whereof Synods may or ought sometimes to be omitted : and therefore they were not so often granted by the Christian Emperours , as they were desired . All are Petitioners to your Grace with sighs and tears , saith Leo to Theodosius , that you would please to command a Synode in Italy . Yet he prevailed not ; yea in vaine did the Right of calling Synods belong unto the Emperours , if upon just cause they could not deny to call them . It is certaine , the Churches which were sick of the Ubiquitarian errour , could not be accounted past all hope , yet the Electors and Princes , to whom the Laws of Germany commend the care of Religion , without a Synode by the Counsell of wisemen expelled this disease out of their Dominions ; and are praised for it , by the same persons , who will not acknowledge the Right , on which alone that Reformation depends . The office of a Prince , as Zanchius and others with him note , partly consists in this , that , untill a free Councill may be had , which cannot be had at all times , He command the dissenting parties , to use , not their own , but the tearms of Scripture , and forbeare to condemne each other in publick . This also pertains to the Right of ruling before a Synode , and therefore without a Synode . It doth not follow hence , that the liberty of judgeing , which by Divine right is due to Divines , is taken from them ; for they may , also out of Synods , deliver their judgement , either before the Highest Powers , or if it be needfull , before others too : and they may render the reasons of their judgement out of the word of God. The summe is this , Synods , we confesse are the most usuall help of Governing the Churches : yet we hold , such time may fall out , that Synods may not be profitable and convenient , much lesse necessary . And our greatest wonder is , the boldnesse of some men , that maintaine , even when the Powers take on them the protection of the Church ; whether they will or no , Synods may lawfully and rightly be assembled . Beza was of another mind , who hath said , Synods are to be called , not without the command and favour of the King. Junius was of another mind , who said . 'T is an unjust and dangerous attempt of the Church , to hold a generall Assembly , without his knowledge and Authority , who is set to keep order amongst men . Lastly , of another mind were All , that have hitherto defended the Protestant cause against the Papists . Next concerning the Right and Office of the Highest before and in the Synode , it is controverted , Whether it be lawfull for the power to designe the persons , that shall come unto the Synode , or no. It is lawfull , we doubt not : but to cleare the matter , let us proceed in order . After that Christ instituted the Church and the Pastorall office , it hath been lawfull , by the Law of Nature ; not the immutable Law , but by that which hath place untill some other Provision be made ; for the Church , in things concerning the Church ; or , for the Pastors , in things concerning the Pastorall office , to make choice of them that shall goe to the Synode : because , no Humane Law , no agreement interceding , to determine the persons , there is not other way . By this right ; the Brethren of Antioch send some of their number with Paul and Barnabas to Ferusalem . Likewise , the Elders , and the Church of Ferusalem together with the Apostles , send out of their Company chosen men to Antioch . But in all the ages following , I find no example of election made by the Church ; for to the Diocesian Synodes assembled all the Presbyters , to the Metroplitan all the Bishops , unlesse any were detein'd by great necessty . Here then is no election , but that the Bishops seeme to have taken with them to the Metropolitan Synods some Presbyters and Deacons at their own pleasure . That greater Synods might assemble , the Encyclic Letters of the Emperours were sent to the Metropolitans , and for the most part the election of their fellow-Bishops was imposed on them , to compleat the number which the Emperours had prescribed . This appears by the Letters of Theodosius and Valentinian to Cyrill , the like whereof were sent to all the Metropolitans , as the Acts doe testify . Plainly , to Cyril is the election there committed ; which election the Metropolitans made sometimes alone , sometimes with the Provinciall Synode of their Bishops . Of the suffrages of the Church or people there is no appearance . The Metropolitans , in case any of them could not be present in Synods themselves , sent some Bishop or Presbyter to spply in their names , and to keep their places . Albeit this were the most frequent manner of election , yet by no Law was the Highest Power forbidden to call Synods of Pastors elected by his own discretion . This alone is enough to prove a permission ; but reason doth evince the same : if we consider the ends before spoken of , for which Synods are assembled . For first , many Synods are had only for Counsell , but naturally it is lawfull for every one to chose his Counsellours ; so it is in questions of the Law , of War , of Merchandise , and all other affairs : between which and the Ecclesiasticall , as to meere consultation , there is no dissimilitude . Synods are also holden for the exercise of Externall Jurisdiction , committed to them by the Highest Power ; but this is also naturall for every one to choose his Delegate . In the Synods , that are gather'd for procuring of consent , the case is somewhat different , in these it seems very expedient , that the Election be either by the Churches or by the Pastors , to the end , the acts of the Synod may be more passable ; for men are wont to like those things best , which are done by those persons , whose faith and diligence themselves have chosen . This therefore belongs not to the Right , but to the prudent Use of it ; and is not perpetuall ; because it may sometimes happen , that the election made by Pastors may be lesse available to concord , than if it be made by the Highest Powers . Againe , in a Synod held for Counsell or Jurisdiction , because the Highest powers take not notice of all able men , it may be best sometimes to receive them upon the commendation of the Church or Pastors . We say then , not that the Highest Power ought alwaies to choose the persons , but that he alwaies may . Our leader in this judgement is Marsilius Patavinus ; for he saith , It pertains to the Authority of a Law-giver , to call a generall Councill , and to determine fit persons for it ; by determining , he means not only approbation of the persons , but election too ; and herein he is followed by the Learned French Defender of the Protestants cause against the Trent Synod . Nor are examples wanting . The King of Israel cals unto him what Prophets he will● and namely Michaia at the persuasion of Fehosophat . The Donatists request a Synod of Constantine , to judge between them and other African Bishops , by this Petition , We beseech you , excellent Emperour , because you are of a just and Royall extraction , whose Father was no persecutour , and because Gallia is not infected with this iniquity , that your piety would command Judges for us thence , to allay the contentions here . Not the Churches , not the Synod of Gallia , but the Emperour names the Judges . To the first Synod of C. P. Theodosius admitted also Macedonian Bishops : who were not surely chosen by the Churches or Bishops Catholick . That other Emperours and Kings used the same Right is very certaine . And this very thing did the Protestants desire of the Emperour Charls the Fift ; and the other Kings ; that they might have leave to choose pious and learned men , and send them to the Synod . But here we must observe , when the Churches or Bishops choose men for the Synod , whether by their Native or Dative Liberty , The Supreme Governour hath an undeniable power still over that election ; For all use of Liberty , as above is said , is subject to Command ; and the vertue thereof is this , that for just causes some turbulent men , or otherwise unfit , may be excluded from publick businesse . That the time and place were proscribed by the Emperours for the Councill , the things also to be done , and the manner of doing ; that Synods were translated at their pleasure , or dissolved , both others before us , and we also have made so plain , that I think it will be denyed by none . Wherefore let us now rather see , what Judgement in the Synod is competent to the Highest Power . They phansie to themselves an Adversary over whom they may get an easie victory , who take the pains to prove , that the Bishops judged ; not the Emperours alone ; for who ever did so forget himself as to deny that ? but this we affirme ; The Highest Power hath right to Judge together with the Pastors : the proofe whereof is needlesse here , because above we have made good to the H. Power an Universall right of judging , which certainly , by the Synod cannot be taken away . But whether it be best for the Supreme Governour to expresse himself , and how far , is another question . Let us goe through every end of Synods . If a Synod be had for Declarative judgement , that is , that the Bishops may shew out of the holy Scripture , what is true , what false ; what is lawfull , what unlawfull ; here the King , being well versed in the Bible , cannot be depriv'd of that which is granted to private men , to search the Scriptures , to try the spirits . But here must be exceeding great Caution , lest the Majesty of one , bridle the Liberty of many . 'T was said of old , Casar , when will you give your Vote ? if first of all , I shall have one to comply with . Yet will it be most profitable , that the Supreme Governour not only honour the Assembly with his presence , but also order and moderate the actions , enquire into the grounds of every sentence , and propose objections . Which the Emperour Constantine did in the Nicene Synod , and Charles the Great , in that of Francford . But when the Synod , in things not determined by Divine Law , gives Counsell to the Highest Power , what is for the Churches benefit ; here also it is better to propose the incommod●es with the commodities , than to deliver judgement openly : according to that Rule , What should be done , debate with many ; what shall be done , determine with a few . The royall presence also , when the Synod is held chiefly to testifie the Churches Consent , is of good effect , to curb the boldnesse of turbulent men : but , the Supreme Governour shall be more assured , whether the consent be true and spontaneous , if he give no suffrage , but he content to reserve the Epicrisis , or finall determination to himself . And this hath place too , in the Synod , which by concession of Humane Law , doth exercise some Jurisdiction : the Supreme Governour may be present , and give Sentence if he please , but 't is more proper for him , that he reserve himself entire for the Epicrisis , or Judgement after . We have spoken of the Highest Power , when it self is present in the Councill ; but pious Emperours could not alwayes be so , by reason of other affaires : and then they sent others in their name , with Commission either to judge together with the Bishops , or only to preserve good order . For in the Synod of Chalcedon , it is clear enough that the Senators and Judges interposed often , and gave their Sentence in defining the very Articles of faith ; but in that of Ephesus , Candidian was not allowed by Theodosius to passe his judgment . To the Councill of Tyrus , Constantine sent only Dionysius , a man of Consular degree . to observe all that passed ; but he went beyond his Power , as Ahanasius notes ; Hee had all the talk , and the Bishops observed him in silence . Now we come to that Judgement , which belongs to the Highest Power after Synod ; the Greek Fathers call it Epicrisis . This is so proper to the Highest Power , that it must not be cast off or neglected by Him. For if the Synod only give Counsell in things to be done by the Highest Power , 't is certain His judgement , to whom the Counsell's given , ought to follow , whether it be led by certain arguments ( as is necessary in the matter of Faith ) or in some sort by the Authority of other men . For ( as above ) some Judgment of the doer must precede every act , that it m●y be right ; but absolutely , and in all things , no man can square his judgement by that of another , unlesse it be such a judgement as in infallible , but the Judgement of a Synod is not such . If some Doctrine be explain'd , or some Law Divine , 't is not only the Right , but the Duty of the Highest Power , to see wether the Synod walked according to the Rule of Holy Stripture : as Constantine writes of himself to those that met in Tyrus . For 't is his part to Govern. What if some Synod , ( such as many have been , and many may be , ) shall either through ignorance , or by conspiracy , or because the greater party overswayes the better , agree upon some doctrine , manifestly repugnant to the Catholic faith derived from the Scripturs ? Suppose the Arimin , the Seleucian , ( both which were greater than the Nicene ) or suppose the second Nicene Synod ; Shall the H. Power now command any thing to be done , which the Law Divine , and his conscience instructed by that Law forbid ? No man in his right mind will say so . But if somewhat be conceived by the Synod , which by Divine Law is not determined , but partains unto Church-government , since all Government , whether introduc'd by Nature , or by Positive Law , is under that Power which among men is Highest ; it is the part of this Highest to see whether the things conceived will be usefull for the Church ; for to the last agent belongs also to give the last Judgement . Therefore have Synods submitted both their Articles and Canons to Emperours and Kings ; but with different respect ; the Articles to be examined by Sacred Writ ( for the true doe not refuse examination , the false , even after Synod , deserve rejection ; ) the Canons to be tryed according to the Rules of prudence ; and if profitable , they received the force of Lawes . Concerning the Canons are those words out of the Councils of France ; if there be any defect , let it be supplyed by His prudence ; if any thing amiss , let it be corrected by His judgement . Wherefore not only the right of approving , ( as some doe now ) but of examining , taking away , adding , correcting , did the antient Bishops ascribe unto the Highest Powers . Nor indeed can any one , with reason , be said to approve any of those things , which are not in his Power to disapprove . He is properly said to consent , who may also dissent , according to that in Seneca ; If you would know whether I am willing , allow me Power to be unwilling : and Aristotle , Where to doe is in our chayce , there is also , not to doe . This is certain , some Canons have been disallowed ; a great part of the Chapters , which in the year 856 , the Bishops set forth in Synods , was rejected by Carolus Cal●●s : as we read in his Capitular . And Clarolus Magnus made some addition to the Decrees of the Synod holden at Theodons . Wee adde , saith he , this of our aunt . Lastly , where a Synod hath passed judgement by a Power deriv'd from Humane Law , here it is much lesse to be doubted , but that His judgement is reserv'd to the Supreme Governour . For all Jurisdiction , as it flowes from him , returns to him again . Hither I refer that Judgement of the Ephesine Synod , whereby Nestorius was cast out of his Patriarchship . The Synod prayes the Emperour , that what was done against Nestorius might be of force . One may object , that where the Supreme Governour was himself present in the Council , there at last nothing remalned , but to confirm the acts with his Authority . But , neither can this be granted . For when the Supreme Governour judged among others , he Judged not as Supreme ; for he might be Inferiour in the Suffrages . Wherefore his finall Judgement must still remain safe unto him , I mean his Imperative judgement , and that in the freest manner . The same is true of the Magistrates , if they be present in any Court under their Authority . But we must observe , that the Supreme Governour exerciseth this Imperative Judgement , sometimes wholly by himself ; sometimes partly by others , partly by himself ; Which appears by instance in Civill affaires . For Kings , unto whom supplication is made against the sentence of the Praetonian , Prefects , or of the chief Senate , do for the most part commit the last hearing of the Cause to men of Law ; whose sentence , unlesse it be suspected , they confirm ; sometimes , they command the Cause to be pleaded all again before themselves . So in causes Ecclesiasticall , it was the Custome for Emperours to commit the matter to the examination of other Bishops , for their religion and wisedome most noted ; and , taking account of them , to confirm what in their own discretion they judged best . And this is the cause why against former Synods , other new , and these not greater than the former , were so often called : not because this Synod by it self was Superiour unto that ; but , these men had greater credit with the Emperours , than the former . It was but seldome , that the Emperours heard all the Cause again themselves : as Constantine , after the Church had judged twice , himself examin'd the Gause of Coecilian , and gave finall Judgement in it . He also call'd before him the Bishops who had met at Tyrus , to render him an account of all their doings . Wherein he is justly defended by our Men against the Patrons of the Roman Sea. It is true in Sacred no lesse than in other matters , that an Appeale strictly taken , which inhibites the execurion of Sentence given , may by the Civill Law be taken away : but then there is left open another way ; to implore the Hearing of the Highest Power , by Complaint or Supplication . For if this be denyed , the King could not scatter away all evill from his throne , Hee could not be a terrour to all evill , which is his perpetuall office : so that the old woman said well to Philip of Macedon , If he were not at leisure to be Judge , Hee should not be at leisure to be King. Maecenas saw this of old , who sheweth to Augustus , that no man ( under the Highest ) ought to have so much Power committed to him , as that from him there should be no appeal . One thing more must be remembred here , that the right of the H. Power , after the Synod , to determine any thing against the Synod , cannot be contracted only unto those Controversies , wherein as it were the whole body of Religion is in Question . For there is the same right in the parts , as in the whole : and the reasons before alleged give unto the H. Power a free finall Judgement , in single Questions , as well as in all together . For also in single Questions , Synolds may erre , neither ought the H. Power to yield blind obedience to them , much lesse by its Authority to defend a false and hurtfull doctrine ; or suffer the truth to be oppressed ; nor can the wisdome of the Highest Power permit errours to encrease by little and little , and as their nature is , one beget another , till their number be so great that they cannot be rooted out without hazard of the Common-wealth . CHAP. VIII . Of Legislation about Sacred things . HItherto we have spoken generally ; now let us more neerly view the severall parts of Authority . The Act of Authority either respects all , or single persons : that is Legislation ; this , if an occasion of Sute , is Jurisdiction ; if otherwise it is called by the generall name , because it wants a speciall . Of this last sort , the commands are such as the Centurions : I say unto this man , Goe , and he goeth : to another , Come , and he cometh : to my servant , Doe this , and he doth it : but the principall act is , the Injunction of Functions permanent . In what things Legislation is , may be understood by the precedent part of our discourse ; for almost all things belonging to Authority we have explained by examples of Legislation as the more noble . Thence it appears , that a Law is made either of the things defined by Law Divine , or of those that are left undefined . The Laws that are made , either respect the whole body of Religion , or the parts of it . In nothing more shines forth the vertue of Supreme Authority , than in this , That it is in the power and choice thereof what Religion shall be publickly exercised . This , all that have written Politicks put in the chiefest place , among the Rights of Majesty ; and experience proves the same . For if you enquire , Why in England under Queen Mary the Roman Religion was set up , but under Queen Elisabeth the Evangelicall ; the nearest cause cannot be rendred , but from the will and pleasure of the Queens ; or ( as some will have it ) of the Queens and Parliament . Enquire , why one Religion is in Spaine , another in Denmark , another Sweden ; you must have recourse to the Supreme Governours will. But many doe object , If that be so , the State of Religion will be very unconstant , especially where one is Ruler over all ; for upon change of the Kings mind , Religion also will be changed . 'T is true indeed , that they say : but that danger is in all other things as well as Sacred . The work will be like the work-man ; and the Law be as the King. Yet no mans right is to be denyed him , for the danger of abusing it : for then no mans right shall be safe . Besides , although the Highest Power should transfer that right upon another ( which we have shewed he may not ) the same danger would still remaine ; for the right would but passe from men to men : and every man may be deceived . Here then , our only comfort lyes in the Divine providence . Indeed the hearts of all men God hath in his power , but , The Kings heart is in the Lords hand , after an especiall manner . God doth his work , both by good and evill Kings . Sometimes a calme , sometimes a storme is for the Church more useful . If the Governour be pious , if a diligent reader of the Scriptures , if assiduous in prayer , if Reverent to the Catholick Church , if ready to heare wife Counsels , by him will the truth be much advanced . But if he be of a perverse or corrupt judgement , it will be more hurtfull to himself than to the Church ; for he must expect a heavy judgement from the King thereof , who will not suffer his Church to be unrevenged . The Church in the meane while , ceaseth not to be the Church ; yea , if the King rage against it , it will gather strength and inciease under persecution . Certainly , 't was never lawfull for Subjects to gaine by force the publick exercise of their Religion : the antient Christians when they were at strongest , when they had Senators and Presidents very many of their mind , never took such right unto themselves . 'T is the Office of the Highest Power alone publickly to authorize the true Religion , and to remove the false . To remove Idols out of private places belongs to the Lord of the place ; and upon his neglect , to the King as the Lord generall : but to remove them out of the publick place is the right of the Highest Power , and to whomsoever it shall delegate that office . And thus is that Law of Deut. to be interpreted ; You shall destroy their altars , and break downe their statues , and cut down their groves , and burn their graven images with fire : The command must first be given by the Highest Power , and then must execution be done readily by the Subjects : Doe thus saith Austin upon the place , when you have receiv'd Commission for it . The Pagan Temples in the Roman Empire were not shut up , before that Law of Constantius , extant in both the Codes . If any one hath broken Idols and there been slaine , the Elibertine Councill forbids him to be receiv'd among the Martyrs , because it is not written in the Gospell , nor is any such thing found done by the Apostles . But the Highest Power hath not only forbidden Idolatrous Assemblies , but those too , which gave themselves to any evill superstition , or errour publickly pernicious , or were obstinate breakers of the Churches peace . Christian Emperours have excluded Hereticks and Schismacks from all accesse to honours ; have deprived them of the right to obteine any thing by Will ; have given away their Churches to the Catholicks . All which , Austin at large defends against the Donatists . For those p●●shments of such inexcusable Delinquents in Religion , which left them time of repentance , the antient Church approv'd . But the paine of Death was so much against the gentlenesse of the old Religion , that Idacius and Ithacius were condemned by the Bishops of Gallia , for being Authors , that certaine Priscillianists should be confuted with the sword : and in the East a whole Synod was condemned , which had consented to the burning of Bogomilus . Yet sometimes also false Religions have gone unpunisht under pious Emperours . The Jews , whilst they held from the contempt of the Christian Law , and from drawing over Christians to their Sect , had alwaies free use of their Religion . Neither were the Pagan rites prohibited by Constantine at the beginning of his conversion , but he advanced Pagans to the Consulship , as Prudentius notes to Symathus . So Jovinian and Valentinian , Princes worthy of all praise , terrified not them with threathing edicts , that violated the verity and unity of the Christian Law. And which is more to be noted , the Emperours did not only permit impunity to disagreeing sects , but often made Laws to order their Assemblies . Constantine and following Emp●●urs grant to the chief Rulers of the Jewish Synagogues the same Rights with Christian Bishops . So Theodosius forbids any to be received into their Sect against the will of their Primates ; and forbidding them to be received into their Assemblies , that denyed the Resurrection and Judgement , or would not acknowledge the Angels to be Gods creature , He saith he had reformed the Jewish Nation . So the Proconsuls took away the Churches of the Donatists from the Maximianists , because they were proved to have been condemned in a Councill of the Donatists . Moreover , in the true Church , the Right . and Office of the Highest Powers is not only conversant about the whole body of Religion , but the single parts , as reason and examples doe evince . Reason , because it cannot be otherwise , but He that hath right upon the whole , hath right upon the parts . Examples are at hand : Ezechias , that he might suppresse the adorers superstition , took away the Serpent set up by Moses ; and by the same right , against the Decrees of the second Nicene Synod , Charles the Great forbad the adoration of Images . Honorius and Arcadius repressed , by their Edict , Pelagius and Calestius , the authors of a false opinion : and so of late , some of the German Princes have purged their Churches ( otherwise well ordered ) of the Ubiquitarian Errour . For prevention of Schisme , Constantine cut off needlesse Questions : an example worthy to be imitated by our Rulers ; for it is most true which Sisinius said to Theodosius , By Disputations about Religion , contentions only are inflam'd . The Emperour Andronicus , of excellent knowledge in Divinity , threatned the Bishops disputing subtilly upon , The Father is greater than I : that unlesse they would abstain from such dangerous discourse , he would throw them into the river . Even true words , but not extant in the Bible , were for a time forbidden to be used . So Heraclius the Emperour prohibited both the single and the double Energy to be ascribed to Christ ; that this is not to be dislik'd , we have the authority of St. Basil for us , who saith , Many pious men abstained from the words Trinity , and Homousion , and that also the word Unbegotten is not to be used of the Father , because these words are not in Scripture . And Meletius of Antioch for a time abstained from questions about Doctrine , only delivering what pertained to emendation of manners , esteeming this care above the other . It is pertinent here , which Plato hath in his Lawes , That no man should publish any writing , unlesse approved first by Judges appointed for the purpose . This is also an especiall work of Lawes , to compose the manners of the Clergy . The blind and the lame David excludeth from the Temple : Ezechias and Josias command the Priests to be purified . Justinian doth not allow the Bishops to wander up and down , to play at Dice , to be spectators at Playes . And Platina exclames very justly , O King Lewis , I would you lived in our times ! Your most holy orders , your Censure is now very necessary for the Church . To proceed ; That the Powers also used their Authority in defining things which the Divine Law hath left undefined , is most plain . The King of Ninive proclam'd a Fast ; David commands the Ark to be transported ; Solomon orders all things for the ornament of the Temple , and after him Josias : who also takes care , that the Treasure destin'd for Sacred uses be not alienated . Of this kind is the greatest part of Constitutions which appear in Theodosius and Justinian's ●ode , and in the Novels , and in the French Capitulars : as , of the age of Bishops , Presbyters , Deaconesses , of the immunity and judgements of the Clergy-men , and insinite other things , which were tedious to number , That in those Lawes are Constituted many things that are not in the Canons , both the Reading shewes , and Whitaker confesses . Therefore also in the Trent Synod , the King of France doubted not to declare by his Orators , That the most Christian Kings ( so 't is in the Acts ) have made many Edicts in matters of Religion , after the Example of Constantine , Theodosius , Valentinian , lentinian , Justinian , and other Christian Emperours ; That they have made many Ecclesiasticall Lawes , and such as the antient Popes not only were not displeased with , but some receiv'd into their Decrees ; and esteem'd the chiefe authors of them , Charles the Great , and Lewis the Ninth most Christian Kings , worthy the name of Saints ; That the Prelates of France , and the whole Order Ecclesiasticall , according to the Prescript of those Lawes , have piously and Christianly ruled and govern'd the Church of France . In the mean time it is most true , that the Emperours for the most part in making lawes had respect unto the Canons , old , or new : whence is that saying , The Lawes disdain not to imitate the Sacred Canons ; For , in things not defined by Divine Law , the Canons are usefull to the Law-giver two wayes . They doe both contain the Counseis of wise men , and make the Law more gracious in the subjects eye . This , as it is not necessary to the right making of a Law ; so , if it may be obtained , is very profitable . Justinian's Novel is Extant , wherein he gives the force of Lawes to the Ecclesiasticall Canons , set forth , or confirmed by the four Synods , the Nicene , the first of Constantinople , the first of Ephesus , and that of Chalcedon . Where by the word Confirmed , we must understand the Canons of the old Provinciall Councils , which being generally receiv'd , were therefore contained in the Code of the Catholick Canons . Now to that which some Enquire , whether the Church hath any Legislative Power , the Answer may be given out of our former Treatise . By Divine Law it hath none . Before the Christian Emperours , the Decrees of Synods , for the order , or the ornament of the Church , are not called Lawes but Canons , and they have either the force of Counsell only , as in those things that rather concern single persons , than the whole Church ; or else they bind , by way of Covenant , the willing , and the unwilling being the fewer , by necessity of determination , and therefore by the Law of Nature , not by any humane Authority . This notwithstanding , some Legislative Power may be granted by Humane Law , to Churches , Pastors , Presbyters , or Synods . For if to other Companies and Colleges , whose usefulnesse is not to be compared with the Church , that Power ( as we have said above ) may be granted by the Supreme Governour ; why not also to the Church , especially when no Divine Law is against it . But two things must be here observed . First , this Legislation granted , doth not at all diminish the right of the H. Power , ( 't is granted Cumulatively , as the Schooles speak , not Privatively : ) for the H. Power , though it may communicate to another the right of making Lawes generall or speciall , yet can it not abdicate the same right from it selfe . Next , the Lawes made by any such Company , may , if there be cause , be nulled and corrected by the H. Power . The reason is , two Lawgivers , both highest , cannot be in one Common-wealth : and therefore the Inferiour must obey the Superiour . Hence it is , that for the most part , in the constitutions of Synods , we see the assent of the Highest Power expressed in these words : At the command of the King ; By the Decrce of the most glorious Prince , the Synod hath Constituted or Decreed . It may be objected here , That Kings sometimes affirme they are bound by the Canons , and forbid to obey their Edicts contrary thereto . But this is of the same sense , as when they professe to live by their own Lawes , and forbid their Rescripts if they are against the Lawes , to be observ'd . For such professions take not away their Right , but declare their will : As a clause added in a former Testament , derogating from the later , makes the later of no value ; not because the Testator might not make a later Testament , but because what is written in it is supposed not approved by his free and perfect Judgement . And hence it is , that if there be a speciall derogation from the derogating clause , as the later Testament is of value ; so is the later Constitution too . But that Canons have been nulled and amended by Emperours and Kings , and that Synods ascrib'd that Power to them was prov'd sufficiently , when we treated of Synods . Yea , ( which is more ) even those Canons , which are found in the Apostles writings were not perpetually observ'd . The reason is , because they were supposed to contain not so much an exposition of Divine Law , as Counsell accommodated to those times . Such is the Canon to Timothy , That a Neophite be not made a Bishop ; which was renewed in the Synod of Laodicea . Yet in the Election of Nectarius this Canon was layd by , by Theodosius ; and by Valentinian , in the Election of Ambrose . And such is that Canon , That a Widow under sixty be not chosen for a Deaconesse : which Theodosius also constituted by a Law. Yet Justinian permitted one of fourty to be chosen . 'T is not to be forgotten here , that the Hebrew Kings excepted some actions from the Divine Law it selfe . There was a Law , That no unclean person should eat the Passeover . Yet Ezechius , having poured forth his prayers to God ; granted an Indulgence to the unclean to cat thereof . Again , the Law was , that the Beasts should be slain by the Priests : and yet twice under Ezechias the Levites , by reason of the want of Priests , were admitted to this office . Not that the Kings loosed any one from the bond of Divine Law ( for that can no man doe ) but that according to equity , the best Interpreter both of Divine and Humane Law , they declared the Law Divine , in such a Constitution of affaires , to lose its obligation , according to the mind of God himself : For such a Declaration , as in private actions , and not capable of delay , it is wont to be made by private men , ( So David and his companions interpreted the Law , which permits the Priests only to eat of the Shew-bread , to have no binding force in the case of extreme hunger ) so in publick actions , or in private also that may be delay'd , it is to be made by the Highest Power the Defender and Guardian of Divine Law , according to the counsell of wise and godly men . And hither , for conclusion , I refer , that in the time of the Macchees , it was enacted that it should be lawfull to give battell to the Enemy on the Sabbath day . CHAP. IX . Of Jurisdiction about Sacred things . TO Legislation , Jurisdiction is coherent , with so neer a tye , that in the highest degree one cannot be without the other . Wherefore if the Supreme Legislation about Sacredthings , under God , agrees to the Soveraign Power ; it followes , that the Jurisdiction also agrees unto it . Jurisdiction is partly Civill , partly Criminall . 'T was a point of Civill Jurisdiction , that the Episcopall Sea of Antioch was abjudged and taken away from Paulus Samosatenus . The Criminal , from the chiefe part of it is call'd the Sword ; Hee beareth not the Sword in vain , but is an avenger upon all that do evill : therefore upon them too , that doe evill in matters of Religlon . Of this sort was the command of Nebuchodonosor the King , that they should be torn in pieces , who were contumelious against the true God ; and that of Josias , wherby Idolaters were put to Death . Relegation also belongs to Jurisdiction . So Solomon confin'd Abiathar the Priest ; without any Council , as the Bishop of Ely well notes ; t was indeed for treason , but he had as good Right to punish him , if the offence had been against the Divine Lawes . So the Christian Emperours banisht Arius , Nestorius , and other Heretiques . Esdras and his associates received Jurisdiction from Artaxerxes ; whereby they punished the obstinate Jewes with the publication of their goods , and ejection out of the publick Society . The very same punishment in the Gospell is call'd Casting out of the Synagogue . For as Esdras had all kind of Jurisdiction by the grant of the Persian King : so by the permission of the people of Rome , and of the Emperours afterward , the Synedry of the Jewes retained this part of it , with the power of binding and scourging . We learn out of the Hebrew masters , that there were three degrees of casting out of the Synagogue : by the first , Nidui , the party was commanded to stand off in the Synagogue in a meaner place : by the second , Cherem , He was not permitted to appear in the Synagogue , nor any other suffer'd to make use of him , nor allow him any thing , but to sustain his life in a most slender manner : the third degree , in Chaldee Scammatha , was the proper punishment of him , who by the Law of Moses had deserved death , but , the Power of capitall Judgement being taken away , could not be put to death : his touch and commerce all men shunned . Some such thing seems that to be in Johns Epistle , casting out of the Church , which Diotrephes did , that lov'd preeminence , and assum'd unto himself Dominion . 'T is also a point of Jurisdiction to abdicate any one from the Priests Office , which Josias did to the Schismaticall Priests , only allowing them where with to live . So Theodosius and other Emperours made decrees about the deposition or restitution of Bishops . Constantine threatens the contumacious Bishops , and tels them they should be rul'd , by the vertue of Gods servant , that is , saith he , my self . For we must note , to the right of the sword it belongs , not only to eject out of that Office , which flows from the Empire of the Highest Power , but from all other Offices of what kind soever . That Jurisdiction about Sacred things , being a part of Empire largely taken , agrees to the Highest Powers , is very plain . Let us see , whether any Jurisdiction , Humane Law being set apart , agrees to the Ministers of holy things : and afterward , we will consider what is given to them by Humane Law. Naturally , the Priests have no Jurisdiction , that is , no Coactive or Imperative Judgement : because their whole Function includes no such thing , in the nature thereof . That Jurisdiction which the Priests had in the Primitive State of the Naturall Law , they had as Magistrates , not as Priests ; for even when the Priesthood was not joynd with the Highest Power , seldome were the Priests without some power . Hence is Cohen a name common both to Priests and Magistrates ; and among many Nations the Custome was the same . For the Druids among the Gauls were the most noble of that Nation ; and among the Cappadocians , as Strabo , himself a Cappadocian , tels us , the Sacerdotall dignity was next to the Regall , and Kings and Priests were for the most part of the same family . Tacitus writes , that the German Priests of old , had alone the Power to punish ; and among the Romans , that which Lentulus said in the Senate , The Priefts are judges of Religion , signifies not only the judgement of skill , but of power . But the Mosaicall Law plainly to the Priests , and principally to the High Priest , as it gave eminent dignity , so Jurisdiction too , yet under the Highest Power , whether a King or Councill . And 't is manifest , where neither a King was constituted , nor a Judge , there the High Priest was Prince , as being the most eminent among all , whether Private men or Magistrates . Examples whereof are Heli , and afterward the Asmoneans . That among the Jewes the Sacerdotall Nobility was of prime note , both Josephus and Philo observe . That the Priests had Magistracy , even this alone may prove , that he is to dye who obeyed not the command of the Priest . In which Law the High Priest is equalled to the Highest Judge . Nor did they only give judgement in Sacred but in Civill affairs , being the best interpreters of the whole Law , at that time the wisdome in Divine and Humane Law being not divided . Whence also , Philo , where he brings in Moses upon the Tribunall , saith , that the Priests sate with him on the Bench. But in the Evangelicall Law , Christ having not given unto Pastors any Dominion or Command , neither hath he given them any Jurisdiction , that is , coercive Judicature . Yet let us see , what actions there are , either of Pastors , or of the Church if self , which have any shew of Jurisdiction , and therefore for their likenesse may come under that name . Those actions we doe here consider , which owe nothing to Humane Law , or to the will of the Highest Power . To Jurisdiction doth seeme to pertaine that Rod , where with Paul threatneth the Corinthians ; whereby is meant , as the Apostle explains himself , to use sharpnesse , to revenge all unrighteousnesse , not to spare ; all which are expressions of a certain miraculous vertue of imposing punishment . Thus Ananias and Saphira fell down dead , Elymas was smitten with blindnesse , Hymeneus and Alexander , and the incestuous Corinthian were deliver'd to Satan . To deliver to Satan , was plainly a point of miraculous Power , which inflicted torment on the body , such as Saul in former time felt after his departure from God , as Chrysostome and other Fathers interpret . This is certaine , when the earthly Powers used not the Kight of punishing , God had given them , to purge and defend the Church ; what was wanting in Humane ayde , God himself supplyed by Divine assistance . But , as Manna ceased , after the people were brought into the promised Land ; so , after the Emperours took on them the Patronage of the Church , whose Office was to punish them that troubled the Church without or within , the forenamed Divine punishments expired . To speak to the purpose , that Divine execution of revenge was properly the Jurisdiction of God not of men , because the whole work was Gods , not the Apostles . God , that he might give testimony to the truth of the Gospell Preacht , as at the Apostles prayers , or presence , and touch , he healed diseases , and cast forth Devils : so , at their imprecation , commanded men to be vexed with diseases , or seazed on by Devils . Nor did Paul more in delivering men to Satan , than did Peter and John in curing the lame man , who say , they did nothing by their own Power , and transcribe the whole effect to God. At the Churches prayers also did God often shew the like signs of his displeasure ; therefore are the Corinthians blamed , that they mourned not , to the end the incestuous person might bee taken away from among them . And to the same effect is that wish , not command , of the Apostle , to the Gal. Would they were cut off , that trouble you . Now , in the perpetuall Office of the Pastors , some resemblance of Jurisdiction hath the use of the Keys . So , by Christ himself is called , that application of the Gospel-threats and promises , which is made to particular men . Whereunto Preaching hath the same proportion , as Legislation to Jurisdiction ; wherefore by the same figure is the use of the Keys calld Jurisdiction , as the Preaching of the Gospell Legislation . It hath been shewed afore , that Christ , as alone he gives Law to souls , so alone he passeth sentence on them , not only in the end of the world by the last judgement , but in the meane time also by retaining or remitting sins . He alone , saith Ambrose , remits durosins , who alone hath dyed for our sins . And Jerome saith , As the Priest makes the leprous clean or unclean , so the Bishop or Presbyter binds or looses . The same Father shews , where he , that useth the Key , erres either in fact or Law , there the Key is of none effect . 'T is otherwise in Jurisdiction , for there , what the Judge erring hath pronounced , stands , by reason of his Authority that gives sentence , and passes into a judged case . As then , the Cryer doth not give the sentence , that he declares either rightly or amisse ; so the Pastor , in that use of the Keys , cannot properly be said to exercise Jurisdiction . To the use of the Keys coheres the prescription of works of penance ; which if it be generall , as that of the Baptist to the Jews , Bring forth fruits meet for repentance ; and that of Daniel to the King , Break off thy sins by mercy : or if speciall , as the enjoyning restitution , and open detestation of an open offence ; it pertains to the annuntiation of the Law , not to Jurisdiction . But if that be specally prescrib'd , which the Divine Law hath not specially defin'd , this belongs not to Jurisdiction , but ought to be refer'd to Counsell , by which name it is very often called by the antient writers . Wherefore , as Philosophers , Physicians , Lawyers , and friends also giving Counsell , doe not properly pronounce sentence , although oft times the Counsell is such as cannot , without great fault , be rejected : so neither doth the Pastor pronounce senrence , or use Jurisdiction when he affords advice wholesome for the soule . Moreover , it is annexed to the use of the Keys ( which also hath some appearance of Jurisdiction ) not to exhibite unto certaine persons the seals of Divine grace . But , as he that Baptizeth , or gives the Eucharist ( as the old manner was ) into the mouth or hand of the receiver , exerciseth not Jurisdiction , but only a Ministeriall act : so likewise , he that abstains from the same actions . Nor is any difference here between visible and vocall signs . By what right therefore a Pastor declares in words to a man openly wicked , that he is an Alien from the grace of God ; by the same right he forbears to exhibite Bapusme to him , it being a sign of the Remission of sins ; or if he be Baptiz'd . the Eucharist , it being a signe of Communion with Christ . For the signe is not to be applyed to him , to whom the thing signified belongs not , nor is a Pearl to be cast to Swine , but ( as in the Churches was wont to be proclaimed by the Deacon ) Holy things are for holy persons . Yea , it is not only against verity , but against charity too , to make him partaker of the Holy Sacrament , that discerneth not the Lord , body ; for he eateth and drinketh damnation to himself ; Here then , seeing the Pastor only suspends his own act , not exerciseth any right of Domiuion over the acts of other men , it appears , these things perteine to the use of liberty , not the exercise of Jurisdiction . The like in some proportion wee observe in a Physician , that attending his Hydropic patient , will not give him water when he cals for it , because 't is hurtfull : or , in a grave man , that will not vouchsafe a debauched man the honour of Salutation : and in those , that avoid the company of men infected with Leprosie , or other contagious disease . We have looked upon the actions proper unto Pastors ; let us come to them , which belong unto the Church , or are common to the Pastor with the Church . First then , the people ( that we may speak with Cyprian ) in obedience to the Precepts of our Lord , ought to separate themselves from a sinfull Pastor . For command is given to every one particularly , and to all in generall , to take heed of false Prophets , to sly from a strange shepheard , to avoid them that cause divisions and offences comrary to the doctrine . Secondly , the faith full are commanded to decline their familiar conversation , who , being named brethren , are Whormongers , Idolaters , Railers , Drunkards Greedy , Heretiques , making a gain of godliness , or otherwise behaving themselves inordinately , against the Institution of Christ , Withdraw your selves from such , be not mingled with them , turn away from them , eat not with them , saith the Apostle Paul in sundry places . For such men are ( as the Apostle Jude speaks ) spots in the love feasts of Christians . Wherefore when the Scripture makes use of these words , 't is manifest , no act is signified greater than a private one ; for what is the Church here bid to do , but what a Disciple doth , when he deserts an evill Doctor ; or honest men doe , when they renounce the friendship or society of their Companions fallen into wickednesse ? The words , that afterward came into use , Deposition of the Pastor , and Excommunication of the Brethren , seem to come neerer to the nature of Command ; but words are to be measured by the matter , not matter by the words . A Church is said to depose the Pastor , when it ceaseth to use his Pastorship ; to Excommunicate a brother , when it withdrawes it self from his Communion ; in both cases , it useth its own right , taketh away no right from another ; and although it doth not that without judgement , ( whence also the faithfull are said to judge those that are within ) it exerciseth no Jurisdiction properly so called , for Jurisdiction is of a Superiour over the Inferiour , but Judgement is often among equalls ; as in that place , Judge not , that ye be not judged . Having weighed what is of Divine right , let us now see whit hath been added , either Canonicall or Legall . This was Canonicall , and sprung from the Pastors Counsell , and the Churches consent , that inquisition began to be made into actions also not manifest ; and that such as abstained not from their sin , were not admitted to the Holy Communion , but after a certain space of time ; for it was not unlawfull to doe otherwise , but this way was more expedient both for the lapsed and for others . For the lapsed , that they might the more detest their sin ; for others , that the example might deterre them from the like offence . Hence it was , that persons guilty of some grievous crime , first bewailed their fault for a while without the Temple , and after by severall steps were admitted to the Prayers of the faithfull , and last of all to the Sacred Mysteries . With the like severity did the Essens of old chastise the offences of their order , as Josephus relates ; and at this day the Jewes , being but meerly private men , doe enjoyn penalties to the followers of their sect , that are delinquents . He that hath kill'd a man , standing out of doores proclames himself a man-slayer . To others are appointed abstinence , stripes , and exile also ; for what is wanting to the Power of the Rulers , is supplyed by the reverence of those that obey . To return to the Christian discipline : that the Institutes thereof were never reckoned as Lawes Divine , appears by this , because 't is not in the power of man to give a Dispensation or Indulgence then ; but it hath been alwayes in the power of Bishops , with respect had to the life of the Penitents , either to prolong or shorten the time of their penance . Yea , and generally men in danger of death were received to Communion ; Which the Nicene Synod calls an antient and Canonicall Law : which agrees also with the custome of the Essences in Josephus . And among those , that by Divine Law are forbidden to be partakers of holy things , to wit , the impenitent , some are by the Canons kept only from the Communion of their own Province ; others , the Clergies Communion being interdicted them , are admitted to the Communion of Laicks ; and for the same crime a Lay-man is Excommunicated , a Clerk put out of office . Besides , Austin teaches that . Excommunication must be forborn , if the contagion of sin hath invaded and o'respread the multitude . Which exception were not to be admitted , were Excommunication grounded only on Divine Law. It appears therefore , many things were added out of Humane consent , which , as long as they were destitute of Imperiall Authority , had not only no force of compelling , but , saving by consent , obliged no man : unlesse perhaps by that Naturall Law , which comman●s offences to be avoided . In the same manner , as the Canons themselves , did the Judgements given according to the Canons , oblige every one ; for , as to the debate of meaner businesses , the Laicks were appointed by Paul the Apostle's counsell , for composing of differences : so , in the more weighty affairs , the Clergy were the Judges ; unto which judgements , pertains that admonition , proceeding from naturall equity : Against an Elder ( that is , a man of approved faith ) an accusation is not to berecerved without two or three witnesses . But after the Emperours embraced Christianisme , then at length to Pastors , as men that perform'd a publick office , was some part of Jurisdiction given . This was threefold , by ordinary Law , by consent of parties , by delegation . By ordinary Law , the Bishops were allowed to judge of things pertaining to Religion . The first that seemeth to have made this Constitution was Valentinian the first , whose rescript Ambrose cites . Other Emperours did the like . Justinian by his Constitution exempts Ecclesiasticall affaires from the Cognizance of the Civill Judges , and leaves them to the Bishops . In other causes , both Clearks and Laicks pleaded not before the Bishops , but by their own consent . Which Jurisdiction by consent , the Bishops receiv'd from Constantine , with so full a Right , that the Cause which the Bishops had once decided , should be carryed on no further ; that is , there should be no appeal from the Bishops sentence . Afterward , by the Synod of Chalcedon , it was made unlawfull for Clerks against Clerks to run forth to the Secular Tribunal , but first the action was to be examined before him , whom by the advice of the Bishops the parties should have chosen . And yet , if the Clerks did otherwise , the secular Judge wanted not Jurisdiction , but the Clerks were lyable to the penalties of the Canon . First of all the Emperours , Justinian circumscribed the rights of the Secular Judges , and commanded , that Clergy-men , whether by Lay or Clergy , in Civill Causes , should only be sued before the Bishop ; yet so , that the Bishop might remit the difficult Controversies to the Civill Judges : and he might also appeal to the Civill Judge , that would not rest in the judgement of the Bishop . But the punishmen of the Clergy for Crimes not meerly Ecclesiasticall , at that time , and long after , remained in the hand of the Civill Judges . That which wee have said of the nonappeal from the Sentence of the Bishop chosen Judge by consent of parties , the same , Arcadius also , Honorius , and Theodosius doe shew in the Epistle to Theodorus Manlius Praetorian Praefect : Let the Bishops sentence be firm for all , that have cho●en to be heard by Priests ; and wee command the same reverence to be given to their judgement , which must be given to yours , from whom it is not lawful to appeal ; For from the Pratorian Prafects was no appeal , but if any one said he was oppressed , 't was lawfull for him to Petition the Emperour . Whence the Praetorian Praefects are said to Judge in the Sacred place , that is , the Imperiall ; which may be as rightly said of Bishops judging by consent of Parties . The same right is attributed to the Patriarks , to whose cognizance the causes Ecclesiasticall were deferr'd , which with Inferiour Bishops could find no end . Against the Sentence of these Prelates ( saith Justinian speaking of the Patriarks ) there is no place for an Appeal , by the Constitution of our Ancestors . The third kind of Jurisdiction wee have called that which ariseth from delegation , whether of the Highest , or the Inferiour Power ; in this kind of Causes , was alwayes granted an Appeale unto the Emperour , if Judgement were given by the Emperours command ; or to the Judge , whosoever he was , if by the Judges Precept . In the name of Jurisdiction , we comprehed the right of citing Witnesses , of imposing on them an Oath , and binding the party overcome by Sentence , unlesse Appeal were made ; upon whom also execution was done , not truly by the hand of the Bishop ( that was not becomming ) but by the hand of the Civill Judge . Hence was the Jurisdiction properly called Audience , because the Judge himselfe executed not the Sentence . Wherefore , above that , which the Pastors and the Church had by Divine right , and by the meer Canons , much was added by Humane Law , and the grant of the Highest Powers . The people now , had not only right to avoid an unfaithfull Pastor , but such a Pastor by vertue of a Sentence pronounc'd against him , lost his Pastorall right , and whatsoever he ascribed to it : and , if he attempted any thing against the Sentence , was punisht with relegation . So the Pastor now , had not only right to deny the Sacraments , and every one to deny familiarity , to the brother of an irregular life , but it was also unlawfull for him to approach unto the Church . Nor ought we to wonder , this Right , by Christian Emperours , was given to Christian Pastors , when the same indulged thus much to the Jewes , that none should be admitted into their Sect , nor be reconciled to it , without consent of their Primates . And so the Pagan Emperours of old , as Ulpian saith , Imposed such Commands upon the Jewes , which might not offend their Superstition ; but the Christian Emperours gave them this farther privilege , that the Masters of their Synagogues , and other Presidents of their Law , were free from personall and civill offices : and if two Jewes , by agreement , referr'd their Controversies to the Jewes , the Judges should execute their Sentence . So much favour did the Christian Emperours bestow upon the Jewes , for the beginning Truth had among them , and for hope of their future Conversion ; as the antient Fathers love to speak . This is also to be noted , Besides that relegation from the Society of the faithfull , other incommodities were annexed to Excommunication , to the end , the offenders might be the sooner brought unto repentance . And that this was no new thing , but of most antient Custome , deduced even from the beginning of the world , or the reparation of it after the Floud , the perpetuall use of almost all Nations is an argument of no small moment . Memorable is that place of Caesar concerning the Druids among the antient Galls ; If any private person , or publick , stand not to their Decrees , they forbid him their Sacrifices . This is among them the most grievous punishment . They that are under this interdict , are accounted in the number of impious and wicked persons : all men refuse their company , come not neer them , nor discourse with them , lest the contagion hurt them , They receive no advantage by the Lawes of the Kingdome , nor are capable of any honour in it . At this day in some places Excommunicate persons are interdicted the use of Common Pastures ; in other places , a mulct is set upon their heads ; therefore doth Luther justly call the greater Excommunication a Politick punishment . All this Jurisdiction or Imperative Cognizance , Court and audience is deriv'd from the Highest Power . This was the meaning of the King of Britain , in that Law , All Authority of keeping Court , and all Jurisdiction as well Ecclesiasticall as Secular , flowes from the Regall Power , as from the Supreme head . And the Politia Anglicana speaks thus unto King James ; The Ecclesiasticall Jurisdiction is plainly the Kings ; a prime , principall , and individuall part of your Crown and Dignity . The Ecclesiasticall Lawes are the Kings Lawes , nor doe they arise from any other fountain , but the King , nor are they preserv'd by any other Power but his . From the Royall Power , all Ecclesiasticall . Jurisdiction streams , by the Arch-Bishops and Bishops to the Judges Ecclesiasticall . Which is also the Bishop of Ely his meaning , when he saith , The Judgements of the Church receive externall Authority from the Emperour . Having spoken of the acts , competent to the Churches and their Pastors , either by Divine or Humane right , the Designe of our Treatise carries us on to this consideration ; what acts , and how farre they may be exercised about him , who is endued with Soveraignty . The naked use of the Keyes , with that which adheres unto it by Divine right , hath place , no lesse about the King , than about the least of the people : yea , is so much more necessary about Him , by how more there is in his sin , danger of contagion . Miserable is that Prince , from whom the Truth is concealed : and well did Valentinian , to exhort Ambrose , That he should proceed , according to the Divine Law , to cure the soules infirmities . Neverthelesse , they are injurious to the Gospell , who under the name of the Keyes , cover their popular declamations , wherein they openly traduce the actions of the Highest Powers , that are either of ambiguous Interpretation , or not at all known , or not certainly ; and with much acerbity inveigh against them before the common people . This is a way to please the people , who being naturally jealous of their betters , lend a willing care , and an easic faith to such invectives ; but 't is not the way to edifie them . Hence , it is necessary , that seditions follow or , which is the next step to Seditions , the Contempt of the Soveraign ; nor without reason hath that most wise writer reckoned , Deubtfull speeches of the Prince , among the incentives of popular Tumults . A wide difference there is , between the preaching of the Gospell , and the use of the Keyes . The preaching of the Gospel , being to all , is so to be attempered , that it may profit all ; and concealing the persons , aimes only at the vices . It is an evill custome , to turn the Pulpit into a Stage , and the sweet voice of the Gospell , into the old reviling Comedie . The antient Romans censur'd it as an unworthy thing , to accuse any man in such a place , where he might not presently give in his Answer : as Cicero relates . But God , by an edict of his Law , hath especially guarded , not the life only , but the fame of the Highest Powers , when He said , Thou shalt not speak evill of the Ruler ; Where manifestly , we must understand somewhat more to be forbidden , than what is unlawfull toward private persons ; nor is the Law meant of Power abstractly , or the Ruler only , that governs well . Paul applyes that command to the High Priest Ananias , one that Judged contrary to the Law. Saul had grievously sinned ; and Samuel in the severity of a Prophet denounceth Gods wrath against him : yet being asked by Saul , to honour him before the Elders and the People , and not to leave him , He denies not the request . Nathan accus'd not David , guilty of Adultery and Murther , before the people , but comes unto himself ; as it is credible the Baptist did to Herod , when he told him of his fault . So the antient Bishops and whole Synods , in publick alwayes speak with greates Reverence , even to the Pagan Emperours , and enemies of the Church , and to Constantius the Patron of Arians . Neither did the Invective Orations against Julian come forth in publick , till after his decease . The Prophets , I confesse , being Divinely inspir'd , did not alwayes observe this Rule . And no marvell , seeing God , who by the ministery of Prophets anointed Kings ; who by Phineas , by Samuel , and by others , slew whom he pleased ; and did many other things not allowed to private men ; He also by the same Prophets set a mark of publick ignominy upon irregular Princes . For what is more true , than that nien specially inspired by God , to fulfill his Commands , are by him released from the bonds of Law. Wherefore when Shimei openly upbraided King David with his homicide , David to excuse him found nothing else to say , but , It may be the Lord hath bidden him : intimating thereby , that only one way there was , to justifie evill language to the King , if God hath given any one some speciall Injunction for it . The Prophets themselves , when they were accused for raising sedition , take their defence from nothing else , but a peculiar Command they had receiv'd from God. Truly , I doe not find , the Kings were thus traduc'd by the Priests , whose office was ordinary ; as for the example of Zacharias the son of Joiada , in the Gospel , the son of Barachias , his Speech aymed not at the King , but all the people ; and in a common fault , he exhorted all to a common repentance , moved thereunto by the Spirit of God. This we know ; Christ hath granted to them , who have received injury from the Brethren , that , after they had admonished the injurious , first alone , and then before a few , they might in the last place bring the matter to the knowledge of some pious Congregation ; Where , by the name 02 of Congregation or Church , learned men , and among them the famous Beza , not without reason , understand , not all the people , but the Synedry ; for , by the Septuagint , the word is given to every Company : and in Moses , by , all the Congregation , the Synedry of the Seventy Elders is signified , as Aben Ezra , and Rabbi Solomon have long since noted . This also we know , that the Corinthian , who had defiled himselfe with incest , was censured of many . We 02 know , that Timothy is enjoyned , to rebuke them that sin , before all , that the rest may fear . Which place seems , by that which goes afore , to be understood of Presbyters that sin , who in the hearing of the other Presbyters were rebuked by the Bishops . But although we understand it generally , it is certain , these indefinite Rules admit their restrictions and limitations according to the quality of the persons . An Elder , saith Paul , rebuke not , but entreat him as a Father , and the yonger men as brethren . Much more honour is due to the Soveraign Power , and to Magistracy , than to age . Adde here , which many have noted , and is congruent to the Custome of the antient Church , that the Prelats of the Church are not to bee reproved before the multitude ; how much lesse the King : who is , ( as Constantine said ) constituted by God as it were an universall Bishop ? Now as ignominious traduction , so all coaction too , against the Highest Power , is unlawfull ; because , all right of compelling proceeds from it , there is none against it . That which is objected concerning Uzziah , is answer'd by interpreting the text according to the Originall , thus : And Azariah the chief Priest , and all the Priests looked upon him , and behold he was leprous in his forehead , and they made him hasten thence , yea also , himself was compelled to goe out , because the Lord had smitten him . By the Divine Law , it was not permitted for a leprous man to be in the Temple ; the Priefts were therefore earnest in hastning the King away , because he was struck with leprosy , and the disease it self encreasing upon him made him depart of his own accord , The Priest declares , God compels . We have said what may be done by Authority of Divine Right ; the rest , that hath been added by the Canons , either naked , or cloth'd with Law , as it may , wee confesse , to good purpose be used upon the Emperour sometimes ; so , if he oppose it or forbid , by what right or with what prudence it may be used , we doe not see . For , that all Government , which ariseth from consent , is under the Supreme Command , and that all Jurisdiction is not only under it , but also floweth from it , is demonstrated afore ; nor is that in question , that the Soveraign is not bound by penall Statutes . Whence the antient Fathers have interpreted that of David , To thee alone have I sinned , to be spoken , because he was a King ; whence also is that note of Balsamon , to the twelfth Canon of the Ancyran Synod . The Imperiall unction drives away penance , that is , the necessity of publick satisfaction . Meane while 't is true , that Kings , to their great honour ; as in Civill affairs to their Courts and Parliaments , so in Sacred they may submit themselves to Pastors even as to publick Judges . For it is current , saith Ulpian , and a thing in practise , that if the greater or equall subject himself to the Jurisdiction of the other , sentence may bee given , for him , or against him . But this subjection , because it depends upon the Kings will , and may be revok'd at pleasure , diminisheth not a jot of his Supreme Command , as it hath been proved by very learned men . Whether or no it be expedient , that a King should suffer this Jurisdiction to be exercis'd upon him , is wont to be disputed . They that affirme , shew how by this submission of Kings , much strength & Authority accrueth to the Discipline of the Church . 'T is true , and spoken to the purpose , As the Princes , so will the People be , and the Rulers example hath the sweetest influence . But , for the Negative it is said , That the Common-wealth stands by the Authority of the Governour , and ( as Aristotle ) the consequence of contempt is dissolution . Certainly , if any credit may be given to them , that have recorded the affairs of the Emperour Henry , and among them to Cardinall Benno , the Rise of his calamity was , that publickly , with lamentable penance , naked feet , and course apparell , in an extreme cold winter , he was made a spectacle of men and Angels , and at Canusium , for the space of three dayes , endured the scorne of Hildebrand . A difference therefore must be made , between those things which are needfull to the publick profession of repentance , and the more grievous and ignominious punishments . To the former some of the Emperours , before Henry , rare examples of Christian meeknesse have yielded willingly : but Henry was the first of all , upon whom any thing so ignominious was imposed , or any thing at all without a voluntary submission . And Hildebrand , or Gregory VII . was the first of all the Popes , that took upon him so great a boldnesse toward the Imperiall Majesty , as Onuphrius tels us ; who also saith , that the Kings and Emperours , who either upon just or unjust cause exempt themselves from these Positive censures , are to be resigned up to the Judgement of God. And so the Kings of France , for many ages , have challenged to themselves this right , That they cannot be excommunicated . In what fort a Pastor , without such coaction , may satisfy his conscience in the use of the Keys , Ivo Carnotensis hath declared : Let him say to the Emperour , I will not deceive you ; I permit you at your own perill to come into the visible Church ; the Gate of Heaven , I am not able to open for you , without a better reconciliation . It remains now to shew , what is the Right and Office of the Highest Power , about those actions , which we have ascribed unto Pastors and Congregations . And first , as to those actions , which by the only Right of Liberty , and Privilege of Divine Law , are exercised , seeing by them also injury may be done to others , it is certaine , they are comprehended within the sphere of the Supreme Jurisdiction . For , not only the Actions , which proceed from the Authority of the Highest Power , but all Actions whatsoever , capable of externall morall goodnesse or evilnesse , are called to the judgement of the Highest Power . If married persons performe not to each other , what the Law of Matrimony requires ; and if the Master of a Family neglect his charge ; in these cases , the Courts of Justice are of use . Of all evill , the Power is ordein'd the Avenger . One among evils , and not the least , is the abuse of the Keys , and unjust separation , or denegation of the Sacraments . There is an Imperiall Law , prohibiting the Bishop , that hee Sequester no man from the Holy Church , or the Communion , unlesse it be upon just ground . And Justinian in his Novell , forbids all Bishops and Presbyters , to segregate any one from the Holy Communion , before cause bee shew'd wherefore the Sacred Rules will have it to be done . Mauritius the Emperour commands Gregory the Great , to embrace Communion with John of Constantinople . In France , the antient usage was by seizing on their Lands , and other wayes , to compell the Bishops to the Administration of Sacraments . And the Princes of Holland have often layd their Commands upon the Pastors to execute Divine service . Much more then , may the Highest Power challenge this right over such Actions , as have their force , not by Divine , but Canon Law. For , under the pretext of Canons , it sometimes happens , that the Canons are violated ; and 't is possible , the Canons themselves may be exorbitant from the Divine prescriptions . If either be , the Highest Power cannot deny the Plantifs , to take knowledge of the case . Now concerning those actions , which flow from Humane Law , and oblige men whether they will or no , and draw after them coaction , there is much lesse cause of doubt . For all Jurisdiction , as it flows from the Highest Power , reflows unto the same . But as it is a part of Jurisdiction , no● only to Judge , but to appoint Judges , so belongs it to the Highest Power to doe both . Thus Ama●●iah , and the other 02 Priests with him are constituted Judges by Jehoshaphat . Neither can be shewed more evidently , the Jurisdiction of the Supreme in this kind of causes , than that all degrees of appealing depend upon his pleasure . Otherwise , why doe the Pastors of England appeale unto this or that Bishop , all the Bishops unto the two Archbishops ? And there is the same subordination of the consistories , Classicall , and the Nationall Synods . Nor is the last terme of appealing limited by any Law Naturall or Divine . Wisely said the King of Britaine , in his judgement every Christian King , Prince , and Common-wealth have it in their Power , to prescribe unto their subjects that externall forme of Government in Church affairs , which may suit best with the forme of Civill Government . And truly , of old , it was so done by the Christian Emperours . Otherwise , whence came that so great Prerogative of the Constantinopolitan Church ? Whence had the Synod of Chalcedon power to abrogate the acts of the second at Ephesus ? Now as in Civill businesses , the judgement is permitted by the Highest Power , for the most part , to the appointed Courts , and at last , upon Petition against the greatest of them , the matter is referr'd to men most skilfull in the Law ; or , more rarely , the Highest Power it self advising with learned Counsell gives finall judgement ; but very seldome upon suspition of some Court , cals forth the cause unto it self : so also in these controversies about Sacred things , it hath been most usuall by the ordinary Synods , and , upon appeal from their decree , by a certaine Assembly called for the purpose , to put an end unto them ; it hath been lesse usuall , yet sometimes usefull , for the Emperour himself to judge of the Religion and equity of the former Judges . Thus in the case of the Donatists , after a double judgement of Bishops , Constantine did ; who although he approved not the appeale , yet he refused not the tryall of it . But this is somewhat more rare , and yet not without right , that , if a Synod upon probable causes be declined , the Highest Power cals the cause before it self , and weighing the opinions of most eminent Divines , pronounces what is most equitable . The Synod of Antioch prohibits him that complains of injury received from a Synod , to trouble the Emperour with the hearing of his Case , so long as the matter may be rectified by a greater Synod . Yet this takes not from the Emperour the Power to heare the cause , if it be brought before him . Moreover , the modesty of the antient Bishops hath attributed Power to Kings , not only to examine the right or wrong of Excommunication , but to pardon also and abate the punishment thereof , for so much as belongs to Positive Law. Ivo Carnotensis , a Bishop , and a stout desender of the Churches right against Kings , was not afraid to write unto his fellow-Bishops , that he had received a certain person into Communion , in contemplation of the Kings favour to him , according to the Authority of a Law , that saith , whosoever the King receiveth into grace , and admits unto his Table , the Priests and Co gregation must not refuse . The Kings of France , and the Vindicators of the Regall Right , the Judges of the Supreme Courts , have often constituted and decreed , that publike Magistrates , by occasion of that Jurisdiction they exercise , are not subject unto those Ecclesiasticall penalties . So in the Decrees of Hungary , of the year 1551. the Ecclesiasticks are forbidden to send out , without the knowledge and permission of his Majestie , any sentence of Excommunication against the Nobles of that Kingdome . And in an antient Law of the English it is read , that none of the Kings Ministers be Excommunicated , unlesse the King be first acquainted with it . Which I see the Princes of Holland have thought sit to imitate ; for the same was promulged by Charls the Fift , by his edict in the year 1540. Neverthelesse , such use of the Keys as is congruent to Divine Law , and such injunction of penance as is consentancous to the Laws and Canons , the Highest Powers are wont to approve . And this is the Imperiall Anathema mentioned in sundry of Justinians Laws . We conclude , that Christian Powers at this time , doe not innovate , which will not , unlesse upon causes approved by themselves , suffer Excommunication , being joyned with publick shame , to proceed unto effect ; which by their command inhibit censures manifestly unjust ; for it is their Duty , to save every one from injury , and to keep the Church from Tyranny . CHAP. X. Of the Election of Pastors . REmains that part of Empire , which , as we have said , consisteth in assigning Functions . The perpetuall Functions in the Church are two , of Presbyters and Deacons . Presbyters , with all the antients , I call them that feed the Church , by preaching of the Word , by Sacraments , by the Keyes ; which by Divine Law are individuall . Deacons , which in some sort serve the Presbyters , as the Levites did the Priests of old . To this order are referr'd the Readers , who were in the Synagogues , as the Gospel and Philo shew , and were retained in the Church , as appears by History , by the Canons , and by the writings of the Fathers . In the Gospel , he that keeps the Book is call'd the Minister , which is even all one with Deacon : and the same appellation is given by the Synod of Laodicea to the Deacons of of Inferiour degree , which were afterward called Subdeacons . But the most laborious part of Deaconship is about the care of the poore . Presbyters , the antient Latin Church translated Seniors . Deacons , I think , cannot otherwise be stil'd , than Ministers : although there be some , who , as their manner is in other things , had rather carp at this , than acknowledge it to be true . I am deceiv'd , if Plinius Secundus did not understand both Greek and Latin ; yet he , relating the Institutes of Christians , rendring word for word , names them Shee-Ministers , whom Paul entitles Sheedeacons , and the Church afterward Deaconesses . Now , as the Levites could doe nothing , but the Priests might do the same ; so is there nothing in the Deacons function , which is excepted from the function of the Presbyter : because the Deacons were given to the Presbyters as Assistants in lesser matters . Before Deacons were ordained , one of the Apostles , Judus Iscariot was Treasurer of the Lords mony ; and after him , all the Apostles for some time distributed their allowance among the poor , untill the contention risen among the Widows , and the greatnesse of their other employments enforced them to use the help of others . And yet , the Institution of Deacons did not so acquit the Presbyters , but they had still the poor under their inspection . Hence were the Bishops chiefly trusted with the dispensation of the Churches mony , and that with so full a Power , as to be unaccountable , but to use part of it for the necessities of themselved and other men , and to deliver part to the Presbyters to be disposed among the poor : as appears in the Canons which are entitled Apostolicall , and in the Synod of Antioch . Unlesse the antient Custome had been so , in vain had the Apostle commanded a Bishop to be hospital ; in vain had the Antiochian Collections been deliver'd to the Presbyters at Hierusalem . Now concerning the Constitution of Presbyters , whose function is principall 01 and most necessary , we must note four things that by many writers are not accurately enough distinguished ; The first is , the faculty it self of preaching , of administring the Sacraments , and using the Keyes , wich we will call the Mandate ; a second thing is , the application of this faculty to a certain person , which by the received word we will stile Ordination ; a third is , the application of this person unto a certain place or Congregation , which is called Election ; the fourth is that , whereby a certain person in a certain place exerciseth his Ministery under the publick protection , and with publick Authority ; and let us call this , if you please , Confirmation . The first is to be distinguished from the second . To illustrate this with a Simile : The Husbands power is from God ; the application of that Power unto a certain person proceeds from consent ; whereby yet the right it self is not given . For , if it were given by consent , by consent also might Matrimony be dissolved , or agreement made that the Husband should not rule over the Wife ; which is not true . The Imperiall Power is not in the Electors ; therefore they doe not give it : yet they doe apply it to a certain person . The Power of life and death is not in the people , before they joyn together in a Common-wealth ; for a private man hath no right unto the Sword : yet by them it is applied unto a Senate , or single person . Christ , without controversie , is He from whom that right of Preaching , of exhibiting the Sacraments , and of using the Keyes , doth arise and receive its vertue . He also by his Divine providence , as he preserves the Church , so procures , that the Church may not want Pastors . The second differs as much from the third , as for a Physician to be Licensed to practice Physick , and to be chosen Physician to such a City : or , for a Lawyer to be admitted to the honour of that Profession , and to be made a Syndic of some Corporation . These two have been ever distinct , and sometimes sepatate . The Apostles were truly Presbyters , and so they call themselves ; for the greater Power includes the lesse ; yet was not their Injunction appropriate to any certain place . The Evangelists also were Presbyters , but to no place bound . And so , long after , was Pantanus ordained by Demetrius , Bishop of Alexandria ; Frumentius , by Athanasius , and were sent to preach the Gospell through India ; Which in our time hath been also done ; and would it were done more carefully . Indeed the 6. Canon of the Synod at Chalcedon forbids Ordination absolutely , or , without a title ; but this is not of Divine Law or perpetuall , but positive , and such as admits exceptions . The reason of the Cannon was , lest by too great a number of Presbyters the Church shall be burdened ; or , the Order it self grow cheap , and vile . The London Synod excepteth fellowes of Houses in both Universities , and Masters of Art living upon their own means , and who are shortly to undertake some cure . If the Bishop ordain any other , 't is at his own perill , to keep them from want , untill they are provided for . Therefore Election , that is , assignation of a certain place , and Ordination are not alway joyn'd together , and when they are , they are not the same . Which is farther proved , because they that are translated from place to place , must be chosen again , but not again ordained , which they must be , if either Election and Ordination were the same , or Ordination a part of Election . Besides , it will appear that Election was made by men of sundry sorts , but Ordination only by Pastors , and antiently by Bishops only . Hence Paul writing to the first Bishop of the Ephesians gives him Admonition , That be lay hands on no man suddenly . And the most antient Canons entituled Apostolical , require , that a Presbyter be ordained by a Bishop , but a Bishop not without two or three Bishops . Which Custome , if seems , came from the Hebrews : for the Senators of the Great Synedry could not be ordain'd , but by three Priests ; and that by imposition of hands , as is noted by the Talmudists . Without question , this manner was most holy , and for the conservation of sound Doctrine most commodious : when none was admitted to teach the people , but he first receiv'd Allowance from the approved Doctors of the same Faith. Pastors therefore ought to ordain Pastors ; nor is this their office , as they are Pastors of this or that Church , but as Ministers of the Church Catholick . For , saith Cyprian , There is but one entire Episcopacy , whereof every one is a partaker . Hence it hath been alwayes held , that the Baptism is of force , given by a Presbyter without the limits of his peculiar Charge . Nor is it materiall , whether the Election precede the Ordinarion , or be consequent to it ; for , when it precedes , it is a conditionate , not plenary Election : which the Canons of later times have called Postulation . Over this Ordination the Highest Power hath an Imperiall inspection and care . Justinians Constitutions are extant , of the Ordination of Bishops and Clerks ; and other Lawes of others , which prescribe the age and standing of men to be ordained . Lawes of good use , and fit to be reviv'd for the prevention of the Churches ruine , through the rawnesse and ignorance , and inexperience of her Teachers : according to that out of the old Poët : What lost your state , founded on so good Rules ? The publick charge was given to boyes and fooles . The fourth member of our distinction , Confirmation , differs as much from the third , as the Church considered by it self , differs from the Church publick . T is pertinent here , that Ezechiah is read to have Confirmed the Priests ; that Pastors are defended by Lawes and Armes ; that some Jurisdiction or Audience is attributed to them ; that Maintenance is assigned them , out of the publick , either lands or moneys ; that Vacation from civill offices , and in some causes exemption from the Court of Inferiour Judges is indulged to them . All which shewes , that their publick Confirmation is by the favour of the H. Power ; as the Institution of their Office is from God , their Ordination by the Pastors . Only there remaines to be disputed their Election , that is , the Application of the Person to the Place , or of the Place to the Person . That we may handle this question exactly , we must have recourse to that distinction set down afore . Some things are of immutable right ; other things are just and right , untill it be constituted otherwise . In this later way , not in the former , the Election of a Pastor , in any place whatsoever , belongs to the Church or Congregation of the faithfull in that place . That the Election is rightly made by the Church , is proved by the very Law of Nature ; for , naturally every Society is permitted to procure those things , which are to their own conservation necessary ; in which number , is the Application of Functions . So have the Company in a ship , a right to choose the Master Fellow-Travellers their Leader ; a free people their King. Whence it follows ; if the Divine Law hath not prescribed a certain way of electing , and as yet no Humane Law thereof is extant , then the Election of their Pastor pertains unto the Church . But he that will affirm this Right to be immutable , must evince the immutability , either by the Law of Nature , or by the postive Law of God. By the Law of Nature , he cannot : for no reason persuades it , and like examples shew the contrary . So , many Nations , who are under the Command of the best men , or of hereditary Kings , may not now Elect their King , because , that which Nature did permit , might be chang'd by Humane Law , and hath indeed been chang'd . He must then have recourse to Positive Law , which he will never be able to produce . Examples in stead of Law , hee must not allege ; for many things are rightly done , which yet are not necessary to be done . Nay more , not only many things , grounded upon examples of the Apostles time , but also some things Instituted by the Apostles , use hath altered to wit , such things , which were not strengthned by the force of a Law. The Apostles Instituted , that the Churches should have Deaconesses : which Pliny also shewes to have been among the Christians in his age . What Church is there now , wherein this Office is retain'd ? And Beza saith , he sees no cause why it should be restor'd . The same Beza acknowledgeth , the Function of the Deacons to have been perpetuall , by Apostolicall Institution ; who neverthelesse approves the different usage of Geneva . The Apostles Instituted , that Baptism should be celebrated by immersion , which by aspersion is now perform'd . Many other things of like sort , need not be prov'd abrogated , seeing they are prov'd to have been used , they are not prov'd to have been commanded . But farther , it appears not out of the whole History of the New Testament , that Pastors were Elected by the people : that the manner of Election remained indefinite , is more easily collected thence . I speak of Pastors ; for , of the receivers of the Churches mony , there is not the same reason . The Apostles were very sollicitous , lest by taking of the publick mony they should incur suspicion , or give offence . Paul might assume Luke unto himself , by his Apostolicall Power , and commit to him the custody and disposition of Collections for the poor : but he chose rather , to permit a free election to the Churches ; for this reason , as himself speaks ; that no man should blame him , in the administration of so copious munificence . For the like cause , was the election of Deacons , remitted by the Apostles to the multitude , that no man should complaine of any partiality between the Hebrews and the Hellenists . But this was not perpetuall , the reason thereof being temporary ; for in the next times after the Apostles , the Deacons were not chosen by the people , but by the Bishops ; the people being sometimes consulted with , and sometimes not . To proceed with the Pastors : the Princes of them , the Apostles , were elected by God the Father , and by Christ . I have chosen you twelve : I know , whom I have chosen , saith Christ . After that He through the Holy Ghost had given Commandements unto the Apostles whom he had chosen , saith Luke . Paul an Apostle , not of men , nor by men , but by Jesus Christ , and God the Father . So , them that were in the next degree to Apostles , the LXX . Evangelists , Christ himself appointed . This Divine Election to Preach the Doctrine , then first brought down from Heaven , is signified by the word of sending ; for , after the Election of those LXX . it is said , pray the Lord , to send Labourers into his Harvest ; and that is pertinent , How shall they Preach , unlesse they bee sent ? When Christ was ascended into Heaven , the promised Comforter supplyed his place . Therefore , both to the ambulatory , and to the standing Offices , the fittest men were chosen , by the judgement and testimony of the Spirit , but by the Ministry of the Apostles , or of them whom the Apostles had made Governours of the Churches . So Timothy was admitted to his charge according to the prophecies which went before on him : that is , saith Theodoret , by Divine revelation : not by Humane suffrage , saith Chrysostomo . And Oecumenius generally of that age , By appointment of the Spirit were Bishops made , not in a common way . Hence Paul in his oration to the Presbyters of Ephesus , tels them , They were made Overseers over the Lords flock by the Holy Ghost . Sometimes also , Lots were cast , that the people might , by the event , be certified of the Divine judgement . The most antient Authour , Clemens of Alexandria , hath left this written of John the Apostle , By Lot , He chose the Clergy , of those that were signified by the Spirit . Nor is it a new thing to use Lofs in the choice of Priests , but used also by the Gentiles , by the antient institution , doubtlesse , of the sons of Noah . This illustrates the History of Matthias : whom , I wonder by what argument , some have persuaded themselves , to have been elected by the people ; for in Luke , there is no foot-step of such election . What is said , They appointed two Barsabas and Matthias , ought not to be referr'd unto the multitude , as Chrysostome would have it , but , as it is the common opinion of the Fathers , to those eleven , whose names are afore exprest , and who by the mouth of Peter had spoken to the multitude . These are they , who in the words immediatly following are said to have powred out their prayers unto God , and to have given forth their Lots , that it might appeare , not , whom the multitude , but whom God had chosen : for so themselves speak ; wherefore , that which follows , is not to be rendred , He was chosen by the suffrages of all , ( for who can believe , that the people were call'd to give their votes , after the Divine election , unlesse Gods pleasure ought not to stand , without their good liking ; ) but , He was numbred with the eleven Apostles , as the Syriac and all the antients have interpreted . So , there is another word in the Acts , wherein some are more subtile , than is necessary . The Apostles are said to have commended the faithfull Lycaonians to God , with prayer and fasting , after they had ordained them : Presbyters in every Church . This ordaining is expressed by a Greek word , in whose Etymology some have found the suffrages of the people . And 't is true , that both at Athens and in the Cities of Asia there was a Custome of giving suffrages with the hand stretched forth . And if we were delighted with that subtilty , 't were easy to interpret the word of the Apostolicall Imposition of hands or Ordination , for he that imposeth hands must needs stretch them forth , and the next writers after the Apostles use the word in this sense . But indeed , neither the Evangelists , nor other Greek Authors are so curious in their words ; yea there is scarce any word which hath not enlarged its signification , beyond the originall meaning . Againe , if Luke in this place would have signified a popular election , he would not have ascribed the word , ordained , to Paul and Barnabas , as hoe doth , but to the multitude . Therefore Paul and Barnabas doe the same thing here , which in another place Paul would have Titus doe , that is , or daine Presbyters in every City . That which Titus is commanded to doe , by the precept of the Apostle , the same doth the Apostle here , being so authoriz'd by the Spirit of God , that he needed not the assistance of the people . Lastly , the fasting and prayers did not precede the Ordination , but intervened between it and the Valediction ; that it is strange , this should be drawn into an argument of popular election , when as , if the prayer and fasting of the people had preceded , this were nothing to the purpose . For , the people may also fast and pray to God , that the election of a King to be made by the Electors , may be prosperous and happy ; yet are not the people therefore the Electors . I have seen them , who would assert Election to the people by Divine and immutable right , upon this ground , that the people hath from God a precept to avoid false Pastors . But these men doe not observe , that this argument , if it have any force , proves Election to be the right not of the multitude only , but entirely of every single person . For all , and every one , must avoid false Pastors , with all care . And so must every sick man take heed of a rash Physician : but no man will therefore say , that the City Physician is to be chosen by the Plebeians . This may rightly be collected thence , before election can come unto effect , the people , and every one among the people , must have power to allege causes , if they have any , wherefore he , that is proposed , ought not to be elected . For Paul having spoken of Bishops , and passing unto Deacons , saith , And let these also first be proved , where , requiring that to be observ'd in Deacons , which was to be observ'd in Bishops , there is no doubt but he would have Bishops to be proved , especially seeing he said afore , that they must be blamelesse . Among the Athenians , there was a probation of their Princes , the forme whereof was this : What Parents and fore-Fathers they were extracted from , of what tribe they were , of what estate , what service they had done the Common-wealth . So , if a Pastor were to be elected , it was justly granted every one to enquire , what his behaviour was , how married , what his children were , and the rest which Paul would have observed in a Pastor . This is that in the Councill of Chalcedon , Let the name of the ordained be publisht ; for so Lampridius hath exprest it , in the life of Alexander Severus : When he appointed Governours of Provinces , he publisht their names , exhorting the people , if they had any thing against them , they should bring in their evidence ; for he said , it was a great gravamen , not to doe that in choosing Rectors for Provinces , which the Christians and Jews did , in publishing the names of such as are to be ordain'd . This is indeed a Luculent Testimony of the old fashion of Christians , not much distant from the Apostolicall time . For between the decease of John the Apostle , and the Reign of Severus , are about a hundred years and ten . But this place is so far from evincing the Christian Priests to have bin chosen by the people , that hence you may rather conclude the contrary . For 't is one thing to be admitted to prove crimes or impediments , another thing to elect . Severus did propose unto the people the Governours names : but that they were elected by the Emperour himself , no man , that hath read History , will doubt . Yea , 't was needlesse to propose the Priests unto the people , if the people did elect them . It is most certaine , in the antient Church , after the Apostles age , although by right the people might choose their Pastors , that was not every where observ'd , but the people abstained very often from election by reason of the incommodities of popular Voting , retaining in the mean time the right of probation . And this is the sense ( if it be rightly weighed ) of Cyprian's Epistle to those of Spain ; wherein some lay the chiefe foundation for Election by the people ; for he doth not precisely say , The people have power of choosing worthy Priests , but either of choosing worthy , or refusing the unworthy . Either is sufficient for Cyprian's purpose , that an unworthy person may not creep into the place of a Priest . And in the following words , hee doth not say , a Priest is to be chosen by the people , but the people being present . Why so ? that a fit and worthy person may be approv'd by the publike testimony and judgement ; And a little after , that the people being present , either the crimes of evill men may be detected , or the merits of good men commended . How so ? Because the people most perfealy knowes the life of every one , and hath best experience of his conversation . Neverthelesse , the same Cyprian in the same place declares , that , to choose a Bishop in the presence of the people was not a thing of universall Custome . It is held , saith he , among us , and in all the Provinces , almost . How weak the arguments are , which he allegeth out of Scripture , to prove the peoples presence necessary , hath been shew'd by others . And the cause he brings hath hardly place , but where the Pastor of a City is to be chosen out of the people or Clergy of the same . But , that Elections were not alwayes made by the people , appears even out of Cyprian himself , in another Epistle , which is likewise thought to favour popular suffrages . In Ordinations of the Clergy , most dear brethren , we are wont to consult with you afore , and by common advise to weigh the manners and merits of every one : but humane Counsells are not to be waited for , when the Divine suffrages doe lead the way ; Aurelius our brother , an illustrious young man , is already approved by our Lord , and called by God , &c. And then , Know ye therefore , most beloved brethren , that He was ordained by me , and my Collegues that were present . He saith , He was wont to consult with the people ; that they were alwayes to be consulted with , he saith not : yea , by his example he shewes the contrary ; for He with his Bishops had promoted Aurelius , the peoples advise being not required . Hee setteth down the cause : the people is advised with , to give testimony of life and manners : but Aurelius had a sufficient testimoniall from his twofold Confession , which Cyprian calls a Divine suffrage . By the same right , Hee declares to his Clergy and people , by epistle , that Numidicus was to be ascrib'd to the number of the Carthaginian Presbyters , and that he had design'd the like honour for Celerinus . That in Africa other Bishops also had right of Electing Presbyters , the saying of Bishop Aurelius in an African Councill sheweth ; The Bishop may be one , by whom , through the Divine grace , many Presbyters may be constituted . And , that the testimonies of the people were not alwaies desired , is manifest in the third Carthaginian Councill : the words of the Canon are , That none be ordained Clerk , unlesse he be approved , by the testimony either of the Bishops , or of the people . Wherefore , two wayes lead one to the Clergy , Popular testimony , or Episcopall examination . Whence Jerom to Rusticus ; When you are come to perfect age , and either the people or the Prelate of the City shall elect you into the Clergy . And in another place ; Let Bishops hear this , who have power to Constitute Presbyters through every City . Yea , the Laodicean Synod , whose Canons were approved by a Councill O●cumenicall , rejecteth popular Eclections : Upon which place Balsamon notes , that the most antient Custome of popular Elections was abrogated by that Canon , for the incommodities thence arising : as he also notes upon the xxvi . of the Canons Apostolicall , that Presbyters were of old chosen by suffrages , but that custome was long since expired . Now let us proceed to the Election of Bishops , a thing of so much more moment , than the former , by how much more care of the Church was imposed on the Bishops , than on the meer Presbyters . No man denies them to have been chosen by the people , that is , by the Laity and the Clergy , after the Apostles time : but , this to have been of right immutable , no man can affirm . For , to passe by the examples of them that have been constituted Successors by the deceasing , Bishops ; it is a thing of most easie proof , that Bishops were very often chosen , either by the Clergy of their City alone , or by the Synod of their Comprovinciall Bb. For the right of the Clergy , the place of St. Ferom is remarkable : At Alexandria , from Mark the Evangelest , unto Heracles and Dionysius the Bishops ; the Presbyters alwayes named one to be Bishop , chosen out of themselves , and placed in a higher degree . Naxianzen speaks ambiguously ; He would Elections were permitted , either to the Clergy alone , or chiefly to them ; for so lesse evill would befall the Churches : yet withall he shewes , this was not observ'd in his time , but the suffrages of the richest and most potent men , yea , the Votes of the people too , had the stroke in Elections . But , the Election made by the Comprovinciall Bishops is approved by the great Nicene Synod , without any mention of the people . Whereunto agrees the Antiochian , adding this , If any contradicted such Election , the suffrages of the greater part of Bishops should carry it . Yet I deny not , in many places , even in the time of these Synods , the people also had their Votes : but the custome was not universall . It was free , untill the Synod of Laodicea was confirmed by an Universall Councill : the xii . Canon whereof , following the Nicene and Antiochian , gives the right of Electing to the Comprovinciall Bishops : the xiii . expresly takes away all Sacerdotall Elections from the multitude . Justininian also hath excluded the common people from the Election of Bishops , and committed it namely to the Clergy , and the prime men of the City . By the prime men he means the Magistrates and Officers . Among many named , the designation of one he committed to the Metrapolitan : yet so , that , if there were a scarcity of able men , the Election of one , by the Clergy and principall men , might stand . Notwithstanding this Constitution of Justinian , ( which did not long outlive him , ) soon after , there was a return to Synodicall Elections : which Balsamon relates were usuall in the East in his time also ; with this exception , that the Metrapolitans were chosen by the Patriarchs , the Patriarchs by the Emperours . Wherefore we conclude , it is neither proved out of the Scripture , nor was it believ'd by the antient Church , that the Election either of Presbyters , or of Bishops , did immutably belong unto the people . Of this judgementa also , they must needs be , whosoever have transferred the Election to the Presbytery ; for , were it of Divine and immutable right that the Multitude should Elect , the election could not be transferred to the Presbytery , more than to any others . Neither were the Compromise of any value , which we read was often made concerning Election , if it be determined by Divine Precept , that the common people must choose the Pastor ; for that sentence , What a man doth by another , bee seems to doe by himself , pertains only to those actions , whereof the next efficlent cause is undetermined by Law. Certainly , the very same thing , that wee say , was judg'd against Morellius at Geneva , that is , in that City , wherein great honour , great right belongs unto the people ; which Decree , the most learned Beza defending , That the whole multitude , saith he , was call'd together , and gave their Vote , was neither essentiall , nor perpetuall . In the same place , he thinks it sufficient , if the common people be allowed to bring in reasons , why they are displeas'd at the Election , which reasons afterward are lawfully to be examin'd . Beza himself commits the Election to the Pastors and Magistrates of the City ; which is congruent enough to Justinian's Law , but is not of right Divine and immutable ; for how can that be prov'd if Ordination and Confirmation be rightly distinguisht from Election . And the antient Church was of another mind , permitting to the Bishop the Election of Presbyters , and of the Bishop to the Comprovinciall Bishops . Wherefore . the manner of Election is of the number of those things , that are not specially determined by Law Divine , but only under generall Rules , which command all things to be done in the church for edification in the best order , and without confusion . But in all things of this nature , those generall rules remaining safe , wee have demonstrated afore , Legislation belongs to the Highest Power . Bullinger , a man of a very sharp judgement , is of the same mind , who having alleged many examples of popular Election , inferrs thus ; Yet I will not thence conclude , that the right of electing Bishops , is to be reduced to the promiscuous Votes of the common people ; for , whether it be better , that the Bishop be design'd , at the meeting of the whole Church , or by the suffrages of a few , no right Constitution can be prescribed to all Churches : for severall Countries have severall Laws , Customes , and Institutes . If any in whom the right is , abuse it by Tyranny , they are compelled into order by the Holy Magistrate , or the right of designing Ministers may be transferr'd from them to others : for it is sufficient , that some Elders performe that office of Electing , upon command of the King or Magistrate , by the advise and Counsell of men who understand what the function of a Bishop is ; what is the condition of that Church or People , over which a Pastor is to be appointed ; who also can judge of the endowments , the learning and manners of every one . By this right , Justinian , as we have said , Constituted a manner of Electing , somewhat receding from the former usage , and the antient Canons ; by this right , after the Nicene Canon , were many Bishops elected by the Clergy and the People . The Lawes of Charles the Great , and other Kings , are extant , containing divers wayes of Electing , so that Bucer said most truly , The form of Election is prescribed by pious Princes . Let us now consider , whether the Highest Power it self may make Election : the question is not , whether it ought to make it ; nor , whether it be alwayes expedient to doe so , but , whether , if it doe make Election , it commit any offence against the Law Divine . We say , with the excellent Marsilius Patavinus , The Law-giver or Prince is not , by any Law of God , prohibited from the Institution , Collation , or Distribution of Ecclesiasticall offices . Whosoever affirm the contrary , doe accuse of impiety , innumerable pious Princes of antient and of this age ; which truly is a point of great temerity , when no Divine Law can be produced to prohibit it , as hath been abundantly by others , and by us in some part demonstrated . Although this might suffice ( for whatever is not circumscrib'd by Divine Law , is within the sphere of the Highest Power : ) yet , for the desending of our sentence , both reasons and examples are in readinesse . The first reason is taken hence , that all actions , even those that naturally belong to others , not having causes determined by nature , we see are rightly exercised by the H. Power . Naturally men choose teachers for their children , and give them Guardians ; sick persons make use of what Physician they please ; Merchants elect the Curators of their Company : Yet in many places , Guardianship is appointed by Law alone , or the will of the Magistrates ; Physicians are constituted by publick Order , and Informers of Youth too , with interdiction of others from the practice of those faculties ; and to the Commanies of Merchants are fit Curators also appointed by the Highest Power , without blame of any any , But , if this right be competent to the Highest Power , over those things , which did belong to every one , much more over those things that belong unto the People ; because , the power of the people is devolved upon it , as all men know , that have any knowledge of the Lawes . That sometimes there may be just causes , why the H. Power should challenge to it self the Election of Pastors , no wise man will deny . For often errours introduced into the Church against the word of God , cannot be rooted out by other means ; often , there is no other way to avoid Schism ; often , the suffrages of the Clergy are disturb'd with factions , popular election with seditions ; whereof are extant many examples , even of the purer times . Adde in the last place , that the times are now and then so boisterous , that the King will hardly keep the Crown upon his head , except hee have a care , the Pastors may be most obedient and faithfull to him . Verily , all Histories doe witnesse , how dearly the German Emperours paid for their abdication of this Imperiall Right . That we may come to Examples , it hath been shewed afore , that before the Mosaicall Law , and afterward among the Nations without Judaea , Kings themselves enjoyed the Priesthood , the Divine Law not then forbidding it : at which time , there can be no doubt , the Priesthood might also have been committed by them to others : as we read the Pontifs and Flamens were created by the Kings of Rome . But , among the Hebrew people , after Moses Law , no man , except of Aarons family , could be admitted to the office of a Priest ; nor to the service of the Temple , unlesse he were a Levit. Hence , is Jeroboam justly blam'd , for choosing Priests who were not Levits , for the Law did not allow it ; nor was it in the King , to command Sacrifices to be offered , in any place but the accustomed , which , after David , was Jerusalem . Other Functions , or the places for them , the King might assigne to the Priests and Levits . So were some Levits appointed by David for preaching , others for singing . And , that there should be Singers with Harps and other Instruments , was God's precept by the Prophets : as the application of persons to the severall offices is every where attributed to David , under the name of King ; and after David , to Solomon : and Jehoshaphat , the King , not the Prophet , by name electeth Priests and Levits , whom he might send forth to the Cities of Juda to instruct them . The very same thing that is here debated . For , as some Fathers were of opinion , the right of blood in the Moisaicall Law , is correspondent to the Imposition of hands in the Christian Law. As then , the Hebrew King may apply certain persons ; to a certain office and place , but only such as were of Aarons family and Levits ; so the Christian King rightly makes a Presbyter or Bishop of a certain City , but of them which are ordain'd , or to be ordain'd . And so did Nehemia's Lieutenant to the Persian King , leave some Levits in the particular Cities , others hee called forth unto Jerusalem . Yea , the High Priest attained not that dignity by Succession , but Election of the great Synedry , yet confined unto certain families ( which Election seemeth to have been the regall right , when the Kings reigned ) the most learned of the Hebrews Maimonides hath observed . But let us proceed with the Christians . Before Constantine , no man will wonder that no Christian Pastors were elected by the Emperours , when the Emperours either were enemies to the Church , or had it in contempt , and accounted it not worthy of their care . Constantine gave the force of a Law to the Nicene Canon , of Election to be made by Bishops , other Emperours after him did the like , either by renewing the Canon , or not abrogating of it . And , 't is manifest , this manner of Election was long in use ; the Empire being of greater extent , than that the Emperours diligence could provide for all the Churches . Notwithstanding this , it was lawfull for the Emperours , if they pleased , to Elect by themselves . For , seeing it is from the Highest Power , that the Canon hath the force of a Law , no marvell , if the Highest Power , upon just causes , may recede from that Law , either in the whole , or in some particular case . For Lawes are wont either to be abrogated , or temper'd and limited by the Law-givers , as afore is shewed . Yea , there is no need of abrogation or solution of the Law , when as the Lawyers agree in this , that , by the generall words in the Law set down , the right of the Highest Power is never conceiv'd to be excluded . 'T is true , the Examples of Elections made by Bishops prove , it is not necessary that Elections be made by the Highest Power ; the Canons also shew , the same Elections are rightly made by Bishops , with consent of the Highest Power : but neither of these is in question . The Question is , whether it be also lawfull for the Highest Power to make Election . That it is lawfull , we have the judgement of the best , both among the Emperours and the Bishops . In the first Synod of Constantinople , Theodosius commanded the names of all that were proposed should be given to him in papers , reserving to himself the choyce of one . What can be more clear ? One among all the Bishops propos'd Nectarius : the Emperour makes choise of him , and persisteth in it , against the will of many Bishops ; who , seeing the Emperour would not be remov'd , give place , and yeild him that reverence , which was due unto him , in a matter not prohibited by Law Divine . Who sees not , this was done beside the Canons ? for according to the Canons , the Emperour had no share in the Election , but here the Emperour alone electeth , that is , designs the person . The Bishops , as also the Clergy and people , approve of the Election . But , 't is one thing to elect , another to approve of the Election . The Bishops approve , because it was their Office , after Baptisme , to impose hands upon Neitarius , as yet a lay man and Catechumen . And hert too , we observe , the Canon was not followed : for according to the Canons , a Catechumen , nor Neophite , could not be elected . The Clergy also , and the people doe approve : because to them belong'd the Tryal , which , how far it differs from Election is shew'd above . Many examples we might alleage , of Elections not Cunonicall , but Imperiall . Why the Emperours themselves elected . we deny not they had peculiar causes ; but this pertains not to the question of right , but prudence . Certainly , the Emperours believ'd it to be lawfull for them , before they consider'd whether or no , it were expedient . For of things unlawfull , there ought to be no consultation . To say the cause hereof was some Divine revelation or inspiration , in such an age of the Church , is a meer refuge of pertinacious ignorance : to say , the Domination of the Roman Bishops , was the cause of Imperiall elections , when as yet that Episcopacy was not turn'd into temporall Dominion , is to be quite mistaken in the order of times . Nor yet can wee doubt , but the more Sanctimony abated in the Clergy , and Obedience was slackned in the people , the more just cause had the Highest Powers to vindicate Election to themselves . In the West , that Bishops were most often , and for a long time , elected by the most Christian Kings of France , without any suftrage of the people or Clergy , is written in all the French Histories , as it were with Sun-beams . What was said of the Domination of the Roman Bishops , as if he had given occasion to Kings to draw to themselves the Elections , besides that it is before answered , cannot be applyed to the Bishops of France , and to those times , when the French Kings did not yet possesse Italy . Yea , on the contrary , because the French Kings used this right in their own kingdome , therefore also in Italy did Charls the great assume this to himself , that hee might not with lesse power governe Italy , than France and Germany . For , it is most truly observed by Godalstus and others , the Decree made in Pope Adrians time , pertains only to the Italian Bishops , when in other parts , the compleat right of Election was in Charls before . In vaine also , a recourse is had to the wealth of Bishop-pricks , & the Temporall Jurisdictions annexed to them ; for even in the times of Charls the Great , and much more in the antient and purer times , Bishopricks were but poor and slender , as is noted by that most searching Antiquary , Onuphrius . And for Jurisdictions , the Bishops , in Charls his time , had none annexed to their Bishopricks : but this came into use at last , after the avulsion of Germany from France , when the Ottoes were Emperonrs in Germany . And , the Jurisdictions were so far from being the cause of Imperiall Elections , that , on the contrary , therefore were Jurisdictions granted unto Bishops , because the Emperours were most assured of their fidelity , being chosen by themselves , and thought the custody of Cities might therefore most safely bee committed to them : as the same Onuphrius hath observed . Some have been deceiv'd by the name of Investiture , Because the word is used of Fees especially , therefore have they thought all that is sayd of investitures of Bishops to belong to territories and Lands ; which is a grosse ●rrour ; for , to vest and to invest , are old words of German Originall , that signify the collation of any right whatsoever : and are therefore found in old Authors applyed to all Offices both Civill and Ecclesiasticall . It appears by a passage in the life of Romanus Bishop of Rouen about the year 623. that Investiture by the staffe was almost 300. years before Territories were given to Bishops ; which began under Otto , the first Emperour of that name . And truly , if Investiture had been with respect to Civill Jurisdiction , it would have been by the Scepter , Sword or Banner , as the manner of those times was , not by a ring and staffe . Wherefore , although the most Christian Kings did not challenge to themselves imposition of hands , which maketh Presbyters ; yet these two things they esteemed as their right , to joyn this man unto this Church , which is signified by the Ring ; and to conferre upon him Jurisdiction Ecclesiasticall , that is , judgement concerning Sacred affairs with a certaine publike power , which is signified by the staffe . For to the King himself also , when he was first consecrated , together with the Scepter was wont to be given a staffe . And by this , saith Aimonius , the defence of the Churches , that is , a power to maintaine Religion , was deliver'd to him from God ; for the Offices corresponded to the signs : as also a Canon was vested by a Book . Many ages after , when piety had begotten opulency , and the daughter laid a snare for the mother , the Emperours , almost detruded from their most antient right , began to shew the indignity of the thing , by this argument among the rest , because the Bishops by their munificence possessed Lands and territories . But never did the Election of them depend upon this alone , being more antient than the same munificence . Moreover , the accessory cannot have so much force , as to draw the principall after it : and befides , in some places , at this time , stipends out of the publick succeed in place of Lands : and for all this the right of the Highest Powers remaineth the same it was . Therefore , by the name of Investiture , in the stories of those times , is not to be understood a naked sign ; nor are Kings to be thought so unwise , that , for a bare rite or Ceremony they would have undertaken so many labours , and so many wars : but , with the sign , or by the sign , the thing signified must be conceived , that is , the Collation of Churches . Which Collation , it is certaine , was made two wayes : for , either the Kings by themselves , made Election freely , and without the suffrages of any other , or else , they granted others the right of clecting , the right of approving , not imaginary , but with a liberty to annull the Election , being reserved to them , selves . Both of these , Historians comprehend in the name of Investiture . Which right remained in the Emperours untill the times of Hildebrand , who first laid violent hands upon it . Onuphrius Panuinus relating his life ; He first of all the Roman Bishops attempted to deprive the Emperour , not only of the election of the Pope himself , which also Adrian the third had sometimes done ; but of all Authority too , whereby he Constituted the other Prelats , to wit , the Bishops and Abbats . The Author here hath rightly explan'd Investiture by the name of Constitution . Those two things , whereof we said Investiture consisteth , that is , the power of choosing , and the Liberty of refusing , if the Bishop were chosen by any other , all writers approved for their diligence in this kind , have very well distinguished , and knit together in the Regall Right . Such a liberty of refusing I meane , which is not subject to the judgement of another , And indeed these Rights , both of election , and of rejection , are of great consequence to maintaine both Church and State : but the former , of so much the greater moment , by how much it is more to oblige , the receiver of a benefit , than to exclude , an enemy . Paulus Aemilius , when he had declared how that right was extorted from the Emptrour Henry : That thing saith he , much weakned the Imperiall Majesties , in the minds of his people ; for he was devested of the better half of his Jurisdiction . And Onuphrius in the same manner : Half his Power was at once taken from the Emperour . The same Author elsewhere speaks of Henry the third This most excellent , right ( so he cals Election ) 〈◊〉 retained with all his might . Of the same mind were the Kings that buil● their power upon the ruines of the Roman Empire . To let passe others , let us heare , if you please , the King of England speak himself . Henry , the first of that name sina● the Conquest , granted the Bishoprick of Winchester to William Gifford , and presently , against the statutes of a new Councill , invested him with the possesions perraining to the Bishoprick . The same Henry gave the Archbishoprick of Canterbury to Ralf Bishop of London , and invested him by the ring and staffe . This is that same Henry , who in the relation of Westminster , by William his procurator constantly alleaged , that he would not , for the I●sse of his kingdome , loose the Investitures of Churehes ; and affirm'd the same in threatning words . Away with the unlearned Interpreters of History : who doth not see here that by Investitures is meant the collution of Bishopricks ? The Parliament Statute also under Edward the third , gives plaine evidence for the fame , wherein is manifest , that the Royall Right to collate Bishopricks was in England more antient , then the election of the Clergy . And Historics doe give their testimony too : which declare how Bishopricks , were collated by Etheldred , and the most antient Kings , seven hundred yeers agoe . Afterward , elections were granted to the Clergy , under two conditions , which were observ'd likewise in Franses , that licence to elect were first obtained , and the clection made were submi●●ed to the Kings pleasure . But in the later time the whole election was rendred to the King. In our time , there is an image of Election in the Chapters ; the whole force of it is in the King. For , the Bishoprick being void , the King , by his Letters , containing Licence to elect , transmitteth also the name of him , whom hee would have elected . Bilson Bishop of Winchester discoursing with much diligence upon this Argument , in severall places affirmes that which is most true ; That no particular form of Electing is prescribed by Divine Law : and seeing Princes are Heads of the people ; and , both by Divine and Humane right , have the charge of all externall and publick administration , as well in Sacred as in Civill causes , committed to them these reasons necessarily evince , that the Elections are also committed to their trust ; at least , if they bee pleased to under take the burthen . The same Author saith , It is as clear as the Sun ; that other Princes , be side the Roman Emperours , since the first profession of Christian faith , not only had the Highest Power in Electing Bishops ; but by their sole Authority Instituted whom they judged worthy of that honour , without expecting the suffrages of the Clergy or People . I will not adde more examples or testimonies : either these are sufficient , or nothing is sufficient . Whosoever therefore , dares to condemn of Sacrilege , so many famous Kings , some whereof , first in their Kingdoms professed the Christian faith ; some couragiously resisted the Popes ambition ; some either began or promoted the Churches reformation ; and among them many renowned for their holinesse and learning : whosoever , I say , dare account them sacrilegious , as if in electing Bishops they had violared the Law Divine , he shall not have me for an approver of his temerarious judgement . Now , whereas some , in this businesse of Election , distinguish the other Pastors from the Bishops , because indeed themselves live where no Bishops are , this difference comes to nothing . For such Pastors , although they have this common with mere Presbyters , that they are not over others ; yet have they thus much of Bishops , that they are not under other Pastors ; and so 't is doubtfull , whether they may be rather numbred among mere Presbyters , or Bishops . Moreover , seeing Presbytery is contained in Episcopacy , they that bestow the Bishoprick , do withall bestow the Pastoral cure of a certain place or City , & somthing more : so that , the Argumentation rightly proceeds , as from the greater to the lesse , or rather from the whole to the part . 'T is true , the antient Emperours & Kings mixed themselves but little with the collation of Pastorall offices of inferiour degree ; the reason was , because they thought in reason , all that lesser care might be rightly comitted to the Bishops , chosen either by themselves , or according to their Lawes . And therefore , in the most antient Canons , you shal hardly find anything of the Presbyters election , because all that business was at the Bishops dispose as we have shewed before . Yet are not examples wanting , whereby it may appear , that Ecclesiasticall offices , of the lesser rank also , were collated by Kings . Onuphrius is witnesse , for the Emperours . An Epistle of Pope Pelagius , Bishop of Rome , is extant , which signifies , that the Sacred Letters of the most gratious Emperour were come unto his hands , requiring certain men to be made Presbyter , Deacon , and Subdeacon at Centumcells . The publick Records of our own Country doe abundantly witnesse , the Princes of Holland , Zeland , and West risia , even from the beginning of their Principality , have conferred , at their pleasure , upon fi●men , the Pastorall Gure of every City and Village , except in what places it could be proved , that the same right was granted away to others , and that Gustome . was kept untill the times of the last War. These examples , although they be not antient , are yet sufficient to refell those , who have adventured publickly to affirm , Pastors , untill the very last times of the War , were chosen by the People . Here might be added , were it needfull , very many Records of Investitures , whereby the Princes bestow upon Noble men , their Vassals , among other rights , also the Collation of Churches . And I , for my part , cannot understand , how it comes to passe , that the same right doth not still endure to this day : whether it be expedient , or where , and how farre it is expedient , is another question . The States , in my opinion , by their pains taken in the Reformation , have not deserved to be in worse condition , then before they were . In the Palatinate , the Pastorall Cures are conferred by the Decree of a Senate , which by the cōmand , and in the name of the Elector , hath government of the Churches . In the Dominion of Basil , the Churches without the City have no power at all in choosing their Pastor ; whom the Magistrate of the City sends to feed them , him they receive with reverence , although they never heard him teach . In the beginning of the Reformation , they were content with this Call alone . It is the Saying of Musculus : A Christian Pastor ought not to be sollicitous about his Call , nor to doubt that it is Christian and lawfull , where he is called to preach the Gospell , by the pious Magistrate or Prince . Wherefore the Doctrine of the Reformed Churches doth not deprive the Powers of this Divine Right . Neither have the States themselves ever been of another judgement ; for , when in the year 1586 , without the assent of the States , a Synod was held , the Earle of Lester , Governour of these parts , to move the States to allow of the Synod , declared Nov. 16. That such allowance should be a detriment to no man , in respect of that right he challenged in the Institution of Pastors . And in the same year , Decemb. 9. the Acts of that Synod were admitted by the States , with some exceptions , whereof this is one : That the States , Noblemen , and City Magistrates , and others should retain the right and Custome of Instituting and destituting Pastors , and School-masters . Let us now give answer to the rest of the Objections , used to be brought against the Highest Powers in this regard . Some say , that certain Kings and Princes have abused the Elections , either through a sordid love of gain , or through too much favour . It is too true ; but to the determination of the question , 't is impertinent ; for , the abuse of right depriveth no man of his right ; unlesse perhaps a subject , by the sentence of his Superiour ; much lesse , is a possible abuse sufficient to the losse of right . Then , no man shall bee certain of any right whatsoever . But to speak the truth , there is a greater number of laudable Elections , which Kings have made . And on the contrary , by popular Elections , the matter often was brought unto Seditions and slaughters , to Sword and fire ; nor is the Clergy alwayes free from favour and faction , no not at this day . So that , if for fear of incommodities Elections may be overthrown , no kind thereof will be able to subsist . When Genebrard , an enemy to the Regall right , had said , the Bishops of Rome chosen by the Emperours were monsters of men , the contrary was shewed by our side , that they were good men , at least in some mediocrity ; but from the Election of the Clergy and People came forth Monstces in●ee● . Moreover , the Greatness of the Highest Powers yields not to corruption so easily , as private men , nor is so obnoxious to unjust desires and importunity of Suters . Lastly , Ordination , which remains with the Pastors , and the right of contradicting , which is left unto the people , shuts up the way , if not to all , which exceeds Humane Power , yet to the worst abuses . The Canons are objected too , and some Sayings of the Fathers . That old Canon , which is the 30. in their number entitled Apostolicall , speaks of Magistrates , not of Emperours ; and as the Canon next before is oppos'd to nundinations , so this to violent intrusions . The Canon pertains to them , that being not lawfully examin'd and ordain'd invade the Church by force , by the Magistrates help and favour . So , the Parisian Synod disapproves not Election , but Ordination by the King ; nor all the Kings Authority , but that which is against the will of the Metropolitan and Comprovinciall Bishops , to whom the ordination did belong . For King Charibert himself , under whom this Synod was holden , elects Pascentius to the Bishoprick of Poitiers , whom the Comprovincials receiv'd , as rightly chosen . And if the Canon bear another sense , yet is it nothing to the purpose . For , if it was made by the Kings consent , it might be rescinded , erther by himself , or by other Kings also , especially with the sentence of their Peers : because no positive Lawes are immutable ; but , if without the Kings consent , then neither had that Canon the force of a Law , nor could the Regall right be impair'd thereby . This is certain , since the Kings began to Elect Bishops , many Synods have been held in France , and not any one of them hath reprehended the Kings in that respect , but many have admonished the King , to use that study and care in choosing Pastors , which was meet . Whence it is evident , the Gallican Bishops never found any thing in that Election , contrary to the Lawes Divine . 'T is very improper for our men , to produce the Authority of the Nicene second Synod , whereby the worshipping of Images was introduced . And yet , the meaning of the Canons alleged thence , is no other , then of those we have already answer'd . That sharp speech of Athanasius against Constantius is alleged also ; Who having received most grievous injuries , if he had uttered any thing , not so generally true , as accommodated to those times , what marvell is it ? seeing other Fathers too , have let fall many words , which will not bear a rigid Examination . Yet doth not Athanasius , how hot soever in this cause , pretend any right Divine , but enquires , Where is that Canon , that a Bishop should be sent out of the Palace ? He shews , what Constantius had done , was not Canonicall : and rightly ; for another way of Electing was then in use , and that confirmed by the Authority of the Nicene Synod , and by the Precepts of Constantine . Now , although for just causes , it be granted unto Kings , to recede from the Canon ; yet to forsake the Canon , with intention of promoting to Episcopacy the favourers of the Arrian party , was not the part of a pious Emperour . This way of electing is the more justly reprehended , if Ordination also being omitted , Bishops were obtruded upon the Churches : which is very credible to have been done ; for it was not probable , the Orthodox would ordain Arians , or such as used Collusion with them . Verily , not any one of the Fathers hath hitherto been found , who said , there was any Divine Law to hinder the King from choosing the Pastor . It appears , the most holy Bishops above mentioned , who condiscended to the Election made by Theodosius were of another mind . And thus much be spoken of the Highest Powers embracing the true Religion . As to the Kings , that give no assent to the saving Faith , pious Assemblies never made addresse , unto them , for election of their Pastors . For how could they expect defence of the Church from the enemies of the Church . And , suppose the matter should succeed most happily , yet would it be an indecorum , that the Affaires of the Church should be judged before the unjust , and not before the Saints . Yea , if Kings that are aliens from the Faith , arrogate to themselves any such thing , without question they bring upon themselves the greater Judgement . Notwithstanding , if Infidel Kings will not at all admit any Pastor or Bishop , except Elected by themselves , and in the mean time leave to the Church the Probation , and to other Pastors the Imposition of hands , I cannot think it convenient for Christians , to refuse men , otherwise fit , for this only reason , because they are commended by Infidels . For the good God doth effect his good work , even by evill men . I am not a man of that confidence , that I dare condemn so many Christian Churches in Thrace , in Syria , in Egypt , which doe receive Patriarchs or lesser Bishops from the King of the Turks ; and that this patience of the Christians is no new thing , is shewed by Barlaamus Cyracensis . Clearly , 't is better to entertain a worthy Pastor , adorned with good report of the common People , ordained by other Pastors , from the hand of a Prince , though an unbeliever , then to suffer the wast of Churches . Esdras , we are sure , did not decline the office of restoring Gods worship , imposed on him by the Pagan King Artaxerxes . But , that we may return unto our own , that is , unto Christian Powers ( for that was aspersed on the by , to give others occasion of better thoughts upon this businesse ) we must advertise the Reader , that in all this Treatise , we enquire what is lawfull , not what is at every time expedient . For , whether we reflect upon antient or later times , we shall see great variety in the manner of election : nor only through ages and Provinces , but through years and particular Cities . So much uncertainty there is in that , which the Law Divine hath left uncertain . And truly , where the question is not of the right , but of the best manner of Election , 't is marvellous how many things may probably be discoursed on every part . Give me Cyprian , and those of his time , there will be no fear of popular election . Give me the Nicene Fathers , I would gladly ascribe the election unto Bishops . Give me such Emperours as Theodosius , Valentinian , and Charles the Great , there will be no danger in the election Regall or Imperiall . But we are fallen into the lees of the Church , and after we have with circumspection viewed all things , we find nothing , but some incommodity is annexed to it . Therefore nothing at all can be here prescribed , as perpetuall ; That which is indefinite , must have an indefinite Rule . Yet if I were in this respect to give my advise , the manner of Justinian's times is not displeasing to me , with this caution , that a Pastor be not obtruded upon the people against their will , and also saving the right of the Highest Powers to rescind and make void Elections , if any errour be committed , pernicious to the Church or Common-wealth . Which right , not only the French Kings , but also the antient Roman Emperours very frequently have used , as is most easie to be proved . They do much erre , who confound this will and pleasure of the H. Powers , whereby the Election made is approv'd , or disapporv'd with that consent , where with the Magistrate of every City , according to the Lawes or Canons , concur to the Election , in the next place to the Clergy , and sometimes with the People . For , here is a wide difference . The pleasure of the Highest Powers is over the Election ; the Magistrates consent is a part of the election . That agrees to the Highest Powers , as such ; this to the Magistrates , by Positive Law ; nor properly as Magistrates , but as an honoured part of the City . Therefore the Election by the Magistrates stayes within the bounds of their City ; but Emperours and Kings exercise their right , not only in Cities which they dwell in , and whose Churches they frequent ; but , if they see it needfull , through all places of their Dominions . Again , the Magistrates may be overcome with suffrages , the Highest Power cannot . Certainly , although the election be permitted to others , that right of free approbation cannot safely be abdicated by Him that rules in Chiefe . Also , after Election made , the right of removing a certain person from the Ministry of a certain place , although it may be in others too , ought alwayes to remain in the Highest Power . So Solomon ejected Abiath●r from being the Priest of God. So the Bishops of Rome were more then once deposed by the Imperial Power , as Bellarmine himself confesseth . The proof whereof is easie . For if the Highest Power hath right to interdict any one the City or Province , hee must needs have a right also to interdict him , the Ministry of this City or Province . For this is included in that : and , in whose Power the whole is , in his power the part cannot choose but be . Nor only may the Highest Power doe this by way of punishment , but by way of caution too : to wit , if any Pastor be drawn by the People into matter of tumult , which perhaps may come to passe without his fault . For , unlesse the Highest Power could doe this , the Common-wealth were not sufficient to secure it selfe . The last errour is of those , that think it belongs unto the same Person , to elect and to remove . For the Highest Power may interdict , not only publick acts , but private , too , to which it electeth not the Persons ; namely , in negotiation , and conduction : as above is said , when we spake of Jurisdiction , and is manifested by Examples . For , eight or more Roman Bishops , it is certain , have been depos'd by Emperours , sometimes with a Synod , sometimes without , whereof a good part were elected by the Clergy and people of Rome . CHAP. XI . Concerning offices to the Church , not alwayes necessary . IT is of much concernment for the keeping of peace in the Churches , vt● distinguish accurately , between the things commanded by Divine Law , and the things not commanded . For , although the right or manner of regiment somewhat differs , thence wil follow no divulsion of the Churches , as long as neither part ascribes to their own way , the authority of Divine precept . And this is the prihcipall cause , why we have taken so much pains to shew , That manner of Election , which Kings and some pious Princes do at this time use , is not by Divine Law forbidden . Not , that we propose their examples to be imitated by others : for , other kinds of Election may be either by themselves more profitable , of at least to the disposition of the people , and state of some churches more fit ; or else , if for no other cause , for the antient custome sake , to be preferr'd : but , that we may not , by a temerarious censure , alienate from us the Kings , and the Churches too , by whom that manner is observ'd . What we have done concerning Election , the same we must doe about the offices Ecclesiasticall , which some of the late Reformed Churches use , and some use not ; That is , Wee must declare , nothing is either way defin'd concerning them , by Precept of Divine Law ; whereby , it will easily appear , The diversity of government ought not to be any obstruction to fraternall unity . Fully to understand the right of the Highest Powers , this Discourse is very necessary ; for , in things determined by Divine Precept , a necessity of execution lyes upon the Highest Power ; in other things there is left some liberty of choise . And , as we have said afore , The Ecclesiasticall Government for the most part is conformable to the Politicall , which was also observed by the King of Great Britain , a Prince of excellent wisedome . Now , the principall Controversie amongst the Protestants , is about the Episcopall eminence , and about their office , who being not Pastors , that is , neither preach , nor administer the Sacraments , yet are Assessors , or assistants unto Pastors , and by some are stiled Presbyters , or Elders . Let us consider of both , so farre as our designe permits ; for , these questions are so largely handled by others , that scarce any thing remains to be added . Especially , the most learned Beza , having undertaken the defence of the Gonevian Discipline , hath , according to the fertilty and vigour of his wit , copiously expressed , what might be said both for those Assessors , and against the Bishops : And , on the other side , they that extoll the Anglican Church , Saravia and the Bishop of Winchester have disputed very smartly , as well for the Bishops , as against those Assessors . So that , whoever would have perfect intelligence of these matters , are to be remitted to their Books . For our parts , Our endeavour being to lessen , not to widen , the difference , we will contract , into a few determinations , all that is either confessed on both sides , or may be so clearly prov'd that it cannot be gainesaid by any , but the contumacious . In the first place for Bishops ; we take leave to use the word in that signification , wherein the Synods Universall and Topicall , and all the Fathers have alwaies us'd it . In the Apostolicall times , it is certaine , though the Functions were distinct , the names were not . For , the Function of the Apostles is call'd Presbytery , and Episcopacy , and Diaconary , nor is any thing more usuall , than for the genericall name , by some particular right , to adhere to one of the species ; as in adoption , cognation , and other words of the Law appears . And so , the name of Bishop , when in the nature of the word it signifies any Inspector , Overseer , and Prepositus , or ( as Jerom translates it ) supra-attendent ( for the Septuagint also have rendred the Hebrew word , which is given to Magistrates , by the name of Bishop ; and among the Athenians the forreigne Praetor , among the Romans the municipall Aediles were called by this name ; and Cicero saith Himself was made Bishop of the Campanian coast ; ) this name by the Apostles , and Apostolicall men , according to the use of the Hellenists , was given to any Pastors of the Church , Neverthelesse , by a certaine proper and peculiar right , it might be assignd to them , who , as with the rest they were Overseers of all the Flock , so above the rest were constituted Inspectors of the Pastors also . Wherefore they abuse their own time and other mens , who having undertaken to discusse the question , take much pains to prove the name of Bishop common to all the Pastors : when as the word is of a larger signification much . They also doe but beat the aire , who with great endeavour prove , that unto all Pastors whatsoever certain things were common , namely , the right to Preach , to exhibite the Sacraments , and the like . For , the question is not of these things wherein they do agree , but of that eminence whereby they are distinguished . And , that is yet somewhat more absurd , that some , to prove Bishops differ nothing from meere Presbyters , bring in the Fathers for their witnesses , That Bishops are all of equall merit : as if you did say , That all the Roman Senators were equall to the Consuls , because the dignity of both the Consuls was equall . But he is angry with himself , or with his Reader , who refutes such things . Concerning Episcopacy then , that is , the eminence of one Pastor among the rest , this is our first Assertion , That it is repugnant to no Law Divine . If any one be of a contrary opinion , that is , if any one condemne all the antient Church of folly , or even of impiety ; without question , it lyes upon him to prove it : and for proofe I see nothing alleg'd but this : Whosoever will be great among you , let him be your Minister : and whosoever of you will bee chief , shall be the servant of all . But certainly , all eminence or Primacy of Pastors among Pastors is not here interdicted : but all Pastors are admonisht , that they may know , that a Ministry is enjoyn'd them , not an Empire given . For the precedent words are , They that rule over the Gentiles exercise Lordship over them ; and their Great ones exercise Authority upon them ; But so shall it not bee among you . From this place we may much rather argue for Eminence and Primacy , than against it . For that which is in Matthem and Marke , Whosoever will be great , and the chief , is in Luke , He that is greatest among you : He that is the President , or leader . Moreover , Christ exhorts them by his own example : The son of man came not to bee ministred unto , but to minister . Wherefore , the precept of Ministring doth not hinder , but one may be greater than they to whom he Ministreth . Ye call me , saith Christ , Lord and Master : and ye say well ; for so I am . Therefore if I your Lord and Master have washed your feet , ye ought also to wash one anothers feet . And how could Christ disapprove the disparitie of Ecclesiasticall Offices , when himself had appointed LXX . Evangelists , of a second order and lesser degree , as Jerom speaketh in dignity inferiour to the Apostles , as Calvin saith . Much more clearly , triumphing now in Heaven , He hath given some Apostles , and some Prophets , some Evangelists , some Pastors and Doctors : not only distinct in Functions , but by certaine degrees also . For God hath given in the Church , first Apostles , in the second place Prophets , in the third Do ors . The very Deaconry , by the Apostles instituted , is sufficient to prove , that Christ had not commanded an equality of Church-men . Therefore , we set down this first , as a thing of undoubted verity ; Wherein we have Lanchius , Chemnitius , Hemingius , Calvin , Melanchthon , Bucer , all consenting with us ; yea , and Beza too , so far as to say , That some one chosen by the judgement of the other Presbyters , should be and remaine President of the Presbytery , cannot , nor ought not to be reprehended . Secondly , we determine , That the Episcopacy we speak of , hath been received by the Universall Church . This appears out of the Universall Councils ; whose Authority , even now , among pious men is very Sacred . It appears also , by comparing Synods either Nationall or Provinciall ; whereof there is hardly one to be found , but it carries in the forehead manifest signs of Episcopall eminence . All the Fathers , none excepted , testify the same . Among whom , the least friend to Episcopacy is Jerom , being himself not a Bishop , but a Presbyter . His testimony therefore alone sufficeth : It was decreed all the world over , that one chosen from among the Presbyters should bee set over the rest , to whom all the care of the Church should pertaine . Yea , so universall was this Custome , that it was observed oven among the Hereticks , which went our of the Catholick Church ; All these things , saith the Author of the Homilies upon Matthew , which are proper to Christ in verity , have Hereticks also in their Schism , Churches , Scriptures , Bishops , and other orders of the Clergy , Baptisme , Eucharist , and all things else . Certainly , this errour of Aerius was condemned of all the Church , that he said , A Presbyter ought to be discerned from a Bishop by no difference . Jerom himself , to him who had written , There is no difference between a Bishop and a Presbyter , answers , 'T is spoken as ignorantly , as one would wish ; you have , as the Proverbe is , made shipwrack in the Haven . Lastly , Zanchius also acknowledgeth the consent of the whole Church in this point . Our third determination is , That Episcopacy had its beginning in the Apostolicall times . Witnesse the Catalogues of Bishops in Irenaeus , Eusebius , Socrates , Theodoret , and others , all which begin from the Apostles age ; now to derogate faith , in an Historicall matter , from so great Authors , and so consenting together , it cannot but be the marke of an irreverent and pertinacious mind . It is all one , as if you should deny the truth of that , which all the Roman Histories deliver , That the Consulship began from the expulsion of the Tarquins . But let us againe heare Jerom : At Alexandria , saith he , from Mark the Evangelist , the Presbyters alwaies elected one from among themselves , placed him in a higher degree , and call'd him Bishop . Marke deceased in the 8. of Nero : to whom , ( John the Apostle being yet alive , ) succeeded . Anianus , to Anianus Abilius , to Abilius Cerdo . The same Apostle surviving after the death of James , Simcon had the Bishoprick of Jerusalem ; after the death of Peter and Paul , Linus , Anacletus , Clemens Held that of Rome ; Evodius and Ignatius , that of Antioch . Surely , this Antiquity is not to bee contemn'd : whereunto Ignatius himself , the coetanean of the Apostles , and his next followers Justin Martyr and Irenaeus yield most apparent testimonies , which need not bee transcribed . We will end this with Cyprian : Now , saith he , through all Provinces , and through every City are appointed Bishops . Our fourth is this ; This Episcopacy is approv'd by Divine Law : or , as Bucer speaks , it seemed good unto the Holy Ghost , that One among the Presbyters should be charged with a singular care . The Divine Apocalyps affords an irrefragable argument to this assertion ; for Christ himself commands to write unto the seven Angels of the Asian Churches . Who by Angels Understand the Churches themselves , they manifestly contradict the Holy Scriptures . For the Candlesticks are the Churches , saith Christ , and the stars are the Angels of the seven Churches . 'T is a wonder , how farre men are transported by the spirit of Contradiction , when they dare confound things , so openly distinguisht by the Holy Spirit . We deny not , but every Pastor , in a generall signification , may be capable of this title of Angel ; but , here 't is manifestly written to One in every Church . Was there but one Pastor in every City ? No sure ; for even from the time of Paul , at Ephesus , were many Presbyters ordained to feed the Church of God. Why then is the Letter sent to One in every Church , if no One had a peculiar and eminent Function ? Under the name of Angel , saith Austin , is commended the Governour of the Church . The Angels are the Presidents of the Church , saith Jerom. If any had rather hear the modern Writers , let Bullinger speak ; The heavenly Epistle is destin'd to the Angell of the Church of Smyrna , that is , the Pastor . Now Histories doe witnesse , that Angel or Pastor of the Church of Smyrna Polycarpus was ordained Bishop of the Apostles , namely by St John , and lived in the Ministery of this Church 86. years . What Bullinger relates of Polycarpus is confirmed by Irenaus , Tertullian , and other Antients , who say , We have the Churches nourished by John : for though Marcion reject his Apocalyps , yet the Order of Bishops recounted to its Originall , will stand upon John the Author . Let Marorat also speak ; John began with the Church of Ephesus , for the celebrity of the place ; nor doth he addresse himself unto the people , but the Prince of the Clergy , that is , the Bishop . Haply , Beza's Authority , or Rainolds will be more accepted ; See therefore , what favour the Truth found with them . Beza , To the Angel , that is , to the President , who was in the first place to be admonisht of these things , and by Him his other Colleagues and all the Church . Rainold ; In the Church of Ephesus , although there were many Presbyters and Pastors for the administration thereof yet One was over those many ; whom our Saviour calls the Angel of the Church , and writes the things to him , which others from him might learn. Certainly , if it be well said by Dio Prusoeus , that Kings are the Genii of their Kingdomes ; and in Holy Scripture , Kings are stiled by the name of Angels , who sees not , that this name is also , by an excellent right , agreeable to the Prince of Presbyters . Christ therefore , writing to those Bishops , as men Eminent in the Cergy , without all question hath approved this eminence of Episcopacy . To let passe the Annotations after the second Epistle to Timothy , and that to Titus , which are found in the most antient Greek Copies : Concerning Timothy , hear the writer , supposed Ambrose , whose words are these : Timothy created Presbyter by himself , the Apostle called Bishop , because the prime . Presbyters were so entitled ; of whom One receding , the next succeeded ; but , because the following Presbyters began to be found unworthy to hold the Primacy , that method was alter'd by a Councill , providing , that merit not seniority should Create a Bishop , ordained by the judgement of many Priests ; to the end , an unworthy person might not unadvisedly usurp the place , and so become a scandall to many . Hee saith , the primacy of Timothy among the Presbyters is acknowledged by the Apostle . Whereas some learned men would hence set up a certain circular praesidency , herein they are opposed by all the antient Monuments , that are extant : nor doe the words of Ambrose help them ; for , receding is all one with dying , or departing . And , whereas the Courses of the Priests are brought hither to establish this Interpretation , any one may see with half an eye , how impertinent it is , when those Courses make nothing toward presidency , which was alwaies in the High-Priest , and other Chief of their Classes . But the alleged Writer his meaning is , that Seniority in age , or rather in Function was valued in the making of Bishops . Wherein , although none of the Antients be on his side , yet , if wee understand him of certain Churches , what hee saith is not incredible . For , also the Archimandrits , or chiese of Hermitages , at the Commencement of Monachism , were elected according to that Order . To believe him of all Churches , Jeroms testimony of the Alexandrian Custom will not permit . The same Writer , concerning Timothy ; Timothy now Created Bishop , he institutes by epistle , how he ought to govern the Church . Concerning Titus . Titus , the Apostle Consecrated an Apostle , and so admonisheth him to be sollicitous for the well ordering of the Church . No other are the judgements concerning Titus , & Timothy , of Epiphanius , Eusebius , Chrysostom , Oecumenius , Theodoret , Theophilact , Primasius , as by producing their words hath been demonstrated by others . Yea , the Oecumenicall Synod of Chalcedon saith ; After S. Timothy , , untill now , have been made xxvii . Bishops , all ordained in Ephefus . For , Antiquity did not believe , what of late some with confidence aflirm , that they who were Evangelists could not be created Bishops . As long as they walked about the Provinces , they did the office of Evangelists ; but when beholding in one place a plentifull harvest , they thought fit to cherish it with their longer Presence , doubtlesse , being presidents to the Presbytery , they performed all offices Episcopall . Upon which reason , Antiquity believed , that the Apostles also were truly Bishops of certain Cities namely , in those places where they made longer stay , or to speak more properly , where they sate ; by which word , Luke hath very emphaticully expressed , Paul's abode with the Corinthians . Besides , Timothy and Titus , we read of others , advanced by the Apostles , into the Episcopall throne . Concerning Evodius , thus to the Antiochians writes Ignatius ; He first , by the Apostles hands , was promoted to our presidency . What presidency that is , is not left doubtfull by Ignatius , who every where distinguisheth the Bishop from the Presbyters , and preferrs him above them . You must doe nothing without the Bishop , but be subject to his Presbytery . And in another place ; The reverend Presbytery , being dear to God , is so fitted to the Bishop , as the strings to the Harp. And again in another place ; What is the Bishop , but the Prince ; and the Presbyters , but his Counsellours ? This is that Ignatius , who saw Christ in the flesh ; who lived with the Apostles ; who , next after Evodius , was Bishop in the Church of Antioch . A question may be made , when as their office , who were over the Presbyters by a certain perpetuall dignity , is so antient , and approv'd by Christ himself ; by what name was that Honour entitled , before the common name of Bishops began peculiarly to be ascrib'd unto this Presidence which , as Jerom thinks , began about the viii year of Nero. The antient Fathers are of opinion , that those Princes of the Presbyters were stil'd Apostles . And truly , there remain in Cyprian and other Authours , not a few obscure prints of this locution ; Yea , Paul himself , when he saith , Hee was nothing lesse than the chiefe of the Apostles , seems to intimate , there were some other Apostles of lesser mark . That the name of Angel was antiently given to him , who afterward began to be called Bishop the Apocalyps evinceth . For , it appears the word was taken , as of common use , because those Letters are popularly written , and the Mystery of the Starrs is explained by the appellation of Angels , as being very obvious ; but , the most simple and plain denomination , seems to have been that of President ; for , by this name , Justin Martyr calls the Bishop , in his second Apology . Another question may be , By what example Episcopall Eminence was brought into the Churches . It is certain , there were degrees of Priests among the Heathens ; that the Custom was not new to the Grecians , and such as sprang from Greece , we learn by the most antient discipline of the Druids , One , saith Coesar , is President to the Druids , who hath amongst them the chief Authority . And how antient the Emmence of Mother Cities , in matters of Religion , is , we learn out of Thucydides , where he speaks of the Corcyreans , a Colony of the Corinthians ; upon which passage , the old Scholiast notes , It was the Custome to receive High Priests from the Metropolis . Strabo names one Priest of the Catti , who was , we make no doubt , the highest ; and among the Burgundians the greatest Priest is mention'd by Marcellinus . This custome , God himself approved by the legall Constitution of the Judaical Republick ; when hee set up One , with highest Authority , over all the Priests . Who , although in some acts hee was a Type of Christ , yet the whole Institution of this Pontificate , is not to be referr'd to this end alone . This eminence of one Priest , served for Order also , as well as the Regall Power , which did also , in its way , adumbrate Christ . Although then , this example might suffice ; yet to me , the Constitution of the Christian Church , seemeth not so much expressed , according to the pattern of the Temple at Jerusalem , as of the Synagogues . For the Synagogues were , in many places , without any Commanding Power ; as neither the Church of Christ hath any by it self . Adde hereunto , that wheresoever the Apostles came , they found Synagogues well enough ordered , even from the times if the Babylonian dispersion : which , if they would receive the Faith of Christ , ( as to them the Gospel was Preached before others ) there was no cause , why they should depart from that Government , that the experience of many ages did commend : nor was it any burden to the Gentiles , in such a matter , to accommodate themselves to the Jewish institutions . Now in every Synagogue , it is certaine , there was one , who by the Greekish Jews was call'd the Ruler of the Synagogue : which name occurs frequently , both in the Gospell and the Acts ; and every where the Prince of the Synagogue is designed by it . Only , one place is excepted ; where , the word being taken in a larger sense , in one Synagogue are named more Rulers , that is , both he , who ( as the Hebrew Masters teach us ) was the Prince , who answers to our Bishop ; and then the Pastors , which Office and name remains in the Christian Church ; and the Elemosynaries , which are like unto our Deacons . Wherefore in that one place the Pastors joyned to the chiefe of the Synagogue are call'd the Rulers . So , in the new Testament often , the High Priest , with those next unto him , are called the chief Priests , and in Jeremy , the antients of the Priests . These Rulers of the Synagogues had others over them , which were called Primates ; in either Palestine one , and others in other Provinces . And thus much be spoken by the way , to illustrate the originall of Bishops . Our fifth Assertion is , Episcopacy hath been the spring-head , whence many commodities have flowed into the Church . The History of all times proclaims it : but I will againe use him for my witnesse , who in all Antiquity was the least friend of Bishops , that is , Jerom : In the whole world , saith he , it was decreed , that for the taking away of Schisms and divisions , one being elected from among the Presbyters , should be set above the rest . In another place . The Churches safety consisteth in the dignity of the chiefest Priest , that is , the Bishop : to whom if there be not given a Superiour power over all the rest , there will be made so many Schisms in the Church , as there be Priests . Nor is it any thing else , which Cyprian doth so frequently inculcate : Whence have Schisms and Heresies arisen , and doe still arise in the Church , but while the Bishop which is one , and the Governour of the Church , by the proud presumption of some men is contemned . And elsewhere : Heresies have no other Rise , and Schisms no other beginning , but hence , that obedience is not given to Gods Priest ; nor is one Priest and Judge for the time , in the steed of Christ elected . Not only single Assemblies , by the presidence of one , were guarded against Schisms , but as the same Cyprian saith , The Universall Church was coupled together by the chaine of Priests , linked to one another and united . For , the whole Christian world was preserv'd in concord , by commerce of those Letters , which were call'd formate . And so much for Episcopall eminence . To proceed : On behalf of the equality of Pastors , we have these things to say , not repugnant to those afore . First , The Episcopall eminence is not of Divine precept . This is prov'd enough , because the contrary is not prov'd . For Christ is no where read to have commanded it . Indeed , he approv'd it in the Apocalyps : but it follows not , Because he did approve it , Therefore he did command it . Episcopacy is of Apostolicall institution , because it appears , in some Churches Bishops were ordained or approved by the Apostles : but the Apostles never commanded , that such Bishops should be in every Church . By which distinction , we separate Jeroms case from the case of Aerius . Jerom saith , The Bishops became greater than the Presbyters , by custome rather than by the Lords dispose : As also Austin , Episcopacy is greater than Presbytery , according to the titles of honour which the Church hath used . When the Fathers speak of Custome , they exclude not Apostolicall institution ; yea , as Austin saith , What is observ'd in the Universall Church , nor is instituted by Councils , but hath bin alwaies kept , is most rightly believ'd , to have been deliver'd by no lesse Authority than Apostolicall . But , as we have elsewhere said , it is not presently of Divine precept , whatsoever is instituted by the Apostles ; for many things are instituted , with reservation of a Liberty to make a change . That the people should with a clear voice say Amen at the end of prayers . That the Preacher should be uncover'd , was a Constitution in the Apostolicall Church : Which in many places now , we see , is not observed . Moreover , the Apostles so appointed Bishops , that they left certaine Churches without Bishops : as Epiphanius acknowledges , There was need of Presbyters and Deacons ; for by these two the Ecclesiasticall Offices may be compleat ; but where none was found worthy of the Episcopacy , the place remain'd without a Bishop ; but , where was need ; and they were worthy of the Episcopacy , Bishops were ordained . Those Churches therefore , as Jerom speaks , were govern'd by the common Counsell of the Presbyters . This we shall adde in the second place , It was not universally observ'd that one Bishop should be over every City . Of the Apostles time , we suppose it is already prov'd . And afterward , more Bishops than one were in the same City , in imitation of the Jews , who had as many chief Rulers as they had Synagogues ; but in one City often times were many Synagogues , or ( as Philo cals them ) Proseuche , places of prayer . So , at Jerusalem , was one Synagogue of Libertines , another of the Cyrenians , a third of the Alexandrians . And at Corinth , about the same time , were named two chief Rulers of Synagogues , Crispus and Sosthenes . Epiphanius declares , it was instituted first at Alexandria , that in the whole City should be but one Bishop . At last in the VIII . Nicene Canon , we see it was defin'd , That there should not be two Bishops in any City : yet so , that withall it appears , the Canon was sometimes dispenc'd with . For , the Canon permits , that Bishops returning from the Sect of the Cathari , to the Catholick Church , should retein Episcopall honour , next to the Catholick Bishop . So , the Ephesin Synod , after the Election of Theodorus , grants that honour to Eustachius , as appears by an Epistle to the Synod of Pamphilia : and , in the conference before Marcellinus , the Catholicks offer the same unto the Donatists , if they would returne unto Communion ; Every one of us , receiving an associate of his honour , may sit with greater eminence , the peregrine Bishops sitting by as a Collenge . Valerius also , in the Church of Hippo , assumed Austin to himselfe . Which , although Austin saith 't was done through ignorance of the Canons , appears yet to have been a thing not unheard of afore , much lesse believ'd repugnant to the Law Divine . Moreover , the Episcopall Chairs , in many Cities , were often void , not for some months only , but many years together ; all which time , The Churches , that I may againe speak with Jerom , were govern'd by the Common Counsell of the Presbyters : or , as Ignatius saith , The Presbyters fed the flock , untill God should shew them one to governe them . To the Roman Clergy , we see , Cyprian wrote many Letters , and the Clergy answer'd him , concerning all things pertaining to the State of the Church . Furthermore , all the antients doe confesse , there is no act , except Ordination so proper to the Bishop , but it may be exercis'd by the Presbyter . Chrysostome and Jerom are very clear in this point . And , although in the judgement of these Fathers , the right of Ordination is denyed Presbyters ; which may be seen in the constitutions of many Synods partly Universall , partly topicall : yet , why may not this be understood , that the Presbyters could ordaine none , in contempt of the Bishop . That they did in some sort concurre to Ordinations with the Bishop , seems to appeare by the IV. Synod of Carthage : When a Presbyter is ordain'd , the Bishop blessing him , and holding his hand upon his head , let all the Presbyters also , that are present , hold their hands upon his head , by the Bishops hand . For the confirmation hereof , I dare not bring that of Paul , concerning the laying on of hands of the Presbytery , because I perceive , Jerom , Ambrose , and other antient , and , the Prince of all recent writers , Calvin , interpret Presbytery in that place , not the consistory , but the Office to which Timothy was promoted . And truly , whosoever is versed in the Councils , and the writings of the Fathers , cannot be ignorant , Presbytery , as Episcopacy and Diaconacy , to bee names of Offices . And , seeing it is certaine , that Paul laid hands on Timothy , it seemeth neither necessary nor convenient , to joyn fellows with him for an Apostolicall act , and Collation of miraculous gifts . In the meane time , I doe not see , how this can be refelled , ( even among the Schoolmen , Antisiodorensis long since granted it : ) where Bishops are not , Ordination may be rightly made by Presbyters . For , the things that are observed for order sake , admit exceptions . So , in the antient Councill of Carthage , it is permitted Presbyters in case of necessity , to reconcile penitents : and in another place , to lay hands on the Baptized . Moreover , as we have said above , it is doubtfull , whether Presbyters , that neither have Presbyters under them , nor a Bishop over them , are neerer to Bishops or more Presbyters . For , of Timothy also , Ambrose argues thus , He that had not an other above him was a Bishop . And , we know , ( to take an instance in the Common-wealth ) many things are lawfull for a Senate having not a King , which to a Senate under a Kings Power , are unlawfull . For , a Senate without a King is as it were a King. This is our third Assertion : The causes were not light , why , in this age , in some places , at least for some time , Episcopacy was omitted . That the causes are temporary , Beza himself seems to acknowledge , when he saith , He is not the man , to think the old order were not be restor'd , if the ruines of the Church were once repair'd . Of these causes , the first might be the penury of men , sufficient for so grave an Office ; for , if that were a cause just enough , while the Church was yong , to omit , in many places , the Episcopall eminence , as we heard Epiphanius say ; why then , at the Churches Rise out of the thickest darknesse , might not the same cause take place , especially in those places , where was found not one of the old Bishops , that would yield up himself to truth , and open his eyes to see the light held forth . Another cause of this omission , might be the long and inveterate depravation of the Episcopall Office. Socrates of old complains , some Episcopacies of his time had exceeded the bounds of Sacerdotall purity , and were corrupted into Domination . Hierax complains in Pelusiot , the Dignity of lenity and meeknesse was advanced into Tyranny . Nazianzene complains of the ambition of Bishops , and for that reason wisheth , if not Episcopacy , yet at least that perpetuall right of Cities in retaining Episcopall dignity , were changed : Would to God , there were neither Presidency nor preeminence of place , nor tyrannicall power ; that we might all receive our estimate by vertue alone . The Fathers of the Ephesin Synod long since professe themselves afraid , lest that , under the colours of the Sacred Function , should commence the pride of secular power . And it is easy to find the like sayings in the African Councils . But verily , never did Ecclesiastical ambition , from the Apostles age unto those times , advance to such a hight , as it hath done since those times , to the memory of our Fathers . So that now , without cutting off the part wherein the cause lyeth , the disease seems almost impossible to be cur'd . It is true , good things are not to be condemn'd because some men abuse them : yet the abuse being turn'd into a custome , an intermission of the things themselves is not infrequent . The Mosaicall Serpent might have remained without Superstition , if the thing it self were considered : but Ezechiah respecting the grown vice of the people , that he might take away the Superstition , took away the Serpent . I am loth to say , that the name and eminence Episcopall , by their fault , to whom it had fallen , had lost all its reverence , and was come into the odium of the common people ; to whom , even when they are in errour , somewhat sometimes is to be yielded . The Romans , being evill intreated by the Tarquins , took an oath , they would no more endure a King at Rome . A third cause may be added , that in those most infestious times , the Preachers of the truth , being hated for the truths sake , were obliged to acquit themselves , not only from the crime of ambition , but from all suspition too ; which when by taking away the Episcopall dignity they sollicitously endeavour'd , for all this , they escaped not the calumny of their adversaries . What reproaches should they not have heard , had the change of Doctrine been joyned with the acquisition of preferment ? I will adde one cause more , why , in the beginning of the Repurgation , Episcopacy was not very necessary . God had raised up excellent men , of great wit , of great learning , of great esteeme , both among their own , and the neighbouring people : few indeed in number , but such as were able to beare the weight of many businesses : Their high reputation amongst all , easily supplyed the defect of Episcopacy . But , ( if we will with Zanchy-confesse the plaine truth , ) none were indeed more truely Bishops than they , whose Authority ( although this was not their design ) prevailed even to the overthrow of Bishops . Nor is that here to be omitted , which we have said already more than once , The Ecclesiasticall Government , for the most part , receives some impression from the Civill . In the Roman Empire , the Bishops were correspondent to the Dukes , the Metropolitans to the Presidents , the Patriarchs or Primats to the Vicars or Deputies of the Emperour . What marvell is it then , if people more accustomed to an Optimacy than Monarchy , would have the Church affairs committed rather to the Clergy , than the Bishop ? And these are the causes , wherefore I think the Churches may be excus'd , which have no Bishops : whilst yet they abstaine from a disapprobation of the most Sacred order , and withall retaine , what Beza judged in no wise to be omitted : That was Essentiall , saith he , which by the perpetuall ordainance of God , hath been , is , and shall be necessary ; that in the Presbytery some one , both in place and dignity the first , oversee and governe the action , by that right which God hath given him . Let us come unto those Assessors , whom in many places we see joyned to the Pastors out of the people , by an annuall or bienniall Office. They call them Presbyters , when yet they neither Preach the Gospell to the people , nor exhibite the Sacraments . Concerning them , this is our judgement . First we say , Those temporary Presbyters are strangers to the Apostolicall and antient Church : nor have I seen any , that would affirme , much lesse could prove , that they were known of old . Tertullian prescribing against Hereticks , among other things declares , how much their temerarious , inconstant , light Ordinations differ from the Rule of the antient Church : This day , saith he , the man is a Presbyter , who to morrow is a laick : Nothing could be more clearly said , to make it appeare , that temporary Presbyters were in those times unkown to the Catholick Church . It is not , say some , materiall to the nature of the Office , whether it be undertaken for a time , or for ever . If this be so , I may wonder , that Pastors also , employed in the word and Sacraments , are not made Annuall somewhere . But if this be absurd , whence I pray , but because , as the gifts of God are without repentance , so the Divine Offices were instituted by him for the perpetuall uses of the Church ? He that hath put his hand to the Plow , and looketh back , is not sit for the kingdome of God : that is , for the ministry of the Church . Wherefore , this very change of Assessors , is no light argument , that this is an invention of Humane prudence , no institution of Law Divine . Secondly , All the antient Church , by the name of Presbyters , urder stood no other men , but Pastors employed in the word and Sacraments . I speak not of the word old men , or Seniors and Elders : whereby , 't is certaine , sometimes age , sometimes Magistracy is meant : but , of the Greek word , which in the Latine tongue doth alwaies signify the Pastorall dignity and Office : and so it do●h also in the Greek Authours , wheresoever the word Presbyter notes any thing else but age or Magistracy . We are not yet come to that place of Paul , which belongs rather to the question of Divine Right : and of the Elders of the old Testament , there will be place to speak hereafter . Of so great a number of Fathers , of so many volumes of books , after so long canvasing of this controversie , not so much as one place hath been alleged , wherein the Presbyteriall dignity is ascribed to any other than Pastors ; When yet , if there had been two sorts of Presbyters , not often , but a hundred , yea a thousand times mention of them ought to have been made especially in the Canons , which describe unto us the whole Government of the Church ; at least the manner of electing those Presbyters , non-Pastors , would somewhere shew it self . And although the Defendant , or he that is on the Negative , is not to make proofe ; yet were it easy to produce infinite places of the Fathers , which attribute to all Presbyters the right of feeding the flock , of Baptising , and exhibiting the Lords body ; and , so far , equall all the Presbyters to Bishops , and call them the Apostles Successors : which also declare , the Presbyters punishment was , to be remov'd from the Presbytery , or for a time to be admitted only to the Communion of the Laicks : which farther shew , that maintenance was given to every one , and a much severer Discipline prescrib'd for them than others . Moreover Laws are extant too , of the Presbyters Privileges , and immunity from Civill Courts and burdens ; and many other things there are , which will not suffer us to acknowledge any Presbyters , but Pastors only . Some allege a History of the penitentiary Presbyter , and sharply reprehend the abrogation of him ; which yet , at other times , they like very well , when the Popish Confession is opposed . But who ever heard of any Penitentiary , that was not a Pastor ? or , when did the antients ever believe , that the use of the Keys might be separated from the Ministry of the Word and Sacraments ? Certainly , Christ gave the Keys to them to be used , to whom he gave power to Preach and to Baptise . What God hath joyn'd , let no man put a sunder . Ambrose , of the right of binding and loosing , saith , This right is permitted only to the Priests ; and elsewhere , Those Keys of the kingdome of Heaven , all we Priests have receiv'd in the Blessed Apostle Peter . Jerim of these , that succeed in the Apostolicall degree , They , saith he ; having the Key , judge before the day of judgement ; and in the same place , It is no easy matter to stand in the place of Paul , to keep the degree of Peter . Chrysostome , This bond of the Priests tyeth the very soule . No man is ignorant , that the Fathers by Sacerdotes , or Priests , doe meane Pastors , to whom the Word and Sacraments are entrusted : indeed , beside the use of the new Testament , but not without Authority of Scripture ; for in Esay God foretelling the calling of the Gentiles by the Gospell , saith , And I will also take of them ( the converted Gentiles ) for Priests , and for Levits . Wherefore , the exercise of the Keys , and the Right to absolve penitents , according to the judgement of all the Fathers , agree to Priests alone , that is , to Presbyters , the Depositaries of the Word and Sacraments . Wherefore also , these Presbyters , who specially attended to the absolving of Penitents , are to be thought no other than Priests , whom the new Testament stileth Pastors . Now , as the word Presbyter , when it signifies a Function Ecclesiasticall , is never found in the Fathers applyed to other than Pastors ; so neither is the Latine word Seniors . Tertullian speaking of the use of the Keys , judgement is given , saith he , with great Gravity , as in the presence of God ; and it is a very great prejudgement of the future judgement , if any one hath so affended , as to be excluded from Common Prayer , and the Assembly , and all holy commerce . The most approved Seniors are the Presidents , having obtained the honour by testimony , not by price ; for no Divine thing is set to sale . That in those times Presbyteries consisted only of Pastors , Calvin himself confesseth ; wherefore , Tertullian putting the Greek word into Latine , cals them Seniors , who had the power of the Keys . For in Greek they are call'd Presbyters : which word , in its primary signification , expressing age , was after transferred to Civill Dignities , and last of all to Ecclesiasticall . Let all the Acts of Synods , that ever were , bee read quite thorough , there will be found no Seniors , that were not Pastors . Moreover the word major natu , or Elder , which seemeth proper to age , began to be applyed to Pastors , in imitation of the Greek word . Firmilian Bishop of Cesarea : The Majors are the Presidents ( in the Church ) who have also the power to Baptise , and to impose hands , and to ordaine : He hath given sufficient caution , to understand no other then the Pastors . So then , the words , Presbyter , Senior , Major , have a threefold signification , noting First age , Secondly Magistracy , Thirdly Priesthood . Nor only was the name of Seniors common to Magistrats and Pastors , but the Assembly of Presbyters , the Presbytery , which Ignatius calls the Sacred System , Jerom bath translated Senate : The Church hath a Senate , the Assembly of Presbyters : that is , of those Presbyters , who at the beginning , saith he , were equall to the Bishops , and by whose Counsell the Church was governed . Tertullian by such another Metaphor , stiles the Clergy an Ordo , or State ; The Difference , saith he , between the State and people , was constituted by Authority of the Church . Farther , we must observe , by the word Seniors , Ecclesiasticall writers doc often understand not dignity , but age . It is certaine , the Bishops of old seldome disposed any affairs of greater moment , without consulting the Church . Which course was alwaies profitable ; in the times of persecution , or upon imminent feare of Schisme , almost necessary . For this cause , to lay the murmuring , which arose about the daily ministration , the multitude of the Disciples were call'd together . So , after Paul was come to Jerusalem , when there was a rumour of him , that he taught the Jews to forsake Moses , although all the Elders were present , it is said , the multitude must needs come together . Cyprian saith , I could returne you no answer alone , because ever since I was made Bishop I resolved ( this word shews it was arbitrary ) to doe nothing , on my own head , without your Counsell ( the Clergy ) and consent of the people . 'T is plaine , as in the Ordination of the Clergy , so in separating and in reconciling the lapsed , the people were wont to be consulted with Not alwaies all the people , among whom were Women and the younger sort , but the Fathers of Families , and not all these neither , but the elder , and of riper judgement , who haply are the Many , of whom Paul speaketh . These were often consulted with , in place of the people . In the acts of purgation of Cecilian and Felix , are mentioned , the Bishops , Presbyters Deacons , Seniors and after , Take unto you your Brethren of the Clergy , and the Seniors of the people . Some be Seniors then , who are not Clerks ; and therefore Laiks . For these are still distinguisht in the Fathers . 'T is ill favouredly done of them that take this word amisse ; for it is no terme of disgrace , but is necessarily , used to distinguish the Clergy Seniours from the rest . Neither have the Fathers only so spoken ; whose Authority yet at least ought to suffice for the retaining of certaine words ; but the Prophets themserves , in whom the Priests and people are divided . Rightly then , are they called Laiks who are not Priests , that is , dispensers of Divine mysteries . Austin writes , To the Clergy and Seniors of the Church of Hippo , and in Turonensis it is , Before the Bishop , Clergy and Seniors . Yet I will not peremptorily deny , but by Seniors in those places , may be understood Magistrates , who , as we have even now said , were stiled by that name . So , Leo inscribes an Epistle , To the Clergy , the honour'd , and the common people . And , as in some places it may be doubted , whether by the word Seniors the Magistrates or the Elder in age are meant ; so in other places , question may be made , whether by the same word the Elder in age or the Priests are signified . As , when Gregory appoints , If any Clergy man be accused , let the truth be inquir'd , the Seniors of the Church being present . And , when Austin mentions them , that for ebriety , thefts and other errours are rebuked by the Seniors . And , when Optatus shews , the Ornaments of the Church were commended to faithfull Seniors . For , all this may agree both to Clergymen and Laymen . But , most worthy of our consideration is that place of an uncertaine Authour , commonly reputed Ambrose , out of his Commentaries on Pauls Epistles . The words are these : Old age indeed is honourable among all Nations ? Whence it is , that both the Synagogue , and afterward the Church had Seniors , without whose advice nothing passed in the Church . How this is grown obsolete I know not , unbesse perhaps by the dissentions of the Doctors , or rather by their pride , whilst they alone would seem to be some-body . That we may know the writers mind , we must see , whom he cals Seniors in the Synagogue . Whether the Magistrates , who were called Seniors sure enough , that the Synagogue may be a Bench of Judges , as in Matthew , They shall scourge you in their Synagogues ? I think not although many things ( as we shall shew anone ) which belonged to the Jewish Magistrates , are wont by a certaine similitude , to bee applyed to the Christian Presbyters . Hear the same Author elsewhere declaring : It was a Tradition of the Synagogue , that the Seniors ( in dignity ) disputed sitting in their Chairs , the next on Benches , the last in the pavement upon mats . I suspect the word ( in dignity ) stole out of the margin into the text . For Philo describes the same custome thus , They that come to be Priests take their places in order according to their age , the younger beneath the elder . Wherefore , the Seniors in age sate first . And , questionlesse , some such order of sitting was observed in the antient Church , which James would not have neglected , when he reprehends them , that give the honour of the highet seats to rich men only , the poof being thrust known below , or enforced to stand . It follows in Philo , One of the most ●●●●full , passing over the difficult places ( of the Holy Bible ) makes an exposition of them . 'T is to be noted , in the Synagogues of the Jews , to every one exercised in Holy Writ , ( and all were so , except mechanicks , as also among us ) it was permitted to interpret Scripture . By this common liberty , Christ taught in the Synagoues , and after him the Apostles . Memorable are the places , Luke iv . and Acts xiii . There the book is reached forth to Christ : here Paul and Barnabas , though unknown , are asked to speak unto the people , If they have any word of exhortation . If no stranger , or none of the people offer'd himself , then the chosen men of the Seniors ( who were nam'd the Fathers of the Synagogues , the Majors , and by an excellency the Seniors ) interpreted the Law. And these being not well provided , it was the Rulers Office. Some what correspondent to this , we find in the first Christian Church . For , they that have the gift of prophecy are permitted by the Apostle to speak unto the people at the Assembly , by two or three , and the rest to judge . That miraculous gift ceasing , it was hardly lawfull for any one , except the Pastors , to teach among the Christians . Indeed , we read of Origen and a few more , not Presbyters , who taught in the Church : but that was seldome , and not without peculiar licence of the Bishops . For the Bishop of Caesarea being reprehended for permitting Origen to teach , alleged three examples of the like concession , adding , it was credible , though not apparent , the same was done in other places . Here now we see some difference between the Interpreters of the Law in the Synagogue , and the Interpreters of the Gospell in the Church . In the Synagogue , they taught , as many as had any word of exhortations : in the Church , all what were approved and had obtained the honour of a Testimoniall , as Tertullian speaks , that is they that were ordained . The Judges of the Highest Synedry were wont to be ordained by imposition of hands : but of the expounders of the Law , the same doth not appeare . A reason of the foresaid difference is , not only because the Preaching of the Gospel is of more moment , than the expounding of the Law ; but also , because in the Christian Church the Preachers of the word are withall dispensers of the mysteries . Whereas , the Masters of the Synagogue administred no Sacraments . For all the Sacrifices were offer'd in the Temple only , except the Passeover ; which yet was not celebrated in the Synagogues , but in every house , the Master of the Family being chief . Nor was it any where commanded , that Circumcision should be given in the Synagogues , or by any speciall Ministers . It may then be doubted , what Seniors of the Church , Pseudambrose understands : those , that answer to the most skilfull of the Synagogue , who also are scarce any other but aged men , ( in which respect the chief of the Monks are called Seniors in Justinian : ) or those , that anser to the Elders in age , in Philo ? If the former , then Pseudambrose saith the very same with Jerom. The one , Without the Counsell of the Seniors nothing in the Church was done : the other , The Churches were govern'd by the Common Counsell of the Presbyters : speaking of those Presbyters , which , he saith , at first were called Bishops , and out of whom afterward the Bishops were elected . But if the later please you more , ( and truly his speech mention'd his age , not Office : ) the meaning will be this , which we have exprest a little afore ; That , insteed of all the people , the Elder men were wont to be consulted with , in the more weighty affairs : that is , in ordaining the Cleriks , in absolving the lapsed , and such like . And indeed , it is more credible , this custome was long since obsolete and disus'd , to consult with the people or the chief of the people , than that the Bishops did almost all things without consulting with the Clergy . Yet this also by little and little came to passe and prevailed against the antient custome . These things therefore being understood , no man will henceforth doubt , but in all Ecclesiasticall writers , the word Presbyters or Seniors pertains either to the aged in the Church , or to the Magistrates , who also are a part of the Church , or to the Pastors . And this ought to prevaile with us , that we take not , unadvisedly and without forcible arguments , the places of Holy Scripture speaking of Presbyters , in any other sense , than they have been taken by them , who being nearer to the Apostles times had more perfect intelligence of that antient Title . But now let us proceed to the Ofacles of Holy Scripture and let this be our third Assertion : Those choice Assessors of the Pastors , of whom we dispute , are not by Divine precept . Whosoever affirms the contrary must condemne the Church of so many ages , for contempt of Gods Law : from which temerity , we think it becomes us to abstaine . Nor indeed is there any weight in their arguments , who affirme that which wee deny , and upon whom therefore lyes the necessity of proving . Sufficient answers have been returned heretofore by very learned men : yet lest any defect be in our Treatise , it will be worth our pains , to repeat what hath been well said , and to adde somewhat that may bring light unto the question . In the front , we have that which Christ commandeth , Tell it to the Church , &c. In which place , some are of opinion , Christ hath given the Church direction , to institute a certaine Synedry to judge of things Ecclesiasticall , consisting both of Ministers and other persons ; for such they will needs have Ecclesiasticall Synedrys to have been . As for the words of Christ , the antient and recent expositors have offer'd us sundry explications of them . To repeat them all were tedious . To me , the most simple and plaine Interpretation , and which comprehends almost all the rest seemeth to be this : The man , that hath offended us , is not easily to be accounted for one deplored and incurable . There are severall degrees of admonition to be observ'd , first alone , that he may , if it be possible , repent without a witnesse of his fault ; if that avails not , a friend is to be taken with you ; one , a second , and a third , if perhaps he will yield to their Authority . And hitherto Christ hath said nothing , which is not almost in the same words deliver'd in the writings of the Jews . For this is extant in the book Musar . If , say they , hee will neither then bee reconciled , ( friends being used , two or three , ) let him depart , and leave him to himself ; for such a one is implacable , and is call'd a sinner . But the same book in another place addes one degree more ; for thus it saith , If neither by this means he shall prevaile any thing ( friends being used ) then he ought to make him ashamed in the presence of many . Which Christ not disapproving , according to his exceeding lenity , which he would have us to imitate , would have us try all things first , before we give up the man for lost ; for that is the sense of , Let him be unto thee as a Heathen and as a Publican : that is , an incorrigible sinner . So , in the Gospel are often joyn'd , Publicans and sinners ; and the Gentiles are call'd sinners , as when Christ saith , hee should be deliver'd into the hands of sinners . Wherefore the meaning of Christ is , that before we relinquish all hope , after a few witnesses , any company of pious men ought to be adhibited , to the end the scandalous person may be reclaim'd , by the number and consent of grave men , by the punishment or censure of many , as Paul speaks . For in Musar and in Paul the many , and in the words of Christ the Church , are the very same . Certainly , that a Company not great , is comprehended in the name of Church , both the LXX . teach us , and Paul too , who hath entitled , by the name of Church , one family of pious people . Here it sufficeth , that it be understood , this place in Matthew is nothing to their purpose ; for a company both of Pastors , and of non-Pastors , may be without the Assessors , of whom now the question is . What they adde concerning the Jewish Senates , after long consideration , I cannot grant . The Synagogues of the Jews , their Proseuche , and Phrontisteries , as Philo cals them , were far different from their Courts of judgement . In their Proseuchae were the Scriptures read and expounded , all were instructed ( to speak againe with Philo ) to the love of God , to the love of vertue , to the love of men : whereto answer those three words of Paul , Godly , soberly , justly . Here are no judgments exercised upon any . That was done in the Courts of judgement ; where the Judges had cognizance of Sacred matters as well as of Profane ; the same Judges , by the same Law ; for in the Hebrew people these were never disjoyn'd . These Judges were partly in the severall Cities , partly in the Head City . Those were the lesser Synedryes , to the Hellenists ; this the Great one , and by an excellency the Synedry . Whence the Hebrews following the Hellenists derived Sanhedrin . None of these Courts , because they had all of them coactive power , could be retained in the Apostolicall Church ; because , it is certaine , neither the Apostles , nor the Church had any coactive power granted to them . I come unto the name of Presbyters , which many think , in the new Testament was given to the Assessors of Pastors ; which is not clear to me . In the Testament I find three significations of this word ●one which pertains to age , as when the Presbyters or Elders are oppos'd to the younger ; another , which belongs to Power and Empire , as when there is mention of those that sate in the great Synedry or in the lesse ; a third , which agrees to the Preachers of the Gospell ; a fourth I doe not find . A question may be made , why the Apostles call'd the Pastors , ordained by them , by the name of Presbyters ? Was it , because scarce any other but old men were called to that Office ? or , because in the Synagogue also the Masters , by an excellency , had that appellation ? or , ( which I like as well ) by a similitude taken from the Jewish Magistrates ? For , Christ himself , in the constitution of his Church , that he might shew himself a King , and withall by degrees might abolish the hope of an earthly Kingdome , composed his Church , though destitute of all externall power , to a certaine Image of the Judaicall Kingdome , and so erected the minds of his Disciples to the hope of a Kingdome Celestiall . There was one King among the Hebrew people : He also acknowledgeth himself to bee a King. In that Kingdome were twelve Princes of their Tribes : Christ constituted to himself so many Apostles , and , that it might not be doubted , whether he had respect , promiseth to them twelve thrones , whereon they should judge the twelve tribes of Israel . In the Kingdome , were LXX Senators of the Great Synedry : so many Evangelists are constituted by Christ . The third dignity in the Kingdome , was of the City Judges , called Presbyters or Elders : in the Church also the Presbyters follow the Apostles and Evangelists in the third place . The chief of those Judges were called Bishops or Overseers : and so in the Church the Princes of the Presbyters are the Bishops . Lastly , They that waited upon those Judges were Deacons or Ministers : so are , they called in the Church , who are Ordained below the Presbyters . What the Office of Presbyters is in the Christian Church , the Apostles in sundry places teach us . Paul having sent for the Presbyters of Ephesus to Miletum , gives them to understand , that they were made Overseers over the flock to feed the Church of God. James biddeth the sick call for the Presbyters of the Church , to pray over them , and anoint them with Oyl , in the name of the Lord. Peter exhorts the Presbyters , being himself a Co-Presbyter , that is , a Colleague in the Office. It appears therefore , they were Pastors . Neither were they otherwise ordain'd , but by imposition of hands : as of Timothy it is recorded . In other places , where without any character , Presbyters are barely mention'd , to understand any other Presbyters , but those who in so many places are most clearly describ'd , is the part of a temerarious conjector , unlesse the Context compell us to depart from the certain and receiv'd signification . In all the new Testament , only one sentence of Paul is extant , which is speciously brought to confirme those : Presbyters non-Pastors . Let the Presbyters or Elders , that rule well , be counted worthy of double honour , especially they who labour in the word and Doctrine . From this word , especially , is infer'd that there were in that time certaine Presbyters , who ruled only , and did not labour in the word and Doctrine . But first , if that were true , at least somewhere else would appeare this new kind of Presbyters ( never spoken of before ) by what Author , by what occasion it began , as the Originall of Deacons is recorded : and not so on the By , and in passage , in a single place , where the speech was not concerning Offices Ecclesiasticall ; this necessary part of Ecclesiasticall Government should not , I say , so slightly be insinuated . Againe , the Fathers next to the Apostles times would have told us somewhat of it : at least the Greek Fathers , who could not be ignorant of their own tongue , would have left us this Interpretation , which some suppose to follow from the very series of the words . Now , when as before the last age not one of the Interpreters hath taken the words of Paul in that sense , we have reason to see , whether they admit not another interpretation , more consonant to other places of the Scripture . Let us then consider the scope of the Apostle . He would have double honour given to Presbyters . What hee means by honour , may be understood by the words afore , Honour Widows . Where , to honour is nothing else but to maintaine them honestly ; for , his will is that the Widows should be honour'd , who are Widows indeed , that is , as appears by the opposition , such as have not believing kindred , by whose help they may be relieved ; for , if they have , such he forbids to be burthensome to the Church . After he had finished his discourse of susteining Widows , he shews , the Presbyters also must be supplyed with honest maintenance . That this is noted by the word honour , the reason annexed proveth : For it is written , Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne. This same testimony of Scripture , he had produced elsewhere , to the same sense : who goeth a warfare any time at his own charges ? who planteth a Vineyard , and eateth not of the fruit thereof ? or who feedeth a flock , and eateth not of the milk of the flock ? Say I these things as a man ? or , saith not the Law the same ? For it is written in the Law of Moses , Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne. And afterward , If we have sowen unto you spirituall things , is it a great thing if we shall reap your carnall things ? Well is it noted upon the place , we handle , by Chrysostome , Jerom , Ambrose , Calvin also , and Bullinger , that the Apostle here speaks of supply of maintenance , & necessaries . That our Assessors should be susteined by the Churches allowance , is not seen at this time nor was ever seen . Neither is it credible , that the Apostle , who every where spares the Churches , burdened enough with poor people , would lay an unnecessary burden on them . Wherefore , if ever , in this place especially , those Assessors had been unseasonably mention'd where a discourse of maintenance is commenced . The words of Paul have been commodiously interpreted many wayes by others . The plainest Interpretation is , Maintenance is due indeed to all Presbyters , that rule the Church , that is , feed the Lords flock ; but especially to them that wholy neglecting their private affairs , apply themselves to the only care of propagating the Gospel , and spare no labour in it . Here then , are not set down two sorts of Presbyters , but it is declared that the labour of all is not equall . All acknowledge , even Beza too , that the word translated , to labour , notes not every labour , but that which is most painfull . In such labours not vulgar , Paul saith , he approved himself the Minister of God ; for explication whereof he addes , painfulnesse , hunger , thirst , watchings , and all kinds of incommodities , Christ in his Epistle to the Bishop of Ephesus , having said , I know thy works , addeth as somewhat greater , and thy labour . Paul againe , oft-times attributes to himself , to labour ; and the same to certaine holy Women , which renouncing the world went up and down for the service of the Gospell . To these Presbyters then , who care for nothing but the Gospel and for its sake expose themselves to all distresses , reason it self will dictate , somewhat more to be due than to the rest . So also Paul to the Thessal . ascribeth , to rule , and , to labour , unto the same persons : We beseech you , brethren , to know them , which labour among you , and rule over you in the Lord , and admonish you : And to esteeme them very highly in love for their works sake . All the error of the new Interpreters ariseth hence , that they think , in the word and Doctrine , is to be pronounc'd emphatically , when the Emphasis is in , labour ; for explication whereof is added , in the word and Doctrine . Such another hallucination is theirs , who in the words of Paul to the Cor. where he discourses of the Supper : Let a man examine himself : they urge the word , himself ; when the Emphasis is not there , but in the word , examine ; nor is , himself , put distinctively , but declaratively . Moreover , that clause , in the word and Doctrine , could not so well be joyned with the first part of the sentence , as the second , because it hath very fit coherence with labour , not so with rule . I will give you like forms of speech , which no man will charge with unaptnesse : Masters , that bring up youth , are profitable to the Common-wealth ; they especially , that attend this one thing night and day , to make their Scholars good proficients both in vertue and learning . Physicians , who cure the Body , are to be had in great esteeme ; They above therest , who with no lesse affection than pains , doe their utmost endeavour , to preserve or restore our health . Compare the thread of Pauls discourse herewith , you will see all to be even and square . Other places , that are wont to be alleged , are more frigid , and vanish of their own accord . Rom. 12. Divers gifts , and according to the measure of gifts , divers actions are reckoned up , but such as doe not yet make divers Functions . As the same may be , He that giveth , and , He that sheweth mercy : So nothing hinders Him that exhorteth , and Him that ruleth , to be the same . For , out of the two places already produced , it is manifest , that , to rule , is attributed to Pastors , as also , to guide , Heb. 13.7 . Likewise , to the Corinth . not only divers Functions are enumerated , but also many gifts , which meet in the same Function . As therefore , miracles and gifts of healing doe not make divers Functions , so neither doe Helps and Governments ; but all these are aids and ornaments of the Pastorall Office. Thus far , we have endeavoured to make it appeare , that the Adsession , we speak of , is not by Divine precept . The fruit of which determination is , that we entertain no worse opinion of the antient Churches , than is meet , nor of the late reformed , who make no use of those Adsessors . Now , on the other side , what we conceive , may be said for that Office , shall fairly be produced . First , That Office might , lawfully be instituted , either by the Highest Power being Christian , only the Church , where the Highest Power either car'd not for the Church , or granted leave to doe it . For , seeing it hath the Highest inspection over all the actions of Pastors , as the Custos of both Tables ; nor can it execute all things by it self ; it was lawfull to delegate some , who , in its name , might be among the Presbyters , with that right , which the Highest Power was pleased to communicate unto them . Which , by that , that shall be handled in the next Chapter shall be made more manifest . The Church also is not interdicted by Divine Law , to institute Offices , making for the conservation of order , and for edification : and it hath that liberty remaining , untill it be circumscribed by some Law of the Highest Power . These things need no proof ; for they shine by their own light and no Divine Law can be shewed to the contrary . Secondly , Some passages may be found in Holy Scriptures , whereby it may appeare , this institution is not displeasing unto God. I prove it , first in respect of the Highest Power , by the constitution of the Judaical Synedry : wherein , with the Priests there sate men chosen out of the people , preposed truly to Civill affairs , but to Sacred too , as hath bin shew'd afore . Wherefo●● , when out of the new Testament , on the contrary part , nothing is alleged , hence we doe rightly collect , that Jurisdiction in Sacred things , that is , publick judgement , and joyned with command , may be committed to some of the people with the Pastors ; especially if the better part be deferred to the Pastors , as in Sacred things , greater was the Authority of Amariah the Priest , then of Zebadiah the Ruler . By the same argument , is rightly defended the Ecclesiasticall Senate , which by the Commission of the Elector Palatine rules the Church affairs with command , and consisteth partly of Pastors , partly of pious Magistrats . In respect of the Church also , the same is thus made good . It was lawfull for the Corinthian Church ( even without the Apostles Authority , for the Apostle reprehends the Corinthians for not doing that , which now he chargeth them to doe ) to constitute in the Church , some to determine private controversies . If so much was lawfull to the Church for avoyding of contentions , why might not as much be lawfull for avoyding of the mischief of Oligarchy ? Besides , it is oft times expedient , that the whole multitude of believers be consulted , in the Church affairs , as above we have shewed : why may not then the Church adjoyn some unto the Pastors , who may consider this , at what time it is needfull , that the Church be consulted . It was also lawfull for the Church , to make choice of some , who might in their name carry and dispose of their mony ; wherefore , seeing the Pastors have inspection over the Deacons , the Church may , for this purpose joyn some associats to the Pastors , Lest any should blame them in their Administration of the Churches benevolence , that I may speak with the Apostle . Lastly , it was lawfull for the Antiochian Church to delegate some out of their Company , to be present at the Debate of the Apostles and Presbytery of Jerusalem , by whose testimony they might be assured , all was there done according to Gods word , and without partiality . Thirdly , Examples in pious Antiquity are not wanting , which , if not wholy Consonant , yet come very near unto this custome . On the part of the Highest Powers , it is most evident , the Emperours , appointed Senators and Judges , to sit in Synods , Inspectors and moderators of their actions . Nor this only , but to give sentence together with the Bishops , concerning the deposition of a Bishop , and other matters , as we see it happen'd in the case of Photinus and Dioscorus . And , why is not that lawfull in Presbyteries , which was lawfull in Synods ; especially , when as no lesse regard is to be had of Presbyteries in narrower territories , than of Synods in that amplitude of the Roman Empire ? But further , by the Emperours were given unto the Churches , at their request , Defendors , which were Laiks , whose Office was to keep off all force and tumult from the Church and Pastors ; and to take care , that nothing should be done in the Church , by violence or corruption . These are they , who in the later ages begin to be called the Churches Advocates . So , by the Metroplitans were wont to be given unto the Churches Phrontistae , or Sollicitors , who , with the Bishop should keep accounts of the Churches treasure . On the Churches 01 part , we must repeat , what was said afore , that the whole multitude was not alwaies consulted , but sometimes the Elders only . Now , if it was lawfull to carry the consultation from the multitude to the Elders , why might it not , the company of Elders being over great , be contracted to a fewer number , especially with consent of the multitude ? Moreover in choosing Pastors , it appears , that which was belonging to the multitude was often , by compromise , collated on a few . And , that in Synods Laiks were present , and gave their vote , is so manifest , both by the History of the Great Councill and elsewhere , that Pope Nicolas could not deny it . In this point , the judgements not of Melanchthon only and the later Authors , but of Panormitan and Gerson are well known . Why , in Presbyteries may not be allowed as much to Laiks , chosen for that purpose , no reason can be found . But farther yet : It is apparent , in the antient Church , there were Matrons , to exhort the other women to an honest conversation : whom they called Presbyters ; and , because in the Churches they sate above the other women , Presidents . The XI . Canon of the Laodicean Synod abrogated them , when they had continued untill that time , as Balsamon notes . And haply , Paul speaks of them , where he requires the Presbytesses , or aged women to be holy in behaviour , not false accusers , not given to much wine , teachers of good things : That they may teach the young women to be sober , to love their husbands , to love their children , &c. If women therefore , partakers of no Church-Office , might neverthelesse be appointed by the Church , to be teachers of other women , why might not others , beside the Pastors be assumed by the people , who , abstaining from Pastorall Offices , should with greater dilligence performe that , that is not only permitted , but commanded every Christian ? And , if those were entitled Presbytesses , we may also in a more generall respect , give unto these the appellation of Presbyters . Moreover , not much distant from the Office of Adsessors , is the Office of Church Wardens and Sidemen in the Church of England . Upon whom it resteth , to take care , that none disturbe the Divine service ; that no excommunicate person thrust himself into the Assembly ; They are also to admonish inordinate livers , and , if they persevere , to defer their names unto the Bishop . And these are chosen by the Church . Fourthly , our last position is , that from these assessors no small benefit may accrew unto the Church . For , if we respect the Highest Powers , it is expedient for them to have , in the Assemblies of Pastors , their eyes and ears , by whose Ministry they may explore , whether all things be done with fidelity and according to rule . But , if we look upon the Churches , it is a thing of consequence , that they also have a good opinion of the Pastors ; which will then most probably come to passe , when they have witnesses of their actions , and some to beget and keep a right understanding between the Pastors and themselves . Upon the premises it follows , that in the Office of Adsessors , who in some places are in use , whom for distinction we may call temporary or Lay-Presbyters , there is nothing to be reprehended . But , we conceive , these cautions are to be remembred . 1. That the Office be not affirmed of Divine precept ; which cannot be said without contumely of the antient Church , and divulsion of the present . 2. That nothing be attributed to them , which pertains to the Evangelicall Keys ; which Christ having given to be exercis'd by Pastors only , may not be by us transferr'd to any other . To excommunication therefore , as it is the Pastors work , they can conferre nothing beside their Counsel ; but , as excommunication is also the work of the people , who ought to remove from them wicked persons , so far they may make an Act , or Decree , which may be propos'd to the people for their approbation . 3. Let none be ele●ted to this adsession , who are unable for Church-Government , and especially for judging controversies . For that is perillous , and undecent for the Church , and the most ready way to Oligarchy . 4. Let not those Adsessors exercise any externall Jurisdiction , or Coactive Power , beyond what the publick Laws allow them . 5. Let them know their Office , not only as the Pastors Office , which is instituted by Christ ; but , as the things that are of humane Institution , and therefore mutable , is subject to the Authority of the Highest Powers . The two last cautions being not known , or not well observed , great perturbations of the Common-wealth doe necessarily follow , a●wise men have heretofore admonished , and we have daily experience . For , many men having once imbibed this opinion , that , that Government is of Right Divine , come at last to this , to believe the Highest Powers have little or nothing to doe in the Church , as being by God abundantly provided both with Pastors and with Rulers too . Thus is an Invention of humane prudence confronted to the Ordinance of God , and in this two headed Empire is sowen perpetuall seed of parties and factions : whereunto they cease not to turne their eyes , whosoever either in State or Church seek after Innovations . They that remember , what hath been done , thirty years since , in this our Country , know the truth of what I say . And this consideration principally mov'd me , not to leave this question untoucht . 'T is worthy the Relation , that in Geneva ( which City brought forth , if not first this Synedry it self , at least the prime Defenders of it : ) the entire right of electing those Elders is in the City Senate , which is call'd the Little , the Counsell of the Pastors being only heard . Nor are they only elected by the Senators , but from among Senators alone , that is two out of the same little Senate , and ten both out of the Senate of the sixty , and out of the other Senate of two hundred . The election made after this manner , is submitted to the examination of the two hundred : and the Elders elected , although they have no Jurisdiction , yet they give oath to the Republick . He must needs be very ill-sighted , who perceives not , what incommodities the Genevians feared , when they took such a sollicitous and wary course for their elections . CHAP. XII . Of Substitution , and Delegation about Sacred things . IT is not enough for the Supreme Governour to know his own Right , unlesse he know also how to use it in the best way . Now , whereas the Supreme Governour executes his Office , partly by himself , partly by others ; in those things which he dispatcheth by himself , how he ought to use the Counsels of wise men is said afore ; nor is it unworthy to be here repeated , that the Christian Emperours and other Kings alwaies had , standing by their side , most Religious Pastors , by whose Counsels they did dispose of Sacred affairs , as they did of secular by the advise of others . But , neither by this Help is the Supreme Governour , whose influence is diffused through so many and so great businesses , enabled to dispatch all things , but hath need to use the service of Deputies . The most weighty labours , ( saith a wise Author ) of him that holds the Imperiall Ball , have need of Helps : And , many businesses want many hands . The Disputation makes a great noise in the Law-School , What parts of Authority may be committed to other by the Highest Power ? It would be tedious and impertinent to relate all that may be said upon this queston . In short , some things there are , which are not possible to be separated from the right of the Highest Power : some things which to communicate to any other , by reason of their greatnesse , is not expedient . Of the former kind , is the right of amending Laws , though made by others ; the right of cancelling unjust judgements , if not by way of appeal , at least by way of Petition ; the right to void elections , which are against the good of the State or Church . Of the later sort are these : the choice of Religion , and as well the Election , as the Deposition of the chiefe Pastors : which the Highest Powers , for the most part , have reserved to themselves , yet not alwaies . For also to certaine subjects , whether Princes , or Corporations , we see the choice of Religion hath been granted , when the necessity of the times exacted it . Nor is this so new , when the Persians also , Macedonians and Romans granted the Jews and other Nations , under their Dominions , Liberty of Religion : Moreover , the Bishops of Rome and Constantinople , we know , were not alwaies elected by the Emperors . The ways of committing Right to others are two , Substitution , and Delegation . Substitution I call a mandate given by Law or Privilege : Delegation , by speciall Grant. That the Highest Powers were accustomed to substitute Bishops , we have shew'd above ; for thence ariseth , the right of making Canons , which have the force of Law ; the right with Power to depose a Pastor , or to exclude one of the people out of the Congregation : which apparently have been permitted to Synods or Presbyteries . From the same Spring-head is the right of the Clergy or Chapters to make elections : as may be proved by many Patents of Emperours and Kings . Wherein verily , their piety is worthy of all honour . For they judged , that unto them , who were most acquainted with Sacred affairs , and to whom the Pastorall Regiment was by God committed , that other Regiment , which flows from the Imperiall Power , might also be committed most safely . Would the event had not oft deceiv'd them , in their so honourable design . In the mean time , they , who endure not Pastors to be call'd , in any part , Vicars of the Highest Powers , are to advised to depose their errour , moved either by reason , or the Authority of Laws and Histories . Elsewhere we see , the care of holy things was committed to Pastors with others , not Pastors , but pious and learned men , and that not without example of Divine Authority . For the great Synedry of LXX . among the Hebrews , upon whom , among other things , the care of Religion lay , consisted of Priests , Levits , and men chosen out of the people . No doubt , in matters of Religion , ( yea in all Judgements , if I mistake not ) the High Priest gave his sentence before the rest . Yet so , that the Kings Vicegerent , who was entitled Nasi , had the first place , and asked the Votes . After which exemplar , I observe , the Ecclesiasticall Senate is compos'd in the Palatinate . This Conjunction of the lesser Powers with the Bishops I find also in Justinian . Certaine it is , in the Deposition of Bishops , the judgements of the Synod , and of the Synators or Judges adjoyned by the Emperours , met together . So , Pholinus is deposed by the sentence of the Bishop , and the men of Senators rank , whose names are recorded in Epiphanius . Sometimes therefore , the lesser Powers were associated to the Pastors , only to suppresse violence and tumult ; sometimes , to give sentence with them . And so , in the election of Bishops , Justinians Law united with the Clergy , the City Magistrates . Which manner had not its first Originall then ; for Theodoret tels us , After the death of Athanasius , Peter was made Bishop by the suffrages of the Clergy , and of the men in dignity and office . Yea , times have so fallen out , that , by reason of Schisms or the tumour of Bishops , it was necessary , this weighty part , the care of Sacred things with command , should be committed to the inferiour Powers , and that without the Bishops . For , Aelianus Constantin's Proconsul , and Marcellinus , by Commission of Honorius , examin'd the Laws of the Donatists , and gave sentence 'twixt the parties , as above is noted . And in the Court of CP . one of the Patricians did particularly attend the Church affairs : whence his Office had its name . So also , the Parliaments of France by appeal , the Senate of Spain by way of opposition , the Court of Holland by penall writs , corrected the errours of the Ecclesiastic censure . Moreover , that the right of electing or presenting Pastors ( the right of ordaining saved to the Pastors , and of probation to the people ) was oft times allowed to lay-men alone , is clear enough . And this is the Right of Patronage , which , not with us only , is in force , but in England and the Palatinate , as may be seen in the English Canons and the Palatine Constitutions . Now , as we doe not blame their piety , who are sollicitous , lest any mischief be done the Church , under colour of this right ; so the truth exacteth at our hands , not to let passe in silence the temerarious Assertion of those men , who say this right is a new thing , and depends upon the Authority of the Pope . Surely , Justinian is not a new Emperour , nor liv'd he under the Popes Domination , yet hath he established this Right by a Law. If any devout person hath built a House , and will ordain Clerks in it ( here to ordaine , the Latine Interpreter translated for , to elect ) either himself or his Heirs , if they maintaine the Clericks , and name such as are worthy , the named shall be ordained : but if the presentees are , by the Holy Rules , excluded as unworthy of Ordination , then let the most Sacred Bishop ordaine such as he shall find more worthy . This Law was published by Justinian about the year DXLI . at what time the Roman Bishops were at the Emperors devotion and created by them . There is also another Constitution of the same Emperour set forth as is thought in the year DLV. and inscribed to the Bishop of C P. Which permits the Founders of Churches , or of maintenance , to appoint Clericks , if yet they be found worthy by the Bishops examination . And in the year DLIII . a Canon was made is the Councill of Tolen , to the same effect . About the yeare DCCCXXVII . were collected the Constitutions of Charls the Great , wherein we find , If Laic ( Patrons ) present unto the Bishops Cleriks approved both for their life and learning to be consecrated , and constituted in their Churches , by no means let them be rejected . Not only Pastors of inferior degree , but Bishops also were constituted by the Dukes of Bavaria and Saxonia , by a Right long since derived from the German Emperours , as hath been observ'd by others . When as , without such Grant , the Investiture of Bishops ( as Hermoldus of old hath written ) is proper to the Imperiall Majestie . Wherefore this Right was extracted from the Constitution and Concession of Emperors and Kings , and is an Of-spring flowing from the Right of the Highest Power . And it is so far from depending on the Popes Authority , that on the contrary , the makers and Interpreters of the Papall Law , have opposed or clipped nothing more eagerly , desiring to perswade the world , that all benefices are the Patrimony of the Pope . Panormitan is chief among them : whom I had much rather have for my adversary in such a matter , than my Second . For I know , most of his Comments in this kind are refuted by Covarruvia and Duarenus and other Lawyers : and wisemen have herein alwaies differ'd from the Clergy of those times , even unto our age . See but what the the Holland Senate hath noted in the Trent-acts , as contrary to the old Law of our Nation . To the IV. Sect. c. 12. In this Chapter the Lay Patrons seem to be grieved . To the xxv . Sect. c. 4. We must beware , lest by uniting Parish Churches and single Benifices , prejudice be done to the Lay Patrons : and in other places more to the like effect . This was then the judgement of the Senate , the Keeper of the old Customs of our Country : which may more justly be defended by us , than what our Ancestors in their unhappy time , esteem'd intollerable . But what if the Roman Bishops themselves ; what if Panormitan himself durst not require of Lay Patrons , what is now required , by vertue of their Authority ? I will not dispute about the word , whether the Collation of the Patron may be call'd Election , and yet Clement III. calld it so . These words are cited : In a Conventuall Church , the assent of the Patron is better requir'd , not to the election of the Prelate to be made , but after it is made : the following words , which are very materiall being omitted : unlesse the custome be otherwise by reason of his Jurisdiction . For , many ages before , and in many places , the custome was otherwise ; and namely in our Holland . Witnesse againe the Senate : Note , that if the first Prebend to be void , in Collegiat Churches , be assigned to the Readers of Divinity ; the King and other Lay Patrons , whose right it is in the Collegiat Churches of Holland , in every Chapter , should be deprived of the presentation of the Prebend first to be void . In such a Collegiat or Conventuall Church , the Pope hardly admitted a Lay Patron ; but the Emperors , Kings , and the Princes of our Holland , as we now heard , have admitted him , even to the memory of our Fathers ; and therefore , the Pope fearing he should not be obeyed , added to his decree the exception of Custome ; which many as it now appears , if they had a Papacy , would not adde . That our States abrogated the Right of Patronage , neither is true , nor can be said without their injury . For they mention , among the causes of the troubles , the Acts of the Trent Synod ; and shew , that nothing did more hinder the publication of them , than that the Lay-Patrons complained , their Right was infringed by those Constitutions . What opinion the States themselves had of the businesse , we have heard their own words . This is a certain truth , that both the election made by the Patrons may , upon just causes , be rescinded by the Highest Power , and all this Right , no lesse than other things which are the properties of private men , is Subject to the Commands of Law. To which restraint , if we adde both the exploration of the people , and the Pastorall Ordination , the corruption of the Church need no more be feared , from Noble Patrons , than from Rustic Elders . Two things remaine to be spoken , before I conclude this part , concerning derived Right . The one is this , that the Inferiour powers have , by Divine Right , us Authority at all about Sacred things . What ere they have , they have it as by the Supreme , which we have elswhere noted . Wherefore , neither Joseph the Decurion , nor the Proconsull Sergius , could doe more in the Church , than any private person . Because , neither the former from the great Synedry , nor the later from the Roman Emperour , had received any Power , to dispose of Ecclesiasticall affairs . And no man ought to snatch to himself the sword , or any part thereof . The other is this : Being the tuition of the Church is a principall part of the Supreme Authority , the Highest Powers will doe wisely , if they grant as little as may be of it to the Magistrats . And whatsoever they grant , let them take care at least , to commend these most noble Offices , only to their most noble Peers . For , if the charge of Checker mony and Coine is committed not to the Municipall Judges , but to men of higher place , how much more doth it concerne the publick safety , and the Churches honour , that Ecclesiasticall affairs be not devolved to inferior tribunals . So , in France , no Judges below the Parliament have cognizance of abuses of the Ecclesiastic censure ; nor with us , of old , below the Senate of Holland . But , the Inspection of the Church affairs is not easily to be deferr'd to them , who are not in the Churches books . For , seeing both Jews and Christians held it irreligious , to carry their private complaints before such as were Aliens to their Law ; much more unworthy were it and dishonourable , in so great frequency of Right believers , that the wounds of the Church should be committed to the cure of any other persons , but only to the Sons of the Church . THE END . Soli Deo Gloria . Erudito Lectori . EX Latinis bonis , Anglica non mala me fecisse , si censueris , est quod gaudeam . Fateor , autem , ne mibi fraudi sit , nonnulla hic omissa : ea nimirum , quae ●ut ipsa Res , aut Lector meus faciliùs abesse pateretur . Nempe , istam navavi operam , in eorum praecipuè gratiam , qui Latina non attingunt . Ingens operae pretium est , ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( quorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferre oportet ) meminerint , offic●i esse sui , ne quid Resp . Ecclesiastica detrimenti capiat videre , Clero dignitatem conciliare , Et populum antiqua sub Religione tueri . Da veniam , erudite Lector , & Vale. Scripsi Decem. 17. 1650. The Method of every Chapter . CHAPTER . I. 1. THE State of the question . 2. An argument from the Unity of the matter , proved by Scripture . 3. And by Naturall Reason . 4. An argument from the Univer sality of the end , proved by Scripture . 5. And by Philosophy . 6. The Right vindicated by direct Authority of Scripture . 7. By the consent of the Antient Christians . 8. And of the Reformed . 9. And of the Heathens . 10. With respect unto eternall happinesse . 11. And unto temporall prosperity . 12. Which follows true Religion by ver●he of Divine providence . 13. And by its own nature . 14. More Reasons added . CHAP. II. 1. ALL Functions are under command . 2. Some by emanation . 3. The Supreme Authority , and the Sacred Function united in the same person , by the Law of nature . 4. It was so , before Moses , and after among the nations . 5. The Supreme Authority , and Sacred Function separated by the Law of Moses . 6. And by the Christian Law. 7. Sacred names and Privileges given to the Highest Powers . CHAP. III. 1. INternall actions not subject to the Highest Power , but in relation to externall . 2. Actions either determined or not determined , before any H●mane Command . 3. Actions determined by Law Divine , either naturall or positive . 4. Actions undetermined are the matter of Humane Law ; and also determined , both because of their adjuncts and of a new Obligation . 5. Actions , not under Humane Command , are only those that are repugnant to Divine Law. 6. Commands repugnant to Divine Law , bind to a non-residence : And wherefore . 7. Subordinate powers not exempt from that Obligation . 8. Examples alleged to the contrary answered . 9. Difference ' twixt Internall actions and Externall . 10. What God commands cannot be forbidden by man , with validity . 11. How Religion is not subject to humane power . 12. How it is subject . 13. The Highest Power may determine any actions not afore determined by God. 14. Resistance , under colour of Religion , unlawfull , proved by Scripture and Examples : and Objections answer'd . 15. Not so many particulars , in Sacred things as in Secular , under humane power : with the reason of it . CHAP. IV. 1. OBjections answered . And first , that Christ instituted the Pastorall Office . 2. That the Magistrate is not of the essence of the Church , answer'd . 3. An Objection out of Esay answer'd . Whether Kings are under the Believers , or Church . 4. That Kings are under the Pastors function , answer'd . 5. The Objection taken from the Kingdome of Christ , answer'd . What that Kingdome is , and whether he hath Vicars . 6. Pastorall Government overthrows not the Authority of the Highest powers . 7. Distinctions of Government : Directive and Constitutive . By Consent and by Command . Supreme and Inferiour . By Emanation and by Subjection . 8. Pastors have no Coactive or temporall power : proved by Scriptures and Fathers . 9. Their Government suasory and Declarative . 10. The Church hath no power of Command , by Divine Right . 11. The Church hath a Government Constitutive , by consent : proved by reason , and examples of Scripture . 12. The Supreme Authority compatible to the Church : the Inferiour only , to Pastors . 13. The Authority of the Highest powers not overthrown by the directive and Declarative Regiment of Pastors . 14. Nor by the Constitutive . 15. Nor by any temporall given them by positive Law. CHAP. V. 1. THe word Judgement , explained . 2. It pertains to the Highest power . 3. Notwithstanding that they may erre . 4. And notwithstanding , that Christ is the Supreme Judge . 5. How the Scripture is Judge . 6. How the Pastors and the Church is Judge . 7. Understanding is required to Judge . 8. The Highest powers capable of sufficient understanding . 9. Divine things are easy to be understood . 10. Help from God , by prayer . 11. Piety also requisite in the Highest powers to enable them to judge . 12. A distinction 'twixt the Rectitude and the Validity of an action , applyed . 13. Infidel Princes may judge of Sacred things . Examples hereof . 14. And the Reason of it . 15. Catechumens not excluded from judgement . 16. Right to judge is one thing , Ability another . Illustrated by Similies . 17. The judgment of the Pro●hets , I Cor. 14. 31. not privative of the Highest powers . 18. The Kings of the old Testament judged not as Prophets only , but as Kings . CHAP. VI. 1. THe Right of command , and the Use of it distinct . 2. Pious and learned Pastors to be consulted by the Highest Powers . 3. Principles of faith ; Intrinsecall , Extrinsecall . These Divine , and Humane . 4. Of Divine Authority proposed by men . 5. And the state of the question 'twixt Protestants and Papists . 6. When 't is fit to rest in Humane Authority . 7. No man may pin his faith of salvation upon another ; proved by Scripture and Reason . 8. In matters not determined in Scripture , more may be given to humane judgement . 9. The Prince must use his own judgment ; Especially where Counsellours doe not agree . 10. An Objection out of Deut. answer'd . 11. Another out of Numbers 27. 12. Care must be had of the Churches Peace , and Unity . 13. Cautions and rules conducing to Unity . Few divisions in points of Faith. 14. And those in Generall Councils . 15. Ecclesiasticall Laws deliver'd in a persuasive way . 16. How to preserve Unity in point of Ceremonies . 17. Highest Powers need the Ministry of others . 18. Prudentiall rules have their exceptions ; and whence . 19. The distinction of power Absolute , and Ordinary , erroneous . 20. Highest Powers how far obliged to their own Laws . CHAP. VII . 1. WHat we meane by Synods . 2. No precept in Scripture for them . 3. Their Original not from Acts 15. 4. But from the Law of nature ; which is distinguisht into Absolute and After a sort . 5. Synods not from the Law naturall absolute . 6. Synods under the Pagan Emperours : by what right . 7. Synods called by Christian Emperours . 8. Three questions about Synods . 9. Whether the Highest Power may govern without a Synod . 10. The affirmative proved by examples . 11. Three ends of Synods , yet not necessary : Counsel , Consent , Jurisdiction . 12. Synods sometimes not usefull . 13. Accusers may not be Judges in Synod . 14. Synods sometimes hurtfull . 15. What may serve in their stead . 16. Other causes to deny Synods , beside the generall corruption of Religion . 17. What is to be done , till a free Council may be called . 18. Synods not calla without the H. power . 19. II Whether the H. power may choose the Synod-men : and judge in Synod . 20. The right of the Primitive Church . And , the assembling of Bishops . 21. The Emperours encyclic letters to the Metropolitan . 22. The H. power may elect Pastors for the Synod : prov'd by reason and examples . 23. When the election is permitted to others , the H. power hath command over it . 24. The H. power may judge in Synod . 25. Whether it be expedient or no , in person . 26. The Highest powers present in Synods by their Deputies . 27. III. What is the Highest powers right after Synod : The Epicrisis wherein is the right to change , to adde , to take away . 28. An Objection answered . 29. The manner of giving the Epicrisis , or finall judgement . Of appeal . 30. The Epicrisis in parts of Religion as well as in the whole . CHAP. VIII . 1. THe severall Acts of Authority , are Legislation , Jurisdiction , and another without speciall name . 2. Wherein is Legislation 3. It belongs to the Highest power , about the whole Body of Religion . 4. Answer to an objection of the change of Religion . 5. Religion not to be brought in by force of Subjects . 6. False and Schismaticall worship , by the Highest power , sometimes prohibited and punisht . 7. Sometimes dissembled and regulated . 8. Legislation in the parts of Religion . 9. Suppression of unprofitable questions . And of words not found in Scripture . 10. The regulating of Church-mens conversation . 11. Laws about things undetermined by Divine Law. And that beside the Canons . 12. Yet are the Canons of use in the making of Laws . 13. No Legislative power belongs to the Church by Divine right . 14. Yet may it be granted the Church by Law positive : Cumulatively , not Privatively : and not without subordination and dependance . 15. How Kings have confessed themselves bound by the Canons 16. Canons dispensed with by them . Examples hereof , even in the Apostolical . 17. Divine Lawes also moderated by equity . CHAP. IX . 1. IUrisdiction about sacred things belongs to the H. Power . 2. The effects if it are declared . 3. Jurisdiction proper belongs not naturally to the Pastors . 4. Yet by Law positive it belong'd to them in some nations . 5. Pastoral acts of divine right , which seem to come neare Jurisdiction , and yet are distinct from it . 6. The Apostolical rod. 7. The use of the Keyes . 8. Prescription of the works of penance by way of direction or persuasion . 9. Non-exhibition of the sacraments . 10. The Churches acts by Divine right , which seeme near Jurisdiction , but are distinguist . Separation from the inordinate brother or Pastor . 11. Canonical Acts superadded to the former , and distin ●ist from them . 12. Jurisdiction granted to Pastors by positive Law 13. The efficacy of this Jurisdiction . 14. The Jewes had the like granted them . 15. The Accessories of excommunication . 16. All Pastoral Jurisdiction properly so called flowes from the H. Power . 17. How far those Pastoral acts may be used upon the supreme Governour . Of the use of the Keyes . 18. Under which pretence , cannot be excused seditious Sermons which are refelled by Scripture , and the Objection answer'd . 19. All coaction of the H. Power unlawful . 20. Canonical acts cannot be exercised against the H. Power without Consent . 21. How the Pastor may satisfy his Conscience . 22. What is the right of the H. Power about the foresaid acts of Pastors and Churches . 23. Ecclesiastical Appeals depend upon the H. Power . 24. Exercise of supreme Jurisdiction by himselfe or by others . 25. The H. Power may dispense with Canonical and Legal penalties . And judge whether Excommunication be just or no. CHAP. X 1. Two perpetuall functions of presbyters and Deacons . And their defference . 2. These four distinguisht : Mandate , Election , Ordination , Confirmation . 3. Of ordinatian without a Title . 4. Ordination only by Pastors . 5. The H. Power hath authority over it . 6. Right Immutable or Mutable . 7. How the election of Pastors belongeth to the Church . 8. Apostolical Institution subject to change . 9. Deacons , but not Pastors , elected by the people . 10. Pastors in the Apostles times elected by the H. Spirit . And Mathias the Apostle . 11. Popular Elections not proved by Acts 14.23 . 12. Nor by the precept of avoiding false Teachers . 13. The old way of trying Pastors in the primitive Church . 14. Cyprian doth not confirm , but overthrow popular Elections . 15. Pastors oft chosen by the Bishops , not by the people . 16. The Election of Bishops , by the clergy : By the comprovincial Bishops . 17. Mutability in the manner of Election . 18. In elections the H. Power hath a Legistative right . 19. And may it self make Election upon just cause . 20. This proved by Reason . 21. And by examples : in the state of Naturall Law : and under the Mosaical . 22. Examples of the Roman Emperours , and of the Kings of France . 23. Objections answer'd . 24. Of Investitures . By them is meant the Collation of Bishopricks . 25. Examples of the Kings of England . 26. Pastors as well as Bishops may be elected by the Highest Power . 27. Examples hereof . 28. The Objection from the abuse of right answer'd . 29. The Canons and Fathers answer'd . 30. Touching the Right of pagan Kings . 31. The best manner of Election . 32. The right of rescinding Election reserved still to the H. Power . 33. And of Exauctorating pastors , if need be . 34. Although chosen by others . CHAP. XI . 1. THings necessary to be distingnisht from not necessary . 2. Of Bishops , and Lay elders . 3. The word Bishop explained . Here taken for the Overseer of Pastors . 4. Bishops not against Gods word . 5. Bishops alwayes in the Catholic Church . 6. Even in the time of the Apostles . 7. Bishops allowed by the word of God. 8. A place of Ambrose examin'd . 9. Timothy and Titus were Bishops . 10. Bb. stiled Angels , Apostles , Presidents . 11. Patterns of Bishops in the natural Law , in the Mosaical : but most probably the Rulers of Synagognes . 12. Bb of great use to the Church . 13. Yet not by divine Command . 14. Nor always one Bishop in every City . 15. In whom is the right of Ordination . 16. For what reasons Bishops were laid-by in some Churches . 17. Lay-Elders none in the Apostles time . 18. All the Ancients by Presbyters understand only Pastors . The ambiguity of the word Seniors , and Elders . 19. The penitentiary Presbyter . 20. Pastors may be called Priests . 21. Who are the Seniors in Tertullian . 22. Why the ancient Bb. used to consult with the Church . 23. Who are the Seniors in the suppositious Ambrose . 24. Liberty to interpret Scripture in the Synagogue . 25. And in the antient Church ; with the Difference . 26. Lay-Elders , or Assessors , not commanded by God. 27. Mat. 18.17 . Explained . And the difference 'twixt the Syndery and Consistory . 28. Lay-Elders not spoken of in the new Testament . 29. Why Pastors were calld Elders by the Apostles . 30. The Church of Christ compar'd with the Judaicall Kingdome . 31. The Office of Elders in the new Test . 32. An answer to that only place for Lay-Elders , 1 Tim. 5.17 . 33. Other places need no answer . 34. The Highest power , or the Church , might law fully institute Lay-Elders . 35. This institution not displeasing to God : proved by Scripture . 36. Examples in the antient Church drawing toward it . 37. The English Church-wardens not much unlike the Adsessors . 38. The Adsessors may be of good use . 39. Yet with certaine cautions . 40. The Genevian elections . CHAP. XII . 1. THe Highest Power hath need of Vicars in Spirituals . 2. What Authority may be committed to Inferiour Powers by the Highest . 3. Liberty of Religion tollerated sometimes . 4. Vicars either Substitutes or Delegats . 5. Bishops substituted and Cleriks . 6. Pastors and Lay-men joyned . 7. Sometimes Lay-men alone . 8. The right of Lay-Patrons , antient , and derived from the Regall . 9. Benefices not the Popes Patrimony . 10. The Custome of Holland . 11. All Patronages subject to the Highest Power . 12. Inferior Powers have no command by Divine Right . 13. And little is to be given them by the Highest , in Sacred things . 14. None at all , unlesse they be Orthodox . THE END . An Advertisement to the Stationer . SIR , IF it be objected ( as a friend of mine conjectured it might ) that the work is any way opposite to the present Government , speaking so much of Kings and Emperors : The answer is , That the Judicious Author distinguisheth between Kings absolute , and such as are confind or bound up by Laws ; and cannot act without or against a Parliament . See cap. 3. Sect. 8. So that , This treatise doth not presume to dispute the States Authority ( 't is ill disputing with those that command Legions : ) but presupposing that , humbly shews them , what they may and ought to doe , on behalf of the Church . And , in the very first page , you find all the Book is written of the Highest power , whether King or Senate . And , these are the Authors words at the end of 15. Sect. Chap. 11. A Senate without a King , is as it were a King. This I thought sit to advertise , to prevent jealousy . Fare you well , And remember , 't is one of the best pieces of the excellent Grotius . Courteous Reader , These Books following are to be sold by Joshua Kirton , at the Kings Arms in Pauls Church-yard . Books of Divinitie and Sermons . 1. THe Truth of Christian Religion , proved by the Principles and Rules , taught and received in the Light of the understanding , in an exposition of the Articles of our faith , commonly called the Apostles Creed , written by a learned Author lately deceased , in Folio , 1651. 2. A Concordance Axiomaticall , containing a Survey of Theologicall Propositions , with their Reasons and Uses in holy Scripture , by William Knight , in fol. 3. Certain Sermons or Homilies appointed to be read in Churches in the time of Queen Elizabeth , and now reprinted in folio . 4. Compunction or pricking of heart , with the time , means , nature , necessity , and order of it , and of Conversion ; with motives , directions , signes , and means , of cure of the wounded in heart , with other consequent or concomitant duties , especially self-deniall ; All of them gathered from Acts 2.37 . being the summe of 80. Sermons . With a Postscript concerning these times , and the sutiableness of this text and Argument to the same , and to the calling of the Jewes . By R. Jenison , Doctor of Divinity , in quarto . 5. A plain Discovery of the whole Revelation of St. John , in two Treatises ; 1. Searching and proving the Interpretation . 2. Applying the same paraphrastically and historically to the text , with a Resolution of certain doubts , and annexion of certain Oracles of Sibylla ; by John N pier , Lord of Marchiston , in quarto . 6. The Government and order of the Church of Scotland ; with an Astertion of the said Government , in the points of Ruling Elders , and of the Authority of Presoyteries and Synods , in quarto . 7. A Treatise of Miscelany questions ; wherein many usefull questions , and cases of Conscience are discusted and resolved concerning the Controversies of these times ; by George Gillespie of Scotland , in quarto . 8. An Answer to the ten Reasons of Edmund Campian , the Jesuit , in confidence whereof he ●ftired Disputation to the Ministers of the Church of England , in the Controversie of Faith ; by William Whitaker , Doctor of Divinity , in quarto . 9. Jo. Hen. Alsieduis his discourse of the 1000. Apocalypticall years , or the Saints reign on earth a thousand years ; Englished by W. Burton , in quarto . 10. Letters concerning Religion , between the late Earle of Manchester , Lord Privy Se●l , the Lord Faulkland , and Mr. ●a●●er Montaguc , in quarto . 11. Truth Asserted , by the Doctrine and practice of the Apostles , seconded by the ●estimony of Synods , Fathers , and Doctors , from the Apostles to this day , viz. that Episcopacy is Jure divino ; by Sir Frantis Wortley , in quarto . 12. An Answer to the chief Arguments for Anabaptisme , by Doctor John Bastwick , in quarto . 13. Two learned Discourses ; 1. on Mathew 28.18 , 19. 2. on 2 Peter 2.13 . written by a learned and worthy Gentleman larely dec●ased , in octavo 1651. 14. Popular Errors in generall points , concerning the Intelligence of Religion , having relation to their causes and reduced into divers Observations , by John D●spagne , Minister of the French Church , in octavo . 15. New Observations upon the Creed , with the use of the Lords Prayer maintained , by John Despagne , in octavo . 16. The same in French. 17. New Observations upon the Commandements , by John Despagne , 1651. 18. The same in French. 19. The Abridgement of a Sermon preached on the Fast day , for the good successe of the Treaty between the King and Parliament , 1648. by John Despagne . 20. The same in French. 21. Sermon Funebre de Jean Despagne sur la mort de sa Femme , in octavo . 22. Advertissement touth out la fraction & distribution du prin en la S. cene obmises en plusieurs Eglises Orthodoxes , par Jean Despagne , in octavo . 23. A Monument of Mortality , containing 1. A wakening for worldlings . 2. Meditations of Consolation . 3. Comfortable considerations preparing the sick for an happy change . 4. A Mirrour of modesty , with a reproof of the strange attired woman , and the sacred use of Christian Funerals , by M. Day , Doctor of Divinity , in octavo . 24. Plain truths of Divinity , collected out of the Sacred Scriptures , particularly of the destruction of Antichrist , and the time when , the comming of Christ to Judgement , and his raigning with his Saints for ever upon this earth after the restitution of all things ; by John Alcock , in octavo . 25. Herberts carefull Father , and pious Child , lively represented , in teaching and learning , a Catechisme made in 1200 Questions and Answers , in which the Catholick truth is asserted , and above 600 Errors , Heresies and points of Popery are briefly consuted , in octavo . 26. Herberts belief and confession of faith made in 160. Articles , in octavo . 27. Herberts quadrupartite devotion , for the day , week , month , year , made in about 700. Meditations and Prayers , in octavo . 28. Meditations on Christs prayer upon the Crosse , Father forgive them , for they know not what they doe ; by Sir John Hayward , in octavo , 1651. 29. Davids Tears , or Meditations on the 6.32 . and 130. Psalmes , by Sir John Hayward , in twelves . 30. The Devotions of the dying man , that desireth to dye well , Written by Samuel Gardiner , Doctor of Divinity , in twelves . 31. A Beautifull Bay-bush , to shrowd us from the sharp showres of Sin. containing many notable Prayers and Meditations , in twelves . 32. A Grain of Incense , or Supplication for the peace of Jerusalem , the Church and State , written by John Reading , in octavo . 33. An Evening Sacrifice or prayer for a family necessary for these calamitous times , made by John Reading , in octavo . 34. Character of true blessedness , delivered in a Sermon at the Funerall of Mistris Alice Per●ival , by John Reading , in twelves . 35. Six Godly Meditations or Sermons , upon certain select texts of Scripture , by Andrew Rivet , Doctor of Divinity , in twelves . 36. A Meditation on Math. 27.27 , 28 , 29. or a Pattern for a Kings Inauguration , written by King James , in twelves . 37. Directions to know the true Church , written by George Carleton , Doctor of Divinity , in twelves . 38. The Singing Psalmes in Welsh , in twelves . 39. A Preparation to Fasting and Repentance , by Peter du Moulin , in 24. Sermons . 1. DOctor Williams , Bishop of Lincoln , on Galathians 6.14 . before the Lords of Parliament . 2. Ejusdem , on Job 42.12 . before the Lords of Parliament . 3. Doctor Andrews , Bishop of Winchester , on Luke 1.74 , 75. November 5. 1617. before the King. 4. Ejusdem , on 1 Cor. 11.16 . on Easter day before the King. 5. Ejusdem , on John 20.11 , 12 , 13 , 14 , 15 , 16 , 17. on Easter day before the King. 6. Doctor Laud Bishop of St. Davids , on Psal . 22.3 , 4 , 5. at the opening of the Parliament . 7. Doctor Robert Willon , on Psal . 2.1 , 2 , 3 , 4. on Nov. 5. before the Judges , at Westminster . 8. Christopher white , on Rom. 13.1 . 9. Humphrey Sydenham , on Eccles . 12.5 . at the Funerals of Sir John Sydenham . 10. Doctor Christopher Swale , on Gen. 28.20 , 21 , 22. before the King. 11. Isaac Singleton , on Esay 22.15 . upon Gowries Conspiracy . 12. Peter du Moulin , on Rom. 1.16 . before the King. 13. Doctor Morton , Bishop of Durham , on 1 Cor. 11.16 . at St. Pauls . 14. William Price , on Ezra 9.6 , 7 , 8. before the Lords of Parliament . 15. Anthony Cade , on Rom. 2.15 . a Visitation Sermon , with an appendix concerning Ceremonies . 16. Doctor Henry King , on Jer. 1.10 . at St. Pauls , on March 27. 1640. 17. Doctor William Gouge , on Nehem. 5.19 . before the Commous of Parliament . 18. Ejusdem , on Ezekiel 36.11 . before the Lords of Parliament . 19. Ejusdem , on Ezra 8.21 . before the Lords of Parliament on the Fast appointed for the good successe of the Theary between the King and Parliament , 1648. 20. Ejusdem , on Exodus 13.3 . on Queen Elizabeths day , Nov. 17. at Pauls . 21. Ejusdem , on Ezekiel 24.16 . at the Funeral of Doctor Ducks wife . 22. Matthias Milward , on 2 Cor. 2.14 . before the Company of the Artillery Garden . 23. Ejusdem , on Rom. 13.4 , at Guild-Hall Chappell . 24. Henry Miller , on Psal . 124.1 , 2 , 3 , 4. on the fifth of November . 25. Alexander Rosse , on Mathew 21.13 . Two Sermons . 26. John Pigot , on Luke 19.41 , 42 , 43 , 44. 27. Nicholas Guy , on John 11.26 . at the Funeral of Doctor Gouge's Wife . 28. Thomas Palmer , on Psalm 37.40 . 29. James wilcock , on Acts 24.13 , 14. 30. Ejusdem on John 20.19 , 20. Lam. 5.16 . 1 Cor. 10. 16 , 17 , 1 John 4.1 . in 6. Sermons . Libri Theologici Latini , &c. 1. THomae Bradwardini Archiepiscopi olim Cantuariensis de Causa Dei , contra Pelagium , & de virtute Causarum , ad suos Mertonensos , libri tres ; Opera & Studie D. Hen. Savilii editi , in fol. 2. De Republica Ecclesiastica pars secunda , cum 2 Appendicibus , 1. de SS . Eucharistia contra Card. Perronium , 2 Responsio ad magnam partem defensionis fidei , P. Francisci Suarez , in folio . 3. In Acta Apostolorum , & in Singula● Apostolorum , Jacobi , Petri , Johannis , & Judae Catholicas Epistolas Commentarii ; Autore R. P. F. Nicolao Gorrano Anglo , in fol. 4. Miscelan●orum Theologicorum , quibus S. Scripturae & aliorum classicorum Autorum , plurima monumente explicantur atque illustrantur , libri tres , Autore Nicolao Fullero , in quarto . 5. De Potestate Papae in Rebus temporalibus , sive in Regi●us deponendis usurpata , adversus Bellarminum ; Autore foanne Episcopo Roffenst , in quarto . 6. Papa Anti-Christus , sive Diatriba de Anti christo ; Autore Georgio Downamo Episcopo Detensi , in quarto . 7. Causa Regia , sive de Authoritate , & Dignitate Principum Christianorum differtatio , adversus B●llarminum ; Autore Tho. Mortono Episcopo , in quarto . 8. Antidotum , Adversus Ecclisiae Romanae de Merito proprie dicto ex condigno venenum ; Autore Tho. Mortono Episcopo , in quarto . 9. De Suprema Petestate Regia , Exercitationes habite in Academia Oxoniensi contra Bellarminum & Suarez . Autore Rob. Abbot professore Regio , in quarto . 10. De Gratia & Perseverantia Sanctorum , Exercitationes habitae in Academia Oxoniensi , & Animadversio brevis , in R. Thomsoni Diatribam , de Amiss●ine & intercisione Justificationis & gra●●a ; Autore Roberto Abbot . 11. Georgii Abbati Archupiscopi Cantuwriensis Explicatio 6. illustrium quastionum , 1. de Mendacin , 2. de Circumcisione & Bapasmo , 3 de Astrologia , 4. de piasentia in cultu I dololatinco , 5. de Fuga in persequutione & peste , 6. An Deiis sit Author Peccati , in quartu . 12. Stephani Szegedim Analysis , in Psalmos , Prophetas Majores , 4. Evangelia , Acta Apo●●o●orum , omnes Epislulas , & Apoca●ypsin , in quarto . 13. Liturgia Inglesa , O Libro del Rezodo Publico , de la Administracion de los Sacramentos , y otros Kitos y Ceremenias de la yglesia de Ingal●terra , in quarto . 14. La Liturgie Angloise , oule Livre des Pritres publiques de L'administration des Sacraments , & antres ordies , & Ceremonies de L'Eglise d'Angleterre , in quarto . 15. Georgii Wicelin Methodus Concordie Eccsiastic● , cum Exhortatione ad Concilium , juxta Exemplar excusum , 1523. in octave . 16. De Proesulibus Anglia Commentarius , omnium Episcoporum , necnon & Cardinalium o●●sdem Gentas , nomura , tempora , Seriem , atque Actiomes maxime ●●morabil●s , ab ultima antiquitate repetita , complexus , per Franciscum Godwinum Episco●um Landavensem , in quarto . 17. St. Gregori Nazianzeni in Julianum Invectiv● dua , &c. cum Scholies Groecis & notis , R. Montague , in quarto . 18. Gilberti Foliot Episcopi Lond. Exposion in Canticum Canticorum , unacum Compendiv Alcuini , e Bibliotheca Regia , in quarto . 19. Dela verite en tant qu'e●●est distincte de la R●●●lation , du vray semblable , du Possible , & du faux , pa● Edouard Herbert , Baron de Cherbury , in quarto . 20. Loci Communes , D. Martini Lutheri , ex Scriptis ipsius Latinis , in 5. classes distributi , A. M. Thesdosio Fabricio , in quarto , 1651. Books of severall sorts , of Humane Learning . 1. GErhardi Mercatoris Atlas , or a Geographick Description , of the Regions , Countries , and Kingdoms of the world , through Europe , Asia , Africa , and America , represented by new and exact Maps , in two large Volumes in folio . 2. Britain , or a Chorographical Description of the Kingdoms , England . Scotland , and Ireland , and the Islands adjoyning , out of the depth of Antiquity : becautified with Maps of the severall Shires of England , written by William Camden Clarenceux K. of A. in folio . 3. An History of the Civill Warrs of England , between the two Houses of Lancaster and York , beginning in the Reign of Richard the second , and ending in the Reign of Henry the seventh , written in Italian by Sir Fra. Biondi , Englished by Hen. Earl of Monmouth , in folio . 4. The Roman History of Amianus Maroellinus , translated into English , by Philemon Holland , Doctor in Physick , in fol. 5. The Annals and History of Cornelius Tacitus , with the notes of Sir Hen●y Savile , in folio . 6. Discourses upon cornelius Tacitus , written in Italian by Marquis Virgilio Malvezzi , translated by Sir Richard Baker in folio . 7. The Life and Reign of King Henry the Eighth , written by Edward Lord Herbert of Cherbury , in folio . 8. The History of the Houses of Douglas and Angus , written by Mr. David Hume , in fol. 9. The Siege of Breda , written in Latine by Herman Hugo , translated into English by Collonel Henry Gage , in folio . 10. The History of the Councell of Trent , written in Italian by Pietro Soave Polane , translated by Sir Nathana●l Bront . 11. The same in Latine . 12. The Theatre of Gods Judgements , collected out of Sacred , Ecclesiasticall , and Pagan Histories , by Doctor Thom. Beard , and Doctor Tho. Taylor , in sol . 13. A French-English Dictionary , Compiled by Master Randle cotgrave , with another in English and French , in folio . 14. Regiam Majest●●tem . A Collection of the old Lawes and Constitutions of Scotland , from King Malcome the second , to King James the first , by Sir John Shene , in fol. 15. The same in Latine . 16. Enquiries touching diversity of Languages and Religions , through the chiese parts of the world , written by Edward Brerewood , in quarto . 17. The History of the Quarrels of Pope Paul the fisth , with the State of Venice , written in Italian by the Author of the History of the Councell of Trent , and Translated by Doctor Christopher Potter , in quarto . 18. A briet Discourse of the New-found-Land , with the Situation , temperature , and commoditie thereof in quarto . 19. Of Supremary in Affaires of Religion , by Sir John Hayward . 20. Considerations touching a war with Spain , written by Francis Lord Vanlam , Viscount St. Alban , in quarto . 21. The Life of Jacob Boesmen , vulgarly called the German Prophet , in quarto . 22. Almansir , the learned and victorious King , that conquered Spain , his Life and Death , published by Robert ashley our of Oxford Library , in quarto . 23. The Epistle congratulatory of Lysimachus Nica●●● of the S. of Jesus to the Covenanters in Scotland , paralleling their harmony in Doctrine and practice , in quarto . 24. The Poor Vicars Plea , declaring that a compe tency of means is due to them cut of the Tythes of their severall Parishes , notwithstanding the Impropriations , written by Thomas Ryves , Doctor of Law , in quarto . 25. A Collection of some moderne Epistles of Morsieur de Balzac , carefully translated cut of French , being the fourth and last ●olume , in octavo . 26. The History and Relation of the bloudy Massacre at Paris , and in other places in France , 1572. in Twelves , 1651. 27. The Free-School of Warre , a Treatise , whether it be lawfull to bear Arms for the service of a Prince of a divers Religion , in quarto . 28. Instructions for Musters and Arms , and the use thereof , in quarto . 29. The Key of the Mathematiques new filed , with the Resolution of adfected Aequations , the rule of compound Usury and false position , and the Art of Geometricall Dialling , in octavo . 30. The same in Latine . 31. A Génerall Treasury of Accounts , for all Countries in Christendome , made by William colson of London . 32. Accounts of Merchandize ready computed , also , Tables for measuring of Timber , Boord , Glasse , and Land , enlarged and corrected , by John Penkethman , in twenty fours . 33. The Merchants Avizo , necessary for their Sons and Seivants , when first sent beyond Sea , in quarto . 34. Mystagogus Poeticus , or the Muses Interpreter , explaining the historicall Mysteries , and mysticall Histories , of the Ancient Greek , and Latine Poets , written by Alexander Rosse , in octavo . 35. Observations on that ( in its kind ) eminent Petition presented to the Commons in Parliament , September 11. 1648. in quarto . 36. A Perfect plaforme of an Ho●garden , and Instructions for the making and maintenance thereof , with Notes and Rules for reformation of all abuses commonly practised therein ; written by Reynold Scot , in quarto . 37. The Problems of Aristotle , with other Philosophers and Physitians , containing question and answets , touching the estate of mans body , in octavo . 38. Child-birth , or the happy delively of women , s●tting down the government of women , in their breeding , travell , and lying in , in quarto . 39. The Marrow of Physick , w●●ten by Tho , Brugis , in quarto . 40. Pharmacopoea , cu● adjecta sunt Paraphrasis , & miscendorum medicamentorum modus , scripta a Bricio Bauderono , huic accedunt Jo. du Boys Pharmacopier Parisionsi● observationes in methodum misceindorium medicamentorum , in fol. 41. Observationes Medicoe , de assechbus omissis , Authore Arnoldo Bootio , Med. D. in duodicimo . 42. Anglia Flagellum , sen Tabes Anglica , Authore Theophilo de Garancieres , D. Medico , in duodecimo . 43. A Sure Guide to the French tongue , teaching to pronounce French naturally , to read it pufectly , to wine it truly , and to speak it readily , by Paul Cogucau , in octavo , 1651. 44. Lettres sur la mort de quelques Personnes en qualite & en Merite , tant de l'one , que de l'autre Sexe , par ●harles de Beauvais , in oct●vo . 45. Animadversions on Mr. Seldens History of Tythes , and his R●view thereof , by Richard Tillesly Doctor in Divinity , in quarto . Poetry and Playes . 1. Godsrey of Boulogne or the Recovery of Jerusa●●● , done into English heroicall verse , by Edward Fairfax , Gent , with the life of the said Godsicy , in sol . 2. The crown of all Homers works , Batrachomyomachia , or the battell of Frogs and Mice , h●s Hymns and Epigrams , Translated by George Chapman , in ●olio . 3. The Hierarchy of the bl●ssed Angels , their Names , Orders , and Offices , the ●all of Luciser , with his Angels , written by Tho. Heywood , in sol . 4. Orlando Furioso , in English hetoicall Verse , by Sir John Harrington , with addition of the Authors Epigrams , in fol. 5. Leoline and Sydanis , a Romance of the Amoreus adventures of Princes , in quarto . 6. The young mans Looking-glasse , Bacchus Banne● display'd , Characters , and Epigrams , written by Richard ●atts . 7. The most pleasant History of Albino and Bellama , by N. W. in twelves . 8. Analecta Poëtica Graeca-Latina , or capping of Verses Greek and Latine , in twelves . 9. Horatius de Arte Poetica , Englished by B. Johnson . An Execration against Vulcan . The Mask of Gypsies , and Epigrams , by the same Author , in twelves . 10. The Constant Maid , A Comedy , written by James Shirley . 11. St. Patrick for Ireland , the first part , written by James Shirley . 12. Landgartha , a Trage-Comedy , written by Henry Burnel . Books for Schooles , and the University . 1. ANtonii Ruvio Commentarii in universam Aristotelis Dialecticam , in quarto . 2. Thomoe Lushingtonii Logica Analytica , de Principii● , Regulis , & usu rationis rectae , in octavo . 3. Elementa Logicae , Autore Edovardo Brerewood , in duodecimo . 4. Aditus ad Logicam , Autore Samuele Smith , in duodecimo . 5. Institutionum Peripateticarum , ad mentem Summi viri Kenelmi Equitis Dygboei , pars Theorica , Item appendix Theologica , de Origine Mundi ; Authore Thoma Anglo , in duodecimo . 6. Francisci Baconi , de Sapientia veterum Liber , in duodecimo . 7. Aemilii Porti Dictionarium lonicum & Doricum Graeco-Latinum , in octavo . 8. Lexicon Graeco-latinum , in N. T. Dom. nostri Jesu Christi , Autore Georgio Pasore , in octavo . 9. Novum Testamentum Dom. nostri Jesu Christi , Graecum , Cantabrigiae , in octavo . 10. Idem , notis Roberti Stephani , Josephi Scaligeri , & Isaaci Casauboni , in octavo . 11. Novum Testamentum Latinum Theodoro Beza Interprete , in duodecimo . 12. Elementaria Traditio Christianorum Fidei , aut Catechismus , Grac. Latin. per Tuss . Berchetum , inoctavo . 13. Paraphrafis Psalmorum Davidis Poetica , Autore Georgio Buchanano , in duodecimo . 14. Particulae Latinae Orationis , collectae , dispositae , & consabulatiunculis digestae , Autore J. Hawkins Med. D. in octavo . 15. A brief Introduction to Syntax , shewing the use , grounds and reason of Latin construction , collected out of Nebrissa his Sp●nish copy , with the Concordance , supplied by John Hawkins Med. D. in octavo . 16. Jo. casa Galateus seu demorum honestate , & Elegantia , notis Nath. Chylnae in octavo . 17. Isocratis Orationes & Epistolae , Grac. Lat. Interlincat . in octavo . 18. Analecta Poetica Graeca-latina , or capping of Verses Greek and Latin. 19. Aeschims c●ntra Ctesiphontem , & Demosthenis pro Corona Orationes à Johanne Sturmio illustratae , Graecè , in octavo . 20. Homerilliav , idest de rebus ad Troiamgestis Graec. Lat. in octavo , Cantabrigia . 21. M. Fahn Quintihani Institutionum Oratoriarum libri 12 , ●accesserunt Quintilianorum Declamatiomes , Dan. Pareo editi , in octavo . 22. Synonimorum Sylva olim à Simone Pelegromo collecta , nunc H. F. emendata & Aucta , in octavo . 23. Ca●liop●i● , or a Rich Storehouse of proper choice and elegant Latine words and phrases collected chiefly out of Tullies Works , by Thomas Dray , in octavo . 24. Bibliotheca Scholastica Instructissima , or a Treasurie of ancient Adagies and Proverbs collected out of the English , Greek , Latin , French , Italian and Spanish , published , by Tho. Drax , in octavo . 25. An eas●e Entrance to the Latine tongue , containing the Grounds of Grammar , and their Examination ; 2. A vocabulary of common words , English and Latin. 3. Examples appliable to the Rules of Concordance and construction . 4. Collections out of the lowest School Authors . 5. More elegant expressions for children . 6. The first principles of Christianity , by charles Hoole School-master in London , in twelves , 1651. 26. A little Vocabulary English and Latin , for the use of little children that begin to learn the Latin tongue , by Charles Hoole , in twelves , 1651. 27. Alexandri Rossaei Isagoge Grammatica , in Gratiamily lorum qui nolunt memoriam multis & longis regulis gravari concinnata , in octavo . 28. Jodoci Stunpelii Parnassus Epithetorum , Singula Ravisii , multag , Prosodiae Smetii , Epitheta vario metro pro Studiosis , versus eleganter extempore sine epithetorum quantitatis errore Scripturis , inclusa continens , in duodecimo , 1651. 29. Quirti Horatii Flacci Poemata , Scholiis five annotationibus Joannis Bond illustrata , in octavo . 30. Publii Ovidu Nasonis Metamorphoseon , libri 15. notis Tho. Farnabii illustrati , in octavo . 31. Angeli Caninii Hellenisinus , copios●ssimi Graecarum latinarumque , vocum Indicis accessione per Carolum Hanboesium locupletatus , in octavo , 1651. 31. Riders Dictionary English and Latin , and Latin and English enlarged , by Francis Holy-Oke , in quarto . FINIS . Notes, typically marginal, from the original text Notes for div A85746-e1030 1. The state of the question . 2. An Argument , from the Unity of the matter , proved by Scripture , Rom. 13 4. Pro. 20.8 . Col. 3.20 . 3. And by naturall reason . 4. An argument from the Universality of the end , proved by Scripture . 1 Tim. 2.2 5. And by Philosophy . In fine Eudem 6. The right vindicated by direct authority of Scripture . Deut. 17.19 . Jos . 1.8 . Ps . 2.12 . Es . 49.23.60.13.16 . 7. By the consent of the antient Christians ; 8. And of the Reformed . 9. And of the Heathens . 10. With respect unto crernall happinesse ; 11. And unto temporall prosperity . Mat. 6.33 . 12. Which follows true Religion by vertue of divine Providence . Ep. ●st . 42. 13. And by its own nature ; in respect of Morall Precepts , and doctrines , and rites . 14. More reasons added . 1. All Functions are under Command . 2. Some by Emanation . 3. The Supreme Authority , and the Sacred Function , united in the same Person , by the Law of Nature . 4. It was so before Moses , and after , among the Nations . Gen. 18.16 . 5. The Supreme Authority , and Sacred Function , separated by the Law of Moses . Est 54.13 . Jo. 6.45 . Heb. 8.10 . 1 Pet. 11.9 . Apoc. 1.6.5.10 . 6. And by the Christian Law. Tim. 11. A. Can. 6.81.83 . Can. 16. Can. 3.7 . Novel . 123 Cap. 5. 7. Sacred names & Priv●leges given to the H●ghest Powers . 1. Internal actions not subject to the Higher Power , but in relation to external . Rom. 13.5 . 2. Actions either determined or not determined , before any humane Command . 3. Actions determined by Law Divine either naturall , or positive . Deut. 4.8 . 4. Actions undetermined are the matter of humane Law , and also determined , both because of their adjuncts and of a new Obligation . Eth. 5.10 . Rom. 11.23 . Rom. 13.2 . 5. Acts not under Humane Command , are only those that are repugnant to Divine Law. 6. Commands repugnant to Divine Law bind to a non-resistance , & wherefore . 1. Miht . Sect. 4. D. de●ve Miht . Rom. 13.2 . 1 Sam. 8. Dent. 17.17 , 20. L. ●enult . D. de Just . & jure . 1 Sam. 24.7.26.9 . 7. Subordinate Powers not exempted from that Obligation . 1 Sam. 24 , 7. 8. Examples alle ged to the contrary answered . 9. The difference 'twixt internall actions and externall . 10. What God commands , cannot be forbidden by by man with validity . Acts 4.19 . Luke 24. 11. How Religion is not subject to Humane Power . L. cum salut . L. de sum . Trin. 2 Chron. 29.15.30.12 . 12. And how it is Subject . Nov. 138. Ep. 48. Rom. 1.32 . 13. The Highest Power may determine any Actions not a●ore determined by God. 15 am . 10.15 . 14. Resistance under colour of Religion , unlawfull , preved by Scripture & examples , and Objections answered . Mat. 26.52 . 1 Pet. 2.16 . 15. Not so many porticula●s in Sacred things , as in Secular , under Humane Power : with the reason of it . 1. That Christ Instituted the Pastorall offi●e , answered . 2. That the Magistrate is not of the essence of the Church , answered . 3. An objection out of Esay answered . Esay 49.23 . Whether Kings are under the believing people , or Church . Nebem . 8.8 Psa . 72.9 . Apos . 1.5 . L● . 22.25 . 1 Sam. 8.19 . Rom. 13.1 . 1 Pet. 2.13 1 Sam. 17.8.22.12 . 1 Reg. 1.32 4. That Kings are under the Pastors function , answered . 5. The Objection , taken from the Kingdom of Christ , answer d. And what that Kingdome is ; and whether he hath Vicars . 6. Pastorall Govemment overthrows not the Authority of the H. Powers . Distinctions of Government : Directive . Constitutive . By consent . By Command . Supreme , Inferiour , Inferior , By emanation . By subjection only . 8. Pastors have no coactive or temporall Power : proved by Scripture and Fathers . 1 Pet. 5.3 . Antig. 13.2 . Phil. 2. Lu. 12.14 . 1 Jo. 1.1 . 1 Cor. 11.23 . 1 Cor. 7.25 2 Cor. 9.7.8.8 . 9. Their Government Suasory and Declarative . Heb. 13.7.17 . 1 Tues . 5.12 . 1 Tim. 5.17 . Jo. 21.16 . Ast . 20.28 1 Pit 3. Act. 15.23 . 18. The Church hath no Power of command by Divine right . 2 Cor. 10.4 Eph. 6.17 . Phil. 3.20 . 11. The Church hath a Government Constitutive , by consent : proved by reason , and examples of Scripture . Col. 2.16 . Act. 20.7 . 1 Cor. 16.2 Apoc. 1.20 . 12. The Supreme Authority compatible to the Church : the Inferiour only to Pastors . 1 Mac. 4.59 . 13. The Authority of the H. Powers not overthrown , by the directive & declarative regiment of Pastors . 14. Nor by the constitutive ; 14. Nor by any t●mporall power given them by Positive Law. 1. The word , Judgement , explained . 2. It pertains to the Highest Power . 3. Notwithstanding , that they may e●●e . 4. Notwithstanding , that Christ is Supreme Judge . 5. How the Scripiture is Judge . Jo. 7.51.12.48 . 6. How the Pastors and the Church is Judge . 7. Understanding is required unto Judgment . Deut. 17.8 . Jos . 1.8 . 8. The Highest Powers capable of sufficient understanding . 9. Divine things , that are necessary , are easy to bee known . Rom. 12.3 . 10. Heln from God , by Prayer . Ps . 72.1 . Ps . 51.8 . 1 Reg. 3. Num. 11.27.25 . Dent. 34.9 Heb. 1. M●● . 13.8 . Rom. 10.8 . ● Cor. 4.3 , 4 Num. 1.29 1 Tim. ● . 4● 11. Piety is also required in the Higher Powers , to enable them to judge . Deut. 17.19 . Jos . 1.7 , 8. 1 Tim. 1.6.7 . 12. A distinction 'twixt the rect●tude and the validity of an action applyed . 13. Insidel Princes may judge of Sacred things . Examples hereof Act. 14. 14. And the reason of it . De bone persev . cap. 14. Jo. 5.30 . Act. 17.11 15. Catechumens not excluded from Judgement . 16. Right to judge is one thing , Ability another . And this illustrated by Si●il●cs . 1 Cor. 14.31 . 17. The Judgment of the Prophets not privative of the Highest Powers . Deut. 18.22 . 1 Jo. 4.1 . 1 Thes . 5.19 , 20 , 21. 1 Cor. 14.29 . 1 Cor. 12.9 . 1 Cor. 11. Epist . 33. 18. The Kings of the old Testament judged not as Prophets only , but as Kings . Luke 10.24 . 1. The Right , & the use of it distinct . 2. Pious and learned Pastors to be consulted by the Highest Power . 3. Principles of Faith Intrinsecall Extrinsecall , Divine Humane . 4. Of Divine Authority proposed by men . 5. And the state of the question 'twixt Protestants and Papists . 6. When 't is sit to ●rest in humane Authority . 2 Cor. Hom. 13. 7. No man may pin his faith of salvation upon another : proved by Scripture and reason . Rom. 4.3.10.17 . Jo. 4.28 . Mat. 15.9 . 1 Thes 2.13 . 8. In matters not determined by Scripture , more may be given to Human Judgement . 9. The Prince must use his own judgement , especially where Counsel louis doe not agrec . 10. An objection out of Deut. answered . Deut. 17.8 M● . 23.2 . Deut. 17.12 . 11. Another out of Numb . 27. Tit. 2.11 . 12. Care must be had of the Churches Peace and Unity . Jo. 13 35. Act. 4.32 . 13. Cautiions and R●les conducing to Unity . F●w Decisions , in points of Faith. 14. And those in in Generall Councils . 15. Ecclesiasticall Laws deliver'd in a persuasive way . 16. How top eserve unity in point of ceremonies . 17. Highest Powers need the Ministry of others . 18. Prudentiall Rules have their exceptions : and whence . 19. The Distinction of power absolute and ordinary , erroneous L. 3.d . de Leg. 20. Highest powers how far obliged to their own Laws Nov. 105. 1 Cor. 6.12.23 . L. ●non omne . d. de reg . jur . Pro Rabir. 1. What we mean by Synods . 2. No Precept in Scripture for Synods . 3. Their Original not from Act. 15. Act. 15.3 . 4. But from the Law of Nature : with a distinction of the Law of Nature , Absolute , After a sort ; 5. Synods not from the Law of Nature absolute . 6. Synods under the Pagan Emperours , by what right . Act. 24.14 . 6. Synods called by Christian Emperours . 8. Three Questions about Synods . 9.1 . Whether the H Power may govern withour a Synod . 10. The affirmative proved by examples . 11. Three ends of Synods : yet not necessary . Counsell . Consent . Jarisdiction . 12. Synods sometimes not usefull . 13. Accusers may not be Judges in a Synod . 14. Synods somtimes hurtsull . 1 Cor. 3.13 Phil. 3.15 . 15. What may serve in their stead . 16. O. her causes to deny Synods , beside the generall corruption of Religion . Epist . 24. In 4. prac . loc . 5. 17. What is to be done , till 2 free Councill may be called . 18 Synods not cald without the Highest Power . 19. Whetther the Highest power may choose the Synod-men . 20. The Right of the Primitive Church . And the Assembling of Bishops . Acts 15.2.12 . 21. The Emperours encyclic letters to the Metropolitans . 22. The Highest Power may elect Pastors for the Synod . Proved by reason , and examples . 1 King. 22. 23. When the election is permitted to others , the Highest Power commands ●●●veri . 24. The H. Power may judge in Synod . 25. Whetheir it be expedient or no , in person . 26. The Highest Powers present in Synods by their Deputies . 27. III. What is the Highest Powers right after Synod . The Epicrisis : wherein is contain'd right to change , to adde , to take away . 28. An objection answered . D. quando appell . 28. The manner of giving the Epicrisis , or finall judgement ; And of Appeal . Dio. 29. The Epicrisis in parts of Religion , as well as in the whole . 1. The severall acts of Authority are Legislation , Jurisdiction , and another without speciall name . Mat. 8.9 . 2. Wherein is Legislation . 3. It belongs to the Highest Power , about the whole Body of Publick Religion . 4. Answer to the Objection of the change of Religion . Pro. 25.1 . 5. Religion must not be brought in by the force of subjects . Deut. 7.5 . 6. False & Schismaticall worship , by the Highest Power , sometimes prohibited and punisht . 7. Sometimes dissembled and regulated . 8. Legislation in the parts of Religion . 9. Suppeslion of unprofitable questions , So●●m . 1.7 . c. 12 〈◊〉 cleric . D. de sum . ●●init . And of words not found in So pure , N●●●on De side . 10. The Regulating of Church mens conversation . Novel . b.c. 11. In Greg. 4. 11. Lawes about things undetermined by Divine Law ; And that , beside the Canons . 12. Yet the Canons are of use , in the making of Lawes . 13. No Legislative Power belongs to the Church by Divine Right . 14. Y●t it may be granted by the Law Positive ; cumulatively , n●t●rivatively ; and not without subordination and dependence . Come . Tolet. 6. can . &c. 15. How Kings have confessed themselves bound by Canons . 16. The Canons dispensed with by Emperours . 1. Examples hereof , even in the Apostolicall . 1 Tim. 3.6 . 1 Tim. 5.9 . 17. Divine Lawes also moderat●d by equity . Let ●● . 7.10 & 22. 1. Jutisdiction about Sacred things belongs to the Highest Power . 2. The effects of it are declared . Ep. 3. v. 10 3. Jurisdiction properly so called belongs not naturally to the Pastors . 4. Yet by Law Positive it belongd to them in some Nations . Cic. l. 4. ad Attic. De●● . 17.8 . L. 3. devit . Mos . 5. Pastoral acts of Divine Right , which seeme to come neer to Jurisdiction , and yet are distinct from it . 6. The Apostolicall rod. 1 Cor 4.21 2 Cor. 13.10 . 10.6.13.2 . Acts 4.13 . 1 Tim. 1.20 . 1 Cor. 5. Acts 3.12 . 1 Cor. 5.2 . Gal. 5.12 . 7. The use of the Keys . 8. Prescription of the works of penance , by way of direction or persuasion . 9. Nonexhibition of Sacraments . 1 Cor. 11.29 . 10. The Churches acts of Divine right , which seem to come neer Jurisdiction , but yet are distinguisht ●om it . Separation . Epist . 68. Jo. 10. Rom. 16.17 . Ti● . 3.2 Thess . 3.6.14 . 2 Tim. 3.6 . 1 Cor. 5.9.13 1 Tim. 6.6.12 . 1 Cor. 5.12 . Mat. 7.1.11 . Canonical acts , superadded to the acts of Divine right , and distinct frō ; them . Cone . An cyr . Can. 2. & 5. 1 Tim. 5.19 . 12. Jurisdiction granted to Pastors by Positive Law. L. 5. Ep. 32 Nov. 89. Cap. 9. I. 1. Cod. de sent . pr. pr. l à procon . C. Th. de appel . Sancimus , Cod. Epill . Cand. 13. The efficacy of his Jurisdiction . 14. The Jewes had the like granted them . L. generaliter . ff . de dicurr . 15. The accessories of Excommunication . L. 6. de Bel. Gall. 16. All Pastoral Junisdiction properly so called flowes from the H. , Power . 17. How far those Pastoral acts may be used upon the Supreme Governour . Of the use of the Keyes . 18. Under which pretence , cannot be excused seditious Sermons , Which are refelled by Scripture , and the objections answered . 2. Sam. 16.11 . 2 Chron. 24.20 . Mat. 18.17 . 2 Cor. 2.6 . 1 Tim. 5.20 . 1 Tim. 5.1 . 19. All coaction of the Highest Powers unlawfull . 2 Chr. 26.20 . 20. Canonicall acts cannot be exercis'd against the Highest Power , without consent . Ps . 1.51 . l. 〈…〉 21. How the Pastor may satisfy his conscience . 22. What is the Right of the Highest Power , about the fore said acts of Pastors and Churches . 1 3. Cod. de ●pisc . & Cl●ic . Novel . 123 2 Chron. 19.8 . & 11. 22. Ecclesiasticall app●als depend on the Highest Power . 23. Exercise of Supreme Jurisdiction by himself or others . Can. 12. 24. The Highest Power may dispense with Canonicall and Legal penalties ; And judg whether Excommunication bee just or no. 1. Two perpetuall functions , of Presbyte●s and Deacons ; And their difference . C. 38.40.41 . C. 44. 2. These four distinguished , Mandate . O dination . Election , Confirmation . 3. Of Ordination without a Title . 4. Ordination only by Pastors , 1 Tim. 5.22 . 5. The H. Power hath Authority over it . 2 Chro. 29.3 . Cap. 7. 6. Right Immutable , Mutable . 7. How the Election of Pastors belongs to the Church . 8. Apostolical Institutions subject to change . 9. Deacons , but not Pastors , elected by the people . 2 Cor. 8.20 10 Pastors in the Apostles time elected by the Holy Spirit , And Mathias the Apostle . Jo. 6.70.13.18 . Acts 1.2 . Gal. 1.1 . Luke 10.1 . Luke 10.2 . Rom. 10.15 . 1 Tim. 1.18 . Acts 20. Acts 1.23 , &c. 11. Popular elections not proved by . Acts 14.23 . Til. 1.5 . 12. Nor by the precept of avoyding false Teachers . 13. The old way of trying Pastors in the Primitive Church . 1 Tim. 3.10 . Pollu● . l. 8. Can. 6. 14 Cyprian doth not confirm , but everthrow Popular Election . 15. Pastors oft chosen by the Bishops , not by the People . Can. 22. 16. The Election of Bishops By the Clergy ; By the Comprovincial , Bishops . Can. 4. Can. 19. 17. Mutab●lity in the man●er of Election . 18. In Elections the Highest Power hath a Legislative right . L. 2. de Episc . Ord. & Inflit. 19. And may it self make Election , upon just cause . 20. This proved by reason ; 21. And by examples , in the state of Naturall Law ; And under the Moisaicall . 1 Reg. 13.31 . Aug. in Ps . 44. 22. Examples of the Roman Emperours , and of the Kings of France . 23. Objections answer'd . 24. Of Investitures , by them is meant the Collation of Bishopricks . L. 5. c. 30. 25. Examples of the Kings of England . 26. Pastors as well as Bishops may be Elected by the Highest Power . 27. Examples hereof . Loc. Com. de Elect. 28. The Objection from the abuse of Right , answered . Rainold . 187. 29. The Canons and Fathers answered . 30. Touching the Right of Pagan Kings . 1 Cor. 6.1 . 31. The best manner of Election . Arist Eth. 9.14 . 32. The Right of rescinding Elections reserved stil to the H. Power . 33. And of exauctorating Pastors , if need be . 34. Although chosen by others . 1. Things necessary to be distingu●sh● 〈◊〉 ●ot necessary . 3. Of Bishops and Lay-Elders . 3 The word shop● plain Here ●●ken so the O●●sver ●●stors . 4 Bishops not against Gods word . Mat. 20.26 . Mar. 10.44 . Jo. 13.13 , 14. Ad Fabiol . Eph. 4.11 . 5. Bishops alwaies in the Catholick Church . 6. Bishops in the time of the Aposties . 7. Bishops allowed by the word of God. Act. 20.17 , 18. Colloq . cum Harto , c. 8. S. 8. A place of Ambrose examin'd . L● . 1.8 . Justin . Nov. 123. 9. Timothy and Titus were Bishops . Actione 11 Act. 18.11 . 10. Bishops stiled Angels , Apostles , Presidents . 11. Patterns of Bishops in the natural Law , in the Mosaical , but most probably the Rulers of Synagogues . Lu. 8.41 . Acts 13.15 . Jerem. 19.1 . L. ult . Cod. Theod. de Jud. 12. Bishops of great use to the Church . 13. Bishops are not by Divine command . Epist . 19. 14. Not alwaies one Bishop in every City . Acts 6.9.18.8.17 . Epist . ad Annoch . 15. In whom is the right o● Ordination . 16. For what reasons Bishops were laid by in some Churches . De Minister . ●vang . Grad . cap. 23. 17. Lay-Elders , none in the Apostolicall ●ime . 18. All the antients by Presbyters understand only Pastors . The ambigu●ty of the word Seniors and Elders . 19. The Penitentiary Presby●er . De peniten● . 1.6.2 . 20. Pastors may be call'd Priests . Is . 66.21 . 21. Who are the Seniors in Tertullian . 22. Why the antient Bishops used to consult with the Church . Acts 6.2 . Acts 21.22 . 2 Cor. 2.6 . Serm. 19. de verb. Dom. 23. Who are the Seniors in the suppositious Ambrose . 1 Tim. 5. cap. 10.17 . 24. Liberty to interpret Scripture in the Synagogue . 25. And in the antient Church : with the d●fference Nov. 133. Cap. 2. 26. Lay-Elders , or Assessors , not commanded by God. 27. Mat. 18.17 . Explained : and the Difference 'twixt the Synedry and the Consistoty . Mat. 11.19 . Mar. 11.15 . 28. Lay. Elders not spoken of in , the new Testament . 1 Tim. 5.1 . 29. Why Pastors were call'd Elders by the Apostles . 30. The Church of Christ compared with the Judaicall Kingdom . 31. The Office of Elders in the new Testament . Acts 20.28 . Jac. 5.14 . 1 Pet. 5.1 . 32. An answer to the only place , 2 Tim. 5.17 . 1 Tim. 5.3 . 1 Cor. 9.7 . &c. Dent. 25.4 . Ad Mat. 11. 2 Cor. 6.5 . 11.27 . Apoc. 2.2 . 1 Thes . 5.12.13 . 33. Other places need no answer . Rom. 12.8 . 1 Cor. 12.28 . 34. The Highest Power , or the Church might lawfully institute lay Elders 35. This institution not displeasing to God proved by Scripture . 2 Chron. 19.11 . 2 Cor. 8.19 Phil. 2.22 . 2 Cor. 8.20 . Acts 19.2 . 36. Examples in the antient Church drawing toward it . Novel . 56. Conc. Cha●c can . 76. Tit. 3.4 . 37. The English Church-wardens not much , unlike the Adsessors . 38. The Adsessors be of good use . 39. Yet with cer●ain cau●ions . 40. The Genevian election of Adsessors . 1. The H. power hath need of Vicars in Spirituals . 2. What Authority may be committed to inferiours , by the Highest Power . 3. Liberty of Religion tolerated sometimes 4. Vicars are either substitutes or delegates . 5. Bishops substituted , and Cleriks . 6. Pastors and Lay-men joyned . Nov. 17. c. 11. 7. Sometimes Lay-men alone 8. The right of Lay-Patrons antient , and derived from the Regall . Nov. 123 . c . 18. Novel . 157. 9. Benefices not the Popes Patrimony . Covar . p. 2 Relig. c. Poss . Sect. 10. Duar. 1. 3. de Minist . cap. 11. 10. The Custome of Holland Cap. nobis de Jur. patr . Ex d. c. nob . Ad cap. 1. Sess . 5. Syn. T●id . 11. All Patronages subject to the Highest Power . 12. Inferior powers have no command by Divine Right . 13. And little is to be given them by the Highest , in Sacred things . 14. None at all unlesse they be Orthodox . 
A86417	----	Philosophicall rudiments concerning government and society. Or, A dissertation concerning man in his severall habitudes and respects, as the member of a society, first secular, and then sacred. Containing the elements of civill politie in the agreement which it hath both with naturall and divine lawes. In which is demonstrated, both what the origine of justice is, and wherein the essence of Christian religion doth consist. Together with the nature, limits, and qualifications both of regiment and subjection. / By Tho: Hobbes. De cive. English Hobbes, Thomas, 1588-1679. 1651 Approx. 681 KB of XML-encoded text transcribed from 203 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A86417 Wing H2253 Thomason E1262_1 ESTC R202404 99862700 99862700 114870 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86417) Transcribed from: (Early English Books Online ; image set 114870) Images scanned from microfilm: (Thomason Tracts ; 256:E1262[1]) Philosophicall rudiments concerning government and society. Or, A dissertation concerning man in his severall habitudes and respects, as the member of a society, first secular, and then sacred. Containing the elements of civill politie in the agreement which it hath both with naturall and divine lawes. In which is demonstrated, both what the origine of justice is, and wherein the essence of Christian religion doth consist. Together with the nature, limits, and qualifications both of regiment and subjection. / By Tho: Hobbes. De cive. English Hobbes, Thomas, 1588-1679. Vaughan, Robert, engraver. [44], 363, [1] p. : ill. (metal cuts) Printed by J.G. for R. Royston, at the Angel in Ivie-lane, London : 1651. A translation of: De cive. With an additional title page, engraved, "Philosophicall rudiments concerning goverment and civill society", signed "Ro: Vaughan sculp:". Variant (probably earlier): this title page in another engraving, "Philosophicall elements of goverment and civill society". Annotation on Thomason copy: "march. 12· 1650"; the 51 in the imprint date has been crossed out. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Authority -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 John Latta Sampled and proofread 2007-08 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Philosophicall Rudiments concerning GOVERMENT and Civill SOCIETY 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By Thomas Hobbes of Malmesbury Ro : Vaughan sculp : Philosophicall Rudiments CONCERNING Government and Society . OR , A DISSERTATION Concerning MAN in his severall habitudes and respects , as the Member of a Society , first Secular , and then Sacred . Containing The Elements of Civill Politie in the Agreement which it hath both with Naturall and Divine Lawes . In which is demonstrated , Both what the Origine of Justice is , and wherein the Essence of Christian Religion doth consist . Together with The Nature , Limits , and Qualifications both of Regiment and Subjection . By THO : HOBBES . LONDON Printed by J. G. for R. ROYSTON , at the Angel in Ivie-lane . 1651. TO THE Right Honourable , WILLIAM , Earle of Devonshire , My most honoured Lord. May it please your Lordship , IT was the speech of the Roman people ( to whom the name of King had been render'd odious , as well by the tyrannie of the Tarquins , as by the Genius and Decretals of that City ) 'T was the speech I say of the Publick , however pronounced from a private mouth , ( if yet Cato the Censor were no more then such ) That all Kings are to be reckon'd amongst ravenous Feasts . But what a Beast of Prey was the Roman people , whilst with its conquering Eagles it erected its ▪ proud Trophee● so far and wide over the world , bringing the Africans , the Asiaticks , the Macedomans , and the Achaeans , with many other despoyled . Nations , into a specious bondage , with the pretence of preferring them to be De●…zons of Rome ? So that if Cato's saying were a wise one , 't was every whit as wise that of Pontiue Telesinus ; who flying about with open mouth through all the Companies of his Army , ( in that famous encounter which he had with Sylla ) cryed out , That Rome her selfe , as well as Sylla , was to be raz'd ; for that there would alwayes be Wolves and Depraedatours of their Liberty , unlesse the Forrest that lodg'd them were grubb'd up by the roots . To speak impartially , both sayings are very true ; That Man to Man is a kind of God ; and that Man to Man is an arrant Wolfe : The first is true , if we compare Citizens amongst themselves ; and the second , if we compare Cities . In the one , there 's some analogie of similitude with the Deity , to wit , Justice and Charity , the twin-sisters of peace : But in the other , Good men must defend themselves by taking to them for a Sanctuary the two daughters of War , Deceipt and Violence : that is in plaine termes a meer brutall Rapacity : which a●…ong● men object to one another ; as a reproach , by an inbred custome which they have of beholding their own actions in the persons of other men , wherein , as in a Mirroir , all things on the left side appeare to be on the right , & all things on the right side to be as plainly on the left ; yet the naturall right of Preservation which we all receive from the uncontroulable Dictates of Necessity , will not admit it to be a Vice , though it confesse it to be an Unhappinesse . Now that with Cato himselfe , ( a Person of so great a renowne for wisdome ) Animosity should so prevaile instead of Judgement , and Partiality instead of Reason , that the very same thing which he thought equall in his Popular State , he should censure as unjust in a Monarchical , other men perhaps may have leisure to admire . But I have been long since of this opinion , That there was never yet any more-then-vulgar-prudence that had the luck of being acceptable to the Giddy People ; but either it hath not been understood , or else having been so , hath been levell'd and cryed downe . The more eminent Actions and Apothegms both of the Greeks and Romans have been indebted for their Eulogies not so much to the Reason , as to the Greatnesse of them , and very many times to that prosperous usurpation ( with which our Histories doe so mutually upbraid each other ) which as a conquering Torrent carryes all before it , as well publick Agents as publick Actions , in the streame of Time. Wisdome properly so call'd is nothing else but this , The perfect knowledge of the Truth in all matters whatsoever . Which being derived from the Registers and Records of Things , and that as 't were through the Conduit of certain definite Appellations , cannot possibly be the work of a suddaine Acutenesse , but of a well-ballanc'd Reason , which by the Compendium of a word , we call Philosophy . For by this it is , that a way is open'd to us , in which we travell from the contemplation of particular things to the Inference or result of universall Actions . Now look how many sorts of things there are which properly fall within the cognizance of humane reason , into so many branches does the tree of Philosophy divide it selfe . And from the diversity of the matter about which they are conversant , there hath been given to those branches a diversity of Names too : For treating of Figures , t is call'd Geometry ; of motion , Physick ; of naturall right , Moralls ; put all together , and they make up Philosophy . Just as the British , the Atlantick , and the Indian Seas , being diversly christen'd from the diversity of their shoares , doe notwithstanding all together make up The Ocean . And truly the Geometricians have very admirably perform'd their part . For whatsoever assistance doth accrew to the life of man , whether from the observation of the Heavens , or from the description of the Earth , from the notation of Times , or from the remotest Experiments of Navigation ; Finally , whatsoever things they are in which this present Age doth differ from the rude simplenesse of Antiquity , we must acknowledge to be a debt which we owe meerly to Geometry . If the Morall Philosophers had as happily discharg'd their duty , I know not what could have been added by humane Industry to the completion of that happinesse , which is consistent with humane life . For were the nature of humane Actions as distinctly knowne , as the nature of Quantity in Geometricall Figures , the strength of Avarice and Ambition , which is sustained by the erroneous opinions of the Vulgar , as touching the nature of Right and Wrong , would presently faint and languish ; And Mankinde should enjoy such an Immortall Peace , that ( unlesse it were for habitation , on supposition that the Earth should grow too narrow for her Inhabitants ) there would hardly be left any pretēce for war. But now on the contrary , that neither the Sword nor the Pen should be allowed any Cessation ; That the knowledge of the Law of Nature should lose its growth , not advancing a whit beyond its antient stature ; that there should still be such siding with the severall factions of Philosophers , that the very same Action should bee decryed by some , and as much elevated by others ; that the very same man should at severall times embrace his severall opinions , and esteem his own Actions farre otherwise in himselfe then he does in others ; These I say are so many signes , so many manifest Arguments , that what hath hitherto been written by Morall Philosophers , hath not made any progress in the knowledge of the Truth ; but yet have took with the world , not so much by giving any light to the understanding , as entertainment to the Affections , whilest by the successefull Rhetorications of their speech they have confirmed them in their rashly received opinions . So that this part of Philosophy hath suffered the same destiny with the publick Wayes , which lye open to all passengers to traverse up and down or the same lot with high wayes and open streets ; Some for divertisement , and some for businesse ; so that what with the Impertinencies of some , and the Altercations of others , those wayes have never a seeds time , and therefore yield never a harvest . The onely reason of which unluckines should seem to be this ; That amongst all the writers of that part of Philosophy , there is not one that hath used an idoneous Principle of Tractation . For we may not , as in a Circle , begin the handling of a Science from what point we please . There is a certain Clue of Reason , whose beginning is in the dark , but by the benefit of whose Conduct , wee are led as 't were by the hand into the clearest light , so that the Principle of Tractation is to be taken from that Darknesse , and then the light to be carried thither for the irradiating its doubts . As often therefore as any writer , doth either weakly forsake that Clue , or wilfully cut it asunder , he describes the Footsteps , not of his progresse in Science , but of his wandring from it . And upon this it was , that when I applyed my Thoughts to the Investigation of Naturall Justice , I was presently advertised from the very word Justice , ( wich signifies a steady Will of giving every one his Owne ) that my first enquiry was to be , from whence it proceeded , that any man should call any thing rather his Owne , then another mans . And when I found that this proceeded not from Nature , but Consent , ( for what Nature at first laid forth in common , men did afterwards distribute into severall Impropriations , I was conducted from thence to another Inquiry ; namely to what end , and upon what Impulsives , when all was equally every mans in common , men did rather think it fitting , that every man should have his Inclosure ; And I found the reason was , that from a Community of Goods , there must needs arise Contention whose enjoyment should be greatest , and from that Contention all kind of Calamities must unavoydably ensue , which by the instinct of Nature , every man is taught to shun . Having therefore thus arrived at two maximes of humane Nature , the one arising from the concupiscible part , which desires to appropriate to it selfe the use of those things in which all others have a joynt interest , the other proceeding from the rationall , which teaches every man to fly a contre-naturall Dissolution , as the greatest mischiefe that can arrive to Nature ; Which Principles being laid down , I seem from them to have demonstrated by a most evident connexion , in this little work of mine , first the absolute necessity of Leagues and Contracts , and thence the rudiments both of morall and of civill Prudence . That Appendage which is added concerning the Regiment of God , hath been done with this intent , that the Dictates of God Almighty in the Law of nature , might not seem repugnant to the written Law , revealed to us in his word . I have also been very wary in the whole tenour of my discourse , not to meddle with the civill Lawes of any particular nation whatsoever , That is to say , I have avoyded coming a shore , which those Times have so infosted both with shelves , and Tempests . At what expence of time and industry I have beene in this scrutiny after Truth , I am not ignorant ; but to what purpose , I know not . For being partiall Judges of our selves we lay a partiall estimate upon our own productions . I therefore offer up this Book to your Lordships , not ●avour ▪ but censine first , as having found by many experiments , that it is not the credit of the Author ▪ ●…or the newnesse of the work , nor yet the ornament of the style , but only the weight of Reason , which recommends any Opinion to your Lordships Favour and Approbation . If it fortune to please , that is to say , if it be sound , if it be usefull , if it be vulgar ; I humbly offer it to your Lordship as both my Glory , and my Protection ; But if in any thing I have erred , your Lordship will yet accept it as a Testimony of my Gratitude , for that the means of study which I enjoyed by your Lordships Goodnesse , I have employed to the procurement of your Lordships Favour . The God of Heaven crown your Lordship with length of Dayes in this earthly Station , and in the heavenly . Jerusalem , with a crown of Glory . Your Honours most humble , and most devoted Servant , THO. HOBBS . THE AUTHORS PREFACE TO THE READER . READER , I promise thee here such things , which ordinarily promised , doe seeme to challenge the greatest attention , and I lay them here before thine eyes , whether thou regard the dignity or profit of the matter treated of , or the right method of handling it , or the honest motive , and good advice to undertake it , or lastly the moderation of the Authour . In this Book thou shalt finde briefly described the duties of men , First as Men , then as Subjects , Lastly , as Christians ; under which duties are contained not only the elements of the Lawes of Nature , and of Nations , together with the true originall , and power of Justice , but also the very essence of Christian Religion it selfe ● , so farre forth as the measure of this my purpose could well bear it . Which kinde of doctrine ( excepting what relates to Christian Religion ) the most antient : Sages did judge fittest to be delivered to posterity , either curiously adorned with Verse , or clouded with Allegories , as a most beautifull and hallowed mystery of Royall 〈◊〉 h●●ity ; left by the disputations of p●…e men , it might be de filed ; Other Philosophers in the mean time , to the advantage of mankinde , did contemplate the faces , and motions of things , others , without disadvantage ; their natures , and causes . But in after times . Socrates is said to have been the first , who truly loved this civill Soience , although hitherto not throughly understood , yet glimmering forth as through a cloud in the government of the Common weale , and that he set so great a value on this , that utterly abandoning , and despising all other parts of Philosopy , he wholly embraced this , as judging it onely worthy the labour of his minde . After him comes Plato , Aristotle , Cicero , and other Philosophers , as well Greeke , as Latine , and now at length all men of all Nations , not only Philosophers , but even the vnlgar , have , and doe still deale with this as a matter of ease , exposed and prostitute to every Mother-wit , and to be attained without any great care or study , and which makes mainly for its dignity , those who suppose themselves to have it , or are in such employment , as they ought to have it , doe so wonderfully please themselves in its Idaea , as they easily brooke the followers of other arts to be esteemed and styled ingenuous , learned , skilfull , what you will ; except prudent : for this Name , in regard of civill knowledge , they presume to be due to themselves onely . Whether therefore the worth of arts is to be weighed by the worthinesse of the Persons who entertain them , or by the number of those who have written of them , or by the judgement of the wisest ; certainly this must carry it , which so neerly relates to Princes , and others engaged in the government of mankinde , in whose adulterate Species also the most part of me●… doe delight themselves , and in which the most excellent wits of Philosophers have been conversant . The benefit of it when rightly delivered ( that is ) when derived from true Principles by evident connexion , we shall then best discerne , when we shall but well have considered the mischiefes that have befallen mankinde in its counterfeit and babling form ; for in such matters as are speculated for the exercise of our wits , if any errour escape us , it is without hurt ; neither is there any losse , but of time onely : but in those things which every man ought to meditate for the steerage of his life , it necessarily happens ; that not onely from errours , but even from ignorance it selfe , there arise offences , contentions , nay even slaughter it selfe . Look now , how great a prejudice these are , such , and so great is the benefit arising from this doctrine of morality , truly declared . How many Kings ( and those good men too ) hath this one errour , That a Tyrant King might lawfully be put to death , been the slaughter of ? How many throats hath this false position cut , That a Prince for some causes may by some certain men be deposed ? And what blood-shed hath not this erroneous doctrine caused , That Kings are not superiours to , but administrators for the multitude ? Lastly , how many rebellions hath this opinion been the cause of , which teacheth that the knowledge whether the commands of Kings be just or unjust , belongs to private men ; and that before they yeeld obedience , they not only may , but ought to dispute them ? Besides , in the morall Philosophy now commonly received , there are many things no lesse dangerous then those , which it matters not now to recite . I suppose those antients foresaw this , who rather chose to have the Science of Justice wrapt up in fables , then openly exposed to disputations : for before such questions begā to be moved , Princes did not sue for , but already exercised the supreme power . They kept their Empire entire , not by arguments , but by punishing the wicked , and protecting the good ; likewise Subjects did not measure what was just by the sayings and judgements of private men , but by the Lawes of the Realme ; nor were they kept in peace by disputations , but by power and authority : yea they reverenced the supreme power , whether residing in one man or in a councell , as a certain visible divinity ; therefore they little used as in our dayes , to joyn themselves with ambitious , and hellish spirits , to the utter ruine of their State ; for they could not entertain so strange a phansie as not to desire the preservation of that by which they were preserved ; in truth , the simplicity of those times was not yet capable of so learned a piece of folly . Wherefore it was peace , and a golden age , which ended not before that Saturn being expelled , it was taught lawfull to take up arms against Kings . This I say , the Antients not only themselves saw , but in one of their fables , they seem very aptly to have signified it to us ; for they say , that when Ixion was invited by Jupiter to a banquet , he fell in love , and began to court Juno her selfe ; offering to embrace her , he clasp't a clowd , from whence the Centaures proceeded , by nature halfe men , halfe horses , a fierce , a fighting , and unquiet generation ; which changing the names only , is as much as if they should have said , that private men being called to Counsels of State , desired to prostitute justice , the onely sister and wife of the supreme , to their own judgements , and apprehensions , but embracing a false and empty shadow instead of it , they have begotten those hermophrodite opinions of morall Philosophers , partly right and comely , partly brutall and wilde , the causes of all contentions , and blood-sheds . Since therefore such opinions are daily seen to arise , if any man now shall dispell those clowds , and by most firm reasons demonstrate that there are no authenticall doctrines conccening right and wrong , good and evill , besides the constituted Lawes in each Realme , and government ; and that the question whether any future action will prove just or unjust , good or ill , is to be demanded of none , but those to whom the supreme hath committed the interpretation of his Lawes ; surely he will not only shew us the high way to peace , but will also teach us how to avoyd the close , darke , and dangerous by-paths of faction and sedition , then which I know not what can be thought more profitable . Concerning my Method , I thought it not sufficient to use a plain and evident style in what I had to deliver , except I took my begining from the very matter of civill goverment , and thence proceeded to its generation , and form , and the first beginning of justice ; for every thing is best understood by its constitutive causes ; for as in a watch , or some such small engine , the matter , figure , and motion of the wheeles , cannot well be known , except it be taken in sunder , and viewed in parts ; so to make a more curious search into the rights of States , and duties of Subjects , it is necessary , ( I say not to take them in sunder , but yet that ) they be so considered , as if they were dissolved , ( i. e. ) that wee rightly understand what the quality of humane nature is , in what matters it is , in what not fit to make up a civill government , and how men must be agreed among themselves , that intend to grow up into a well-grounded State. Having therefore followed this kind of Method ; In the first place I set down for a Principle by experience known to all men , and denied by none , to wit , that the dispositions of men are naturally such , that except they be restrained through feare of some coercive power , every man will distrust and dread each other , and as by naturall right he may , so by necessity he will be forced to make use of the strength hee hath , toward the preservatiō of himself . You will object perhaps , that there are some who deny this , truly so it happens , that very many do deny it . But shall I therefore seem to fight against my self because I affirm that the same men confesse , and deny the same thing ? In truth I do not , but they do , whose actions disavow what their discourses approve of . We see all countries though they be at peace with their neighbours , yet guarding their Frontiers with armed men , their Townes with Walls and Ports , and keeping constant watches . To what purpose is all this , if there be no feare of the neighbouring power ? Wee see even in well-governed States , where there are lawes and punishments appointed for offendors , yet particular men travell not without their Sword by their sides , for their defences , neither sleep they without shutting not only their doores against their fellow Sebjects , but also their Trunks and Coffers for feare of domestiques . Can men give a clearer testimony of the distrnst they have each of other , and all , of all ? How since they doe thus , and even Countreyes as well as men , they publiquely professe their mutuall feare and diffidence ; But in disputing they deny it , that 's as much as to say , that out of a desire they have to contradict others , they gainsay themselves . Some object that this principle being admitted , it would needs follow , not onely that all men were wicked ( which perhaps though it seeme hard , yet we must yeeld to , since it is so clearly declar'd by holy writ ) but also wicked by nature ( which cannot be granted without impiety ) But this , that men are evill by nature , followes not from this principle ; for though the wicked were fewer then the righteous , yet because we cannot distinguish them , there is a necessity of suspecting , heeding , anticipating , subjugating , selfe-defending , ever incident to the most honest , and fairest condition'd ; much lesse do's it follow that those who are wicked are so by nature , for though from nature , that is from their first birth , as they are meerly sensible Creatures , they have this disposition , that immediately as much as in them lies , they desire and doe whatsoever is best pleasing to them , that either through feare they fly from , or through hardnesse repell those dangers which approach them , yet are they not for this reason to be accounted wicked ; for the affections of the minde which arise onely from the lower parts of the soule are not wicked themselves , but the actions thence proceeding may be so sometimes , as when they are either offensive , or against duty . Vnlesse you give Children all they aske for , they are peevish , and cry , I and strike their Patents sometimes , and all this they have from nature , yet are they free from guilt , neither may we properly call them wicked ; first , because they cannot hurt ; next , because wanting the free use of reason they are exempted from all duty ; these when they come to riper yeares having acquired power whereby they may doe hurt , if they shall continue to doe the same things , then truly they both begin to be , and are properly accounted wicked ; In so much as a wicked man is almost the same thing with a childe growne strong and sturdy , or a man of a childish disposition ; and malice the same with a defect of reason in that age , when nature ought to be better governed through good education and experience . Vnlesse therefore we will say that men are naturally evill , because they receive not their education and use of reason from nature , we must needs acknowledge that men may derive desire , feare , anger , and other passions from nature , and yet not impute the evill effects of those unto nature . The fonndation therefore which I have laid standing firme , I demonstrate in the first place , that the state of men without civill society ( which state we may properly call the state of nature ) is nothing else but a meere warre of all against all ; and in that warre all men have equall right unto all things ; Next , that all men as soon● as they arrive to understanding of this hatefull condition , doe de●ire ( even nature it selfe compelling them ) to be freed from this misery . But that this cannot be done except by compact , they all quitt that right which they have unto all things . Furthermore I declare , and confirme what the nature of compacts is ; how and by what meanes the right of one might be transfer'd unto another to make their compacts valid ; also what rights , and to whom they must necessarily be granted for the estabishling of Peace , I meane what those dictates of reason are , which may properly be term'd the Lawes of nature ; and all these are contain'd in that part of this booke which I entitle Liberty . These grounds thus layd , I shew farther what civill government , and the supreme power in it , and the divers kinds of it are ; by what meanes it becomes so , & what rights particular men , who intend to constitune this civill government , must so necessarily transfer from themselves on the supreme power , whether it be one man , or an assembly of men , that except they doe so it will evidently appeare to ●e no civill government , but the rights which all men have to all things , that is the rights of Warre will still remaine . Next , I distinguish the divers kindes of it , to wit , Monarchie , Aristocratie , Democratie , and paternall Dominion , and that of Masters over their Servants , I declare how they are constituted , and I compare their severall conveniences and inconveniences each with other : furthermore , I unfold what those things are which destroy it , and what his or their duty is who rule in chiefe . Last of all , I explicate the natures of the Law , and of sinne , and I diginguish Law from Counsell , from compact ' from that which I call Right ; all , which I comprehend under the title of Dominion . In the last part of it which is entituled Religion , lest that right which by strong reason I had confirm'd the Soveraigne powers in the preceding discourse have over their Subjects , might seem to be repugnant to the sacred Scriptures , I shew in the first place how it repugns not the Divine right , for as much as God overrules all rulers by nature , ( i. e. ) by the Dictates of naturall reason . In the second , for as much as God himselfe had a peculiar dominion over the Jewes by vertue of that antient Covenant of Circumcision . In the third , because God doth now rule over us Christians by vertue of our Covenant of Baptisme ; and therefore the authority of Rulers in chiefe , or of civill government , is not at all , we see , contrary to Religion . In the last place I declare what duties are necessarily requir'd srom us , to enter into the Kingdome of Heaven ; and of those I plainly demonstrate , and conclude out of evident testimonies of holy writ , according to the interpretation made by all , that the obedience which I have affirm'd to be due from particular Christian Subjects unto their Christian Princes cannot possibly in the least sort be repugnant unto Christian Religion . You have seene my Method , receive now the reason which mov'd me to write this ; I was studying Philosphie for my minde sake , and I had gathered together its first Elements in all kinds , and having digested them into three Sections by degrees , I thought to have written them so as in the first I would have treated os a body , and its generall properties ; in the second of man and his speciall faculties , and affections ; in the third , of civill government and the duties of Subjects : Wherefore the first Section would have contained the ●irst Philosophie , and certaine elements os Physick ; in it we would have considered the reasons os Time , Place , Cause , Power , Relation , Proportion , Quantity , Figure , and motion . In the second we would have beene conversant about imagination , Memory , intellect , ratio●ination , appetite , Will , good and Evill , honest and dishonest , and the like ; what this last Section handles , I have now already shewed you . Whilest I contrive , order , pensively and slowly compose these matters , for I onely doe reason , I dispute not . It so happen'd in the interim , that my Country some few yeares before the civill Warres did rage , was boyling ●ot with questions concerning the rights of Dominion , and the obedience due from Subjects , the true forerunners of an approaching War ; And was the cause which ( all those other matters deferr'd ) ripen'd , and pluckt from me this third part . Therefore it happens that what was last in order , is yet come forth first in time , and the rather , because I saw that grounded on its owne principles sufficiently knowne by experience it would not stand in need of the former Sections . I have not yet made it out of a desire of praise ( although if I had , I might have defended my selse with this faire excuse , that very few doe things laudably , who are not affected with commendation ) but for your sakes Readers , who I perswaded my selse , when you should rightly apprehend and throughly understand this Doctrine I here present you with , would rather chuse to brooke with patience some inconveniences under government ( because humane affairs cannot possibly be without some ) then selfe opiniatedly disturb the quiet of the publique ; That , weighing the justice of those things you are about , not by the perswa●ion and advise of private men , but by the Lawes of the Realme , you will no longer suffer ambitious men through the streames of your blood to wade to their owne power ; That you will esteeme it better to enjoy your selves in the present state , though perhaps not the best , then by waging Warre , indeavour to procure a reformation for other men in another age , your selves in the meane while either kill'd , or consumed with age ; Farthermore , for those who will not acknowledge themselves subject to the civill Magistrate , and will be exempt from all publique burthens , and yet will live under his Jurisdiction , and looks for protection from the violence and injuries of others , that you would not looke on them as fellow Subjects , but esteeme them for enemies , and spies , and that yee rashly admit not for Gods Word all which either openly or privately they shall pretend to bee so . I say more plainly , if any Preacher , Confessor , or Casuist , shal but say that this doctrin is agreeable with Gods word , namely , That the chief ruler , nay any private man may lawfully be put to death without the chiefes command , or that Subjects may resist , conspire , or covenant against the supreme power , that ye by no means beleeve them , but instantly declare their names . He who approves of these reasons , will also like my intention in writing this book . Last of al , I have propounded to my self this rule through this whole discourse ; First , not to define ought which concerns the justice of single actions , but leave thē to be determined by the laws . Next not to dispute the laws of any government in special , that is , not to point which are the laws of any country , but to declare what the laws of all countries are . Thirdly not to seem of opinion , that there is a lesse proportion of obedience due to an Aristocraty or D●mocraty , then a Monarchy ; for though I have endeavoured by arguments in my tenth Chapter to gain a belief in men , that Monarchy is the most commodious government ( which one thing alone I confesse in this whole book not to be demonstrated , but only probably stated ) yet every where I expresly say , that in all kind of Government whatsoever , there ought to be a supreme and equall power . Fourthly , not in any wise to dispute the positions of Divines , except th●se which strip Subjects of their obedience , and shake the foundations of civill government . Lastly , lest I might imprudently set forth somewhat of which there would be no need , what I had thus written , I would not presently expose to publique interest , wherefore I got some few copies privately disperst among some of my friends , that discrying the opinions of others , if any things appeared erroneous , hard , or obscure , I might correct , soften , and explain them . These things I found most bitterly excepted against : that I had made the civill powers too large , but this by Ecclesiasticall Persons ; that I had utterly taken away liberty of conscience , but this by Sectaries ; that I had set Princes above the civil Laws , but this by Lawyers ; wherefore I was not much moved by these mens reprehensions , ( as who in doing this did but do their own business ) except it were tye those knots somewhat faster . But for their sakes who have a litle been staggered at the Principles themselves , to wit the nature of men , the authority or right of nature , the nature of compacts and contracts , and the originall of civill government , because in finding fault they have not so much followed their Passions , as their common sense , I have therefore in some places added some annotations whereby I presumed I might give some satisfaction to their differing thoughts ; Lastly I have endevoured to offend none beside those whose Principles these contradict , and whose tender mindes are lightly offended by every difference of opinions . Wherefore if ye shall meet with some things which have more of sharpnesse , and lesse of certainty then they ought to have , since they are not so much spoken for the maintenance of parties , as the establishment of peace , and by one whose just grief for the present calamities of his country , may very charitably be allowed some liberty , it is his only request to ye Readers , ye will deign to receive them with an equall mind . The Index of the Chapters under the titles of LIBERTY . CHAP. I. OF the State of men without civill society . 1 CHAP. II. Of the Law of nature concerning contracts . 16 CHAP. III. Of the other Lawes of nature . 34 CHAP. IV. That the Law of nature is a divine Law. 58 EMPIRE . CHAP. V. OF the causes , and first Originall , of civill government . 73 CHAP. VI. Of the right , whether we consider it in an Assembly , or in one Person , 〈◊〉 which he hath who is endued with supreme authority . 82 CHAP. VII . Of the three kindes of government , Democraty , Aristocraty , and Monarchy . 100 CHAP. VIII . Of the right which Lords and Masters have over their Servants . 126 CHAP. IX . Of the rights which Parents have over their children , and of a Kingdome Paternall . 173 CHAP. X. A comparison of the three kinds of government each with other , according to the inconveniences of each one . 146 CHAP. XI . The places and examples of Scripture concerning the right of government , which make for proof of the foresaid Doctrines . 165 CHAP. XII . Of the inward causes which dissolve all civill government . 172 CHAP. XIII . Of the duties of those men who sit at the Helm of State. 189 CHAP. XIV . Of Lawes , and Sinnes . 208 RELIGION . CHAP. XV. OF Gods government by nature . 135 CHAP. XVI . Of his government by the old Covenant . 261 CHAP , XVII . Of his government by the new Covenant . 287 CHAP. XVIII . Of those things which are necessary for our entrance into the Kingdom of Heaven . 339 Rex est qui posuit metus , Et diri mala poctoris ? Quom non ambitio●…pot●ns Et nun quam stabilis fauor Vulgi praecipitis mouet Qui tuto positus ●oco Infra se vi●et . omnia Philosophicall Elements OF A true Citizen . LIBERTY . CHAP. I. Of the state of men without Civill Society . I. The Introduction . II. That the beginning of Civill Society is from mutuall fear . III. That men by nature are all equall . IV. Whence the will of Mischieving ariseth . V. The Discord arising from comparison of Wills. VI. From the Appetite many have to the same thing . VII . The definition of Right . VIII . A right to the end gives a right to the means necessary to that end . IX . By the right of nature every man is judge of the means which tend to his own preservation . X. By Nature all men have equall right to all things . XI . This right which all men have to all things is unprofitable . XII . The state of men without civill society is a meere State of Warre ; The definitions of Peace and Warre . XIII . War is an adversary to mans preservation . XIV . It is lawfull for any man by naturall right to compell another whom he hath gotten in his power to give caution of his future obedience . XV. Nature dictates the seeking after Peace . I. THe faculties of Humane nature may be reduc'd unto four kinds ; Bodily strength , Experience , Reason , Passion . Taking the beginning of this following Doctrine from these , we will declare in the first place what manner of inclinations men who are endued with these faculties bare towards each other , and whether , and by what faculty they are born , apt for Society , and so preserve themselves against mutuall violence ; then proceeding , we will shew what advice was necessary to be taken for this businesse , and what are the conditions of S●ciety , or of Humane Peace ; that is to say , ( changing the words onely ) what are the fundamentall Lawes of Nature . II. The greatest part of those men who have written ought concerning Common-wealths , either suppose , or require us , or beg of us to believe , That Man is a Creature ( * ) born sit for Society : The Greek , call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and on this foundation they so build up the Doctrine of Civill Society , as if for the preservation of Peace , and the Government of Man-kind there were nothing else necessary , then that Men should agree to make certaine Covenants and Conditions together , which thems●lves should then call Lawes . Which Axiom , though received by most , is yet certainly False , and an Errour proceeding from our too slight contemplation of Humane Nature ; for they who shall more narrowly look into the Causes for which Men come together , and delight in each others company , shall easily find that this happens not because naturally it could happen no otherwise , but by Accident : For if by nature one Man should Love another ( that is ) as Man , there could no reason be return'd why every Man should not equally Love every Man , as being equally Man , or why he should rather frequent those whose Society affords him Honour or Profit . We doe not therefore by nature seek Society for its own sake , but that we may receive some Honour or Profit from it ; these we desire Primarily , that Secondarily : How by what advice Men doe meet , will be best known by observing those things which they doe when they are met : For if they meet for Traffique , it 's plaine every man regards not his Fellow , but his Businesse ; if to discharge some Office , a certain Marketfriendship is begotten , which hath more of Jealousie in it then True love , and whence Factions sometimes may arise , but Good will never ; if for Pleasure , and Recreation of mind , every man is wont to please himself most with those things which stirre up laughter , whence he may ( according to the nature of that which is Ridiculous ) by comparison of another mans Defects and Infirmities , passe the more currant in his owne opinion ; and although this be sometimes innocent , and without offence ; yet it is manifest they are not so much delighted with the Society , as their own Vain glory . But for the most part , in these kind of meetings , we wound the absent , their whole life , sayings , actions are examin'd , judg'd , condemn'd ; nay , it is very rare , but some present receive a fling before they part , so as his reason was not ill , who was wont alwayes at parting to goe out last . And these are indeed the true delights of Society , unto which we are carryed by nature . ( i. e. ) by those passions which are incident to all Creatures , untill either by sad experience , or good precepts , it so fall out ( which in many never happens ) that the Appetite , of present matters , be dul'd with the memory of things past , without which , the discourse of most quick and nimble men , on this subject , is but cold and hungry . But if it so happen , that being met , they passe their time in relating some Stories , and one of them begins to tell one which concernes himselfe ; instantly every one of the rest most greedily desires to speak of himself too ; if one relate some wonder , the rest will tell you miracles , if they have them , if not , they 'l fein them : Lastly , that I may say somewhat of them who pretend to be wiser then others ; if they meet to talk of Philosophy , look how many men , so many would be esteem'd Masters , or else they not only love not their f●llowes , but even persecute them with hatred : So clear is it by experience to all men who a little more narrowly consider Humane affaires , that all free congress ariseth either from mutual poverty , or from vain glory , whence the parties met , endeavour to carry with them either some benefit , or to leave behind them that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some esteem and honour with those , with whom they have been conversant : The same is also collected by reason out of the definitions themselves , of Will , Good , Honour , Profitable . For when we voluntarily contract Society , in all manner of Society we look after the object of the Will , i. e. that , which every one of those , who gather together , propounds to himselfe for good ; now whatsoever seemes good , is pleasant , and relates either to the senses , or the mind , but all the mindes pleasure is either Glory , ( or to have a good opinion of ones selfe ) or referres to Glory in the end ; the rest are Sensuall , or conducing to sensuality , which may be all comprehended under the word Conveniencies . All Society therefore is either for Gain , or for Glory , ( i. e. ) not so much for love of our Fellowes , as for love of our Selves : but no society can be great , or lasting , which begins from Vain Glory ; because that Glory is like Honour , if all men have it , no man hath it , for they consist in comparison and precellence ; neither doth the society of others advance any whit the cause of my glorying in my selfe ; for every man must account himself , such as he can make himselfe , without the help of others . But though the benefits of this life may be much farthered by mutuall help , since yet those may be better attain'd to by Dominion , then by the society of others : I hope no body will doubt but that men would much more greedily be carryed by Nature , if all fear were removed to obtain Dominion , then to gaine Society . We must therefore resolve , that the Originall of all great , and lasting Societies , consisted not in the mutuall good will men had towards each other , but in the ( * ) mutuall fear they had of each other . Born sit ] Since we now see actually a constituted Society among men , and none living out of it , since we discern all desirous of congresse , and mutuall correspondence , it may seeme a wonderfull kind of stupidity , to lay in the very threshold of this Doctrine , such a stumbling block before the Readers , as to deny Man to be born sit for Society : Therefore I must more plainly say , That it is true indeed , that to Man , by nature , or as Man , that is , as soone as he is born , Solitude is an enemy ; for Infants have need of others to help them to live , and those of riper years to help them to live well , wherefore I deny not that men ( even nature compelling ) desire to come together . But civill Societies are not meer Meetings , but Bonds , to the making whereof , Faith and Compacts are necessary : the Vertue whereof to Children , and Fooles , and the Profit whereof to those who have not yet tasted the miseries which accompany its defects , is altogether unknown ; whence it happens , that those , because they know not what Society is , cannot enter into it ; these , because ignorant of the benefit it brings , care not for it . Manifest therefore it is , that all men , because they are born in Infancy , are born unapt for Society . Many also ( perhaps most men ) either through defect of minde , or want of education remain unfit during the whole course of their lives ; yet have they Infants , as well as those of riper years , an humane nature ; wherefore Man is made sit for Society not by Nature , but by Education : furthermore , although Man were born in such a condition as to desire it , it followes not , that he therefore were Born sit to enter into it ; for it is one thing to desire , another to be in capacity ●it for what we desire ; for even they , who through their pride , will not stoop to equall conditions ; without which there can be no Society , do yet desire it . The mutuall fear ] It is objected : It is so improbable that men should grow into civill Societies out of fear , that if they had been afraid , they would not have endur'd each others looks : They presume , I believe , that to fear is nothing else then to be affrighted : I comprehend in this word Fear , a certain foresight of future evill ; neither doe I conceive flight the sole property of fear , but to distrust , suspect ; take heed , provide so that they may not fear , is also incident to the fearfull . They , who go to Sleep , shut their Dores , they who Travell carry their Swords with them , because they fear Theives . Kingdomes guard their Coasts and Frontiers with Forts , and Castles , Cities are compast with Walls , and all for fear of neighbouring Kingdomes and Townes ; even the strongest Armies , and most accomplish●● for Fight , yet sometimes Parly for peace , as fearing each others power , and lest they might be overcome . It is through fear that men secure themselves , by flight indeed , and in corners , if they think they cannot escape otherwise , but for the most part by Armes , and Defensive Weapons ; whence it happens , that daring to come forth , they know each others Spirits ; but then , if they fight , Civill Society ariseth from the Victory , if they agree , from their Agreement . III. The cause of mutuall fear consists partly in the naturall equality of men , partly in their mutuall will of hurting : whence it comes to passe that we can neither expect from others , nor promise to our selves the least security : For if we look on men full-grown , and consider how brittle the frame of our humane body is , ( which perishing , all its strength , vigour , and wisdome it selfe perisheth with it ) and how easie a matter it is , even for the weakest man to kill the strongest , there is no reason why any man trusting to his own strength should conceive himself made by nature above others : they are equalls who can doe equall things one against the other ; but they who can do the greatest things , ( namely kill ) can doe equall things . All men therefore among themselves are by nature equall ; the inequality we now discern , hath its spring from the Civill Law. IV. All men in the State of nature have a desire , and will to hurt , but not proceeding from the same cause , neither equally to be condemn'd , for one man according to that naturall equality which is among us , permits as much to others , as he assumes to himself ( which is an argument of a temperate man , and one that rightly values his power ) another supposing himselfe above others , will have a License to doe what he lists , and challenges Respect , and Honour , as due to him before others , ( which is an Argument of a fiery spirit : ) This mans will to hurt ariseth from Vain glory , and the false esteeme he hath of his owne strength ; the others , from the necessity of defending himselfe , his liberty , and his goods against this mans violence . V. Furthermore , since the combate of Wits is the fiercest , the greatest discords which are , must necessarily arise from this Contention ; for in this case it is not only odious to contend against , but also not to consent ; for not to approve of what a man sai●h is no lesse then tacitely to accuse him of an Errour in that thing which he speaketh ; as in very many things to dissent , is as much as if you accounted him a fool whom you dissent from ; which may appear hence , that there are no Warres so sharply wag'd as between Sects of the same Religion , and Factions of the same Common-weale where the Contestation is : Either concerning Doctrines , or Politique Prudence . And since all the pleasure , and jollity of the mind consists in this ; even to get some , with whom comparing it , may find somewhat wherein to Tryumph , and Vaunt it self ; its impossible but men must declare sometimes some mutuall scorn and contempt either by Laughter , or by Words , or by Gesture , or some signe or other ; then which there is no greater vexation of mind ; and then from which there cannot possibly arise a greater desire to doe hurt . VI. But the most frequent reason why men desire to hurt each other , ariseth hence , that many men at the same time have an Appetite to the same thing ; which yet very often they can neither enjoy in common , nor yet divide it , whence it followes that the strongest must have it , and who is strongest must be decided by the Sword. VII . Among so many dangers therefore , as the naturall lusts of men do daily threaten each other withall , to have a care of ones selfe is not a matter so scornfully to be lookt upon , as if so be there had not been a power and will left in one to have done otherwise ; for every man is desirous of what is good for him , and shuns what is evill , but chiefly the chiefest of naturall evills , which is Death ; and this he doth , by a certain impulsion of nature , no lesse then that whereby a Stone moves downward : It is therefore neither absurd , nor reprehensible ; neither against the dictates of true reason for a man to use all his endeavours to preserve and defend his Body , and the Members thereof from death and sorrowes ; but that which is not contrary to right reason , that all men account to be done justly , and with right ; Neither by the word Right is any thing else signified , then that liberty which every man hath to make use of his naturall faculties according to right reason : Therefore the first foundation of naturall Right is this , That every man as much as in him lies endeavour to protect his life and members . VIII . But because it is in vaine for a man to have a Right to the end , if the Right to the necessary meanes be deny'd him ; it followes , that since every man hath a Right to preserve himself , he must also be allowed a Right to use all the means , and do all the actions , without which he cannot preserve himself IX . Now whether the means which he is about to use , and the action he is performing , be necessary to the preservation of his Life , and Members , or not , he himself , by the right nature , must be judg ; for say another man , judg that it is contrary to right reason that I should judg of mine own perill : why now , because he judgeth of what concerns me , by the same reason , because we are equall by nature , will I judge also of things which doe belong to him ; therefore it agrees with right reason ( that is ) it is the right of nature that I judge of his opinion , ( i. e. ) whether it conduce to my preservation , or not . 10. Nature hath given to every one a right to all ( That as it was lawfull for every man in the ( * ) bare state of nature , or before such time as men had engag'd themselves by any Covenants , or Bonds , to doe what hee would , and against whom he thought fit , and to possesse , use , and enjoy all what he would , or could get . Now because whatsoever a man would , it therefore seems good to him because he wills it , and either it really doth , or at least seems to him to contribute toward his preservation , ( but we have already allowed him to be judge in the foregoing Article whether it doth or not , in so much as we are to hold all for necessary whatsoever he shall esteeme so ) and by the 7. Article it appeares that by the right of Nature those things may be done , and must be had , which necessarily conduce to the protection of life , and members , it followes , that in the state of nature , To have all , and do all is lawfull for all . And this is that which is meant by that cōmon saying , Nature hath given all to all , from whence we understand likewise , that in the state of nature , Profit is the measure of Right . In the meere state of Nature ] This is thus to be understood : What any man does in the bare state of Nature is injurious to no man ; not that in such a State he cannot offend God , or break the Lawes of Nature ; for Iujustice against men presupposeth Humane Lawes , such , as in the State of Nature there are none : Now the truth of this proposition thus conceived is sufficiently demonstrated to the mindfull Reader in the Articles immediately foregoing ; but because in certaine cases the difficulty of the conclusion makes us forget the premises , I will contract this Argument , and make it most evident to a single view ; every man hath right to protect himself , as appears by the seventh Article . The same man therefore hath a right to use all the means which necessarily conduce to this end by the eight Article : But those are the necessary means which he shall judge to be such by the ninth Article . He therefore ●ath a right to make use of , and to doe all whatsoever he shall judge requisite for his preservation : wherefore by the judgement of him that doth it , the thing done is either right , or wrong ; and therefore right . True it is therefore in the ●are State of Nature , &c but if any man pretend somewhat to tend necessarily to his preservation , which yet he himself doth not confidently believe so , he may offend against the Lawes of Nature , as in the third Chapter of this Book is more at large declar'd It hath been objected by some : If a Sonne kill his Father , doth he him no injury ? I have answered , That a So●ne cannot be understood to be at any time in the State of Nature , as being under the power and command of them to who● he ownes his protection as soon as ever he is born , namely either his Fathers , or his Mothers , or his that nourisht him , as is demonstrated in the ninth Chapter . XI . But it was the least benefit for men thus to have a common Right to all things ; for the effects of this Right are the same , almost , as if there had been no Right at all ; for although any man might say of every thing , This is mine , yet could he not enjoy it , by reason of his Neighbour , who having equall Right , and equall power , would pretend the same thing thing to be his . XII . If now to this naturall proclivity of men , to hurt each other , which they derive from their Passions , but chiefly from a vain esteeme of themselves : You adde , the right of all to all , wherewith one by right invades , the other by right resists , and whence arise perpetuall jealousies and suspicions on all hands , and how hard a thing it is to provide against an enemy invading us , with an intention to oppresse , and ruine , though he come with a small Number , and no great Provision , it cannot be deny'd but that the naturall state of men , before they entr'd into Society , was a meer War , and that not simply , but a War of all men , against all men ; for what is WAR , but that same time in which the will of contesting by force , is fully declar'd either by Words , or Deeds ? The time remaining , is termed PEACE . XIII . But it is easily judg'd how disagreeable a thing to the preservation either of Man-kind , or of each single Man , a perpetuall War is : But it is perpetuall in its own nature , because in regard of the e●uality of those that st●ive , it cannot be ended by Victory ; for in this state the Conquerour is subject to so much danger , as it were to be accounted a Miracle , if any , even the most strong should close up his life with many years , and old age . They of America are Examples hereof , even in this present Age : Other Nations have been in former Ages , which now indeed are become Civill , and Flourishing , but were then few , fierce , short-lived , poor , nasty , and destroy'd of all that Pleasure , and Beauty of life , which Peace and Society are wont to bring with them . Whosoever therefore holds , that it had been best to have continued in that state in which all things were lawfull for all men , he contradicts himself ; for every man , by naturall necessity desires that which is good for him : nor is there any that esteemes a war of all against all , which necessarily adheres to such a State , to be good for him , and so it happens that through feare of each other we think it fit to rid our selves of this condition , and to get some fellowes ; that if there needs must be war , it may not yet be against all men , nor without some helps . XIV . Fellowes are gotten either by constraint , or by consent ; By Constraint , when after fight the Conqueror makes the conquered serve him either through feare of death , or by laying fetters on him : By consent , when men enter into society to helpe each other , both parties consenting without any constraint . But the Conqueror may by right compell the Conquered , or the strongest the weaker , ( as a man in health may one that is sick , or he that is of riper yeares a childe ) unlesse he will choose to die , to give caution of his future obedience . For since the right of protecting our selves according to our owne wills proceeded from our danger , and our danger from our equality , it s more consonant to reason , and more certaine for our conservation , using the present advantage to secure our selves by taking caution ; then , when they shall be full growne and strong , and got out of our power , to endeavour to recover that power againe by doubtfull fight . And on the other side , nothing can be thought more absurd , then by discharging whom you already have weak in your power , to make him at once both an enemy , and a strong one . From whence we may understand likewise as a Corollarie in the naturall state of men , That a sure and irresistible power confers the right of Dominion , and ruling over those who cannot resist ; insomuch , as the right of all things , that can be done , adheres essentially , and immediately unto this omnipotence hence arising . XV. Yet cannot men expect any lasting preservation continuing thus in the state of nature ( i. e. ) of War , by reason of that equality of power , and other humane faculties they are endued withall . Wherefore to seek Peace , where there is any hopes of obtaining it , and where there is none , to enquire out for Auxiliaries of War , is the dictate of right Reason ; that is , the Law of Nature , as shall be shewed in the next Chapter . CHAP. II. Of the Law of Nature concerning Contracts . I. That the Law of Nature is not an Agreement of Men , but the Dictate of Reason . II. That the fundamentall Law of Nature is to seek Peace where it may be had , and where not , to defend our selves . III. That the first speciall Law of Nature is not to retain our Right to all things . IV. What it is to quit our Right , what to transfer it . V. That in the transferring of our right the will of him that receives it is necessarily required . VI. No words but those of the present tense transferre any right . VII . Words of the future , if there be some other tokens to signifie the will are valid in the translation of Right . VIII . In matters of free gift our Right passeth not from us , through any words of the future . IX . The definition of Contract , and Compact . X. In Compacts our Right passeth from us , through words of the future . XI . Compacts of mutuall faith in the State of Nature are of no effect , and vain ; but not so in Civill Government . XII . That no man can make Compacts with Beasts , nor yet with God without Revelation . XIII . Nor yet make a Vow to God. XIV . That Compacts oblige not beyond our outmost endeavour . XV. By what meanes we are freed from our Compacts . XVI . That promises extorted through feare of death in the State of Nature are valid . XVII . A latter Compact contradicting the former , is invalid . XVIII . A Compact not to resist him that shall prejudice my Body is invalid . XIX . A Compact to accuse ones self is invalid . XX. The definition of Swearing . XXI . That Swearing is to be conceived in that forme which he useth that takes the Oath . XXII . An Oath superaddes nothing to the Obligation which is made by Compact . XXIII . An Oath ought not to be prest , but where the breach of Compacts may be kept private , or cannot be punisht , but from God himself . I. ALL Authors agree not concerning the definition of the Naturall Law , who notwithstanding doe very often ▪ make use of this terme in their Writings . The Method therefore , wherein we begin from definitions , and exclusion of all equivocation , is only proper to them who leave no place for contrary Disputes ; for the rest , if any man say , that somwhat is done against the Law of Nature , one proves it hence , because it was done against the generall Agreement of all the most wise , and learned Nations : But this declares not who shall be the judg of the wisdome and learning of all Nations : Another hence , That it was done against the Generall consent of all Man-kind ; which definition is by no means to be admitted ; for then it were impossible for any but Children , and Fools , to offend against such a Law ; for sure , under the notion of Man-kind , they comprehend all men actually endued with Reason . These therefore either doe Naught against it , or if they doe Ought , it is without their joint accord , and therefore ought to be excus'd , but to receive the Lawes of Nature from the Consents of them , who oftner Break , then Observe them , is in truth unreasonable : besides , Men condemne the same things in others , which they approve in themselves ; on the other side , they publickly commend what they privately condemne ; and they deliver their Opinions more by Hear-say , then any Speculation of their own ; and they accord more through hatred of some object , through fear , hope , love , or some other perturbation of mind , then true Reason . And therefore it comes to passe , that whole Bodyes of people often doe those things by Generall accord , or Contention , which those Writers most willingly acknowledge to be against the Law of Nature . But since all doe grant that is done by RIGHT , which is not done against Reason , we ought to judg those Actions onely wrong , which are repugnant to right Reason , ( i. e. ) which contradict some certaine Truth collected by right reasoning from true Principles ; but that Wrong which is done , we say it is done against some Law : therefore True Reason is a certaine Law , which ( since it is no lesse a part of Humane nature , then any other faculty , or affection of the mind ) is also termed naturall . Therefore the Law of Nature , that I may define it , is the Dictate of right ( * ) Reason , conversant about those things which are either to be done , or omitted for the constant preservation of Life , and Members , as much as in us lyes . Right Reason . ] By Right Reason in the naturall state of men , I understand not , as many doe , an infallible faculty , but the act of reasoning , that is , the peculiar and true ratiocination of every man concerning those actions of his which may ●…r redound to the dammage , or benefit of his neighbours . I call it Peculiar , because although in a Civill Government the reason of the Supreme ( i. e. the Civill Law ) is to be received by each single subject for the right ; yet being without this Civill Government , ( in which state no man can know right reason from false , but by comparing it with his owne ) every mans owne reason is to be accounted not onely the rule of his owne actions which are done at his owne perill , but also for the measure of another mans reason , in such things as doe concerne him . I call it True ; that is , concluding from true principles rightly fram'd , because that the whole breach of the Lawes of Nature consists in the false reasoning , or rather folly of those men who see not those duties they are necessarily to performe toward others in order to their owne conservation ; but the Principles of Right reasoning about such like duties are those which are explained in the 2 , 3 , 4 , 5 , 6 , and 7. Articles of the first Chapter . II. But the first and fundamentall Law of Nature is , That Peace is to be sought after where it may be found ; and where not , there to provide our selves for helps of War : For we shewed in the last Article of the foregoing Chapter , that this precept is the dictate of right reason ; but that the Dictates of right reason are naturall Lawes , that hath been newly prov'd above ; But this is the first , because the rest are deriv'd from this , and they direct the wayes either to Peace , or self-defence . III. But one of the Naturall Lawes deriv'd from this fundamentall one is this , That the right of all men , to all things , ought not to be retain'd , but that some certain rights ought to be transferr'd , or relinquisht : for if every one should retain his right to all things , it must necessarily follow , that some by right might invade ; and others , by the same right , might defend themselves against them , ( for every man , by naturall necessity , endeavours to defend his Body , and the things which he judgeth necessary towards the protection of his Body ) therefore War would follow . He therefore acts against the reason of Peace , ( i. e. ) against the Law of Nature , whosoever he be , that doth not part with his Right to all things . IV. But he is said to part with his right , who either absolutely renounceth it , or conveys it to another . He absolutely renounceth it , who by some sufficient Signe , or meet Tokens , declares that he is willing that it shall never be lawfull for him to doe that again , which before , by Right , he might have done ; but he conveys it to another , who by some sufficient Signe , or meet Tokens , declares to that other , that he is willing it should be unlawfull for him to resist him , in going about to do somewhat in the performance where he might before , with Right , have resisted him ; but that the conveyance of Right consists meerly in not resisting , is understood by this , that before it was convey'd , he , to whom he convey'd it , had even then also a right to all , whence he could not give any new Right : But the resisting Right he had , before he gave it , by reason whereof the other could not freely enjoy his Rights , is utterly abolisht : Whosoever therefore acquires some Right in the naturall state of men , he onely procures himself security , and freedome from just molestation in the enjoyment of his Primitive Right : As for example , if any man shall sell , or give away a Farme , he utterly deprives himself only from all Right to this Farme , but he does not so from others also . V. But in the conveyance of Right the will is requisite not onely of him that conveys , but of him also that accepts it . If either be wanting , the Right remaines : for if I would have given what was mine , to one who refus'd to accept of it , I have not therefore either simply renounc'd my Right , or convey'd it to any man ; for the cause which mov'd me to part with it to this Man was in him onely , not in others too . VI. But if there be no other Token extant of our will either to quit , or convey our Right , but onely Words ; those words must either relate to the present , or time past ; for if they be of the future onely , they convey nothing : for example , he that speaks thus of the time to come , I will give to morrow , declares openly that y●t he hath not given it ; so that all this day his right remains , and abides to morrow too , unlesse in the interim he actually bestowes it : for what is mine , remains mine till I have parted with it . But if I shall speak of the time present , suppose thus ; I doe give , or have given you this to be received to morrow , by these words is signified that I have already given it , and that his Right to receive it to morrow , is conveyed to him by me to day . VII . Neverthelesse , although words alone are not sufficient tokens to declare the Will ; if yet to words relating to the future , there shall some other signes be added , they may become as valid , as if they had been spoken of the present : If therefore , as by reason of those other signes , it appear , that he that speaks of the future , intends those words should be effectuall toward the perfect transferring of his Right , they ought to be valid ; for the conveyance of right depends not on words , but ( as hath been instanc'd in the 4. Article ) on the declaration of the Will. VIII . If any man conveigh some part of his right to another , and doth not this for some certain benefit received , or for some compact , a conveighance in this kind is called a Gift , or free Donation . B●t in free donation those words onely oblige us which signifie the p●esent , or the time past ; for if they respect the future , they oblige not as words , for the reason given in the fore-going Article : It must needs therefore be , that the Obligation arise from some other tokens of the Will : But , because whatsover is voluntarily done , is done for some good to him that wils it ; there can no other token be assigned of the Will to give it , except some benefit either already receiv'd , or to be acquir'd ; but is suppos'd , that no such benefit is acquired , nor any compact in being ; for if so , it would cease to be a free gift : It remains therefore , that a mutuall good turne without agreement be expected ; but no signe can be given , that he , who us'd future words toward him who was in no sort engag'd to return a benefit , should desire to have his words so understood , as to oblige himselfe thereby . Nor is it suitable to Reason , that those who are easily enclined to doe well to others , should be oblig'd by every promise , testifying their present good affection : And for this cause , a promiser in this kind , must be understood to have time to deliberate , and power to change that affection as well as he to whom he made that promise , may alter his desert . But he that deliberates , is so farre forth free , nor can be said to have already given : But if he promise often , and yet give seldome , he ought to be condemn'd of levity , and be called not a Donour , but Doson . IX . But the act of two , or more , mutually conveighing their Rights , is call'd a Contract . But in every Contract , either both parties instantly performe what they contract for , insomuch as there is no trust had from either to other ; or the one performes , the other is trusted , or neither performe . Eeither both parties performe presently , there the Contract is ended , as soon as 't is performed ; but where there is credit given either to one , or both , there the party trusted promiseth after-performance ; and this kind of promise is called a COVENANT . X. But the Covenant made by the party trusted with him , who hath already performed , although the promise be made by words pointing at the future , doth no les●e transfer the right of future time , thē if it had been made by words signifying the present , or time past : for the others performance is a most manifest signe that he so understood the speech of him whom he trusted , as that he would certainly make performance also at the appointed time ; and by this signe the party trusted knew himselfe to be thus understood , which , because he hindred not , 't was an evident token of his Will to performe . The promises therefore which are made for some benefit received ( which are also Covenants ) are Tokens of the Will ; that is , ( as in the foregoing Section hath been declared ) of the last act of deliberating , whereby the liberty of non-performance is abolisht , and by consequence are obligatory ; for where Liberty ceaseth , there beginneth Obligation . XI . But the Covenants , which are made in contract of mutual● trust , neither party performing out of hand , if there ( * ) arise a just suspicion in either of them , are in the state of nature invalid : for he that first performes by reason of the wicked disposition of the greatest part of men studying their owne advantage , either by right , or wrong , exposeth himself to the perverse will of him with whom he hath Contracted ; for it suites not with reason , that any man should performe first , if it be not likely that the other will not make good his promise after ; which , whether it be probable , or not , he that doubts it , must be judge of , as hath been shewed in the fore-going Chapter in the 9. Article . Thus , I say , things stand in the state of nature , but in a Civill State , when there is a power which can compell both parties , he that hath contracted to perform first , must first performe ; because , that since the other may be compell'd , the cause which made him fear the others non-performance , ceaseth . Arise ] For , except there appear some new cause of fear , either from somewhat done , or some other token of the Will not to performe from the other part , it cannot be judg'd to be a just fear ; for the cause which was not sufficient to keep him from making Compact , must not suffice to authorize the breach of it , being made . XI . But from this reason , that in all Free-gifts , and Compacts , there is an acceptance of the conveighance of Right required : it followes , that no man can Compact with him who doth not declare his acceptance ; and therefore we cannot compact with Beasts , neither can we give , or take from them any manner of Right , by reason of their want of speech , and understanding . Neither can any man Covenant with God , or be oblig'd to him by Vow , except so far forth as it appeares to him by Holy Scriptures , that he hath substituted certaine men who have authority to accept of such like Vowes and Covenants , as being in Gods stead . XIII . Those therefore doe vow in vain , who are in the state of nature , where they are not tyed by any Civill Law , ( except by most certain Revelation the Will of God to accept their Vow , or Pact , be made known to them ) for if what they Vow , be contrary to the Law of Nature , they are not tyed by their Vow , for no man is tyed to perform an unlawfull act , but if what is vowed , be commanded by some Law of nature , it is not their Vow , but the Law it self which ties them ; but if he were free before his vow , either to doe ▪ it , or not doe it , his liberty remaines , because that the openly declar'd Will of the obliger is requisite to make an obligation by Vow , which in the case propounded is suppos'd not to be : Now I call him the Obliger to whom any one is tyed , and the Obliged him who is tyed . XIV . Covenants are made of such things onely as fall under our deliberation , for it can be no Covenant without the Will of the Contractor , but the Will is the last act of him who deliberates ; Wherefore they on●ly concerne things possible , and to come ; no man therefore , by his Compact , obligeth himself to an impossibility . But yet , though we often Covenant to doe ▪ such things as then seem'd possible when we promis'd them , which yet afterward appear to be impossible , are we therefore freed from all obligation ? the reason whereof is , that he who promiseth a future , incertainty receives a present benefit ; on condition , that he return another for it : for his Will , who performes the present benefit hath simply before it ; for its object , a certain good valuable with the thing promised ; but the thing it selfe not simply , but with condition if it could be done ; but if it should so happen , that even this should prove impossible , why then he must perform as much as he can . Covenants therefore oblige us not to perform just the thing it selfe covenanted for , but our utmost endeavour ; for this onely is , the things themselves are not in our power . XV. We are freed from Covenants two wayes , either by performing , or by being forgiven : By performing , for beyond that we oblig'd not our selves . By being for-given , because he whom we oblig'd our selves to by forgiving , is conceiv'd to return us that Right which we past over to him ; for , forgiving , implies giving : that is , by the fourth Article of this Chapter , a conveyance of Right to him to whom the gift is made . XVI . It s an usuall question , Whether Compacts extorted from us , through fear , do oblige , or not : For example , If to redeeme my life , from the power of a Robber , a promise to pay him 100● . next day ; and that I will doe no act whereby to apprehend , and bring him to Justice , whether I am tyed to keep promise , or not ? but though such a Promise must sometimes be judged to be of no effect , yet it is not to be accounted so , because it proceeded from fear , for then it would follow that those promises which reduc'd men to a civill life , and by which Lawes were made , might likewise be of none effect , ( for it proceeds from fear of mutuall slaughter , that one man submits himselfe to the Dominion of another : ) And he should play the fool finely , who should trust his captive covenanting with the price of his redemption . It holds universally true , that promises doe oblige when there is some benefit received ; and that to promise , and the thing promised , be lawfull : But it is lawfull , for the redemption of my life , both to promise , and to give what I will of mine owne to any man , even to a Thief . We are oblig'd therefore by promises proceeding from fear , except the Civill Law forbid them , by vertue whereof , that which is promised becomes unlawfull . XVII . Whosoever shall contract with one to doe , or omit somewhat , and shall after Covenant the contrary with another ; he maketh not the former , but the latter Contract unlawfull : for , he hath no longer Right to doe , or to omit ought , who by former Contracts hath conveyed it to another ; wherefore he can conveigh no Right by latter Contracts , and what is promised , is promis'd without Right : He is therefore tyed onely to his first Contract ; to break which is unlawfull . XVIII . No man is oblig'd by any Contracts whatsoever not to resist him who shall offer to kill , wound , or any other way hurt his Body ; for there is in every man a certain high degree of fear , through which he apprehends that evill which is done to him to be the greatest , and therefore by naturall necessity he shuns it all he can , and 't is suppos'd he can doe no otherwise : When a man is arriv'd to this degree of fear , we cannot expect but be will provide for himself either by slight , or fight . Since therefore no man is tyed to impossibilities , they who are threatned either with death , ( which is the greatest evill to nature ) or wounds , or some other bodily hurts , and are not stout enough to bear them , are not obliged to endure them . Farthermore , he that is t●ed by Cont●act is trusted , ( for Faith only is the Bond of Contracts ) but they who are brought to punishment , either Capitall , or more gentle , are f●ttered , or strongly guarded , which is a most certain signe that they seem'd not sufficiently bound from non resistance by th●ir Contracts . It s one thing if I promise thus : If I doe it not at the day appointed , kill me . Another thing if thus : If I doe it not , though you should offer to kill me , I will not resist : All men , if need be , contract the first way ; but there is need sometimes . This second way , none , neither is it ever needfull ; for in the meer state of nature , if you have a mind to kill , that state it selfe affords you a Right ; insomuch as you need not first trust him , if for breach of trust you will afterward kill him . But in a Civill State , where the Right of life , and death , and of all co●po●all punishment is with the Supreme ; that same Right of killing cannot be granted to any private person . Neither need the Supreme himselfe contract with any man patiently to yeeld to his punishment , but onely this , that no man offer to def●nd others from him . If in the state of nature , as between two Realmes , there should a Contract be made , on condition of killing , if it were not perform'd , we must presuppose another Contract of not killing before the appointed day . Wherefore on that day , if there be no performance , the right of Warre returnes ; that is , an hostile state , in which all things are lawfull , and therefore resistance also . Lastly , by the contract of not resisting , we are oblig'd of two Evills to make choice of that which seemes the greater ; for certaine Death is a greater evill then Fighting ; but of two Evi●ls it is impossible not to chuse the least : By such a Compact therefore we should be tyed to impossibilities , which is contrary to the very nature of compacts . XIX . Likewise no man is tyed by any Compacts whatsoever to accuse himself , or any other , by whose dammage he is like to procure himselfe a better life , wherefore neither is a Father oblig'd to bear witnesse against his Sonne , nor a Husband against his Wife , nor a Sonne against his Father ; nor any man against any one , by whose meanes he hath his subsistance ; for in vain is that testimony which is presum'd to be corrupted from nature ; but although no man be tyed to accuse himself by any compact , yet in a publique tryall he may , by torture , be forc'd to make answer ; but such answers are no testimony of the fact , but helps for the searching out of truth ; insomuch as whether the party tor●u●'d his answer be true , or false , or whether he answer not at all , whatsoever he doth , he doth it by Right . XX. Swearing is a speech joyned to a promise , whereby the promiser declares his renouncing of Gods mercy , unlesse he perform his word ; which definition is contained in the words themselves , which have in them the very essence of an Oath , to wit , so God help me , or other equivalent , as with the Romans , Doc thou Jupiter so destroy the deceiver , as I slay this same Beast : neither is this any let , but that an Oath may as well sometimes be affirmatory , as promissory ; for he that confirmes his affirmation with an Oath , promiseth that he speaks truth . But though in some places it was the fashion for Subjects to Swear by their Kings ; that custome took its Originall hence , That those Kings took upon them Divine Honour ; for Oathes were therefore introduc'd that by Religion , and consideration of the Divine Power men might have a greater dread of breaking their Faiths , then that wherewith they fear men , from whose eyes their actions may lie hid . XXI . Whence it followes , that an Oath must be conceived in that forme which he useth , who takes it ; for in vain is any man brought to Swear by a God whom he beleeves not , and therefore neither feares him . For though by the light of nature it may be known that there is a God , yet no man thinks he is to Swear by him in any other fashion , or by any other name then what is contain'd in the precepts of his own proper , that is , ( as he who Swears imagines ) the true Religion . XXII . By the definition of an Oath we may understand , that a bare Contract obligeth no lesse , then that to which we are Sworn ; for it is the contract which binds us , the Oath relates to the Divine punishment , which it could not provoke , if the breach of contract were not in its selfe unlawfull ; but it could not be unlawfull if the Contract were not obligatory . Furthermore , he that renounceth the mercy of God obligeth himselfe not to any punishment , because it is ever lawfull to deprecate the punishment howsoever provok'd , and to enjoy Gods Pardon if it be granted . The onely effect therefore of an Oath is this , To cause men who are naturally inclin'd to break all manner of faith , through fear of punishment , to make the more Conscience of their words and actions . XXIII . To exact an Oath , where the breach of contract , if any be made , cannot but be known , and where the party compacted , withall wants not power to punish , is to do some what more then is necessary unto self-defence , and shewes a mind desirous not so much to benefit it selfe , as to prejudice another . For an Oath , out of the very form of swearing , is taken in order to the provocation of Gods anger , that is to say , of him that is Omnipotent against those who therefore violate their Faith , because they think , that by their own strength they can escape the punishment of men ; and of him that is Omniscient against those , who therefore usually break their trust , because they hope that no man shall see them . CHAP. III. Of the other Lawes of Nature . I. The second Law of Nature is to perform Contracts . II. That trust is to be held with all men without exception . III. What injury is . IV. Injury can be done to none but those with whom we Contract . V. The distinction of Justice into that of men , and that of Actions . VI. The distinction of commutative , and distributive Justice examin'd . VII . No injury can be done to him that is willing . VIII . The third Law of Nature concerning Ingratitude . IX . The fourth Law of Nature , That every man render himselfe usefull . X. The fifth Law , Of Mercy . XI . The sixth Law , That punishments regard the future only . XII . The seventh Law , Against reproach . XIII . The eighth Law , Against pride . XIV . The ninth Law , Of humility . XV. The tenth , Of equity , or against acceptance of persons . XVI . The eleventh , Of things to be had in common . XVII . The twelfth , Of things to be divided by Lot. XVIII . The thirteenth , Of birth right , and first possession . XIX . The fourteenth , Of the safeguard of them who are Mediators for Peace . XX. The fifteenth , Of constituting an Umpire . XXI . The sixteenth , That no man is judge in his own Cause . XXII . The seventeenth , That Umpires must be without all hope of reward from those whose Cause is to be judged . XXIII . The eighteenth , Of witnesses . XXIV . The nineteenth , That there can no Contract be made with the Umpire . XXV . The twentieth , Against Glutony ; and all such things as hinder the use of Reason . XXVI . The Rule by which we may presently know , whether , what we are doing , be against the Law of Nature , or not . XXVII . The Lawes of Nature oblige only in the Court of Conscience . XXVIII . The Lawes of Nature are somtimes broke by doing things answerable to those Lawes . XXIX : The Lawes of Nature are unchangeable . XXX . Whosoever endeavours to fulfill the Lawes of Nature is a just man. XXXI . The naturall and morall Law are one . XXXII . How it comes to passe , that what hath been said of the Lawes of nature is not the same with what Philosophers have delivered concerning the vertues . XXXIII . The Law of Nature is not properly a Law , but as it is delivered in Holy Writ . I. ANother of the Lawes of Nature is , to performe Contracts , or to keep trust ; for it hath been shewed in the foregoing Chapter that the Law of Nature commands every man , as a thing necessary , to obtain Peace ; to conveigh certain rights from each to other , and that this ( as often as it shall happen to be done ) is called a Contract : But this is so farre forth onely conducible to peace , as we shall performe our selves , what we contract with others , shall be done , or omitted ; and in vaine would Contracts be made , unlesse we stood to them . Because therefore , to stand to our Covenants , or to keep faith , is a thing necessary for the obtaining of peace , it will prove by the second Article of the second Chapter to be a precept of the naturall Law. Neither is there in this matter , any exception of the persons , with whom we Contract , as if they keep no faith with others ; or hold , that none ought to be kept , or are guilty of any other kind of vice : for he that Contracts , in that he doth contract , denies that action to be in vaine , and it is against reason for a knowing man to doe a thing in vain ; and if he think himself not bound to keep it , in thinking so , he affirms the Contract to be made in vain : He therefore , who Contracts with one with whom he thinks he is not bound to keep faith , he doth at once think a Contract to be a thing done in vaine , and not in vaine , which is absurd . Either therefore we must hold trust with all men , or else not bargain with them ; that is , either there must be a declared Warre , or a sure and faithfull Peace . III. The breaking of a Bargain , as also the taking back of a gift , ( which ever consists in some action , or omission ) is called an INJURY : But that action , or omission , is called unjust , insomuch as an injury ; and an unjust action , or omission , signifie the same thing , and both are the same with breach of Contract and trust : And it seemes the word Iniury came to be given to any action , or omission , because they were without Right ; he that acted , or omitted , having before conveyed his Right to some other . And there is some likenesse between that , which in the common course of life we call Injury ; and that , which in the Schools is usually called Absurd . For even as he , who by Arguments is driven to deny the Assertion which he first maintain'd , is said to be brought to an Absurdity ; in like manner , he who through weaknesse of mind does , of omits that which before he had by Contract promis'd not to doe , or omit , cōmits an Injury ▪ and falls into no lesse contradiction , then he , who in the Schools is reduc'd to an Absurdity . For by contracting for some future action , he wills it done ; by not doing it , he wills it not done , which is to will a●thing done , and not done at the same time , which is a contradiction . An Injury therefore is a kind of absurdity in conversation , as an absurdity is a kind of injury in disputation . IV. From these grounds it followes , that an ( * ) injury can be done to no man but him with whō we enter Covenant , or to whō somewhat is made over by deed of gift , or to whom somwhat is promis'd by way of bargain , and therefore damaging and injuring are often disjoyn'd : for if a Master command his Servant , who hath promis'd to obey him , to pay a summe of money , or carry some present to a third man ; the Servant , if he doe it not , hath indeed damag'd this third party , but he injur'd his Master onely . So also in a civill government , if any man offend another , with whom he hath made no Contract , he damages him to whom the evill is done , but he injures none but him to whom the power of government belongs : for if he , who receives the hurt , should expostulate the mischief ; and he that did it , should answer thus , What art thou to me ? Why should I rather doe according to yours , then mine owne will , since I do not hinder , but you may do your own , and not my mind ? In which speech , where there hath no manner of pre-contract past , I see not , I confesse , what is reprehensible . Injury can be done against no man ] The word injustice relates to some Law : Injury to some Person , as well as some Law. For what 's unjust , is unjust to all ; but there may an injury be done , and yet not against me , nor thee , but some other ; and sometimes against no private person , but the Magistrate only ; sometimes also neither against the Magistrate , nor any private man , but onely against God ; for through Contract , and conveighance of Right , we say , that an injury is done against this , or that man. Hence it is ( which we see in all kin● of Govern●ent ) that what private men contract between themselves by word , or writing , is rel●ast againe at the will of the Obliger . But those mischiefes which are done against the Lawes of the Land , as theft , homicide , and the like , are punisht not as he wills , to whom the hurt is done , but according to the will of the Magistrate ; that is , the constituted Lawes . V These words just , and unjust , as also justice , and injustice , are equivocall ; for they signifie one thing when they are attributed to Persons , another when to actions : When they are attributed to Actions , Just signifies as much as what 's done with Right , and unjust , as what 's done with injury : he who hath done some just thing is not therefore said to be a just Person , but guiltlesse , and he that hath done some unjust thing , we doe not therefore say he is an unjust , but guilty man. But when the words are applyed to Persons ; to be just , signifies as much as to be delighted in just dealing , to study how to doe righteousnesse , or to indeavour in all things to doe that which is just ; and to be unjust , is to neglect righteous dealing , or to think it is to be measured not according to my contract , but some present benefit ; so as the justice or injustice of the mind , the intention , or the man , is one thing ; that of an action , or omission , another ; and innumerable actions of a just man may be unjust , and of an unjust man , just : But that man is to be accounted just , who doth just things because the Law commands it , unjust things only by reason of his infirmity ; and he is properly said to be unjust who doth righteousness for fear of the punishment annext unto the Law , and unrighteousnesse by reason of the iniquity of his mind . VI. The justice of actions is commonly distinguisht into two kinds ; Commutative , and Distributive , the former whereof they say consists in Arithmeticall , the latter in Geometricall proportion , and that is conversant in exchanging , in buying , selling , borrowing , lending , location , and conduction , and other acts whatsoever belonging to Contracters , where , if there be an equall return made , hence they say springs a commutative justice : But this is busied about the dignity , and merits of men ; so as if there be rendred to every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more to him who is more worthy , and lesse to him that deserves lesse , and that proportionably , hence they say ariseth distributive justice : I acknowledge here some certaine distinction of equality ; to wit , that one is an equality simply so called , as when two things of equall value are compar'd together , as a pound of silver with twelve ounces of the same silver ; the other is an equality , secundum qu●d , as when a 1000. pound is to be divided to an hundred men , 600. pounds are given to 60. men , and 400. to 40. where there is no equality between 600. and 400. but when it happens , that there is the same inequality in the number of them to whom it is distributed , every one of them shall take an equall part , whence it is called an equall distribution : But such like equality is the same thing with Geometricall proportion . But what is all this to Justice ? for neither , if I sell my goods for as much as I can get for them , doe I injure the buyer , who sought , and desir'd them of me ? neither if I divide more of what is mine to him who deserves le●se , so long as I give the other what I have agreed for , do I wrong to either ? which truth our Saviour himself , being God , testifies in the Gospell . This therefore is no distinction of Justice , but of equality ; yet perhaps it cannot be deny'd , but that Justice is a certain equality , as consisting in this onely ▪ that since we are all equall by nature , one should not arrogate more Right to himselfe , then he grants to another , unlesse he have fairly gotten it by Compact . And let this suffice to be spoken against this distinction of Justice , although now almost generally receiv'd by all , lest any man should conceive an injury to be somewhat else , then the breach of Faith , or Contract , as hath been defin'd above . VII . It is an old saying , Volenti non fit iniuria ( the willing man receives no injury ) yet the truth of it may be deriv'd from our Principles . For grant , that a man be willing that that should be done , which he conceives to be an injury to him ; why then that is done by his will , which by Contract was not lawfull to be done ; but he being willing that should be done , which was not lawfull by Contract , the Contract it self ( by the 15 Article of the foregoing Chapter ) becomes void : The Right therefore of doing it returnes , therefore it is done by Right ; wherefore it is no injury . VIII . The third precept of the Naturall Law , is , That you suffer not him to be the worse for you , who out of the confidence he had in you , first did you a good a turn ; or that you accept not a gift , but with a mind to endeavour , that the giver shall have no just occasion to repent him of his gift . For without this he should act without reason that would conferre a benefit where he sees it would be lost ; and by this meanes all beneficence , and trust , together with all kind of benevolence would be taken from among men , neither would there be ought of mutuall assistance among them , nor any commencement of gaining grace and favour ; by reason whereof the state of Warre would necessarily remain , contrary to the fundamentall Law of Nature : But because the breach of this Law is not a breach of trust , or contract , ( for we suppose no Contracts to have pass'd among them ) therefore is it not usually termed an iniury , but because good turns and thankes have a mutuall eye to each other ; it is called INGRATITUDE . IX . The fourth precept of Nature , is , That every man render himself usefull unto others : which , that we may rightly understand , we must remember that there is in men , a diversity of dispositions to enter into society , arising from the diversity of their affections , not unlike that which is found in stones , brought together in the Building , by reason of the diversity of their matter , and figure ; for as a stone , which in regard of its sharp and angular form takes up more room from other stones then it fils up it selfe , neither because of the hardnesse of its matter cannot well be prest together , or easily cut , and would hinder the building from being fitly compacted , is cast away , as not fit for use : so a man , who for the harshness of his disposition in retaining superfluities for himself , and detaining of necessaries from others ; and being incorrigible , by reason of the stubbornnesse of his affections , is commonly said to be uselesse , and troublesome unto others . Now , because each one not by Right onely , but even by naturall necessity is suppos'd , with all his main might , to intend the procurement of those things which are necessary to his own preservation ; if any man will contend on the other side for superfluities , by h●s default there will arise a Warre , because that on him alone there lay no necessity of contending , he therefore acts against the fundamentall Law of Nature : Whence it followes ( which wee were to shew ) that it is a precept of nature ; That every man accommodate himselfe to others . But he who breaks this Law may be called uselesse , and troublesome . Yet Cicero opposeth inhumanity to this usefulnesse , as having regard to this very Law. X. The fift precept of the Law of nature is : That we must forgive him who repents , and asketh pardon for what is past ; having first taken caution for the time to come . The pardon of what is past , or the remission of an offence , is nothing else but the granting of peace to him that asketh it , after he hath warr'd against us , & now is become penitent . But Peace granted to him that repents not , that is , to him that retains an hostile mind , or that gives not caution for the futures that is , seeks not peace , but oportunity , is not properly peace but feare , and therefore is not commanded by nature . Now to him that will not pardon the penitent , and that gives future caution , peace it selfe it seems is not pleasing ; which is contrary to the naturall Law. XI . The sixth precept of the naturall Law is , That in revenge and punishments we must have our eye not at the evill past , but the future good . That is : It is not lawfull to inflict punishment for any other end , but that the offender may be corrected , or that others warned by his punishment may become better . But this is confirmed chiefly from hence , that each man is bound by the law of nature to forgive one another , provided he give caution for the future , as hath been shewed in the foregoing Article . Furthermore , because revenge , if the time past be onely considered , is nothing else but a certain triumph , and glory of minde , which points at no end , ( for it contemplates onely what is past ; but the end is a thing to come ) but that which is directed to no end is vain ; That revenge therefore which regards not the future , proceeds from vaine glory , and therefore without reason . But to hurt another without reason introduces a warre , and is contrary to the fundamentall Law of Nature ; It is therefore a precept of the Law of nature , that in revenge wee look not backwards but forward . Now the breach of this Law , is commonly called CRUELTY . XII . But because all signes of hatred , and contempt provoke most of all to brawling and fighting , insomuch as most men would rather lose their lives , ( that I say not their Peace ) then suffer slander , it followes in the seventh place , That it is prescribed by the Law of nature , that no man either by deeds , or words , cou●tenance , or laughter , doe declare himselfe to hate , or scorne another . The breach of which Law is called Reproach . But although nothing be more frequent then the scostes and jeers of the powerfull against the weak , and namely of Judges against guilty persons , which neither relate to the offence of the guilty , nor the duty of the Judges , yet these kind of men do act against the Law of nature , and are to be esteemed for contumelious . XIII . The question whether of two men be the more worthy , belongs not to the naturall , but civill state , for it hath been shewed before , Chap. 1. Art. 3. that all men by nature are equall , and therefore the inequality which now is , suppose from riches , power , nobility of kindred , is come from the civill Law. I know that Aristotle in his first book of Politiques affirmes as a foundation of the whole politicall science , that some men by nature are made worthy to command , others onely to serve , as if Lord and Master were distinguished not by consent of men , but by an aptnesse , that is , a certain kind of naturall knowledge , or ignorance ; which foundation is not onely against reason ( as but now hath been shewed ) but also against experience : for neither almost is any man so dull of understanding as not to judge it better to be ruled by himselfe , then to yeeld himselfe to the government of another ; neither if the weaker and stronger doe contest , have these ever , or after the upper hand of those . Whether therefore men be equall by nature , the equality is to be acknowledged , or whether unequall , because they are like to contest for dominion , its necessary for the obtaining of Peace , that they be esteemed as equall , and therefore it is in the eight place a precept of the Law of nature , That every man be accounted by nature equall to another , the contrary to which Law is PRIDE . XIV . As it was necessary to the conservation of each man , that he should part with some of his Rights , so it is no lesse necessary to the same conservation , that he retain some others , to wit the Right of bodily protection , of free enjoyment of ayre , water , and all necessaries for life . Since therefore many common Rights are retained by those who enter into a peaceable state , and that many peculiar ones are also acquired , hence ariseth this ninth dictate of the naturall Law , to wit , That what Rights soever any man challenges to himselfe , he also grant the same as due to all the rest : otherwise he frustrates the equality acknowledged in the former Article . For what is it else to acknowledge an equality of persons in the making up of society , but to attribute equall Right and Power to those whom no reason would else engage to enter into society ? But to ascribe equall things to equalls , i● the same with giving things proportionall to proportionals , The observation of this Law is called MEEKNES , the violation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the breakers by the Latines are styled Immoditi & immodesti . XV. In the tenth place it is commanded by the Law of nature , That every man in dividing Right to others , shew himselfe equall to either party . By the foregoing Law we are forbidden to assume more Right by nature to our selves , then we grant to others . We may take lesse if we will , for that sometimes is an argument of modesty . But if at any time matter of Right be to be divided by us unto others , we are forbidden by this Law to favour one more or lesse then another . For he that by favouring one before another , observes not this naturall equality , reproaches him whom he thus undervalues : but it is declared above , that a reproach is against the Lawes of Nature . The observance of this Precept is called EQUITY ; the breach , Respect of Persons . The Greeks in one word term it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . XVI . From the foregoing Law is collected this eleventh . Those things which cannot be divided , must be used in common , ( if they can ) and ( that the quantity of the matter permit ) every man as much as he lists , but if the quantity permit not , then with limitation , and proportionally to the number of the users : for otherwise that equality can by no means be observed , which we have shewed in the forgoing Article to be commanded by the Law of Nature . XVII . Also what cannot he divided , nor had in common , it is provided by the Law of nature ( which may be the twelfth Precept ) that the use of that thing be either by turns , or adjudged to one onely by lot , and that in the using it by turns , it be also decided by lot who shall have the first use of it ; For here also regard is to be had unto equality : but no other can be found , but that of lot . XVIII . But all lot is twofold ; arbitrary , or naturall ; Arbitrary is that which is cast by the consent of the Contenders , and it consists in meer chance ( as they say ) or fortune . Naturall is primogeniture ( in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were given by lot ) or first possession . Therefore the things which can neither be divided , nor had in common , must be granted to the first possessour , as also those things which belonged to the Father are due to the Sonne , unlesse the Father himselfe have formerly conveighed away that Right to some other . Let this therefore stand for the thirteenth Law of Nature . XIX . The 14 Precept of the Law of nature is , That safety must be assured to the Mediators for Peace . For the reason which commands the end , commands also the means necessary to the end . But the first dictate of Reason is Peace ; All the rest are means to obtain it , and without which Peace cannot be had . But neither can Peace be had without mediation , nor mediation without safety ; it is therefore a dictate of Reason , that is , a Law of nature , That we must give all security to the Mediators for Peace . XX. Furthermore , because , although men should agree to make all these , and whatsoever other Lawes of Nature , and should endeavour to keep them , yet doubts , and controversies would daily arise concerning the application of them unto their actions , to wit , whether what was done , were against the Law , or not , ( which we call , the Question of Right ) whence will follow a fight between Parties , either sides supposing themselves wronged ; it is therefore necessary to the preservation of Peace ( because in this case no other fit remedy can possibly be thought on ) that both the disagreeing Parties refer the matter unto some third , and oblige themselves by mutuall compacts to stand to his judgement in deciding the controversie . And he to whom they thus refer themselves is called an Arbiter . It is therefore the 15. Precept of the naturall Law , That both parties disputing concerning the matter of right submit themselves unto the opinion and judgement of some third . XXI . But from this ground , that an Arbiter or Judge is chosen by the differing Parties to determine the controversie , we gather , that the Arbiter must not be one of the Parties : for every man is presumed to seek what is good for himselfe naturally , and what is just , onely for Peaces sake , and accidentally ; and therefore cannot observe that same equality commanded by the Law of nature so exactly as a third man would do : It is therefore in the sixteenth place contained in the Law of nature , That no man must be Judge or Arbiter in his own cause . XXII . From the same ground sollowes in the seventeenth place , That no man must be Judge who propounds unto himself any hope of profit , or glory , from the victory of either part : for the like reason swayes here , as in the foregoing Law. XXIII . But when there is some controversie of the fact it selfe , to wit , whether that bee done or not , which is said to bee done , the naturall Law wills , that the Arbiter trust both Parties alike , that is , ( because they affirm contradictories ) that hee believe neither : He must therefore give credit to a third , or a third and fourth , or more , that he may be able to give judgement of the fact , as often as by other signes he cannot come to the knowledge of it . The 18. Law of nature therefore injoynes Arbiters , and Iudges of fact , That where firm and certain ●ignes of the fact appear not , there they rule their sentence by such witnesses , as seem to be indifferent to both Parts . XXIV . From the above declared definition of an Arbiter may be furthermore understood , That no contract or promise must paste between him and the parties whose Iudge he is appointed , by vertue whereof he may be engaged to speak in favour of either part , nay , or be oblig'd to judge according to equity , or to pronounce such sentence as he shall truly judge to be equall . The Judge is indeed hound to give such sentence as he shall judge to be equall by the Law of Nature re-counted in the 15. Article . To the obligation of which Law nothing can be added by way of Compact . Such compact therefore would be in vain . Besides , if giving wrong judgement , he should contend for the equity of it , except such Compact be of no force , the Controversie would remain after Judgement given , which is contrary to the constitution of an Arbiter , who is so chosen , as both parties have oblig'd themselves to stand to the judgement which he should pronounce . The Law of Nature therefore commands the Judge be to dis-eng●g'd , which is its 19 precept . XXV . Farthermore , forasmuch as the Lawes of Nature are nought else but the dictates of Reason , so as , unlesse a man endeavour to preserve the faculty of right reasoning , he cannot observe the Lawes of Nature , it is manifest , that he , who knowingly , or willingly , doth ought , whereby the rationall faculty may be destroyed , or weakned , he knowingly , and willingly , breaks the Law of nature : For there is no difference between a man who performes not his Duty , and him who does such things willingly , as make it impossible for him to doe it . But they destroy and weaken the reasoning faculty , who doe that which disturbs the mind from its naturall state ; that which most manifestly happens to Drunkards and Gluttons : we therefore sin in the 20 place against the Law of Nature by Drunkennesse . XXVI . Perhaps some man , who sees all these precepts of Nature deriv'd by a certain artifice from the single dictate of Reason advising us to look to the preservation , and safegard of our selves , will say , That the deduction of these Lawes is so hard , that it is not to be expected they will be vulgarly known , and therefore neither will they prove obliging : for Lawes , if they be not known , oblige not , nay , indeed are not Lawes . To this I answer , it 's true , That hope , fear , anger , ambition , covetousnesse , vain glory , and other perturbations of mind , doe hinder a man so , as he cannot attaine to the knowledge of these Lawes , whilst those passions prevail in him : But there is no man who is not somettmes in a quiet mind ; At that time therefore there is nothing easier for him to know , though he benever so rude and unlearn'd , then this only Rule , That when he doubts , whether what he is now doing to another , may be done by the Law of Nature , or not , he conceive himselfe to be in that others st●ad . Here instantly those perturbations which perswaded him to the fact , being now cast into the other scale , disswade him as much : And this Rule is not onely easie , but is Anciently celebrated in these words , Quod tibi ●ieri non vis , alteri nè feceris : Do not that to others , you would not have done to your self . XXVII . But because most men , by reason of their perverse desire of present profit , are very unapt to observe these Lawes , although acknowledg'd by them , if perhaps some others more humble then the rest should exercise that equity and usefulnesse which Reason dictates , those not practising the same , surely they would not follow Reason in so doing ; nor would they hereby procure themselves peace , but a more certain quick destruction , and the keepers of the Law become a meer prey to the breakers of it . It is not therefore to be imagin'd , that by Nature , ( that is , by Reason ) men are oblig'd to the ( * ) exercise of all these Lawes in that state of men wherein they are not practis'd by others . We are oblig'd yet in the interim to a readinesse of mind to observe them whensoever their observation shall seeme to conduce to the end for which they were ordain'd . We must therefore conclude , that the Law of Nature doth alwayes , and every where oblige in the internall Court , or that of Conscience , but not alwayes in the externall Court , but then onely when it may be done with safety . The exercise of all these Lawes ] Nay among these Lawes some things there are , the omission whereof ( provided it be done for Peace , or Self-preservation ) seemes rather to be the fulfilling , then breach of the Naturall Law ; for he that doth all things against those that doe all things , and plunders plunderers , doth equity ; but on the other side , to doe that which in peace is an handsome action , and becomming an honest man , is dejectednesse , and poornesse of spirit , and a betraying of ones self in the time of War. But there are certain naturall Lawes , whose exercise ceaseth not even in the time of War it self ; for I cannot understand what drankennesse , or cruelty ( that is , Revenge which respects not the future good ) can advance toward peace , or the preservation of any man. Briefly , in the state of nature , what 's just , and unjust , is not to be esteem'd by the Actions , but by the Counsell , and Conscience of the Actor . That which is done out of necessity , out of endeavour for peace , for the preservation of our selves , is done with Right ; otherwise every damage done to a man would be a breach of the naturall Law , and an injury against God. XXVIII . But the Lawes which oblige Conscience , may be broken by an act , not onely contrary to them , but also agreeable with them , if so be that he who does it be of another opinion : for though the act it self be answerable to the Lawes , yet his Conscience is against them . XXIX . The Lawes of Nature are immutable , and eternall : What they forbid , can never be lawfull ; what they command , can never be unlawfull : For pride , ingratitude , breach of Contracts , ( or injury ) inhumanity , contum●ly , will never be lawfull ; nor the contrary vertues to these ever unlawfull , as we take them for dispositions of the mind , that is , as they are considered in the Court of Conscience , where onely they oblige , and are Lawes . Yet actions may be so diversified by circumstances , and the Civill Law , that what 's done with equity at one time , is guilty of iniquity at another ; and what suits with reason at one time , is contrary to it another . Yet Reason is still the same , and changeth not h●r end , which is Peace , and Defence ; nor the meanes to attaine them , to wit , those vertues of the minde which we have declar'd above , and which cannot be abrogated by any Custome , or Law whatsoever . XXX . It 's evident by what hath hitherto been said , how easily the Lawes of Nature are to be observ'd , because they require the endeavour onely , ( but that must be true and constant ) which who so shall performe , we may rightly call him JUST . For he who tends to this with his whole might , namely , that his actions be squar'd according to the precepts of Nature , he shewes clearly that he hath a minde to fulfill all those Lawes , which is all we are oblig'd to by rationall nature . Now he that hath done all he is oblig'd to , it a Just Man. XXXI . All Writers doe agree that the Naturall Law is the same with the Morall . Let us see wherefore this is true . We must know therefore , that Good and Evill are names given to things to signifie the inclination , or aversion of them by whom they were given . But the inclinations of men are diverse , according to their diverse Constitutions , Customes , Opinions ; as we may see in those things we apprehend by sense , as by tasting , touching , smelling ; but much more in those which pertain to the common actions of life , where what this man commends , ( that is to say , calls Good ) the other undervalues , as being Evil ; Nay , very often the same man at diverse times , praises , and dispraises the same thing . Whilst thus they doe , necessary it is there should be discord , and strife : They are therefore so long in the state of War , as by reason of the diversity of the present appetites , they mete Good and Evill by diverse measures . All men easily acknowledge this state as long , as they are in it , to be evill , and by consequence that Peace is good . They therefore who could not agree concerning a present , doe agree concerning a future Good , which indeed is a work of Reason ; for things present are obvious to the sense , things to come to our Reason only . Reason declaring Peace to be good , it followes by the same reason , that all the necessary means to Peace be good also , and therefore , that Modesty , Equity , Trust , Humanity , Mercy ( which we have demonstrated to be necessary to Peace ) are good Manners , or habits , ( that is ) Vertues . The Law therefore , in the means to Peace , commands also Good Manners , or the practise of Vertue : And therefore it is call'd Morall . XXXII . But because men cannot put off this same irrationall appetite , whereby they greedily prefer the present good ( to which , by strict , consequence , many unfore-seenevills doe adhere ) before the future , it happens , that though all men doe agree in the commendation of the foresaid vertues , yet they disagree still concerning their Nature , to wit , in what each of them doth consist ; for as oft as anothers good action displeaseth any man , that action hath the name given of some neighbouring vice ; likewise the bad actions , which please them , are ever entituled to some Vertue ; whence it comes to passe that the same Action is prais'd by these , and call'd Vertue , and dispraised by those , and termed vice . Neither is there as yet any remedy found by Philosophers for this matter ; for since they could not observe the goodnesse of actions to consist in this , that it was in order to Peace , and the evill in this , that it related to discord , they built a morall Philosophy wholly estranged from the morall Law , and unconstant to it self ; for they would have the nature of vertues seated in a certain kind of mediocrity betweene two extremes , and the vices in the extremes themselves ; which is apparently false : For to dare is commended , and under the name of fortitude is taken for a vertue , although it be an extreme , if the cause be approved . Also the quantity of a thing given , whether it be great , or little , or between both , makes not liberality , but the cause of giving it . Neither is it injustice , if I give any man more , of what is mine own , then I owe him . The Lawes of Nature therefore are the summe of Morall Philosophy ▪ whereof I have onely delivered such precepts in this place , as appertain to the preservation of our selves against those dangers which arise from discord . But there are other precepts of rationall nature , from whence spring other vertues : for temperance also is a precept of Reason , because intemperance tends to sicknesse , and death . And so fortitude too , ( that is ) that same faculty of resisting stoutly in present dangers , ( and which are more hardly declined then overcome ) because it is a means tending to the preservation of him that resists . XXXIII . But those which we call the Lawes of nature ( since they are nothing else but certain conclusions understood by Reason , of things to be done , and omitted ; but a Law to speak properly and accurately , is the speech of him who by Right commands somewhat to others to be done , or omitted ) are not ( in propriety of speech ) Lawes , as they proceed from nature ; yet as they are delivered by God in holy Scriptures , ( as we shall see in the Chapter following ) they are most properly called by the name of Lawes : for the sacred Scripture is the speech of God commanding over all things by greatest Right . CHAP. IV. That the Law of Nature is a Divine Law. I. THE same Law which is Naturall , and Morall , is also wont to be called Divine , nor undeservedly , as well because Reason , which is the law of Nature , is given by God to every man for the rule of his actions ; as because the precepts of living which are thence derived , are the same with those which have been delivered from the divine Majesty , for the LAWES of his heavenly Kingdome , by our Lord Iesus Christ , and his holy Prophets and Apostles . What therefore by reasoning we have understood above concerning the law of nature , we will endeavour to confirme the same in this Chapter by holy writ . II. But first we will shew those places in which it is declared , that the Divine Law is seated in right reason . Psalm 37. 31 , 32. The● mouth of the righteous will be exercised in wisdome , and his tongue will be talking of Iudgement : The law of God is in his heart . Jerem. 31. 33. I will put my law in their inward parts , and write it in their hearts . Psal . 19. 7. The law of the Lord is an undefiled law , converting the soule . ver . 8. The Commandement of the Lord is pure , and giveth light unto the eyes . Deuteron . 30. 11. This Commandement which I command thee this day , it is not hidden from thee , neither is it far of , &c. vers . 14. But the word is very nigh unto thee , in thy mouth , and in thine heart ; that thou maist doe it . Psal . 119. 14. Give me understanding , and I shall keep thy law . vers . 105. Thy word is a lamp unto my feet , and a light unto my paths . Proverbs 9. 10. The knowledge of the holy is understanding . John 1. 1. Christ the Law-giver himselfe is called the word . vers . 9. The same Christ is called the true light that lighteth every man that cometh in the world . All which are descriptions of right reason , whose dictates , we have shewed before , are the lawes of nature . III. But that which wee set downe for the fundamentall law of nature , namely , that Peace was to be sought for , is also the summe of the divine law , will be manifest by these places . Rom. 3. 17. Righteousnesse , ( which is the summe of the law ) is called the way of Peace . Psal . 85. 10. Righteousnesse and Peace have kissed each other . Matth. 5. 9. Blessed are the Peace-makers , for they shall be called the children of God. And after Saint Paul in his 6. Chapter to the Hebrewes , and the last verse had called Christ ( the Legislator of that law we treat of ) an High-Priest for ever after the order of Melehizedeck ; he addes in the following Chapter , the first verse , This Melchizedeck was King of Salem , Priest of the most high God , &c. vers . 2. First being by interpretation King of Righteousnesse , and after that also King of Salem , which is , King of peace . Whence it is cleare , that Christ the King in his Kingdome placeth Righteousnesse and Peace together . Psal . 34. 13. Eschue evill and doe good , seek peace and ensue it . Isaiah 9. 6 , 7. Unto us a child is born , unto us a Sonne is given , and the government shall be upon bis shoulder , and his name shall be called Wonderfull , Counsellour , the mighty God , the everlasting Father , the Prince of peace . Isaiah 52. 7. How beautifull upon the mountaines are the feet of him that bringeth good tidings , that publisheth peace , that bringeth good tidings of good , that publisheth salvation , that saith unto Sion , thy God reigneth ? Luke 2. 14. In the Nativity of Christ , the voice of them that praised God saying , Glory be to God on high , and in earth peace , good will towards men . And Isaiah 53. 5. The Gospell is called the chastisement of our peace . Isay 59. 8. Righteousnesse is called the way of Peace . The way of peace they know not , and there is no judgement in their goings . Micah 5. 4 , 5. speaking of the M●ssias , he saith thus , Hee shall stand and food in the strength of the Lord , in the Majesty of the name of the Lord his God , and they shall abide , for now shall he be great unto the end of the earth ; And this man shall be your Peace , &c. Prov. 3. 12. My sonne forget not my law , but let thine heart keep my Commandements , for length of dayes , and long life , and peace , shall they adde to thee , IV. What appertains to the first law of abolishing the community of all things , or concerning the introduction of meum & tuum , We perceive in the first place how great an adversary this same Community is to Peace , by ●hose words of Abraham to Lot , Gen. 13. 8. Let there be no strife I pray thee , between thee and me , and between thy heard-men , and my heard-men , for we be bretbren . Is not the whole land before thee ? Separate thy selfe I pray thee from me . And all those places of Scripture by which we are forbidden to trespasse upon our neighbours , as , Thou shalt not kill , thou shalt not commit adultery , thou shalt not steal , &c. doe confirm the law of distinction between Mine , and Thinc ; for they suppose the right of all men to all things to be taken away . V. The same precepts establish the second law of nature of keeping trust : for what doth , Thou shalt not invade anothers right , import , but this ? Thou shalt not take possession of that , which by thy contract ceaseth to be thine ; but expressely set down , Psal . 15. vers . 1. To him that asked , Lord who shall dwell in thy Taberna●l● ? It is answered , vers . 5. He that sweareth unto his neighbour , and disappointeth him not ; and Prov. 6. 1. My sonne if thou be surety for thy friend , if thou have stricken thy hand with a stranger , Thou art snared with the words of thy mouth . VI. The third Law concerning gratitude is proved by these places , De●t . 25. 4. Thou shalt not muzzle the Oxe when he treadeth out the corn ; which Saint Paul 1. Cor. 9. 9. interprets to be spoken of men , not Oxen onely . Prov. 17. 13. Who so rewardeth evill for good , evill shall not depart from his house . And Deut. 20. 10 , 11. When thou comest nigh unto a city to fight against it , then proclaim peace unto it . And it shall be if it make thee answer of peace , and open unto thee , then it shall be that all the people that is so●nd therein , shall be tributaries unto thee , and they shall serve thee . Proverbs 3. 29. Devise not evill against thy neighbour , seeing he dwelleth securely by thee . VII . To the fourth Law of accommodating our selves , these precepts are conformable , Exod. 23. 4 , 5. If thou meet thine enemies Oxe , or his Ass● going astray , thou shalt surely bring it back to him again ; if thou see the Asse of him that hateth thee lying under his burden , and wouldest forbear to help him , thou shalt surely help with him , vers . 9. Also , thou shalt not oppresse a stranger . Prov. 3. 30. Strive not with a man without a cause , if he have done thee no harme . Prov. 15. 18. A wrathfull man stirreth up strife , bus he that is slow to anger , appeaseth strif● . 18. 24. There is a friend that sticketh closer then a brother . The same is confirmed , Luke 10. By the Parable of the S●maritan , who had compassion on the Jew that was wounded by theeves , and by Christs precept , Matth. 5. 39. But I say unto you , that ye resist not evill , but whosoever shall smite thee on the right cheek , turn to him the other also , &c. VIII . Among infinite other places which prove the fifth law , these are some . Matth. 6. 14. If you forgive men their trespasses , your heavenly Father will also forgive you● but if you forgive not men their trespasses , neither will your Father forgive your trespasses . Math. 18. 21. Lord how oft shall my Brother sinne against me , and I forgive him ? till seven times ? Jesus saith unto him , I say not till seven times , but till seventy times seven times : that is , toties quoties . IX . For the confirmation of the sixth law , all those pla●es are pertinent which command us to shew mercy ; such as Mat. 5 , 7. Blessed are the mercifull , for they shall obtain mercy . Levit. 19. 18. Thou shalt not avenge , nor bear any grudge against the children of thy people . But there are , who not onely think this law is not proved by Scripture , but plainly disproved from hence , that there is an eternall punishment reserved for the wicked after death , where there is no place either for amendment , or example . Some resolve this objection by answering , That God , whom no law restrains , refers all to his glory , but that man must not doe so ; as if God sought his glory , ( that is to say ) pleased himselfe in the death of a sinner . It is more rightly answered , that the institution of eternall punishment was before sin , and had regard to this onely , that men might dread to commit sinne for the time to come . X. The words of Christ prove this seventh , Matth. 5. 22. But I say unto you , That whosoever is angry with his brother without a cause , shall be in danger of the judgement , and whosoever shall say unto his Brother Racha , shalt be in danger of the Counsell , bi●… whosoever shall say , thou foole , shall be in danger of hell fire . Prov. 10. 18. Hee that uttereth a slander is a foole . Prov. 14. 21. Hee that despiseth his neighbour , finneth . 15. 1. Grievous words stir up anger . Prov. 22. 10. Cast out the scorner , and contention shall goe out , and reproach shall cease . XI . The eighth law of acknowledging equality of nature , that is , of humility , is established by these places . Mat. 5. 3. Blessed are the poor in spirit , for theirs is the Kingdom of heaven . Prov. 6. 16 , 19. These six things doth the Lord hate , yea seven are an abomination unto him : A proud look , &c. Prov. 16. 5. Every one that is proud is an abomination unto the Lord , though hand joyne in hand , he shall not be unpunished . 11. 2. When pride cometh , then cometh shame , but with the lowly , is wisdome . Thus Isay 40. 3. ( where the comming of the Messias is shewed forth , for preparation towards his Kingdome ) The voyce of him that cryed in the wildernesse , was this : Prepare ye the way of the Lord , make strait in the de●art a high way for our God. Every valley shall be exalted , and every mountain , and hill , shall be made low ; which doubtlesse is spoken to men , and not to mountains . XII . But that same Equity which we prov'd in the ninth place to be a Law of Nature , which commands every man to allow the same Rights to others they would be allow'd themselves , and which containes in it all the other Lawes besides , is the same which Moses sets down , Levit. 19. 18. Thou shalt love thy neighbour as thy self ; and our Saviour calls it the summe of the morall Law , Mat. 22. 36. Master , which is the great Commandement in the Law ? Jesus said unto him , Thou shalt love the Lord thy God with all thine heart , and with all thy soul , and with all thy mind ; this is the first and great Commandement , and the second is like unto it , Thou shalt love thy neighbour as thy self . On these two Commandements hang all the Law and the Prophets . But to love our neighbor as our selves , is nothing else , but to grant him all we desire to have granted to our selves . XIII . By the tenth Law respect of persons is forbid ; as also by these places following , Mat. 5. 45. That ye may be children of your Father which is in Heaven ; for he maketh the sun to rise on the Evill , and on the Good , &c. Collos . 3. 11. There is neither Greek , nor Jew , circumcision , nor uncircumcision , Barbarian , or Scythian , bond , or free , but Christ is all , & in all . Acts 10. 34. Of a truth , I perceive , that God is no respecter of Persons . 2 Chron. 19. 7. There is no iniquity with the Lord our God , nor respect of persons , nor taking of gifts Ecclus . 35. 12. The Lord is Judge , and with him is no respect of Persons . Rom. 2. 11. For there is no respect of persons with God. XIV . The eleventh Law , which commands those things to be held in common which cannot be divided , I know not whether there be any expresse place in Scripture for it , or not ; but the practise appears every where in the common use of Wels , Wayes , Rivers , sacred things , &c. for else men could not live . XV. We said in the twelf●h place , that it was a Law of Nature , That where things could neither be divided , nor possess'd in cōmon , they should be dispos'd by lot , which is confirm'd as by the example of Moses , who by Gods command , Numb . 6. 34. divided the severall parts of the land of promise unto the Tribes by Lot : So Acts 1. 24. by the example of the Apostles , who receiv'd Matthias , before Justus , into their number , by casting Lots , and saying , Thou Lord , who knowest the hearts of all men , shew whether of these two thou hast chosen , &c. Prov. 16. 33. The lot is cast into the lappe , but the whole disposing thereof is of the Lord. And which is the thirteenth Law the Succession was due unto Esau , as being the First-born of Isaac , if himself had not sold it , ( Gen. 25. 30. ) or that the Father had not otherwise appointed . XVI . Saint Paul writing to the Corinthians , Epist . 1. Chap. 6. reprehends the Corinthians of that City for going to Law one with another before infidell Judges who were their enemies , calling it a fault , that they would not rather take wrong , and suffer themselves to be defrauded ; for that is against that Law , whereby we are commanded to be helpful to each other . But if it happen the Controversie be concerning things necessary , what is to be done ? Therefore the Apostle , Ver. 5. speaks thus , I speak to your shame . Is it so that there is not one wise man among you , no , not one that shall be able to judge between his brethren ? He therefore , by those words confirmes that Law of Nature which we call'd the fifteenth , to wit , Where Controversies cannot be avoided , there by the consent of Parties to appoint some Arbiter , and him some third man ; so as ( which is the 16 Law ) neither of the Parties may be judge in his own Cause . XVII . But that the Judge , or Arbiter , must receive no reward for his Sentence , ( which is the 17. Law ) appears , Exod. 23. 8. Thou shalt take no gift ; for the gift blindeth the wise , and pervert●th the words of the righteous . Ecclus. 21. 29. Presents and gifts blind the eyes of the wise . Whence it followes ; that he must not be more oblig'd to one part then the other , which is the 19. Law , and is also confirm'd , Deut. 1. 17. Ye shall not respect persons in Judgment , ye shall hear the small as well as the great ; and in all those places which are brought against respect of Persons . XVIII . That in the judgement of Fact , witnesses must be had , ( which is the 18. Law ) the Scripture not only confirmes , but requires more then one , Deut. 17. 6. At the mouth of two witnesses , or three witnesses , shall he that is worthy of death be put to death . The same is repeated , Deut. 19. 15. XIX . Drunkennesse , which we have therefore in the last place numbred among the breaches of the Naturall Law , because it hinders the use of right Reason , is also forbid in sacred Scripture for the same reason . Prov. 20. 1. Wine is a mocker , strong drink is raging , whosoever is deceived thereby is not wise . And Chap. 31. 4 , 5. It is not for Kings to drink wine , lest they drink , and forget the Law , and pervert the judgement of any of the afflicted : but that we might know that the malice of this vice consisted not formally in the quantity of the drink , but in that it destroyes Judgement and Reason , it followes in the next Verse , Give strong drink to him that is ready to perish , and wine to those that be heavy of heart . Let him drink , and forget his poverty , and remember his misery no more . Christ useth the same reason in prohibiting drunkenesse , Luk. 21. 34. Take heed to your selves , lest at any time your hearts be overcharg'd with s●rsetting and drunkennesse . XX. That we said in the foregoing Chapter , The Law of Nature is eternall , is also prov'd out of the fifth of S. Matth. 18. Verily I say unto you , till Heaven and Earth passe , one jot , or one tittle , shall in no wise passe frō the Law , and Psal . 119. v. 160. Every one of thy rightcous judgements endureth for ever . XXI . We also said , That the Lawes of Nature had regard chiefly unto Conscience ; that is , that he is just , who by all possible endeavour strives to fulfill them . And although a man should order all his actions ( so much as belongs to externall obedience ) just as the Law commands , but not for the Lawes ●ake , but by reason of some punishment annext unto it , or out of Vain glory , yet he is unjust . Both these are proved by the Holy Scriptures . The first , Esay 55. 7. Let the wicked forsake his way , and unrighteous man his thoughts , and let him return unto the Lod , and he wil have mercy upon him , and to our God , for he will abundantly pardon . Ezek. 18. 31. Cast away from you all your transgressions where by you have transgressed , & make you a new heart , and a new spirit ; for why will you die O house of Israel ? By which , and the like places , we may sufficiently understand that God will not punish their deeds whose heart is right . The second out of the 29. of Isay 13. The Lord said , Forasmuch as this people draw near me with their mouth , and with their lips doe honour me , but have removed their heart far from me , therefore I will proceed , &c. Mat. 5. 20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven ; and in the following verses our Saviour explains to them how that the commands of God are broken , not by Deeds only , but also by the Will ; for the Scribes and Pharises did in outward act observe the Law most exactly , but for Glories sake onely ; else they would as readily have broken it . There are innumerable places of Scripture in which is most manifestly declar'd that God accepts the Will for the Deed , and that as well in good , as in evill actions . XXII . That the Law of Nature is easily kept , Christ himself declares in the 11. Chapter of Saint Matthew 28 , 29 , 30. Come unto me , &c. Take my yoke upon you , and learn of me , &c. for my yoke is easie , and my burthen light . XXIII . Lastly , the Rule by which I said any man might know whether what he was doing , were contrary to the Law , or not , to wit , what thou wouldst not be done to , doe not that to another , is almost in the self same words delivered by our Saviour , Mat. 7. 12. Therefore all things whatsoever ye would that men should do unto you , do you even so to them . XXIV . As the law of nature is all of it Divine , so the Law of Christ by conversion , ( which is wholly explain'd in the 5 , 6 , and 7. Chapter of S. Matthewes Gospell ) is all of it also ( except that one Commandement of not marrying her who is put away for adultery , which Christ brought for explication of the divine positive Law , against the Jewes , who did not rightly interpret the Mosaicall Law ) the doctrine of Nature : I say the whole Law of Christ is explain'd in the fore-named Chapters , not the whole Doctrine of Christ ; for Faith is a part of Christian Doctrine , which is not commprehended under the title of a Law ; for Lawes are made , and given , in reference to such actions as follow our will , not in order to our Opinions , and Belief , which being out of our power , follow not the Will. Quisquamne regno gaudet ? O fallax bonum ! Quantum malorum fronte quam blanda tegis ? Necesse est ut multos timeat , quem multi timent . Auro venexum bibitur : expertus loquor . DOMINION . CHAP. V. Of the causes , and first begining of civill Government . I. That the Lawes of Nature are not sufficient to preserve Peace . II. That the Lawes of Nature , in the state of nature ; are silent . III. That the security of living according to the Lawes of Nature consists in the concord of many Persons . IV. That the concord of many Persons is not constant enough for a lasting Peace . V. The reason why the government of certain bruit creatures stands firm in concord onely , and why not of men . VI. That not onely consent , but union also , is required to establish the Peace of men . VII . What union is . VIII . In union the Right of all men is conveighed to one . IX . What civill society is . X. What a civill Person is . XI . What it is to have the supreme power , and what to be a subject . XII . Two kindes of Cities , naturall , and by institution . IT is of it selfe manifest , that the actions of men proceed from the will , and the will from hope , and feare , insomuch as when they shall see a greater good , or lesse evill , likely to happen to them by the breach , then observation of the Lawes , they 'l wittingly violate them . The hope therefore , which each man hath of his security , and self-preservation , consists in this , that by force or craft he may disappoint his neighbour , either openly , or by stratagem . Whence we may understand , that the naturall lawes , though well understood , doe not instantly secure any man in their practise , and consequently , that as long as there is no caution had from the inva●ion of others , there remains to every man that same primitive Right of selfe-defence , by such means as either he can or will make use of ( that is ) a Right to all things , or the Right of warre ; and it is sufficient for the fulfiling of the naturall law , that a man be prepared in mind to embrace Peace when it may be had . II. It is a fond saying , That all lawes are silent in the time of warre , and it is a true one , not onely if we speak of the civill , but also of the naturall lawes , provided they be referr'd not to the mind , but to the actions of men , by the third Chapter , Act. 29. and we mean such a war as is of all men against all men ; such as is the meer state of nature ; although in the warre of nation against nation a certain mean was wont to be observed . And therefore in old time there was a manner of living , and as it were a certain oeconomy , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , living by Rapine , which was neither against the law of nature , ( things then so standing ) nor voyd of glory to those who exercised it with valour , not with cruelty . Their custome was , taking away the rest , to spare life , and abstain from Oxen fit for plough , and every instrument serviceable to husbandry , which yet is not so to he taken , as if they were bound to doe thus by the law of nature , but that they had regard to their own glory herein , left by too much cruelty , they might be suspected guilty of feare . III. Since therefore the exercise of the naturall law is necessary for the preservation of Peace , and that for the exercise of the naturall law security is no lesse necessary , it is worth the considering what that is which affords such a security : for this matter nothing else can be imagined , but that each man provide himselfe of such meet helps , as the inv●sion of one on the other may bee rendered so dangerous , as either of them may think it better to refrain , then to meddle . But first it is plain , that the consent of two or three cannot make good such a security ; because that the addition but of one , or some few on the other side , is sufficient to make the victory undoubtedly sure , and hartens the enemy to attacque us . It is therefore necessary , to the end the security sought for may be obtained , that the number of them who conspire in a mutuall assistance be so great , that the accession of some few to the enemies party may not prove to them a matter of moment sufficient to assure the victory . IV. Farthermore , how great soever the number of them is who meet on selfe-defence , if yet they agree not among themselves of some excellent means whereby to compasse this , but every man after his own manner shall make use of his endeavours , nothing will be done ; because that divided in their opinions they will be an hinderance to each other , or if they agree well enough to ●ome one action through hope of victory , spoyle , or revenge , yet afterward through diversity of wits , and Counsels , or emulation , and envy , with which men naturally contend , they will be so torne and rent , as they will neither give mutuall help , nor desire peace , except they be constrained to it by some common feare . Whence it followes , that the consent of many , ( which consists in this onely , as we have already defined in the foregoing section , that they direct all their actions to the same end , and the common good ) that is to say , that the society proceeding from mutuall help onely , yeelds not that security which they seek for , who meet , and agree in the exercise of the above-named lawes of nature ; but that somewhat else must be done , that those who have once consented for the common good , to peace and mutuall help , may by fear be restrained , le●t afterward they again dissent , when their private Interest shall appear discrepant from the common good . V. Aristole reckons among those animals which he calls Politique , not man only , but divers others ; as the Ant , the Bee , &c. which though they be destitute of reason , by which they may contract , and submit to government , notwithstanding by consenting , ( that is to say ) ensuing , or eschewing the same things , they so direct their actions to a common end , that their meetings are not obnoxious unto any seditions . Yet is not their gathering together a civill government , and therefore those animals not to be termed politicall , because their government is onely a consent , or many wills concurring in one object ; not ( as is necessary in civill government ) one will. It is very true that in those creatures , living only by sense and appetite , their consent of minds is so durable , as there is no need of any thing more to secure it , and ( by consequence ) to preserve peace among them , then barely their naturall ●nclination . But among men the case is otherwise . For first among them there is a contestation of honour and preferment ; among beasts there is none : whence hatred and envy , out of which arise sedition and warre , is among men , among beasts no such matter . Next , the naturall appetite of Bees , and the like creatures , is conformable , and they desire the common good which among them differs not from their private ; but man scarce esteems any thing good which hath not somewhat of eminence in the enjoyment , more then that which others doe possesse . Thirdly , those creatures which are voyd of reason , see no defect , or think they see none , in the administtation of their Common-weales ; but in a multitude of men there are many who supposing themselves wiser then others , endeavour to innovate , and divers Innovators innovate divers wayes , which is a meer distraction , and civill warre . Fourthly , these brute creatures , howsoever they may have the use of their voyce to signify their affections to each other , yet want they that same art of words which is necessarily required to those motions in the mind , whereby good is represented to it as being better , and evill as worse then in truth it is : But the tongue of man is a trumpet of warre , and sedition ; and it is reported of Pericles , that he sometimes by his elegant speeches thundered , and lightened , and confounded whole Greece it selfe . Fiftly , they cannot distinguish between injury and harme ; Thence it happens that as long as it is well with them , they blame not their fellowes : But those men are of most trouble to the Republique , who have most leasure to be idle ; for they use not to contend for publique placcs before they have gotten the victory over hunger , and cold . Last of all , the consent of those brutall creatures is naturall , that of men by compact onely , ( that is to say ) artificiall ; it is therefore no matter of wonder if somewhat more be needfull for men to the end they may live in peace . Wherefore consent , or contracted society , without some common power whereby particular men may be ruled through feare of punishment , doth not suffice to make up that security which is requisite to the exercise of naturall justice . VI. Since therefore the conspiring of many wills to the same end doth not suffice to preserve peace , and to make a lasting defence , it is requisite that in those necessary matters which concern Peace and selfe-defence , there be but one will of all men . But this cannot be done , unlesse every man will so subject his will to some other one , to wit , either Man or Counsell , that whatsoever his will is in those things which are necessary to the common peace , it be received for the wills of all men in generall , and of every one in particular . Now the gathering together of many men who deliberate of what is to be done , or not to be done , for the common good of all men , is that which I call a COUNSELL . VII . This submission of the wils of all those men to the will of one man , o● one Counsell , is then made , when each one of them obligeth himself by contract to every one of the rest , not to resist the will of that one man , or counsell , to which he hath submitted himselfe ; that is , that he refuse him not the use of his wealth , and strength , against any o●hers whatsoever ( for he is supposed still to retain a Right of defending himselfe against violence ) and this is called UNION . But we understand that to be the will of the counsell , which is the will of the major part of those men of whom the Counsell consists . VIII . But though the will it self be not voluntary , but only the beginning of voluntary actions ( for we will not to will , but to act ) and therefore falls least of all under deliberation , and compact ; yet he who submits his will to the will of an other , conveighs to that other the Right of his strength , and faculties ; insomuch as when the rest have done the same , he to whom they have submitted hath so much power , as by the terrour of it hee can conforme the wills of particular men unto unity , and concord . IX . Now union thus made is called a City , or civill society , and also a civill Person ; for when there is one will of all men , it is to be esteemed for one Person , and by the word ( one ) it is to be knowne , and distinguished from all particular men , as having its own Rights and properties : insomuch as neither any one Citizen , nor all of them together ( if we except him whose will stands for the will of all ) is to be accounted the City . A CITY therefore ( that we may define it ) is one Person , whose will , by the compact of many men , is to be received for the will of them all ; so as he may use all the power and faculties of each particular person , to the maintenance of peace , and for common defence . X. But although every City be a civill Person , yet every civill Person is not a City ; for it may happen that many Citizens , by the permission of the City , may joyne together in one Person , for the doing of certain things . These now will be civill Persons , as the companies of Merchants , and many other Convents ; but Cities they are not , because they have not submitted themselves to the will of the company simply , and in all things , but in certain things onely determined by the City ; and on such terme● as it is lawfull for any one of them to contend in judgement against the body it selfe of the sodality , which is by no means allowable to a Citizen against the City : such like societies therefore are civill Persons subordinate to the City . XI . In every city , That Man , or Counsell , to whose will each particular man hath subjected his will ( so as hath been declared ) is said to have the SUPREME POWER , or CHIEFE COMMAND , or DOMINION ; which power , and Right of commanding , consists in this , that each Citizen hath conveighed all his strength and power to that man , o● Counsell ; which to have done ( because no man can transferre his power in a naturall manner ) is nothing else then to have parted with his Right of resisting . Each Citizen , as also every subordinate civill Person , is called the SUBJECT of him who hath the chiefe command . XII . By what hath been sayed , it is sufficiently shewed , in what manner , and by what degrees many naturall persons , through desire of preserving themselves , and by mumutuall feare , have growne together into a civill Person , whom we have called a City ; But they who submit themselves ▪ to another for feare , either submit to him whom they feare , or some other whom they confide in for protection ; They act according to the first manner who are vanquished in warre , that they may not be slain ; they according to the second , who are not yet overcome , that they may not be overcome . The first manner receives its ▪ beginning from naturall power , and may be called the naturall beginning of a City ; the latter from the Counsell , and constitution of those who meet together , which is a beginning by institution . Hence it is , that there are two ▪ kinds of Cities , the one naturall , such as is the paternall , and despoticall ; the other institutive , which may be also called politicall . In the first ▪ the Lord acquires to himselfe such Citizens as he will , in the other the Citizens by their own wills appoint a Lord over themselves , whether he be one man , or one company of men endued with the command in chiefe . But we will speak in the first place of a City politicall or by institution , and next of a City naturall . CHAP. VI. Of the right of him , whether Counsell , or one Man onely , who hath the supreme power in the City . I. There can no● Right be attributed to a multitude out of civill society , nor any action to which they have not under seale consented . II. The Right of the greater number consenting , is the beginning of a City . III. That every man retains a Right to protect himselfe according to his own free will , so long as there is no sufficient regard had to his security . IV. That a coercive power is necessary to secure us . V. What the Sword of Justice is . VI. That the Sword of Justice belongs , to him who hath the chiefe command . VII . That the Sword of War belongs to him also . VIII . All Judicature belongs to him too . IX . The Legislative power is his onely . X. The naming of Magistrates and other Officers of the City belongs to him . XI . Also the Examination of all doctrines . XII . Whatsoever he doth is unpunishable . XIII . That the command his Citizens have granted is absolute , and what proportion of obedience is due to him . XIV . The Lawes of the City bind him not . XV. That no man can challenge a propriety to any thing against his will. XVI . By , the Lawes of the City onely we come to know what theft , murder , adultery , and injury is . XVII . The opinion of those who would constitute a City , where there is no body should have an absolute power . XVIII . The marks of Supreme Authority . XIX . If a City be compar'd with a Man , he that hath the Supreme Power is in order to the City , as the humane soul is in relation to the Man. XX. That the Supreme Command cannot by Right be dissolv'd through their consents by whose Compacts it was first constituted . I. VVE must consider first of all what a ( * ) multitude of men ( gathering themselves of their owne free wills into society ) is , namely , that it is not any one body , but many men , whereof each one hath his owne will , and his peculiar judgment concerning all things that may be propos'd . And though by particular Contracts each single man may have his own Right , and Propriety , so as one may say This is mine , the other , That is his ; yet will there not be any thing of which the whole multitude , as a Person distinct from a single man , can rightly say , This is mine , more then anothers . Neither must we ascribe any action to the multitude , as it 's one , but ( if all , or more of them doe agree ) it will not be an Action , but as many actions , as Men. For although in some great Sedition , it 's commonly said , That the People of that City have taken up . Armes ; yet is it true of those onely who are in Armes , or who consent to them . For the City , which is one Person , cannot take up Armes against it selfe . Whatsoever therefore is done by the multitude , must be understood to be done by every one of those by whom it is made up ; and that he , who being in the Multitude , and yet consented not , nor gave any helps to the things that were done by it , must be judg'd to have done nothing . Besides , in a multitude not yet reduc'd into one Person , in that manner as hath been said , there remaines that same ●…te of nature in which all things belong to all men , and there is no place for Meum & Tuum , which is call'd Dominion , and Propriety , by reason that that security is not yet extant which we have declar'd above to be necessarily requisite for the practise of the Naturall Laws . Multitude , &c. ] The Doctrine of the power of a City over it's Citizens , almost wholly depends on the understanding of the difference which is between a multitude of men ruling , and a multitude ruled : For such is the nature of a City , That a multitude , or company of Citizens , not onely may have command , but may also be subject to command , but in diverse senses ; which difference I did beleeve was clearly enough explained in this first Article ; but by the objections of many against those things which follow , I discern otherwise ; wherefore it seemed good to me , to the end I might make a fuller explication , to adde these few things . By Multitude , because it is a collective word , we understand more then one , so as a multitude of me● is the same with many me● ; The same word , because it is of the singular number , signifies one thing , namely , one multitude ; but in neither sense can a multitude be understood to have one will given to it by nature , but to either a severall ; and therefore neither is any one action whatsoever to be attributed to it : Wherefore a Multitude cannot promis● , contract , acquire Right , conveigh Right , act , have , possesse , and the like , unlesse it be every one apart , and Man by Man ; so as there must be as many promises , compacts , rights , and actio●s , as Men. Wherefore a Multitude is no naturall Person ; but if the same Multitude doe Contract one with another , that the will of one man , or the agreeing wills of the major part of them , shall be received for the will of all , then it becomes one Person ; for it is endu'd with a will , an● therefore can doe voluntary actions , such as ar● Commanding , making Lawes , acquiring and transferring of Right , and so ●orth ; and it is oftner call'd the People , then the Multitude . We must therefore distinguish thus . When we say the People , or Multitude , wills , commands , or doth any thing , it is understood that the City which Commands , Wills and Acts by the will of one , or the concurring wills of more , which cannot be done , but in an Assembly ▪ But as oft as any thing is said to be done by a Multitude of Men , whether great , or small , without the will of that man , or assembly of men , that 's understood to be done by a subjected People , that is , by many single Citizens together , and not proceeding from one Will , but from diverse wills of diverse men , who are Citizens , and Subjects , but not a City . II. Next , we must consider that every one of the Multitude ( by whose meanes there may be a beginning to make up the City ) must agree with the rest , that in those matters which shall be propounded by any one in the Assembly , that be received for the will of all which the major part shall approve of ; for otherwise there will be no will at all of a Multitude of Men , whose Wills and Votes differ so variously . Now if any one will not consent , the rest notwithstanding shall among themselves constitute the City without him : Whence it will come to passe , that the City retaines its primitive Right against the Dissentour , that is , the Right of War , as against an Enemy . III. But because we said in the foregoing Chapter , the sixth Article , That there was requir'd to the security of men , not onely their Consent , but also the Subjection of their wills in such things as were necessary to Peace and Defence ; and that in that Union , and Subjection , the nature of a City consisted ; We must discerne now in this place , out of those things which may be propounded , discuss'd and stated in an Assembly of men , ( all whose wills are contain'd in the will of the major part ) what things are necessary to Peace , and common defence : But first of all , it is necessary to Peace , that a man be so farre forth protected against the violence of others , that he may live securely , that is , that he may have no just cause to fear others , so long as he doth them no injury . Indeed , to make men altogether safe from mutuall harmes , so as they cannot be hurt , or injuriously kill'd , is impossible , and therefore comes not within deliberation , but care may be had there be no just cause of fear ; for security is the end wherefore men submit themselves to others , which if it be not had , no man is suppos'd to have submitted himselfe to ought , or to have quitted his Right to all things , before that there was a care had of his security . IV. It is not enough to obtain this security , that every one of those who are now growing up into a City , do● covenant with the rest , either by words , or writing , Not to steal , not to kill , and to observe the like Lawes ; for the pravity of humane disposition is manifest to all , and by experience too well known how little ( removing the punishment ) men are kept to their duties , through conscience of their promises . We must therefore provide for our security , not by Compacts , but by Punishments ; and there is then sufficient provision made , when there are so great punishments appointed for every injury , as apparently it prove a greater evill to have done it , then not to have done it : for all men , by a necessity of nature , chuse that which to them appears to be the lesse evill . V. Now the right of punishing is then understood to be given to any one , when every man Contracts not to assist him who is to be punished . But I will call this Right , The Sword of Justice . But these kind of contracts men observe well enough , for the most part , till either themselves , or their n●ar friends are to suffer . VI. Because therefore for the security of particular men , and , by consequence for the common peace , it is necessary that the right of using the Sword for punishment , be transferred to some Man or Counsell , that Man or Counsell is necessarily understod by Right to have the supreme power in the City . For he that by Right punisheth at his own discretion , by Right compells all men to all things which he himselfe wills ; then which a greater command cannot be imagined . VII . But in vain doe they worship peace at home , who cannot defend themselves against forrainers ; neither is it possible for them to protect themselves against forrainers , whose forces are not united ; and therefore it is necessary for the preservation of particulars , that there be some one Counsell , or one man , who hath the Right to arm , to gather together , to unite so many Citizens in all dangers , and on all occasions , as shall be needfull for common defence against the certain number , and strength of the enemy ; and again , ( as often as he shall finde it expedient ) to make peace with them . We must understand therefore , that particular Citizens have conveighed their whole Right of Warre , and Peace , unto some one Man or Counsell ; And that this right ( which we may call ●he Sword of Warre ) belongs to the same Man , or Counsell , to whom the Sword of Justice belongs ; for no Man can by Right compell Citizens to take up armes , and be at the expences of Warre , but he who by Right can punish him who doth not obey . Both Swords therefore , as well this of War , as that of Justice , even by the constitution it selfe of a City , and essentially , doe belong to the chiefe command . VIII . But because the right of the Sword is nothing else but to have power by right to use the sword at his own will , it followes , that the judgement of its right use pertaines to the same party : for if the power of judging were in one , and the power of executing in another , nothing would be done . For in vain would he give judgement , who could not execute his commands , or if he executed them by the power of another , he himselfe is not said to have the power of the Sword , but that other , to whom he is onely an Officer . All judgement therefore in a City belongs to him who hath the swords , ( i. e. ) to him , who hath the supreme authority . IX . Furthermore , since it no lesse , nay it much more conduceth to Peace to prevent brawles from arising , then to appease them being risen ; and that all controversies are bred from hence , that the opinions of men differ concerning Meum & Tuum , just and unjust , profitable and unprofitable , good and evill , honest and dishonest , and the like , which every man esteems according to his own judgement ; it belongs to the same chiefe power to make some common Rules for all men , and to declare them publiquely , by which every man may know what may be called his , what anothers , what just , what unjust , what honest , what dishonest , what good , what evill , that is summarily , what is to be done , what to be avoyded in our common course of life . But those Rules and measures are usually called the civill Lawes , or the Lawes of the City , as being the Commands of him who hath the supreme power in the City . And the CIVILL LAWES ( that we may define them ) are nothing else but the commands of him who hath the chiefe authority in the City , for direction of the future actions of his Citizens . X. Furthermore , since the affaires of the City , both those of Warre , and Peace , cannot possibly be all administred by one man , or one Counsell , without Officers and subordinate Magistrates , and that it appertains to Peace , and common defence , that they to whom it belongs justly to judge of controversies , to search into neighbouring counsels , prudently to wage war , and on all hands warily to attend the benefit of the City , should also rightly exercise their offices ; it is consonant to reason , that they depend on , and be chosen by him who hath the chiefe command both in War , and in Peace . XI . It is also manifest , that all voluntary actions have their beginning from , and necessarily depend on the will , and that the will of doing , or omitting ought , depends on the opinion of the good and evill of the reward , or punishment , which a man conceives he shall receive by the act , or omission ; so as the actions of all men are ruled by the opinions of each ; wherefore by evident and necessary inference , we may understand that it very much concerns the interest of Peace , that no opinions or doctrines be delivered to Citizens , by which they may imagine , that either by Right they may not obey the Lawes of the City , that is , the commands of that man , or Counsell , to whom the supreme power is committed , or that it is lawfull for to resist him , or that a lesse punishment remaines for him that denies , then him that yeelds obedience . For if one command somewhat to be done under penalty of naturall death , another forbids it under pain of eternall death , and both by their own Right , it will follow that the Citizens , although innocent , are not onely by Right punishable , but that the City it selfe is altogether disolved ; for no man can serve two Masters : nor is he lesse , but rather more , a Master , whom we believe we are to obey for feare of damnation , then he whom we obey for feare of temporall death . It followes therefore , that this one , whether Man , or Court , to whom the City hath committed the supreme power , have also this Right , That he both ( * ) judge what opinions and doctrines are enemies unto peace , and also that he forbid them to be taught . Judge what opinions , &c. ] There is scarce any Principle , neither in the worship of God , nor humane sciences , from whence there may not spring dissentions , discords , reproaches , and by degrees war it selfe ; neither d●th this happen by reason of the falshood of the Principle , but of the disposition of men , who seeming wise to themselves , will needs appear such to all others ▪ But though such dissentions cannot be hindered from arising , yet may they be restrained by the exercise of the supreme power , that they prove no hinderance to the publique peace . Of these kind of opinions therefore I have not spoken of in this place . There are certain doctrines wherewith Subjects being tainted , they verily believe that obedience may be refused to the City , and that by Right they may , nay ought , to oppose , and fight against chiefe Princes , and dignities . Such are those , which whether directly , and openly , or more obscurely , and by consequence require obedience to be given to others beside them to whom the supreme authority is committed . I deny not , but this reflects on that power which many living under other government , ascribe to the chiefe head of the Church of Rome , and also on that , which elsewhere out of that Church , Bishops require in theirs , to be given to them ; and last of all , on that liberty which the lower sort of Citizens under pretence of Religion doe challenge to themselves ; for what civill war was there ever in the Christian world , which did not either grow from , or was nourisht by this Root ? The judgement therefore of doctrines , whether they be repugnant to civill obedience or not , and if they be repugnant , the power of prohibiting them to be taught , I doe here attribute to the civill authority ; for since there is no man who grants not to the City the judgement of those things which belong to its Peace , and defence , an● it is manifest , that the opinions which I have already recited do relate to its Peace , it followes necessarily , that the examination of those opinions , whether they be such , or not , must be referred to the City , that is , to him who hath the supreme authority . XII . Last of all , from this . consideration , that each Citizen hath submitted his Will to his who hath the Supreme Command in the City , so as he may not employ his strength against him ; it followes manifestly , that whatsoever shall be done by him who commands , must not be punisht ; for as he who hath not power enough , cannot punish him naturally ; so neither can he punish him by Right , who by Right hath not sufficient power . XIII . It is most manifest by what hath been said , That in every perfect City ( that is , where no Citizen hath Right to use his faculties , at his owne discretion , for the preservation of himselfe , or where the Right of the private Sword is excluded ) there is a Supreme power in some one , greater then which cannot by Right be conferr'd by men , or greater then which no mortall man can have over himself . But that power , greater then which cannot by men , be conveigh'd on a man , we call ( * ) ABSOLUTE : for whosoever hath so submitted his will to the will of the City , That he can , unpunisht , d●e any thing , make Lawes , judge Controversies , set Penalties , make use , at his own pleasure , of the strength , and wealth of men , and all this by Right , truly he hath given him the greatest dominion that can be granted . This same may be confirm'd by experience in all the Cities which are , or ever have beene ; for though it be sometimes in doubt , what Man , or Counsell , hath the Chief Command , yet ever there is such a Command , and alwayes exercis'd , except in the time of Sedition , and Civill War , and then there are two Chiefe Commands made out of one : Now those seditious persons who dispute against absolute Authority , doe not so much care to destroy it , as to conveigh it on others ; for removing this power , they together take away Civill Society , and a confusion of all things returnes . There is so much obedience joyn'd to this absolute Right of the Chief Ruler , as is necessarily requir'd for the Government of the City , that is to say , so much as that Right of his may not be granted in vaine . Now this kind of obedience , although for some reasons it may sometimes , by Right , be deny'd , yet because a greater cannot be perform'd , we will call it SIMPLE . But the obligation to performe this growes not immediately from that Contract by which we have conveigh'd all our Right on the City , but mediately from hence , That , without obedience , the Cities Right would be frustrate , and by consequence there would be no City constituted . For it is one thing if I say , I give you Right to Command what you will ; another , if I say , I will doe whatsoever you Command ; and the Command may be such , as I would rather die then doe it ; forasmuch therefore as no man can be bound to will being kill'd , much lesse is he tyed to that , which to him is worse then death : if therefore I be commanded to kill my self , I am not bound to doe it ; for though I deny to doe it , yet the Right of dominion is not frustrated , since others may be found , who being commanded , will not refuse to doe it ; neither doe I refuse to doe that which I have contracted to doe . In like manner , if the Chief Ruler command any man to kill him , he is not tyed to doe it , because it cannot be conceiv'd that he made any such Covenant ; nor if he command to execute a Parent , whether he be innocent , or guilty , and condemned by the Law , since there are others , who , being commanded , will doe that , and a Son will rather die , then live infamous , and hated of all the world . There are many other cases , in which , since the Commands are shamefull to be done by some , and not by others , Obedience may , by Right , be perform'd by these , and refus'd by those ; and this , without breach of that absolute Right which was given to the Chief Ruler . For in no case is the Right taken away from him , of slaying those who shall refuse to obey him . But they who thus kill men , although by Right given them from him that hath it , yet if they use that Right otherwise then right Reason requires , they sin against the Lawes of Nature , ( that is ) against God. Absolute ] A popular state openly challengeth absolute dominion , and the Citizens oppose it not , for in the gathering together of many men , they acknowledge the face of a City ; and even the unskilfull understand , that matters there are rul'd by Counsell . Yet Monarchy is no lesse a City , then Democra●y , and absolute Kings have their Counsellours , from whom they will take advice , and suffer their power , in matters of greater consequence , to be guided , but not recall'd . But it appears not to most men how a City is contain'd in the Person of a King ; and therefore they object against Absolute Command : First , that if any man had such a Right , the condition of the Citizens would be miserable : For thus they think , He will take all , spoil all , kill all ; and every man counts it his onely happinesse that he is not already spoil'd and kill'd . But why should he doe thus ? not because he can ; for unlesse he have a mind to it , he will not doe it . Will he , to please one , or some few , spoil all the rest ? First , though by Right , that is , without injury to them , he may doe it , yet can he not doe it justly , that is , without breach of the Naturall Lawes , and injury against God. And therefore there is some security for Subjects in the Oaths which Princes take . Next , if he could justly doe it , or that he made no account of his Oath , yet appeares there no reason why he should desire it , since he findes no good in it . But it cannot be deny'd but a Prince may sometimes have an inclination to doe wickedly ; but grant then that thou hadst given him a power which were not absolute , but so much onely as suffic'd to defend thee from the injuries of others , which , if thou wilt be safe , is necessary for thee to give ; are not all the same things to be feared ? for he that hath strength enough to protect all , wants not sufficiency to oppresse all . Here is no other difficulty then , but that humane affaires cannot be without some inconvenience . And this inconvenience it self is in the Citizens , not in the Government ; for if men could rule themselves , every man by his own command , that 's to say , could they live according to the Lawes of Nature , there would be no need at all of a City , nor of a common coercive power . Secondly , they object , That there is no Dominion in the Christian world Absolute ; which indeed is not true , for all Monarchies , and all other States , are so ; for although they , who have the chief Command , do● not all those things they would , and what they know profitable to the City , the reason of that is not the defect of Right in them , but the consideration of their Citizens , who busied about their private interest , and carelesse of what tends to the publique , cannot sometimes be drawn to performe their duties without the hazard of the City . Wherefore Princes sometimes forbear the exercise of their Right , and prudently remit somewhat of the act , but nothing of their Right . XIV . Neither can any man give somewhat to himselfe ; for he is already suppos'd to have what he can give himself ; nor can he be oblig'd to himselfe , for the same Party being both the obliged , and the Obliger , and the Obliger having power to release the obliged , it were meerly in vain for a man to be obliged to himselfe , because he can release himself at his own pleasure ; and he that can doe this , is already actually free . Whence its plaine , that the City is not tyed to the Civill Lawes ; for the Civill Lawes are the Lawes of the City , by which , if she were engag'd , she should be engag'd to her selfe . Neither can the City be oblig'd to her Citizen , because , if he will , he can free her from her obligation ; and he will , as oft as she wills , ( for the will of every Citizen is in all things comprehended in the will of the City ) the City therefore is free when she pleaseth , that is , she is now actually free ; but the will of a Councell , or one who hath the Supreme Authority given him , is the will of the City ; he therefore containes the wills of all particular Citizens : Therefore neither is he bound to the Civill Lawes ( for this is to be bound to himself ) nor to any of his Citizens . XV. Now because ( as hath been shewn above ) before the constitution of a City all things belong'd to all men , nor is there that thing which any man can so call his , as any other may not , by the same Right , claime as his own , ( for where all things are common , there can be nothing proper to any man ) it followes , that ( * ) propriety receiv'd its beginning when Cities receiv'd theirs , and that that onely is proper to each man which he can keep by the Lawes , and the power of the whole City , ( that is ) of him on whom its chief command is conferr'd . Whence we understand , that each particular Citizen hath a propriety , to which none of his fellow-Citizens hath Right , because they are tyed to the same Lawes ; but he hath no propriety in which the Chief Ruler ( whose Cōmands are the Lawes , whose wi●l contains the will of each man , and who , by every single person , is constituted the Supreme Judge ) hath not a Right . But although there be many things which the City permits to its Citizens , and therefore they may sometimes goe to Law against their Chief ; yet is not that action belonging to Civill Right , but to Naturall Equity ; neither is it concerning what ( * ) by Right he may do● who hath the Supreme Power , but what he hath been willing should be done , and therefore he shall be judge himself , as though ( the equity of the cause being well understood ) he could not give wrong judgment . Propriety receiv'd its beginning , &c. ] What 's objected by some , That the propriety of goods , even before the constitution of Cities , was found in Fathers of Families , that objection is vaine , because I have already declar'd , That a Family is a little City : For the Sonnes of a Family have a propriety of their goods granted them by their Father , distinguisht indeed from the rest of the Sons of the same Family , but not from the propriety of the Father himself ; but the Fathers of diverse Families , who are subject neither to any common Father , nor Lord , have a common Right in all things . What by Right he may doe , &c. ] As often as a Citizen is granted to have an action of Law against the Supreme , i. e. against the City , the question is not in that action , whether the City may , by Right , keep possession of the thing in controversie , but whether by the Lawes formerly made she would keep it ; for the Law is the declared will of the Supreme : since then the City may raise money from the Citizens under tow Titles , either as Tribute , or as Debt , in the former case there is no action of Law allowed ; for there can be no question whether the City have Right to require Tribute : in the latter it is allowed , because the City will take nothing from its Citizens by fraud , or cunning , and yet if need require , all they have , openly ; and therefore he that condemnes this place , saying , That by this doctrine it is casie for Princes to free themselves from their Debts , he does it impertinently . XVI . Theft , Murther , Adultery , and all injuries are forbid by the Lawes of nature , but what is to be called Theft , what Murther , what Adultery , what injury in a Citizen , this is not to be determined by the naturall , but by the civill Law : for not every taking away of the thing which another possesseth , but onely another mans goods is the●… but what is ours , and what anothers , is ▪ a question belonging to the civill Law. In like manner , not every killing of a man is Murther , but onely that which the civill Law forbids ; neither is all encounter with women Adultery , but onely that which the civill Law prohibits . Lastly , all breach of promise is an injury , where the promise it selfe is lawfull , but where there is no Right to make any compact , there can be no conveighance of it , and therefore there can no injury follow , as hath been said in the second Chapter , Artic. 17. Now what we may contract for , and what not , depends wholly upon the civill Lawes . The City of Laced●mon therefore rightly ordered that those young men who could so take away certain goods from others as not to be caught , should ●oe unpunisht ; for it was nothing else , but to make a Law that what was so acquired should be their own , and not another . Rightly also is that man every where s●ain , whom we kill in warre , or by the necessity of selfe-defence . So also that copulation which in one City is Matrimony , in another will be judged Adultery . Also those contracts which make up Marriage in one Citizen , doe not so in another , although of the same City ; because that he who is forbidden by the City ( that is by that one man , or Councell , whose the supreme power is ) to contract ought , hath no Right to make any contract , and therefore having made any , it is not valid , and by consequence , no Marriage . But his contract which received no prohibition , was therefore of force , and so was Matrimony : neither addes it any force to any unlawfull contracts , that they were made by an Oath , ( * ) or Sacrament , for those adde nothing to the strenghning of the contract , as hath been said above Chap. 2. Artic. 22. What therefore Theft , what Murther , what Adultery , and in generall what injury is , must be known by the civill Lawes , that is , the commands of him who hath the supreme authority . That they were made by an Oath or Sacrament , &c. ] Whether Matrimony bee a Sacrament ( in which sense that word is used by some Divines ) or not , it is not my pu●…pose to dispute : Onely I say , that the legitimate contract of a man and woman to live together , i. e. granted by the civill Law , whether it be a Sacrament , or not , is surely a legitimate Marriage ; but that copulation which the City hath prohibited is no marriage , since it is of the essence of Marriage to be a legitimate contract . There were legitimate marriages in many places , a● among the Jewes , the Grecians , the Romans , which yet might be dissolved ; but with those who permit no such contracts , but by a Law that they shall never be broke , Wedlock cannot be dissolved , and the reason is , because the City hath commanded it to be indissoluble , not because Matrimony is a Sacrament . Wherefore the ceremonies which at weddings are to be performed in the Temple , to blesse , or ( if I may say so ) to consecrate the husband and wife , will pe●haps belong only to the office of Clergy-men , all the rest , namely who , when , and by what contracts Marriages may be made , pertains to the Lawes of the City . XVII . This same supreme command , and absolute power , seems so harsh to the greatest part of men , as they hate the very naming of them ; which happens chiefly through want of knowledge , what humane nature , and the civill Lawes are , and partly also through their default , who when they are invested with so great authority , abuse their power to their own lust . That they may therefore avoyd this kind of supreme authority , some of them will have a City well enough constituted , if they who shall be the Citizens convening , doe agree concerning certaine Articles propounded , and in that convent agitated and approved ; and doe command them to be observed , and punishments prescribed to be inflicted on them who shall break them : to which purpose , and also to the repelling of a forraign enemy , they appoint a certain and limited return , with this condition , that if that suffice not , they may call a new convention of estates . Who sees not in a City thus constituted , that the Assembly who prescribed those things had an absolute power ? If therefore the Assembly continue , or from time to time have a certain day , and place of meeting , that power will be perpet●all . But if they wholly dissolve , either the City dissolves with them , and so all is returned to the state of War , or else there is some where a power left to punish those who shall transgresse the Lawes , whosoever , or how many soever they be that have it , which cannot possibly be without an absolute power : for he that by right hath this might given , by punishments to restrain what Citizens he pleaseth , hath such a power , as a greater cannot possibly be given by any Citizens . XVIII . It is therefore manifest , that in every City there is some one man , or Councell , or Court , who by Right hath as great a power over each single Citizen , as each man hath over himselfe considered out of that civill state , that is , supreme and absolute , to be limited onely by the strength and forces of the City it selfe , and by nothing else in the world : for if his power were limited , that limitation must necessarily proceed from some greater power ; For he that prescribes limits , must have a greater power then he who is confin'd by them ; now that confining power is either without limit , or is again restrained by some other greater then it selfe , and so we shall at length arrive to a power which hath no other limit , but that which is the terminus ultimus of the forces of all the Citizens together . That same is called the supreme command , and if it bee committed to a councell , a supreme councell , but if to one man , the supreme Lord of the City . Now the notes of supreme command are these , To make and abrogate Lawes , To determine War and Peace , to know , and judge of all controversies , either by himselfe , or by Judges appointed by him ; to elect all Magistrates , Ministers , and Counsellors . Lastly , if there be any man who by Right can doe some one action which is not lawfull for any Citizen or Citizens to doe beside himselfe , that man hath obtained the supreme power : For those things which by Right may not be done by any one or many Citizens , the City it selfe can onely doe : He therefore that doth those things useth the Cities Right , which is the supreme power . XIX . They who compare a City and its Citizens , with a man and his members , almost all say , that he who hath the supreme power in the City , is in relation to the whole City , such as the head is to the whole man ; But it appeares by what hath been already said , that he who is endued with such a power , ( whether it be a man , or a Court ) hath a relation to the City , not as that of the head , but of the soule to the body . For it is the soule by which a man hath a will , that is , can either will , or nill ; so by him who hath the supreme power , and no otherwise , the City hath a will , and can either will or nill . A Court of Counsellors is rather to be compared with the head , or one Counsellor , whose only Counsell ( if of any one alone ) the chief Ruler makes use of in matters of greatest moment : for the office of the head is to counsell , as the soules is to command . XX. For asmuch as the supreme command is constituted by vertue of the compacts which each single Citizen , or subject , mutually makes with the other ; but all contracts , as they receive their force from the contractors , so by their consent they lose it again , and are broken ; perhaps some may inferre hence , that by the consent of all the subjects together , the supreme authority may be wholly taken away . Which inference if it were true , I cannot discerne wha● danger would thence by Right arise to the supreme Commanders . For since it is supposed , that each one hath obliged himselfe to each other , if any one of them shall refuse , whatsoever the rest shall agree to doe , he is bound notwithstanding ; neither can any man without injury to me , doe that which by contract made with me , he hath obliged himselfe not to doe . But it is not to be imagined that ever it will happen , that all the subjects together , not so much as one excepted , will combine against the supreme power , wherefore there is no feare for Rulers in chiefe , that by any Right they can be despoyled of their authority . If notwithstanding it were granted , that their Right depended onely on that contract which each man makes with his fellow-citizen , it might very easily happen , that they might be robbed of that Dominion under pretence of Right ; for subjects being called either by the command of the City , or seditiously flocking together , most men think that the consents of all are contained in the votes of the greater part ; which in truth is false ; for it is not from nature that the consent of the major part should be received for the consent of all , neither is it true in tumults , but it proceeds from civill institution , and is then onely true , when that Man or Court which hath the supreme power , assembling his subjects , by reason of the greatnesse of their number , allowes those that are elected a power of speaking for those who elected them , and will have the major part of voyces , in such matters as are by him propounded to be discust , to be as effectuall as the whole . But we cannot imagine that he who is chiefe , ever convened his subjects with intention that they should dispute his Right , unlesse , weary of the burthen of his charge , he declared in plain termes , that he renounces and abandons his government . Now because most men through ignorance esteem not the consent of the major part of Citizens only , but even of a very few , provided they be of their opinion , for the consent of the whole City , it may very well seem to them , that the supreme authority may by right be abrogated , so it be done in some great Assembly of Citizens by the votes of the greater number ; But though a government be constituted by the contracts of particular men with particulars , yet its Right depends not on that obligation onely , there is another tye also toward him who commands ; for each Citizen compacting with his fellow , sayes thus , I conveigh my Right on this Party , upon condition that you passe yours to the same ; by which means ▪ that Right which every man had before to use his faculties to his own advantage , is now wholly translated on some certain man , or Councell , for the common benefit ; wherefore what by the mutuall contracts each one hath made with the other , what by the donation of Right which every man is bound to ratifie to him that commands , the government is upheld by a double obligation from the Citizens , first that which is due to their fellow citizens , next that which they owe to their Prince . Wherefore no subjects how many soever they be , ●an with any Right despoyle him who bears the chiefe Rule , of his authority , even without his own consent . CHAP. VII . Of the three kindes of Government , Democraty , Aristocraty , Monarchie . I. That there are three kindes of Government onely , Democraty , Ariristocraty , Monarchie . II. That Oligarchy is not a diverse form of government distinct from Aristocraty , nor Anarchy any Forme at all . III. That a Tyranny is not a diverse state from a legitimate Monarchy . IV. That there cannot be a mixt state fashioned out of these severall species . V. That Democraty , except there be certain times and places of meeting prefixt , is dissolv'd . VI. In a Democraty the intervalls of the times of meeting must be short , or the administration of Government during the intervall committed to some one . VII . In a Democraty particulars Contract with particulars to obey the People ; the People is oblig'd to no man. VIII . By what acts Aristocraty is constituted . IX . In an Aristocraty the Nobles make no Compact , neither are they oblig'd to any Citizen , or to the whole People . X. The Nobles must necessarily have their set meetings . XI . By what acts Monarchy is constituted . XII . Monarchy is by Compact oblig'd to none for the Authority it hath receiv'd . XIII . Monarchy is ever in the readiest capacity to exercise all those acts which are requisite to good Government . XIV . What kind of sin that is , and what sort of men are guilty of it , when the City performes not its office towards the Citizens , nor the Citizens towards the City . XV. A Monarch made without limitation of time hath power to elect his successor . XVI . Of limited Monarchs . XVII . A Monarch retaining his Right of Government , cannot by any promise whatsoever be conceived to have parted with his Right to the meanes necessary to the exercise of his Authority . XVIII . How a Citizen is freed from subjection . I. VVE have already spoken of a City by institution in its Genus ; we will now say somewhat of its species . As for the difference of Cities , it is taken from the difference of the Persons , to whom the Supreme Power is committed ; this power is committed either to one Man , or Councell , or some one Court consisting of many men . Furthermore , a Councell of many men , consists either of all the Citizens , ( insomuch as every man of them hath a Right to Vote , and an interest in the ordering of the greatest affaires , if he will himselfe ) or of a part onely ; from whence there arise three sorts of Government : The one , when the Power is in a Councell , where every Citizen hath a right to Vote , and it is call'd a DEMOCRATY . The other , when it is in a Councell , where not all , but some part onely have their suffrages , and we call it an ARISTOCRATY . The third is that , when the Supreme Authority rests onely in one , and it is stiled a MONARCHY . In the first , he that governes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The PEOPLE . In the second , the NOBLES . In the third , the MONARCH . II. Now , although Ancient Writers of Politiques have introduc'd three other kindes of Government opposite to these , to wit , Anarchy or confusion to Democraty , Oligarchy , that is , the command of some few , to Aristocracy , and Tyranny to Monarchy , yet are not these three distinct formes of Government , but three diverse Titles given by those who were either displeas'd with that present Government , or those that bare Rule . For men , by giving names , doe usually , not onely signifie the things themselves , but also their own affections , as love , hatred , anger , and the like , whence it happens that what one man calls a Democraty , another calls an Anarchy ; what one counts an Aristocraty , another esteemes an Oligarchie ; and whom one titles a King , another stiles him a Tyrant ; so as we see these names betoken not a diverse kinde of Government , but the diverse opinions of the Subjects concerning him who hath the Supreme Power . For first , who sees not that Anarchy is equally opposite to all the forenam'd Formes ? For that word signifies that there is no Government at all , that is , not any City . But how is it possible that no City should be the species of a City ? Farthermore , what difference is there between an Oligarchie , which signifies the Command of a few , or Grand●●s , or an Aristocraty , which is that of the Prime , or Chief Heads , more then that men differ so among themselves , that the same things seeme not good to all men ? whence it happens , that those persons , who by some are look'd on as the best , are dy others esteem'd to be the worst of all men . III. But men , by reason of their passions , will very hardly be perswaded that a Kingdome , and Tyranny , are not diverse kindes of Cities , who though they would rather have the City subject to one , then many , yet doe they not beleeve it to be well govern'd unlesse it accord with their judgements : But we must discover by Reason , and not by Passion , what the difference is between a King , and a Tyrant : but first , they differ not in this , That a Tyrant hath the greater power , for greater then the Supreme cannot be granted ; nor in this , That one hath a limited power , the other not ; for he , whose authority is limited , is no King , but his Subject that limits him . Lastly , neither differ they in their manner of acquisition ; for if in a Democraticall , or Aristocraticall Government some one Citizen should , by force , possesse himself of the Supreme Power , if he gain the consent of all the Citizens , he becomes a legitimate Monarch ; if not , he is an Enemy , not a Tyrant . They differ therefore in the sole exercise of their command , insomuch as he is said to be a King , who governs wel , and he a●… Tyrant that doth otherwise . The case therefore is brought to this passe , That a King legitimately constituted in his Government , if he seeme to his Subjects to Rule well , and to their liking , they afford him the appellation of a King , if not , they count him a Tyrant : Wherefore we see a Kingdome , and Tyranny , are not diverse Formes of Government , but one and the self-same Monarch hath the name of a King given him in point of Honour , and Reverence to him , and of a Tyrant in way of contumely , and reproach . But what we frequently finde in bookes said against Tyrants , took its originall from Greek , and Roman Writers , whose Government was partly Democraticall , and partly Aristocraticall , and therefore not Tyrants onely , but even Kings were odious to them . IV. There are , who indeed doe think it necessarily , That a Suprem● Command should be somewhere extant in a City ; but if it should be in any one , either Man , or Councell , it would follow ( they say ) that all the Citizens must be slaves . Avoiding this condition , they imagine that there may be a certaine Form of Government compounded of those three kinds we have spoken of , yet different from each particular , which they call a mixt Monarchie , or mixt Aristocraty , or mixt Democraty , according as any one of these three sorts shall be more eminent then the rest : For example , if the naming of Magistrates , and the arbitration of War , and Peace , should belong to the King , Judicature to the Lords , and contribution of Monies to the People , and the power of making Lawes too altogether , this kind of State would they call a mixt Monarchie forsooth . But if it were possible that there could be such a State , it would no whit advantage the liberty of the subject ; for as long as they all agree , each single Citizen is as much subject as possibly he can be ; but if they disagree , the State returns to a Civill War , and the Right of the private Sword , which certainly is much worse then any subjection whatsoever : ( * ) But that there can be no such kind of Government hath been sufficiently demonstrated in the foregoing Chapter , Artic : 6 , 7 , 8 , 9 , 10 , 11 , 12. But that there can be no such kinde of Government ] Most men grant , That a Government ought not to be divided , but they would have it moderated , and bounded by some limits . Truly it is very reasonable it should be so ; but if these men , when they speak of moderating , and limiting , do understand dividing it , they make a very fond distinction . Truly , for my part , I wish that not onely Kings , but all other Persons endued with Supreme Authority would so temper themselves as to commit no wrong , and onely minding their charges contain themselves within the limits of the naturall , and divine Lawes : But they who distinguish thus , they would have the chief power bounded , and restrain'd by others ; which , because it cannot be done , but that they who doe set the limits , must needs have some part of the power , whereby they may be enabled to doe it , the Government is properly divided , not moderated . V. Let us see a little now in the constituting of each Form of Government , what the constitutours doe . Those who met together with intention to erect a City , were almost in the very act of meeting a Democraty ; for in that they willingly met , they are suppos'd oblig'd to the observation of what shall be determin'd by the major part : which , while that convent lasts , or is adjourn'd to some certain dayes , and places , is a clear Democraty ; for that convent , whose will is the will of all the Citizens , hath the Supreme Authority ; and because in this Convent every man is suppos'd to have a Right to give his voice , it followes , that it is a Democraty by the definition given in the first Article of this Chap. But if they depart , and break up the Convent , and appoint no time , or place , where , and when they shall meet again , the publick weal returns to Anarchy , and the same state it stood in before their meeting , that is , to the state of all men warring against all . the People therefore retains the supreme power no longer then there is a certain day and place publiquely appointed , and known , to which whosoever will , may resort . For except that be known and determined , they may either meet at divers times , and places , that is in factions , or not at all ; and then it is no longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the People , but a dissolute multitude , to whom we can neither attribute any Action , or Right : Two things therefore frame a Democratie , whereof one ( to wit the perpetuall prescription of Convents ) makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the People , the other ( which is a plurality of voyces ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the power . VI. Furthermore , it will not be sufficient for the People , so as to maintain its supremacy , to have some certain known times , and places of meeting , unlesse that either the intervals of the times be of lesse distance , then that any thing may in the mean time happen whereby ( by reason of the defect of power ) the City may be brought into some danger , or at least that the exercise of the supreme authority be , during the intervall , granted to some one man , or Councell . For unlesse this be done , there is not that wary care , and heed taken for the defence and Peace of single men which ought to be , and therefore will not deserve the name of a City , because that in it for want of security , every mans Right of defending himselfe at his own pleasure , returns to him again . VII . Democraty is not framed by contract of particular Persons with the People , but by mutuall compacts of single men each with other . But hence it appears in the first place , that the Persons contracting , must be in being before the contract it selfe , but the People is not in being before the constitution of government , as not being any Person , but a multitude of single Persons ; wherefore there could then no contract passe between the People and the Subject . Now , if after that government is framed , the subject make any contract with the People , it is in vain , because the People contains within its will , the will of that subject to whom it is supposed to be obliged ; and therefore may at its own will and pleasure disengage it selfe , and by consequence is now actually free . But in the second place , that single Persons doe contract each with other may be inferred from hence , that in vain sure would the City have been constituted , if the Citizens had been engaged by no contracts to doe , or omit what the City should command to be done or omitted . Because therefore such kind of compacts must be understood to passe as necessary to the making up of a City , but none can be made ( as is already shewed ) between the Subject and the People , it followes , that they must be made between single Citizens , namely that each man contract to submit his will to the will of the major part , on condition that the rest also doe the like , as if every one should say thus , I give up my Right unto the People for your sake , on condition , that you also deliver up yours , for mine . VIII . An Aristocraty , or Councell of Nobles endued with supreme authoritie , receives its originall from a Democraty , which gives up its Right unto it , where we must understand that certain men distinguisht from others , either by eminence of title , blood , or some other Character , are propounded to the People , and by plurality of voyces are elected , and being elected , the whole Right of the People , or City , is conveigh●d on them , insomuch as whatsoever the People might doe before , the same by Right may this Court of elected Nobles now doe ; which being done , it is clear that the People , considered as one Person , ( its supreme authority being already transferred on these ) is no longer now in being . IX . As in Democraty the People , so in an Aristocraty the Court of Nobles is free from all manner of obligation ; for seeing subjects not contracting with the People , but by mutuall compacts among themselves , were tyed to all that the People did , hence also they were tyed to that act of the People in resigning up its Right of government into the hands of Nobles . Neither could this Court , although elected by the People , be by it obliged to any thing ; for being erected , the People is at once dissolved , as was declared above , and the authority it had as being a Person utterly vanisheth . Wherefore the obligation which was due to the Person must also vanish , and perish together with it . X. Aristocraty hath these considerations , together with Democraty ; First , that without an appointment of some certain times , and places , at which the Court of Nobles may meet , it is no longer a Court , or one Person , but a dissolute multitude without any supreme power ; Secondly , that the times of their assembling cannot be disjoyned by long intervalls , without prejudice to the supreme power , unlesse its administration be transferred to some one man : Now the reasons why this happens , are the same which we set down in the fifth Article . XI . As an Aristocratie , so also a Monarchy is derived from the Power of the People , transferring its Right , ( that is ) its Authoritie on one man : Here also we must understand , that some one man , either by name , or some other token , is propounded to be taken notice of above all the rest , and that by a plurality of voyces the whole Right of the People is conveighed on him , insomuch as whatsoever the People could doe before he were elected , the same in every Respect may he by Right now doe , being elected ; which being done , the People is no longer one Person , but a ●u●e multitude , as being only one before by vertue of the supreme command , whereof they now have made a conveyance from themselves on this one Man. XII . And therefore neither doth the Monarch oblige himselfe to any for the command he receives , for he receives it from the People ; but as hath been shewed above , the People , as soon as that act is done , ceaseth to be a Person , but the Person vanishing , all obligation to the Person vanisheth . The subjects therefore are tyed to perform obedience to the Monarch , by those compacts only by which they mutually obliged themselves to the observation of all that the People should command them , ( that is ) to obey that Monarch , if he were made by the People . XIII . But a Monarchy differs as well from an Aristocraty , as a Democratie , in this chiefly , that in those there must be certain set times and places for deliberation , and consultation of affaires , that is , for the actuall exercise of it in all times , and places ; For the People , or the Nobles not being one naturall Person must necessarily have their meetings . The Monarch who is one by nature , is alwayes in a present capacity to execute his authority . XIV . B●cause we have declared above in the 7. 9. and 12. Articles , that they who have gotten the supreme command are by no compacts obliged to any man , it necessarily followes , that they c●n doe no injury to the subjects ; for injury according to the definition made in the third Article of the third Chapter , is nothing else but a breach of contract : and therefore where no contracts have part , there can be no injury . Yet the People , the Nobles , and the Monarch may diverse wayes transgresse against the other Lawes of nature , as by cruelty , iniquity , con●umely , and other like vices , which come not under this strict , and exact notion of injury . But if the subject yeeld not obedience to the supreme , he will in propriety of speech be said to be injurious as well to his fellow subjects , because each man hath compacted with the other to obey , as to his chief Ruler in resuming that Right , which he hath given him , without his consent . And in a Democraty , or Aristocracy , if any thing be decreed against any Law of nature , the City it selfe ( i. e. ) the civill Person sinnes not , but those subjects only by whose votes it was decreed for sinne , is a consequence of the naturall expresse will , not of the politicall , which is artificiall ; for if it were otherwise , wise , they would be guilty , by whom the decree was absolutely disliked : But in a Monarchie , if the Monarch make any decree against the Lawes of nature , he sins himselfe , because in him the civill will and the naturall are all one . XV. The people who are about to make a Monarch , may give him the supremacy either simply without limitation of time , or for a certaine season , and time determined ; if simply , we must understand that he who receives it , hath the selfe ▪ same power which they had , who gave it , on the same grounds : therefore that the People by Right could make him a Monarch , may he make another Monarch : insomuch as the Monarch to whom the command is simply given , receives a Right not of possession onely , but of succession also , so as he may declare whom hee pleaseth for his successor . XVI . But if the power be given for a time limited , we must have regard to somewhat more then the bare gift onely : First , whether the People converghing its authority , left it selfe any Right to meet at certain times , and places , or not . Next , if it have reserved this power , whether it were done , so as they might meet before that time were expired , which they prescribed to the Monarch . Thirdly , whether they were contented to meet onely at the will of that temporary Monarch and not otherwise . Suppose now the People had delivered up its power to some one man for term of life onely ; which being done , let us suppose in the first place , that every man departed from the Counsell without making any order at all concerning the place where ( after his death ) they should meet again to make a new elect on . In this case it is manifest by the fifth Article of this Chapter , that the People ceaseth to be a Person , and is become a dissolute multitude , every one whereof hath an equall , to wit , a naturall Right to meet with whom he lists at divers times , and in what places shall best please him ; nay , and if he can , engrosse the supreme power to himselfe , and settle it on his own head . What Monarch soever therefore hath a command in such a condition , he is bound by the Law of nature ( set down in the Article of the third Chapter of not returning evill for good ) prudently to provide , that by his death the City suffer not a dissolution , either by appointing a certain day , & place , in which those subjects of his who have a mind to it may assemble themselves , or else by nominating a successor : whether of these shall to him seem most conducible to their common benefit . He therefore who on this foresaid manner hath received his command during life , hath an absolute power , and may at his discretion dispose of the succession . In the next place , if we grant that the people departed not from the election of the temporary Monarch , before they decreed a certain time and place of meeting after his death , then the Monarch being dead , the authority is confirmed in the people , not by any new acts of the subjects , but by vertue of the former Right , for all the supreme com●and ( as Dominion ) was in the People , but the use , and exercise of it was only in the temporary Monarch , as in one that takes the benefit , but hath not the Right . But if the People after the election of a temporarie Monarch , depart not from the Court before they have appointed certain times , and places to convene , during the time prescribed him ( as the Dictators in ancient times were made by the People of Rome ) such an one is not to be accounted a Monarch , but the Prime Officer of the People ; and if it shall seem good , the People may deprive him of his office even before that time , as the People of Rome did , when they conferred an equall power on Minutius Master of the horse , with Quintus Fabius Maximus , whom before they had made Dictator . The reason whereof is , that it is not to be imagined , that , whether Man or Counsell who hath the readiest , and most immediate power to act , should hold his command on such termes as not to be able actually to execu●e it ; for command is nothing else but a Right of commanding , as oft as nature allowes it possible . Lastly , if the People having declared a temporary Monarch , depart from the Court on such termes , as it shall not be lawfull for them to meet without the command of the Monarch , we must understand the People to be immediately dissolved , and that his authority who is thus declared , is absolute ; forasmuch as it is not in the power of all the subjects to frame the City a new , unlesse he give consent who hath now alone the authority . Nor matters it , that he hath perhaps made any promise to assemble his Subjects on some certain times , since there remains no Person now in being , but at his discretion , to whom the promise was made . What we have spoken of these four cases of a People electing a Temporary Monarch will be more clearly explain'd by comparing them with an absolute Monarch , who hath no heir apparent ; for the People is Lord of the subject in such a manner as there can be no Heir but whom it self do●h appoint . Besides , the spaces between the times of the subjects meeting may be fi●ly compar'd to those times wherein the Monarch sleepes , for in either the Acts of commanding ceases , the Power remaines : Farthermore , to dissolve the convent , so as it cannot meet againe , is the death of the People ; just as sleeping , so as he can never wake more , is the death of a man : As therefore a King , who hath no Heir , going to his rest , so as never to rise again , ( i. e. ) dying , if he commit the exercise of his Regall Authority to any one till he awake , does by consequence give him the Succession ; the People also electing a Temporary Monarch , and not reserving a power to convene , delivers upto him the whole Dominion of the Country : Furthermore , as a King going to sleep for some season , entrusts the administration of his Kingdome to some other , and waking takes it again ; so the people having elected a Temporary Monarch , and with all retaining a right to meet at a certain day , and place , at that day receives its supremacy again . And as a King who hath committed the execution of his Authority to another , himself in the mean while waking , can recall this commission againe when he pleaseth ; so the People , who during the time prescribed to the Temporary Monarch , doth by Right convene , may if they please , deprive the Monarch of his Authority . Lastly , the King , who commits his Authority to another while himself sleeps , not being able to wake againe till he whom he entrusted , give consent , loses at once both his power , and his life ; so the people , who hath given the Supreme Power to a temporary Monarch in such sort as they cannot assemble without his command is absolutely dissolv'd , and the power remaines with him whom they have chosen . XVII . If the Monarch promise ought to any one , or many subjects together , by consequence whereof the exercise of his power may suffer prejudice , that Promise or Compact whether made by Oath , or without it , is null : for all Compact is a conveyance of Right , which by what hath been said in the fourth Article of the second Chapter , requires meet , and proper signes of the Will in the conveyer . But he who sufficiently signifies his will of retaining the end , doth also sufficiently declare that he quits not his Right to the means necessary to that end . Now he who hath promis'd to part with somewhat necessary to the Supreme Power , and yet retaines the Power it selfe , gives sufficient tokens , That he no otherwise promis'd it then so farre forth as the power might be retain'd without it ▪ Whensoever therefore it shall appear that what is promis'd cannot be perform'd without prejudice to the power , the promise must be valued as not made , ( i. e. ) of no effect . XVIII . We have seen how Subjects , nature dictating , have oblig'd themselves by mutuall Compacts to obey the Supreme Power . We will see now by what meanes it comes to passe that they are releas'd from these bonds of obedience . And first of a●l this happens by rejection , namely , if a man cast off , or forsake , but conveigh not the Right of his Command on some other ; for what is thus rejected , is openly expos'd to all alike , catch who catch can ; whence again , by the Right of nature , every subject may heed the preservation of himselfe according to his own judgement . In the second place , If the Kingdome fall into the power of the enemy , so as there can no more opposition be made against them , we must understand that he , who before had the Supreme Authority , hath now lost it : For when the Subjects have done their full indeavour to prevent their falling into the enemies hands , they have fulfill'd those Contracts of obedience which they made each with other , and what , being con●…uer'd , they promise afterwards , to avoid death , they must , with no lesse endeavour , labour to performe . Thirdly , in a Monarchy , ( for a Democra●y , and Aristocraty cannot fail ) if there be no successour , all the subjects are discharg'd from their obligations ; for no man is suppos'd to be tyed he knows not to whom , for in such a case it were impossible to perform ought . And by these three wayes all subjects are restor'd from their civill subjection to that liberty , which all men have to all things , to wit , naturall , and salvage , ( for the naturall state hath the same proportion to the Civill , I mean liberty to subjection , which Passion hath to Reason , or a Beast to a Man : ) Furthermore , each subject may lawfully be freed from his subjection by the will of him who hath the Supreme Power , namely , if he change his soile , which may be done two wayes , either by permission , as he , who gets license to dwell in another Country ; or Command , as he , who is Banisht : In both cases he is free from the Lawes of his former Country , because he is tyed to observe those of the latter . CHAP. VIII . Of the Rights of Lords over their Servants . I. What Lord and Servant signifie . II. The distinction of Servants into such as upon trust enjoy their naturall liberty , or slaves , and such as serve , being imprison'd , or bound in fetters . III. The Obligation of a Servant arises from the liberty of body allow'd bim by his Lord. IV. Servants that are bound are not by any Compacts tyed to their Lords . V. Servants have no propriety in their goods against their Lord. VI. The Lord may sell his Servant , or alienate him by Testament . VII . The Lord cannot injure his Servant . VIII . He that is Lord of the Lord , is Lord also of his Servants . IX . By what means Servants are freed . X. Dominion over Beasts belongs to the Rights of nature . I. IN the two fore-going Chapters we have treated of an institutive , or fram'd Government , as being that which receives its originall from the consent of many , who by Contract and Faith mutually given , have oblig'd each other . Now followes , what may be said , concerning a naturall Government , which may also be call'd , Acquired , because it is that which is gotten by power , and naturall force . But we must know in the first place by what means the Right of Dominion may be gotten over the Persons of men . Where such a Right is gotten , there is a kind of a little Kingdome ; for to be a King , is nothing else b●t to have Dominion over many Persons ; and thus a Great Family is a Kingdom , & a Little Kingdome a Family . Let us return again to the state of nature , and consider men as if but even now sprung out of the earth , and suddainly ( like Mushromes ) come to full maturity without all kind of engagement to each other : There are but three wayes only whereby one can have the Dominion over the Person of ano●her ; whereof the first is , if by mutuall Contract made between themselves ( for Peace , & self-defences sake ) they have willingly given up themselves to the Power and Authority of some man , or Councel of Men , & of this we have already spoken . The 2d is , If a man taken Prisoner in the Wars , or overcome ; or else distrusting his own forces , ( to avoid Death ) promises the Conquerour , or the stronger Party , his Service , i. e. to do all whatsoever he shall command him ; in which Contract the good which the vanquisht , or inferiour , in strength doth receive , is the grant of his life , which by the Right of War in the naturall st●te of men he might have depriv'd him of , but the good which he promises , is his service and obedience . By vertue therefore of this promise , there is as absolute service and obedience due from the vanquisht , to the vanquisher , as possibly can be , excepting what repugns the Divine Lawes ; for he who is oblig'd to obey the Commands of any man before he knowes what he will command him , is simply , and without any restriction tyed to the performance of all Commands whatsoever . Now he that is thus tyed , is call'd a SERVANT , he to whom he is tyed , a LORD . Thirdly , there is a Right acquir'd over the Person of a Man , by Generation ; of which kind of acquisition somewhat shall be spoken in the following Chapter . II. Every one that is taken in the War , and hath his life spar'd him , is not suppos'd to have Contracted with his Lord , for every one is not trusted with so much of his naturall liberty , as to be able , if he desir'd it , either to flie away , or quit his service , or contrive any mischief to his Lord. And these serve indeed but within P●isons , or bound within Irons , and therefore they were call'd not by the common name of Servant onely , but by the peculiar name of Slave , even as now at this day un serviteur , and un serf , or un esclave have diverse significations . The obligation therefore of a Servant to his Lord aris●th not from a simple grant of his life , but from hence rather , That he keeps him not bound , or imprison'd , for all obligation derives from Contract ; but where 's no trust , there can be no Contract , as appears by the 2. Chap. Artic. 9. where a Compact is defin'd to be the promise of him who is trusted . There is therefore a confidence and trust which accompanies the benefit of pardon'd life , whereby the Lord affords him his corporall liberty ; so that if no obligation , nor bonds of Contract had happen'd , he might not onely have made his escape , but also have kill'd his Lord , who was the preserver of his life . IV. Wherefore such kind of Servants a● are restrain'd by imp●isonm●nt , o●bonds , are not comprehended in that definition of Servants given above , because those serve not for the Contracts sake , but to the end they may not suffer ; and therefore if they flie , or kill their Lord , they offend not against the Lawes of Nature , for to bind any man is a plain signe , that the binder supposes him that is bound not to be sufficiently tyed by any other obligation . V. The Lord therefore hath no less Dominion over a Servant that is not , then over one that is bound , for he hath a Supreme Power over both , and may say of his Serva●t no lesse then of another thing , whether animate , or inanimate , This is mine ; whence it followes , that whatsoever the Servant had before his servitude , that afterwards becomes the Lords ; and whatsoever he hath gotten , it was gotten for his Lord : for he that can by Right dispose of the Person of a man , may surely dispose of all those things which that Person could dispose of . There is therefore nothing which the Servant may retaine as his own against the will of his Lord ; yet hath he , by his Lords distribution , a propriety , and Dominion over his own goods , insomuch as one Servant may keep , and defend them against the invasion of his fellow Servant , in the same manner as hath been shewed before , that a subject hath nothing properly his owne against the will of the Supreme Authority , but every subject hath a propriety against his fellow subject . VI. Since therefore both the Servant himself , and all that belongs to him are his Lords , and by the Right of Nature every man may dispose of his owne in what manner he pleases ; the Lord may either sell , lay to pledge , or by Testament conveigh the Dominion he hath over his Servant , according to his own will and pleasure . VII . Farthermore , what hath before been demonstrated concerning subjects in an institutive Government , namely , that he who hath the Supreme Power can doe his subject no injury ; is true also concerning Servants , because they have subjected their will to the will of the Lord ; wherefore , whatsoever he doth , it is done with their wills , but no injury can be done to him that willeth it . VIII . But if it happen that the Lord either by captivity , or voluntary subjection doth become a Servant or Subject to another , that other shall not onely be Lord of him , but also of his Servants , Supreme Lord over these , immediate Lord over him . Now because not the Servant only , but also all he hath are his Lords ; therefore his Servants now belong to this man , neither can the mediate Lord dispose otherwise of them then shall seeme good to the Supreme . And therefore , if sometime in civill Governments , the Lord have an absolute power over his Servants , that 's suppos'd to be deriv'd from the Right of Nature , and not constituted , but slightly pass'd over by the Civill Law. IX . A servant is by the same manner freed from his servitude , that a Subject in an institutive government , is freed from his subjection ; First , if his Lord enfranchize him , for the Right which the servant transferred to his Lord over himselfe , the same may the Lord restore to the servant again . And this manner of bestowing of liberty is called MANUMISSION ; which is just as if a City should permit a Citizen to conveigh himselfe under the jurisdiction of some other City . Secondly , if the Lord cast off his servant from him , which in a City is banishment ; neither differs it from Manumission in effect , but in manner onely : for there , liberty is granted as a favour , here , as a punishment : In both , the Dominion is renounced . Thirdly , if the servant be taken prisoner , the old servitude is abolished by the new ; for as all other things ; so servants also are acquired by warre , whom in equity the Lord must protect , if he will have them to be his . Fourthly , the servant is freed for want of knowledge of a successour , the Lord dying ( suppose ) without any Testament , or Heire , for no man is understood to be obliged , unlesse ●e know to whom he is to perform the obligation . Lastly , she servant that is put in bonds , or by any other means deprived of his corporall liberty , is freed from that other obligation of contract , for there can be no contract where there is no trust , nor can that faith be broken which is not given , but the Lord who himselfe serves another , cannot so free his servants , but that they must still continue under the power of the supreme , for , as hath been shewed before , such servants are not his , but the supreme Lords . X. We get a right over irrationall Creatures in the same manner , that we doe over the Persons of men , to wit , by force and naturall strength ; for if in the state of nature it is lawfull for every one , by reason of that warre which is of all against all , to subdue , and also to kill men as oft as it shall seem to conduce unto their good , much more will the same be lawfull against ●rutes ; namely at their own dis●retion , to reduce those to servitude which by a●t may be tamed , and ●●tted for use , and to persecute and destroy the rest by a perpe●uall warre , as da●gerous and no●ious . Our D●mi●io● therefore over beasts , hath its originall from the right of nature , not from divine positive Right : for if such a Right had not been before the publishing of the sacred Scriptures , no man by right might have killed a beast for his food , but he to whom the divine pleasure was made manifest by holy Writ ; a most hard condition for men indeed whom the beasts might devoure without injury , and yet they might not destroy them : Forasmuch therefore as it proceeds from the right of nature , that a beast may kill a man ; it is also by the same Right , that a man may slay a beast . CHAP. IX . Of the right of Parents over their children , and of hereditary Government . I. Paternall Dominion ariseth not from generation . II. Dominion over Infants belongs to him or her who first hath them in their power . III. Dominion over infants is originally the Mothers . IV. The exposed infant is his from whom he receives his preservation . V. The child that hath one Parent a Subject , and the other a Soveraign , belongs to him , or her in authority . VI. In such a conjunction of man and woman , as neither hath command over the other , the children are the Mothers , unlesse by compact or civill Law , it bee otherwise determined . VII . Children are no lesse subject to their Parents , then Servants to their Lords , and Subjects to their Princes . VIII . Of the honour of Parents , and Lords . IX . Wherein Liberty consists , and the difference of Subjects and Servants . X. There is the same Right over Subjects in an hereditary Government , which there is an institutive Government . XI . The question concerning the right of Succession , belongs only to Monarchy . XII . A Monarch may by his Will and Testament , dispose of his supreme authority . XIII . Or give it ; or sell it . XIV . A Monarch dying without Testament , is ●ver supposed to will that a Monarch should succeed him . XV. And some one of his children . XVI . And a male rather then female . XVII . And the eldest rather then the yonger . XVIII . And his Brother if he want issue before all others . XIX ▪ In the same manner that men succeed to the power , doe they also succeed to the right of succession . I. SOcrate● is a man , and therefore a living creature , is a right seasoning , and that most evident , because there is nothing needfull to the acknowledging of the truth of the consequence , but that the word Man , be understod , because a living creature is in the definition it selfe of a Man , and every one makes up the proportion which was desired , namely this , Man is a living Creature ; And this , Sop●roniscus is Socrates his Father , and therefore his Lord , is perhaps a true inference , but not evident , because the word Lord is not in the definition of a Father : wherefore it is necessary to make it more evident , that the connexion of Father and Lord be somewhat unfolded . Those that have hitherto endeavoured to prove the Dominion of a Parent over his children , have brought no other argument then that of generation , as if it were of it selfe evident , that what is begotten by me , is mine ; just as if a man should think , that because there is a triangle , it appeares presently without any farther discourse , that its angles are equall to two Rights . Besides , since Dominion ( that is ) supreme power is indivisible , insomuch as no man can serve two Masters , but two Persons male and female , must conc●rre in the act of generation , its impossible that Dominion should at all be acquired by generation onely . Wherefore we will with the more diligence in this place , enquire into the original of paternal Government . II. Wee must therefore returne to the state of nature , in which , by reason of the equality of nature all men of riper yeares are to be accounted equall ; There by right of nature the Conqueror is Lord of the conquered : by the Right therefore of nature , the Dominion over the In●ant first belongs to him who first hath him in his power , but it 's manifest that 〈◊〉 who is newly born is in the Mothers power before any others , insomuch as she may rightly , and at her own wil , either breed him up , or adventure him to fortune . III. If therefore she breed him ( because the state of nature is the state of warre ) she is supposed to bring him up on this condition , that being grown to full age he become not her enemy ; ( which is ) that he obey her . For since by naturall necessity w● all desire that which appears good unto us , it cannot be understood that any man hath on such termes afforded life to another , that he might both get strength by his years , and at once become an enemy ; but each man is an enemy to that other whom he neither obeys nor commands . And thus in the state of nature , every woman that bear● children , becomes both a Mother , and a Lord. But what some say , that in this case , the Father by reason of the preeminence of sexe , and not the Mother , becomes Lord , signifies nothing , for both reason shewes the contrary , because the inequality of their naturall forces is not so great , that the man could get the Dominion over the woman without warr● , and custome also contradicts not ; for women , namely Amazo●s , have in former times waged war against their adversaries , and disposed of their children at their own wils , and at this day in divers places , women are invested with the principall authority . Neither doe their husbands dispose of their children , but themselves ; which in truth they do by the right of ●…ture ; fo●asmuch as they who have the supreme power , are not tyed at all ( as hath bin shewed ) to the civill lawes . Adde also that in the state of nature it cannot be known who is the Father , but by the testimony of the Mother ; the child therefore is his whos 's the Mother will have it , and therefore hers ; Wherefore originall Dominion over children belongs to the Mother , and among men no lesse then other creatures : The birth followes the belly . IV. The Dominion passes from the Mother to others , divers wayes , first , if she quit and forsake her Right by exposing the child . He therefore that shall bring up the childe thus exposed , shall have the same Dominion over it , which the Mother had . For that life which the Mother had given it ( not by getting , but nourishing it ) she now by exposing , takes from it ; Wherefore the obligation also which arose from the benefit of life , is by this exposition made voyd . Now the preserved , oweth all to the preserver , whether in regard of his education as to a Mother , or of his service , as to a Lord ; for although the Mother in the state of nature , where all men have a right to all things . may recover her sonne again ( namely by the same Right that any body else might doe it ) yet may not the So●n● rightly transferre himselfe again unto his Mother . V. Secondly , if the Mother be taken prisoner , her Sonne is his that took her , because that he who hath Dominion over the Person , hath also Dominion over all belonging to the Person , Wherefore over the Sonne also , as hath been shewed in the foregoing Chapter , in the fifth Article . Thirdly , if the Mother be a subject under what government soever , he that hath the supreme authority in that government , will also have the Dominion over him that is born of her , for he is Lord also of the Mother ; who is bound to obey him in all things . Fourthly , if a woman for societie sake give her selfe to a man on this condition ; that be shall bear the sway ; he that receives his being from the contribution of both Parties , is the Fathers , in regard of the command he hath over the Mother ; but if a woman bearing rule shall have children by a Subject , the children are the Mothers : for otherwise the woman can have no children without prejudice to her authority . And universally , if the society of the male and female be such an union , as the one have subjected himselfe to the other , the children belong to him or her that commands . VI. But in the state of nature , if a man , and woman contract so , as neither is subject to the command of the other , the children are the Mothers for the reasons above given in the third Article , unlesse by pacts it be otherwise provided . For the Mother may by pact dispose of her Right as she lists , as heretofore hath been done by the Amazons , who of those children which have been begotten by their neighbours , have by pact allowed them the males , and retained the females to themselves ; but in a civill government , if there be a contract of marriage between a man and woman , the children are the Fathers ; because in all Cities , viz. constituted of Fathers , not Mothers governing their families , the domesticall command belongs to the man , and such a contract , if it be made according to the civill Laws , is called MATRIMONY ; but if they agree only to lye together , the children are the Fathers , or the Mothers variously , according to the differing civill Lawes of divers Cities . VII . Now because by the third Article the Mother is originally Lord of her Children , and from her the Father , or some body else by derived Right , it is manifest that the Children are no lesse subject to those by whom they are nourisht , and brought up , then Servants to their Lords , and Subjects to him who beares the Supreme Rule , and that a Parent cannot be injurious to his Sonne as long as he is under his power . A Son also is freed from subjection on the same manner as a subject and servant are . For emancipation is the same thing with manumission , and abdication with banishment . VIII . The enfranchised son , or released servant , doe now stand in lesse fear of their ●ord and Father being deprived of his naturall and lordly power over them , and ( if regard be had to true and inward Honour ) doe Honour him lesse , then before . For Honour ( as hath been said in the section above ) is nothing else but the estimation of anothers power ; and therefore he that hath least power , hath alwayes least Honour . But it is not to be imagin'd that the enfranchiser ever intended so to ma●ch the enfranchised with himself , as that he should not so much as acknowledge a benefit , but should so carry himself in all things , as if he were become wholly his equall ; It must therefore be ever understood , That he who is freed from subjection , whether he be a servant , sonne , or some colony , doth promise all those externall signes , at least whereby Superiours used to be Honour'd by their inferiours . From whence it followes , That the precept of honouring our Parents , belongs to the law of nature , not onely under the title of Gratitude , but also of Agreement . IX What then , will some one demand , is the difference between a sonne , or between a subject , and a servant ? Neither doe I know that any W●iter hath fully declared what liberty , and what slavery is . Commonly to doe all things according to our own phancies , and that without punishment , is esteem'd to be liberty ; not to be able to doe this , is judg'd bondage ; which in a Civill Government , and with the peace of mankind cannot possibly be done , because there is no City without a Command , and a restraining Right . LIBERTY , that we may define it , is nothing else but an absence of the lets , and hinderances of motion , as water shut up in a vessell is therefore not at liberty , ●ecause the vessell hinders it from running out , which the vessell being broken , is made free . And every man hath more or lesse liberty , as he hath more or lesse space in which he employes himself : as he hath more liberty , who is in a large , then he that is kept in a close prison . And a man may be free toward one part , and yet not toward anothert as the traveller is bounded on this , and that side with hedges , or stone walls , lest he spoyle the vines , or corne , neighbouring on the high way . And these kinde of le●s are externall , and absolute ; in which sense all Servants , and Subjects are free , who are not fetter'd and imprisoned . There are others which are arbitrary , which doe not absolutely hinder motion , but by accident ; to wit , by our own choyce , as he that is in a ship is not so hindered , but he may cast himselfe into the Sea , if he will : and here also the more wayes a man may move himselfe , the more liberty he hath , and herein consists civill liberty ; for no man , whether subject , sonne , or servant , is so hindred by the punishments appointed by the City , the Father , or the Lord , how cruell soever , but that he may doe all things , and make use of all meanes necessary to the preservation of his life and health : for my part therefore I cannot finde what reason a meer servant hath to make complaints , if they relate onely to want of liberty , unlesse he count it a●misery to be restrained from hurting himselfe , and to receive that life , ( which by warre , or misfortune , or through his own idlenesse was forfeited ) together with all manner of sustenance , and all things necessary to the conservation of health , on this condition only , that he will be rul'd : for he that is kept in by punishments layd before him , so as he dares not let loose the reines to his will in all things ; is not opprest by servitude , but is governed and sustained . But this priviledge free subjects and sonnes of a family , have above servants , ( in every goverment , and family , where servants are ) that they may both undergoe the more honourable offices of the City or family , and also enjoy a larger possession of things superfluous . And herein layes the difference between a f●ce subject , and a servant , that he is FREE indeed , who serves his City onely ; but a SERVANT is he who also serves ▪ his fellow subject : all other liberty is an exemption from the Lawes of the City , and proper only to those that bear Rule . X. A Father , with his sonnes and scrvants growne into a civill Person by vertue of his paternall jurisdiction , is called a FAMILY . This family , if through multiplying of children , and acquisition of servants , it becomes numerous , insomuch as without casting the uncertain dye of warre , it cannot be subdued , will be termed an Hereditary Kingdome ; which though it differ from an institutive Monarchy , being acquired by force in the original , & manner of its constitution ; yet being constituted , it hath al the same properties , and the Right of authority is every where the same , insomuch as it is not needfull to speak any thing of them apart . XI . It hath been spoken , by what Right supreme authorities are constituted . Wee must now briefly tell you by what right they may be continued . Now the Right by which they are continued , is that which is called the right of SUCCESSION . Now because in a Democratie , the supreme authority is with the People , as long as there be any subjects in being , so long it rests with the same Person ; for the People hath no Successour . In like manner in an Aristocra●y , one of the Nobles ●ying , some other by the rest is substituted in his place , and therefore except they all dye together , which 〈◊〉 suppose will never happen , there is no succession . The Querie therefore of the Right of Succession takes place onely in an absolute Monarchy . For they who exercise the supreme power for a time onely , are themselves no Monarchs , but Ministers of state . XII . But first , if a Monarch shall by Testament appoint one to succeed him , the Person appointed shall succeed ; for if he be appointed by the People , he shall have all the Right over the City which the People had , as hath been shewed in the 7. Chap. Art. 11. but the People might choose him , by the same Right therefore may he choose another ; but in an hereditary Kingdome there are the same Rights as in an institutive ; wherefore , every Monarch may by his will make a successour . XIII . But what a man may transferre on another by Testament , that by the same Right may he yet living , give , or sell away ▪ To whomsoever therefore he shall make over the supreme power , whether by gift , or sale , it is rightly made . XIV . But if living , he have not declared his will concerning his successour by Testament , not otherwise , it is supposed , First , that he would not have his Government reduced to an Anarchy , or the state of warre , ( that is ) to the destruction of his subjects ; as well because he could not doe that without breach of the Lawes of nature , whereby he was obliged to the performance of all things necessarily conducing to the preservation of Peace , as also because if that had been his will , it had not been hard for him to have declared that openly . Next , because the Right passeth according to the will of the Father , we must judge of the successour according to the signes of his will. It is understood therefore , that he would have his subjects to be under a Monarchicall Government rather then any other , because he himselfe in ruling , hath before approved of that state by his example , and hath not afterward either by any word or deed condemned it . XV. Furthermore , because by naturall necessity all men wish them better from whom they receive glory , and honour , then others ; but every man after death receives honour and glory from his children , sooner then from the power of any other men : hence we gather , that a father intends better for his children , then any other persons . It is to be understood therefore , that the will of the father , dying without Testament , was , that some of his children should succeed him , yet this is to be understood with this prov●so , that there be no more apparent tokens to the contrary : of which kind , after many successions , custome may be one , for he that makes no mention of his succession , is supposed to consent to the customes of his Realme . XVI . Among children the Males carry the preheminence , in the beginning perhaps , because for the most part ( although not alwayes ) they are ●itter for the administration of 〈◊〉 matters , but specially of wars ; but afterwards , when it was grown a custome , because that custome was not contradicted ; and therefore the will of the Father , unlesse some other custome or signe doe clearly repugne it , is to be interpreted in favour of them . XVII . Now because the Sonnes are equall ▪ and the power cannot be divided , the eldest shall succeed ; for if there be any difference by reason of age , the eldest is supposed more worthy , for nature being judge , the most in years ( because usually it is so ) is the wisest . But other judge there cannot be had . But if the Brothers must be equally valued , the succession shall be by lot , but primogeniture is a naturall lot , and by this the eldest is already prefer'd , nor is there any that hath power to judge , whether by this , or any other kind of lots the matter is to be decided . Now the same reason which contends thus for the first-born sonne , doth no lesse for the first born daughter . XVIII . But if he have no children , then the command shall pass to his Brothers & Sisters , for the same reason , that the children should have succeeded if he had had them : for those that are nearest to us in nature , are supposed to be nearest in benevolence ; and to his brothers , sooner then his sisters , and to the elder sooner then the yonger ; for the reason is the same for these which it was for the children . XIX . Furthermore , by the same reason that men succeed to the power , doe they also succeed to the Right of succession : for if the first-born dye before the Father , it will be judged , that he transferred his Right of suc cession unto his children , unlesse the Father have otherwise decreed it , and therefore the Nephewes will have a fairer pretence to the succession , then the Uncles . I say all these things will be thus , if the custome of the place ( which the Father by not contradicting , will be judged to have con●ented to ) doe not hinder them . CHAP. X. A comparison between 3. kinds of government , according to their severall inconveniences . I. A comparison of the naturall state with the civill . II. The conveniences and inconveniences of the Ruler and his Subjects are alike . III. The praise of Monarchy . IV. The Government under one cannot be said to be unreasonable in this respect , namely because one hath more power then all the rest . V. A Rejection of their opinion , who say that a Lord with his Servants cannot make a City . VI. Exactions are more grievous under a popular State , then a Monarchy . VII . Innocent Subjects are lesse exposed to penalties under a Monarch , then under the People . VIII . The liberty of single Subjects is not lesse under a Monarch , then under a People . IX . It is no disadvantage to the Subiects , that they are not all admitted to publick deliberations . X. Civill deliberations are unadvisedly committed to great Assemblies , by reason of the unskilfulnes of the most part of men . XI . In regard of eloquence . XII . In regard of faction . XIII . In regard of the unstablenes of the Lawes . XIV . In regard of the want of secrecy . XV. That these inconveniences adhere to Democraty , forasmuch as men are naturally delighted with the esteeme of wit. XVI . The inconveniencies of a City arising from a King that is a childe . XVII . The power of Generalls , is an evident sign of the excellence of Monarchy . XVIII . The best state of a City is that , where the Subiects are the Rulers inheritance . XIX . The nearer Aristocraty drawes to Monarchy , the better it is , the further it keeps from it , the worse . I. VVHat Democraty , Aristocraty , and Monarchy are , hath already been spoken , but which of them tends most to the preservation of the subjects Peace , and procuring their advantages , we must see by comparing them together ; but first let us set forth the advantages , and disadvantages of a City in generall , lest some perhaps should think it better , that every man be left to live at his own will , then to constitute any civill society at all . Every man indeed out of the state of civill government hath a most entire , but unfruitfull liberty ; because that he who by reason of his own liberty acts all at his own will , must also by reason of the same liberty in others , suffer al at anothers wil ; but in a constituted City , every subject retains to himselfe as much freedom as suffices him to live well , and quietly , & there is so much taken away from others , as may make them not to be feared . Out of this state , every man hath such a Right to all , as yet he can enjoy nothing in it , each one securely enjoyes his limited Right ; Out of it , any man may rightly spoyle , or kill one another ; in it , none but one . Out of it we are protected by our own forces ; in it , by the power of all . Out of it no man is sure of the fruit of his labours ; in it , all men are . Lastly , out of it , there is a Dominion of Passions , war , fear , poverty , slovinlinesse , solitude , barbarisme , ignorance , cruelty . In it , the Dominion of reason , peace , security , riches , decency , society , elegancy , sciences , and benevolence . II. Aristotle in his seventh book , and fourteenth Chapter of his Politiques saith , that there are two sorts of governments , whereof the one relates to the benefit of the Ruler , the other to that of the Subjects ; as if where Subjects are severely dealt wi●h , there were one , and where more mildly , there were another form of government ; which opinion may by no means be subscribed to , for all the profits and disprofits arising from government are the same , and common both to the Ruler , and the Subject ; The Dammages which befall some particular subjects through misfortune , folly , negligence , sloth , or his own luxury , may very well be severed from those which concern the Ruler , but those relate not to the government it selfe , being such as may happer in any form of government whatsoever . If these same happen from the first institution of the City , they will then be truly called the inconveniencies of government , but they will be common to the Ruler with his subjects , as their benefits are common ; but the first and greatest benefit , Peace , and defence , is common to both , for both he that commands , and he who is commanded , to the end that he may defend his life , makes use at once of all the forces of his fellow-subjects ; and in the greatest inconvenience that can befall a City , namely the slaughter of subjects , arising from Anarchy , both the Commander , and the Parties commanded , are equally concerned . Next , if the Ruler levie such a summe of vast monies from his subjects , as they are not able to maintain themselves , and their families , nor conserve their bodily strength , and vigour , the disadvantage is as much his , as theirs , who with never so great a stock , or measure of riches , is not able to keep his authority or his riches without the bodies of his subjects ; but if he raise no more then is sufficient for the due administration of his power , that is a benefit equall to himselfe and his subjects , tending to a common Peace , and defence ; nor is it imaginable which way publick treasures can be a grievance to private subjects , if they be not so exhausted , as to be wholly deprived from all possibility to acquire , even by their industry , necessaries to sustain the strength of their bodies , and mindes ; for even thus the grievance would concern the Ruler , nor would it arise from the ill institution , or ordination of the government , ( because in all manner of governments subjects may be opprest ) but from the ill administration of a well established government . III. Now that Monarchy of the soresaid forms , of Democraty , Aristocraty , and Monarchy , hath the preheminence , will best appear by comparing the conveniences and inconveniences arising in each one of them . Those arguments therefore that the whole universe is governed by one God ; that the Ancients preferr'd the Monarchicall state before all others , ascribing the Rule of the Gods to one Jupiter ; that in the beginning of affairs , and of Nations , the decrees of Princes were held for Laws ; that paternall government instituted by God himselfe in the Creation , was Monarchicall ; that other governments were compacted * by the artifice of men out of the ashes of Monarchy , after it had been ruined with seditions ; and that the people of God were under the jurisdiction of Kings , although I say these do● hold forth Monarchy as the more eminent to us , yet because they doe it by examples and testimonies , and not by solid reason , we will passe them over . Compacted by the artifice of men , &c. ] It seems the Ancients who made that same fable of Prometheus pointed at this . They say , that Prometheus having stolne fire from the Sunne , formed a man out of clay , and that for this deed he was tortured by Jupiter with a perpetuall gnawing in his liver , which is , that by humane invention ( which is signified by Prometheus ) Laws and Justice were by imitation taken from Monarchy , by vertue whereof ( as by fire removed from its naturall orbe ) the multitude ( as the durt and dregs of men ) was as it were quickned and formed into a civill Person , which is termed Aristocraty , or Democraty ; but the Authour ▪ and Abettors being found , who might securely and quietly have lived under the naturall jurisdiction of Kings , doe thus smart for it , that being exposed still to alteration , they are tormented with perpetuall cares , suspitions , and dissentions . IV. Some there are who are discontented with the government under one , for no other reason , but because it is under one ; as if it were an unreasonable thing that one man among so many , should so farre excell in power , as to be able at his own pleasure to dispose of all the rest ; these men sure , if they could , would withdraw themselves from under the Dominion of one God. But this exception against one is suggested by envie , while they see one man in posaession of what all desire : for the same cause they would judge it to be as unreasonable , if a few commanded , unlesse they themselves either were , or hoped to be of the number ; for if it be an unreasonable thing that all men have not an equall Right , surely an Aristocraty must be unreasonable also ; but because we have shewed that the state of equality is the state of warre , and that therefore inequality was introduc'd by a generall consent ; this inequality whereby he , whom we have voluntarily given more to ; enjoyes more , is no longer to be accompted an unreasonable thing . The inconveniences therefore which attend the Dominion of one man , attend his Person , not his Vnity . Let us therefore see whether brings with it the greater grievances to the subject , the command of one man , or of many . V. But first , we must remove their opinion who deny that to be any City at all , which is compacted of never so great a number of servants under a common Lord. In the 9. Artic. of the 5. Chapter , a City is defined to be one Person made out of many men , whose will by their own contracts is to be esteemed as the wills of them all , insomuch as he may use the strength and faculties of each single Person for the publick Peace and safety ; and by the same article of the same Chapter , One Person is that , when the wills of many are contained in the will of one , but the will of each servant is contained in the will of his Lord , as hath been declared in the 5. Article of the 8. Chapter , so as he may employ all their forces and faculties according to his own will , and pleasure ; it followes therefore that that must needs be a city , which is constituted by a Lord , and many servants ; neither can any reason be brought to contradict this which doth not equally combat against a City constituted by a Father , and his Sonnes ; for to a Lord who hath no children , servants are in the nature of sonnes ; for they are both his honour , and safeguard ; neither are servants more subject to their Lords , then children to their Parents , as hath been manifested above in the 5. Article of the 8. Chapter . VI. Among other grievances of supreme authority one is , that the Ruler , beside those monies necessary for publick charges , as the maintaining of publick Ministers , building , and defending of Castles , waging warres , honourable sustaining his own houshold , may also , if he will , exact others through his lust , whereby to enrich his sonnes , kindred , favourites , and flatterers too . I confesse this is a grievance , but of the number of those which accompany all kindes of government , but are more tolerable in a Monarchy then in a Democraty ; for though the Monarch would enrich them , they cannot be many , because belonging but to one , but in a Democraty , look how many Demagoges , ( that is ) how many powerfull Oratours there are with the people ( which ever are many , and daily new ones growing ) so many Children , Kinsmen , friends , & Flatterers , are to be rewarded ; for every of them desire not onely to make their families as potent , as illustrious in wealth , as maybe , but also to oblige others to them by benefits for the better strengthning of themselves . A Monarch may in great part satisfie his Officers and Friends , because they are not many , without any cost to his Subjects , I mean , without robbing them of any of those Treasures given in for the maintenance of War , and Peace ; In a Democraty ; where many are to be satisfied , and alwayes new ones , this cannot be done without the Subjects oppression . Though a Monarch may promote unworthy Persons , yet oft times he will not doe it ; but in a Democraty all the popular men are therefore suppos'd to doe it , because it is necessary ; for else , the power of them who did it would so encrease , as it would not onely become dreadfull to those others , but even to the whole City also . VII . Another grievance is , that same perpetuall fear of death which every man must necessarily be in , while he considers with himself that the Ruler hath power not onely to appoint what punishments he lists on any Transgressions , but that he may also in his wrath , and sensuality , slaughter his innocent Subjects , and those who never offended against the Lawes . And truly this is a very great grievance in any forme of Government wheresoever it happens : ( for it is therefore a grievance because it is ; not , because it may be done ) but it is the fault of the Ruler , not of the Government ; For all the acts of Nero are not essentiall to Monarchie ; yet Subjects are lesse often undeservedly condemn'd under one Ruler , then under the People : For Kings are onely severe against those who either trouble them with impertinent Counsells , or oppose them with reproachfull words , or controule their Wills ; but they are the cause that that excesse of power which one Subject might have above another becomes harmlesse ; wherefore some Nero or Caligula reigning , no men can undeservedly suffer , but such as are known to him , namely Courtiers , and such as are remarkable for some eminent Charge , and not all neither , but they onely who are possessed of what he desires to enjoy ; for they that are offensive , and contumelious , are deservedly punisht ; whosoever therefore in a Monarchy will lead a retired life , let him be what he will that Reignes , he is out of danger : for the ambitious onely suffer , the rest are protected from the injuries of the more potent : but in a popular Dominion there may be as mane Nero's , as there are Oratours who sooth the People ; for each one of them can doe as much as the People , and they mutually give way to each others appetite ( as it were by this secret pact , Spare me to day , and I le spare thee to morrow ) while they exempt those from punishment , who to satisfie their lust , and private hatred , have undeservedly slain their fellow-subjects . Furthermore , there is a certain limit in private power , which if it exceed , it may prove pernicious to the Realme , and by reason whereof it is necessary sometimes for Monarchs to have a care that the common-weale do thence receive no prejudice . When therefore this power consisted in the multitude of Riches , they lessened it by diminishing their heaps , but if it were in popular applause , the powerfull party without any other crime laid to his charge , was taken from among them . The same was usually practised in Democraties ; for the Athenians inflicted a punishment of ten yeares banishment on those that were powerfull , meerly because of their powers , without the guilt of any other crime , and those who by liberall gifts did seek the favour of the common people , were put to death at Rome , as men ambitious of a Kingdome . In this Democraty and Monarchy were eaven ; yet differ'd they much in same , because fame derives from the People , and what is done by many , is commended by many : and therefore what the Monarch does , is said to be done out of envie to their vertues , which if it were done by the People , would be accounted Politie . VIII . There are some who therefore imagine Monarchy to bee more grievous then Democraty , because there is lesse liberty in that , then in this . If by liberty they mean an exemption from that subjection which is due to the Lawes ( i e. ) the commands of the People , neither in Democraty , nor in any other state of government whatsoever , is there any such kind of liberty . If they suppose liberty to consist in this , that there be few lawes , few prohibitions , and those too such , that except they were forbidden , there could be no Peace ; then I deny that there is more liberty in Democraty then Monarchy ; for the one as truly consisteth with such a liberty , as the other : for although the word liberty , may in large , and ample letters be written over the gates of any City whatsoever , yet is it not meant the Subjects , but the Cities liberty , neither can that word with better Right be inscribed on a City which is governed by the people , then that which is ruled by a Monarch ; but when private men or subjects demand liberty , under the name of liberty , they ask not for liberty , but dominion , which yet for want of understanding , they little consider ; for if every man would grant the same liberty to another , which he desires for himselfe , as is commanded by the law of nature , that same naturall state would return again , in which all men may by Right doe all things , which if they knew , they would abhor , as being worse then all kind of civill subjection whatsoever ; but if any man desire to have his single freedome , the rest being bound , what does he else demand but to have the Dominion ? for who so is freed from all bonds , is Lord over all those that still continue bound . Subjects therefore have no greater liberty in a Popular , then in a Monarchicall State , That which deceives them , is the equall participation of command , and publique places ; for where the Authority is in the People , single subjects doe so far forth share in it as they are parts of the People ruling ; and they equally partake in publique Offices so far forth as they have equall voices in choosing Magistrates , and publique Ministers . And this is that which Aristotle aim'd at , himself also , through the custome of that time , mis-calling Dominion liberty , in his sixth Book , and second Chapter of Poli. In a popular State there is liberty by supposition ; which is a spe●ch of the vulgar , as if no man were free out of this State. From whence , by the way , we may collect , That those Subjects , who in a Monarchy deplore their lost liberty , doe onely stomack this , that they are not receiv'd to the steerage of the Common-weal . IX . But perhaps for this very reason some will say , That a Popular State is much to be preferr'd before a Monarchicall ; because that , where all men have a hand in publique businesses , there all have an opportunity to shew their wisedome , knowledge , and eloquence , in deliberating matters of the greatest difficulty and moment , which by reason of that desire of praise which is bred in humane nature , is to them who excell in such like faculties , and seeme to themselves to exceed others , the most delightfull of all things ; but in a Monarchy , this same way to obtain praise , and honour , is shut up to the greatest part of Subjects ; and what is a grievance , if this be none ? I le tell you : To see his opinion whom we scorne , preferr'd before ours ; to have our wisedome undervalued before our own faces ; by an uncertain tryall of a little vaine glory , to undergoe most certaine enmities ( for this cannot be avoided , whether we have the better , or the worse ) to hate , and to be hated , by reason of the disagreement of opinions ; to lay open our secret Counsells , and advises to all , to no purpose , and without any benefit ; to neglect the affaires of our own Family : These , I say , are grievances . But to be absent from a triall of wits , although those trialls are pleasant to the Eloquent , is not therefore a grievance to them , unlesse we will say , that it is a grievance to valiant men to be restrained from fighting , because they delight in it . X. Besides , there are many reasons why deliberations are lesse successefull in great Assemblies , then in lesser Councells ; whereof one is , that to advise rightly of all things conducing to the preservation of a Common-weal , we must not onely understand matters at home , but Forraign Affaires too ; at Home , by what goods the Country is nourished , and defended , and whence they are fetched ; what places are fit to make Garrisons of ; by what means Souldiers are best to be raised , and maintained ; what manner of affections the Subjects bear toward their Prince , or Governours of their Country , and many the like : Abroad , what the power of each neighbouring Country is , and wherein it consists ; what advantage , or disadvantage we may receive from them ; what their dispositions are both to us-ward , and how affected to each other among themselves , and what Counsell daily passeth among them . Now , because very few in a great Assembly of men understand these things , being for the most part unskilfull ( that I say not incapable ) of them , what can that same number of advisers with their impertinent Opinions contribute to good Counsells , other then meer letts and impediments ? XI . Another reason why a great Assembly is not so ●it for consultation is , because every one who delivers his opinion holds it necessary to make a long continued Speech , and to gain the more esteem from his Auditours , he polishes , and adornes it with the best , and smoothest language , now the nature of Eloquence is to make Good and Evill , Profitable and Unprofitable , Honest and Dishonest , appear to be more or lesse then indeed they are , and to make that seem just , which is unjust , according as it shall best suit with his end that speaketh . For this is to perswade ; and though they reason , yet take they not their rise from true Principles , but from vulgar received opinions , which , for the most part , are erroneous ; neither endeavour they so much to fit their speech to the nature of the things they speak of , as to the Passions of their mindes to whom they speak , whence it happens that opinions are delivered not by right reason , but by a certain violence of mind . Nor is this fault in the Man , but in the nature it selfe of Eloquence , whose end ( as all the Masters of Rhetorick teach us ) is not truth ( except by chance ) but victory , and whose property is not to inform , but to allure . XII . The third reason why men advise lesse succefully in a great convent is , because that thence arise Factions in a common-weal , and out of Factions , Seditions , and Civill War ; for when equall Oratours doe combat with contrary Opinions , and Speeches , the conquered hates the Conquerour , and all those that were of his side , as holding his Counsell , and wisedome in scorne : and studyes all meanes to make the advise of his adversaries prejudiciall to the State , for thus he hopes to see the glory taken from him , and restored unto himself : farthermore , where the Votes are not so unequall , but that the conquered have hopes by the accession of some few of their own opinion at another sitting to make the stronger Party , the chief heads do call the rest together , they advise a part how they may abrogate the former judgment given , they appoint to be the first and earliest at the next convent , they determine what , and in what order each man shall speak , that the same businesse may again be brought to agitation , that so what was confirmed before by the number of their then present adversaries , the same may now in some measure become of no effect to them , being negligently absent , and this same kind of industry and diligence which they use to make a people , is commonly called a faction ; but when a faction is inferiour in votes , and superiour , or not much inferiour in power , then what they cannot obtain by craft , and language , they attempt by force of armes , and so it comes to a civill warre . But some will say , these things doe not necessarily , nor often happen ; he may as well say , that the chief Parties are not necessarily desirous of vain glory , and that the greatest of them seldom disagree in great matters . XIII . It followes hence , that when the legislative power resides in such convents as these , the Laws must needs be inconstant , and change , not according to the alteration of the state of affaires , nor according to the changeablenesse of mens mindes , but as the major part , now of this , then of that faction , do convent ; insomuch as the Laws do flote here , and there , as it were upon the waters . XIV . In the fourth place , the counsels of great assemblies have this inconvenience , that whereas it is oft of great consequence , that they should be kept secret , they are for the most part discovered to the enemy before they can be brought to any effect , and their power , and will , is as soon known abroad , as to the People it selfe commanding at home . XV. These inconveniences which are found in the deliberations of great assemblies do so farre forth evince Monarchy to be better then Democraty , as in Democraty affairs of great consequence are oftner trusted to be distrust by such like Committees , then in a Monarchy , neither can it easily bee done otherwayes ; for there is no reason why every man should not naturally rather minde his own private , then the publique businesse , but that here he sees a means to declare his eloquence , whereby he may gain the reputation of being ingenuous , and wise , and returning home to his friends , to his Parents , to his wife , and children , rejoyce , and triumph in the applause of his dexterous behaviour : As of old all the delight Marcus Cariclanus had in his warlike actions , was , to see his praises so well pleasing to his Mother . But if the People in a Democraty would bestow the power of deliberating in matters of Warre , and Peace , either on one , or some very few , being content with the nomination of Magistrates , and publique Ministers , that is to say , with the authority without the ministration , then it must be confest , that in this particular , Democraty and Monarchy would be equall . XVI . Neither do the conveniencies or inconveniences which are found to be more in one kind of government then another , arise from hence , namely , because the government it self , or the administration of its affairs , are better committed to one , then many ; or on the other side , to many , then to some few ; for Government , is the power , the administration of it , is the act , now the power in all kind of government is equall ; the acts only differ , that is to say the actions , and motions of a common-weale , as they flow from the deliberations of many , or few , of skilfull , or impertinent men . Whence we understand , that the conveniences , or inconveniences of any government , depend not on him in whom the authority resides , but on his Officers , and therefore nothing hinders , but that the common-weale may be well governed , although the Monarch be a woman , or youth , or infant , provided that they be fit for affaires , who are endued with the publique Offices , and charges ; And that which is said , Woe to the land whose King is a childe , doth not signifie the condition of a Monarchy to be inferiour to a Popular state , but contrariwise , that by accident it is the grievance of a Kingdome , that the King being a childe , it often happens , that many by ambition , and power , intruding themselves into publique counsels , the government comes to be administred in a Democraticall manner , and that thence arise those infelicities which for the most part accompany the Dominion of the People . XVII . But it is a manifest sign , that the most absolute Monarchy is the best state of government , that not onely Kings , but even those Cities which are subject to the people , or to Nobles , give the whole command of warre to one only , and that so absolute , as nothing can be more ( wherein by the way this must be noted also , that no King can give a Generall greater authority over his army , then he himselfe by Right may exercise over all his subjects ) Monarchy therefore is the best of all governments in the Camps . But what else , are many Common-wealths , then so many Camps strengthened with armes , and men against each other , whose state ( because not restrained by any common power , howsoever an uncertain peace , like a short truce , may passe between them ) is to be accounted for the state of nature , which is the state of War. XVIII . Lastly , since it was necessary for the preservation of our selves to be subject to some Man , or Councell , we cannot on better condition be subject to any , then one whose interest depends upon our safety , and welfare ; and this then comes to passe when we are the inheritance of the Ruler ; for every man of his own accord endeavours the preservation of his inheritance . But the Lands , and Monies of the Subjects are not onely the Princes Treasure , but their bodies , and wildy minds ; which will be easily granted by those who consider at how great rates the Dominion of lesser Countries is valued , and how much easier it is for men to procure mony , then money men ; nor doe we readily meet with any example that shewes us when any subject , without any default of his own , hath by his Prince been despoiled of his life , or goods , through the sole licenciousnesse of his Authority . XIX . Hitherto we have compared a Monarchicall , with a Popular State ; we have said nothing of Aristocracy ; we may conclude of this , by what hath been said of those , that , that which is hereditary , and content with the election of Magistrates ; which transmits its deliberations to some few , and those most able ; which simply imitates the government of Monarchs most , and the People least of all , is for the Subjects both better , and more lasting then the rest . CHAP. XI . Places and Examples of Scripture of the Rights of Government agreeable to what hath beene said before . I. The beginning of institutive Government from the consent of the People . II. Judicature and Wars depend on the will of Supreme Commanders . III. That they who have the Chief Authority are by Right unpunishable . IV. That without a Supreme Power there is no Government , but Anarchy . V. That from Servants and Sons there is a simple obedience due to their Lords , and Parents . VI. Absolute Authority proved by most evident places as well of the New ▪ as the Old Testament . I. VVE have in the 6. Chapter , and the 2. Article , so derived the Originall of institutive , or politicall Government from the consent of the Multitude , that it appears they must either all consent , or be esteem'd as Enemies . Such was the beginning of Gods Government over the Jewes instituted by Moses , If ye will obey my voice induced , &c. Ye shall be unto me a Kingdome of Priests , &c. And Moses came , and called the Elders of the People , &c. And all the people answered , and said : All that the Lord hath spoken we will do , Exod. 19. ver . 5 , 6 , 7 , 8. Such also was the beginning of Moyses his power under God , or of his Vicegerency . And all the people saw the thunderings and lightenings , and the noyse of the Trumpet , &c. And they said unto Moyses , speak thou unto us , and we will hear . Exod. 20. 18 , 19. The like beginning also had Sauls Kingdome . When yee saw that Nahash King of the children of Ammon came out against you , yee said unto me , nay , but a King shall raign over us , when the Lord your God was your King ; Now therefore behold the King whom yee have chosen ▪ and whom yee have desired . 1 Sam. 12. 12. But the major part only consenting , and not all ( for there were certain Sons of Belial , who said , How shall this man save us ? and they dispised him , 1 Sam. 10. 27. ) those who did not consent were put to death as Enemies ; And the people said unto Samuel , Who is he that said , shall Saul reign over us ? Bring the men that we may put them to death . 1 Sam. 11. 22. II. In the same 6. Chapter , the 6. and 7. Articles , I have shewed , that all Judgment and Wars depend upon the will and pleasure of him who beares the Supreme Authority ; that is to say , in a Monarchy , on a Monarch , or King ; and this is confirmed by the Peoples owne judgement . Wee also will be like all the Nations , and our King shall JUDGE us , and goe out before us , and fight our BATTELS . 1 Sam. 〈◊〉 . 20. And what pertaines to Judgements , and all other matters , whereof there is any controversie , whether they be Good , or Evill , is confirmed by the testimony of King Solomon . Give therefore thy Servant an understanding heart to JUDGE thy People , that I may discerne between GOOD and EVILL , 1. Kings 3. 9. And that of Absolom , There is no man deputed of the King to heare thee . 2. Sam. 15. 3. III. That Kings may not be punished by their subjects , as hath been shewed above in the sixth Chapter , and the twelfth Article , King David also confirmes , who , though Saul sought to stay him , did notwithstanding refrain his hand from killing him , and forbad Abishai , saying , Destroy him not ; for who ca●● stretch forth his hand against the Lords Anointed , and be innocent ? 1 Sam. 22. v. 9. And when he had cut off the skirt of his garment , The Lord forbid ( saith he ) that I should doe this thing unto my Master the Lords Anointed , to stretch forth mine hand against him . 1 Sam. 24. 7. And commanded the Amaleki●e , who for his sake had slain Saul , to be put to death . 2 Sam. 1. 15. IV. That which is said in the 17. Chapter of Judges , at the 6. verse . In those dayes there was no King in Israel , but every man did that which was right in his own eyes ( as though where there were not a Monarchy , there were an Anarchy or confusion of all things ) may be brought as a testimony to prove the exexcellency of Monarchy above all other forms of government , unlesse that by the word King may perhaps be understood , not one man onely , but also a Court , provided that in it there reside a supreme power , which if it be taken in this sense , yet hence it may follow , that without a supreme and absolute power ( which we have endeavoured to prove in the sixth Chapter ) there will be a liberty for every man to doe what hee hath a minde , or whatsoever shall seem right to himselfe ; which cannot stand with the preservation of mankinde , and therefore in all Government whatsoever , there is ever a supreme power understood to be somewhere existent . V. We have in the 8. Chapter , the 7. and 8. Article , said , that Servants must yeeld a simple obedience to their Lords , and in the 9. Chapter , Article 7. that Sonnes owe the same obedience to their Parents . Saint Paul sayes the same thing concerning Servants , Servants obey in all things your Masters according to the flesh , not with eye service , as men-pleasers , but in singlenesse of heart , fearing God. Colos . 3. 22. Concerning Sonnes , Children obey your Parents in all things , for this is well pleasing unto the Lord. Colos . 3. 20. Now as wee by simple obedience understand ALL THINGS which are not contrary to the Lawes of God ; so in those cited places of Saint Paul , after the word ALL THINGS , we must suppose , excepting those which are contrary to the Lawes of God. VI. But that I may not thus by peece ▪ meale prove the right of Princes , I will now instance those testimonies which altogether establish the whole power , ( namely that there is an absolute and simple obedience due to them from their subjects ) And first out of the new Testament . The Scribes and Pharis●es sit in Moyses seat ; all therefore , whatsoever they bid you observe , that observe , and do● . Mat. 23. 2. Whatsoever they bid you , ( sayes he ) observe , that is to say , obey simply . Why ? Because they sit in Moyses seat ; namely , the civill Magistrates , not Aaron , the Priests . Le● every soule be subject to the higher powers , for there is no power but of God , the powers that be are ordained of God ; whosoever therefore resisteth the power , resisteth the ordinance of God , and they that resist shall receive to themselves damnation . Rom. 13. 1. Now because the powers that were in Saint Pauls time were ordained of God , and all Kings did at that time require an absolute entire obedience from their subjects , it followes that such a power was ordained of God. Submit your selves unto every ordinance of man for the Lords sake , whether it bee to the King as supreme , or unto Governours , as unto them that are sent by him , for the punishment of wicked doers , and for the praise of them that doe well , for so is the will of God. 1 Pet. 2. 13. Again Saint Paul to Titus , Put them mind to bee subject to Principalitiies and Powers , to obey Magistrates , &c. Chap. 3. vers . 1. What Principalities ? Was it not to the Principalities of those times , which required an absolute obedience ? Furthermore , that we may come to the example of Christ himselfe , to whom the Kingdome of the Jewes belonged by hereditary Right , derived from David himselfe ; He when he lived in the manner of a subject , both paid tribute unto Caesar , and pronounced it to be due to him . Give unto Caesar ( saith he ) the things which are Caesars , and unto God , the things which are Gods. Mat. 22. 21. When it pleased him to shew himselfe a King , he required entire obedience Goe ( said he ) into the village over against you , and straightway yee shall finde an Assetyed , and a Colt with her , loose them , and bring them unto me ; and if any man say ought unto you , yec shall say the Lord hath need of them . Mat. 14. 2. This he did therefore by the right of being Lord , or a King of the Jewes . But to take away a subjects goods on this pretence onely , because the Lord hath need of them , is an absolute power . The most evident places in the old Testament are these , Goe thou near , and heare ALL that the Lord our God shall say , and speak thou unto us all that the Lord our God shall speak unto thee , and we will hear it , and doe it . Deut. 5. 27. But under the word all , is contained absolute obedience . Again to Joshua . And they answered Joshua saying , ALL that thou commandest us , we will doe , and whithersoever thou sendest us , we will goe ; according as we hearkened unto Moyses in ALL things , so will we hearken unto thee , onely the Lord thy God be with thee , as he was with Moyses ; whosoever hee be that doth rebell against thy Commandement , and will not hearken unto thy words in ALL that thou commandest him , he shall be put to death . Joshua 1. 16 , 17 , 18. And the Parable of the Bramble . Then said all the trees unto the Bramble , Come thou , a●d reign over us ; And the Bramble said unto the trees , If in truth yee anoint me King over you , then come and put your trust in my shadow ; and if not , let sire come out of the Bramble , and devoure the Cedars of Lebanon . Juages 9. vers . 14 , 15. The sense of which words is , that we must acquiese to their sayings , whom we have truly constituted to be Kings over us , unlesse we would chuse rather to be consumed by the fire of a civill warre . But the Regall authority is more particularly described by God himselfe , in the 1. Sam. 8. vers . 9. &c. Shew them the Right of the King that shall reign over them , &c. This shall be the Right of the King that shall reign over you ; he will take your Sons , and appoint them for himself , for his Chariots , and to he his horsemen , and some shall runne before his Chariots , &c. And he will take your daughters to be confectionaries , &c. And he will take your vineyards , and give them to his Servants , &c. Is not this power absolute ? And yet it is by God himself styled the KINGS RIGHT ; neither was any man among the Jewes , no not the High Priest himselfe , exempted from this obedience . For when the King ( namely Solomon ) said to Abiathar the Priest , Get thee to Anathoth unto thine ●wn fields , for thou art worthy of death , but I will not at this time put thee to death , because thou ●arest the Ark of the Lord God before David my father , and because then hast been afflicted in all wherein my Father was afflicted . So Solomon thrust out Abiathar from being Priest unto the Lord. 1 Kings . 2. 26. It cannot by any argument be proved , that this act of his displeased the Lord ; neither read we , that either Solomon was reproved , or that his Person at that time was any whit lesse acceptable to God. CHAP. XII . Of the internall causes , tending to the dissolution of any Government . I. That the judging of good and evill belongs to private Persons , is a seditious opinion . II. That subjects do● sinne by obeying their Princes , is a seditious opinion . III. That Tyrannicide is lawfull , is a seditious opinion . IV. That those who have the supreme power , are subject to the civill Lawes , is a seditious opinion . V. That the supreme power may be divided , is a seditious opinion . VI. That faith , and sanctity , are not acquired by study and reason , but alwayes supernaturally infused , and inspired , is a● seditious opinion . VII . That each subject hath a propriety , or absolute Dominion of his owne goods , is a seditious opinion . VIII . Not to understand the difference between the People and the Multitude , prepares toward sedition . IX . Too great a Taxe of monies , though never so just and necessary , prepares toward sedition . X. Ambition disposeth us to sedition . XI . So d●th the hope of successe . XII . El●quence alone without wisdom , is the only faculty needfull to raise seditions . XIII . How the folly of the common people , and the eloquntion of ambitious men , concur to the destruction of a Common-weale . I. HItherto hath been spoken by what causes , and Pacts , Common-weals are constituted , and what the Rights of Princes are over their subjects ; Now we will briefly say somewhat concerning the causes which dissolve them , or the reasons of seditions . Now as in the motion of naturall bodies , three things are to be considered , namely , internall disposition , that they be susceptible of the motion to be produced ; the externall Agent , whereby a certain and determined motion may in act be produced ; and the action it selfe : So also in a Common-weale where the subjects begin to raise tumults , three things present themselves to our regard ; First the Doctrines and the Passions contrary to Peace , wherewith the mindes of men are ●itted and disposed ; next their quality and condition who sollicite , assemble , and direct them already thus disposed , to take up armes , and quit their allegiance ; Lastly , the manner how this is done , or the faction it selfe : But one , and the first which disposeth them to sedition , is this , That the knowledge of good and ●vili belongs to ●ach single man. In the state of nature indeed , where every man lives by equall Right , and have not by any mutuall Pacts submitted to the command of others , we have granted this to be true , nay in the first Chapter , Article 9. that the civill Lawes were the Rules of good and evill , just and unjust , honest and dishonest ; that therefore what the Legislator commands , must be held for good , and what he forbids for evill ; and the Legislator is ever that Person who hath the supreme power in the Common-weale , that is to say , the Monarch in a Monarchy . We have confirmed the same truth in the eleventh Chapter , Article 2. out of the words of Solomon ; for if private men may pursue that as good , and ●…n that as evill which appears to them to be so , to what end serve those words of his ? Give therefore unto thy servant an understanding heart to judge thy People , that I may discern between good and evill . Since therefore it belongs to Kings to discerne betweene good and evill , wicked are those , though usuall sayings , that be onely is a King who does righteously , and that Kings must not be obeyed , unlesse they command us just things , and many other such like . Before there was any government , just and unjust had no being , their nature onely being relative to some cōmand , and every action in its own nature is indifferent ; that it becomes just , or unjust , proceeds from the right of the Magistrate : Legitimate Kings therefore make the things they command , just , by commanding them , and those which they forbid , unjust , by forbidding them ; but private men while they assume to themselves the knowledge of good and evill , desire to be even as Kings , which cannot be with the safety of the Common weale . The most ancient of all Gods commands is , Gen. 2. 15. Thou shalt not eat of the tree of knowledge of good and evill ; and the most ancient of all diabolicall tentations , Chap. 3. vers . 5. Yee shall be as Gods , knowing good and evill ; and ▪ Gods first expostulation with man , vers . 11. Who told thee that thou wert naked ? Hast thou eaten of the tree , whereof I cōmanded thee that thou shouldest not ●at ? As if he had said , how comest thou to judge that nakedness , wherein it seemed good to me to create thee , to be shamefull , except thou have arrogated to thy selfe the knowledge of good and evill ? II. Whatsoever any man doth against his conscience is a sinne , for he who doth so , contemns the Law. But we must distinguish ; That is my sinne indeed , which committing , I doe beleeve to be my sinne , but what I beleeve to be another mans sin , I may sometimes doe that without any sin of mine ; for if I be commanded to doe that which is a sin in him who commands me , if I doe it , and he that commands me be by Right , Lord over me , I sinne not ; for if I wage warre at the Commandement of my Prince , conceiving the warre to be unjustly undertaken , I doe not therefore doe unjustly , but rather if I refuse to doe it , arrogating to my selfe the knowledge of what is just and unjust , which pertains onely to my Prince . They who observe not this distinction , will fall into a necessity of sinning , as oft as any thing is commanded them , which either is , or seems to be unlawfull to them : for if they obey , they sin against their conscience , and if they obey not , against Right . If they sin against their conscience , they declare that they fear not the paines of the world to come ; if they sinne against Right , they doe as much as in them lyes , abolish humane society , and the civill life of the present world . Their opinion therefore who teach , that subjects sinne when they obey their Princes commands , which to them seem unjust , is both erroneous , and to be reckoned among those which are contrary to civill obedience ; and it depends upon that originall errour which we have observed above in the foregoing Article ; for by our taking upon us to judge of good and evill , we are the occasion , that as well our obedience , as disobedience , becomes sin unto us . III. The third seditious doctrine springs from the same root , That a Tyrannicide is lawfull ; Nay , at this day it is by many Divines , and of old it was by all the Philosophers , Plato , Aristo●ls , Cicero , Seneca , Plutarch , and the rest of the maintainers of the Greek , and Roman Anarchies , held not only unlawfull , but even worthy of the greatest contempt . And under the title of Tyrants , they mean not onely Monarchs , but all those who bear the chief rule in any Government whatsoever ; for not Pisistratus onely at Athens , but those thirty also who succeeded him , and ruled together , were all called Tyrants . But he , whom men require to be put to death as being a Tyrant , commands either by Right , or without Right ; if without Right , he is an enemy , and by Right to be put to death ; but then this must not be called the killing a Tyrant , but an enemy : if by Right , then the divine interrogation takes place , Who hath told thee that he was a Tyrant , hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat● For why doest thou call him a Tyrant , whom God hath made a King , except that thou being a private Person , usurpest to thy self the knowledge of good and evill ▪ But how pernicious this opinion is to all governments , but espcially to that which is Monarchieall , we may hence discerne , namely , that by it every King , whether good or ill , stands exposed to be condemned by the judgement , and slain by the hand of every ●…rtherous villain . IV. The fourth adversary opinion to Civill Society , is theirs , who hold , That they who bear Rule are Subject also to the Civill Lawes ; which hath been sufficiently proved before not to be true in the 6. Chap. Ar●ic . 14. from this Argument , That a City can neither be bound to it self , nor to any subject ; not to it selfe , because no man can be obliged except it be to another ; not to any Subject , because the single wills of the Subjects are contained in the will of the City , insomuch , that if the City will be free from all such obligation , the Subjects will so too ; and by consequence she is so ; But that which holds true in a City , that must be supposed to be true in a man , or an assembly of men , who have the Supreme Authority , for they make a City , which hath no being but by their Supreme Power . Now that this Opinion cannot consist with the very being of Government , is evident from hence , that by it the knowledge of what is Good and Evill , that is to say , the definition of what is , and what is not against ▪ the Lawes , would return to each single Person : Obedience therefore will cease as oft as , any thing seemes to be commanded contrary to the Civill Lawes , and together with it , all coercive jurisdiction , which cannot possibly be without the destruction of the very essence of Government ; Yet this Errour hath great props , Aristotle , and others ; who , by reason of humane infirmity , suppose the Supreme Power to be committed with most security to the Lawes onely ; but they seem to have lookt very shallowly into the nature of Government , who thought that the constrainning Power , the interpretation of Lawes , and the making of Lawes , ( all which are powers necessarily belonging to Government ) should be left wholly to the Lawes themselves . Now although particular Subjects may sometimes contend in judgement , and goe to Law with the Supreme Magistrate , yet this is onely then , when the question is not what the Magistrate may , but what by a certain Rule he hath declared he would doe ; As , when by any Law the Judges sit upon the life of a Subject , the question is not whether the Magistrate could by his absolute Right deprive him of his life ; but whether by that Law his will was that he should be deprived of it ; but his will was , he should , if he brake the Law , else , his will was he should not : This thetefore , that a Subject may have an action of Law against his Supreme Magistrate , is not strength of Argument sufficient to prove that he is tyed to his own Lawes . On the contrary , it is evident , that he is not tied to his owne Lawes , because no man is bound to himself . Lawes therefore are set for Titius , and Caius , not for the Ruler : however , by the ambition of Lawyers , it is so ordered , that the Lawes , to unskilfull men seeme not to depend on the Authority of the Magistrate , but their Prudence . V. In the fifth place , That the Supreme Authority may be divided , is a most fatall Opinion to all Common-weales . But diverse men divide it diverse wayes . For some divide it so as to grant a Supremacy to the Civill Power in matters pertaining to Peace , and the benefits of this life , but in things concerning the salvation of the Soul they transfer it on others ; Now , because justice is of all things most necessary to Salvation , it happens , that Subjects measuring justice , not as they ought , by the Civill Lawes , but by the precepts and doctrines of them , who in regard of the Magistrate , are either private men , or strangers , through a superstitious fear dare not perform the obedience due to their Princes , through fear falling into that which they most feared : Now what can be more pernicious to any state , then that men should , by the apprehension of everlasting torments , be deterred from obeying their Princes , that is to say , the Lawes , or from being just ? There are also some who divide the Supreme Authority so as to allow the power of War , and Peace , unto one , ( whom they call a Monarch ) but the right of raising Monies they give to some others , and not to him : But because monies are the sinewes of War , and Peace , they who thus divide the Authority , doe either really not divide it at all , but place it wholly in them , in whose power the money is , but give the name of it to another , or if they doe really divide it , they dissolve the Government : for neither upon necessity can War be waged , nor can the publique Peace be preserved without Money . VI. It is a common doctrine , That faith and holinesse are not acquired by study , and naturall reason , but are alwayes supernaturally infused , and inspired into m●n : which , if it were true , I understand not why we should be commanded to give an account of our faith ; or why any man , who is truly a Christian , should not be a Prophet ; or lastly ; why every man should not judge what 's fit for him to doe , what to avoid , rather out of his own inspiration , then by the precepts of his Superiours , or right Reason . A return therefore must be made to the private knowledge of Good and Evil ; which cannot be granted without the ruine of all Governments . This Opinion hath spread it self so largely through the whole Christian world , that the number of Apostates from natural reason is almost become infinite , and it sprang from sick-brained men , who having gotten good store of Holy Words by frequent reading of the Scriptures , made such a connexion of them usually in their preaching , that their Sermons signifying just nothing , yet to unlearned men seemed most divine ; for he whose non-sense appears to be a Divine speech , must necessarily seeme to be inspired from above . VII . The seventh Doctrine opposite to Government , is this , That each subject hath an absolute Dominion over the goods be is in possession of . That is to say , such a propriety as excludes not only the right of all the rest of his fellow-subjects to the same goods , but also of the Magistrate himself , which is not true ; for they who have a Lord over them , have themselves no Lordship , as hath been proved , Chap. 8. Artic. 5. Now the Magistrate is Lord of all his Subjects , by the constitution of Government . Before the yoke of Civill Society was undertaken , no man had any proper Right ; all things were common to all men ; tell me therefore , how gottest thou this propriety but from the Magistrate ? How got the Magistrate it , but that every man transferred his Right on him ? and thou therefore hast also given up thy Right to him ; thy Dominion therefore , and Propriety , is just so much as he will , and shall last so long as he pleases ; even as in a Family , each Son hath such proper goods , and so long lasting , as seeme good to the Father . But the greatest part of men who professe Civill Prudence , reason otherwise ; we are equall ( say they ) by nature ; there is no reason why any man should by better Right take my goods from me , then I his from him ; we know that mony sometimes is needfull for the defence and maintenance of the publique ; but let them , who require it , shew us the present necessity , and they shall willingly receive it . They who talk thus , know not , that what they would have , is already done from the beginning in the very constitution of Government , and therefore speaking as in a dissolute multitude , and yet not fashishioned Government , they destroy the frame . VIII . In the last place , it 's a great hindrance to Civill Government , especially Monarchicall , that men distinguish not enough between a People and a Multitude . The People is somewhat that is one , having one will , and to whom one action may be attributed ; none of these can properly be said of a Multitude . The People rules in all Governments , for even in Monarchies the People Commands ; for the People wills by the will of one man ; but the Multitude are Citizens , that is to say , Subjects . In a Democraty , and Aristocraty , the Citizens are the Multitude , but the Court is the People . And in a Monarchy , the Subjects are the Multitude , and ( however it seeme a Paradox ) the King is the People . The common sort of men , and others who little consider these truthes , do alwayes speak of a great number of men , as of the People , that is to say , the City ; they say that the City hath rebelled against the King ( which is impossible ) and that the People will , and nill , what murmuring and discontented Subjects would have , or would not have , under pretence of the People , stirring up the Citizens against the City , that is to say , the Multitude against the People . And these are almost all the Opinions wherewith Subjects being tainted doe easily Tumult . And forasmuch as in all manner of Government Majesty is to be preserv'd by him , or them who have the Supreme Authority , the crimen laesae Majestatis naturally cleaves to these Opinions . IX . There is nothing more afflicts the mind of man then Poverty , or the want of those things which are necessary for the preservation of life , and honour ; and though there be no man but knowes that riches are gotten with industry , and kept by fruga●…ty , yet all the poor commonly lay the blame on the Evill Government , excusing their own sloth , and luxury , as if their private goods forsooth were wasted by publique exactions ; But men must consider , that they who have no patrimony , must not onely labour that they may live , but fight too , that they may labour , Every one of the Jewes , who in Esdras his time built the Walls of Jerusalem , did the work with one band , and held the Sword in the other . In all Government we must conceive that the hand which holds the Sword is the King , or Supreme Councell , which is no lesse to be sustained , and nourisht , by the Subjects care and industry , then that wherewith each man procures himself a private fortune ; and that Custom●s , and Tributes , are nothing else but their reward who watch in Armes for us , that the labours and endeavours of single men may not be molested by the incursion of enemies ; and that their complaint , who impute their poverty to publick Persons , is not more just , then if they should say that they are become in want by paying of their d●bts : But the most part of men consider nothing of these things , for they suffer the same thing with them who have a disease they call an Incubus , which springing from Gluttony , it makes men believe they are invaded , opprest , and stifled with a great weight : Now it is a thing manifest of it selfe , that they who seeme to themselves to be burthened with the whole load of the Common-weal , are prone to be Seditious ; and that they are affected with change , who are distasted at the present st●…e of things . X. Another noxious disease of the mind is theirs , who having little employment , want Honour and Dignity . All men naturally strive for Honour , and Preferment , but cheifly they who are least trouroubled with caring for necessary things ; for these men are invited by their vacancy sometimes to disputation among themselves concerning the Common-weal , sometimes to an easie reading of Histories , Politiques , Orations , Poems , and other pleasant Books , and it happens , that hence they think themselves sufficiently furnisht both with wit , and learning , to administer matters of the greatest consequence . Now because all men are not what they appear to themselves , and if they were , yet all ( by reason of the multitude ) could not be received to publique Offices , its necessary that many must be passed by . These therefore conceiving themselves affronted , can desire nothing more , partly out of envy to those who were preferred before them , partly out of hope to overwhelm them , then ill successe to the publique Consultations ; and therefore it s no marvell if with greedy appetites they seek for occasions of innovations . XI . The hope of overcomming is also to be numbred among other seditious inclinations ; for let there be as many men as you wil , infected with opinions repugnant to Peace , and civill Government , let there be as many as there can , never so much wounded and torne with aff●onts , and calumnies , by them who are in Authority , yet if there be no hope of having the better of them , or it appear not sufficient , there will no sedition follow ; every man will dissemble his thoughts , and rather content himself with the present burthen , then hazard an heavier weight ; There are four things necessarily requisite to this hop● . Numbers , Instruments , mutuall trust , and Commanders . To resist publique Magistrates without a great number , is not Sedition , but Desperation . By Instruments of war I mean all manner of armes , munition , and other necessary provision , without which Number can doe nothing , nor Arms neither without mutuall trust ; Nor all these without union under under some Commander , whom of their own accord , they are content to obey ; not as being engaged by their submission to his command ( for we have already in this very Chapter , supposed these kind of men not to understand , being obliged beyond that which seems right and good in their own eyes ) but for some opinion they have of his vertue , or military skill , or resemblance of humours . If these ●our be near at hand to men grieved with the present state , and measuring the justice of their actions by their own judgements , there will be nothing wanting to sedition and confusion of the Realme , but one to stirre up and quicken them . XII . Salust his Character of Cataline , ( then whom there never wa● a greater Artist in raising seditions ) is this , That he had great eloquence , and little wisdome ; he separates wisdome from eloquence , attributing this as necessary to a man born for commotions , adjudging that as an instructresse of Peace , and quietnesse . Now , eloquence is twofold . The one is an elegant , and cleare expression of the conceptions of the mind , and riseth partly from the contemplation of the things themselves , partly from an understanding of words taken in their own proper , and definite signification ; the other is ▪ a commotion of the Passions of the minde ( such as are hope , fear , anger , pitty ) and derives from a metaphoricall use of words fitted to the Passions : That forms a speech from true Principles , this from opinions already received , what nature soever they are of . The art of that is Logick , of this Rhetorick , the end of that is truth , of this victory . Each hath its use , that in deliberations , this in exhortations ; for that is never disjoyned from wisdome , but this almost ever . But that this kind of powerfull eloquence , separated from the true knowledge of things , that is to say , from wisdome , is the true character of them who sollicite , and stirre up the people to innovations , may easily be gathered out of the work it selfe which they have to doe ; for they could not poyson the people with those absurd opinions contrary to Peace and civill society , unlesse they held them themselves , which sure is an ignorance greater then can well befall any wise man , for he that knows not whence the Lawes derive their power , which are the Rules of just and unjust , honest and dishonest , good and evill , what makes and preserves Peace among men , what destroyes it , what is his , and what anothers , Lastly , what he would have done to himselfe ( that he may doe the like to others ) is surely to be accounted but meanly wis● ; but that they can turn their Auditors out of fools into madmen ; that they can make things to them who are ill-affected seem worse , to them who are well-affected seem evil ; that they can enlarge their hopes , lessen their dangers beyond reason : this they have from that sort of eloquence , not which explains things as they are , but from that other , which by moving their mindes , makes all things to appear to bee such as they in their mindes prepared before , had already conceived them . XIII . Many men who are themselves very well affected to civill society , doe through want of knowledge , cooperate to the disposing of subjects mindes to sedition , whilst they teach young men a doctrine conformable to the said opinions in their Schooles , and all the people in their P●lpits : now they who desire to bring this disposition into Act , place their whole endeavour in this , First , that they may joyn the ill affected together into faction and conspiracy ; next , that themselves may have the greatest stroke in the faction : They gather them into faction , while they make themselves the relators , and interpretors of the counsels and actions of single men , and nominate the Persons and Places , to assemble and deliberate of such things whereby the present government may be reformed , according as it shall seem best to their interests . Now to the end that they themselves may have the chief rule in the faction , The faction must be kept in a faction , that is to say , they must have their secret meetings apart with a few , where they may order what shall afterward be propounded in a general meeting , and by whom , and on what subject , and in what order each of them shall speak , and how they may draw the powerfullest , and most popular men of the faction to their side : and thus when they have gotten a faction big enough , in which they may rule by their eloquence , they move it to take upon it the managing of affaires , and thus they sometimes oppresse the Common-wealth , namely where there is no other faction to oppose them , but for the most part they rend it , and introduce a civill warre , for folly and eloquence concurre in the subversion of government in the same manner ( as the ●able hath it ) as heretofore the daughters of Palias King of Thessaly , conspired with Medea against their father ; They going to restore the decrepit old man to his youth again , by the counsell of Medea , they cut him into peeces , and set him in the fire to boyle , in vain expecting when he would live again ; So the common people through their folly ( like the daughters of Palias ) desiring to renew the ancient government , being drawne away by the eloquence of ambitious men , as it were by the witchcraft of Medea , divided into faction , they consume it rather by those flames , then they reforme it . CHAP. XIII . Concerning the duties of them who bear Rule . I. The Right of supreme authority is distinguished from its exercise . II. The safety of the people is the supreme Law. III. It behoves Princes to regard the common benefit of many , not the propriety of this , or that Man. IV. That by safety is understood all manner of conveniencies . V. A Querie , Whether it be the duty of Kings to provide for the salvation of their Subjects soules , as they shall judge best according to their owne consciences . VI. Wherein the safety of the people consists . VII . That discoverers are necessary for the defence of the people . VIII . That to have souldiers , armes , garrisons , and monies in a readinesse , in time of Peace , is also necessary for the defence of the People . IX . A right instruction of subjects in civill doctrines , is necessary for the preserving of Peace . X. Equall distributions of publick Offices , conduces much to the preservation of Peace . XI . It is naturall equity that monies be taxt according to what every man spends , not what he posaesses . XII . It conduceth to the preservation of Peace , to keepe downe ambitious men . XIII . And to breake factions . XIV . Laws whereby thriving Arts are cherisht , and great costs restrained , conduce to the enriching of the Subiect . XV. That more ought not to be defined by the Lawes , then the benefit of the Prince and his Subiects requires . XVI . That greater punishments must not bee inflicted , then are prescribed by the Lawes . XVII . Subiects must have Right done them against corrupt Judges . I. BY what hath hitherto been said , the duties of Citizens and Subjects in any kind of government whatsoever , and the power of the supreme Ruler over them are apparent ; but we have as yet said nothing of the duties of Rulers , and how they ought to behave themselves towards their Subjects ; We must then distinguish between the Right , and the exercise of supreme authority , for they can be divided ; as for exa●ple , when he who hath the Right , either cannot , or will not be present in judging trespasses , or deliberating of affaires ▪ For Kings sometimes by reason of their age cannot order their affaires , sometimes also though they can doe it themselves , yet they judge it fitter , being satisfied in the choyce of their Officers and Counsellors , to exercise their power by them . Now where the Right and exercise are severed , there the government of the Common-weale , is like the ordinary government of the world , in which God , the mover of all things , produceth naturall effects by the means of secondary causes ; but where he , to whom the Right of ruling doth belong , is himselfe present in all judicatures , consultations , and publique actions , there the administration is such , as if God beyond the ordinary course of nature , should immediately apply himself unto all matters ; we will therefore in this Chapter summarily and briefly speak somewhat concerning their duties who exercise authority , whether by their own or others Right . Nor is it my purpose to descend into those things , which being divers from others , some Princes may doe , for this is to be left to the Politicall Practices of each Common-weale . II. Now all the duties of Rulers are contained in this one sentence , The safety of the people is the supreme Law ; for although they who among men obtain the chiefest Dominion , cannot be subject to Lawes properly so called , that is to say , to the will of men , because to be chief , and subject , are contradictories ; yet is it their duty in all things , as much as possibly they can , to yeeld obedience unto right reason , which is the naturall , morall , and divine Law ; But because dominions were constituted for Peaces sake , and Peace was sought after for safeties sake , he , who being placed in authority , shall use his power otherwise then to the safety of the people , will act against the reasons of Peace , that is to say , against the Lawes of nature ; Now as the safety of the People dictates a Law by which Princes know their duty , so doth it also teach them an art how to procure themselves a benefit ; for the power of the Citizens , is the power of the City , that is to say , his that bears the chief Rule in any state . III. By the people in this place we understand , not one civill Person , namely the City it selfe which governs , but the multitude of subjects which are governed ; for the City was not instituted for its own , but for the subjects fake ; and yet a particular care is not required of this or that man ; for the Ruler ( as such ) provides no otherwise for the safety of his people , then by his Lawes , which are universall ; and therefore he hath fully discharged himselfe , if he have throughly endeavoured by wholesome constitutions , to establish the welfare of the most part , and made it as lasting as may be ; and that no man suffer ill , but by his own default , or by some chance which could not be prevented ; but it sometimes conduces to the safety of the most part , that wicked men doe suffer , IV. But by safety must be understood , not the sole preservation of life in what condition soever , but in order to its happines . For to this end did men freely assemble themselves , and institute a government , that they might , as much as their humane condition would afford , live delightfully . They therefore who had undertaken the administration of power in such a kinde of government , would sinne against the Law of nature ( because against their trust who had committed that power unto them ) if they should not study , as much as by good Laws could be effected , to furnish their subjects abundantly , not only with the good things belonging to life , but also with those which advance to delectation . They who have acquired Dominion by arms , doe all desire that their subjects may be strong in body and mind , that they may serve them the better , wherefore if they should not endeavour to provide them , not only with such things whereby they may live , but also with such whereby they may grow strong and lusty , they would act against their own scope and end . V. And first of all , Princes doe beleeve that it mainly concerns eternall salvation , what opinions are held of the Deity , and what manner of worship he is to be adored with ; which being supposed , it may be demanded , whether chief Rulers , and whosoever they be , whether one or more , who exercise supreme authority , sin not against the Law of nature , if they cause not such a doctrine , and worship , to be taught and practised ( or permit a contrary to be taught and practised ) as they beleeve necessarily conduceth to the eternall salvation of their subjects ? It is manifest that they act against their conscience , and that they will , as much as in them lies , the eternall perdition of their subjects ; for if they willed it not , I see no reason why they should suffer , ( when being supreme they cannot be compelled ) such things to be taught and done , for which they beleeve them to be in a damnable state . But we will leave this difficulty in suspence . VI. The benefits of subjects respecting this life only , may be distributed into foure kindes . 1. That they be defended against forraign enemies . 2. That Peace be preserved at home . 3. That they be enrich't as much as may consist with publique security . 4. That they enjoy a harmelesse liberty ; For supreme Commanders can conferre no more to their civill happinesse , then that being preserved from forraign and civill warres , they may quietly enjoy that wealth which they have purchased by their own i●dustry . VII . There are two things necessary for the Peoples defence ; To be warned , and to be forearmed ; for the state of Common-wealths considered in themselves , is natural , that is to say , hostile ; neither if they cease from fighting , is it therefore to be called Peace , but rather a breathing time , in which one enemy observing the motion and countenance of the other , values his security n●t according to the Pacts , but the forces and counsels of his adversary ; And this by naturall Right , as hath been shewed in the second Chapter , 10. Artic. from this , that contracts are invalid in the state of nature , as oft as any just fear doth intervene ; It is therefore necessary to the defence of the City , First , that there be some who may as near as may be , search into , and discover the counsels and motions of all those who may prejudice it ; for discoverers to Ministers of State , are like the beames of the Sunne to the humane soule , and we may more truly say in vision politicall , then naturall , that the sensible , and intelligible Species of outward things , not well considered by others , are by the ayre transported to the soule , ( that is to say to them who have the Supreme Authority ) and therefore are they no lesse necessary to the preservation of the State , then the rayes of the light are to the conservation of man ; or if they be compared to Spiders webs , which extended on all sides by the finest threds , doe warn them , keeping in their small holds , of all outward motions ; They who bear Rule can no more know what is necessary to be commanded for the defence of their Subjects without Spies , then those Spiders can when they shall goe forth , and whether they shall repair , without the motion of those threds . VIII . Farthermore , it s necessarily requisite to the peoples defence , that they be fore-armed . Now to be fore-armed is to be furnisht with Souldiers , Armes , Ships , Forts and Monies , before the danger be instant ; for the listing of Souldiers , and taking up of Armes after a blow is given , is too late , at least if not impossible . In like manner , not to raise Forts , and appoint Garrisons in convenient places , before the Fromiers are invaded , is to be like those Country Swains ( as Demosthenes said ) who ignorant of the art of Fencing , with their Bucklers guarded those parts of the body where they first f●lt the smart of the strokes . But they who think it then seasonable enough to raise Monies for the maintenance of Souldiers , and other Charges of War , when the danger begins to shew it self , they consider not surely how difficult a matter it is to wring suddainly out of close ▪ fisted men so vast a proportion of Monies ; for almost all men , what they once reckon in the number of their goods , doe judge themselves to have such a right and propriety in it , as they conceive themselves to be injured whensoever they are forced to imploy but the least part of it for the publique good . Now a sufficient stock of monies to defend the Country with Armes , will not soon be raised out of the treasure of Imposts , and Customes ; we must therefore , for fear of War , in time of Peace hoord up good summs , if we intend the safety of the Common-weal . Since therefore it necessarily belongs to Rulers for the Subjects safety to discover the Enemies Counsell , to keep Garrisons , and to have Money in continuall readinesse , and that Princes are by the Law of Nature bound to use their whole endeavour in procuring the welfare of their Subjects , it followes , that it s not onely lawfull for them to send out Spies , to maintain Souldiers , to build Forts , and to require Monies for these purposes , but also , not to doe thus , is unlawfull . To which also may be added , whatsoever shall seeme to conduce to the lesning of the power of forraigners whom they suspect , whether by sleight , or force . For Rulers are bound according to their power to prevent the evills they suspect , lest peradventure they may happen through their negligence . IX . But many things are required to the conservation of inward Peace , because many things concur ( as hath been shewed in the foregoing Chapter ) to its perrurbation . We have there shewed , that some things there are which dispose the minds of of men to sedition , others which move and quicken them so disposed . Among those which dispose them , we have reckoned in the first place certaine perverse doctrines . It s therefore the duty of those who have the chief Authority ; to root those out of the mindes of men , not by commanding , but by teaching ; not by the terrour of penalties , but by the perspicuity of reasons ; the Lawes whereby this evill may be withstood are not to be made against the Persons erring , but against the Errours themselves . Those errours which in the foregoing Chapter we affirmed were inconsistent with the quiet of the Common-weal , have crept into the mindes of ignorant men , partly from the Pulpit , partly from the daily discourses of men , who by reason of little employment , otherwise , doe finde leasure enough to study ; and they got into these mens mindes by the teachers of their youth in publique schooles . Wherefore also , on the other side , if any man would introduce sound Doctrine , he must begin from the Academies : There , the true , and truly demonstrated foundations of civill Doctrine are to be laid , wherewith young men being once endued , they may afterward both in private and publique instruct the vulgar . And this they will doe so much the more cheerfully , and powerfully , by how much themselves shall be more certainly convinced of the truth of those things they profess , and teach ; for seeing at this day men receive propositions , though false , and no more intelligible , then if a man should joyne together a company of termes drawn by chance out of an urne , by reason of the frequent use of hearing them ; how much more would they for the same reason entertain true doctrines suitable to their own understandings , and the nature of things ? I therefore conceive it to be the duty of Supreme Officers to cause the true elements of civill Doctrine to be written , and to command them to be taught in all the Colledges of their severall Dominions . X. In the next place we shewed that grief of mind a●ising from want did dispose the Subjects to Sedition , which want , although deriv'd from their own luxury , and sloth , yet they impute it to those who govern the Realm , as though they were drained and opprest by publique Pensions . Notwithstanding it may sometimes happen that this complaint may be just , namely , when the burthens of the Realm are unequally imposed on the Subjects ; For that which to all together is but a light weight , if many withdraw themselves , it wil be very heavy , nay , even intollerable to the rest : Neither are men wont so much to grieve at the burthen it self , as at the inequality . With much earnestnes therefore men strive to be freed from taxes , & in this conflict the lesse happy , as being overcome , do envy the more fortunate . To remove therefore all just complaint , it s the interest of the publique quiet , and by consequence it concernes the duty of the Magistrate , to see that the publique burthens be equally born . Furthermore , since what is brought by the subjects to publick use , is nothing else but the price of their bought Peace , its reason good , that they who equally share in the peace , should also pay an equall part either by contributing their Monies , or their labours to the Common-weal ; now it is the Law of Nature ( by the 15. Article of the 3. Chapter ) that every man in distributing right to others , doe carry himself equall to all ; wherefore Rulers are by the naturall Law obliged to lay the burthens of the Common-weal equally on their Subjects . XI . Now in this place we understand an equality , not of Money , but of Burthen , that is to say , an equality of reason between the Burthens , and the Benefits . For although all equally enjoy Peace , yet the benefits springing from thence , are not equall to all ; for some get greater possessions , others lesse ; and againe , some consume lesse , others more . It may therefore be demanded whether Subjects ought to contribute to the publique , according to the rate of what they gain , or of what they spend , that is to say , whether the persons must be taxt , so as to pay contribution according to their wealth , or the goods themselves , that every man contribute according to what he spends . But if we consider , where Monies are raised according to wealth , there they who have made equall gain , have not equall possessions , because that one preserves what he hath got by frugality , another wastes it by luxury , and therefore equally rejoycing in the benefit of Peace , they doe not equally sustaine the Burthens of the Common-weal : and on the other side , where the goods themselves are taxt , there every man , while he spends his private goods , in the very act of consuming them he undiscernably payes part due to the Common-weal , according to , not what he hath , but what by the benefit of the Realm he hath had ; it is no more to be doubted ▪ but that the former way of commanding monies is against equity , and therefore against the duty of Rulers , the latter is agreeable to reason , and the exercise of their authority . XII . In the third place , we said that that trouble of minde which riseth from ambition was offensive to publique Peace . For there are some who seeming to themselves to be wiser then others , and more sufficient for the managing of affaires then they who at present doe govern , when they can no otherwise declare how profitable their vertue would prove to the Common-weale , they shew it , by harming it ; but because ambition and greedinesse of honours cannot be rooted out of the mindes of men , it s not the duty of Rulers to endeavour it ; but by constant application of rewards , and punishments , they may so order it , that men may know that the way to honour is , not by contempt of the present government , nor by factions , and the popular ayre , but by the contraries . They are good men who observe the Decrees , the Lawes and Rights of their Fathers ; if with a constant order we saw these adorned with honours , but the factions punisht , and had in contempt by those who bear command , there would be more ambition to obey , then withstand ; notwithstanding it so happens sometimes , that as we must stroke a horse by reason of his too much fiercenesse , so a stiffe neckt subject must be flatter'd for fear of his powe● ; but as that happens when the rider , so this , when the Commander is in danger of falling . But we speak here of those , whose authority aund power is intire . Their duty ( I say ) it is to cherish obedient subjects , and to depresse the factious all they can ; nor can the publique power be otherwise preserved , nor the subjects quiet without it . XIII . But if it be the duty of Princes to restrain the factious , much more does it concern them to dissolve and dissipate the factions themselues . Now I call a faction , a multitude of subjects gathered together , either by mutuall contracts among themselves , or by the power of some one , without his or theirs who bear the supreme Rule : A faction therefore is as it were a City in a City ; for as by an Union of men in the state of nature a City receives its being , so by a new union of subjects , there ariseth a faction . According to this definition , a multitude of subjects who have bound themselves simply to obey any forreign Prince , or Subject , or have made any Pacts , or Leagues of mutuall defence between themselves against all men , not excepting those who have the supreme power in the City , is a faction . Also favour with the vulgar if it be so great , that by it an Army may be rais'd , except publique caution be given , either by hostages , or some other pledges , contains faction in it ; The same may be said of private wealth , if it exceed , because all things obey mony . Forasmuch therefore as it is true , that the state of Cities among themselves is naturall , and hostile , those Princes who permit factions , doe as much as if they received an enemy within their walls , which is contrary to the subjects safety , and therefore also against the Law of nature . XIV . There are two things necessary to the enriching of Subjects , Laobur and thrife ; there is also a third which helps , to wit the naturall increase of the earth , and water , and there is a fourth too , namely the Militia , which sometimes augments , but more frequently lessens the subjects stock . The two first are only necessary . For a City constituted in an Island of the Sea , no greater then will serve for dwelling , may grow rich without sowing , or fishing , by merchandize , and handicrafts only ; but there is no doubt if they have a territory , but they may be richer with the same number , or equally rich , being a greater number ; but the fourth , namely the Militia , was of old reckoned in the number of the gaining Ar●s , under the notion of Booting or taking prey ; and it was by mankind , ( disperst by families ) before the constitution of civill societies , accounted just and honourable ; for preying , is nothing else but a warre waged with small forces ; And great Common-weales , namely that of Rome , and Athens , by the spoyles of warre , forraigne tribute , and the territories they have purchased by their armes , have sometimes so improved the Common-wealth , that they have not onely not required any publique monies from the poorer sort of subjects , but have also divided to each of them both monies and lands . But this kind of increase of riches , is not to be brought into rule and fashion : For the Militia in order to profit , is like a Dye wherewith many lose their estates , but few improve them . Since therefore there are three things only , the fruits of the earth and water , Labour and Thrif● , which are expedient for the enriching of subjects , the duty of Commanders in chief , shall be conversant onely about those three . For the first , those lawes will be usefull which countenance the arts that improve the increase of the earth , and water , such as are husbandry , and fishing . For the second , all Lawes against idlenesse , and such as quicken industry , are profitable ; the ar● of Navigation ( by help whereof the commodities of the whole world , bought almost by labour only , are brought into one City ) and the Mechanicks , ( under which I comprehend all the arts of the most excellent workmen ) and the Mathemacicall sciences , the fountains of navigatory and mechanick employments , are held in due esteem and honour . For the third , those lawes are usefull , whereby all inordinate expence , as well in meats , as in clothes , and universally in all things which are consumed with usage , is forbidden . Now because such lawes are beneficiall to the ends above specified , it belongs also to the Office of supreme Magistrates , to establish them . XV. The liberty of subjects consists not in being exempt from the Lawes of the City , or that they who have the supreme power cannot make what Laws they have a mind to ; but because all the motions and actions of subjects , are never circumscribed by Lawes , nor can be , by reason of their variety ; it is necessary that there be infinite cases , which are neither commanded , nor prohibited , but every man may either doe , or not doe them , as he lifts himselfe . In these , each man is said to enjoy his liberty , and in this sense liberty is to be understood in this place , namely , for that part of naturall Right , which is granted and left to Subjects by the civill Lawes . As water inclosed on all hands with banks , stands still and corrupts ; having no bounds , it spreds too largely , and the more passages it findes , the more freely it takes its current ; so subjects , if they might doe nothing without the commands of the Law would grow dull , and unwildly , if all , they would be disperst , and the more is left undetermined by the Lawes , the more liberty they enjoy . Both extremes are faulty , for Lawes were not invented to take away , but to direct mens actions , even as nature ordained the banks , not to stay , but to guide the course of the streame . The measure of this liberty is to be taken from the subjects , and the Cities good ; wherefore in the first place it is against the charge of those who command , and have the authority of making lawes , that there should be more lawes then necessarily serve for good of the Magistrate , and his Subjects ; for since men are wont commonly to debate what to do , or not to do , by naturall reason , rather then any knowledge of the Lawes , where there are more Lawes then can easily be remembred , and whereby such things are forbidden , as reason of it selfe prohibites not of necessity , they must through ignorance , without the least evill i●tention , fall within the compasse of Lawes , as gins laid to entrap their harmelesse liberty , which supreme Commanders are bound to preserve for their subjects by the Lawes of nature . XVI . It is a great part of that liberty which is harmlesse to civill government , and necessary for each subject to live happily , that there be no penalties dreaded , but what they may both foresee , and look for ; and this is done , where there are either no punishments at all defined by the Lawes , or greater not required then are defined ; where there are none defined , there he that hath first broken the Law , expects an in definite or arbitrary punishment , and his feare is supposed boundlesse , because it relates to an unbounded evill ; now the Law of nature commands them who are n●t subject to any civill Lawes , ( by what we have said in the third Chapter , Artic. 11. ) and therefore supreme Commanders , that in taking revenge and punishing , they must not so much regard the past evill , as the future good , and they sin , if they entertain any other measure in arbitrary punishment , then the publique benefit ; but where the punishment is defined , either by a Law prescribed , as when it is set down in plain words , that he th●t shall doe thus , or thus , shall suffer so and so ; or by practice , as when the penalty , ( not by any Law prescribed , but arbitrary from the beginning ) is afterward determined by the punishment of the first delinquent ( for naturall equity commands that equall transgressors be equally punished ) there to impose a greater penalty then is defined by the Law , is against the Law of nature . For the end of punishment is not to compell the will of man , but to fashion it , & make it such as he would have it who hath set the penalty . And deliberation is nothing else but a weiging , as it were in scales , the conveniencies , and inconveniencies of the fact we are attempting ; where , that which is more weighty , doth necessarily according to its inclination prevaile with us . If therefore the Legislator doth set a lesse penalty on a crime , then will make our feare more considerable with us , then our lust ; that excesse of lust above the feare of punishment , whereby sinne is committed , is to be attributed to the Legislator ( that is to say ) to the supreme , and therefore if he inflict a greater punishment , then himselfe hath determined in his Lawes , he punisheth that in another , which he sinned himselfe . XVII . It pertaines therefore to the harmlesse and necessary liberty of subjects , that every man may without feare , enjoy the rights which are allowed him by the Lawes ; for it is in vain to have our own distinguisht by the Lawes from anothers , if by wrong judgement , robbery , theft , they may bee again confounded ; but it falls out so , that these doe happen where Judges are corrupted ; for the fear whereby men are deterred from doing evill , ariseth not from hence , namely , because penalties are set , but because they are executed ; for we esteeme the future by what is past , seldome expecting what seldome happens . If therefore Judges corrupted either by Gifts , Favour , or even by pitty it self , do often forbear the execution of the Penalties due by the Law , and by that meanes put wicked men in hope to passe unpunisht : honest Subjects encompast with murtherers , theeves and knaves , will not have the liberty to converse freely with each other , nor scarce to stirre abroad without hazard ; nay , the City it self is dissolved , and every mans right of protecting himself at his own will returnes to him . The Law of Nature therefore gives this precept to Supreme Commanders , that they not onely doe righteousnesse themselves , but that they also by penalties cause the Judges , by them appointed , to doe the same ; that is to say , that they hearken to the complaints of their Subjects ; and as oft as need requires , make choice of some extraordinary Judges , who may hear the matter debated concerning the ordinary ones . CHAP. XIV . Of Lawes and Trespasses . I. How Law differs from Counsell . II. How from Covenant . III. How from Right . IV. Division of Lawes into Divine and Humane : the Divine into Naturall and Positive ; and the Naturall into the Lawes of single-men , and of Nations . V. The Division of humane , that is to say , of Civil Lawes into Sacred and Secular . VI. Into Distributive and Vindicative . VII . That Distributive , and Vindicative , are not species , but parts of the Lawes . VIII . All Law is supposed to have a penalty annex● to it . IX . The precepts of the Decalogue of honouring Parents , of murther , adultery , theft , falsewitnesse , are Civill Lawes . X. It s impossible to command ought by the Civil Law contrary to the Law of Nature . XI . It s essential to a Law , both that it self , and also the Lawgiver be known . XII . Whence the Law-giver comes to be known . XIII . Publishing , and Interpretation , are necessary to the knowledge of a Law. XIV . The Division of the Civill Law into written , and unwritten . XV. The Naturall Lawes are not written Lawes ; neither are the wi●e Sentences of Lawyers , nor Custome , Lawes of themselves , but by the consent of the Supreme Power . XVI . What the word Sinne most largely taken , signisies ▪ XVII . The definition of Sin. XVIII . The difference between a Sin of Infirmity , and Malice . XIX . Vnder what kind of sinne Atheisme is contained . XX. What Treason is . XXI . That by Treason , not the Civill , but the Naturall Lawes are broken . XXII . And that therefore it is to be punisht not by the right of Dominion , but by the right of War. XXIII . That obedience is not rightly distinguisht into active , and passive . I. THey who lesse seriously consider the force of words , doe sometimes confound Law with Counsell , sometimes with Covenant , sometimes with Right . They confound Law with Counsel , who think , that it is the duty of Monarchs not onely to give ear to their Counsellours , but also to obey them , as though it were in vaine to take Counsell , unlesse it were also followed . We must fetch the distinction between Counsel , and Law , from the difference between Counsell , and Command . Now COUNSELL is a precept in which the reason of my obeying it , is taken from the thing it self which is advised ; but COMMAND is a precept in which the cause of my obedience depends on the will of the Commander . For it is not properly said , Thus I will , and thus I Command , except the will stand for a Reason ; Now when obedience is yielded to the Lawes , not for the thing it self , but by reason of the advisers will , the Law is not a Counsell , but a Command , and is defined thus , LAW is the command of that Person ( whether Man , or Court ) whose precept containes in it the reason of obedience ; as the Precepts of God in regard of Men , of Magistrates in respect of their Subjects , and universally of all the powerfull in respect of them who cannot resist , may be termed their Lawes ; Law and Counsell therefore differ many ways ; Law belongs to him who hath power over them whom he adviseth , Counsell to them who have no power . To follow what is prescribed by Law , is duty , what by Counsell , is free-will . Counsell is directed to his end that receives it , Law , to his that gives it . Counsell is given to none but the willing , Law even to the unwilling . To conclude , the right of the Counsellour is made void by the will of him to whom he gives Counsell , the right of the Law-giver is not abrogated at the pleasure of him who hath a Law imposed . II. They confound Law , and Covenant , who conceive the Lawes to be nothing else but certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or forms of living , determined by the common consent of men : Amongst whom is Aristotle , who defines Law on this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say , Law is a speech limited according to the common consent of the City , declaring every thing that we ought to doe ; which definition is not simply of Law , but of the Civill Law ; for it is manifest that the Divine Lawes sprang not from the consent of men , nor yet the Lawes of Nature ; for if they had their originall from the consent of men , they might also by the same consent be abrogated ; but they are unchangeable . But indeed that 's no right definition of a Civill Law ; for in that place a City is taken either for one civill person , one will , or for a multitude of men who have each of them the liberty of their private wills ; if for one person , those words , common consent , are ill placed here , for one person hath no common consent ; neither ought he to have said , ( declaring what was needfull to be done ) but commanding ; for what the City deolares , it commands its Subjects . He therefore by a City understood a multitude of men declaring by common consent ( imagine it a writing confirm'd by Votes ) some certain formes of living ; but these are nothing else but some mutuall contracts which oblige not any man ( and therefore are no Lawes ) before that a Supreme Power being constituted which can compell , have sufficient remedy against the rest , who otherwise are not likely to keep them . Lawes therefore , according to this definition of Aristotle , are nothing else , but naked , and weak contracts , which then at length , when there is one who by right doth exercise the Supreme Power , shall either become Lawes , or no Lawes , at his will and pleasure : Wherefore he confounds Contracts with Lawes , which he ought not to have done ; for Contract is a promise , Law a command . In Contracts we say , I will do this ; In Lawes , Doe this . ( * ) Contracts oblige us , Lawes vie us fast , being obliged . A Contract obligeth of it self , The Law holds the party obliged by vertue of the universall Contract of yeelding obedience ; Therefore in Contract its first determined what is to be done , before we are obliged to doe it ; But in Law we are first obliged to performe , and what is to be done , is determined afterwards . Aristotle therefore ought to have defined a civill law thus , A civill law is a speech limited by the will of the City , commanding every thing behoofefull to be done , which is the same with that we have given above in the 6. Chap. art . 9. to wit , that the civill lawes are the command of him ( whether man , or Court of men ) who is endued with supreme power in the city , concerning the future actions of his Subjects . Contracts oblige us . ] To be obliged , and to be tyed being obliged , seems to some men to be one , and the same thing , and that therefore here seems to be some distinction in words , but none indeed . More cleerly therefore , I say th●… , That a man is obliged ●y his contracts , that is , that he ought to performe for his promise sake ; but that the Law tyes him being obliged , that is to say , it compells him to make good his promise , for fear of the punishment appointed by the Law. III. They confound Lawes with Right , who continue still to doe what is permitted by divine Right , notwithstanding it be forbidden by the civill Law : That which is prohibited by the divine Law , cannot bee permitted by the civill , neither can that which is commanded by the divine Law , be prohibited by the civill , notwithstanding that which is permitted by the divine Right , that is to say , that which may be done by divine Right , doth no whit hinder why the same may not be forbidden by the civill Lawes ; for inferiour Lawes may restrain the liberty allowed by the superiour , although they cannot enlarge them : now naturall liberty is a Right not constituted , but allowed by the Lawes . For the Lawes being removed , our liberty is absolute ; This is first restrained by the naturall , and divine Lawes , the residue is bounded by the civill Law , and what remains may again be restrained by the constitutions of particular Towns , and Societies ; There is great difference therefore between Law , and Right . For Law is a setter , Right is freedome , and they differ like contraries . IV. All Law may be divided , first according to the diversity of its Authors into Divine and humane , the Divine , according to the two wayes whereby God hath made known his will unto men , is twofold , naturall ( or morall ) and positive ; naturall is that which God hath declared to all men by his eternall word borne with them , to wit , their naturall Reason ; and this is that Law which in this whole book I have endeavoured to unfold ; Positive is that , which God hath revealed to us by the word of Prophesie , wherein he hath spoken unto men as a man : Such are the Lawes which he gave to the Jewes concerning their government , and divine worship , and they may be termed the Divine civill Lawes , because they were peculiar to the civill government of the Jewes , his peculiar people . Again , the naturall Law may be divided into that of Men , which alone hath obtained the title of the I aw of nature , and that of Cities , which may be called that of Nations , but vulgarly it is termed the Right of Nations . The precepts of both are alike , but because Cities once instituted doe put on the personall proprieties of men , that Law , with speaking of the duty of single men , we call naturall , being applyed to whole Cities , and Nations , is called the Right of Nations . And the same Elements of naturall law , and Right , which have hitherto been spoken of , being transferred to whole Cities and Nations , may be taken for the Elements of the lawes , and Right of Nations . V. All humane law is civill . For the state of men considered out of civill society , is hostile , in which , because one is not subject to another , there are no other Lawes , beside the dictates of naturall reason , which is the divine Law. But in civill government the City onely , that is to say , that man , or Court , to whom the supreme power of the City is committed , is the Legislator , and the Lawes of the City are civill . The civill Lawes may be divided according to the diversity of their subject matter , into sacred , or secular ; sacred are those which pertain to Religion , that is to say , to the ceremonies , and worship of God ( to wit what Persons , things , places , are to be consecrated , and in what fashion , what opinions concerning the Deity are to be taught publiquely , and with what words , and in what order supplications are to be made , and the like ) and are not determined by any divine positive Law. For the civill sacred Lawes are the humane Lawes ( which are also called Ecclesiasticall ) concerning things sacred ; but the secular under a generall notion , are usually called the civill Lawes . VI Again , the civill Law ( according to the two offices of the Legislator , whereof one is to judge ; the other to constrain men to acquiesce to his judgements ) hath two parts ; the one distributive , the other vindicative , or penall . By the distributive it is , that every man hath his proper Right , that is to say , it sets forth Rules for all things , whereby we may know what is properly ours , what another mans ; so as others may not hinder us from the free use and enjoyment of our own ; and we may not interrupt others in the quiet possession of theirs ; and what is lawfull for every man to doe or omit , and what is not lawfull . Vindicative is that whereby it is defined what punishment shall be inflicted on them who break the Law. VII . Now distributive , and vindicative , are not two severall Species of the Lawes , but two parts of the same Law. For if the Law should say no more , but ( for example ) whatsoever you take with your net in the Sea , be it yours , i●s in vain ; For although another should take that away from you which you have caught , it hinders not , but that it still remains yours ; for in the state of nature where all things are common to all , yours , and others , are all one , insomuch as what the Law defines to be yours , was yours even before the Law , and after the Law ceases not to bee yours , although in another mans possession . Wherefore the Law doth nothing , unlesse it bee understood to bee so yours , as all other men be forbidden to interrupt your free use , and secure enjoyment of it at all times , according to your own will , and pleasure . For this is that which is required to a propriety of goods , not that a man may be able to use them , but to use them alone , which is done by prohibiting others to be an hinderance to him . But in vain doe they also prohibit any men , who doe not withall strike a fear of punishment into them ; in vain therefore is the Law , unlesse it contain both parts , that which forbids iujuries to be done , and that which punisheth the doers of them . The first of them which is called distributive , is Prohibitory , and speaks to all , the second which is styled vindicative , or paenary , is mandatory , and onely speaks to publique Ministers . VIII . From hence also we may understand , that every civill Law hath a penalty annexed to it , either explicitly , or implicitly ; For where the penalty is not defined , neither by any writing , nor by example of any one who hath suffered the punishment of the transgressed Law , there the penalty is understood to be arbitrary , namely , to depend on the will of the Legislator , that is to say , of the supreme Commander . For in vain is that Law which may be broken without punishment . IX . Now because it comes from the civill Lawes , both that every man have his proper Right , and distinguisht from anothers , and also that he is forbidden to invade anothers Rights , it followes , that these Precepts ( Thou shalt not refuse to give the honour defin'd by the Lawes unto thy Parents : Thou shalt not kill the man whom the Lawes forbid thee to kill : Thou shalt avoid all copulation forbidden by the Laws : Thou shalt not take away anothers goods against the Lords will : Thou shalt not frustrate the Laws and Judgements by false testimony ) are Civill Law●s . The naturall Lawes command the same things but implicitly ; for the law of nature ( as hath been said in the 3. Chap. Art. 2. ) commands us to keep contracts , and therefore also to performe obedience when we have covenanted obedience , and to abstaine from anothers goods when it is determin'd by the civill Law what belongs to another ; but all Subjects ( by the 13. Art. of the 6. Chap. ) do covenant to obey his commands who hath the supreme power , that is to say the the civfll Lawes , in the very constitution of government , even before it is possible to break them ; For the Law of nature did oblige in the state of nature , where first ( because nature hath given all things to all men ) nothing did properly belong to another , and therefore it was not possible to invade anothers right ; next , where all things were common , and therefore all carnall copulations lawfull ; Thirdly , where was the state of ▪ Warre , and therefore lawfull to kill ; Fourthly , where all things were determined by every mans own judgement , and therefore paternall respects also : Lastly , where there were no publique judgements , and therefore no use of bearing witnesse , either true , or false . X. Seetng therefore our obligation to observe those ▪ aws , is more ancient then the promulgation of the Laws themselves , as being contained in the very eonst●t●tion of the City , by the vertue of the naturall Law which forbids breach of Covenant , the Law of nature commands us to keep all the civill Laws ; for where we are ●tyed to obedience , before we know what will be commanded us , there we are universally tyed to obey in all things ; whence it followes , that no civil Law whatsoever , which tends not to a reproach of the Dei●y ( in respect of whom , Citie● themselves have no right of their own , and cannot be said to make Lawes ) can possibly be against the Law of nature ; for though the Law of nature forbid theft , adultery , &c. yet if the civill Law command us to invade any thing , that invasion is not theft , adultery , &c. For when the I acedemonians of old permitted their youths by ▪ a certaine Law , to take away other mens goods , they commanded that these goods should not bee accounted other mens , but their own who took them ; and therefore such surreptions were no thefts . In like manner , copulations of heathen Sexes , according to their Lawes , were lawfull marriages . XI . It s necessary to the essence of a Law , that the Subjects be acquainted with two things , First , what man or Court hath the supreme power , that is to say , the Right of making Lawes . Secondly , what the Law it self sayes ; for he that neither knew either to whom or what he is tyed to , cannot obey , and by consequence is in such a condition , as if he were not tyed at all . I say not that it is necessary to the essence of a Law , that either one , or the other be perpetually known , but onely that it be once knowne ; and if the Subject afterward forget either the Right he hath who made the Law , or the Law it self , that makes him no less● tyed to ohey , since he might have remembred it , had he had a will to obey . XII . The knowledge of the Legislator depends on the Subject himselfe ; for the right of making Lawes could not be conferr'd on any man without his owne consent , and covenant , either exprest , or suppos'd ; exprest , when from the beginning the Citizens doe themselves constitute a forme of governing the City , or when by promise they submit themselves to the Dominion of any one ; or suppos'd at least , as when they make use of the benefit of the Realme , and Lawes , for their protection and conservation against others ; for to whose Dominion we require our fellow Subjects to yeeld obedience for our good , his Dominion we acknowledge to be legitimate by that very request ; and therefore ignorance of the power of making Lawes , can never be a sufficient excuse ; for every man knowes what he hath done himselfe . The knowledge of the lawes depends on the Legislator , who must publish them , for otherwise they are not Lawes ; for Law is the command of the Law-maker , and his command is the Declaration of his Will ; it is not therefore a Law , except the will of the Law-maker be declar'd , which is done by promulgation . Now in promulgation two things must be manifest , whereof one is , that he or they who publish a Law , either have a right themselves to make Lawes , or that they doe it by authority deriv'd from him or ●hem who have it ; the other is the sense of the Law it selfe . Now , that the first , namely publisht Lawes proceed from him who hath the supreme command , cannot be manifest ( speaking exactly and philosophically ) to any , but them who have received them from the mouth of the Commander , the rest beleeve , but the reasons of their beliefe are so many , that it is scarce possible they should not believe . And truly in a Democratical City where every one may be present at the making of Laws if he will , he that shall be absent , must beleeve those that were present ; but in Monarchies and Aristocraties , because it s granted but to few to be present , and openly to heare the commands of the Monarch or the Nobles , it was necessary to bestow a power on those few of publishing them to the rest ; And thus we beleeve those to be the Edicts and Decrees of Princes , which are propoūded to us for such , either by the writings , or voices of them , whose office it is to publish them ; But yet when we have these causes of beliefe , that we have seen the Prince , or supreme Councell constantly use such Counsellors , Secretaries , publishers , and scales , and the like arguments for the declaring of his will ; that he never took any authority from them ; that they have bin punisht who not giving credit to such like promulgations have transgrest the Law ; not onely he who thus believing shall not obey the Edicts and Decrees set forth by them is every where accus'd , but he that not believing , shall not yield obedience , is punisht ; for the constant permission of these things is a manifest signe enough , and evident declaration of the Commanders will ; provided there be nothing contain'd in the Law , Edict or Decree , derogatory from his supreme power : For it is not to be imagin'd that he would have ought taken from his power by any of his Officers as long as he retaines a will to governe . Now the sense of the law , when there is any doubt made of it , is to be taken from them to whom the supreme authority hath committed the knowledge of causes , or Judgements ; for to judge is nothing else then by interpretation to apply the lawes to particular cases ; now we may know who they are that have this Office granted them , in the same manner , as we know who they be that have authority given them to publish Laws . XIV . Againe the civill law according to its two fold manner of publishing , is of two sorts , written & unwritten ; By written , I understand that which wants a voice , or some other signe of the will of the ●egislator that it may become a Law : For all kind of Laws are of the same age with mankinde , both in nature , and time , and therefore of more antiquity then the invention of letters , and the Art of writing ; wherefore not a writing , but a voice is necessary for a written law , this alone is requisite to the being , that to the Remembrance of a Law ; for we reade , that before letters were found out for the help of memory , that Lawes contracted into Meetre , were wont to be sung . The unwritten is that which wants no other publishing then the voice of nature , or naturall reason , such are the lawes of nature . For the naturall Law although it be distinguisht from the civill , for as much as it commands the Will , yet so farre forth as it relates to our actions it is civill ; for ▪ example , this same , Thou shalt not covet , which onely appertaines to the minde , is a naturall Law onely , but this , Thou shalt not invade , is both naturall and civill ; for seeing it is impossible to prescribe such universall Rules , whereby all future contentions which perhaps are infinite , may be determined , it s to be understood that in all cases not mentioned by the written lawes , the law of ●aturall equity is to be followed , which commands us to distribute equally to equals ; and this by the vertue of the civill law , which also punisheth those who knowingly and willingly doe actually transgresse the lawes of nature . XV. These things being understood , it appeares first , That the Lawes of Nature , although they were describ'd in the Books of some Philosophers , are not for that reason to be termed Written lawes : and that the Writings of the Interpreters of the Lawes , were no Lawes , for want of the Supreme Authority ; nor yet those orations of the Wise , ( that is to say ) Judges , but so farre forth as by the consent of the Supreme power they part into custome , and that then they are to be received among . the Written lawes , not for the Customes sake ( which by its own force doth not constitute a Law ) but for the Will of the Supreme Commander , which appeares in this , that he hath suffer'd his Sentence , whether equall , or unequall , to passe into custome . XVI . Sinne , in its largest signification , comprehends every deed , word and thought , against right reason : for every man by reasoning seeks out the meanes to the end which he propounds to himselfe . If therefore he reason right ( that is to say , beginning from most evident principles , he makes a discourse out of consequences continually necessary , ) he will proceede in a most direct way ; otherwise hee 'l goe astray , that is to say , he will either doe , say , or endeavour . somewhat against his proper end , which when he hath done , he will indeed in reasoning be said to have erred , but in action and will to have sinned , for sin followes errour , just as the Will doth the understanding : And this is the most generall acception of the word , under which is contain'd every imprudent action , whether against the Law , as to overthrow another mans house , or not against the Law , as to build his owne upon the Sand. XVII . But when we speak of the Lawes , the word Sinne is taken in a more strict sense , and signifies not every thing done against right reason , but that onely which is blameable , and therefore is call'd malum culpae , the evill of fault ; but yet if any thing be culpable it is not presently to be term'd a sinne , or fault , but onely if it be blameable with reason . We must therefore enquire what is to be blameable with reason , what against reason . Such is the nature of man , that every one calls that good which he desires , and evill which he eschewes ; and therefore through the diversity of our affections , it happens that one counts that good , which another counts evill ; and the same man what now he esteem'd for good , he immediately looks on as evill ; and the same thing which he calls good in himselfe , he tearmes evill in another ; for we all measure good and evill by the pleasure or paine we either feele at present , or expect hereafter ; Now seeing the prosperous actions of enemies ( because they increase their honours , goods , and power ) and of equalls , ( by reason of that strife of honours which is among them ) both seeme and are irkesome , and therefore evill to all ; and men use to repute those evill , that is to say , to lay some fault to their charge from whom they receive evill ; its impossible to be determined by the consent of single men whom the same things doe not please and displease , what actions are , and what not to be blam'd . They may agree indeed in some certaine generall things , as that theft , adultery , and the like are sinnes , as if they should say that all men account those things evill to which they have given names which are usually taken in an evill sense ; but we demand not whether theft be a Sinne , but what is to be term'd theft , and so concerning other in like manner , For as much therefore as in so great a diversity of censurers , what is by reason blameable , is not to bee measur'd by the reason of one man more then another , because of the equality of humane nature , and there are no other reasons in being , but onely those of particular men , and that of the City , it followes , that the City is to determine what with reason is culpable : so as a fault , that is to say , a SINNE , is that , which a man do's , omits , sayes , or wills , against the reason of the City , that is , contrary to the Lawes . XVIII . But a man may doe somewhat against the Lawes through humane infirmity , although he desire to fulfill them , and yet his action as being against the Lawes , i● rightly blam'd , and call'd a Sinne : But there are some , who neglect the Lawes , and as oft as any hope of gain and impunity doth appear to them , no conscience of contracts and betrothed faith can withhold them from their violation . Not only the deeds , but even the mindes of these men are against the Lawes . They who sinne onely through infirmity , are good men even when they sinne ; but these even when they doe not sin , are wicked ; for though both the action , and the mind be repugnant to the Lawes , yet those repugnancies are distinguisht by different appellations , for the irregularity of the action is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unjust deed ; that of the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , injustice , and malice ; that is , the infirmity of a disturbed soule , this the pravity of a sober mind . XIX . But seeing there is no sin which is not against some Law , and that there is no Law which is not the command of him who hath the supreme power , and that no man hath a supreme power which is not bestowed on him by our own consent ; in what manner will he be said to sinne , who either denies that there is a God , or that he governs the world , or casts any other reproach upon him ? for he will say , that he never submitted his will to Gods will , not conceiving him so much as to have any being . And granting that his opinion were erroneous , and therefore also a sin , yet were it to be numbred among those of imprudence or ignorance , which by right cannot be punished . This speech seems so farre forth to be admitted , that though this kind of sin be the greatest and most hurtful , yet is it to be refer'd ( * ) to sins of imprudence ; but that it should be excused by imprudence or ignorance , is absurd . For the Atheist is punisht either immediately by God himselfe , or by Kings constituted under God ; not as a Subject is punished by a King , because he keeps not the Lawes , but as one enemy by another , because he would not accept of the Lawes ; that is to say , by the Right of warre , as the Giants warring against God : For whosoever are not subject either to some common Lord , or one to another , are enemies among themselves . ( Yet is it to be referred to sins of imprudence ) Many find fault that I have referr'd Atheisme to imprudence , and not to injustice ; yea by some it is taken so , as if I had not declared my selfe an enemy bitter enough against Atheists : They object farther , that since I had elsewhere said that it might be knowne there is a God , by naturall reason , I ought to have acknowledged that they sin at least against the Law of nature , and therefore not only guilty of imprudence , but injustice too ; but I am so much an enemy to Atheists , that I have both diligently sought for , and vehemently desired to find so ●e Law whereby I might condemne them of injustice ; but when I found none , I enquired next what name God himselfe did give to men so detested by him . Now God speaks thus of the Atheist : The fool hath said in his heart , there is no God. Wherefore I placed their sinne in that rank which God himselfe referres to ; next , I shew them to be enemies of God. But I conceive the name of an enemy to be sometimes somewhat sharper , then that of an unjust man. Lastly , I affirme that they may under that notion be justly punishe both by God , and supreme Magistrates , and therefore by no meanes excuse or extenuate this sinne . Now that I have said that it might be known by naturall reason that there is a God , is so to be understood , not as if I had meant that all men might know this , except they think that because Archimedes by naturall reason found out what proportion the circle hath to the square , it followes thence , that every one of the vulgar could have found out as much . I say therefore , that although it may be knowne to some by the light of reason that there is a God , yet men that are continually engaged in pleasures , or se●king of riches and honour , also men that are not wont to reason aright , or cannot do it , or ●are not to doe it , lastly , fools , in which number are Atheists , cannot know this . XX. Seeing that from the vertue of the Covenant whereby each Subject is tyed to the other to perform absolute and universall obedience ( such as is defined above Chap. 6. art . 13. ) to the City , that is to say , to the Soveraign power , whether that be one man or Councel , there is an obligation derived to observe each one of the civill Lawes , so that that Covenant contains in it self all the Laws at once ; it is manifest that the subject who shall renounce the generall Covenant of obedience , doth at once renounce all the Lawes ; which trespasse is so much worse then any other one sinne , by how much to sinne alwayes , is worse then to sinne once ; And this is that sin which is called TREASON ; and it is a word or deed whereby the Citizen , or Subject , declares that he will no longer obey that man or Court to whom the supreme power of the City is entrusted , and the Subject declares this same will of his by deed , when he either doth , or endeavours to do violence to the Soveraigns Person , or to them who execute his commands , of which sort are Traytors , Regicides , and such as take up armes against the City , or during a warre , flye to the enemies side ; and they shew the same will in word , who flatly deny that themselves or other subjects are tyed to any such kind of obedience , either in the whole , as he who should say that wee must not obey him ( keeping the obedience which we owe to God intire ) simply , absolutely , and universally ; or in part , as he who should say , that he had no Right to wage warre at his own will , to make Peace , list souldiers , levie monies , electing Magistrates , and publique Ministers , enacting Lawes , deciding controversies , setting penalties , or doing ought else , without which the State cannot stand , and these and the like words and deeds are Treason by the naturall , not the civill Law. But it may so happen , that some action which before the civill Law was made , was not Treason , yet will become such , if it be done afterwards . As if it be declared by the Law , that it shall be accounted for a sign of renouncing publique obedience ( that is to say for Treason ) if any man shall coyn monies , or forge the Privi● Seale , he that after that Declaration shall doe this , will be no lesse guilty of Treason then the other , yet he sinnes lesse , because he breakes not all the Laws at once , but one Law only ; for the Law by calling that Treason which by nature is not so , doth indeed by Right set a more odious name , and perhaps a more grievous punishment on the guilty persons , but it makes not the sinne it selfe more grievous . XXI . But that sinne which by the Law of nature is Treason , is a Transgression of the naturall , not the civill Law , for since our obligation to civill obedience , by vertue whereof the civill Lawes are valid , is before all civill Law , and the sin of Treason is naturally nothing else but the breach of that obligation ; it followes that by the sin of Treason , that Law is broken which preceded the civill Law , to wit , the naturall , which forbids us to violate Covenants , and betrothed ●aith . But if some Soveraign Prince should set sorth a Law on this manner , Thou shalt not rebell , he would effect just nothing : For except Subjects were before obliged to obedience , that is to say , not to rebell , all Law is of no force ; now the obligation which obligetto what we were before obliged to , is superfluous . XXII . Hence it followes , that Rebels , Traytors , and all others convicted of Treason , are punisht not by civill , but naturall Right , that is to say , not as civill Subjects , but as Enemies to the Government , not by the Right of Soveraignty , and Dominion , but by the Right of Warre . XXIII . There are some who think that those acts which are done against the Law , when the punishment is determined by the Law it selfe , are exp●ated , if the punished willingly undergoe the punishment ; and that they are not guilty before God of breaking the naturall Law ( although by breaking the civill Lawes , we break the naturall too , which command us to keep the civill ) who have suffered the punishment which the Law required , as if by the Law , the fact were not prohibited , but a punishment were set instead of a price , whereby a licence might be bought of doing what the Law forbids ; by the same reason they might inferre too , that no transgression of the Law were a sin , but that every man might enjoy the liberty which he hath bought by his own perill . But we must know that the words of the Law may be understood in a twofold sense , the one as containing two parts ( as hath been declared above in the seventh Art. ) namely , that of absolutely prohibiting , as , Thou shalt not doe this ; and revenging , as , he that doth this , shall be punisht ; The other , as containing a condition , for example , Thou shalt not doe this thing , unlesse thou wilt suffer punishment ; and thus , the Law forbids not simply , but conditionally . If it be understood in the first sense , he that doth it , sins , because he doth what the Law forbids to be done , if in the second , he sins not , because he cannot be said to doe what is forbidden him , that performs the condition ; For in the first sense , all men are forbidden to doe it ; in the second , they only who keep themselves from the punishment . In the first sense , the vindicative part of the Law obligeth not the guilty , but the Magistrate to require punishment ; in the second , he himselfe that owes the punishment is obliged to exact it , to the payment whereof , if it be capitall , or otherwise grievous , he cannot be obliged . But in what sense the Law is to be taken , depends on the will of him who hath the Soveraignty . When there is therefore any doubt of the meaning of the Law , since we are sure they sinne not who doe it not , it will be sin if we doe it , howsoever the Law may afterward be explained ; for so to doe that which a man doubts whether it be a sin or not , when he hath freedome to forbear it , is a contempt of the Lawes , and therefore by the 28. Art. of the third Chapter , a sin against the Law of nature . Vain therefore is that same distinction of obedience into Active and Passive , as if that could be expiated by penalties constituted by humane decrees , which is a sinne against the Law of nature , which is the Law of God ; or as ●…though they sinned not , who sinne at their own perill . Integer vitae sce●erisque pur●s Non eget Mauri jaculis nec are● , Nec venenatis gravida sagittis Fusce pharetra . Sive per Syrtes iter aestuosas , Sive facturus per inhospital●… Caucasum , vel quae loca fabulosus Lambit Hidaspis . RELIGION . CHAP. XV. Of the Kingdome of God , by Nature . I. The Proposition of the following contents . II. Over whom God is said to rule by nature . III. The word of God three-fold ; Reason , Revelation , Prophesie . IV. The Kingdome of God two-fold ; Naturall , and Prophetique . V. The Right whereby God reigns , is seated in his omnipotence . VI. The same proved from Scripture . VII . The obligation of yeelding obedience to God , proceeds from humane infirmity . VIII . The Lawes of God in his naturall Kingdome , are those which are recited above in the 2. and 3. Chapter . IX . What Honour and Worship is . X. Worship consists either in attributes , or in actions . XI And there is one sort naturall , another arbitrary . XII . One commanded , another voluntary . XIII . What the end , or scope of worship is . XIV . What the naturall Laws are , concerning Gods attributes . XV. What the actions are , whereby naturally wee doe give worship . XVI . In Gods naturall Kingdome , the City may appoint what worship of God it pleaseth . XVII . God ruling by nature only , the City , that is to say , that man or Court who under God hath the soveraign authority of the Cioy , is the Interpreter of all the Lawes . XVIII . Certaine doubts removed . XIX . What Sin is in the naturall Kingdom of God ; and what Treason against the divine Majesty . I. WEE have already in the foregoing Chapters , proved both by reason , and testimonies of holy Writ , that the estate of nature , that is to say , of absolute liberty , such as is theirs , who neither govern , nor are governed , is an Anarchy , or hostile state ; that the precepts whereby to avoyd this state , are the Lawes of nature ; that there can be no civill government without a Soveraigne ; and that they who have gotten this Soveraigne command must be obey'd simply , that is to say , in all things which repugne not the Commandments of God : There is this one thing only wanting to the complete undestanding of all civill duty , & that is , to know which are the Laws and Commandments of God ; for else we cannot tell whether that which the civill power commands us , be against the Lawes of God , or not ; whence it must necessarily happen , that either by too much obedience to the civill authority , we become stubborne against the divine Majesty ; or for feare of sinning against God , we runne into disobeditnce against the civill power : To avoid both these rocks , its necessary to know the Divine Lawes ; now because the knowledge of the Lawes , depends on the knowledge of the Kingdome , we must in what followes , speak somewhat concerning the Kingdome of God. II. The Lord is King , the earth may be glad thereof , saith the Psalmist , Psal . 97. v. 1. And againe the same Psalmist , Psal . 99. v. 1. The Lord is King , be the People never so unpatient , he s●teth betweene the Cherubins , ●e the Earth never ▪ so unquiet , to wit , whether men will , or not , God is THE King over all the Earth , nor is he mov'd from his Throne , if there be any who deny either his existence , or his providence . Now although God governe all men ▪ so by his power , that none can doe any thing which he would not have done , yet this , to speake properly , and accurately , is not to reigne , for he is sayed to reigne , who rules not by acting , but speaking , that is to say , by precepts and threatnings ; And therefore we account not inanimate , nor irrationall bodies , for Subjects in the Kingdome of God , although they be subordinate to the Divine power ; because they understand not the commands , and threats of God ; nor yet the Atheists , because they beleeve not that there is a God , nor yet those who beleeving there is a God ; doe not yet beleeeve that he rules these Inferiour things ; for even these , although they be govern'd by the power of God , yet doe they not acknowledge any of his Commands , nor stand in awe of his threats . Those onely therefore are suppos'd to belong to Gods Kingdome , who acknowledge him to be the Governour of all things , and that he hath given his Commands to men , and appointed punishments for the transgressours ; The rest , we must not call Subjects , but Enemies of God. III. But none ▪ are said to governe by commands , but they who openly declare them to those who are govern'd by them , for the Commands of the Rulers are the Lawes of the Rul'd , but lawes they are not , if not perspicuously publisht , in so much as all excuse of Ignorance may be taken away . Men indeed publish their Lawes by word or voice , neither can they make their will universally knowne any other way ; But Gods lawes are declar'd after a threefold manner : first , by the tacit dictates of Right reason , next , by immediate revelation , which is suppos'd to be done either by a supernaturall voice , or by a vision or drcame , or divine inspiration : Thirdly , by the voice of one man whom God recommends to the rest , as worthy of beliefe , by the working of ●rue miracles ; Now he whole voice ▪ God thus makes use of to signifie his will unto others , is called a PROPHET . These three manners may be term'd the threefold word of God , to wit the Rationall word , the sensible word , and the word of Prophecy : To which answer , the three nanners whereby we are said to heare God , Right reasoning , sense , and faith . Gods sensible word hath come but to few ; neither hath God spoken to men by Revelation except particularly to some , and to diverse diversely ; neither have any Lawes of his Kingdome beene publisht on this manner unto any people . IV. And according to the difference which is between the Rationall word and the word of Prophecy , we attribute a two-fold Kingdome unto God : Naturall , in which he reignes by the dictates of right reason , and which is universall over all who acknowledge the Divine power , by reason of that rationall nature which is common to all ; and Propheticall , in which he rules also by the word of Prophecy , which is peculiar , because he hath not given positive Lawes to all men , but to his peculiar people , and some certaine men elected by him . V. God in his naturall Kingdome hath a Right to rule , and to punish those who break his Lawes , from his sole irresistable power ; for all Right over others is either from nature , or from Contract . How the Right of governing springs from Contract , we have already shewed in the 6. Chapter . And the same Right is derived from nature , in this very thing , that it is not by nature taken away ; for when by nature all men had a Right over all things , every man had a Right of ruling over all as ancient as nature it selfe ; but the reason why this ▪ was abolisht among men , was no other but mutuall fear , as hath been declared above in the second Chapter , the 3. art . reason namely dictating that they must foregoe that Right for the preservation of mankinde , because the equality of men among themselves according to their strength and naturall powers was necessarily accompanied with warre , and with warre joynes the destruction of mankinde . Now if any man had so farre exceeded the rest in power , that all of them with joyned forces could not have resisted him , there had been no cause why he should part with that Right which nature had given him ; The Right therefore of Dominion over all the rest , would have remained with him , by reason of that excesse of power whereby he could have preserved both himselfe and them . They therefore whose power cannot be resisted , and by consequence God Almighty , derives his Right of Soveraignty from the power i● selfe . And as oft as God punisheth , or slayes a sinner , although he therefore punish him because he sinned , yet may we not say that he could not justly have punisht or killed him although he had not sinned . Neither , if the will of God in punishing , may perhaps have regard to some sin antecedent , doth it therefore follow , that the Right of afflicting , and killing , depends not on divine power , but on ●…si●s . VI. That question made famous by the disputations of the Antients , why evill things befell the good , and good things the evill , is the same with this of ours , by what Right God dispenseth good and evill things unto men , and with its difficulty , it not only staggers the faith of the vulgar concerning the divine providence , but also of Philosophers , and which is more , even of holy men . Psal . 73. v. 1 , 2 , 3. Truly God is good to Israel , even to such as are of a clean heart ; but as for me , my feet were almost gone , my steps bad well nigh slipt . And why ? I was grieved at the wicked , I do● also see the ungodly in such prosperity . And how bitterly did Job expostulate with God , that being just , he should yet be afflicted with so many calamities ? God himselfe with open voyce resolved this difficulty in the case of Job , and hath confirmed his Right by arguments drawn not from Jobs sinne , but from his own power . For Job and his friends had argued so among themselves , that they would needs make him guilty , because he was punisht ; and he would reprove their accusation by arguments fetcht from his own innocence : But God when he had heard both him and them , refutes his expostulation , not by condemning him of injustice , or any sin , but by declaring his own power , Job . 38. v. 4. Where wast thou ( sayes he ) when I laid the foundation of the earth , &c. And for his friends , God pronounces himself angry against them , Job . 42. v. 7. Because they had not spoken of him the thing that is right , like his servant Job . Agreeable to this is that speech of our Saviours in the mans case who was born blind , when , his Disciples asking him whether he or his Parents had sinned , that he was born blind , he answered , John 9. v. 3. Neither hath this man sinned , nor his Parents , but that the works of God should be manifest in him ; for though it be said , Rom. 5. 12. That death entred into the world by sinne , it followes not , but that God by his Right might have made men subject to diseases , and death , although they had never sinned , even as he hath made the other animalls mortall , and sickly , although they cannot sinne . VII . Now if God have the Right of Soveraignty from his power , it is manifest , that the obligation of yeelding him obedience lyes on men by reason of their * weaknesse ; for that obligation which rises from Contract , of which we have spoken in the second Chapter , can have no place here , where the Right of Ruling ( no Covenant passing between ) rises only from nature . But there are two Species of naturall obligation , one when liberty is taken away by corporall impediments , according to which we say that heaven and earth , and all Creatures , doe obey the common Lawes of their Creation : The other when it is taken away by hope , or fear , according to which the weaker despairing of his own power to resist , cannot but yeeld to the stronger . From this last kinde of obligation , that is to say from fear , or conscience of our own weaknesse ( in respect of the divine power ) it comes to passe , that we are obliged to obey God in his naturall Kingdome ; reason dictating to all , acknowledging the divine power and providence , that there is no kicking against the pricks . ( By reason of their weaknesse ) If this shall seem hard to any man , I desire him with a silent thought to consider , if there were two Omnipotents , whether were bound to obey ; I beleeve he will confesse that neither is bound : if this be true , then it is also true what I have set down , that men are subject unto God because they are not omnipotent . And truly our Saviour admonishing Paul ( who at that time was an enemy to the Church ) that he should not kick against the pricks , seems to require obedience from him for this cause , because he had not power enough to resist . VIII . Because the word of God ruling by nature onely , is supposed to be nothing else but right reason , and the Laws of Kings can be known by their word only , its manifest that the Laws of God ruling by nature alone , are onely the naturall Lawes , namely those which we have set down in the second and third Chapters , and deduced from the dictates of reason , Humility , Equity , Justice Mercy , and other Morall vertues befriending Peace , which pertain to the discharge of the duties of men one toward the other , and those which right reason shall dictate besides , concerning the honour and worship of the Divine Majesty . We need not repeat what those Naturall Laws , or Morall vertues are , but we must see what honours , and what divine worship , that is to say , what sacred Lawes , the same naturall reason doth dictate . IX . Honour , to speak properly , is nothing else but an opinion of anothers power joyned with goodnesse , and to honour a man , is the same with highly esteeming him , and so honour is not in the Party honoured , but in the honourer ; now three Passions do necessary follow honour thus placed in opinion ; Love , which referres to goodnesse ; hope , and feare , which regard power . And from these arise all outward actions , wherewith the powerfull are appeased , and become Propitious , and which are the effects , and therefore also the naturall signes of honour it selfe . But the word honour is transferred also to those outward effects of honour , in which sense , we are said to honour him , of whose power we testifie our selves , either in word , or deed , to have a very great respect ; insomuch as honour is the same with worship Now WORSHIP is an outward act , the sign of inward honour ; and whom we endeavour by our homage to appease , if they be angry , or howsoever to make them favourable to us , we are said to worship . X. A●l signes of the mind are either words or deeds , and therefore all worship consists either in words or deeds ; now both the one and the other are referred to three kindes ; whereof the first is Praise , or publique declaration of goodnesse ; The second , a publique declaration of present power , which is to magnify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The third , is a publique declaration of happinesse , or of power , secure also for the future , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I say , that all kindes of honour may be discerned , not in words only , but in deeds too ; but we then praise , and celebrate in words , when we doe it by way of Proposition , or Dogmatically , that is to say by Attributes , or Titles , which may be termed praysing , and celebrating , categorically , and plainly , as when we declare him whom we honour to be liberall , strong , wise ; And then , in deeds , when it is done by consequence , or by hypothesis , or supposition , as by Thanksgiving , which supposeth goodnesse ; or by Obedience , which supposeth power ; or by Congratulation , which supposeth happinesse . XI . Now whether we desire to praise a man in words , or deeds , we shall find some things which signify honour with all men , such as among attributes , are the generall words of vertues and powers , which cannot be taken in ill sense , As Good , Faire , Strong , Just , and the like ; and among actions , Obedience , Thanksgiving , Prayers , and others of that kinde , by which an acknowledgement of vertue and power is ever understood : Others , which signify honour , but with some , and scorne with others , or else neither ; such as in Attributes , are those words which according to the diversity of opinions , are diversly referred to vertues or vices , to honest or dishonest things ; As that a man slew his enemy , that he fled , that he is a Philosopher , or an Orator , and the like , which with some are had in honour , with others in contempt . In deeds , such as depend on the custome of the place , or prescriptions of civill Lawes , as in saluting to be bare-headed , to put off the shoes , to bend the body ; to petition for any thing standing , prostrate , kneeling , forms of ceremony , and the like . Now that worship which is alwayes , and by all men accounted honourable , may be called Naturall , the other , which followes places , and customes , Arbitrary . XII . Furthermore , worship may be enjoyned , to wit by the command of him that is worshiped , and it may ▪ bee voluntary , namely such as seems good to the worshipper : If it be enjoyned , the actions expressing it , do not signify honour , as they signify actions , but as they are enjoyned : for they signify obedience immediately , obedience power ; insomuch as worship enjoyned consists in obedience , voluntary is honourable onely in the nature of the actions , which if they doe signify honour to the bebolders , it is worship , if not , it is Reproach . Again worship may be either publique or private , but publique , respecting each single worshipper , may not be voluntary , respecting the City it may ; for seeing that which is done voluntarily , depends on the will of the Doer , there would not one worship be given , but as many worships as worshippers , except the will-of all men were united by the command , of one ; but Private worship may be voluntary , if it be done secretly , for what is done openly is restrained , either by Lawes , or through modesty , which is contrary to the nature of a voluntary action . XIII . Now that we may know what the scope and end of wopshipping others is , we must consider the cause why men delight in worship : And we must grant what we have shewed elsewhere , that Joy consists in this , that a man contemplate vertue , strength , science , beauty , friends , or any power whatsoever , as being , or as though it were his own , and it is nothing else but a Glory , or Triumph of the mind conceiving it selfe honoured , that is to say , lov'd and fear'd , that is to say , having the services and assistances of men in readinesse . Now because men beleeve him to be powerfull whom they see honoured ( that is to say ) esteemed powerfull by others , it falls out that honour is increased by worship , and by the opinion of power , true power is acquired ; His end therefore who either commands , or suffers himself to be worshipt , is , that by this meaus he may acquire as many as he can , either through love , or fear , to be obedient unto him . XIV . But that we may understand what manner of Worship of God naturall reason doth assigne us , let us begin from his Attributes : where , first it is manifest , that existence is to allowed him ; for there can be no will to honour him , who , we think , hath no being . Next , those Philosophers who said , that God was the World , or the worlds Soul , ( that is to say , a part of it ) spake unworthily of God , for they attribute nothing to him , but wholly deny his being . For by the word God we understand the Worlds cause ; but in saying that the World is God , they say , that it hath no cause , that is as much , as there is no God. In like manner , they who maintain the world not to be created , but eternall ; because there can be no cause of an eternall thing , In denying the world to have a Cause , they deny also that there is a God. They also have a wretched apprehension of God , who imputing idlenesse to him , doe take from him the Government of the world , and of mankind ; for say they should acknowledge him omnipotent , yet if he minde not these inferiour things , that same thred bare Sentence will take place with them , Quod supra nos , nihil ad nos ; What is above us , doth not concern us ; and seeing there is nothing for which they should either love , or fear him , truly he will be to them as though he were not at all . Moreover in Attributes which signifie Greatnesse , or Power , those which signifie some finite , or limited thing , are not signes at all of an honouring mind : for we honour not God worrhily ▪ if we ascribe lesse power , or greatnesse to him then possible we can ; but every finite thing is lesse then we can , for most easily we may alwayes assigne and attribute more to a finite thing ; No shape therefore must be assigned to God , for all shape is finite ; nor must he be said to be conceived , or comprehended by imagination , or any other faculty of our soul ; for whatsoever we conceive is finite : And although this word Infinite signifie a conception of the mind , yet it followes not , that we have any conception of an infinite thing : For when we say that a thing is infinite , we signifie nothing really , but the impotency in our owne mind , as if we should say we know not whether , or where it is limited : Neither speak they honourably enough of God , who say we have an Idea of him in our mind ; for an Idea is our conception , but conception we have none , except of a finite thing : Nor they , who say that he hath Parts , or that he is some certaine in●ire thing , which are also attributes of finite things : Nor that he is in any place ; for nothing can be said to be in a place , but what hath bounds and limits of its greatnesse on all sides : Not that he is moved , or ▪ is at rest ; for either of them suppose a being in some place : Nor that there are more Gods , because not more infinites . Farther more concerning attributes of happinesse , those are unworthy of God which signify sorrow ( unlesse they be taken not for any Passion , but by a Me●onomy for the effect ) such as Repentance , anger , Pity : Or Want , as Appetite , Hope , Concupiscence , and that love which is also called lust , for they are signes of Poverty , since it cannot be understood , that a man should desire , hope , and wish for ought , but what he wants and stands in need of : Or any Passive faculty ; for suffering belongs to a limited power , and which depends upon another . When we therefore attribute a will to God , it is not to be conceived like unto ours , which is called a rationall desire ; for if God desires , he wants , which for any man to say , is a con●…lie ; but we must suppose some resemblance which we cannot conceive . In like manner when wee attribute fight and other acts of the senses to him , or knowledge , or understanding , which in us are nothing else but a tumult of the minde raised from outward objects pressing the Organes , wee must not think that any such thing befalls the Deity ; for it is a signe of power depending upon some other , which is not the most blessed thing . He therefore who would not ascribe any other titles to God , then what reason commands , must use such as are either Negative , as infinite , eternall ; incomprehenfible , &c. or superlative , as most good , most great , most powerfull , &c. or Indefinite , as good , just , strong , Creat●ur , King , and the like , in such sense , as not desiring to declare what he is ( which were to circumscribe him within the narrow limits of our phantasie ) but to confesse his own admiration , and obedience , which is the property of humility , and of a minde yeelding all the honour it possibly can doe . For Reason dictates one name alone , which doth signify the nature of God ( i. e. ) Existent , or simply , that he is ; and one in order to , and in relation to us , namely God , under which i● contained both King , and Lord , and Father . XV. Concerning the outward actions wherewith God is to be worshipped ( as also concerning his Titles ) its a most generall command of Reason , that they be s●gnes of a mind yeelding honour ; under which are contained in the first place , Prayers . Qui fingi● sacros ●uro , vel 〈…〉 more vult●… , Non f●●it ille De●s , qui rog●t , ill● f●cit . For Prayers are the signes of hope , and hope is an acknowledgement of the divine power , or goodnesse . In the second place , Than●giving ; which is a signe of the same ▪ affection , but that prayers go● before the bene●it , and thanks follow it . In the third , 〈◊〉 , that is to say oblations and sacrifices , for these are thanksgivings . In the fourth , not to s●…re by any other ; For a mans Oath ▪ is an Imprecation of his wrath against him if he deceive , who both knowes whether he doe , or not , and can punish him if he doe , though he be never so powerfull ▪ which only belongs to God : for if there vvere any man from whom his subjects malice could not lye hid , ●…nd whom no humane power could resist , plig●ted faith would suffice without swearing , which , broken , might be punisht by that Man ; and for this very reason 〈◊〉 would be no need of an Oath . In the fifth place , To speak w●●ily of God ; for that is a sign of fear , and feare is an acknowledgement of power . It followes from this precept : That we may not take the name of God in vain , or use it rashly ; for eithe● are inconsiderate . That we● must not swear where there is no ●eed ; for that is in vain ; but need there is none , unlesse it be between Cities to avoyd or take away contention by force , which necessarily must arise , where there is no faith kept in pro●…ses , or in a City , for the better certainty of Judicature . Also , That we must not di●…ute of the Divin●●…ure : For it is supposed that all things in the naturall Kingdom of God are enquired into by reason only , that is to say , out of the Principles of naturall Science ; but we are so far off by these to attain to the knowledge of the nature of God , that we cannot so much as reach to the full understanding of all the qua●●ties of our own bodies , or of any other Creatures . Wherefore there comes nothing from these disputes , but a rash imposition of names to the divine Majesty , according to the small measure of our conceptions . It followes also ( which belongs to the Right of Gods Kingdome ) that their speech , is inconsiderate , and rash , who say , That this , or that , do●h not stand with divine justice ; for even men count it an affront that their children should dispute their Right , or measure their justice otherwise then by the rule of their Commands . In the sixth ▪ Whatsoever is offered up in prayers , thanksgivings , and sacrifices , must in its kind be the best , and most ●…ning honour ; namely , Prayers must not be rash , or light , or vulga● , but beautifull , and well composed . For though it were absurd in the Heathen to worship God in an image , ye● was it not against reason to use Poetry , and Musick , in their Churches . Also Oblations must be clean , and Presents sumptuous and such as are significative either of submission , or gratitude , or commemorative of benefits received ; for all these proceed from a desire of honouring . In the seventh . That God must be worship● not privately onely , but openly , and publiquely in the sight of a●● men ; because that worship is so much more acceptable , by how much it begets honour , and esteem in others ( as hath been declared before in the 13. a●… . ) unlesse others therefore see it , that which is most pleasing in our worship , vanisheth . In the last place That we use our best c●deavour to keep the Lawes of Nature . For the undervaluing of our Masters command , exceeds all other affronts whatsoever ; as on the other side , Obedience is more acceptable then all other sacrifices . And these are principally the naturall Lawes concerning the worship of God , those I mean which Reason dictates to every Man ; but to whole C●…es , every one whereof is one Person , the same naturall Reason farther command● an uniformity of publique worship . For the actions done by particular Persons , according to their private Reasons , are not ▪ the Cities actions , and therefore not the Cities worship ; but what is done by the City , is understood to be done by the command of of him , or them who have the Soveraignty , wherefore also together with the consent of all the subjects , that is to say , Uniformly . XVI . The naturall Lawes set down in the foregoing Article concerning the divine worship , only command the giving of naturall signes of honour ; but we must consider that there are two kindes of signes , the one naturall , the other done upon agreement , o● by expresse , or tacite composition . Now because in every language , the use of words , and names , come by appointment , it may also by appointment be altered ; for that which depends on , and derives its force from the will of men , can by the will of the same men agreeing be changed again , or abolisht . Such names therefore as are attributed to God by the appointment of men , can by the same appointment be taken away ; now what can be done by the appointment of men , that the City may doe ; The City therefore by Right ( that is to say , they who have the power of the whole City ) shall judge what names or appellations are more , what lesse honourable for God , that is say , what doctrines are to be held and profest concerning the nature of God , and his operations . Now actions doe signify not by mens appointment , but naturally , even as the effects are signes of their causes , whereof some are alwayes signes of scorn to them before whom they are committed , as those , whereby the bodies uncleannesse is discovered , and whatsoever men are ashamed to doe before those whom they respect ; Others are alwayes signes of honour , as ●o draw near , and discourse decently and humbly , to give way , or to yeeld in any matter of private benefit : In these actions the City can after nothing , but there are infinite others , which , as much as belongs to honour , or reproach , are indifferent ; now these , by the institution of the City , may both be made signes of honour , and being made so , doe in very deed become so . From whence we may understand , that we must obey the City in whatsoever it shall command to be used for a sign of honouring God , that is to say , for Worship ; provided it can be instituted for a sign of honour , because that is a sign of honour , which by the Cities command is us'd for such . XVII . We have already declared which were the Laws of God , as wel sacred as secular , in his government by the way of Nature onely . Now because there is no man but may be deceived in reasoning , and that it so falls out , that men are of different opinions concerning the most actions , it may be demanded farther , whom God would have to be the Interpreter of right Reason , that is to say , of his Lawes . And as for the Secular Lawes , I mean those which concern justice , and the carriage of men towards men , by what hath been said before of the constitution of a City , we have demonstratively shewed it agreeable to reason , that all Judicature belongs to the City , and that Judicacature is nothing else but an Interpretation of the Laws , and by consequence , that every-where Cities , that is to say , those who have , the Soveraign power , are the Interpreters of the Lawes , As for the Sacred Lawes , we must consider what hath been before demonstrated in the fifth Chap. the 13. art . that every Subject hath transferr'd as much right as he could on him , or them , who had the supreme authority : but he could have transferred his right of judging the manner how God is to be honoured , and therefore also he hath done it ; That he could , it appeares hence , that the manner of honouring God before the constitution of a City was to be fetcht from every mans private Reason ; but every man can subject his private Reason to the Reason of the whole City : Moreover , if each Man should follow his own reason in the worshipping of God , in so great a diversity of worshippers , one would be apt to judge anothers worship uncomely , or impious ; neither would the one seem to the other to honour God : Even that therefore which were most consonant to reason , would not be a worship , because that the nature of worship consists in this , that it be the sign of inward honour ; but there is no sign but whereby somewhat becomes known to others , and therefore is there no sign of honour but what seems so to others ; Again , that 's a true sign which by the consent of men becomes a sign , therefore also that is honourable , which by the consent of men , that is to say , by the command of the City , becomes a sign of honour . It is not therefore against the will of God , declared by the way of reason onely , to give him such signs of honour as the City shall command ; wherefore Subjects can transferre their Right of judging the manner of Gods worship on him or them who have the Soveraign power ; nay , they must doe it , for else all manner of absurd opinions , concerning the nature of God , and all ridiculous ceremonies which have been used by any Nations , will bee seen at once in the same City , whence it will fall out , that every man will beleeve that all the rest doe offer God an affront ; so that it cannot be truly said of any that he worships God ; for no man worships God , that is to say , honours him outwardly , but he who doth those things , whereby hee appeares to others for to honour him . It may therefore bee concluded , that the Interpretation of all Lawes , as well Sacred , as Secular , ( God ruling by the way of nature only ) depends on the authority of the City , that is to say , that man , or councell , to whom the Soveraign power is committed , and that whatsoever God commands , he commands by his voyce . And on the other side , that whatsoever is commanded by them , both concerning the manner of honouring God , and concerning secular assaires , is commanded by God himselfe . XVIII . Against this , some Man may demand , first , Whether it doth not follow , that the City must be obeyed if it command us directly to affront God , or forbid us to worship him ? I say , it does not follow , neither must we obey ; for to affront , or not to worship at all , cannot by any Man be understood for a manner of worshipping ; neither also had any one , before the constitution of a City , of those who acknowledge God to rule , a Right to deny him the honour which was then due unto him ; nor could he therefore rransfer a Right on the City of commanding any such things . Next , if it be demanded whether the City must be obeyed if it command somewhat to be said , or done , which is not a disgrace to God directly , but from whence by reasoning disgracefull consequences may be derived : as for example , if it were commanded to worship God in an image , before those who account that honourable ? Truly it is to be ( * ) done . For Worship is instituted in signe of Honour , but to Worship him thus , is a signe of honour , and increaseth Gods Honour among those who do so account of it ; Or if it be commanded to call God by a name which we know not what it signifies , or how it can agree with this word , God ? That also must be done , for what we do for Honours sake , ( and we know no better ) if it be taken for a signe of Honour , it is a signe of Honour , and therefore if we refuse to doe it , we refuse the enlarging of Gods Honour . The same judgement must be had of all the Attributes and Actions about the meerly rationall Worship of God which may be controverted , and dispu●ed ; for though these kind of commands may be sometimes contrary to right reason , and therefore sins in them who command them , yet are they not against right reason , nor sins in Subjects , whose right reason in points of Controversie is that , which submits its selfe to the reason of the City . Lastly , if that Man , or Councell , who hath the Supreme Power , command himselfe to be Worshipt with the same Attributes , and Actions , where with God is to be Worshipt , the question is , whether we must obey ? There are many things which may be commonly attributed both to God , and Men ; for even Men may be Praised , and Magnified ; and there are many actions whereby God , and Men , may be Worshipt ; But the significations of the Attributes , and Actions , are onely to be regarded : Those Attributes therefore , whereby we signify our selves to be of an opinion , that there is any man endued with a Soveraignty independent from God , or that he is immortall , or of in●inite power , and the like , though commanded by Princes , yet must they be abstained from ; as also from those Actions signifying the same , as Prayer to the absent ; to aske those things which God alone can give , as Rain , and Fair weather ; to offer him what God can onely accept , as Oblations , Holocausts ; or to give a Worship , then which a greater cannot be given , as Sacrifice ; for these things seeme ▪ to tend to this end , that God may not be thought to rule , contrary to what was supposed from the beginning ; but genuflection , prostration , or any other act of the body whatsoever , may be lawfully used even in civill Worship ; for they may signifie an acknowledgment of the civill power onely ; for Divine Worship is distinguisht from civill , not by the motion , placing , habit , or gesture of the Body , but by the declaration of our opinion of him whom we doe Worship ▪ as if we cast down our selves before any man , with intention of declaring by that Signe that we esteeme him as God , it is Divine Worship ; if we doe the same thing as a Signe of our acknowledgment of the civill Power , it is civill Worship . Neither is the Divine Worship distinguished from Civill by any action usually understood by by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the former marking out the Duty of Servants , the latter their Destiny , they are words of the same action in degree . Truly it is to be done ] We said in the 14. Article of this Chapter , That they who attributed limits to God , transgrest the naturall Law concerning Gods Worship ▪ now they who worship him in an Image , assigne him limits , wherefore they doe that which they ought not to doe , and this place seemes to contradict the former . We must therefore know first , that they who are constrained by Authority , doe not set God any boonds , but they who command them ; for they who worship unwillingly , doe worship in very deed , but they either stand or fall there , where they are commanded to stand or fall by a lawfull Soveraign ; Secondly , I say it must be done , not at all times , and every where , but on supposition that there is no other rule of worshipping God beside the dictates of humane reason ; for then the will of the City stands for Reason : but in the Kingdome of God by way of Covenant , whether old , or new , where idolatry is expressely forbid , though the City commands us to worship thus , yet must we not do it ; which , if he shall consider , who conceived some repugnancy between this , and the 14. Article , will surely cease to think so any longer . XIX . From what hath been said may be gathered , that God reigning by the way of naturall reason onely , Subjects doe sinne , First , if they break the morall Laws , which are unfolded in the second and third Chapters . Secondly , if they break the Lawes , or commands of the City in those things which pertain to Justice . Thirdly , if they worship not God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fourthly , if they confesse not before men , both in words , and deeds , that there is one God most good , most great , most blessed , the Supreme King of the World , and of all worldly Kings , that is to say , if they doe not worship God. This fourth sinne in the naturall Kingdome of God , by what hath been said in the foregoing Chapter , in the second Article , is the sinne of Treason against the Divine Majesty ; for it is a denying of the Divine Power , or Atheisme ; for sinnes proceed here , just as if we should suppose some man to be the Soveraign King , who being himselfe absent , should rule by his Vice-Roy , against whom sure they would transgresse who should not obey his Vice-Roy in all things , except he usurpt the Kingdome to himself , or would give it to some other , but they who should so absolutely obey him , as not to admit of this exception , might be said to be guilty of Treason . CHAP. XVI . Of the Kingdome of God under the Old Covenant . I. Superstition possessing Forrain Nations , God institued the true Religion by the means of Abraham . II. By the Covenant between God and Adam , all dispute is forbidden concerning the Commands of Sur●ours . III. The manner of the Covenant between God and Abraham . IV. In that Covenant is contained an acknowledgement of God , not simply , but of him who appeared unto Abraham . V. The Lawes unto which Abraham was tyed , were no other beside those of Nature , and the Law of Circumcision . VI. Abraham was the Interpreter of the Word of God , and of all Lawes among those that belonged to him . VII . Abrahams subjects could not sinne by obeying him . VIII . Gods Covenant with the Hebrews at Mount Sinai . IX . From thence , Gods Government took the name of a Kingdome . X. What Lawes were by God given to the Jewes . XI . What the Word of God is , and how to be known . XII . What was held the written Word of God among the Jewes . XIII . The power of interpreting the Word of God , and the supreme civill power were united in Moises while he lived . XIV . They were also united in the High Priest , during the life of Joshuah . XV. They were united too in the High Priest untill King S●uls time . XVI . They were also united in the Kings untill the captivity . XVII . They were so in the High Priests after the captivity . XVIII . Deniall of the Divine Providence , and Idolatry , were the onely Treasons against the Divine Majesty among the Jewes , in all things else they ought to obey their Princes . I. MAnkind , from conscience of its own weaknesse , and admiration of naturall events , hath this , that most men beleeve God to be the invisible Maker of all invisible things , whom they also fear , conceiving that they have not a sufficient protection in themselves ; but the imperfect use they had of their Reason , the violence of their Passions did so clowd them , that they could no● rightly worship him . Now the fear of invisible things , when it is sever'd from right reason is superstition . It was therefore almost impossible for men without the the speciall assistance of God to avoyd both Rocks of Atheisme and Superstition : for this proceeds from fear without right reason , that , from an opinion of right reason , without feare . Idolatry therefore did easily fasten upon the greatest part of men , and almost all nations did worship God in Images , and resemblances of finite things ; and they worshipt spirits , or vain visions , perhaps out of fear calling them Devills . But it pleased the Divine Majesty ( as we read it written in the sacred history ) out of all mankind to call forth Abraham , by whose means he might bring men to the true worship of him , and to reveal himselfe supernaturally to him , and to make that most famous Covenant with him and his seed , which is called the old Covenant , or Testament ; He therefore is the head of true Religion ; he was the first that after the Deluge taught , that there was one God , the Creatour of the Universe ; And from him the Kingdome of God by way of Covenants , takes its beginning . Joseph . Antiq . Jewes . lib. 1. cap. 7. II. In the beginning of the world God reigned indeed , not onely naturally , but also by way of Covenant , over Adam , and Eve , so as it seems he would have no obedience yeelded to him , beside that which naturall Reason should dictate ; but by the way of Covenant , that is to say , by the consent of men themselves . Now because this Covenant was presently made void , nor ever after renewed , the originall of Gods Kingdom ( which we treat of in this place ) is not to be taken thence . Yet this is to be noted by the way , that by that precept of not eating of the tree of the knowledge of good and evill ( whether the judicature of good and evill , or the eating of the fruit of some tree were forbidden ) God did require a most simple obedience to his commands , without dispute whether that were good , or evill , which was commanded ; for the fruit of the tree , if the Command be wanting , hath nothing in its own nature , whereby the eating of it could be morally evill , that is to say , a sinne . III. Now the Covenant between God and Abraham , was made in this manner . Gen. 17. v. 7 , 8. I will establish my Covenant between me and thee , and thy seed after thee in their generations , for an everlasting Covenant , to be a God unto thee , and to thy seed after thee . And I will give unto thee , and to thy seed after thee , the Land wherein thou art a stranger , all the Land of Canaan , for an everlasting possession , and I will be their God. Now it was necessary to institute some sign whereby Abraham and his seed should retain the memory of this Covenant ; wherefore Circumcision was added to the Covenant , but yet as a sign onely . vers . 20. This is my Covenant which yee shall keep between me and thee , and thy seed af●er thee , every man-child among you shall be circumcised , and ye shall circumcise the flesh of your foreskin , and it shall be a token of the Covenant between me and you . It is therefore Covenanted , ▪ that Abraham shall acknowledge God to be his God , and the God of his seed , that is to say , that he shall submit himselfe to be governed by him , and that God shall give unto Abraham the inheritance of that Land wherein he then dwelt , but as a Pilgrim , and that Abraham for a memoriall sign of this Covenant , should take care to see himselfe , and his male seed circumcised . IV. But seeing that Abraham even before the Covenant acknowledged God to be the Creatour and King of the world , ( for he never doubted either of the being , or the Providence of God ) how comes it not to be superfluous , that God would purchase to himself with a price , and by contract , an obedience which was due to him by nature , namely by promising Abraham the Land of Canaan , upon condition that he would receive him for his God , when by the Right of nature he was already so ? By those words therefore , To be a God unto thee and to thy seed after thee , wee understand not that Abraham satisfied this Covenant by a bare acknowledgement of the power , and Dominion which God had naturally over men , that is to say , by acknowledging God indefinitely , which belongs to naturall reason , but he must definitely acknowledge him , who said unto him , Gen. 12. v. 34. Get thee out of thy Country , &c. Gen. 13. v. 14. Li●t up thine eyes . &c. who appear'd unto him , Gen. 18. v. 1. in the shape of three celestiall men , and Gen. 15. v. 1. In a vision ; and vers . 13. In a dream , which is matter of faith . In what shape God appeared unto Abraham , by what kinde of sound he spake to him , is not exprest , yet it is plain that Abraham beleeved that voyce to be the voyce of God , and a true Revelation ; and would have all his to worship him , who had so spoken unto him , for God the Creatour of the world , and that his faith was grounded on this , not that he beleeved God to have a being , or that he was true in his promises , that which all men beleeve , but that he doub●ed not him to be God , whose voice , and promises he had heard , and that the God of Abraham signified not simply God , but that God which appeared unto him , even as the worship which Abraham owed unto God in that notion , was not the worship of reason , but of Religion , and Faith , and that , which not reason , but God had supernaturally revealed . V. But we read of no Lawes given by God to Abraham , or by Abraham to his family , either then , or after , secular , or sacred ( excepting the Commandement of Circumcision , which is contained in the Covenant it selfe ) whence it is manifest , that there were no other Lawes , or worship , which Abraham was obliged to , but the Lawes of nature , rationall worship , and circumcision . VI. Now Abraham was the Interpreter of all Lawes , as well sacred as secular , among those that belonged to him , not meerly naturally , as using the Lawes of nature onely , but even by the form of the Covenant it selfe , in which obedience is promised by Abraham not for himselfe onely , but for his seed also ; which had been in vain , except his children had been tyed to obey his Commands : And how can that be understood , which God sayes Gen. 18. vers . 18. 19. ( All the Nations of the earth shall be blessed in him ; for I know him , that he will command his children , and his houshold after him , and they shall keep the way of the Lord to doe justice , and judgement ) unlesse his children and his houshold were supposed to be obliged to yeeld obedience unto his Commands . VII . Hence it followes , that Abrahams subjects could not sinne in obeying him , provided that Abraham commanded them not , to deny Gods Existence , or Providence , or to doe somewhat expresly contrary to the honour of God. In all other things , the word of God was to be fetcht from his lips only , as being the Interpreter of all the Lawes , and words of God. For Abraham alone could teach them who was the God of Abraham , and in what manner he was to be worshipped . And they who after Abrahams death were subject to the Soveraignty of Isaac or Iacob ; did by the same reason obey them in all things without sin , as long as they acknowledged , and profest the God of Abraham to be their God ; for they had submitted themselves to God simply , before they did it to Abraham , and to Abraham before they did it to the God of Abraham ; againe , to the God of Abraham before they did it to Isaac : In Abrahams subjects therefore , To deny God was the only Treason against the Divine Majesty , but in their posterity it was also Treason to deny the God of Abraham , that is to say , to worship God otherwise then was instituted by Abraham , to wit , in Images ( * ) made with hands , as other Nations did , which for that reason were called Idolators . And hitherto subjects might easily enough discern what was to be observed , what avoyded in the Commands of their Princes . [ In Images made with hands ] In the 15. Chap. 14. Article , There wee have shewed such a kinde of worship to be irrationall ; but if it be done by the command of a City to whom the written word of God is not known , nor received , we have then shewed this worship in the 15. Chap. art . 18. to be rationall . But where God reigns by way of Covenant , in which it is expresly warned not to worship thus , as in the Covenant made with Abraham , there , whether it be with , or without the Command of the City , it is ill done . VIII . To goe on now , following the guidance of the holy Scripture , The same Covenant was renewed , Gen. 26. vers . 3 , 4. with Isaac , and Gen. 28. vers . 14. with Iacob , whote God stiles himselfe not simply God , whom nature doth dictate him to be , but distinctly the God of Abraham and Isaac , afterward being about to renew the same Covenant , by Moysos , with the whole People of Israel , Exod. 3. v. 6. I am saith h● the God of thy Father , the God of Abraham , the God of Isaac , and the God of Jacob. Afterward when that People , not only the freest , but also the greatest enemy to humane subjection , by reason of the fresh memory of their Ae gyptian bondage , abode in the wildernesse near mount Si●ai , that anti●●t Covenant was propounded to them all to be renewed in this manner , Exod. 19. ver . 5. Therefore if yee will obey my voice indeed , and keep my Covenant , ( to wit , that Covenant which was made with Abraham , Isaac , and Iacob ) then shall yee be a peculiar Treasure unto me , above all People ; for all the earth is mine , and yee shall be to me a Kingdome of Priests , and an holy Nation . And all the People answered together , and said , All that the Lord hath spoken , will we doe , vers . 8. IX . In this Covenant , among other things , we must consider well the appellation of Kingdom not used before ; for although God both by nature & by Covenant made with Abraham , was their King , yet owed they him an obedience and worship only naturall , as being his subjects ; & religious such as Abraham instituted , as being the Subjects of Abraham , Isaac , & Iacob , their naturall Princes ; For they had received no word of God beside the naturall word of right reason , neither had any Covenant past between God and them , otherwise then as their wils were included in the will of Abraham , as their Prince ; But now by the Covenant made at mount Sinai , the consent of each man being had , there becomes an institutive Kingdome of God over them . That Kingdom of God so renowned in Scriptures and writings of Divines , took its beginning from this time , and hither tends that which God said to Samuel , when the Israelites asked a King , 1. Sam. 8. 7. Yhey have not rejected thee , but they have rejected me , that I should not reign over them ; and that which Samuel told the Israelites , 1. Sam. 12. 12. Yee said unto me , nay , but a King shall reign over us , when the Lord your God was your King , and that which is said , Jer. 31. vers . 31. I will make a new Covenant , &c. Although I was an husband unto them ; And the doctrine also of Judas Galil●us , where mention is made in Ioseph . Antiq. of the Iewes , 18. Book , 2. Chap. in these words . But Judas Galilaeus was the first authour of this fourth way of those who followed the study of wisdome . These agree in all the rest with the Pharisees , excepting that they burn with a most constant desire of liberty , beleeving God alone to be held for their Lord and Prince , and will sooner endure even the most exquisite kinds of torments , together with their kins folks , and dearest friends , then call any mortall man their Lord. X. The Right of the Kingdome being thus constituted by way of Covenant , let us see in the next place , what lawes God propounded to them ; now those are knowne to all , to wit , the Decalogue , and those other , as well judiciall as ▪ ceremoniall lawes , which we find from the 20. Chap. of Exodus to the end of Deuteronomie , and the death of Moyses . Now of those lawes deliver'd in generall by the hand of Moyses , some there are which oblige naturally , being made by God , as the God of nature , and had their force ever before Abrahams time ; others there are which oblige by vertue of the Covenant made with Abraham , being made by God as the God of Abraham , which had their force even before Moyses his time , by reason of the former Covenant ; but there are others which oblige by vertue of that Covenant onely which was made last with the people themselves , being made by God , as being the Peculiar King of the Israelites . Of the first so●t are all the Precepts of the Decalogue which pertaine unto manners , such as , Honour thy Parents , thou shalt not Kill , thou shalt not commit Adultery , thou shalt not Steale , thou shalt not ●eare false witnesse , thou shalt not Covet ; For they are the Lawes of n●…e ; Also the precept of not taking Gods name in vaine , for it is a part of naturall worship , as hath beene declar'd in the foregoing Chap. Art. 15. In like manner the second Commandement of not worshipping by way of any Image made by themselves ; for this also is a part of naturall Religion , as hath beene shewed in the same Article . Of the second sort is the first Commandment of the Decalogue , Of not having any other Gods ; for in that consists the essence of the Covenant made with Abraham , by which God requires nothing else , but that he should be his God , and the God of his seede : Also the Precept of keeping holy the Sabbath ; for the Sanctification of the seventh day is instituted in memoriall of the six dayes Creation , as appeares out of these words , Exod. 31. ver . 16 , 17. It is a perpetuall Covenant , ( meaning the Sabbath ) and a signe betweene me , and the Children of Israel for ever , for in sixe dayes the Lord made Heaven , and Earth ; and on the seventh day he rested , and was refreshed . Of the third kind are the Politique , judiciall and Ceremoniall lawes , which onely belong'd to the Jewes . The lawes of the fi●st and second sort written in Tables of stone , to wit the Decalogue , was kept in the Ark it selfe . The rest written in the volume of the whole Law , were laid up in the side of the Arke . Deut. 3. ver . 26 For these retaining the faith of Abraham might be chang'd , those could not . XI . All Gods Lawes are Gods Word ; but all Gods Word is not his Law. I am the Lord th● God which brought thee out of the Land of Aegypt , is the word of God 〈…〉 is no Law : Neither is all that which for the better deolaring of Gods Word is pronounc't , or written together with it , instantly to be taken for Gods Word : For , Thus saith the Lord , is not the voice of God , but of the Preacher or Prophet ; All that , and onely that , is the word of God which a true Prophet hath declar'd God to have spoken . Now the writings of the Prophets comprehendng as well those things which God , as which the Prophet himselfe speaks , are therefore called the word of God , because they containe the word of God. Now because all that , and that alone , is the Word of God which is recommended to us for such , by a true Prophet , it cannot be knowne what Gods Word is , before we know who is the true Prophet ; nor can we beleeve Gods Word , before we beleeve the Prophet . Moyses was beleev'd by the People of Israel for two things , His Miracles , and his Faith ; for how great , and most evident Miracles soever he had wrought , yet would they not have trusted him , at least he was not to have beene trusted , if he had call'd them out of Aegypt to any other worship then the worship of the God of Abraham , Isaac , and Jacob their Fathers . For it had beene contrary to the Covenant made by themselves with God. In like manner two things there are , to wit , supernaturall Praediction of things to come , which is a mighty miracle , and Faith in the God of Abraham their deliverer out of Aegypt , which ▪ God propos'd to all the Jews to be kept for marks of a true Prophet . He that wants either of these is no Prophet , nor is it to be receiv'd for Gods word which he obtrudes for such . If Faith be wanting , he is rejectin these words , Deut. 13. ver . 1 , 2 , 3 , 4 , 5. If there arise among you a Prophet , or a dreamer of dreams , and giveth thee a signe , or a wonder , and the signe or the wonder come to passe , whereof he spake unto thee , saying , Let us goe after other Gods , &c. That Prophet , or that dreamer of dreames shall be put to death . If Praediction of events be wanting , he is condemn'd by these , Deut. 18. ver . 21 , 22. And if thou say 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 . Now , that that is the word of God which is publisht for such by a true Prophet , and that he was held to be a true Prophet among the Jewes , whose faith was true , and to whose praedictions the events answer'd , is without controversie ; but what it is to follow other Gods , and whether the events which are affirm'd to answer their praedictions , doe truly answer them , or not , may admit many controversies , specially in praedictions which obscurely , & aenigmatically foretell the Event such , as the praedictions of almost all the Prophets are , as who saw not God apparently like unto Moyses , but in darke speech●s , and in figures . Numb . 12. ver . 8. But of these we cannot judge otherwise then by the way of naturall reason ; because that Judgment depends on the Prophets interpretation , and on its proportion with the Event . XII . The Jewes did hold the booke of the whole Law which was called Deuteronomie , for the written word of God , and that onely , ( forasmuch as can be collected out of sacred history ) untill the Captivity , for this booke was deliver'd by Moyses himselfe to the Priests to be kept , and layd up in the side of the Ark of the Covenant , and to be copyed out by the Kings ; and the same a long time after by the authority of King Josiah acknowledg'd againe for the Word of God. 2 Kings 23. ver . 2. But it is not manifest when the rest of the books of the Old Testament were first receiv'd into Canon , but what concernes the Prophets , Isaiah and the rest , since they foretold no other things then what were to come to passe , either in or after the Captivity , their writings could not at that time be held for Prophetique , by reason of the Law cited above . Deut. 18. ver . 21 , 22. Whereby the Israelites were commanded not to account any man for a true Prophet but him whose Prophecies were answer'd by the events ; And hence peradventure it is that the Jew● esteem'd the writings of those whom they slew when they Prophesied ; for Prophetique afterward , that is to say , for the word of God. XIII . It being known what Lawes there were under the old Covenant , and that Word of God receiv'd from the beginning ; we must farthermore consider with whom the authority of judging , whether the writings of the Prophets arising afterward , were to be receiv'd for the Word of God , that is to say , whether the Events did answer their praedictions or not , and with whom also the authority of interpreting the Lawes already receiv'd , and the written Word of God , did reside ; which thing is to be trac't through all the times , and severall changes of the Commonwealth of Israel . But it is manifest that this power during the life of Moyses , was intirely in himselfe ; for if he had not been the Interpreter of the Lawes and Word , that office must have belong'd either to every private person , or to a congregation , or Synagogue of many , or to the High-Priest , or to other Prophets . First , that that office belong'd not to private men , or any Congregation made of them , appeares hence , that they were not admitted , nay they were prohibited , with most heavy threats , to heare God speake , otherwise then by the means of Moyses ; for it is written , Let not the Priests and the people break through to come up unto the Lord , lest he break forth upon them . So Moyses went downe unto the people , and spake unto them . Exod. 19. 24 , 25. It is farther manifestly , and expresly declar'd , upon occasion given by the Rebellion of Core , Dathan and Abiram , and the two hundred and fifty Princes of the Assembly , that neither private men , nor the Congregation should pretend that God had spoken by them , and by Consequence that they had the right of interpreting Gods Word ; for they contending , that God spake no lesse by them then by Moyses , argu● thus , Yee take too much upon you , seeing all the Congregation are holy , every one of them , and the Lord is among them ; wherefore then lift yee up your selves above the Congregation of the Lord ? Numb . 16. ver . 3. But how God determin'd this controversie is easily understood by the 33. and 35. verses of the same Chapter , where Corah , Dathan , and Ahiram went downe alive into the Pit , and there came out fire from the Lord , and consumed the two hundred and fifty men that offer'd Incense . Secondly , that Aaron the high Priest had not this authority , is manifest by the like controversie betweene him ( together with his Sister Miriam ) and Moyses ; For the Question was , whether God spake by Moyses only , or by them also , that is to say , whether Moyses alone , or whether they also were interpreters of the Word of God. For thus they said , Hath the Lord indeed spoken onely by Moyses ? Hath he not also spoken by us ? Numb 12. ver . 2. But God reprov'd them , and made a distinction betweene Moyses and other Prophets , saying , If there be a Prophet among you , I the Lord will make my self● knowne unto him in a vision , and will speake unto him in a dreame : My Servant Moyses is not so , &c. For with him will I speake mouth to mouth , even apparently , and not in darke speeche● , and the Similitude of the Lord shall he behold , wherefore then were yee not afraid to speake against my Servant Moyses ? Ibid. ver . 6 , 7 , 8. Lastly , that the interpretation of the Word of God as long as Moses liv'd , belong'd not to any other Prophets whatsoever , is collected out of that place which we now cited concer-cerning his eminency above all others , and out of naturall reason , for as much as it belongs to the same Prophet who brings the Commands of God to unfold them too ; but there was then no other Word of God , beside that which was declar'd by Moyses ; and out of this also , that there was no other Prophet extant at that time , who Prophesied to the people , excepting the 70. Elders who Prophesied by the Spirit of Moyses ; and even that Joshu●h , who was then Moyses his Servant , his successour afterward , beleev'd to be injuriously done , till he know it was by Moyses his Consent , which thing is manifest by Text of Scripture , And the Lord came downe in a clowd , &c. and tooke of the spirit that was upon Moyses , and gave it unto the 70. Elders . Numb . 11. ver . 25. Now after it was told that they Prophesied , Joshuah said unto Moyses , Forbid them my Lord : But Moyses answered , Why enviest thou for my sake ? Seeing therefore Moyses alone was the Messenger of Gods Word , and that the authority of interpreting it pertain'd neither to private men , nor to the Synagogue , nor to the High Priest , nor to other Prophets , it remaines , that Moyses alone was the Interpreter of Gods Word , who also had the supreme power in civill matters ; and that the conventions of Corah with th● rest of his complices against Moses , and Aaron , and of Aaron with his Sister against Moyses , were rais'd , not for the salvation of their soules , but by reason of their ambition , and desire of Dominion over the People . XIV . In Joshuahs time the interpretation of the Lawes , and of the Word of God , belong'd to Ele●zar the High Priest , who was also under God , their absolute King ; which is collected first of all out of the Covenant it selfe , in which the Common-wealth of Israel is called a Priestly Kingdome , or as it is recited in the 1 Pet. 2. 9. A Royall Priesthood , which could in no wise be sayd , unlesse by the institution and Covenant of the People , the regall power were understood to belong to the High Priest . Neither doth this repugne what hath beene said before , where Moyses , and not Aaren , had the Kingdome under God ; since it is necessary that when one man institutes the forme of a future Common-wealth , that one should governe the Kingdome which he institutes , during his life , ( whether it be Monarchie , Aristocraty , or Democraty ) and have all that power for the present , which he is bestowing on others for the future ; Now , that Eleazar the Priest , had not onely the Priesthood , but also the Soveraignty , is expressely set downe in Joshuahs call to the administration ; for thus it is written . Take thee Joshuah the Son of Nun , a man in whom is the Spirit , and lay thine hand upon him , and set him before Eleazer the Priest , and before all the Congregation , and give him a charge in their sight , and thou shalt put some of thine honour upon him , that all the Congregation of the Children of Israel may be obedient , and he shall stand before Eleazar the Priest , who shall aske Counsell for him after the judgment of Urim , before the Lord , at his word shall they goe out , and at his word shall they come in , and all the Children of Israel with him , even all the Congregation . N●m . 27. v●r . 18 , 19 , 20 , 21. where to aske Counsell of God for whatsoever is to be done , ( that is ) to interpret Gods word , and in the name of God to Command in all matters , belongs to Eleazar ; and to goe out , and to come in at his word ; that is to say , to obey , belongs both to Joshua● , and to all the People . It s to be observ'd also , that that speech , Part of thy glory ; clearely denotes that Joshuah had not a power equall with that which Moyses had . In the meane time it is manifest , that even in Ioshuahs time , the Supreme power and authority of interpreting the word of God , were both in one Person . XV. After Ioshuahs death follow the times of the Iudges untill King Saul , in which it is manifest that the right of the Kingdome instituted by God , remained with the High Priest ; for the Kingdome was by Covenant Priestly , that is to say , Gods government by Priests ; and such ought it to have been untill that form with Gods consent were changed by the people themselves , which was not done , before that requiring a King God consented unto them , and said unto Samuel , Hearken unto the voyce of the people in all that they say unto thee ; for they have not rejected thee , but they have rejected me that I should not reign over them . 1. Sam. 8. 7. The supreme civill power was therefore Rightly due by Gods own institution to the High-Priest ; but actually that power was in the Prophets , to whom ( being raysed by God in an extraordinary manner ) the Israelites ( a people greedy of the Prophets ) submitted themselves to be protected , and judged , by reason of the great esteem they had of Prophecies ; The Reason of this thing , was , because that though penalties were set , and Judges appointed in the institution of Gods priestly Kingdome , yet , the Right of inflicting punishment , depended wholly on private judgement , and it belonged to a dissolute multitude , and each single Person , to punish or not to punish according as their private zeale should stirre them up . And therefore Moyses by his own command punisht no man with death ; but when any man was to be put to death , one or many stirred up the multitude against him or them , by divine authority , and saying , Thus saith the Lord. Now this was conformable to the nature of Gods peculiar Kingdome . For there God reignes indeed where his Lawes are obeyed , not for fear of men , but for fear of himselfe ; and truly , if men were such as they should be , this were an excellent state of civill government , but as men are , there is a coercive power ( in which I comprehend both right and might ) necessary to rule them ; and therefore also God from the beginning prescribed Lawes by Moyses for the future Kings . Deut. 17. vers . 14. and Moyses foretold this in his last words to the people , saying , I know that after my death ye will utterly corrupt your selves , and turn aside from the way that I have commanded you , &c. Deut. 31. 29. when therefore according to this prediction there arose another generation who knew not the Lord , nor yet the works which he had done for Ispael , the children of Israel did evill in the sight of the Lord , and served B●laam , Iud. 2. 10 , 11. to wit , they cast off Gods government , that is to say , that of the Priest , by whom God ruled , and afterward , when they were overcome by their enemies , and opprest with bondage , they looked for Gods will , not at the hands of the Priest any more , but of the Prophets . These therefore actually judged ▪ Israel , but their obedience was rightly due to the High Priest ; Although therefore the Priestly Kingdome after the death of Moyses , & Ioshuah , was without power , yet was it not without Right . Now that the interpretation of Gods word did belong to the same High Priest , is manifest by this , That God , after the Tabernacle , & the Ark of the Covenant was consecrated , spake no more in mount ; Sinai , but in the Tabernacle of the Covenant , from the propitiatory which was between the Cherubims , whether it was not lawfull for any to aproach except the High Priest ; If therefore regard be had to the Right of the Kingdome , the supreme civill power , and the authority of interpreting Gods word , were joyned in the High Priest ; If we consider the fact , they were united in the Prophets who judged Israel ; For as Iudges , they had the civill authority , as Prophets , they interpreted Gods word , and thus every way hitherto these two powers continued inseparable . XVI . Kings being once constituted , it s no doubt but the civill authority belonged to them , for the Kingdome of God by the way of Priesthood , ( God consenting to the request of the Israelites ) was ended , which Hierom also marks speaking of the books of Samuel , Samuel ( sayes he ) Eli being dead , and Saul slain , declares the old Law abolisht ; Furthermore the Oaths of the new Priesthood , and new Soveraignty in Zadok , and David , do testifie ▪ that the Right whereby the Kings did rule , was founded in the very concession of the People . The Priest could ▪ Rightly doe whatsoever every man could rightly doe himselfe ; for the Israelites granted him a Right to judge of all things , and to wage warre for all men ; in which two are contained all Right whatsoever can be conceived from man to man. Our King ( say they ) shall judge us , and goe out before us , and fight our battails , 1. Sam. 8. 20. Iudicature therefore belonged to the Kings , but to judge is nothing else then by interpreting to apply the ▪ facts to the Lawes ; to them therefore belonged the interpretation of Lawes too : and because there was no other written word of God acknowledged beside the Law of Moyses , untill the Captivity , the authority , of interpreting Gods word , did also belong to the Kings ; Nay , forasmuch as the word of God must be taken for a Law , if there had been another written word beside the Mosaicall Law , seeing the interpretation of Lawes belonged to the Kings , the interpretation of it must also have belonged to them . When the book of Deuteronomie ( in which the whole Mosaicall Law was contained ) being a long time lost , was found again , the Priests indeed asked Counsell of God concerning that book , but not by their own authority , but by the Commandement of Iosiah , and not immediately neither , but by the meanes of Holda the Prophetesse ; whence it appears that the authority of admitting books for the word of God , belonged not to the Priest ; neither yet followes it that that authority belonged to the Prophetesse , because others did judge of the Prophets whether they were to be held for true , or not ; for to what end did God give signes , and tokens to all the People , whereby the true Prophets might be discerned from the false , namely , the event of predictions , and conformity with the Religion ●stablisht by Moyses , if they might not use those marks ? The authority therefore of admitting books for the word of God belonged to the King , & thus that book of the Law was approved , and received again by the authority of King Iosiah , as appears by the fourth book of the Kings , 22. 23. Chap. where it is reported that he gathered together all the severall degrees of his Kingdome , the Elders , Priests , Prophets , and all the people , and he read in their cares all the words of the Covenant , that is to say , he caused that Covenant to be acknowledged for the Mosaicall Covenant● , that is to say , for the word of God , and to be again received , and confirmed by the Israclites ; The civill power therefore , and the power of discerning Gods word from the word of men , and of interpreting Gods word even in the dayes of the Kings was wholly belonging to themselves . Prophets were sent not with authority , but in the form , and by the Right of Proclaimers , and Preachers , of whom the hearers did judge ; and if perhaps these were punisht who did not listen to them plainly , teaching easie things , it doth not thence follow , that the Kings were obliged to follow all things which they in Gods name did declare , were to be followed : for though Iosiab the good King of Iudah were slain because he obeyed not the word of the Lord from the mouth of Neobo King of Aegypt , that is to say , because he rejected good Counsell though it seemed to come from an enemy , yet no man I hope will say that Iosiah was by any bond either of divine , or humane Lawes obliged to beleeve Pharoah Neobo King of Aegypt , because he said that God had spoken to him . But what some man may object against Kings , that for want of learning , they are seldome able enough to interpret those books of antiquity in the which Gods word is contained , and that for this cause it is not reasonable that this office should depend on their authority , he may object as much against the Priests , and all mortall men , for they may erre ; and although Priests were better instructed in nature , and arts then other men , yet Kings are able enough to appoint such interpreters under them ; and so , though Kings did not themselves interpret the word of God ; yet the office of interpreting them might depend on their authority ; and they who therefore refuse to yeeld up this authority to Kings , because they cannot practise the office it selfe , doe as much as if they should say that the authority of teaching Geometry must not depend upon Kings , except they themselves were Geometricians . We read that Kings have prayed for the People , that they have blest the people , that they have consecrated the Temple , that they have commanded the Priests , that they have removed Priests from their office , that they have constituted others : Sacrifices indeed they have not offered , for that was hereditary to Aaron , and his sonnes ; but it is manifest , as in Moyses his life time , so throughout all ages from King Saul to the captivity of Babylon , that the Priesthood was not a Maistry , but a Ministry . XVII . After their returne from Babylonian bondage , the Covenant being renewed , and sign'd , the Priestly Kingdome was restor'd to the same manner it was in from the death of Ioshuah to the beginning of the Kings ; excepting that it is not expresly set downe that the return'd Jewes did give up the Right of Soveraignty either to Esdras ( by whose directions they ordred their State ) or to any other , beside God himselfe . That reformation seemes rather to be nothing else then the bare promises , and vowes of every man to observe those things which were written in the booke of the Law ; notwithstanding , ( perhaps not by the Peoples intention ) by virtue of the Covenant which they then renewed , ( for the Covenant was the same with that which was made at Mount Sinai ) that same state was a Priestly Kingdome , that is to say , the supreme civill authority , and the sacred were united in the Priests ; Now , howsoever through the ambition of those who strove for the Priesthood , and by the interposition of forraigne Princes , it was so troubled till our Saviour Iesus Christs time , that it cannot be understood out of the histories of those times , where that authority resided ; yet it 's plaine , that in those times , the power of interpreting Gods Word was not severed from the supreme civill power . XVIII . Out of all this , we may easily know how the ●ewes in all times ●om Abraham unto Christ were to behave themselves in the Commands of their Princes ; for as in Kingdomes meerly humane men must obey a subordinate Magistrate in all things , excepting when his Commands containe in them some Treason , so in the Kingdome of God the I●we● were bound to obey their Princes , Abraham , Isaac , Jacob , Moyses , the Priest , the King , every one du●…ng ●heir time in all things , except when their commands did containe some treason against the Divine Majesty . Now treason against the Divine Majesty was , first the deniall of ●is divine providence , for this was to deny God to be a King by nature ; next , Idolatry , or the worship not of other ( for there is but one God ) but of strange Gods , that is to say , a worship though of one God , yet under other Titles , Attributes , and Rites , then what were establisht by Abraham , and Moyses , for this was to deny the God of Abraham to be their King by Covenant made with Abraham , and themselves ; in all other things they were to obey ; and if a King or Priest having the Soveraign authority , had commanded somewhat else to be done which was against the Lawes , that had been his sinne , and not his subjects , whose duty it is , not to dispute , but to obey the Commands of his superiours . Of the Kingdome of God by the new Covenant . I. The Prophesies concerning Christs Dignity . II. The Prophesies coneerning his Humility and Passion . III. That Jesus was THAT CHRIST . IV. That the Kingdome of God by the new Covenant , was not the Kingdome of Christ , as Christ , but as God. V. That the Kingdome by the new Covenant is heavenly , and shall beginne from the day of Judgment . VI. That the government of Christ in this world , was not a Soveraignty , but Counsell , or a government by the way of doctrine , and perswasion . VII . What the promises of the new Covenant are , on both parts . VIII . That no Lawes are added by Christ , beside the institution of the Sacraments . IX . Repent ye , be baptized , keep the Commandements , and the like forms of speech , are not Lawes . X. It pertains to the civill authority to define what the sinne of injustice is . XI . It pertains to the civill authority to define what conduces to the Peace , and defence of the City . XII . It pertains to the civill authority to judge ( when need requires ) what definitions , and what inferences are true . XIII . It belongs to the Office of Christ to teach morally , not by the way of speculation , but as a Law ; to forgive sinnes ; and to teach all things whereof there is no science properly so called . XIV . A distinction of things temporall from spirituall . XV. In how many seveverall sorts the word of God may be taken . XVI . That all which is contained in holy Scripture , belongs not to the Canon of Christian Faith. XVII . That the word of a lawfull Interpreter of holy Scriptures , is the word of God. XVIII . That the authority of interpreting Scriptures , is the same with that of determining controversies of Faith. XIX . Divers significations of a Church . XX. What a Church is to which we attribute Rights , Actions , and the like personall Capacites . XXI . A Christian City is the same with a Christian Church . XXII . Many Cities do not constitute one Church . XXIII . Who are Ecclesiasticall Persons . XXIV . That the Election of Ecclesiasticall Persons , belongs to the Church , their consecration to Pastors . XXV . That the power of remitting the sinnes of the penitent , and retaining those of the impenitent , belongs to the Pastors , but that of judging concerning repentance belongs to the Church . XXVI . What Excommunication is , and on whom it cannot passe . XXVII . That the Interpretation of Scripture depends on the authority of the City . XXVIII . That a Christian city ought to interpret Scriptures by Ecclesiasticall Pastors . I. THere are many cleare prophesies exta●…t in the old Testament concerning our Saviour Jesus Christ , who was to restore the Kingdome of God by a new Covenan● , partly foretelling his regall Dignity , partly his Humility and Passion . Among others concerning his Dignity , these ; God blessing Abraham , ●akes him a promise of his sonne Isaac , and ●ddes , And Kings of People shall be of him , Gen 17. vers . 15. Jacob blessing his sonne Judah ▪ The Scepter ( quoth be ) shall not depart from Judah , Gen. 49. vers . 10. G●d to Moyses , A Prophet ( saith he ) will I raise them up 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 it shall come to passe , that whosoever will not bearken unto my words , which he shall speak in my name , I will require it of him , Deut. 18. vers . 18. Isaias , The Lord himselfe shall give thee a signe , Behold a Virgin shall conceive , and bear a Sonne , and shall call his name Emanuel , Isai 7. v. 14. The same Prophet , Unto us a child is born , unto us a Sonne is given , and the government shall he upon his shoulders ; and his name shall be called Wonderfull , Counsellour , the mighty God , the Everlasting Father , the Prince of Peace , Isai 9. vers . 9. And again , There shall come forth a Rod out of the stemme of Jesse , and a branch shall grow out of his roots ; the spirit of the Lord shall rest upon him , &c. he shall not judge ▪ after the sight of his eyes , neither reprove after the hearing of his cares , but with righteousnesse shall he ●udge the poor , &c. and he shall smite the earth with the rod of his mouth , and with the breath of his lips shall he slay the wicked , Isay 11. vers . 1 , 2 , 3 , 4 , 5. Furthermore in the 51 , 52 , 53 , 54 , 56 , 60 , 61 , 62. Ch. of the same Isay , there is almost nothing else contained but a description of the coming , and the works of Christ . Jeremias , Behold the days come , saith the Lord , that I will make a new Covenant with the house of Israel , and with the house of Judah , Jerem. 31. 31. And Baruch , This is our God. &c. Afterward did he shew himselfe upon earth , and conversed with men , Baruch 3. vers . 35 , 37. Ezekiel , I will set up one Shepheard over them , and he shall feed them , even my Servant David , And I will make with them a Covenant of Peace , &c. Ezek. 24. vers . 2 , 3 , 25. Daniel , I saw in the night visions , and behold one like the Sonne of man came with the clouds of heaven , and came to the anti●ut of dayes , and they brought him near before him , and there was given him Dominion , and Glory , and a Kingdome , that all People , Nations , and Languages should serve him , his Dominion is an everlasting Dominion , &c. Dan. 7. vers . 13 , 14. Haggai , Yet once it is a little while , and I will shake the Heaven , and the Earth , and the Sea , and the drye Land , and I will shake all Nations , and the desire of all Nations shall come , Haggai 2. v. 8. Zachariah , Under the type of Joshuah the High Priest : I will bring forth my servant the Branch , &c. Zach. 3. v. 8. And again , Behold the man whose name is the Branch , Zach. 6. v. 12. And again , Rejoyce greatly O Daughter of Sion , Shout O Daughter of Jerusalem , behold thy King cometh to thee , he is just , having salvation , Zach 9. v. 9. The Jewes moved by these , and other Prophesies , expected Christ their King to be sent from God , who should redeem them , and furthermore bear rule over all Nations . Yea this Prophesie had spread over the whole Roman Empire ( which Vespasian too , though falsly , interpreted in favour of his own enterprises ) That out of Judea should come he that should have dominion . II Now the Prophesies of Christs Humility and Passion , amongst others are these . Isa 53. v. 4 He hath born our grieses , and carried our sorrowes ; yet we did esteem him stricken , smitten of God , & afflicted , and by and by , He was appressed , he was afflicted , yet he opened not his mouth ; He is brought as a Lamb to the slaughter , and as a sheep before her Shearer is dumb , so opened he not his mouth , &c. vers . 7. And again , He was cut out of the Land of the living , for the transgression of my People was be stricken , &c. vers . 8. Therefore will I divide him a portion with the great , and be shall divide the spoyle with the strong , because he hath poured ou● hi● soule unto death , and he was numbred with the transgressours , and he 〈…〉 the sinne of many , and made intercession for the transgressours , vers . 12. And that of Zachery , He is lowly , riding upon an Asse , and upon a Cols the foale of an Asse . Zach. 9. vers . 9. III. In the reign of Ti●●rius Caesar , JESUS our Saviour a Galil●●n began to preach , the sonne ( as was supposed ) of Joseph , declaring to the people of the Jewes , that the Kingdome of God expected by them , was now come , and that himselfe was a King , that is to say , THE CHRIST : Explaining the Law , choosing twelve Apostles , and seventy Disciples , after the number of the Princes of the Tribes , and seventy Elders ( according to the pattern of Moyses ) to the Ministry ; teaching the way of salvation by himselfe and them ; purging the Temple , doing great signes , and fulfilling all those things which the Prophets had foretold of Christ to come , That this man , hated of the Pharisees , ( whose false doctrine and hypocriticall sanctity he had reproved ) and by their means , of the People accused of unlawfull seeking for the Kingdome , and crucified , was the true CHRIST , and King promised by God , and sent from his father to renew the new Covenant between them and God , both the Evangelists doe shew ( describing his Genealogie , nativity , life , doctrine , death , and resurrection ) and by comparing the things which he did , with those which were foretold of him , all Christians doe consent to . IV. Now from this , That CHRIST was sent from God his Father to make a Covenant between him and the people , it is manifest , that though Christ were equall to his Father according to his nature , yet was he in●erior according to the Right of the Kingdom ; for this office to speak properly , was not that of a King , but of a Vice-roy , such as Moyses his Government was ; for the Kingdom was not his , but his Fathers ; which CHRIST himselfe signified when he was baptized as a subject , and openly profest , when he taught his Disciples to pray , Our Father , Thy Kingdome come , &c. And when he said , I will not drink of the blood of the grape , untill that day when I shall drink it new with you in the Kingdome of my Father , Mat. 26. ve●● . 29. And Saint Paul. As in Adam all die , so in Christ shall all be made alive ; but every man in his own order ; Christ the first fruits ▪ afterward they ▪ that are Christs , who beleeved in his coming ; Then cometh the end when he shall have d●livered up the Kingdom to Goa even his Father , &c. 1. Cor. 15. vers . 22 , 23 , 24. The same notwithstanding is also called the Kingdome of Christ : for both the Mother of the sonnes of Ze●●die petitioned Christ , saying , Grant that these my two sonnes may fit , the one on thy right hand , the other on thy left , in thy Kingdome , Mat. 20. vers . 21. And the Theef on the Cross , Lord remember when me thou comest into thy Kingdom , Luke 23. vers . 42. And Saint Paul , For this know yee , that no whormonger , &c. shall enter into the Kingdome of God , and of Christ , Ephes . 5. ver . 5. And elsewhere , I charge thee before God , and the Lord Iesus Christ , who shall judge the quick and dead at his appearing , and his Kingdome , &c. 2 Tim. 4. ver . 1. And the Lord shall deliver me from every evill worke , and will preserve me unto his heavenly Kingdome , ver . 18. Nor is it to be marvelled at , that the same Kingdome is atttibured to them both , since both the Father , and the Son , are the same God , and the new Covenant concerning Gods Kingdome , is not propounded in the Name of the FATHER , but in the name of the FATHER , of the SON , and of the HOLY-GHOST , as of one God. V. But the Kingdome of God , for restitution whereof CHRIST was sent from God his Father , takes not its beginning before his second comming , to wit , from the day of Judgement , when he shall come in Majesty accompanied with his Angels : For it is promis'd the Apostles , that in the Kingdome of God , they shall judge the twelve tribes of Israel . Ye which have followed me in the regeneration , when the Soune of man shall sit in the Throne of his glory , ye also shall sit upon twelve Thrones judging the twelve tribes of Israel , Mat. 19. ver . 28. which is not to be done till the day of judgement ; CHRIST therefore is not yet in the throne of his Majesty , nor is that time when CHRIST was conversant here in the world call'd a Kingdome , but a regeneration , that is to say a renovation , or restitution of the Kingdome of God , and a calling of them who were hereafter to be receiv'd into his Kingdome ; And where it is said , When the Son of man shall come in his glory , and all the holy Angels with him , then shall he set upon the throne of his glory , and before him shall be gathered all Nations , and he shall separate them one from another , as a Shepheard divideth his Sheep from the Goates , Mat. 25. ver ▪ 31. We may manifestly gather , that there will be no locall separation of Gods Subjects from his Enemies , but that they shall live mixt together untill CHRISTS second comming ; which is also confirm'd by the comparison of the Kingdome of heaven , with wheat mingled with Darnell , and with a net containing all sorts of fish : But a multitude of men , Enemies and Subjects , living promis●uously together , cannot properly be term'd a Kingdome . Besides , the Apostles , when they askt our Saviour , Whether he would at that time when he ascended into heaven , restore the Kingdome unto Israel ? did openly testifie , that they then , when CHRIST ascended , thought the Kingdome of God not to be yet come . Farthermore , the words of CHRIST , My Kingdome is not of this world ; And , I will not drinke , &c , till the Kingdome of God come : And , God hath not sent his Son into the World , to judge the World , but that the World through him might be sav'd . And , If any man heare not my words , and keepe them , I judge him not ; for I came not to judge the World , but to save the World. And , Man , who made me a judge or divider betweene you ? And the very Appellation of the Kingdome of Heaven testifies as much . The same thing is gathered out of the words of the Prophet Jeremiah , speaking of the Kingdome of God by the new Covenant , They shall teach no more every man his Neighbo●r , sayi●g , 〈◊〉 the Lord , for they shall all k●… me 〈◊〉 the least of them , to the greatest of the● , saith the Lord , ●er . ●…4 . which cannot be understood of a Kingdome in this World. The Kingdome of God therefore , for the restoring whereof CHRIST came into the world , of which the Prophets did Prophesie , and of which praying wee say , Thy Kingdome come , ( if it must have Subjects locally separated from Enemies , if judicature , if Majesty , according as hath beene foretold , ) shall begin from that time , wherein God shall separate the Sheep from the Goats , wherein the Apostles shall judge the twelve Tribes of Israel ; wherein CHRIST shall come in Majesty , and glory ; wherein lastly , all men shall so know God , that they shall not need to be taught , that is to say , a● CHRIST his second comming , or the day of Judgement ; But if the Kingdome of God were now already restor'd , no reason could be rendered why CHRIST having compleated the work for which he was sent , should come againe , or why we should pray , Thy Kingdome come . V I. Now , although the Kingdome of God by CHRIST to be establisht with a new Covenant , were Heavenly , we must not therefore thinke , that they , who beleeving in CHRIST would make that Covenant , were not so to be govern'd here on the Earth too , as that they should persevere in their faith , and obedience proms●'d by that Covenant . For in vaine had the Kingdome of heaven beene promis'd , if we were not to have been led into it ; but none can be led , but those who are directed in the way . Moyses , when he had instituted the Priestly Kindome , himselfe though he were no Priest , yet rul'd , and conducted the People all the time of their P●reg●ination untill their entrance into the promis'd Land ; In the same manner is it our Saviours office ( whom God in this thing would have like unto Moyses ) as he was sent from his Father , so to governe the future Subjects of his heavenly Kingdome in this life , that they might attaine to , and enter into that , although the Kingdome were not properly his , but his Fathers . But the government whereby CHRIST rules the faithfull ones in this life , is not properly a Kingdome , or Dominion , but a Pastorall charge , or the Right of teaching , that is to say , God the father gave him not a power to judge of Me●m and T●●m as he doth to the Kings of the Earth ; no● a Coercive power , nor legislative ; but of shewing to the world , and teaching them the way , and knowledge of Salvation , that is to say , of Preaching , and declaring what they were to doe , who would enter into the Kingdome of Heaven . That CHRIST had receiv'd no power from his father to judge in Questions of Me●m and T●um , that is to say , in all Questions of Right among those who beleev'd no● , those words above cited doe sufficiently declare : Man , who made me a judge , or divider betweene you ? And it is confirm'd by reason ; for seeing CHRIST was sent to make a Covenant between God and men , and no man is ob●…'d to performe obedience before the ●…ontract be made , if he should have judg'd 〈…〉 Questions of Right , no man h●d been ●…ed to obey his sentence . But that the dis●…erning of Right was not committed to CHRIST in this world , neither among the faithfull , nor among infidels , is apparent in this , that that Right without all controversie belongs to ▪ Princes as long as it is not by God himselfe derogated from their authority ; But it is not derogated before the day of Judgement , as appeares by the words of Saint Paul , speaking of the day of Judgement , Then commeth the end when he shall have delivered up the Kingdome to God even the Father , when he shall have put downe all rule , and all authority , and power , 1 Cor. 15. ver . 24. Secondly , the words of our Sauiour reproving Jamos , and Iohn , when they had said , VVilt thou that we call for Fyer from Heaven , that it may consume them ( namely the Samaritans , who had denyed to receive him going up to Jerusalem ) and replying , The Son of Man is not come to destroy soules , but to save them ; And those words , Behold I send you as Sheep among VVolves ; Shake off the dust of your Feet , and the like ; And those words , God seut not his Son into the world , to judge the world , but that the world through him might be sav'd ; and those , If any man heare my words , and keep them not , I judge him not , for I ca●e not to judge the world , &c. doe all shew , that he had no power given him , to condemne or punish any man. We reade indeed that the Father judgeth no Man , but hath committed all judgement to the Son , but since that both may , and must be understood of the day of future judgement , it doth not at all repugne what hath beene sayed before . Lastly , that he was not sent to make new Lawes , and that therefore by his Office , and mission , he was no Legislatour properly ▪ so called , nor Moyses neither , but a bringer and Publisher of his Fathers Lawes , ( for God only , and neither Moyses , nor CHRIST , was a King by Covenant ) is collected hence , that he sayed , I came not to destroy ( to wit the Lawes before given from God by Moyses , which he presently interprets ) but to fulfill ; And , He that shall break one of the least of these Commandements , and shall teach men so , he shall be called least in the Kingdome of Heaven . CHRIST therefore had not a Royall , or Soveraigne power committed to him from his Father in this world , but consiliary , and doctrinal● onely ; which himselfe signifies , as well then when he calls his Apostles , not Hunters , but Fishers of men ; as when he compares the Kingdome of God to a graine of mustard seed , and to a little Leaven hid in meale . VII . God promis'd unto Abraham first , a numerous seed , the possession of the Land of Canaan , and a blessing upon all Nations in his seed , on this Condition , that he , and his seed should serve him ; next unto the seed of Abraham according to the flesh , a Priestly Kingdome , a Government most free , in which they were to ●e Subject to no humane power , on this Condition , that they should serve the God of Abraham on that fashion which Moyses should teach . Lastly , both to them , and to all Nations , a heavenly , and eternall Kingdome , on Condition that they should serve the God of Abraham , on that manner which Christ should teach . For by the new , that is to say , the Christian Covenant , it 's covenanted on mens part , to serve the God of Abraham , on that manner which JESUS should teach ▪ On Gods part , to pardon their 〈◊〉 , and bring them into his ●…stiall Kingdome . We have already spoken of the quality of the heavenly Kingdome above in the 5. Article ; but it is usually call'd , sometimes the Kingdome of Heaven , sometimes the Kingdome of Glory , sometimes the life Eternall . What 's required on mens part , namely to serve God as CHRIST should teach , contain●s two things , Obedience to be performed to God , ( for this is to serve God ) and Faith in JESUS , to wit , That we beleeve JESUS TO BE THAT CHRIST who was promis'd by God : for that only is the cause why his Doctrine is to be followed , rather then any others . Now in holy Scriptures , Rep●ntance is often put in stead of Obedience , because Christ teacheth every where , that with God the Will is taken for the de●d ▪ but Repentance is an infallible sign of an obedient mind . These things being understood , it will most evidently appear out of many places of sacred Scripture , that those are the Conditions of the Christian Covenant which we have nam'd , to wit , giving remission of sins , and eternall life on Gods part , and Repenting , and Beleeving in JESUS CHRIST , on Mens part . First , the words , The Kingdom of God is at hand : Repent yee and beleeve the Gospell , Mark 1. 15. contain the whole Covenant : In like manner those , Thu● it is written , and thus i● 〈◊〉 Christ to suffer , and to rise from the dead the third day ; and that repentance , and r●mission of s●nne● should be preached in his Name among all Nations , begining a● Jerusalem , Luke 24. vers . 46 , 47. And those ▪ Repent and be converted , that your sin● may be : bl●tted ou● , when the timos of refreshing shall come , &c. Acts 3. vers . 19. And sometimes one part is expresly propounded , and the other understood , as here , He that beleeveth in the Sonne , hath everlasting life ; He that beleeveth not the Sonne , shall not see life , but the wrath of God abideth on him , Iohn 3. vers . 36. Where Faith is exprest , Repentance not mentioned ; and in CHRISTS preaching , Repent , for the Kingdome of heaven is at hand , Mat. 4. 17. Where Repentance is exprest , Faith is understood . But the parts of this new Contract a●… most manifestly , and formally set down there , where a certain Ruler bargaining as it were for the Kingdom of God , asketh our Saviour , Good Master , what shall I do● to inher it eternall life , Luke 18. v. 18. But CHRIST first propounds one one part of the price , namely observation of the Commandements , or obedience , which when he answered that he had kept , he adjoynes the other , saying , Yet lackest thou one thing ; Sell all that thou last , and distribute to the poor , and thou shalt have Treasune in Heaven , and come , follow me , v. 22. This was matter of Faith. He therefore not giving sufficient credit to CHRIST , and his heavenly Treasures , went away sorrowfull . The same Covenant is contained in these words : Hee that beleeveth , and is baptized , shall be saved , he that beleeveth not , shall be damned , Mark 16. vers . 15 , 16. Where Faith is exprest , Repentance is supposed in those that are baptized ; and in these words , Except a man be born again of water , and the Holy Ghost , he cannot enter into the Kingdome of Heaven , Iohn 3. vers . 5. Where to be born of water , is the same with regeneration , that is to say , Conversion to CHRIST . Now that Baptisme is required in the two places cited just before , and in divers others , we must understand , that what Circumcision was to the old Covenant , that Baptisme is to the new : Seeing therefore , that was not of the Essence , but served for a memoriall of the old Covenant , as a Ceremony or signe ( and was omitted in the wildernesse ) in like manner this also is used , not as pertaining to the Essence , but in memory , and for a signe of the New Covenant which wee make with God ; and provided the will be not wanting , the Act through necessity may be omitted ; but Repentance and Faith , which are of the Essence of the Covenant , are alwayes required . VIII . In the Kingdome of God after this life there will be no Lawes ; partly because there is no roome for Lawes , where there is none for sinne ; partly because Laws were given us from God , not to direct us in Heaven , but unto Heaven Let us now there fore enquire what Laws CHRIST ) establisht not himselfe , for he would not take upon him any Legislative authority , as hath been declared above in the sixth Article , but ) propounded to us for his Fathers . Wee have a place in Scripture , where he contracts all the Lawes of God publisht till that time , into two Preceps , Thou shalt love the Lord thy God with all thine heart , with all thy soul , and with all thy minde , this is the greatest , and first Commandement . And the second is like unto it , Thou shalt love thy Neighbo●r as thy selfe . On these two Commandements hangs all the Law , and the Prophets , Mat. 22. vers . 37 , 38 , 39 , 40. The first of these was given before by Moyses in the same words , Deut. 6. vers . 5. And the second even before Moyses , for it is the naturall Law , having its begining with rationall nature it selfe ; and both together is the summe of all Lawes : for all the Lawes of divine naturall worship , are contained in these words , Thou shalt love God ; and all the Lawes of divine worship due by the old Covenant , in these words , Thou shalt love thy God , that is to say God , as being the peculiar King of Abraham , and his seed ; and all the Lawes naturall , and civill , in these words , Thou shalt love thy Neighbour as thy selfe ; for he that loves God and his neighbour , hath a minde to obey all Lawes , both divine , and humane . But God requires no more then a minde to obey . Wee have another place , where CHRIST interprets the Lawes , namely , the ●ifth , sixth , and seventh entire Chapters of Saint Mutthewes Gospell . But all those Lawes are set down , either in the Decalogue , or in the morall Law , or are contained in the faith of Abraham , as that Law of not putting away a wife is contained in the faith of Abraham : for that same , Two shall be one flesh , was not delivered either by CHRIST first , or by Moyses , but by Abraham , who first publisht the Creation of the world . The Lawes therefore which CHRIST contracts in one place , and explaines in another , are no other then those to which all mortall men are obliged , who acknowledge the God of Abraham . Beside these , we read not of any Law given by CHRIST , beside the institution of the Sacraments of Baptisme , and the Eucharist . IX . What may be said then of these kinde of Precepts , Repent , Be Baptized , Keep the Commandements , Beleeve the Gospell , Come unto me , S●ll all that thou hast , give to the poor , follow me , and the like ? We must say that they are not Lawes , but a calling of us to the faith , such as is that of Isa ▪ Come , buy wine , and milk without monie , and without Price , Isai 55. ve●s . 1. neither if they come not , doe they therefore sinne against any Law , but against prudence onely ; neither shall their infidelity be punisht , but their former sinnes . Wherefore Saint John saith of the unbeleever , The wrath of God abideth on him ; he saith not , The wrath of God shall come upon him ; And , He that beleeveth not , is already judged ; he saith not , shall be judged , but is already judged . Nay it cannot be well conceived , that remission of sinnes should be a benefit arising from faith , unlesse we understand also on the other side , that the punishment of sinnes is an hurt proceeding from infidelity . X. From hence , that our Saviour hath prescribed no distributive Lawes , to the Subjects of Princes , and Citizens of Cities , that is to say , hath given no rules whereby a Subject may know , and discerne what is his owne , what another mans , nor by what form● , words , or circumstances , a thing must be given , delivered , invaded , possest , that it may be known ●y Right to belong to the Receiver , Invader , or Possessour , we must necessarily understand that each single subject ( not only with unbeleevers , among whom CHRIST himselfe denyed himselfe to be a judge and distributer , but even with Christians ) must take those rules from his City , that is to say , from that Man , or Councell , which hath the supreme power ; It followes therefore , that by those Lawes , Thou shalt not kill , Thou shalt not commit adultery , Thou shalt not steal●● , Honour thy Father and Mother , nothing else was commanded , but that Subjects , and Citizens , should absolutely obey their Princes in all questions concerning Meum & Tuum , their own and others Right ; for by that Precept , Thou shalt not kill , all s●…ughter is not prohibited ; for he that said , Thou shalt not kill , said also , Whosoever doth work upon the Sabbath , shall be put to death , Exod 35. vers . 2. No , nor yet all slaughter the cause not being heard ; for he said , Slay every man his Brother , and every man his Companion , and overy man his Neighbour , Ex● . 32. v. 27. And there fell of the People about three thousand men , v. 28. Nor yet all slaughter of an innocent Person ; for Iephte vowed , Whosoever cometh forth , &c. I will offer him up for a burnt offering unto the Lord , Jud. 11. vers . 31. and his vow was accepted of God. What then is forbidden ? Onely this : that no man kill another , who hath not a Right to kill him , that is to say , that no man kill , unlesse it belong to him to doe so . The Law of CHRIST therefore concerning killing , and consequently all manner of hurt done to any man , and what penalties are to be set , commands us to obey the City only ▪ In like manner , by that Precept , Thou shalt not commit adultery , all manner of Copulation is not forbidden , but only that of lying with another man● wife , but the judgment which is another mans wife , belongs to the City , and is to be determined by the rules which the City prescribes : This precept therefore commands both male and female to keep that faith intire which they have mutually given , according to the statutes of the City . So also by the precept , Thou shalt not steal , all manner of invasion , or secret surreption is not forbidden , but of another mans only : The subject therefore is commanded this only , that he invade not , nor take away ought which the City prohibits to be invaded or taken away ; and universally not to call any thing murder , adultery , or theft , but what is done contrary to the civill Lawes . Lastly , seeing CHRIST hath commanded us to honour our Parents , and hath not prescribed , with what Rites , what appellations , and what manner of obedience they are to be honoured , it is to be supposed that they are to be honoured with the will indeed , and inwardly , as Kings and Lords over their Children , but outwardly , not beyond the Citties permission , which shall assign to every man ( as all things else , so also ) his honour ; But since the nature of justice consists in this , that every Man have his own given him , its mauifest , that it also belongs to a Christian City to determine what is justice , what injustice , or a sinne against justice ; Now what belongs to a City , that must be judged to belong to him or them who have the Soveraigne power of the City . XI . Moreover , because our Saviour hath not shewed Subjects any other Lawes for the government of a City beside those of nature , that is to say , beside the Command of obedience , no Subject can privately determine who is a publique friend , who an enemy , when Warre , when Peace , when Truce is to be made , nor yet what Subjects , what authority , and of what men , are commodious , or prejudiciall to the safety of the Common-weale . These , and all like matters therefore are to be learned , if need be , from the City , that is to say , from the Soneraign powers . XII . Furthermore , all these things , to build Castles , Houses , Temples ; to move , carry , take away mighty weights ; to send securely over Seas ; to contrive engines , serving for all manner of uses ; to be well acquainted with the face of the whole world , the Courses of the Starres , the seasons of the yeare , the accounts of the times , and the nature of all things ; to understand perfectly all naturall and civill Rights ; and all manner of of Sciences , which ( comprehended under the Title of Philosophy ) are necessary partly to live , partly to live well ; I say , the understanding of these ( because CHRIST hath not delivered it ) is to be learnt from reasoning , that is to say by making necessary consequences , having first taken the beginning from experience ; but mens reasonings are sometimes right , sometimes wrong , and consequently that which is concluded , and held for a truth , is sometimes truth , sometimes errour ; now , errours even about these Philosophicall points doe sometimes publique hurt , and give occasions of great seditions , and injuries : It is needfull therefore , as oft as any controversie ariseth in these matters contrary to publique good , and common Peace , that there be some body to judge of the reasoning , that is to say , whether that which is inferred , be rightly inferred or not , that so the controversie may be ended ; But there are no rules given by CHRIST to this purpose , neither came he into the world to teach Logick . It remaines therefore that the Iudges of such controversies be the same with those whom God by nature had instituted before , namely those who in each City are constituted by the Soveraign . Moreover , if a controversie be raised of the accurate and proper signification ( i. e. ) the definition of those names or appellations which are commonly us'd , in so much as it is needfull for the peace of the City , or the distribution of right , to be determin'd , the determination will belong to the City ; for men by reasoning doe search out such kind of definitions in their observation of diverse conceptions , for the signification whereof , those appellations were us'd at divers times , and for divers causes ; but the decision of the question whether a man doe reason rightly , belongs to the City . For Example . If a woman bring forth a Child of an unwonted shape , and the Law forbid to kill a man , the question is , whether the Childe be a man. It is demanded therefore what a man is . No man doubts , but the City shall judge i● , and that without taking an account of Aristotles definition , that man is a rationall Creature . And these things ( namely Right , Politie , and naturall Sciences ) are Subjects concerning which CHRIT denies that it belongs to his Office to give any Praecepts , or teach any thing , beside this onely , that in all Controversies about them , every single Subject should obey the Lawes , and determinations of his City . Yet must we remember this , that the same Christ as God could not onely have taught , but also commanded what he would . XIII . The summe of our Saviours Office was to teach the way , and all the meanes of Salvation , and aeternall life ; but Iustice and civill obedience , and observation of all the naturall Lawes is one of the meanes to Salvation ; now these may be taught two wayes ; one , as Theorems by the way of naturall reason , by drawing Right and the natural Lawes from humane Principles , and contracts ; and this Doctrine thus deliver'd is subject to the censure of civill powers : The other , as Lawes , by divine authority , in shewing the will of God to be such ; and thus to teach , belongs onely to him to whom the Will of God is supernaturally knowne , that is to say , to Christ . Secondly , it belong'd to the Office of Christ to forgive sinnes to the Penitent , for that was necessary for the Salvation of men who had already sinn'd ; neither could it be done by any other ; for remission of sinnes followes not Repentance naturally , ( as a Debt ) but it depends ( as a free gift ) on the will of God supernaturally to be reveal'd . Thirdly , it belongs to the Office of Christ to reach all those Commandements of God , whether concerning his worship , or those points of faith which cannot be understood by naturall reason , but onely by revelation , of which nature are those that he was the Christ ; that his Kingdome was not terrestriall , but celestiall ; that there are rewards , and punishments after this life ; that the soule is immortall ; that there should be such , and so many Sacraments , and the like . XIV . From what hath beene sayed in the foregoing Chapter , it is not hard to distinguish betweene things Spirituall , and Temporall , for since by Spirituall , those things are understood ; which have their foundation on the authority , and Office of CHRIST , and unlesse CHRIST had taught them , could not have beene known , and all other things are temporall , it followes , that the definition , and determination of what 's just , and unjust , the cognizance of all controversies about the meanes of Peace , and publique defence , and the Examiuation of doctrines , and books in all manner of rationall science , depends upon the temporall Right , but those which are mysteries of faith , depending on CHRIT his word , and authority onely , their judgements belong to spirituall Right ; But it is reasons inquisition , and pertaines to temporall Right to define what is spirituall , and what temporall , because our Saviour hath not made that distinction ; For although Saint Paul in many places distinguish betweene spirituall thiugs , and carnall things , and calls those things spirituall , which are of the spirit , to wit , the word of wisdome , the word of knowledge , saith , the gift of healing , the working of miracles , Prophesie , divers kindes of tongues , interpretation of tongues , Rom. 8. 5. 1 Cor. 12. 8 , 9. All supernaturally inspired by the Holy Ghost , and such as the carnall man understands not , but he only who hath known the mind of CHRIST , 2. Cor. 2. 14 , 15 , 16. And those things carnall which belong to worldly wealth , Rom. 15. 27. And the men carnall men , 1 Cor. 3. vers . 1 , 2 , 3. yet hath he not defined , nor given us any rules whereby we may know what proceeds from naturall reason , what from supernaturall inspiration . XV. Seeing therefore it is plain that our Saviour hath committed to , or rather not taken away from Princes , and those who in each City have obtained the Soveraignty , the supreme authority of judging & determineing al manner of cōtroversies about temporal matters , we must see henceforth to whom he hath left the same authority in matters spirituall . Which because it cannot bee known , except it be out of the word of God , and the Tradition of the Church , we must enquire in the next place what the word of God is , what to interpret it , what a Church is , and what the will and command of the Church , To omit that the word of God is in Scripture taken sometimes for the Sonne of God , it is used , three manner of wayes , First , most properly for that which God hath spoken ; Thus whatsoever God spake unto Abraham , the Patriar●hs , Moses , and the Prophets , our Saviour to his Disciples , or any others , is the word of God. Secondly , whatsoever hath been uttered by men on the motion , or by Command of the Holy Ghost ; in which sense we acknowledge the Scriptures to be the word of God. Thirdly , in the New Testament indeed the word of God most frequently signifies the Doctrine of the Gospell , or the word concerning God , or the word of the Kingdome of God by CHRIST : as where it is said that CHRIST preach't the Gospell of the Kingdome , Mat. 4. vers . 23. Where the Apostles are said to preach the word of God , Acts 13. vers . 46. Where the word of God is called the word of life , Acts 5. vers . 20. The word of the Gospell , Acts 15. vers . 7. The word of faith , Rom. 10. vers . 8. The word of truth , that is to say , ( adding an interpretation ) The Gospel of salvation , Eph. 1. 13. And where it is called the word of the Apostles ; For Saint Paul sayes , If any man obey not our word , &c. 2. Thess . 3. vers . 14. which places cannot be otherwise meant then of the doctrine Evang●licall . In like manner where the word of God is said to be sowen , to encrease , and to be multiplied , Acts 12. vers . 24. and Chap. 13. vers . 49. it is very hard to ceive this to be spoken of the voye● of God , or of his Apostles ; but of their doctrine , easie . And in this third acception is all that doctrine of the Christian faith which at this day is preacht in Pulpi●s , and contained in the hooks of divines , the word of God. XVI . Now the sacred Seripture is intirely the word of God in this second acception , as being that which we acknowledge to be inspired from God ; and innumerable places of it , in the first : and seeing the greatest part of it is conversant either in the prediction of the Kingdome of Heaven , or in prefigurations before the incarnation of CHRIST , or in Evangelization , and explication after , The sacred Scripture is also the word of God , and therefore the Canon and Rule of all Evangelicall Doctrine , in this third signification , where the word of God is taken for the word concerning God , that is to say , for the Gospel . But because in the same Scriptures we read many things Politicall , Historicall , Morall , Physicall , and others which nothing at all concern the Myste●ies of our faith , those places although they contain true doctrine , and are the Canon of such kind of doctrines , yet can they not be the Canon of the Mysteries of Christian Religion . XVII . And truly it is not the dead voyce , or letter of the word of God , which is the Canon of Christian doctrine , but a true and genui●e determination ; For the minde is not governed by Scriptures , unlesse they be understood . There is need therefore of an Interpreter to make the Scriptures Canon , and hence followes one of these two things , that either the word of the Interpreter is the word of God , or that the Canon of Christian doctrin is not the word of God : The last of these must necessarily be false ; for the rule of that doctrine which cannot be knowne by any humane reason , but by divine revelation only , cannot be lesse then divine ; for whom we acknowledge not to be able to discern whether some doctrin be true or not , its impossible to account his opinion for a rule in the same doctrine . The first therefore is true , That the word of an Interpreter of Scriptures , is the word of God. XVIII . Now that Interpreter whose determination hath the honour to be held for the word of God , is not every one that translates the Scriptures out of the Hebrew , and Greek tongue , to his Latine Auditors in Latine , to his French , in French , and to other Nations in their mother tongue ; for this is not to interpret . For such is the nature of speech in generall , that although it deserve the chiefe place among those signes whereby we declare our conceptions to others , yet cannot it perform that office alone without the help of many circumstances ; For the living voice hath its interpreters present , to wit , time , place , countenance , gesture , the Counsell of the Speaker , and himselfe unfolding his own meaning in other words as oft as need is . To recall these aids of interpretation , so much desired in the writings of old time , is neither the part of an ordinary wit , nor yet of the quaintest , without great learning , and very much skill in antiquity ; It sufficeth not therefore for interpretation of Scriptures , that a man understand the language wherein they speak ▪ Neither is every one an authentique Interpreter of Scriptures , who writes Comments upon them : For men may erre , they may also either bend them to serve their own ambition , or even resisting . draw them into bondage by their forestallings ; whence it will follow that an erroneous sentence must be held for the word of God. But although this could not happen , yet as soon as these Commentators are departed , their Commentaries will need explications , and in processe of time , those explications , expositions ; those expositions new Commentaries without any end : so as there cannot in any written Interpretation whatsoeve be a Canon , o● Rule of Christian doctrine , whereby the Controversies of Religion may be determined . It remains , that there must bee some Canonicall Interpreter whose legitimate Office it is to end Controversies begun , by explaining the word of God in the judgements themselves , and whose authority therefore must be no lesse obeyed , then theirs who first recommended the Scripture it selfe to us for a Canon of faith ; and that one , and the same Person be an Interpreter of Scripture , and a supreme Judge of all manner of doctrines . XIX . What concerns the word Ecclesia , or Church , originally it signifies the same thing that Concio , or a congregation does in Latin ; even as Ecclesiastes , or Church-man , the same that concionator , or Preacher , that is to say , He who speaks to the Congregation : In which sense wee read in the Acts of the Apostles , of a Church confused , and of a Lawfull Church , Acts 19. vers . 32 , 39. That , taken for a Concourse of people meeting in way of tumult ; this , for a convocated Assembly . But in holy writ by a Church of Christians , is sometimes understood the Assembly , and sometimes the Christians themselves , although not actually assembled , if they be permitted to enter into the Congregation , and to communicate with them . For example . Tell it to the Church , Mat. 18. vers . 17. is meant of a Church assembled ; for otherwise it is impossible to tell any thing to the Church ▪ But Hee laid waste the Church , Acts 8. vers . 3. is understood of a Church not assembled . Sometimes a Church is taken for those who are baptized , or for the professors of the Christian ●aith , whether they be Christians inwardly , or feignedly , as when we reade of somewhat said or writ●…n to the Church , or said or decreed , or done by the Church ; sometimes for the Elect onely , as when it is called holy , and without blemish , Ephes . 5. vers . 27. But the Elect , as they are militant , are not properly called a Church ; for they know not how to assemble , but they are a future Church , namely in that day when sever'd from the reprobate , they shall bee triumphant . Againe a Church may bee ●ometimes taken ( for all Christians collectively , ) as when Christ is called the head of his Church , and the head of his body the Church , Eph. 5. vers . 23. Colos . 1. vers . 18. sometimes for its parts , as the Church of Ephesus , The Church which is in his house , the seven Churches , &c. Lastly , a Church as it is taken for a Company actually assembled , according to the divers ends of their meeting , signifies sometimes those who are met together to deliberate , and judge , in which sense it is also called a Councell , & a Synod ; sometimes those who meet together in the house of prayer to worship God , in which signification it is taken in the 1 Cor. 14. vers . 4 , 5. 23. 28. &c. XX. Now a Church which hath personall Rights , and proper actions attributed to it , and of which that same must necessarily be understood , Tell it to the church , and , he that obeys not the church , and all such like ●ormes of speech , is to be defin'd so , as by that word may be understood , A Multitude of men who have made a new Covenant with God in Christ , ( that is to say , a multitude of them who have taken upon them the Sacrament of Baptisme ) which multitude , may both lawfully be call'd together by some one into one place , and he so calling them , are bound to be present either in Person , or by others . For a multitude of men , if they cannot meet in assembly , when need requires , is not to be call'd a Person ; For a Church can neither speak , nor discerne , nor heare , but as it is a congregation . Whatsoever is spoken by particular men , ( to wit , as many opinions almost as heads ) that 's the speech of one man , not of the Church ; farthermore , if an assembly be made , and it be unlawfull , it shall be considered as ●●ll . Not any one of these therefore who are present in a tumult shall be tyed to the decree of the rest , but specially if he dissent ; and therefore neither can such a Church make any decree ; for then a multitude is sayd to decree somewhat , when every man is oblig'd by the decree of the major part . We must therefore grant to the definition of a Church ( to whith we attribute things belonging to a Person ) not onely a possibility of assembling , but also of doing it lawfully . Besides , although there be some one who may lawfully call the rest together , yet if they who are called may lawfully not appeare ( which may happen among men who are not subject one to another ) that same Church is not one Person . For by what Right they , who being call'd to a certaine time , and place , doe meet together , are one Church ; by the same , others flocking to another place appointed by them , are another Church . And every number of men of one opinion is a Church , and by Consequence there will be as many Churches as there are divers opinions , that is to say , the same multitude of men will at once prove to be one , and many Churches . Wherefore a Church is not one , except there be a certaine , and known , that is to say , a lawfull power , by meanes whereof every man may be oblig'd to be present in the Congregation , either himselfe in person , or by Proxie ; and that becomes One , and is capable of personall functions , by the union of a lawfull power of convocating Synods , and assemblies of Christians ; not by uniformity of Doctrine ▪ and otherwise , it is a multitude ; and Persons in the plurall , howsoever agreeing in opinions . XXI . It followes what hath beene already said by necessary connexion , that a City of Christian men , and a Church , is altogether the same thing , of the same men , term'd by two names , for two causes : For the matter of a City & a Church is one , to wit the same Christian men . And the forme which consists in a Lawfull power of assembling them is the same too ; for 't is manifest that every Subject is oblig'd to come thither , whither he is summon'd by his City . Now that which is call'd a City , as it is made up of men , the same , as it consists of Christians , is styled a Church . XXII . This too is very cohaerent with the same points , If there he many Christian Cities , they are not altogether personally one church : they may indeed by mutuall consent become one Church , but no otherwise , then as they must also become one City ; For they cannot assemble but at some certaine time , and to some place appointed . But Persons , places , and times , belong to civill Right , neither can any Subject or stranger lawfully set his foot on any place , but by the permission of the City , which is Lord of the place . But the things which cannot lawfully be done but by the permission of the City , those , if they be lawfully done , are done by the Cities authority . The Universall church is indeed one mysticall body , whereof CHRIST is the head , but in the same manner , that all men together acknowledging God for the Ruler of the world , are one Kingdome , and one C●ty , which notwithstanding is neither one Person , nor hath it one common action , or determination . Farthermore where it is said that CHRIST is the head of his body the Church , it manifestly appeares , that that was spoken by the Apostle of the Elect , who as long as they are in this world , are a Church onely in potentiâ , but shall not actually be so before they be separated from the reprobate , and gather'd together among themselves , in the day of Judgement . The Church of Rome of old was very great , but she went not beyond the bounds of her Empire , and therefore neither was she Universall , unlesse it were in that sense , wherein it was also said of the City of Rome , Orbem jam totum victor Romanus habebat , when as yet he had not the twentieth part of it . But after that the civill Empire was divided into parts , the single Cities thence arising were so many Churches , and that power which the Church of Rome had over them , might perhaps wholy depend on the authority of those Churches , who having cast off the Emperours were yet content to admit the Doctours of Rome . XXIII . They may be called Church-men who exercise a publique office in the Church . But of offices there was one a Ministery , another a Maistery ; The office of the Ministers was to serve Tables , to take care of the temporall goods of the Church , and to distribute ( at that time when all propriety of riches being abolisht , they were fed in common ) to each man his portion ; The Maisters according to their order , were called some Apostles , some Bishops , some Presbyters , that is to say , Elders ; yet not so , as that by the name of Presbyter , the age , but the office might be d●stinguisht ; For Timothy was a Presbyter although a young man ; but because for the most part the Elders were receiv'd into the Maistership , the word , denoting age , was us'd to signifie the office . The same Maisters , according to the diversity of their employments were called some of them Apostles , some Prophets , some Evangelists , some Pastors or Teachers . And the Apostolicall worke indeed was universall ; the Propheticall to declare their owne revelations in the Church ; the Evangelicall to preach , or to be publishers of the Gospell among the infidels ; that of the Pastors to teach , confirme , and rule the minds of those who already beleev'd . XXIV . In the Election of Church-men two things are to be considered , the Election of the Persons , and their consecration , or institution , which also is called ordination . The first twelve Apostles CHRIST himselfe both elected , and ordain'd . After CHRISTS asc●nsion Matthias was elected in the roome of Judas the Traitour , the Church ( which at that time consisted of a Congregation of about one hundred and twenty men ) choosing two men : And they appointed two , Joseph and Matthias ; but God himselfe by lot approving of Ma●●ias . And Saint Paul calls these twelve the first , and great Apostles , also the Apostles of the Circumcision . Afterward were added two other Apostles , Paul , and Barnabas , ordain'd indeed by the Doctours , and Prophets of the Church of A●…h , ( which was a particular Church ) by the imposition of hands , but elected by the command of the Holy Ghost . That they were both Apostles is manifest in the 13. of the Acts v. 2 , 3. That they receiv'd their Apostleship from hence , namely because they were separated by command of the spirit for the work of God , from the rest of the Prophets , and Doctours of the Church of Antioch , Saint Paul himselfe shewes , who calls himselfe for distinctions sake an Apostle separated unto the Gospell of God , Rom. 1. ver . 1. But if it be demanded , further by what authority it came to passe that that was receiv'd for the command of the Holy Ghost , which those Prophets and Doctours did say proceeded from him , it must necessarily be answer'd ; by the Authority of the church of Antioch : for the Prophets & Doctours must be examined by the Church before they be admitted ; For Saint John saith , Beleeve not every Spitit , but try the Spirits , whether they are of God , because many false Prophets are gone out into the world ; but by what Church , but that to which that Epistle was written ? In like manner Saint Paul reprooves the Churches of Galatia , because they Judaized , Gal. 2. v. ●…4 . although they seemed to doe so by the Authority of Peter , for when he had told them that he had reprehended Peter himselfe with these words , If thou being a Iew , livest after the manner of Gentiles , and not as doe the Iewes , why compellest thou the Gentiles to live as do● the Iewes ? Not long after he questions them , saying , This onely would I learne of you : Received ye the Spirit by the works of the Law , or by the hearing of faith ? Gal. 3. ver●… . Where it is evident , that it was Judaisme which he reprehended the Galathians for , notwithstanding that the Apostle Peter compelled them to Judaize . Seeing therefore it belonged to the Church , and not to Peter , and therefore also not to any man , to determine what Doctors they should follow , it also pertained to the authority of the Church of Antioch to elect their Prophets and Doctors . Now because the Holy Ghost separated to himself the Apostles Paul & Barnabas , by the imposition of hands from Doctors thus elicted , its manifest , that imposition of hands , & consecration , of the prime Doctors in each Church , belongs to the Doctors of the same Church . But Bishops , who were also called Presbyters , although all Presbyters were not Bishops , were ordain'd somtimes by Apostles ( for Paul & Barnabas when they had taught in Derbe , Lystra , and I●onium , ordained Elders in every Church , Acts 14. v. 23. ) sometimes by other Bishops , for Titus was by Paul left in Crete , that he should ordain Elders in every City , Tit. 1. v. 5. And Timothy was advised not to neglect the gift that was in him , which was given him by Prophesy with the laying on of the hands of the Presbytery , 1. Tim. 4. v. 14 : And he had rules given him concerning the Election of Presbyters . But that cannot be understood otherwise , then of the ordination of those who were elected by the Church ; for no man could constitute a Doctor in the Church , but by the Churches permission . For the duty of the Apostles themselves was not to command , but to teach ; and although they who were recommended by the Apostles , or Presbyters , were not rejected , for the esteem that was had of the recommenders , yet seeing they could not be elected without the will of the Church , they were also suppos'd elected by the authority of the Church . In like manner Ministers , who are called Deacons , were ordained by the Apostles ; yet elected by the Church ; for when the seven Deacons were to bee elected , and ordained , the Apostles elected them not , but look yee out , ( say they ) among you Brethren seven men of honest report . &c. And they chose Stephen , &c. And they set them before the Apostles , Acts 6. vers . 13. 6. It is apparent therefore by the custome of the Primitive Church under the Apostles , that the ordination , or consecration of all Church-men , which is done by prayer , and imposition of hands , belonged to the Apostles , and Doctors ; but the Election of those who were to be consecrated , to the Church . XXV . Concerning the power of binding , and loosing , that is to say of remitting , and retaining of sinnes , there is no doubt , but it was given by Christ to the Pastors then yet for to come , in the same manner as it was to the present Apostles : now the Apostles had all the power of remitting of sins given them , which Christ himselfe had ; As the Father hath sent me ( sayes Christ ) so send I you , John 20. vers . 21. and he addes , Whose soever sins yee remit , they are remitted , and whose soever sins ye retain , they are retained . vers . 23. But what binding and loosing , or remitting and retaining of sinnes , is , admits of some scruple . For first , to retain his sinnes who being baptized into remission of sins , is truly penitent , seems to be against the very Covenant it selfe of the new Testament , and therefore could not be done by Christ himselfe , much lesse by his Pastors , and to remit the impenitent , seems to be against the will of God the Father , from whom Christ was sent to convert the world , and to reduce men unto obedience ; Furthermore , if each Pastor had an authority granted him to remit and retain sinnes in this manner , all awe of Princes , and civill Magistrates , together with all kind of civill Government would be utterly destroyed . For Christ hath said it ▪ nay even nature it ●elfe dictates , that we should not feare them who slay the body , but cannot kill the soule , but rather feare him who can ca●t both soule and body into hell , Mat. 10. vers . 28. Neither is any man so mad as not to choose to yeeld obedience rather to them who can remit , and retain their sinnes , then to the powerfullest Kings . Nor yet on the other side , it is to be imagined , that remission of sinnes is nothing else but an exemption from Ecclesiasticall punishments ; for what evill hath excommunication in it , beside the eternall pains which are consequent to it ? or what benefit is it to be received into the Church if there were salvation out of it ? We must therefore hold , That Pastors have power , truly , and absolutely to forgive sinnes , but , to the penitent , and to retain them , but , of the impenitent . But while men think that to Repent , is nothing else but that every one condemn his Actions , and change those Counsels which to himselfe seem sinfull , and blameable , there is an opinion risen , that there may be repentance before any Confession of sinnes to men , and that repentance is not an effect , but a cause of Confession , and thence , the difficulty of those who say that the sins of the penitent are already forgiven in Baptisme , and theirs who repent not , cannot be forgiven at al , is against Scripture , and contrary to the words of Christ , Whose soever sins ye remit ▪ &c. We must therefore ●o resolve this difficulty know in the first place , that a true acknowledgement of sin is Repentance , for he that knows he hath sinned , knows he hath erred , but to will an errour is impossible , therefore he that knowes he hath sinned , wishes he had not done it , which is to repent . Farther , where it may be doubtfull , whether that which is done be a sin or not , we must consider , that repentance doth not precede confession of sins , but is subsequent to it : for there is no repentance but of sinnes acknowledged . The penitent therefore must both acknowledge the fact , and know it to be a sinne , that is to say , against the Law. If a man therefore think , that what he hath done , is not against the Law ; its impossible he should repent of it . Before repentance therefore , its necessary there be an applicacation of the facts unto the Law , but it s in vain to apply , the facts unto the Law without an Interpreter ; for not the words of the Law , but the sentence of the Law-giver is the rule of mens actions ; but surely either one man , or some men are the Interpreters of the Law , for every man is not judge of his own fact whether it be a sin or not , wherefore the fact of which we doubt whether it be a sinne or not , must be unfolded before some man or men , and the doing of this is confession . Now when the Interpreter of the Law hath judged the fact to bee a sinne , if the sinner submit to his judgement , and resolve with himselfe not to do so any more , t is repentance ; and thus , either it is not true repentance , or else it is not antecedent , but subsequent to confession . These things being thus explained , it is not hard to understand what kinde of power that of binding and loosing is ; for seeing in remission of sinnes there are two things considerable , one the Judgement or Condemnation whereby the fact is judged to be a sinne ; the other , ( when the Party condemned does acquiesce , and obey the sentence , that is to say , Repents ) the remission of the sinne , or , ( if he repent not ) the Retention : The first of these , that is to say , the Judging whether it be a sinne or not , belongs to the Interpreter of the Law , that is , the Soveraign Judge ▪ the second , namely Remission , or retention of the sinne , to the Pastor , and it is that concerning which the power of binding and loosing is conversant . And that this was the true meaning of our Saviour Christ in the institution of the same power , is apparent in the 18. of Mat. vers . 15 , 16 , 17 , 18. thus , He there speaking to his Disciples , sayes . If thy Brother sinne against thee , goe , and tell him his fault betweene thee and him alone , ( where we must observe by the way , that if thy Brother sinne against thee , is the same with , if he doe thee injury ; and therefore Christ spake of those matters which belonged to the civill Tribunall ) he addes , if he heare thee not ( that is to say , if he deny that he hath done it , or if having confest the fact , he denies it to be unjustly done ) take with with thee yet one or two , and if he refuse to heare them , tell it the Church . But why to the Church , except that she might judge whether it were a sinne or not ? But if he refuse to hear the Church , that is , if he doe not submit to the Churches sentence , but shall maintain that to be no sin , which She Judges to be a sinne , that is to say , if he repent not ( for certain it is that no man repents himselfe of that action which She conceives not to be a sinne ) he saith not , Tell it to the Apostles , that we might know that the definitive sentence in the question , whether it were a sin or not , was not left unto them , but to the Church ; but let him be unto thee ( sayes he ) as an Heathen , or Publican , that is , as one out of the Church , as one that is not baptized , that is to say , as one whose sinnes are retained . For all Christians were baptized into remission of sinnes . But because it might have been demanded who it was that had so great a power , as that of withholding the benefit of Baptisme from the impenitent , Christ shewes that the same Persons to whom he had given authority to baptize the penitent into the remission of sinns , and to make them of heathen men , Christians , had also authority to retain their sins who by the Church should be adjudged to be impenitent , and to make them of Christian men Heathens ; and therefore presently subjoynes , Verily I say unto you , Whose soever sinnes yee shall binde upon Earth , they shall ●ee bound also in Heaven , and whose soever sins yee shall loose upon Earth , they shall be ●oosed also in Heaven : Whence we may understand , that the power of binding , and loosing , or of remitting , and retaining of sinnes , which is called in another place , the power of the keyes , is not different from the power given in another place in these words , Goe , and teach all Nations , Baptizing them in the Name of the Father , and of the Sonne , and of the Holy Ghost , Mat. 28. ver . 19. And even as the Pastours cannot refuse to Baptize him whom the Church judges worthy , so neither can they retaine his sinnes whom the Church holds fitting to be absolv'd , nor yet remit his sinnes whom the Church pronounceth disobedient . And it is the Churches part to judge of the sinne , the Pastours , to cast out , or to receive into the Church those that are judg'd . Thus Saint Paul to the Church of Corinth , Do not ye judge , saith he , of those that are within ? Yet he himself pronounc't the sentence of Excommunication against the incestuous Person , I indeed ( saith he ) as absent in body , but present in Spirit , &c. XXVI . The act of retaining sinnes is that which is called by the Church Excommunication , and by Saint Paul , delivering over to Satan , the word Excommunication , ●ounding the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easting out of the Synagogue , seems to be borrowed from the Mosaicall Law , wherein they who were by the Priest adjudged ●eprous , were commanded to be kept a part out of the Camp , untill by the judgement of the Priest they were againe pronounc't cleane , and by certaine rights ( among which the washing of the body was one ) were purified , Levit. 13. ver . 46. From hence in processe of time it became a custome of the Jewes , not to receive those who passed from Gentilisme to Judaisme , ( supposing them to be uncleane ) unlesse they were first washed , and those who dissented from the Doctrine of the Synagogue , they cast out of the Synagogue ; By resemblance of this custome , those that came to Christianity , ( whether ●hey were Jewes , or Gentiles ) were not receiv'd into the Church without Baptisme ; and those that dissented from the Church were depriv'd of the Churches Communion . Now , they were therefore said to be deliver'd over to Satan , because all that was out of the Church , was comprehended within his Kingdome The end of this kind of Discipline was , that being destitute for a time of the grace ▪ and spirituall priviledges of the Church , they might be humbled to salvation ; but the effect in regard of secular matters , that being excommunicated , they should not onely be prohibited all Congregations , or Churches , and the participation of the mysteries , but as heing contagious they should be avoided by all other Christians , even more then Heathen : for the Apostle allowed to accompany with Heathen , but with these not so much as to eate , 1 Cor. 5. ver . 10 , 11. Seeing then the effect of Excommunication is such , it is manifest in the first place , that a Christian city cannot be excommunicated , for a Christian City is a Christian Church , as hath been declar'd above in the 21. Art. and of the same extension ; but a Church cannot be excommunicated ; For either she must excommunicate her selfe , which is impossible ; or she must be excommunicated by some other Church , and this , either universall , or particular . But seeing an Universall Church is no Person , ( as hath been prov'd in the 22. Artic. ) and therefore neither acts , nor does any thing , it cannot excommunicate any man ; and a particular church by excommunicating another Church doth nothing ; for where there is not one common Congregation , there cannot be any Excommunication . Neither if some one Church ( suppose that of Jerusalem ) should have excommunicated an other ( suppose that of Rome ) would it any more have excommunicated this , then her selfe : for he that deprives another of his Communion , deprives himselfe also of the Communion of that other . Secondly , No man can excommunicate the subjects of any absolute government all at once , or forbid them the use of their Temples , or their publique worship of God ; for they cannot be excommunicated by a Church which themselves doe constitute ; for if they could , there would not onely not remain a Church , but not so much as a common-weale , and they would be dissolved of themselves ; and this were not to be excommunicated , or prohibited : but if they be excommunicated by some other Church , that church is to esteem them as Heathen ; but no christian Church by the doctrine of Christ , can forbid the Heathen to gather together , and Communicate among themselves , as it shall seem good to their Cities , especially if they meet to worship Christ , although it be done in a singular custome , and manner : therefore also not the excommunicated , who are to be dealt with as Heathen . Thirdly , a Prince who hath the Soveraign power , cannot be excommunicated ; for by the doctrine of Christ , neither one , nor many subjects together can in●erdict their Prince any publique , or private places , or deny him entrance into any Assembly whatsoever , or prohibit him the doing of what hee will within his own jurisdiction ; for it is Treason among all Cities , ●o●any one , or many subjects joyntly to arrogate to themselves any authority over the whole City ; but they who arroga●e to themselves an authority over him who hath the supreme power of the City , doe arrogate the same authority over the City it selfe . Besides , a Soveraign Prince , if he be a Christian , hath this farther advantage , that the City whose Will is contained in His , is that very thing which we call a Church ; the Church therefore excommunicates no man , but whom it excommunicates by the authrity of the Prince : but the Prince excommunicates not himselfe , his subjects therefore cannot doe it . It may be indeed that an Assembly of rebellious Citizens or Traytors ▪ may pronounce the sentence of excommunication against their Prince , but not by Right . Much lesse can one Prince be excommunicated by another , for this would prove not an excommunication , but a provocation to Warre by the way of affront : For since that is not one church which is made up of Citizens belonging to two absolute Cities , for want of power of lawfully assembling them , ( as hath been declar'd before in the 22 ▪ Art. ) they who are of one Church are not bound to obey an other , and therefore cannot be excommunicated for their disobedience . Now , what some may say , that Princes , being they are members of the Universall church , may also by the authority of the Universall church be excommunicated , signifies nothing : because the Universall church ( as hath beene shewed in the 22. Art. ) is not one Person , of whom it may be said that shee acted , decreed , determin'd excommunicated , absolv'd , and the like personall attributes , neither hath she any Governour upon Earth at whose command she may assemble , and deliberate : For to be guide of the Universall church , and to have the power of assembling her , is the same thing as to be Governour ▪ and Lord over all the Christians in the world , which is granted to none , but God onely . XXVII . It hath beene shewed above in the 18. Art. that the authority of interpreting the Holy Scriptures consisted not in this , that the interpreter might without punishment , expound , and explicate his sentence & opinion taken thence , unto others , either by ▪ writing , or by his owne voice ; but , that others have a not Right to doe , or teach ought contrary to his sentence ; insomuch as the interpretation we speak of is the same with the power of defining in all manner of controversies to be determined by sacred Scriptures : Now we must shew that that power belongs to each Church , and depends on his , or their authority who have the Supreme command , provided that they be Christians ; for if it depend not on the civill authority , it must either depend on the opinion of each private Subject , or some forraigne authority ; but among othe● reasons , the inconveniencies that must follow private opinions cannot suffer its dependance on them ; of which this is the chiefe , that not onely all civill obedience would be taken away ( contrary to Christ his praecept ) but all humane society and peace would be dissolved ( contrary to the Lawes of nature ; ) for seeing every man is his owne interpretet of Scripture , that is to say , since every man makes himselfe judge of what is pleasing and displeasing unto God , they cannot obey their Princes before that they have judg'd whether their commands be conformable to the Word of God , or not ; And thus either they obey not , or they obey for their owne opinions sake , that is to say , they obey themselves , not their Soveraigne ; civill obedience therefore is lost . Againe , when every man followes his owne opinion , it 's necessary that the controversies which rise among them will become innumerable , and indeterminable ; whence there will breed among men ( who by their own naturall inclinations doe account all dissention an affront ) first hatred , then brawles and warres , and thus all manner of peace and society would vanish . We have farthermore for an example , that which God under the old Law required to be observed concerning the book of the Law , namely , that it should be transcribed , and publiquely us'd , and he would have it to be the Canon of Divine doctrine , but the controversies about it not to be determined by private Persons , but onely by the Priests . Lastly , it is our Saviours Prec●pt , that if there be any matter of offence between private Persons , they should hea●… the Church . Wherefore it is the Churches duty to define controversies , it therefore belongs not to private men , but to the Church , to interpret Scriptures . But that we may know that the authority of interpreting Gods Word , that is to say , of determining all questions concerning God , and Religion , belongs not to any forraign Person whatsoever , we must consider first what esteem such a power carries in the mindes of the subjects , and their civill actions : for no man can be ignorant that the voluntary actions of men by a naturall necessi●y , doe follow those opinions which they have concerning good , and evill , Reward , and Punishment ; whence it happens that necessarily they would chuse rather to obey those by whose judgement they beleeve that they shall be eternally happy , or miserable . Now , by whose judgement it is appointed what Doctrines are necessary to salvation , by their judgement doe men expect their eternall blisse , or perditidition ; they will therefore yeeld them obedience in all things . Which being thus , most manifest it is that those subjects who believe themselves bound to acquiesce to a forraign authority in those Doctrines which are necessary to salvation , doe not per se constitute a City , but are the subjects of that forraign power . Nor therefore although some Soveraign Prince should by writing grant such an authority to any other , yet so , as he would be understood to have retained the civill power in his own hands , shall such a Writing be valid , or transferre ought necessary for the retaining , o● good administration of his command ; for by the 2. Chap. 4. art●● . no man is said to transferre his Right , unlesse be give some proper sign , declaring his Will to transferre it ; but he who hath openly declared his will to keep his Soveraignty , cannot have given a sufficient sign of transferring the means necessary for the keeping it . This kinde of Writing therefore will not be a sign of Will , but of Ignorance in the contractors . We must consider ne●t how absurd it is for a City , or Soveraign , to commit the ruling of his Subjects consciences to an enemy ; for they are , as hath been shewed above in the 5. Chap. 6. artic . in an hostile state , whosoever have not joyn'd themselves into the unity of one Person . Nor contradicts it this truth that they doe not alwayes fight : ( for tr●ces are made between enemies ) It is sufficient for an hostile minde , that there is suspition , that the Frontiers of Cities , Kingdomes , Empires , strengthned with Garisons , doe with a fighting posture and countenance , though they strike not , yet as enemies mutually he hold each other . Lastly , how unequall is it to demand that , which by the very reason of your demand , you confesse belongs to anothers Right ? I am the Interpreter of Scriptures to you who are the Subject of anothers Realme . Why ? By what Covenants past between you and me ? By Divine authority . Whence knowne ? Out of holy Scripture . Behold the Book , read i●… in vain , unlesse I may also interpret the same for my self ; That interpretation therefore doth by Right belong to me , and the rest of my private fellow-subjects ; which we both deny : It remains therefore that in all christian Churches , that is to say , in all christian Cities , the interpretation of sacred Scripture depend on , and derive from the authority of that man , or Councell , which hath the Soveraign power of the City . XXVIII . Now because there are two kindes of controversies , the one about spirituall matters , that is to say , questions of faith , the truth whereof cannot be searcht into by naturall reason , such are the questions concerning the nature , and office of Christ , of rewards and punishments to come , of the Sacraments , of outward worship , and the like : the other , about questions of humane science , whose truth is sought out by naturall reason , and Syllogismes , drawne from the Covenants of men , and definitions ( that is to say , significations received by use , and common consent of words ) such as are all questions of Right , and Philosophy ; for example , when in matter of Right it s questioned whether there be a Promise , and Covenant , or not ? that is nothing else , but to demand , whether such words spoken in such a manner be by common use , and consent of the Subjects , a Promise or Covenant ; which if they be so called , then it is true that a Contract is made , if not , then it is false : that truth therefore depends on the compacts , and consents of men . In like manner when it is demanded in Philosophy whether the same thing may entirely be in divers places at once ; the determination of the question depends on the knowledge of the common consent of men about the signification of the word entire : for if men when they say a thing is entirely●…somewhere doe signifie by common consent that they understand nothing of the same to be elsewhere , it is false that the same thing is in divers places at once : that truth therefore depends on the consents of men , and by the same reason in all other questions concerning Right , and Philosophy : And they who doe judge that any thing can be determin'd , ( contrary to this common consent of men concerning the appellations of things ) out of obscure places of Scripture , doe also judge that the use of speech , and at once all humane society , is to be taken away ; for he who hath sold an whole field , will say , he meant one whole ridg● , and will retaine the rest as unsold ; nay , they take away reason it selfe , which is nothing else but a searching out of the truth made by such consent . These kinde of questions therefore need not be determin'd by the City by way of interpretation of Scriptures , for they belong not to Gods Word , in that sense wherein the Word of God is taken for the Word concerning God , that is to say , for the Doctrine of the Gospell ; neither is he who hath the Soveraigne power in the Church , oblig'd to employ any Ecclesiastical Doctours for the judging of any such kind of matters as these ; but for the deciding of questions of Faith , that is to say , concerning God , which transcend humane capacity , we stand in need of a divine blessing ( that we may not be deceiv'd at least in necessary points ) to be deriv'd from CHRIST himselfe by the imposition of hands . For , seeing to the end we may attaine to aeternal Salvation , we are oblig'd to a supernatural Doctrine , & which therefore it lis impossible for us to understand , to be left so destitute , as that we can be deceiv'd in necessary points , is repugnant to aequity . This infallibility our Saviour Christ promis'd ( in those things which are necessary to Salvation ) to his Apostles untill the day of judgement ; that is to say , to the Apostles , and Pastors succeeding the Apostles who were to be consecrated by the imposition of hands . He therefore who hath the Soveraigne power in the City , is oblig'd as a Christian , where there is any question concerning the Mysteries of Faith , to interpret the Holy Scriptutes by Clergy-man lawfully ordain'd . And thus in Christian Cities the judgement both of spirituall and temporall matters belongs unto the civill authority : And that man , or councell who hath the Supreme power , is head both of the City , and of the Church ; for a Church , and a Christian City is but one thing . CHAP. XVIII . Concerning those things which are necessary for our entrance into the Kingdome of Heaven . I. The difficulty propounded concerning the repugnancy of obeying God , and Men is to be remov'd by the distinction betweene the points necessary and not necessary to Salvation . II. All things necessary to Salvation are contain'd in Faith , and Obedience . III. What kind of Obedience that is which is requir'd of us . IV. VVhat Faith is , and how distinguisht from profession , from science , from opinion . V. VVhat it is to beleeve in CHRIST . VI. That that Article alone THAT JESVS IS THE CHRIST , is necessary to Salvation , is prov'd from the scope of the Evangelists . VII . From the preachings of the Apostles . VIII . From the easinesse of Christian Religion . IX . From this also , that it is the foundation of Faith. X. From the most evident words of CHRIST and his Apostles . XI . In that Article is contain'd the Faith of the Old Testament . XII . How Faith , and Obedience concur to Salvation . XIII . In a Christian City there is no contradiction betweene the commands of God , and of the City . XIV . The Doctrines which this day are controverted ab●●t Religion doe for the most part relate to the Right of Dominion . I. IT was ever granted that all authority in secular matters deriv'd from him who had the Soveraigne power , whether he were one Man , or an Assembly of Men , that the same in spirituall matters depended on the authority of the Church , is manifest by the next foregoing proofs ; and besides this , that all Christian Cities are Churches endu●d with this kind of authority : From whence a man though but dull of apprehension may collect , that in a Christian City , ( that is to say , in a City whose Soveraignty belongs to a Christian Prince , o● Councell ) all power , as well spiritual , as secular , is united under Christ , and therefore it is to be obey'd in all things ; but on the other side , because we must rather obey God then Men , there is a difficulty risen , how obedience may safely be yeelded to them , if at any time somewhat should be commanded by them to be done which CHRIST hath prohibited . The reason of this difficulty is , that seeing God no longer speakes to us by CHRIST , and his Prophets in open voice , but by the holy Scriptures , which by divers men are diversly understood , they know indeed what Princes , and a congregated Church doe command , but whether that which they doe command be contrary to the word of God , or not , this they know not , but with a wavering obedience between the punishments of temporall , and spirituall death , as it were sailing betweene Scilla and Cary●●is , they often run themselves upon both : But they who rightly distinguish betweene the things necessary to Salvation ▪ and those which are not necessary , can have none of this kind of doubt , for if the command of the Prince , or City be such , that he can obey it without hazard of his aeternnll Salvation , it is unjust not to obey them , and the Apostles praecepts take place : Servants in all things obey your Masters according to the flesh . Children obey your Parents in all things . Col. 3. v. 20 , 22. And the command of CHRIST , The Scribes and Pharisees sit in Moyses chair , all things therefore whatsoever they command you , that observe , and doe . Mat. 23. v. 2. On the contrary , if they command us to doe those things which are punisht with aeternall death , it were madnesse not rather to chuse to dye a naturall death , then by obeying , to dye eternally ; and then comes in that which CHRIST sayes , Feare not them who kill the body , but cannot kill the Soule . Mat. 10. v. 28. We must see therefore what all those things are , which are necessary to Salvation . II. Now all things necessary to Salvation are comprehended in two vertues , Faith , and Obedience : The latter of these if it could be perfect would alone suffice to preserve us from damnation ; but because we have all of us beene long since guilty of disobedience against God in Adam , and besides we our selves have since actually sinned , Obedience is not sufficient without remission of sinnes ; but this , together with our entrance into the Kingdome of Heaven is the reward of Faith , nothing else is requisite to Salvation ; for the Kingdome of Heaven is shut to none but sinners , that is to say , those who have not perform'd due Obedience to the Lawes ; and not to those neither , if they beleeve the necessary articles of the Christian Faith. Now , if we shall know in what points Obedience doth consist , and which are the necessary articles of the Christian Faith , it will at once be manifest what we must doe , and what abstaine from , at the commands of Cities , and of Princes . III. But by Obedience in this place is signified not the fact , but the Will and desire wherewith we purpose , and endeavour as much as we can to obey for the future : in which sense the word Obedience is aequivalent to Repentance , for the vertue of repentance consists not in the sorrow which accompanies the remembrance of sinne ; but in our conversion to the way , and full purpose to sinne no more , without which that sorrow is said to be the sorrow not of a Penitent but a desperate person : But because they who love God cannot but desire to obey the divine Law , and they who love their Neighbours cannot but desire to obey the morall Law , which consists as hath beene shewed above in the 3. Chapter , in the prohibition of Pride , ingratitude , contumely , inhumanity , cruelty , injury , and the like offences , whereby our Neighbours are prejudic't , therefore also Love or charity are aequivalent to Obedience . Justice also ( which is a constant will of giving to every man his due ) is aequivalent with it . But that Faith and Repentance are sufficient for Salvation , is manifest by the Covenant it selfe of Baptisme ; for they who were by Peter converted on the day of Pentecost , demanding him what they should do ? He answered , Repent , and he Baptiz'd over● one of you in the name of Jesus for the remission of your Sins . Act. 2. v. 38. There was nothing therefore to be done for the obtaining of Baptisme , that is to say , for to enter into the Kingdome of God , but to Repent , and beleeve in the Name of JESUS ; For the Kingdome of Heaven is pro●is'd by the Covenant which is made in Baptisme ▪ farthermore , by the words of CHRIST answering the Lawyer who a●k● him what ●e should doe to inherit eternall life , Thou knowest the the Commandements , Thou shalt not Kill , Thou shalt not commit Adultery , &c. which refer to Obedience ; and , Sell all that thou ●ast , and come , and f●llow me , which relates to ●aith , Luke 18. ver . 20. Mar. 10. ver . 18. And by that which is said , The just shall live by Faith , ( no● every man , but the just ) for Justice is the same disposition of Will which Repent●… and Obedience are ; And by the words of Saint Mark , The ●ime is fulfilled , and the Kingdome of God is at hand , Repent yee , and beleeve the Gospell , by which words is not obscurely signified that there is no need of other Vertues , for our entrance into the Kingdome of God , excepting those of Repentance and Faith : The Obedience therefore which is necessarily requir'd to Salvation is nothing else but the Will , or endeavour to obey , that is to say , of doing according to the Lawes of God , that is the morall Lawes , which are the same to all men , and the civill Lawes , that is to say , the commands of Soveraignes in temporall matters , and the Ecclesiasticall Lawes in spirituall ; which two kinds of Lawes are divers in divers Cities , and Churches , and are knowne by their promulgation , and publique sentences . IV. That we may understand what the Christian Faith is , we must define Faith in generall , and distinguish it from those other acts of the minde wherewith commonly it is confounded . The object of Faith universally taken , namely for that which is beleev'd , is evermore a proposition , ( that is to say a speech affirmative , or negative ) which we grant to be true : but because Propositions are granted for divers causes , it falls out , that these kind of concessions are diversly called : But we grant Propositions sometimes which notwithstanding we receive not into our mindes ; and this either for a time , to wit , so long , till by consideration of the consequencies , we have well examin'd the truth of them , which we call supposing ▪ or also simply , as through feare of the Lawes , which is to professe , or confesse by outward tokens ; or for a voluntary compliance sake , which men use out of civility to those whom they respect , and for love of Peace to others , which is absolute yeelding : Now the Propositions which we receive for truth , we alwaies grant for some reasons of our owne , and these are deriv'd either from the Proposition it selfe , or from the ●●rson propounding ; they are deriv'd from the Proposition it selfe , by calling to minde what things those words which make up the Proposition doe by common consent usually signifie : if so , then the a●…t which we give is called knowledge , or Science : but if we cannot remember what is certainly understood by those words , but sometimes one thing , sometimes another seeme to be apprehended by us , then we are said to thinke ; for example , if it be propounded that two and three ●…akes five ; and by calling to minde the order of those numerall words , that it is so appointed by the common consent of them who are of the same language with us , ( as it were by a certaine contract necessary for humane society ) that five shall be the name of so many unities as are contain'd in two and three taken together , a man assents , that this is therefore true because two and three together , are the same with five . This assent shall be called knowledge , and to know this truth is nothing else but to acknowledge that it is made by our selves ; For by whose will and rules of speaking the number .. is called two , ... is called three , & ..... is called five , by their will also it comes to passe , that this Propositionis true , Two and three taken together makes five . In like manner if we remember what it is that is called theft , and what injury , we shall understand by the words themselves , whether it be true that theft is an injury , or not . Truth is the same with a true Proposition , but the Proposition is true in which the word consequent , which by Logicians is called the praedicate , embraceth the word antecedent in its amplitude , which they call the Subject , and to know truth is the same thing as to remember that it was made by our selves in the common use of words : Neither was it rashly , or unadvisedly said by Plato of old , that knowledge was memory : But it happens sometimes that words although they have a certaine , and defin'd signification by constitution , yet by vulgar use either to adorne , or deceive , they are so wrested f●om their owne significations , that to remember the conceptions for which they were first impos'd on things is very hard , and not to be maistered but by a sharpe judgement , and very great diligence . It happens too , that there are many words which have no proper , determin'd , and every where the same signification ; and are understood not by their owne , but by vertue of other signes us'd together with them . Thirdly , there are some words of things unconceivable ; of those things therefore whereof they are the words , there is no conception ; and therefore in vaine doe we seeke for the truth of those Propositions , which they make out of the words themselves : In these cases , while by considering the definitions of words we search out the truth of some proposition , according to the hope we have of finding it , we thinke it sometimes true , and sometimes false ; either of which apart is called thinking , and also beleeving ; both together , doubting . But when our reasons for which we assent to some Proposition , derive not from the Proposition it selfe , but from the person Propounding , whom we esteeme so learned that he is not deceiv'd , and we see no reason why he should deceive us , our assent , because it growes not from any confidence of our owne , but from another mans knowledge , is called Faith : And ▪ by the confidence of whom , we doe beleeve , we are said to trust them , or to trust in them . By what hath been said , the difference appeares first betweene Faith , and Profession ; for that is alwaies joyn'd with inward asse●… ▪ this not alwayes 〈◊〉 That is an inward perswasion of the minde , this an outward obedience . Next , betweene Faith , and Opinion ; for this depends on our own● reason , that on the good esteeme we have of another . Lastly betweene Faith and Knowledge ; for this deliberately takes a proposition broken , and chewed ; that swallowes downe whole and enti●● . The explication of words , whereby the matter enquir'd after is propounded , is conducible to knowledge ; ●ay , the onely way to 〈◊〉 , is by de●… : but this is prejudiciall to Faith ; for those things which exceede humane capacity , and are propounded to beleev'd , are never more evident by explication , but on the contrary more obscure , and harder to be credited . And the same thing befalls a man who endeavours to demonstra●● the mysteries of Faith by naturall reason , which happens to a sick man , who will needs chew before he will swallow his wholsome , but bi●…r Pill● , whence it comes to passe , that he presently brings them up againe , which perhaps would otherwise , if he had taken them well downe , have prov'd his remedy . V. We have seene therefore what it is to beleeve . But what is it to beleeve in CHRIST ? Or what Proposition is that which is the object of our Faith in CHRIST ? For when we say , I beleeve in CHRIST , we signifie indeed Whom , but not What we beleeve . Now , to beleeve in CHRIST is nothing else but to beleeve that JESUS IS THE CHRIST , namely Hee , who according to the Prophesies of Moyses , and the Prophets of Israel , was to come ▪ into this world to institute the Kingdome of God : And this sufficiently appeares out of the words of CHRIST himselfe to Martha : I am ( saith he ) the Resurrection and the life , HE THAT BELEEVETH IN ME , though he were dead , yet he shall live , and WHOSOEVER LIVETH , AND BELEEVETH IN ME , shall never dye . Beleevest thou this ? She saith unto him , Yea Lord , I beleeve that THOU ART THE CHRIST the So● of God , which should come into the world . John 11. ver . 25 , 26 , 27. In which words we see that the question BELEEVEST THOU IN ME ? is expounded by the answer , THOU ART THE CHRIST . To beleeve in CHRIST therefore is nothing else but to beleeve JESUS HIMSELFE saying that he is THE CHRIST . VI. Faith and Obedience both necessarity concurring to Salvation , what kinde of Obedience that same is , and to whom due , hath beene shewed above in the 3. Article : But now we must en●●i●e what articles of Faith are requisite : And ( * ) I say , that to a Christian there is no other article of Faith requisite as necessary to Salvation , but only this , THAT JESUS IS THE CHRIST . But we must distinguish ( as we have already done before in the 4. Article ) betweene Faith , and Profession . A Profession therefore of more articles ( if they be commanded ) may be necessary ; for it is a part of our obedience due to the Lawes ; but we enquire not now what Obedience , but what Faith is necessary to salvation . And this is prov'd first out of the scope of the Evangelists which was by the description of our Saviours life to establish this one Article ; and we shall know that such was the scope , and counsell of the Evangelists , if we observe but the History it selfe . Saint Matthew beginning at his Genealogy shewes that JESUS was of the linage of David , borne of a Virgin , Chap. 1. that He was adored by the Wise men as King of the Jewes ; that Herod for the same cause sought to slay him , Chap. 2. That his Kingdome was Preacht both by John the Baptist , and Himselfe , Chap. 3 , 4. That He taught the Lawes , not as the Scribes , but as one having authority , Chap. 5 , 6 , 7. That he cur'd diseases miraculously , Chap. 8 , 9. That He sent his Apostles the Preachers of his Kingdome throughout all the parts of Judea , to proclame his Kingdome , Chap. 10. That He commanded the Messengers sent from John to enquire whether he were the CHRIST or not , to tell him what they had seene , namely the miracles which were onely competible with CHRIST , Chap. 11. That he prov'd and declar'd his Kingdome to the Pharisees , and others by arguments , parables and signes , Chap. 12. and the following Chapters to the 21. That He maintain'd himselfe to be the Christ against the Pharisees , That He was saluted with the title of King , when he entred into Jerusalem , Chap. 21. That he forewarn'd others of false Christs , and That He shewed in Parables what manner of Kingdome his should be , Chap. 22 , 23 , 24 , 25. That He was taken , and accused for this reason , because He said He was a King ; and that a Title was written on his Crosse , THIS IS JESUS , THE KING OF THE JEWES , Chap. 26 , 27. Lastly , that after his resurrection , He told his Apostles that all power was given unto Him both in Heaven , and in Earth , Chap. 28. All which tends to this end , That we should beleeve Jesus to be the Christ . Such therefore was the Scope of Saint Matthew in describing his Gospell ; but such as his was , such also was the rest of the Evangelists , which Saint Iohn sets down expresly in the end of his Gospel , These things ( saith He ) are written , that ye may know that Jesus is the Christ , the Sonne of the living God. Iohn 29. vers . 31. I say , that to a Christian . ] Although I conceive this assertion to be sufficiently proved by the following reasons , yet I thought it worth my labour to make a more a●…ple explication of it , because I perceive that being somewhat new , it may possibly be distastfull to many Divines . First therefore when I say this Article , That Jesus is the Christ , is necessary to salvation ; I say not that Faith onely is necessary , but I require Justice also , or that Obedience which is due to the Lawes of God , that is to say , a Will to live righteously . Secondly , I deny not but the profession of many Articles , ( provided that that profession be commanded by the Church ) is also necessary to salvation ; but seeing Faith is internall , Profession externall , I say that the former onely is properly Faith ; the latter a part of Obedience ; insomuch as that Article alone sufficeth for inward beleefe , but is 〈◊〉 sufficient for the outward profession of a Christian . La●●ly , even as if I ●ad said that true and inward R●pentance of ●innes was onely necessary to salvation , yet were it not to be held for a Par●… , because we suppose Justice , Obedience , and a mind reformed in all manner of vertues to be contained in it : so when I say that the Faith of one Article i● sufficient 〈◊〉 salvation , it may well be lesse wondred at , seeing that in it so many other Articles are contained ▪ for these words , Jesus is the Christ , do signifie that Jesus was that Person whom God bad promised by ▪ his Prophets , should come into the world to establish his Kingdom , that is to say , that Jesus is the Sonne of God , the Creatour of Heaven and Earth , born of a Virgin , dying for the sinnes of them who should beleeve in Him ; that He● was Christ , that is to say a King ; that He reviv'd ( for else He were not like ▪ to reign ) to judge the world , and to reward every one according to his works , for otherwise he cannot be a King ; also that men shall rise again , for otherwise they are not like to come to judgement . The whole Symbol of the Apostles is therefore contained in this one Article ; which notwithstanding I thought reasonable to contract thus , because I found that many men for this alone , without the rest , were admitted into the Kingdome of God , both by Christ , and his Apostles ; as the Thief on the Crosse , the Eu●uch baptized by Philip , the two thousand men converted to the Church at once by Saint Peter . But if any man be displeased that I doe not judge all those eternally damned , who doe not inwardly assent to every Article defined by the Church ( and yet doe not contradict , but if they be commanded , doe submit ) I know not what I shall say to them ▪ for the most evident Testimonies of Holy Writ which doe follow , doe wit●●old me from altering my opinion . VII . Secondly , this is proved by the preaching of the Apostles . For they were the Proclamers of his Kingdome , neither did Christ send them to preach ought but the Kingdome of God , Luke 9. vers . 2. Act. 15. vers . 6. And what they did after Christ his As●●n●●on may be understood by the accusation which was brought against them , They drew Jason ( sa●… Saint Luke ) and certain Brethren unto the Rulers of the City , ●rying , These are th● men that have turned the world upside down , and are come hither also , whom Jason hath received ; and these all do contrary to the decrees of Caesar , saying that there is another King , one Jesus . Acts 17. vers 6 , 7. It appears also what the subject of the Apostles Sermons was , out of these words : Opening , and alleadging out of the Scriptures ( to wit , of the old Testament ) that Christ must needs have suffered , and risen again from the dead , and that THIS JESUS IS THE CHRIST . Acts 17. vers . 2 , 3. VIII . Thirdly , By the places in which the easinesse of those thing● which are required by Christ to the attaining of salvation , is declared . For if an internall assent of the minde were necessarily required to the truth of all and each Proposition which this day is controverted about the Christian Faith , or by divers Churches is diversly defined , there would be nothing more difficult then the Christian Religion ; and how then would that be true , My yoke is easie , and my burthen light ? Mat. 11. vers . 30. and that litle ones doe beleeve in Him ? Mat. 18. vers . 6. and that it pleased God by the foolishnesse of Preaching , to save those that beleeve ? 1 Cor. 1. vers . 21. or how was the thiefe hanging on the Crosse sufficiently instructed to salvation ? The confession of whose Faith was contained in these words , Lord remember me when thou comest into thy Kingdome ; or how could Saint Paul himselfe , from an enemy , so soon become a Doctor of Christians ? IX . Foutthly , by this , that that Article is the foundation of Faith , neither rests it on any other foundation . If any man shall say unto you , Loe here is Christ , or He is there , beleeve it ●ot , for there shall arise false Christs , and false Prophets , and shall shew great signes , and wonders , &c. Mat. 24. vers 23. Whence it followes , that for the Faiths sake which we have in this Article , we must not beleeve any signes , and wonders . Although we , or an Augell from Heaven ( saith the Apostle ) should preach to you any other Gospel , then what we have preacht , let him be accursed . Gal. 1. 8. By reason of this Article therefore we might not trust the very Apostles , and Angels themselves ( and therefore I conceive not the Church neither ) if they should teach the contrary . Beloved , beleeve not every spirit , but try the spirits whether they are of God , because many false Prophets are gone out into the world , hereby know yee the spirit of God , every spirit that confesseth Jesus Christ is come in the flesh , is of God , &c. 1 John 4. vers . 1 , 2. That Article therefore is the measure of the Spitits whereby the authority of the Doctors , is either received , or rejected . It cannot be denied indeed , but that all who at this day are Christians , did learn from the Doctors , that it was Jesus who did all those things whereby he might be acknowledged ▪ to be the Christ ; yet it followes not that the same Persons beleeved that Article for the Doctors , or the Churches , but for Jesus his own sake ▪ for that Article was before the Christian Church , although all the rest were after it , and the Church was founded upon it , not it upon the Church . Mat. 16. vers . 18. Besides , this Article , that Jesus is the Christ , is so fundamentall , that all the rest are by Saint Paul said to be built upon it , For other foundation can no man lay , then that which is layd , which is Jesus Christ ( that is to say , that Jesus is the Christ ) now if any man build upon this foundation , gold , silver , precious stone , wood , hay , stubble ; every mans work shall be made manifest ; if a●y mans work abide which he hath built thereupon , he shall receive a reward ; if any mans work shall be bu●nt , he shall suffer losse , ●ut he himselfe shall be sa●ed . 1 Cor. 3 ▪ vers . 11 , 12 , 13. &c. From whence it plainly appears , that by foundation is understood this Article , THAT JESUS IS THE CHRIST : For gold , and silver , precious stones , wood , hay , stubble ( whereby the Doctrines are signified ) are not built upon the Person of Christ ; and also , that false Doctrines may be raised upon this foundation , yet not so , as they must necessarily be damned who teach them . X. Lastly , that this Article alone is needfull to he inwardly beleeved , may be most evidently proved out of many places of holy Scriptures , let who will be the Interpreter : Search the Scriptures , for in them yee think yee have eternall life ; and they are they which testify of me . John 5. 39. But Christ meant the Scriptures of the old Testament only , for the new was then not yet written . Now , there is no other testimony concerning Christ in the old Testament , but that an eternall King was to come in such a place , that He was to be born of such Parents , that He was to teach , and doe such things ; whereby , as by certain signes , he was to be knowne ▪ All which testify this one thing , that JESUS who was so born , and did teach , and doe such things , was THE CHRIST . Other Faith then was not required to attain eternall life , besides this Article . Whosoever liveth and beleeveth in me , shall never dye . John 11. vers . 25. But to beleeve in Jesus ( as is there exprest ) is the same with beleeving that JESUS WAS THE CHRIST ; He therefore that beleeves that , shall never dye , and by consequence , that Article alone is necessary to salvation . These are written that yee might beleeve that JESUS IS THE CHRIST the Sonne of God , and that beleeving yee might have life through his name . Jo. 20. vers 31. Wherefore he that beleeves thus , shall have eternall life , and therefore needs no other Faith. Every spirit that confesseth that Jesus Christ is come in the flesh , is of God. 1 Jo. 4 v. 2. And Whosoever beleeveth that JESUS IS THE CHRIST , is born of God , 1 Jo. 5. vers . 1. And , Who is he that overcometh the world , but he that beleeveth that IESUS is the Son of God ? 1 Jo. v. 5. If therefore there be no need to beleeve any thing else , to the end a man may be of God , born of God , and 〈◊〉 the world , then that IESUS IS THE CHRIST ; that one Article then is sufficient to salvation . See , here is water , what doth ●inder me to be baptiz●d ? And Philip said , If thou beleevest with all thine ●e●… , thou m●ist . And he an●●ered and sai● , I beleeve that IESUS CHRIST is the 〈◊〉 of God. Act● 8. vers . 36 , 37. If then this Article being beleeved with the whole heart , ( that is to say , with inward Faith ) was sufficient for Baptisme , it is also sufficient for salvation . Besides these places there are innumerable others which doe clearly , and expres●y affirm the same thing . Nay , wheresoever wee read that our Saviour commended the Faith of any one , or that he said , Thy Faith hath ●●ved thee , or that he healed any one for his Faiths sake ; there the Proposition beleeved was no other but this , IESUS IS THE CHRIST , either directly , or consequently . XI . But because no man can beleeve IESUS TO BE THE CHRIST , who , when he knowes that by Christ is understood that same King who was promised from God by Moyses , and the Prophets , for to be the King , and Saviour of the world , doth not also beleeve Moyses , and the Prophets , neither can he beleeve these , who beleeves not that God is , and that he governs the world ; it is necessary that the Faith of God , and of the old Testament be contained in this Faith of the new . Seeing therefore that Atheisme , and the deniall of the Divine Providence , were the only treason against the Divine Majesty in the Kingdome of God by Nature , but Idolatry also in the Kingdome of God by the Old Covenant ; now in this Kingdome wherein God rules by way of a new Covenant , apostasie is also added , or the renunciation of this article once receiv'd , that JESUS IS THE CHRIST : Truly other Doctrines , provided they have their determination from a lawfull Church , are not to be contradicted ; for that is the sinne of disobedience , but it hath been fully declar'd before that they are not needfull to be beleev'd with an inward Faith. XII . Faith and Obedience have divers parts in accomplishing the salvation of a Christian ; for this contributes the power , or capacity , that the Act , and either is said to justifie in its kinde . For Christ forgives not the sins of all men , but of the Penitent , or the Obedient , that is to say the just , I say not the guiltlesse , but the just ; for justice is a Will of obeying the Lawes , and may be consistent with a sinner , and with Christ the Will to obey is Obedience ; for not every man , but the just shall live by Faith : Obedience therefore justifies because it maketh just in the same manner as temperance maketh temperate , Prudence Prudent : Chastity chaste , namely essentially ; and pu●● a man in such a state , as makes him capable of pardon . Againe , Christ hath not promis'd forgivenesse of sinnes to all just men , but only those of them w●o beleeve Hi●… to be the Christ . Faith therefore just●fies in such a sense as a judge may be said to justifie who absolves , namely by the sentence which actually saves a man ; And in this acception of justification ( for it is an aequivocall terme ) Faith alone justifies , but in the other , Obedience onely : but neither Obedience alone nor Faith alone doe save us , but both together . XIII . By what hath been said hitherto , it will be easy to discerne what the duty of Christian Subjects is towards their Soveraignes , who as long as they professe themselves Christians cannot command their Subjects to deny Christ , or to offer him any contumely ; for if they should command this , they would professe themselves to be no Christians : For seeing we have shewed both by naturall reason , and out of holy Scriptures , that Subjects ought in all things to obey their Princes and Governours , excepting those which are contrary to the command of God ; and that the commands of God in a Christian City concerning temporall affairs , ( th●t is to say , those which are to be discust by humane reason ) are the Lawes and sentence of the City deliver'd from those who have receiv'd authority from the City to make Laws , and judge of controversies ; but concerning spirituall matters , ( that is to say those which are to be defin'd by the holy Scripture ) are the Lawes , and sentences of the City , that is to say the Church ( for a Christian City , and a Church ( as hath beeen shewed in the foregoing Chapter in the 10. Arr. are the same thing ) deliv'rd by Pastors lawfully ordain'd , and who have to that end authority given them by the City ; it manifestly followes , that in a Christian Common weale , Obedience is due to the Soveraign in all things , as well Spirituall , as Temporall , and that the same obedience even from a Christian subject is due in all temporall matters to those Princes who are no Christians , is without any controversie ; but in matters spirituall , that is to say those things which concern Gods worship , some christian Church is to be followed ; for it is an hypothesis of the Christian Faith , that God speaks not in things supernaturall , but by the way of Christian Interpreters of holy Scriptures . But what ? Must we resist Prince● when we cannot obey them ? Truly no ; for this is contrary to our civill Covenant . What must we doe then ? Goe to Christ by Martyrdome ; which if it seem to any man to be an hard saying , most certain it is that he beleeves not with his whole heart THAT IESUS IS THE CHRIST the Sonne of the living God ( for he would then desire to be dissolved , and to be with Christ ) but he would by a feigned Christian Faith elude that obedience which he hath contracted to yeeld up unto the City . XIV . But some men perhaps will wonder , if , ( excepting this one Article , that IESUS IS THE CHRIST , which only is necessary to salvation in relation to internall faith ) all the rest belong to obedience , which may be performed , although a man doe not inwardly beleeve , ( so he doe but desire to beleeve , and make an outward profession , as oft as need requires , of whatsoever is propounded by the Church ) how it comes about that there are so many Tenets which are all held so to concern our Faith , that except a man doe inwardly beleeve them , He cannot enter into the Kingdome of Heaven : But if he consider that in most controversies the contention is about humane Soveraignty ; in some , matter of gain , and profit ; in others , the glory of Wits ; he will surely wonder the lesse . The question about the propriety of the Church , is a question about the Right of Soveraignty ; for , it being known what a Church is , it is known at once to whom the Rule over Christians doth belong : for if every Christian City be that Church which Christ himselfe hath commanded every Christiā subject to that city , to hear , then every subject is bound to obey his City , that is to say , Him , or them who have the supreme power , not only in temporall but also in spirituall matters ; but if every Christian City be not that Church , then is there some other Church more universall , which must be obeyed . All Christians therefore must obey that Church just as they would obey Christ if He came upon Earth . She will therfore rule either by the way of Monarchy , or by some Assembly : This question then concerns the Right of ruling . To the same end belongs the question concerning infallibility ; for whosoever were truly , and internally beleeved by all mankinde , that he could not erre , would be sure of all Dominion , as well temporall as spirituall , over all mankinde , unlesse himselfe would refuse it ; for if he say that he must be obeyed in temporalls , because it is supposed he cannot erre , that Right of Dominion is immediately granted him . Hither also tends the priviledge of interpreting Scriptures . For he to whom it belongs to interpret the controversies arising from the divers interpretations of Scriptures , hath authority also simply and absolutely to determine all manner of controversies whatsoever ; but he who hath this , hath also the command over all men who acknowledge the Scriptures to be the Word of God. To this end drive all the disputes about the power of remining , and retaining sinnes ; or the authority of excommunication . For every man , if he be in his wits , will in all things yeeld that man an absolute obedience , by vertue of whose sentence he beleeves himselfe to be either saved , o● damned . Hither also tends the power of instituting societies ; for they depend on him by whom they subsist , who hath as many subjects as Monks , although living in an Enemies City . To this end also refers the question concerning the Iudge of lawfull Matrimony ; for he to whom that judicature belongs , to him also pertains the knowledge of all those cases which concern the inheritance , and succession to all the goods , and Rights , not of private men onely , but also of Soveraign Princes . And hither also in some respect tends the Virgin-life of Ecclesia●ticall Persons ; for unmarried men have lesse coherence then others with civill society : and besides , it is an inconvenience not to be slighted , that Princes must either necessarily forgoe the Priesthood ( which is a great bond of civill obedience ) or have no hereditary Kingdome . To this end also tends the canouization of Saints which the Hea●he● called Apotheosis ; for he that can allure forraign subjects with so great a reward , may bring those who are greedy of such glory to dare , and doe any thing . For what was it but an honourable Name with posterity ? which the Decii and other Romans sought after , and a thousand others who cast themselves upon incredible perils ? The controversies about Purgatory , and indulgencies , are matter of gain . The questions of Free-will , Iustification , and the manner of receiving Christ in the Sacrament , are Philosophicall . There are also questions concerning some Rites not introduced , bur left in the Church not sufficiently purged from gentilisme ; but we need reckon no more . All the world knows that such is the nature of men , that dissenting in questions which concern their power , or profit , or preeminence of Wit , they slander , and curse each other . It is not therefore to be wondred at , if almost all tenets ( after men grew hot with disputings ) are held forth by some or other to be necessary to salvation , and for our entrance into the Kingdome of Heaven ; insomuch as they who hold them not , are not only condemned as guilty of disobedience ( which in truth they are after the Church hath once defined them ) but of Infidelity , which I have declared above to be wrong out of many evident places of Scripture ; to which I adde this one of Saint Pauls , Let not him that eateth , despise him that eateth not , and let not him that eateth not , judge him that eateth ; for God hath received him . One man esteemeth one day above another , another esteemeth every day alike . Let every man be fully perswaded in his own mind , Rom. 14. v. 3 , 5. FINIS . Notes, typically marginal, from the original text Notes for div A86417-e1430 The Introduction . That the beginning of mutuall society is from f●ar . Annotation . Annotation . That men by nature are all equall . Whence the wil of mischieving each other ariseth . The discord from comparison of wits . From the Appetite many have to the same thing . The definition of Right . A right to to the end gives also a right to the means . By the right of nature every man is judge of the means which tend to his preservation . By right of nature all men have equall right to all things . Annotation The right of all to all is unprofitable . The state of men without Society is a state of War. The definition of War , and Pace . War is an adversary to mans preservation . That by the right of nature it is lawfull for any man to compell him whom he hath in his power to give him caution for his future obedience . That the Law of nature is not an agreement of men , but the Dictates of Reason . Annotation . That is the fundamentall Law of Nature to seek Peace where it may be had , and where not , to defend our ▪ selves . The first special Law of Nature is , That our Rights to all things ought not to be retain'd . What it is to quit our right , what to convey 〈…〉 it . The will of the receiver must necessarily be declar'd before the right be convey'd . Words convey not , except they relate to the time present . Words of the future suffice to convey , if other testimonies of our will be not wanting . In matters of free gift words of the fi●ure ●onveigh no Right . The definition of Contract , and Covenant . In Covenants we passe away our Rights by words signifying the future . Covenants in the state of nature are in vain , and of none effect , not so in Civill Government . Annotation That no man can make Compacts with Beasts , neither with God without Revelation . Nor yet Vow to God. Compacts oblige not beyond our utmost endeavours . In what manner we are freed from Compacts . Promises forc'd from us through feare of death are not valid in the state of nature . A latter Compact contradicting the former is invalid . A promise not to resist him that prejudices my Body is invalid . The Compact of self-accusation is invalid . The desinition of an ●ath . The Swearing must be conceiv'd in that fashion which he uses , who takes it . Swearing addes nothing to the Obligation which is by Compact . An Oath is not to be prest but where the breach of Contract can either be kept private , or not be punisht but from God alone . The second Law of nature to perform Contracts . That Faith is to be kept with all men without exception . Injury defin'd . An injury can onely be done to him with whom we Contract . Annotation . The distinction of Justice into that of men and actions . The distinction of commutative and distributive Justice examin'd . No injury can be done to him that is willing . The third Law of nature of ingratitude . The fourth Law of nature , that every man render himself usefull . The fift Law of nature of mercifulnesse The sixth Law that punishments onely regard the future . The seventh Law of nature against slander . The eight Law against pride The ninth Law of humility . The eleventh law , of things to be had in common . The 11. law , of things to be had in common . The 12. law , of things to be divided by ▪ lot . The 13. law , of birth-right and first possession . The 14. law , of the safety of those who are Mediators for Peace . The 15. law , of appointing an umpire . The 16. law , that no man must be judge in his owne cause . The 17. law , that Arbiters must be without all hope of reward from the parties whose cause is to be iudged . The 10. law , of witnesses . The 19. law , that no contract is to be made with the judge . The 20. Law , against Gluttony , and such things as hinder the use of Reason . The rule by which a man may presently know whether what he is about to act , be against the law of nature , or not . The lawes of nature oblige only in the court of Conscience . Annotation . The Lawes of Nature are sometimes broken by an act agreeable to those Lawes . The Lawes of Nature are immutable . He who endeavours to fulfill the Lawes of Nature , is just . The naturall Law is the same with the morall . Whence it comes to passe , that what hath been said concerning the Law , is not the same with what hath been delivered by Philosophers concerning the Vertues . The Law of nature is not properly a law , but as it is delivered in holy Scripture . The naturall , and morall law 〈◊〉 divine . Which is confirmed in Scripture in generall . Specially in regard of the fundamentall law of nature in seeking of peace . Also in regard of the first law of nature in abolishing all things to be had in common . Also the second law of nature , concerning faith to be kept . Also of the third law , of thankfulnesse . Also the fourth law , of rendring our selves usefull . Also of the fifth law , concerning mercy . Also of the sixth law , that punishment onely looks at the future . Also of the seventh law , concerning slander . Al●o of the eighth , against pride Al●o of the ninth , of equity . Also the 10. against respect of Persons . Also of the 11. Law , Of having those things in common which cannot be divided . Also of the 12. Of things to be divided by Lot. Also of appointing a Judge . Also of the 17. Law , That the Arbiters must receive no reward for their Sentence . Also of the 18. concerning Witnesses . Also of the 20. Law , against Drunkennesse . Also in respect of that which hath been said , that the Law of Nature is eternall . Also that the Lawes of Nature doe pertain to Conscience . Also that the lawes of nature are easily observ'd . Lastly in respect of the Rule by which a man may presently know whether what he is about to act be against the law of nature , or not . The law of Christ is the law of nature . That the Lawes of nature suffice not for the co●servation of Peace . That the Lawes of nature , in the state of nature , are silent . That the security of living according to the Lawes of nature , consists in the agreement of many . That the agreement of many is not constant enough to preserve a lasting Peace . Why the government of some bruit creatures stands firm in concord alone , and not so of men . That not onely consent , but union also is required to establish the peace of men . What Un●on is . In union , the Right of all men is transferred to one . What civill society is . What a civill Person is . What it is to have the supreme power , what to be subject . Two kinds of Cities , naturall , and by institution . There can no Right ●e attributed to a multitude considered out of civill society , nor any action to which they have not given their particular consents . Annotation . The beginning of a City is the Right of the major part agreeing . That every man retains a right of protecting himself according to ●is owne judgement , as long as he is not secured . That a co●r●ive po●er is ●●cessary for security . What the Sword of Justice is . That the Sword of Justice belongs to him who hath the chiefe command . That the Sword of Warre belongs to him also . The power of Judicature belongs to him . The Legislative power is his also . That the naming of Magistrats and Officers , belongs to him also . The Examination of doctrines belongs to him likewise . Annotation . Whatsoever he doth is unpunishable . That be hath an absolute dominion granted him by his Citizens , and what proportion of obedience is due unto him . Annotation . That he is not tied to observe the Lawes of the City . That no man can challenge a propriety in ought against him who hath the Supreme Power . Annotation . Annotation . It is known by the civill Laws what theft , murther , adultery , and injurie are . Annotation The opinion of those who would constitute a City , where there should not be any one endued with absolute power . The notes of supreme authority . If the City be compared with a man , hee who hath the supreme command , is in order to the City , a● the hu●… soule is to the man , By Chap. 〈◊〉 . Artic. 1. That the supreme power cannot by Right be dissolved by their consents , by whose co●…pacts it was co●…tuted . There are three kinds of Government onely . Democraty , Aristocraty , and Monarchy . Oligarchie is no state of a City distinct from Aristocratie ; neither is Anarchie any state at all . That a Tyranny is not a diverse state from alegitimate Monarchy . That there can no mixt state be form'd out of these fore-nam'd kindes of Government . Annotation . That Democraty , except it have certain times and places of meeting prescrib'd , is dissolv'd . In Democratie , the Intervals of the times of conve●ing must be short , or the administration of the government committed to some one . By what acts an Aristocraty is framed . In an Aristocraty the Nobles make no contract , nor are they obliged to any citizen , or to the whole People . The Nobles must necessarily have their set meetings . By what acts a Monarchy is framed . That the Monarch is by compact obliged to none , for the authoritie he hath received . A Monarch is ever in the readier capacity to exercise all those acts which are requisite to well governing . What kind of sin that is , and what sort of men are guilty of it , when the City performs not its office to the Citizens , not the Citizens towards the City . A Monarch made without limitation of time may elect his successors . Of limited Monarchs . A Monarch retaining his Right of Government , cannot by any promise whatsoever , be conceiv'd to have parted with his Right to the means necessary to the exercise of his Authority . my what Beanes a Subject is freed from his subjection . What Lord and Servant are . The distinction of Servants unto such as upon trust enjoy their naturall liberty ; or Slaves , and such as serve , being imprison'd or settered . The obligation of a Servant ariseth from that freedome which is granted him by his Lord. Servants that are bound are not obliged to their Lord by any Contract . Servants have no propriety in their goods against their Lord. The Lord may sell his Servant , or alienate him by Testament . The Lord cannot be injurious to his Servant . He that i● Lord of the Lord , is Lord also of the Servants . By what meanes servants are freed . The Dominion over beasts is by the Right of nature . Paternact Dominion riseth not from generation . Dominion over Infants belongs to him who who first hath the● in his power . Dominion over Infants is originally the Mothers . The exposed Infant is his that preserves him . The sonne of a Subject and chiefe , is his that commands . In such a conjunction of male and female , as neither hath the commanding power over the other , the children are the Mothers , except by pact , or civill law , it be otherwise determined . Children are no lesse subject to their Parents , then servants to their Lords , and subjects to their City . Of the honour due to Parents and Lords . Wherein liberty doth consist , and the difference between subjects and servants . There is the same Right in an hereditary , which there is in an institutive government . The question concerning the Right of succession , belongs onely to Monarchy . A Monarch may dispose of the command of his government by Testament . Or give it away , or sell it . A Monarch dying without Testament , is ever understood to will , that a Monarch should succeed him . And some one of his 〈…〉 children . And a male rather then female . And of the males , the eldest rather then the yonger . And his Brother if he want issue before all others . In the same manner that men succeed to the power , doe they also succeed to the Right of Succession . A comparing the state of nature with the civill . The gains and losses of the The praise of Monarchy . Annotation The government of one cannot be said to be evill in this respect , namely because one hath more power then all the rest . Rejection of their opinion , who say that a Lord with his servants cannot make a City . The exactions are more grievous under command of the people , then under the Monarch . Innocent Subjects are lesse obnoxious to punishment under a Monarch then under the People . Single Persons have no lesse liberty under a Monarch , then under the People . It is no disadvantage to the Subjects that they are not all admitted to the publique deliberations . Civill deliberations are unadvisedly committed to many , by reason of the unskilfulnesse of most men . By reason of their Eloquence . By reason of Faction . By reason of the unsetlednesse of the Laws . For want of secrecy . These inconveniences do adhere to Democraty , forasmuch as men are naturally delighted with an opinion of wit. The inco nveniences of government proceeding from a King who is a childe . The power of Generalls is an argument of the excellency of Monarchy . The best state of a Common-weale , is that where the subjects are the Rulers inheritance . Aristocraty is so much better by how much it approaches nearer to Monarchie , the worse by how much it is more distant from it . The beginning of institutive Government from the consent of the People . The power of judicature , and determination of warres , depend on the will of the supreme Officer . They who have the supreme authority , are by Right unpunishable . That without a supreme power , there is no government ●ut confusion . That servants and sonnes , owe their Lords and Parents simple obedience . The absolute power of Princes proved by most evident testimonies of the Scripture , as w●ll new as old . That the judgement of good and evill belongs to private Persons , is a seditious opinion . That subjects doe sin in obeying their Princes , is a seditious opinion . That Tyrannicide is lawfull , is a seditious opinion . That even they who have the Supreme power are subject to the Civill Lawes , is a seditious Opinion , That the Supreme Power may be divided is a seditious opinion . That faith and holiness are not acquired by study and reason , but are ever supernaturally infused and inspired , is a seditious Opinion . That single Subjects have any propriety , or absolute Dominion over their own goods , is a seditious Opinion . Not to know the difference between a People and a Multitude prepares to Sedition . Too great a Tax of Money , though never so just and necessary , disposeth men to Sedition . Ambition disposeth men to Sedition . So doth the hope of successe . Eloquence alone without wisdom is the onely faculty needfull to raise seditions . How the folly of the common people , and the eloquence of ambitious men , concurre to the dissolution of a Common-weale . The Right of supreme authority is distinguisht from its ex●r●ise . The safety of the People is the supreme Law. It is the duty of Princes to respect the common benefit of many , not the peculiar interest of this , or that man. By safety is understood all manner of benefits . Query , Whether it be the duty of Kings to provide for the salvation of their subjects soules , as they shall judge best in their own c●nsciences . Wherein the safety of the People consists . That discoverers are necessary for the defence of the People . To have Souldiers , Armes , Garrisons , and Money , in readiness in times of Peace , is necessary for the Peoples defence . A right instruction of Subjects in civill doctrines is necessary for the preserving of Peace . Equall distribution of publique burthens conduceth much to the preservation of peace . It s naturall equity that Monies be ●axt according to what every man speuds , not to what ●e posseseth . It conduces to the preservation of peace , to depresse the ambitious . And to dissolve factious . Lawes whereby gaining arts are cherisht , and great expences restrained , do● conduce much to the enriching of the subject . That more ought not to be determined by the Lawes , then the benefit of Prince and Subjects require . That greater punishments must not be inflicted , then are prescribed by the Lawes . Subjects must have right restored to them against corrupt Judges How Law differs from Counsell . How it differs from a Covenant . Annotation How it differs from Right . The division of lawes into divine and humane , and of the divine into naturall and positive , and of the naturall into those lawes of single men , and those of Nations . The division of humane , that is to say , civill lawes , into secular and sacred . Into distributive and vindicative Distributive and vindicative are not two Species of the Lawes . All Law is supposed to have a Penalty annext to it . The Precepts of the Decalogue of honouring Parents , of murther , adultcry , these , false witnesse , are the civill Lawes . It is not possible to command ought by the civill Law , contrary to o●e Lawes of nature . It is essentiall to a Law , that both it and the Legislator be knowne . Whence the Legislator is knowne . Promulgation and interpretation are necessary to the knowledge of a Law. The civill Law divided into written and unwritten . That the naturall laws are not written laws , neither are the sentences of lawyers , or custome , laws of themselves , but by the consent of the supreme power . What the word Sin ▪ taken in its largest sense signifies . The definition of Sin. The difference betweene a sinne of infirmitie and malice . Under what kind of sin A●h●isme is contained . Annotation . What the sinne of Treason is . Treason breaks not the civill , but the naturall Law. And therefore is punisht not by the Right of Soveraignty , but by the Right of Warre . Obedience not rightly distinguisht into Active and Passive . The Proposition of the following contents Over whom God is said to raign . The word of God three fold , Reason , Revelation , Prophesy . The Kingdome of God two-fold : Naturall and Prophetique . The Rigbt whereby God governs is seated in his omn p●te●●e . The same proved from Scripture . The obligation of yeelding obedience unto God , proceeds from humane infirmity . Annotation The Lawes of God in his naturall Kingdome , are those which are above set down in the second and third Chapters . What honour and worship are . Worship consists either in attributes , or in actions . And there is one sort naturall , and another arbitrary . One commanded , another voluntary . 〈…〉 What the end or aim of worship i● . What the naturall Lawes are concerning Gods attributes . 〈◊〉 What those actions are , whereby , naturally we do give worship . In the naturall kingdom of God the City may appoint what worship it pleaseth . God ruling by nature onely , the City , that is say , that man or Court which under God hath the Soveraignty , is the Interpreter of all the Lawes . Certain doubts removed . Annotation ▪ What is sin in the naturall Kingdom of God , and what Treason against the divine Majesty . Superstition possessing forraign Nations , God ●nstituted the true Religion by the means of Abraham . By th● Covenant between God , and Adam , all dispute is forbidden concerning the commands of superiors The manner of the Covenant between God and Abraham . In that Covenant is contained an acknowledgement of God , not simply , but of him who appeared unto Abraham . The Lawes to which Abraham was tyed , were no other , but those of nature , and that of Circumcision . Abraham among his own was the Interpreter of the word of God , and of all Lawes . Abrahams subjects could not sin in obeying him . Annotation Gods Covenant with the Hebrewes at Mount Sinai . From thence Gods government was called a Kingdom . What lawes were by God given to the Jewes . What the word of God is , and how to be knowne . What was held for the written word of God among the Jewes . The power of interpreting the word of God , and ●he supreme civil power were united in Moyses while he lived . They were also united in the High Priest during the life of Joshuah . They were also united in the High Priest , untill King Sauls time . They were united in the Kings untill the Captivity . The same were united in the Priests after the Captivity . Among the Jewes the deniall of the Divine providence , and Idolatry , were the onely Treasons against the Divine Majesty : in all other things they ought to obey their Princes . The Prophesies of Christs dignity . The Prophesies of Christs Humility and Passion . That Jesus was the Christ . That the Kingdom of God by the new Covenant was not the Kingdome of Christ , as Christ , but as God. That the Kingdome of God by the 〈◊〉 Covenant is heavenly , and begins from the day of Iudgement . The government of Christ in this world was not a Soveraignty , but Counsell , or a government by way of doctrine , and perswasion What the Promises of the new Covenant are on both parts . There are no Lawes added by Christ , beside the institution of the Sacraments . That these and the like forms , Repent , be baptized , keep the Commandements , are not Lawes . It belongs to the civill authority to define what the sinne of injustice is . It belongs to civill authority to define what conduces to the Peace and safety of the City . It belongs to the civill authority to judge ( when need requires ) what definitions and what inferences are true . It belongs to the Office of Christ to teach morality , not as a speculation , but as a Law ; to forgive sins , and to teach all things whereof there is no science properly so call'd . A distinction of things temporall from spirituall . The word of God many wayes taken . All things contained in Scripture , belong not to the Canon of christian faith . The word of a lawfull Interpreter of Scriptures , is the word of God. The authority of interpreting Scriptures , is the same with that of determining controversies of faith . Divers significations of a Church . What a Church is to whom we attribute Rights , actions , and the like appellations proper to a Person . A Christ●… City is the same with a Christian Church . Many Cities do● not constitute one church . Who are Clergy-men . The Election of Church-men belongs to the Church , their consecration to the Pastors . The power of remitting sinnes to the penitent , and retaining those of the impenitent , belongs to the Pastors , but judgement of the repentance to the Church . What excommunication is , and on whom it cannot passe . The interpretation of Scripture depends on the authority of the Ci●y . A christian city must interpret Scriptures by clergy-men . The difficulty propounded concerning the repugnaney of obeying God , and men , is to be remov'd by the distinction betweene the points necessary , and not necessary to Salvation . All things necessary to Salvation are contain'd in Faith , and Obedience . What kind of Obedience that is which is requir'd of us . What Faith is , and how distinguisht from profession , from science , and from opinion . What it is to beleeve in Christ . That that article alone , that Iesus is the Christ , is necessary to Salvation , is prov'd out of the scope of the Evangelists . Annotation By the Apostles Sermons . By the easinesse of christian Religion . By this , that it is the foundation of Faith. By the plai● words of Christ and his Apostles In this Article is contained the Faith of the old Testament . How Faith and Obedience doe con●ur to Salvation . In a Christian City there is no contrariety be weene the Command of God , and of the City . The Doctrines which this day are controverted about Religion , doe for the most part belong to the Right of Dominion . 
A35787	----	A treatise concerning the right use of the Fathers, in the decision of the controversies that are this day in religion written in French by John Daille ... Traité de l'employ des saints Pères pour le jugement des différences qui sont aujourd'hui en la religion. English Daillé, Jean, 1594-1670. 1675 Approx. 909 KB of XML-encoded text transcribed from 191 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A35787 Wing D119 ESTC R1519 13172624 ocm 13172624 98310 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35787) Transcribed from: (Early English Books Online ; image set 98310) Images scanned from microfilm: (Early English books, 1641-1700 ; 734:33) A treatise concerning the right use of the Fathers, in the decision of the controversies that are this day in religion written in French by John Daille ... Traité de l'employ des saints Pères pour le jugement des différences qui sont aujourd'hui en la religion. English Daillé, Jean, 1594-1670. [16], 163, 195 p. Printed for John Martin, and are to be sold by Robert Boulter ..., London : 1675. Includes bibliographical references. Translation of Traité de l'employ des saints Pères pour le jugement des différences qui sont aujourd'hui en la religion. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Clergy -- Office. Fathers of the church -- History and criticism. Authority -- Religious aspects. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2008-03 John Pas Sampled and proofread 2008-03 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A TREATISE CONCERNING The Right Use OF THE FATHERS , IN THE Decision of the CONTROVERSIES that are at this Day in RELIGION Written in FRENCH BY JOHN DAILLE , Minister of the Gospel in the Reformed Church at PARIS . Hieron . Apol. adv . Ruffin . Fieri potest , ut vel simpliciter erraverint ( Scriptores Ecclesiastici ) vel alio sensu scripserint , vel à librariis imperitis eorum paulatim scripta corrupta sint . Vel certè , antequam in Alexandria quasi Daemonium meridianum Arius nasceretur , innocenter quaedam , & minùs cautè locuti sunt , & quae non possint perversorum hominum calumniam declinare . LONDON , Printed for John Martin , and are to be sold by Robert Boulter at the Turks Head in Cornhill . M.DC.LXXV . To the Noble LADY , ANNE MORNAY , Lady of Tabarriere , and Baroness of St. Hermine , &c. MADAM , IT is now almost four Years since that your Son , the late Baron of St. Hermine , acquainting me with what manner of Discourse He was ordinarily entertained at Court , by those who laboured to advance the Roman Religion , the rather to make him disgust the Reformed , told me , That the Chiefest Argument which they urged against him , was , Antiquity , and the General Consent of all the Fathers of the First Ages of Christianity . And although of himself He understood well enough the Vanity of this Argument of theirs ; yet notwithstanding , for his own fuller satisfaction , He desired me that I would discover unto Him the very Bottom and Depth of this Business . This therefore I did , as Exactly as possibly I could , and gave Him my Judgment at Large in this Particular : Which Discourse of mine He was pleased to like so well , that conceiving some hopes from thence , that it might happily be of use to others also , I shortly after put Pen to Paper , and digested it into this Treatise You now see . It having therefore been Composed at first for His Service , I had resolved also with my self to have Dedicated it to His Name ; purposing , by this small Piece of Service , to testifie to the World the Continuation of the Affection I bare to His Progress in Piety . But that deadly Blow which snatched Him from us in the Flower of His Age , about two Years since , at the Famous Siege of Bosledue , having left us nothing of Him now , save onely the Spoils of His Mortality , and the Memory of His Vertue , together with our Great Sorrow for having enjoyed Him here so short a time ; I am constrained , Madam , to change my former Resolution . For , to Dedicate my Book to Him , in the State wherein He now is , in Heaven ; following the Example of many , both Ancients , and Modern Writers , who have not stuck to direct their Discourses from hence below , to those whom God hath taken up into Heaven ; I cannot perswade my self , that the Practise is either Lawful , or Fit. For , besides the Vanity of the Thing , should we hold Discourse with one , who , being at so great , and almost infinite a Distance from us , cannot possibly hear what we say ; I should account it also , if so be He could hear us , a Point of extreme Inhumanity , I had almost said , Impiety , to disturb that Perfect Rest His Blessed Soul now enjoyeth ; which hath now no more to do with our Debates or Discourses here below , but sees the Truth now in a most pure Light , and enjoys that Everlasting Bliss wherewith our Saviour hath out of his Mercy crowned His Faith , and Perseverance in the Fear of His Name . I shall therefore content my self with cherishing , and preserving , whilst I live , the precious Memory of His Worth , the Excellency of His Wit , the Soundness of His Judgment , the Sweetness of His Nature , the Fairness of His Carriage , and those other Choice Parts , wherewith He was accomplished ; but above all His singular Piety , which clearly shone forth in His Words , and Actions , till the hour of His Death . And Madam , as for this small Treatise , which was at first conceived and composed for Him , I thought I could not , without being guilty of a piece of Injustice , present it to any other , but Your Self : seeing it hath pleased God , notwithstanding the Common Order of Nature , to make You Heir to Him , to whom it belonged . This Consideration only hath emboldned me to present it to Your Hands ; knowing that the Nature of this Discourse is not so suitable to that Sorrow which hath of late cast a Cloud over Your House ; it having pleased God , after the death of the Son , to deprive You of the Father ; and to the Loss of Your Children , to add that also of Your Noble Husband . But , my desire of avoiding the being Vnjust , hath forced Me to be thus Vncivilly Troublesome : seeing I accounted it a kind of Theft , should I have any longer withheld from You that which was Your Right , by this Sad Title of Inheritance . Be pleased therefore , Madam , to receive this Book , as a part of the Goods of your Deceased Son ; which I now honestly restore , in the view of the whole World , after some times Concealment of it in my Study . This Name , I know , will oblige You to afford it some place in Your Closet , which is all that I can at present desire . For , as for the reading of it , besides that Your Exquisite Piety ( which is built upon Infinitely much Firmer Grounds , than these Disputes , ) hath no need at all of it ; I know also , that Your present Condition is such , as that it would be very Troublesome unto You. And if You shall chance to desire to spend some hours in the Perusal of it ; it must be hereafter , when the Lord , by the Efficacy of His Spirit , shall have comforted Yours , and shall have allayed the Violence of Your Grief : to whom I pour out my most earnest Prayers , that He would vouchsafe Powerfully to effect the same , and to shed forth His most holy Grace upon You , and Yours ; and that He would by His great Mercy preserve , Long , and Happily , that which remaineth of that Goodly , and Blessed Family , which He hath bestowed upon You. This , Madam , is one of the most Hearty Prayers of Your most Humble , and Obedient Servant , DAILLE . The Design of the whole WORK . THE Fathers cannot be the Judges of the Controversies in Religion at this day betwixt the Papist and the Protestant . 1. Because it is , if not an impossible , yet at least a very difficult thing to find out , what their sense hath been touching the same . 2. Because that their Sense and Judgment of these things , ( supposing it to be certainly , and clearly understood . ) not being Infallible , and without all danger of Errour , cannot carry with it a sufficient Authority for the satisfying the Vnderstanding ; which neither can , nor indeed ought to believe any thing , in point of Religion , but what it knows to be certainly True. The first of these Reasons is proved by these Mediums following . I. We have very little of the Writings of the Fathers , especially of the First , Second , and Third Centuries , pag. 1. II. Those Writings which we have of the Fathers of those times , treat of matters very far different from the Controversies now in hand . p. 8. III. The Writings , which go under the names of the Fathers , are not all truly such , but are , a great part of them , Supposititious and Forged , either long since , or of later times . p. 11. IV. Those of the Writings of the Fathers , which are Legitimate , have been in many places corrupted , by Time , Ignorance , and Fraud , both Pious and Malitious , both in the Former , and Later Ages . p. 34. V. The Writings of the Fathers are hard to be understood , by reason of the Languages , and Idioms they wrote in ; the Manner of their Writing , which is for the most part incumbred with Figures , and Rhetorical Flourishes , and nice Logical Subtilties , and the like ; and also by reason of the Termes which they for the most part used-in a far different sense , from what they now bear . p. 69. VI. When we meet with an Opinion clearly delivered , in the Writings of any of the Fathers , we must not from hence conclude , that the said Father held that Opinion : seeing that we often find them speaking those things , which themselves have not believed ; whether it be , when they report the opinion of some other , without naming the persons ; ( as they frequently do in their Commentaries : ) or in disputing against an Adversary ; in which kind of Writing they take liberty to say one thing , and believe another : or whether it be that they concealed their own private Opinion purposely , as they have done in their Homilies , meerly in compliance to such a part of their Auditory . p. 100. VII . Supposing that we are well assured , that a Father hath clearly delivered his Opinion in any Point , we ought notwithstanding to enquire into the time wherein he wrote that Opinion of his , whether it were before , or after he arrived to Ripeness of Judgment . For we see , that they have sometimes retracted in their old age , what they had written when they were young . p. 117. VIII . But suppose that a Father hath constantly held one Opinion ; it will nevertheless concern us to inquire , How he held it , and in what degree of Belief , whether as Necessary , or Probable only : and then again , in what degree of Necessity , or of Probability he placed it : Beliefs being not all equally either Necessary , or Probable . p. 123. IX . After all this we are to examine , whether or no he deliver this , as his own particular Opinion only , ( for this cannot necessarily bind our faith ; ) or whether he deliver it , as the Opinion of the Church in his time . p. 136. X. In the next place it will concern us to enquire , whether he deliver it for the Judgment of the Church Vniversal , or of some particular Church only : those things which have been received by the Major Part , having not always notwithstanding been received by some particular parts of the Church . p. ●4● . XI . And after all this , whether you take the Church for the Collective Body of Christians , or only for the body of the Clergy , or Pastors ; it is notwithstanding impossible to know , what the Belief of the whole Church in any Age hath been ; for as much as it frequently so falls out that the Opinions of these Men , who have appeared to the World , have not only not been received , but on the contrary have also been Opposed , and Contradicted by th●se Members of the same Church , who have not at all appeared to the World ; who notwithstanding , both for their Learning , and Piety , deserved perhaps to have had as much , or more Esteem , and Authority than the other . p. 151. The Second Book . THE second Reason , namely , that neither the Testimony nor the Preaching of the Fathers is altogether Infallible , is proved by these following Considerations . p. 1. II. The Fathers themselves witness against themselves , that they are not to be believed Absolutely , and upon their own bare word . p. 11. III. It appeareth plainly , by their Manner of Writing , that they never intended that their Writings should be our Judges . p. 40. IV. They have erred in divers Points , not only Singly , but also many of them together . p. 60. V. They have very much contradicted one the other , and have maintained different Opinions , in Matters of great Importance . p. 112. VI. Lastly , to say the truth , neither Party alloweth them for Judges ; but reject them boldly , and without any scruple , both the one and the other ; maintaining divers things which the Fathers were ignorant of , and rejecting others , which were maintained by them : the Protestants , in those things , where the Fathers have gone either against , or besides the Scripture ; the Church of Rome , where they oppose against them the Resolutions of their Popes , or of Councils . Seeing therefore that both Parties attribute the Supream Authority to some other Judges , the Fathers , though perhaps their Resolutions should be grounded on Divine Authority , could never be able notwithstanding to clear their Differences , and to reconcile the two Parties . p. 126. So that it followeth from hence , that our Controversies are to be decided by some other means , than that of their Writings ; and that we are to observe the same Method in Religion , that we do in all other Sciences , making use of those things wherein we all agree , for the clearing of those wherein we differ ; comparing exactly the Conclusions of both Parties with their Principles , which are to be acknowledged and granted by both sides ; whether it be in Reason , or Divine Revelation . And as for the Fathers we ought to read them carefully and heedfully ; and especially without any prejudication on either side , searching their Writings for their Opinions , and not for our own : arguing Negatively , concerning those things which we find not in them , rather then Affirmatively ; that is to say , holding all those Articles for suspected , which are not found in them , it being a thing altogether Improbable , that those Worthies of the Church were Ignorant of any of the Necessary and Principal Points of Faith : but yet not presently receiving for an Infallible Truth , whatsoever is found in them , for as much as , being but Men , though Saints , they may sometimes have erred , either out of pure Ignorance , or else perhaps out of Passion , which they have not been always wholly free from ; as appeareth clearly by those Books of theirs which are left Vs . The Testimonies of the Lord Faulkland , Lord Digby , Doctor Taylor , Doctor Rivet , concerning this learned Book . Reader , THE Translation of this Tract hath been oft attempted , and oftner de●●●ed by many Noble Personages of this and other Nations : among others by Sir Lucius Cary , late Lord Viscount Faulkland , who with his dear Friend Mr. Chillingworth made very much use of it in all their Writings against the Romanists . But the Papers of that learned Nobleman , wherein this Translation was half finisht , were long since involved in the common loss . Those few which have escaped it and the press , make a very honourable mention of this Monsieur , whose acquaintance the said Lord was wont to say was worth a Voyage to Paris . Pag. 202. of his Reply he hath these words , This observation of mine hath been confirmed by consideration of what hath been so temperately , learnedly , and judiciously written by Monsieur Daille , our Protestan-Perron . And what the same Lord in a Treatise , which will shortly be publisht saith concerning the Popish Perron , viz. Him I can scarce ever laudare in one sense , that is quote , but I must laudare in the other , that is praise , who hath helpt the Church to all the advantages which wit , learning , industry , judgment , and eloquence could add unto her , is as true of this our Protestant . I shall add but one Lords Testimony more , viz. the Lord George Digbies in his late Letters concerning Religion in these words , p. 27 , 28. The reasons prevalent with me whereon an inquiring and judicious person should be obliged to rely and acquiesce are so amply and so learnedly set down by Monsieur Daillé in his Employ des Pe●●s that I think little , which is material or weighty can be said on this subject , that his rare and piercing observation hath not anticipated . Were it needful to wander to Foreigners for Testimonies I could tell you how highly this Author is esteemed by the Learned and Famous Doctor Andr. Rivet , upon whole importunity his Book des Images and other Tracts have been translated : but writing to Englishmen I will only name the judicious Doctor Jer. Taylor Libert . of Proph. Sect. 8. n. 4. in these words , I shall chuse such a topick as makes no invasion upon the great reputation of the Fathers , which I desire should be preserved sacred as it ought . For other things let who please read Mr. Daillé du vrai usage des Peres . Et siquis eueulo locus inter Oscines , I must ingenuously profess , that it was the reading of this rational Book which first convinced me that my study in the French Language was not ill employed , which hath also enabled me to commend this to the World , as faithfully translated by a judicious hand . And that if there were no other use of the Fathers , there is very much , while , Testem quem quis adducit pro se , tenetur accipere contra se , is a rule in reason , as well as Civil Law : and that the works of Cord. Perron . ( for whose monstrous understanding [ they are the words of Viscount Faulkland p. 59. ] Bellarmine and Bironius might , with most advantage to their party , and no disgrace to them , have been employed in seeking citations ) being built upon the principle . That whatever the Fathers witness to be tradition and the doctrine of the Church must be received of all for such and so relied on . And this principle being here throughly examined . You have here as sufficient a constitation of Perrons Book against K. J. and by consequence of the Marquess of Worcesters against K. C. and Dr. Vanes , and other Epitonizers of the Cardinal , as you have of Mr. Cressys in the Preface to the Lord Faulkland , by the learned I. P. Chr. Coll. Aug. 1. 1651. T. S. THE PREFACE . ALl the Difference in Religion , which is at this day betwixt the Church of Rome and the Protestants , lies in some certain Points which the Church of Rome maintaineth as important , and necessary Articles of the Christian Faith : Whereas the Protestants , on the contrary , neither believe , nor will receive them for such . For , as for those things which the Protestants believe , for their part ; and which they conceive to be the Fundamentals of Religion ; they are so evidently , and undeniably such , as that even their Adversaries themselves do also allow of , and receive them , as well as they : for as much as they are both clearly delivered in the Scriptures , and expresly set down by the Ancient Councils and Fathers ; and are indeed unanimously received by the greatest part of Christians in all Ages , and Parts of the World. Such , for example , are these Maxims following : Namely , That there is a God , who is Supreme over all , and who created the Heavens and the Earth . That having created Man after his own Image , this Man , revolting from his Obedience , is faln , together with his whole Posterity , into most extreme and eternal misery , and become infected with Sin , as with a mortal Leprosie , and is therefore obnoxious to the Wrath of God , and liable to his Curse . That the Merciful Creator , pitying Mans Estate , graciously sent his Son Jesus Christ into the World : That his Son is God Eternal with him , and that having taken Flesh upon himself in the Womb of the Virgin Mary , and become Man ; He hath done and suffered , in this Flesh , all things necessary for our Salvation , having by this means sufficiently expiated for our Sins , by his Blood : and that having finished all this , he is ascended again into Heaven , and sitteth at the right hand of the Father ; from whence He shall one day come , to judge all Mankind , rendering to every one according to their Works . That to enable us to communicate of his Salvation , by His Merits , He sendeth us down His Holy Spirit , proceeding both from the Father and the Son , and who is also one and the same God with Them ; in such sort , as that these Three Persons are notwithstanding but One GOD , who is Blessed for ever . That this Spirit enlightens our Vnderstanding , and begets Faith in us , whereby we are justified . That after all this , the LORD sent his Apostles , to Preach this Doctrine of Salvation throughout the whole World. That These have planted Churches , and placed in each of them Pastors , and Teachers ; whom we are to hear with all reverence , and to receive from them Baptism , the Sacrament of our Regeneration ; and the Holy Eucharist , or Lords Supper , which is the Sacrament of our Communion with Jesus Christ . That we are likewise all of us bound to love GOD , and our Neighbour , very fervently ; observing diligently that Holy Doctrine which is laid down unto us in the Books of the New Testament , which have been inspired by His Spirit of Truth ; as also those other of the Old ; there being nothing , either in the one , or in the other , but what is most true . These Articles , and some other few the like , which there perhaps may be , are the substance of the Protestants whole Belief : and if all other Christians would but content themselves with these , there would never be any Schism in the Church . But now their Adversaries add to these , many other Points , which they press , and command Men to believe , as necessary ones , and such , as without believing of which , there is no possible hope of Salvation . As for example : That the Pope of Rome is the Head , and Supreme Monarch of the whole Christian Church throughout the World. That He , or at least the Church which he acknowledgeth a true one , cannot possibly erre in matter of Faith. That the Sacrament of the Eucharist is to be adored , as being really Jesus Christ , and not a piece of Bread. That the Mass is a Sacrifice , that really expiates the Sins of the Faithful . That Christians may , and ought to have in their Churches the Images of God , and of Saints , to which they are to use Religious Worship , bowing down before them . That it is lawful , and also very useful , to pray to Saints departed , and to Angels . That our Souls after death , before they enter into Heaven , are to pass through a certain Fire , and there to endure grievous Torments ; thus satisfying for their Sins . That one neither may , nor ought to receive the holy Eucharist , without having first confessed himself in private to a Priest . That none , but the Priest himself that consecrated the Eucharist , is bound by right to receive it in both kinds : And a great number of other Opinions , which their Adversaries protest plainly , That they cannot with a safe conscience believe . And these Points are the ground of the whole Difference betwixt them ; the one Party pretending , That they have been believed , and received by the Church of Christ in all Ages , as revealed by him : and the other maintaining the contrary . Now seeing that , none of these Tenets having any ground from any Passage in the New Testament ( which is the most Ancient and Authentick Rule of Christianity ) the Maintainers are fain to fly to the Writings of the Doctors of the Church , which lived within the four or five first Centuries after the Apostles , who are commonly called the Fathers ; my purpose is in this Treatise to examine , whether or no this be a good and sufficient means , for the decision of these Differences . And for this purpose , I must first presuppose two things , which any reasonable Person will easily grant me . The first is , That the Question being here about laying a Foundation for certain Articles of Faith , upon the Testimonies or Opinions of the Fathers , it is very necessary that the Passages which are produced out of them , be clear , and not to be doubted of ; that is to say , such as we cannot reasonably scruple at , either touching the Author out of whom they are alledged , or the Sense of the Place , whether it signifie what is pretended to . For a Deposition of a Witness , and the Sentence of a Judge , being of no value at all , save onely for the reputation of the Witness , or Judge ; it is most evident , that if either proceed from Persons unknown , or suspected , they are invalid , and prove nothing at all . In like manner , if the Deposition of a Witness , or Sentence of a Judge be obscure , and in doubtful Terms , it is clear , that in this case the Business must rest undecided , there being another Doubt first to be cleared , namely , What the meaning of either of them was . The second Point that I shall here lay down for a Foundation to the ensuing Discourse , is no less evident than the former ; namely , That to allow a sufficiency to the Writings of the Fathers , for the deciding of these Controversies , we must necessarily attribute to their Persons very great Authority , and such as may oblige us to follow their Judgment in Matters of Religion . For , if this Authority be wanting , how clear and express soever their Opinions be , in the Articles now controverted , it will do nothing at all toward their Decision . We have therefore here two things to examine in this Business : The first is , Whether or not we may be able now certainly and clearly to know , what the Opinion of the Fathers hath been touching the Differences now in hand . The second , Whether their Authority be such , as that whatever faithful Person shall clearly and certainly know what their Opinion hath been in any one Article of Christian Religion , he is thereby bound to receive that Article for True. For , if the Church of Rome be but able to prove both these Points , it is then without all dispute , that their Proceeding is good , and agreeable to the End proposed , there being so many of the Ancient Fathers Writings alledged at this day by them . But if , on the contrary side , either of these Two things , or both of them , be indeed found to be doubtful , I should think that any Man of a very mean Judgment , should be able to conclude of himself , That this way of Proof , which they have hitherto made use of , is very insufficient ; and that therefore they of necessity ought to have recourse to some other more proper and solid way in the Proof of the Truth of the said Opinions , which the Protestants will not by any means receive . THE FIRST BOOK . CHAP. I. REASON I. Touching the Difficulty of knowing the Sense of the Fathers , in reference to the present Controversies in Religion ; drawn from hence : Namely , Because there is very little extant of Their Writings , for the Three First Centuries . IF we should in this particular take the same course , which some Writers of the Church of Rome make use of against the Holy Scriptures , it would be a very easie matter to bring in question , and render very doubtful , and suspected , all the Writings of the Fathers . For , when any one alledgeth the Old or New Testament , these Gentlemen presently demand , How , or by what means they know , that any such Books were truly written by those Prophets , and Apostles , under whose Names they go . If therefore , in like manner , when these Men urge Justin , Irenaeus , Ambrose , Augustine , and the like , one should take them short , and demand of them , How , and by what means they are assured , that these Fathers were the Authors of those Writings , which at this day go under their Names , it is very much to be doubted but that they would find a harder Task of it , than their Adversaries , in justifying the Inscriptions of the Books of Holy Writ ; the Truth whereof is much more easie to be demonstrated , than of any Humane Writings whatsoever . But I pass by this too-artificial way of Proceeding , and onely say , That it is no very easie matter to find out , by the Writings of the Fathers , what hath really beeen their Opinion , in any of those Controversies which are now in debate , betwixt the Protestant and the Church of Rome . The Considerations which render the knowledge of this so difficult , are many : I shall therefore in this First Part handle some of them onely , referring the rest to the Later , examining them one after another . The first Reason , therefore , which I shall lay down for the proving of this Difficulty , is , The little we have extant of the Writings of the Ancient Fathers , especially of the First , Second , and Third Centuries ; which are those we are most especially to regard . For , seeing that one of the principal Reasons that moveth the Church of Rome to alledge the Writings of the Fathers , is to shew the Truth of their Tenets , by the Antiquity , which they reckon as a Mark of it ; it is most evident , that the most Ancient ought to be the most taken notice of . And indeed , there is no question to be made , but that the Christian Religion was more pure , and without mixture , in its beginnings and Infancy , than it was afterwards , in its Growth and Progress : it being the ordinary course of Things , to contract Corruptions , more or less , according as they are more or less removed from their first Institution : As we see by experience in States , Laws , Arts , and Languages ; the Natural Propriety of all which is continually declining , after they have once passed the Point of their Vigour , and , as it were , the Flower and Prime of their Strength and Perfection . Now I cannot believe , that any faithful Christian will deny , but that Christianity was in its Height and Perfection in the time of the Blessed Apostles : And indeed it would be the greatest injury that could be offered them , to say , that any of their Successors have either had a greater desire , or more Abilities , to advance Christianity , than they had . It will hence follow then , That those Times which were nearest to the Apostles , were necessarily the purest , and less subject to suspicion of Corruptions , either in Doctrine , or in Manners , and Christian Discipline : it being but reasonable to believe , that if there be any Corruptions crept into the Church , they came in by little and little , and by degrees ; as it happens in all other things . If any one shall here object , That even the very next Age immediately after the times of the Apostles was not without its Errours , if we may believe Hegesippus ; who , as he is cited by Eusebius , witnesseth , that the Church continued a Virgin till the Emperour Trajan's time ; but , that after the death of the Apostles , the Conspiracy of Errour began to discover it self with open fce . I shall not oppose any thing against this testimony ; but shall only say , that if the Enemy , immediately upon the setting of these Stars of the Church , their Presence and Light being scarcely shut in , had yet the boldness presently to fall to sowing his evil seed ; how much more had he opportunity to do this in those . Ages which were further removed from their Times ; when as the Sanctity and Simplicity of these great Teachers of the World having now by little and little vanished out of the memories of Men , Humane Inventions , and new Fancies began to take place . So that we may however conclude , That supposing that Christianity , even in the First Ages , hath not been altogether exempt from alteration in Doctrine ; yet are they much more free from it , than the succeeding Ages can pretend to be ; and are therefore consequently to be preferred before them in all respects : it being here something like what the Poets have fancied of the Four Ages of the World , where the succeeding Age always came short of the former . For , as for the Opinion of those Men , who think the best way to find out the true Sense of the Ancient Church , will be , to search the Writings of those of the Fathers chiefly who lived betwixt the time of Constantine the Great , till Pope Leo , or till Pope Gregory's time ; that is to say , from the end of the Third Century , till the beginning of the Seventh : I take this as a Confession onely of the small number of Books that are left us of those Ages before Constantine ; and not that these Men allow , that the Authority of these Three later Ages , ought to be preferred to that of the Three former . If we had but as much Light , and as clear Evidences of the Belief of the one , as we have of the other , I make no question but they would prefer the Former . But if they mean otherwise , and are indeed of a perswasion , that the Church was really more pure after Constantine's time , than before ; they must excuse me , if I think that they by this means confess the distrust they have of their own Cause , seeing they endeavour to get off as far as they can from the Light of the Primitive times ; retreating back to those Ages wherein it is most evident there was both less Perfection , and Light , than before : running clean contrary to that excellent Rule which S. Cyprian hath given us ; That we should have recourse to the Fountain , whenever the Channel and Stream of Doctrine , and Ecclesiastical Tradition is found to be any whit corrupted . But however , let their meaning be what it will , their Words , in my judgment , do not a little advantage the Protestants Cause ; it being a very clear confession , That those Opinions about which they contest with them , do not at all appear clearly in any of the Books that were written during the Three First Centuries . For , if they were found clearly in the same , what Policy were it then in them to appeal to the Writers of the Three following Centuries , to which they very well know , that their Adversaries attribute less , than to the Former ? But besides this tacite Confession of theirs , the thing is evident ; namely , That there is left us at this day very little of the Writings of the Fathers of the Three First Centuries of Christianity , for the deciding of our Differences . The blessed Christians of those times contented themselves , for the greatest part of them , with writing the Christian Faith in the hearts of Men , by the beams of their Sanctity , and holy Life , and by their Blood shed in Martyrdom , without much troubling themselves with the writing of Books : Whether it were , because , as Learned Origen elegantly gives the Reason , they were of opinion that the Christian Religion was to be defended by the Innocency of Life , and honesty of Conversation , rather than by Sophistry , and the Artifice of Words : or whether , because their continual Sufferings gave them not leisure to take Pen in hand , and to write Books ; or else , whether it were for some other Reason perhaps , which we know not . But this we are very well assured of , that except the Writings of the Apostles , there was very little written by others in these Primitive times : which was the cause of so much trouble to Eusebius in the beginning of his History , having little or no light to guide him in his Undertaking , and treading , as himself saith , in a new path , unbeaten by any that had gone before him . Besides , the greatest part of those few Books which were written by the Christians of those Times , have not come down to our hands , but were lost , either through the injury of Time , that consumeth all things , or else have been made away by the malice of Men , who have made bold to suppress and smother whatsoever they met with , that was not wholly to their gust . Of this sort were those five Books of Papias Bishop of Hierapolis , the Apology of Quadratus Atheniensis , and that other of Aristides , the Writings of Castor Agrippa , against the XXIV Books of the Heretick Basilides , the five Books of Hegesippus , the Works of Melito Bishop of Sardis , Dionysius Bishop of Corinth , Apollinaris Bishop of Hierapolis , the Epistle of Pinytus Cretensis , the Writings of Philippus , Musanus , Modestus , Bardesanes , Pantaenus , Rhodon , Miltiades , Apollonius , Serapion , Bacchylus , Polycrates Bishop of Ephesus , Heraclius , Maximus , Hammonius , Tryphon , Hippolytus , Julius , Africanus , Dionysius Alexandrinus , and others of whom we have no more left , save onely their Names , and the Titles of their Books , which are preserved in Eusebius , S. Hierome , and others . All that we have left us of these Times , which is certainly known to be theirs , and that no Man doubts of , is , some certain Discourses of S. Justin the Philosopher and Martyr , who wrote his second Apology a hundred and fifty years after the Nativity of our Saviour Christ ; the Five Books of S. Irenaeus , who wrote not long after him ; Three excellent and learned Pieces of Clemens Alexandrinus , who lived toward the end of the second Century ; divers Books of Tertullian , who was famous about the same time : the Epistles and other Treatises of S. Cyprian Bishop of Carthage , who suffered Martyrdom about the year of our Saviour CCLXI , the Writings of Arnobius , and of Lactantius his Scholar , and some few others . For , as for Origen , S. Cyprian's Contemporary , who alone , had we but all his Writings entire , would be able perhaps to give us more light and satisfaction in the Business we are now upon , than all the rest ; we have but very little of him left us , and the greatest part of that too most miserably abused , and corrupted ; the most learned , and almost innumerable Writings of this great and incomparable Person , not being able to withstand the violence of Time , nor the envy and malice of Men , who have dealt much worse with him , than so many Ages , and Centuries of Years that have passed , from his time down to us . And thus have I given you an account of well-nigh all that we have left us , which is certainly known to have been written by the Fathers of the Three First Centuries . For , as for those other Pieces which are pretended to have been written in the same times , but are indeed either confessed to be supposititious by the Romanists themselves , or are rejected by their Adversaries , and that upon very good and probable grounds ; these are not to have any place at all , or account here , in clearing the Controversie we have now in hand . The Writings of the Fourth and Fifth Centuries have , I confess , out-gone the Former for number , and good fortune too ; the greatest part of them having come down safe to our Hands : but they come much short of the other in Weight and Authority ; especially in the Judgment of the Protestants , who maintain , and that upon very probable Grounds too , That the Christian Religion hath from the beginning had its declinings by little and little , losing in every Age some certain degree of its Primitive and Native Purity . And besides , we have good cause perhaps to fear , lest the multitude of Writers of these two Ages trouble us as much , as the paucity of them in the three preceding ; and that , as before we suffered under scarcity , we now be overwhelmed with their multitude . For , the multitude of Words , and of Books , serves as much sometimes to the suppressing of the Sense and Opinion of any Publick Body , as Silence it self ; our Minds being then extremely confounded , and perplexed , while it labours to apprehend what is the True and Common Opinion of the Whole , amidst so many differently-biassed Particulars , whereof each endeavours to express the same : it being most certain , that amongst so great and almost infinite variety of Spirits , and Tongues , you shall very hardly meet with two Persons , that shall deliver to you one and the same Opinion , ( especially in Matters of so high a nature , as the Controversies in Religion are ) after the same form and way of representation , how unanimous soever their Consent may otherwise be in the same Opinion . And this Variety , although it be but in the Circumstances of the thing , makes notwithstanding the Foundation it self to appear different also . CHAP. II. Reason II. That those Writings which we have of the Fathers of the First Centuries , treat of Matters very far different from the present Controversies in Religion . BUt suppose that neither the want of Books in the Three First Centuries , nor yet the abundance of them in the Three following , should bring along with it these inconveniences ; it will however be very hard to discover out of them , what the Opinion of their Authors hath been , touching those Points of Christian Religion now controverted . For the Matters whereof They treat , are of a very different nature ; these Authors , according as the necessity of their times required , employing themselves either in justifying the Christian Religion , and vindicating it from the aspersion of such Crimes wherewith it was most falsly and injuriously charged ; or else in laying open to the World the Absurdity ▪ and Impiety of Paganism ; or in convincing the hard-hearted Jews ; or in confuting the prodigious Fooleries of the Hereticks of those times ; or in exhortations to the Faithful to Patience and Martyrdom ; or in expounding some certain Passages and Portions of the Holy Scripture : all which things have very little to do with the Controversies of these times , of which they never speak Syllable , unless they accidentally or by chance let a Word drop from them , toward this side , or that side , yet without the least thought of us , or of our Controversies ; although both the one and the other Party sometimes lights upon Passages , wherein they conceive they have discovered their own Opinions clearly delivered , though in vain for the most part , and without ground : just as he did , that hearing a Ring of Bells , thought they perfectly ●ounded out unto him , what he in his own thoughts had fancied . Justin Martyr , and Tertullian , Theophilus , and Lactantius , Clemens , and Arnobius , shew the Heathen the vainness of their Religion , and of their gods ; and that Jupiter and Juno were but Mortals , and that there is but one onely God , the Creator of Heaven and Earth . Irenaeus bends his whole Forces against the prodigious Opinions of Basilides , the Valentinians , and other G●osticks , who were the Inventors of the most Chimaerical Divinity that ever came into the fancy of Man. Tertullian also whips them , as they well deserve it ; but he especially takes Marcion , Herm●genes , Apelles , Praxcas ▪ and others , to task ; who maintained , That there were Two Gods , or Two Principles , and confounded the Persons of the Father and the Son. Cyprian is wholly upon the Discipline and the Vertues of the Christian Church . Arius , Macedonius , Eunomius , Photinus , Pelagius , and afterwards Nestorius and Eutyches , made work for the Fathers of the Fourth and Fifth Centuries . The Blasphemies of these Men against the Person or the Natures of our Saviour Christ , or against the Holy Ghost and its Grace , which have now of a long time lay buried , and forgotten , were the Matters debated in those times , and the subject of the greatest part of the Books then written , that have come to our Hands . What relation hath any thing of all this to the Business of Transubstantiation , and the Adoration of the Eucharist , or the Monarchy of the Pope , or the Necessity of Auricular Confession , or the Worshipping of Images , and the like Points , which are the Business of the present Controversies , and which none of the Ancients hath handled expresly , and of set purpose ; and perhaps too never so much as thought of ? It is very true indeed , that the silence of these Fathers in these Points , which some set so much by , is not wholly mute ; and perhaps also it may pass for a very clear Testimony : but certainly not on their side who maintain them affirmatively . But however , this is a most certain truth , That throughout the whole Body of the genuine Writings of these Fathers , you shall not meet with any thing expresly urged , either for or against the greatest part of these Opinions . I shall most willingly confess , That the belief of every Wise man makes up but One entire Body , the Parts whereof have a certain correspondence and relation to each other ; in such sort , as that a Man may be able , by those things which he delivers expresly , to give a guess what his Opinion is touching other things , which he declares himself not at all in : it being a thing utterly improbable that he maintains any one Position which shall manifestly clash with his other Tenets , or that he rejects any thing that necessarily followeth upon them . But besides that this manner of Disputation presupposeth , that the Belief of the Ancient Fathers hangs all close together , no one Position contradicting another , but having all its Parts united , and depending one upon another ; which notwithstanding is not altogether unquestionable , as we shall shew elsewhere : Besides all this , I say , it requireth also a sharp piercing Wit , which readily and clearly apprehends the Connexions of each several Point ; an excellent Memory , to retain faithfully whatever Positions the Ancients have maintained ; and a solid Judgment , free from all pre-occupation , to compare them with the Tenets maintained at this day : And what Man soever is endued with all these Qualities , I shall account him the fittest Man to make profitable Use of the Writings of the Fathers , and the likeliest of any to search into the bottom of them . But the mischief of it is , that Men so qualified , are very rare , and hard to be found . I shall add here , That if you will believe some certain Writers of the Church of Rome , this whole Method is vain and useless ; as is also that which makes use of Argumentation , and Reason ; means which are insufficient , and unable ( in the judgment of these Doctors ) to bring us to any certainty , especially in Matters of Religion , wherein , their Opinion is , we are to rely upon clear and express Texts onely . So that , according to this account ▪ we will not , if we be wife , believe that the Fathers held any of the aforenamed Points , unless we can find them in express terms delivered in their Writings ; that is to say , in the very same terms that we read them in the Decrees and Canons of the Council of Trent . Seeing then that according to the Opinion of these Men , those Testimonies onely are to be received , which are express , and likewise , that of these Points now controverted , there is searcely any thing found expresly delivered by the Fathers : we may , in my Opinion , very Logically and reasonably conclude , that it is , if not an impossible , yet at least a very difficult thing ( according to these Men ) to come to the certain knowledge of the Opinion of the Ancients , touching the greatest part of the Tenets of the Church of Rome , which are at this day rejected by the Protestants . CHAP. III. Reason III. That those Writings which go under the Names of the Ancient Fathers , are not all truly such ; but a great part of them suppositions , and forged , either long since , or of later Times . I Come now to more important Considerations ; these two former , though they are not in themselves to be despised , or neglected , being yet but trivial ones in respect of those which follow . For there is so great a confusion in the most part of these Books whereof we speak , that it is a very hard thing truly to find out who were their Authors , and what the Meaning and Sense of them is . The first Difficulty proceeds from the infinite number of Forged Books , which are falsly attributed to the Ancient Fathers : The like having hapned also in all sorts of Learning and Sciences ; insomuch that the Criticks at this day are sufficiently troubled in discovering , both in Philosophy , and Humanity , which are forged and supposititious Pieces , and which are true and legitimate . But this Abuse hath not reigned any where more grosly , and taken to it self more liberty , than toward the Ecclesiastical Writers . All Men complain on this , both on the one side , and on the other , and labour all they can to deliver us from these Confusions , though oftentimes with little success , by reason of the eagerness of their Passion , by which they are carried away , ordinarily judging of Books according to their own Interest , rather than the Truth , and rejecting all those that any whit contradict them ; but defending those which speak of their side , how good or bad soever they otherwise chance to be . So that , to say the truth , they judge not of their own Opinions by the Writings of the Fathers , but of the Writings of the Fathers by their own Opinions . If they speak with Us , it is then Cyprian and Chrysostome ; if not , it is some Ignorant Modern Fellow , or else some Malicious Person , who would fain cover his own filthiness under the rich Garment of these excellent Persons . Now if it were Passion onely that rendered the Business obscure , we should be able easily to quit our hands of it , by stripping it , and laying it open to the World ▪ and all moderate Men would find enough to rest satisfied with . But the worst of it is , that this Obscurity oftentimes falls out to be in the things themselves ; so that it is a very hard , and sometimes an impossible thing , to clear them ; whether it be by reason of the Antiquity of the Errour , or else by reason of the near resemblance of the ●alse to the True. For these Forgeries are not new , and of yesteryesterday ; but the Abuse hath been on foot above fourteen hundred years . It is the complaint of the greatest part of the Fathers , That the Hereticks , to gain their own Dreams the greater Authority , vented them under the Names of some of the most eminent Writers in the Church , and even of the Apostles themselves . Amphilochius Bishop of Iconium , who was so much esteemed by the great S. Basil , Archbishop of Caesarea , wrote a particular Tract on this Subject , alledged by the Fathers of the Seventh Council , against a certain Passage produced by the Iconoclasts out of I know not what idle Treatise , entituled , The Travels of the Apostles . And I would to God that Tract of this Learned Prelate were now extant ! if it were , it would perhaps do us good service in discovering the Vanity of very many ridiculous Pieces , which now pass up and down the World under the Names of the Primitive and most Ancient Christians . S. Hierome rejecteth divers Apocryphal Books , which are published under the Names of the Apostles , and of their first Disciples ; as namely , of S. Peter , of Barnabas , and others . The Gospel of S. Thomas , and the Epistle to the Laodiceans , are put in the same rank by the Seventh Council . Now if these wretched Knaves have been thus sawcy with the Apostles , as to make use of Their Names , how much more likely is it , that they would not stick to make as bold with the Fathers ? And indeed this kind of Imposture hath always been very ordinary . Thus we read , That the Nestorians sometime published an Epistle under the Name of S. Cyril of Alexandria , in the defence of Theodorus Bishop of Mopsuestia , who was the Author and first Broacher of their Heresie : and likewise that the Eutychists also vented certain Books of Apollinaris , under the Title of The Orthodox Doctors , onely to abuse the simple People . Leontius hath written an express Tract on this Subject ; wherein he shews , That these Men abused particularly the Names of S. Gregory of Neocaesarea , of Julius Bishop of Rome , and of Athanasius , Bishop of Alexandria : and he also saith particularly , That the Book entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A particular Exposition of the Faith , which is delivered unto us by Turrianus the Jesuite , Gerardus Vossius , and the last Edition of Gregorius Neocaesariensis , for a true and legitimate Piece of the said S. Gregory , is not truly his , but the Bastard Issue of the Heretick Apollinaris . And the like Judgment do the Publishers of the Bibliotheca Patrum give of the XII Anathema's , which are commonly attributed to the same S. Gregory . The Monothelites also , taking the same course , forged an Oration under the Name of Menas Patriarch of Constantinople , and directed to Vigilius Bishop of Rome : and two other Books under the Name of the same Vigilius , directed to Justinian and Theodora ; wherein their Heresie is in express terms delivered : and these three Pieces were afterward inserted into the Body of the Fifth Council , and kept in the Library of the Patriarch's Palace in Constantinople . But this Imposture was discovered , and convinced in the VI Council : for otherwise , who would not have been deceived by it , seeing these false Pieces in so Authentick a Copy ? I bring but these few Examples , to give the Reader but a taste onely of what the Hereticks not onely dared , but were able also to do , in this particular : and all these things were done before the end of the Seventh Century , that is to say , above nine hundred years ago . Since which time , in all the Disputes about the Images in Churches , and in the differences betwixt the Greek and Latine Churches , and indeed in the most part of all other Ecclesiastical Contestations , you shall find nothing more frequent , than the mutual Reproaches that the several Parties cast at each other , accusing each other of forging the Pieces of Authors which they produced each of them in defence of their own Cause . Judge you therefore , whether or not the Hereticks , using the same Artifice , and the same Diligence ▪ now for the space of so many Centuries since , though in different Causes , may not in all probability have furnished us with a sufficient stock of spurious Pieces , sent abroad under the Names of the Ancient Fathers , by their professed Enemies ? And do but think whether or no we may not chance to converse with an Heretick sometimes , when we think we have a Father before us ; and a professed Enemy , disguised under the mask of a Friend ? So that it will hence follow , That it may justly be feared , that we sometimes receive and deliver for Maxims and Opinions of the Ancient Church , no better than the very Dreams of the Ancient Hereticks . For we must conceive , that they were not so foolish , as to discover their Venom at the first dash , in the height of their Heretical Positions ; but rather , that they onely cunningly cast in here and there some sprinklings of it , laying the foundation of their Heresie as it were afar off onely ; which makes the Knavery the more hard to be discovered , and so consequently the more dangerous . But supposing that this Jugling Trick of the Hereticks may have very much corrupted the Old Books ; yet notwithstanding , had we no other spurious Pieces than what had been forged by them , it would be no very hard matter to distinguish the True from the False . But that which renders the Evil almost uncurable , is , that even in the Church it self this kind of Forgery hath been both very Ordinary , and very Ancient . I impute a great part of the cause of this Mischief to those Men , who before the Invention of Printing , were the Transcribers and Copiers out of Manuscripts : of whose negligence and boldness in corrupting of Books , S. Hierome very much complained even in his time : Scribunt ( saith he ) non quod inveniunt , sed quod intelligunt ; & dum alienos errores emendare nituntur , ostendunt suos : That is , They write , not what they find , but what they understand ; and whilst they endeavour to correct other Mens Errors , they shew their own . We may very well presume , that what liberty these Men took in corrupting , they took the same in forging Books too : especially since this last course was beneficial to them , which the other was not . For by altering or corrupting the Books they wrote , they could not make any advantage to themselves : whereas in forging new Books , and venting them under great and eminent Names , they put them off both faster and dearer . So likewise if there came to their hands any Book , that had either no Authors Name ; or having any , it was but an obscure , or a tainted one : to the end that these evil Marks might not prejudice the venting of it , they would rase it out without any more ado , and inscribe it presently with some one of the most Eminent and Venerable Names that was in the Church ; that so the Reputation and Favour that That Name had found in the World , might be a means of the better putting off their false Wares . As for example : The Name of Novatianus , who was the Head of a Schism against the Roman Church , became justly to be odious to Christian ears ; as that of Tertullian was the more esteemed , both for the Age , Wit , and Learning of the Person . Now the Transcriber considering this with himself , without any other design , or end , than onely of his own private Gain , hath , in my judgment , made an exchange , attributing to Tertullian that Book of the Trinity , which is indeed Novatianus his ; as we are given to understand also by S. Hierome . And I am of opinion , that both the birth and fortune of that other Piece De Poenitentia hath been , if not the very same , yet at least not much unlike that of the other . So likewise that Book which beareth Title , De Operibus Cardinalibus Christi , which was composed and sent by the Author of it to one of the Popes , without setting down his Name , as himself there testifies , hath been vented abroad under the Name of S. Cyprian , onely because by this means it is the more profitable to the Manuscript-monger ; and it hath formerly always passed , and doth still pass for his ; notwithstanding that , in my judgment , it is clear enough , that it cannot be his , as is ingenuously confessed by a very many of the Learned , both of the one , and of the other side . Ruffinus had some Name in the Church ; though nothing near so great a one as Cyprian had : and this is the reason why the afore-named Merchants have inscribed with S. Cyprian's Name that Treatise upon the Apostles Creed , which was written by Ruffinus . Besides the Avarice of these Librarii , their own Ignorance , or at least of those whom they consulted , hath in like manner produced no small number of these spurious Pieces . For when either the likeness of the Name , or of the Stile , or of the Subject treated of , or any other seeming Reason , gave them occasion to believe , that such an Anonymous Book was the Work of such or such an ancient Author , they presently copied it out under the said Author's Name ; and thus it came from thenceforth to be received by the World for such , and by them to be delivered for such , over to Posterity . But all the blame is not to be laid upon the Transcribers onely , in this particular : the Authors themselves have contributed very much to the promoting of this kind of Imposture . For there have been found in all Ages some that have been so sottishly ambitious , and so desirous , at what rate soever , to have their Conceptions published to the World , as that finding they should never be able to please , and get applause abroad of themselves , they have vented them under the Name of some of the Fathers ; chusing rather to see them received , and honoured , under this false Habit , than disdained , and slighted , under their own true one . These Men , according as their several Abilities have been , have imitated the Stile and Fancy of the Fathers , either more or less happily ; and have boldly presented these Issues of their own Brain to the World , under their Names . The World , the greatest part whereof hath always been the least subtile , hath very readily collected , preserved , and cherished these false Births , and hath by degrees filled all their Libraries with them . Others have been moved to use the same Artifice , not out of Ambition but some other irregular Fancy , as those Men have done , who , having had a particular affection either to such a Person , or to such an Opinion , have faln to write of the same , under the Name of some Author of good Esteem and Reputation with the World , to make it pass the more currantly abroad : Just as that Priest did , who published a Book entituled , The Acts of S. Paul , and of Tecla ; and being convinced of being the Author of it , in the presence of S. John , he plainly confessed , that the love that he bare to S. Paul was the onely cause that moved him to do it . Such was the boldness also of Ruffinus , a Priest of Aquileia , ( whom S. Hierome justly reprehendeth so sharply , and in so many places ) who to vindicate Origen's Honour , wrote an Apology for him , under the Name of Pamphilus , a holy and renowned Martyr ; although the truth of it is , he had taken it partly out of the First and Sixth Books that Eusebius had written upon the same Subject , and partly made use of his own Invention in it . Some such like Fancy it was , that moved him also to put forth the Life of one Sextus , a Pythagorean Philosopher , under the Name of S. Sixtus the Martyr , to the end that the Work might be received the more favourably . What can you say to this ? namely , That in the very same Age there was a Personage of greater Note than the former , who , disliking that Hierome had translated the Old Testament out of the Hebrew , framed an Epistle under his Name , wherein he maketh him repent himself of having done it ; which Epistle , even in S. Hierome's Life-time , though without his knowledge , was published by the said Author , both at Rome , and in Africk ? Who could believe the truth of this bold attempt , had not S. Hierome himself related the Story , and made complaint of the Injury done him therein ? I must impute also to a Fancy of the same kind , though certainly more innocent than the other , the spreading abroad of so many Predictions of our Saviour Jesus Christ , and his Kingdom , under the Names of the Sibylls ; which was done by some of the first Christians , onely to prepare the Pagans to relish this Doctrine the better ; as it is objected against them by Celsus , in Origen . But , that which is of greater consequence yet , is , that even the Fathers themselves have sometimes made use of this Artifice , to promote the Interest either of their own Opinions , or their Passions . We have a notable Example hereof , which was objected against the Latins by the Greeks , above two hundred years since , of two Bishops of Rome , Zozimus and Boniface ; who to authorize the Title which they pretended to have of being Universal Bishops , and Heads of the whole Christian Church , and particularly of the African , forged , about the beginning of the Fifth Century , certain Canons in the Council of Nice , and alledged them for such divers times , in the Councils in Africa ; which notwithstanding , after a long and diligent search , could never yet be found in any of the Authentick Copies of the said Council of Nice , although the African Bishops had taken the pains to send as far as Constantinople , Alexandria , and Antioch , to get the best and truest Copies that they could . Neither indeed have the Canons and Acts of the Council of Nice at this day , though it hath since that time passed through so many several hands , any such thing in it● no , not in the Editions of those very Men who are the most interested in the Honour of the Popes ; as that of Dionysius Exiguus , who published his Latin Collection of them about the year of our Saviour Christ 525. nor in any other either Ancient or Modern . For at for that Authentick Copy of the Council of Nice , which one Frier John , at the Council of Florence , pretended to have been the onely Copy that had escaped the Corruptions of the Arrians , and had for this cause been always kept under Lock and Key at Rome , with all the safety and care that might be ; out of which Copy they had transcribed the said Canons : I confess , this Copy must needs have been kept up very close , under Locks and Seals , seeing that three of their Popes , namely , Zozimus , Boniface , and Celestine , could never be able to produce it , for the justification of their pretended Title , against the African Fathers , though in a case of so great Importance . And it is a wonderful strange thing to me , that this Man , who came a thousand years after , should now at last make use of it in this cause ; whereas those very Persons who had it in their custody , never so much as mentioned one Syllable of it : which is an evident Argument , that the Seals of this rare Book were never opened , save onely in the Brains of this Doctor , where onely it was both framed and sealed up , brought forth and vanished , all at the same instant ; the greatest part of those Men that have come after him , having laid aside this Chimerical Invention , being ashamed to make use of it any longer . And to say truth , that which these Men answer , by way of excusing the said Popes , is not any whit more probable ; namely , That they took the Council of Nice , and that of Sardica , in which those Canons they alledge are really found , for one and the same Council . For whom will these Men ever be able to perswade , That two Ecclesiastical Assemblies , betwixt which there passed near twenty two whole years , called by two several Emperors , and for Matters of a far different nature ; the one of them for the Explanation of the Christian Faith , and the other for the Re-establishing of two Bishops in their Thrones ; and in Places very far distant from each other : the one at Nicaea in Bithynia , the other at Sardica , a City of Illyricum : the Canons of which two Councils are very different , both in substance , number , and authority ; the one of them having always been received generally by the whole Church ; but the other having never been acknowledged by the Eastern Church ; should yet notwithstanding be but one and the same Council ? How can they themselves endure this , who are so fierce against the Greeks , for having offered to attribute ( which they do notwithstanding with more appearance of truth ) to the Sixth Council , those CII Canons which were agreed upon ten years after at Constantinople , in an Assembly wherein one party of the Fathers of the Sixth Council met ? How came it to pass that they gave any credit to the Ancient Church , seeing that in the Greek Collection of her Ancient Canons , those of the Council of Sardica are quite left out ; and in the Latin Collection of Dionysius Exiguus , made at Rome eleven hundred years since , they are placed , not with those of the Council of Nice , nor yet immediately after them , as if they all made up but one Body betwixt them : but are put in a place a great way behind , after the Canons of all the General Councils that had been held till that very time he lived in ? And how comes it to pass , that these Ancient Popes , who alledged these Canons , if they believed these Councils to be both one , did not say so ? The African Bishops had diverse and sundry times declared , That these Canons , which were by them alledged , were not at all to be found in their Copies . Certainly therefore , if those who had cited them , had thought the Council of Nice , and that of Sardica to have been both but one Council , they would no doubt have made answer , That 〈◊〉 Canons were to be found in this pretended Second Part of the Council of Nice , among those which had been agreed upon at Sardica ; especially when they saw that these careful Fathers , for the clearing of the Controversie betwixt them , had resolved to send to this purpose as far as Constantinople , and Alexandria . And yet for all this , there is not the least Syllable , tending this way , said by them . And certainly if the Canons of the Council of Sardica had been in those days reputed as a part of the Council of Nice , it is a very strange thing , that so many Learned and Religious Prelates as there were at that time in Africk , as namely ▪ Aurelius , Alypius , and even S. Augustine , that glorious Light , not of the African onely , but of the whole Ancient Church , should have been so ignorant in this particular . But it is a wonder beyond all belief , that three Popes , and their Legates , should leave their Party in an Ignorance so gross , and so prejudicial to their own Interest ; it being in their power to have relieved them in two words . We may safely then conclude , That these Popes , Zozimus , and Boniface , had no other Copies of the Council of Nice , than what we have : and also , that they did not believe that the Canons of the Council of Sardica were a part of the Council of Nice ; but that they rather purposely alledged some of the Canons of Sardica , under the name of the Canons of the Council of Nice . And this they did according to that Maxim which was in force with those of former times , and is not utterly laid aside even in our own ; namely , That for the advancing of a Good and Godly Cause , it is lawful sometimes to use a little Deceit , and to have recourse to your Piae Fraudes . They therefore firmly believing as they did , That the Supremacy of their See , over all other Churches , was a Business of great importance , and would be very profitable to all Christendom ; we are not to wonder , if for the establishing this right on themselvs , they made use of a little Legerdemain , alledging Sardica for Nice : reckoning with themselves , that if they brought their Design about , this small Failing of theirs would in process of time be abundantly satisfied for , by the benefit and excellency of the thing it self . Yet notwithstanding this Opposition made by the African Fathers against the Church of Rome , Pope Leo , not many years after , writing to the Emperour Theodosius , did not forbear to make use of the old Forgery , citing one of the Canons of the Council of Sardica , for a Legitimate Canon of the Council of Nice : which was the cause that the Emperour Valentinian also , and his Empress Galla Placidia , writing in the behalf of the said Pope Leo to the Emperour Theodosius , affirmed to him for a certain Truth , That both all Antiquity , and the Canons of the Council of Nice also , had assigned to the Pope of Rome the Power of judging of Points of Faith ; and of the Prelates of the Church ; Leo having before possessed them , That this Canons of the Council of Sardica was one of the Canons of Nice . And thus , by a strong perseverance in this Pious Fraud , they have at length so fully perswaded a great part of Christendom , that the Council of Nice had established this Supremacy upon the Pope of Rome , that it is now generally urged by all of them , whenever this Point is controverted . I must crave pardon of the Reader , for having so long insisted on this Particular , and perhaps longer somewhat than my Design required : yet , in my judgment , it may be of no small importance to the Business in hand . For ( will the Protestants here say ) seeing that two Popes Bishops , and Princes , which all Christians have approved , have notwithstanding thus foisted in false Wares ; what ought we to expect from the rest of the Bishops and Doctors ? Since these Men have done this in the beginning of the Fifth Century , an Age of so high repute for its Faith and Doctrine , what have they not dared to do in the succeeding Ages ? If they have not forborn so foully to abuse the sacred Name of the Council of Nice , the most Illustrious and Venerable Monument of Christianity , next to the Holy Scriptures ; what other Authors can we imagine they would spare ? And if in the face of so Renowned an Assembly , and in the presence of whatever Africk could shew of Eminency , both for Sanctity and Learning ; and even under the eye of the great S. Augustine too , they made no conscience at all to make use of so gross a piece of Forgery ; what have they not since , in these later Times , while the whole World for so many Ages lay covered with so thick darkness , dared to do ? But as for my part , I shall neither accuse nor excuse at present these Mens Proceedings ; but shall onely conclude ; That seeing that the Writings of the Fathers , before they came to us , have passed through the hands of those who have sometimes been found to use these jugling Tricks ; it is not so easie a matter as People may imagine , to discover out of those Writings which now pass under the Names of the Fathers , what their Opinions were . The like Inclinations produced the very same Effects in the Fifth Council ; where a Letter forged under the Name of Theodoret , touching the Death of S. Cyril , was both read , and by a general silence approved by the whole Assembly ; which yet notwithstanding was so evidently false , that those very Men who caused the Body of the General Councils to be Printed at Rome , have convinced it of falshood , and branded it as spurious . Such another precious Piece is that foolish Story of a Miracle wrought by an Image of our Saviour Christ in the City Berytus , which is related in very ample manner , in the VII Council , and goes forsooth , under the Name of S. Athanasius , but is indeed so tasteless a Piece , and so unworthy the Gallantry and clearness of that great Wit , that he must not be thought to have common sense , that can find in his heart to attribute it to him . And therefore we see , that notwithstanding the Authority of this Council , both Nannius , Bellarmine , and Possevine , have plainly confessed , that it was not written by Athanasius . I shall place in this Rank the so much cried up Deed of the Donation of Constantine , which hath for so long a time been accounted as a most Valid and most Authentick Evidence , and hath also been inserted into the Decrees , and so stifly maintained by the Bishops of Agobio , against the Oppositions of Laurentius Valla. Certainly those very Men who at this day maintain the Donation , do notwithstanding disclaim this Evidence , as a piece of Forgery . Of the same nature are the Epistles attributed to the first Popes , as Clemens , Anacletus , Euaristus , Alexander , Sixtus , Telesphorus , Hyginus , Pius , Anicetus , and others , down to the times of Siricius ; that is to say , to the year of our Saviour Christ CCCLXXXV . which the World read under these Venerable Titles at the least for eight hundred years together ; and by which have been decided , to the advantage of the Church of Rome , very many Controversies , and especially the most important of all the rest , namely , that of the Pope's Monarchy ; which sheweth plain enough the Inclination , ( shall I call it● ) or rather the purposed Design of the Merchant that first vented them abroad . The greatest part of these notwithstanding , are accounted forged even by many of the Learned of their own Party ; as namely , Henricus K●ltheisen , Nicolas Cusanus , Jo. de Turrecremata , both Cardinals ; Erasmus , Jo. Driedo , Claudius Espensaeus , Cassander , Simon Vigor , Baronius , and others : as indeed their Forgery appears plain enough , by the barbarousness of their Stile , the Errors that you meet with every foot in computing the Times , and in History ; the Pieces that they are patched up of , stollen here and there out of several Authors , whose Books we have at this day to shew : and also by the general silence of all the Writers of the Eight first Centuries , among whom there is not one word mentioned of them . Now I shall not here meddle at all with the Six or Seven last Centuries ; where , in regard of diverse Articles of Faith , most eagerly by them pressed and established , there hath been more need than ever of the Assistance of the Ancients ; and where , in respect of the dark Ignorance of those Times , and the scarcity of Opposers , they had much better opportunity than before to forge what Books they pleased . This Abuse the World was never free from , till the Times of the Light breaking forth in the Last Century ; at what time Erasmus by name , gives us an account , how he himself had discovered one of these wretched Knaves , whose ordinary practice it was to lay his own Eggs in another Man's Nest , putting his own Fooleries on S. Hierome particularly , and on S. Augustine , and S. Ambrose . And who knows what those many Books be , that are daily issued out of the self-same Shops , that of old were wont to furnish the World with these kind of Knacks ? Is it not very probable , that both the Will , and the Dexterity , in forging and venting these false Wares , will rather in these days increase , than abate , in the Professors of this Trade ? So that , if besides what the Malice of the Hereticks , the Avarice and Ignorance of Transcribers of Manuscripts , and the ambition and affection of Men hath brought forth of this kind , there have yet so many others bent their endeavours this way , and that in a manner all along , for the space of the last Fourteen hundred years , although they had their several ends ; we are not to wonder at all , if now in this last Age we see such a monstrous number of Writings falsly Fathered upon the Ancients : which , if they were all put together , would make little less than a Fourth or a Fifth part of the Works of the Fathers . I am not ignorant , that the Learned have noted a great number of them , and do ordinarily cast them into the later Tomes of Editions ; and that some have written whole Books upon this very Subject ; as namely , Ant. Possevine's Apparatus , Bellarmine's Catalogue , Scultetus his Medulla Patrum , Rivet's Critick , and the like , both of the one and the other Religion . But who can assure us that they have not forgotten any thing they should have noted ? Besides , that it is a new Labour , and almost equal to the former , to read so many Books of the Moderns as there are . And when all is done , we are not presently to sit down upon their Judgments neither , without a due examination had of them . For each of them having been prepossest with the Prejudices of the Party in which they were brought up before they took this Work in hand , who shall warrant us , that they have not delivered any thing in this case , in favour of their own particular Interest , as hath been touched before ? The justness of this suspicion is so clear , that I presume that no Man that is but any whit versed in these matters , will desire me to prove my Assertion . Neither shall I need to give any other reason of it , than the Conflict ; and Disagreements in Judgments which we may observe in these Men : the one of them oftentimes letting pass for pure Metal , what the other perhaps will throw by for Dross : Which Differences are found not onely betwixt those that are of quite opposite Religions ; but , which is more , even betwixt those that are of the self same Perswasion . Those whom we named not long before , who were all of the Roman Church , cry down ( as we have said ) the greatest part of the Decretals of the first Popes . Franciscus Turrianus , a Jesuite , receives them , and defends them all , in a Tract written by him to that purpose . Baronius calls the Recognitions which are attributed to Clemens Romanus , A Gulf of Filth and Vncleanness ; full of prodigious Lies , and frantick Fooleries . Bellarmine says , That this Book was written either by Clemens , or else by some other Author as Learned and as Ancient as he . Some of them hold those Fragments , published by Nicol. Faber , under the Name of S. Hilary , for good and legitimate Pieces ; and some others again reject them . Erasmus , Sixtus Senensis , Melchior Canus , and Baronius , are of opinion , That the Book Of the Nativity of the Virgin Mary , is falsly attributed to S. Hierome : Christophorus à Castro , a Spanish Jesuite , maintains the contrary . Cardinal Cajetan , Laurentius Valla , Erasmus , and some others , hold the Books of Dionysius the Areopagite for suspected , and spurious : Baronius , and almost all the rest of their Writers , maintain that they are true and legitimate . Turrianus , Bovin , and some others , commend unto us the Constitutions of the Apostles , for a legitimate Piece : But Baronius , Possevine , Petavius , and a great many others , speak doubtfully of them . And a Man shall find in the Writings of those of the Church of Rome , infinite variety of divided Judgments , in such Cases as these . He that hath a mind to furnish himself with Examples of this Nature , may have recourse to their Books , and particularly to the Writings of the late Cardinal Perron , who differs as much from the rest , in this Point of Criticism , as he doth for the most part in the Method he observes in his Disputations . Now I would willingly be informed , what a , Man should do , amidst these diversities of Judgment ; and what Path he should take , where he meeteth with so disagreeing Guides . But yet suppose that these Authors have done their utmost endeavour in this Design , without any particular affection , or partiality ; how , notwithstanding , shall we be satisfied concerning their sufficiency for the performance of their Undertaking ? Is it a light Business , think you , to bring the whole stock of Antiquity to the Cruzet , and there to purifie and refine it , and to separate all the Dross from it , which hath so deeply , and for the space of so many Ages , been not only as it were tied , and fastned on to it , but even throughly mixed , united , and incorporated with it ? This Work requireth the most clear and refined Judgment that can be imagined , an exquisite Wit , a quick piercing Eye , a perfect Ear , a most exact knowledge in all History , both Ancient and Modern , both Ecclesiastical and Secular ; a perfect knowledge of the Ancient Tongues , and a long and continued Conversation with all sorts of Writers , both Ancient , of the middle Ages , and Modern ; to be able to judge of their Inclinations , and which way their Pulse beat ; to understand rightly the manner of their Expression , Invention , and Method in Writing ; each Age , each Nation , and each Author , having their own peculiar ways in all these . Now such a Man as this , is hardly produced in a whole age . As for those Men who in our Times have taken upon them this part of Criticism , who knows not , who sees not , that but reads them , how many of these forenamed Qualities are wanting in them ? But yet suppose that such a Man were to be found , and that he should take in hand this Discovery ; I do verily believe that he would be able very easily to find out the Imposture of a bungling Fool , that had ill counterfeited the Stamp , Colour , and Weight , in the Piece which he would father upon some other Man ; or that should , for example , endeavour to represent either S. Hierome , or S. Chrysostome , with a stammering Tongue , and should make them speak barbarous Language , bad Latin , and bad Greek ; or else perhaps should make use of such Terms , Things , or Authors , as were not known to the World till a long time after these Men ; or should make them treat of Matters far removed from the Age they lived in , and maintain Opinions which they never thought of , or reject those which they are notoriously known to have held : And of this sort , for the most part , are those Pieces which our Criticks have decried , and noted unto us as spurious . But if a Man should chance to bring him a Piece of some able Master , that should have fully and exactly learnt both the Languages , History , Manners , Alliances , and Quarrels of the Family he hath boldly thrust himself into , and should be able to make happy use of all these , assure your self , that our Aristarchus would be here as much puzled to discover this Jugler , as they were once in France , to convince the Impostures of Martin Guerre . Now how can we imagine , but that among so many several Persons , that have for their several Purposes employed their utmost Endeavours in these kinds of Forgeries , there must needs have been , in so many Centuries of years , very many able Men , who have had the skill so artificially to imitate the Fancy and Stile of the Persons whom they act , as that it is impossible to discover them ? Especially , if they made choice of such a Name as was the onely thing remaining in the World of that Author , so that there is no mark left us either of his Stile , Discourse , or Opinions , to guide us in our Examination . And therefore , in my judgment , he was a very cunning Fellow , and made a right choice , that undertook to write under the Name of Dionysius the Areopagite : for we having not left us any true Legitimate Piece of this Author , by which we may examine this Cheat , the Discovery must needs be difficult ; and it would have proved so much the more hard , if he had but used a more modest and less swelling manner of Expression : Whereas for those others , who in the Ages following made bold with the Names of S. Hierome , S. Cyprian , S. Augustine , and the like ; of whose legitimate Writings we have very many Pieces left us : a Man may know them at the first sight , meerly by the Stile ; those Gothick and rude Spirits being no more able to counterfeit the Graces and Elegancies of these great Authors , than an Ass is to imitate the Warblings of the Nightingale . I confess , there is another Help , which , in my judgment , may stand us in more stead , in this Particular , than all the rest ; namely , the Light and Direction of the Ancients themselves , who oftentimes make mention of other Writers of the Church which lived either before , or in their own Times : S. Hierome among the Latins , having taken the pains to make a Catalogue of all those whose Names and Writings he knew of , down from the Apostles time to his own ; which was afterward continued by Gennadius . To this we may also add that incomparable Work of the Patriarch Photius , which he calls his Bibliotheca , and is now published in this our Age ; where this great Person hath given us his Judgment of most of the Authors of the Greek Church . Now this Help we may make use of two manner of ways : The one is , in justifying a Book , if it be found mentioned by these Authors : The other is , in rejecting it , if they say nothing of it . As for the first of these , it concludes onely according to the Quality of the Authors who make mention of a suspected Book . For , some of the Fathers themselves have made use of these kind of Forgeries , as we have formerly said ; others have favoured them , because they served their turn ; some have not been able to discover them ; and some others have not been willing to do so , whatsoever their Reason hath been . I shall not here repeat the Names of any of those that have done these things themselves : And as for those that have favoured them , there are good store of examples , as Justin Martyr , Theophilus , and others , who alledge the Sibylls Verses , as Oracles ; which are notwithstanding the greatest part of them forged . Clemens Alexandrinus , the most Learned , and most Polite of all the Fathers , in S. Hierome's judgment , how often doth he make use of those Apocryphal Pieces which go under the Names of the Apostles and Disciples , to whom they were most falsly attributed ; citing under the Name of a Barnabas , and of b Hermes , such Writings as have been forged under their Names ? And did not the VII Council in like manner make use of a supposititious Piece , attributed to Athanasius , as we have shewed before ; and likewise of divers others which are of the same stamp ? That even the Fathers themselves therefore have not been able always to make a true discovery of these false Wares , no Man can doubt ; considering that of those many necessary Qualifications which we reckoned up before , as requisite in this Particular , they may oftentimes have failed in some . S. Hierome himself , the most knowing Man among all the Latin Fathers , especially in Matters of this nature , sometimes lets them pass without examination ; as there , where he speaks of a certain Tract against Mathematicians , attributed to Minutius Foelix , If at least ( saith he ) the Inscription represent unto us the right Author of the Book . And in another place , whatsoever his reason was , he delivers to us for Legitimate Pieces , the Epistles that go about under the Name of S. Paul to Seneca , and of Seneca to S. Paul ; which , notwithstanding , Cardinal Baronius holds for suspect●● and spurious , as doubtless they are . But even those Men who have been able to discover these false Pieces , have not sometimes been willing to do it ; either being unwilling to offend the Authors of them , or else not daring to cast any disrepute upon those Books , which having many good things in them , had not in their judgment any false or dangerous Positions in them . And this is the reason why they made choice to let such things pass , rather than out of a little tenderness of conscience to oppose them ; there being , in their apprehension , no danger at all in the one , and much trouble and envy in the other . And therefore I am of opinion , That S. Hierome , for example , would never have taken the pains , nor have undergone the envy , in laying open the Forgeries of Ruffinus , if the misunderstanding that hapned to be betwixt them , had not engaged him to it . Neither do I believe that the African Fathers would ever have troubled themselves in convincing the false Allegation of Zozimus , but for their own Interest , which was thereby called in question . For wise and sober Men never use to fall at variance with any Body , till they needs must ; neither do they quickly take notice of any Injury or Abuse offered them , unless it be a very great one ; and such as hath evident danger in it : which was not at all perceived or taken notice of at first , in these Forgeries ; which nevertheless have at length , by little and little , in a manner born down all the good and true Books . These Considerations , in my opinion , make it clearly appear , That the Title of a Book is not sufficiently justified by a Passage or two being cited out of it by some of the Ancients , and under the same Name . As for the other way , which rendreth the Authority of a Book doubtful , by the Ancients not having made any mention of it , I confess it is no more demonstrative than the other : forasmuch as it is not impossible , that any one , or divers of the Fathers , may not have met with such a certain Wri●●r that was then extant ; or else perhaps that they might omit some one of those very Authors which they knew . Yet notwithstanding is this the much surer way of the two ; there being less danger , in this case , in rejecting a True Piece , than in receiving a Forged one ; the want of the Truth of the one , being doubtless much less prejudicial , than the receiving the opposite Falshood of the other . For as it is a less sin to omit the Good , than to commit the Evil that is opposite to it , in like manner is it a less Errour not to believe a Truth , than to believe the Falshood which is contrary to it . And thus we see what confusion there is in the Books of the Ancients , and what defect in the Means which is requisite for the distinguishing the False from the True : insomuch that , as it often falls out , it is much easier to judge what we ought to reject , than to resolve upon what we may safely receive . Let the Reader therefore now judge , whether or no these Writings having come down along through so many Ages , and passed through so many Hands , which are either known to have been notoriously guilty , or at least strongly suspected of Forgery , the Truth in the mean time having made on its part but very weak resistance against these Impostures ; it be not a very hard matter to discover , amidst the infinite number of Books that are now extant , and go under the Names of the Fathers , which are those that truly belong to them ; and which again are those that are falsly imposed upon them . And if it be so hard a matter to discover in gross onely which are the Writings of the Fathers ; how much more difficult a Business will it be to find out what their Opinions are touching the several Controversies now in agitation . For we are not to imagine , that it is no great matter from which of the Fathers such an Opinion hath sprung , so that it came from any one of them : for there is altogether as much difference amongst these Ancient Doctors , both in respect of Authority , Learning , and Goodness , as among the Modern . Besides , that an Ages being higher or lower ; either raiseth or lesseneth the Repute of these Writings , in the esteem both of the one Party , and of the other , as it were , so many grains , as years : And certainly not altogether without good reason ; it being most evident to any one that hath been but the least versed in the reading of these Books , That Time hath by degrees introduced very great Alterations , as well in the Doctrine and Discipline of the Ancients , as in all other things . Our Conclusion therefore shall be , That whosoever shall desire to know what the Sense and Judgment of the Primitive Church hath been , touching our present Controversies ; it will be first in a manner as necessary for him , as it is difficult , exactly to find out both the Name and the Age of each of these several Authors . CHAP. IV. Reason IV. That those of the Writings of the Fathers which are Legitimate , have been in many Places corrupted by Time , Ignorance , and Fraud , both Pious and Malicious , both in the former and later Ages . BUt , put the case now here , that you had by your long and judicious Endeavours severed the True and Genuine Writings of the Fathers , from the Spurious and Forged : there would yet lie upon you a second Task , whose event is like to prove much more doubtful , and fuller of difficulty than the former . For it would concern you in the next place , in reading over those Authors which you acknowledge for Legitimate , to distinguish what is the Author 's own , and what hath been soisted in by another Hand ; and also to restore to your Author , whatsoever either by Time or Fraud hath been taken away ; and to take out of him whatsoever hath been added by either of these two . Otherwise you will never be able to assure your self , that you have discovered out of these Books , what the true and proper meaning and sense of your Author hath been ; considering the great Alterations that by several ways they may have suffered , in several Times . I shall not here speak of those Errours which have been produced by the Ignorance of the Transcribers ; Who write ( as Hierome hath complained of them ) not what they find , but what themselves understand : Nor yet of those Faults which necessarily have grown up out of the very Transcribing ; it being an impossible thing , that Books which have been copied out an infinite number of times , during the space of ten or twelve Centuries of years , by Men of so different Cap●●cities ▪ and Hands , should all this while retain exactly , and in every Particular , the self-same Juyce , the same Form and Body that they had when they first came forth from the Author 's own hand . Neither shall I here say any thing of the sufferings of these Books , by Moths , and a thousand other Injuries of Time , by which they have been corrupted ; while all kind of Learning , for so many Ages together , lay buried , as it were , in the Grave ; the Worms on one side feeding on the Books of the Learned , and on the other the Dust defacing them ; so that it is impossible now to restore them to their first integrity . And this is the sad Fate that all sorts of Books have lain under ; whence hath sprung up so great variety of Readings as are found almost in all Authors . I shall not here make any advantage of this ; though there are some Doctors in the World , that have shewed us the way to do it , taking advantage from this Consideration to lessen the Authority that the Holy Scriptures of themselves ought to have in the esteem of all Men , under this colour , That even in these Sacred Writings there are sometimes found varieties of Reading , which yet are of very little or no Importance , as to the Ground-work . If we would tread in these Mens steps , and apply to the Writings of the Fathers , what they speak and conclude of the Scriptures , we could do it upon much better terms than they ; there being no reason in the Earth to imagine , but that the Books of the Ancient Writers have suffered very much more than the Scriptures have ; which have always been preserved in the Church , with much greater care than any other Books have been whatsoever , and which have been learnt by all Nations , and translated into all Languages ; which all Sects have retained , both Orthodox and Hereticks , Catholicks and Schismaticks , Greeks and Latins , Moscovites and Ethiopians ; observing diligently the Eye , and the Hand , one of the other : so that there could not possibly happen any remarkable Alteration in them , but that presently the whole World , as it were , would have exclaimed against it , and have made their Complaints to have resounded throughout the Universe . Whereas , on the contrary , the Writings of the Fathers have been kept , transcribed , and read in as careless a manner as could be ; and that too but by very few , and in few Places , being but rarely understood by any , save those of the same Language ; which is the cause that so many Faults have both the more easily crept into them , and likewise are the more hard to be discovered . Besides , that the particular Stile and Obscurity of some of them , renders the Errours the more important . As for example : Take me a Tertullian , and you shall find , that one little Word added , or taken away , or altered never so little , or a Full-point or Comma but out of its place , will so confound the Sense , that you will not be able to find what he would have . Whereas in Books of an easie , smooth , clear Style , as the Scriptures for the most part are , these Faults are much less prejudicial , seeing they cannot in any wise so darken the Sense , but that it will be still easie enough to apprehend it . But I shall pass by all these minute Punctilioes , as more suitable to the Enquiries of the Pyrrhonians and Academicks , whose Business it is to question all things ; than of Christians , who onely seek , in simplicity and sincerity of heart , whereon to build their Faith. I shall onely here take notice of such alterations as have been knowingly and voluntarily made in the Writings of the Fathers , purposely by our holding our peace , to disguise their S●nse , or else to make them speak more than they meant . And this Forgery is of two sorts : The one hath been made use of with a good intention ; the other out of malice : Again , The one hath been committed in Times long since past , the other in this last Age , in our own days , and the days of our Fathers . Lastly , the one is in the Additions made to Authors , to make them speak more than they meant ; the other in subtracting from the Author , to eclipse and darken what he would be understood to say . Neither ought we to wonder , that even those of the honest , innocent , primitive Times also made use of these Deceits , seeing that , for a good end , they made no great scruple to forge whole Books , taking a much stranger and bolder course , in my opinion , than the other . For without all doubt it is a greater Crime to coin false Money , than to clip , or a little alter the true . This Opinion hath always been in the World , That to settle a certain and assured estimation upon that which is good and true ( that is to say , upon what we account to be such ) it is necessary that we remove out of the way , whatsoever may be a hinderance to it ; and that there can be no great danger either in putting in , or at least in leaving any thing in , that may yield assistance to it , whatsoever the issue of either of these may in the end prove to be . And hence hath it come to pass , that we have so many ancient Forgeries , and also so many strange stories of Miracles , and of Visions ; many taking a delight in feigning ( as S. Hierome says ) great Combats which they have had with Devils in Desarts : all which things are meerly fabulous in themselves , and acknowledged too to be so by the most intelligent of them ; yet notwithstanding are tolerated , and sometimes also recommended to them , forasmuch as they account them useful , for the setling or encreasing either of the Faith or Devotion of the People . What will you say , if at this day there are some , even of those Men who make profession of being the greatest haters in the world of these subtilties , who cannot nevertheless put forth any Book , but they must needs be lopping off , or falsifying whatsoever doth not wholly agree with the Doctrine they hold for true ; fearing , as themselves say , lest such things coming to the eye of the simple Common People , might infect them , and possess their Heads with new Fancies ? So firmly hath this Opinion been of old rooted in the Nature of Man. Now I will not here dispute , whether this proceeding of theirs be lawful , or not : I shall only say by the way , That in my judgment it is a very great shame for the Truth , to be established or defended by such falsifications and shifts ; as if it had not sufficient Weapons , both defensive and offensive , of its own , but that it must be fain to borrow of its Adversary : and it is besides a very dangerous course too ; because that the discovery of any one Cheat , oftentimes renders their Cause , who practised it , wholly suspected ; insomuch that , by making use of such slights as these in Christian Religion , either for the gaining to you , or confirming the faith of some of the simpler People , it is to be feared , that you may give distaste to the more understanding sort ; and so by this means at length may chance to lose the Affections of the simpler sort too . But whatsoever this course of Cheating be , either in it self , or in its Consequences ; it is sufficient for my purpose , that it hath been a long time practised in the Church , in matters of Religion ; for proof whereof , I shall here produce some Instances . The Hereticks have always been accused of using this Artifice : but I shall not here set down what Alterations have been made by the Ancientest of them , even in the Scriptures themselves . If you would have a Taste of this Practice of theirs , go but to Tertullian and Epiphanius , and you shall there see , how Marcion had clipped and altered the Gospel of S. Luke , and those Epistles of S. Paul , which he allowed to be such . Neither have those other of the Ages following been any whit more conscientious in this Particular , as may appear by those Complaints made by Ruffinus a , in his Exposition upon the Apostle's Creed ; and in another Treatise written by him purposely on this Subject : which is indeed contradicted by b S. Hierome , but onely in his Hypothesis , as to what concerned Origen ; but not absolutely in his Thesis : and by the like Complaints of a S. Cyril , and divers others of the Ancients : and among the Moderns , by those very Persons also who have put forth the General Councils at Rome , who inform us , in the Preface to the First Volume , b That Time , and the Fraud of the Hereticks , have been the cause that the Acts of the said Councils have not come to our hands , neither entire , nor pure and sincere , that which hath remained of them : and before , they grievously bewail , that we should be thus deprived of so great and so precious a Treasure . Now this Testimony of theirs , to me , is worth a thousand others ; seeing it comes from such who in my opinion are evidently interested to speak quite otherwise . For if the Church of Rome , who is the pretended Mistress and Trustee of the Faith , hath suffered any part of the Councils to perish and be lost , which is esteemed by them as the Code of the Church ; what then may the rest have suffered also ? And what may not the Hereticks and Schismaticks have been able to do ? And if all these Evidences have been altered by their Fraud , how shall we be able by them to come to the knowledge of the Sense and Judgment of the Ancients ? I confess I am very much ama●ed , to see these Men make so much reckoning of the Acts of the Councils , and to make such grievous Complaints against the Hereticks , for having suppressed some of them . For if these things are of such use , why then do they themselves keep from us the Acts of the Council of Trent , which is the most considerable Council , both for them , and their Party , that hath been held in the Christian Church these eight hundred years ? If it be a Crime in the Hereticks , to have kept from us these precious Jewels ; why are not they afraid , lest the blame which they lay on others , may chance to return upon themselves ? But doubtless there is something in the Business , that renders these Cases different : and I confess I wonder they publish it not ; the simpler sort ; for want of being otherwise informed , thinking perhaps , ( though , it may be , without cause ) that the reason why the Acts of this last Council are kept so close from them is , because they know that the publishing of them would be either prejudicial , or at least unprofitable , to the Greatness of the Church of Rome : And they also again , on the other side , conceive , that in those other Acts , which they say have been suppressed by the Hereticks , there were wonderful Matters to be found , for the greater advancing and supporting of the Church of Rome . Whatsoever the Reason be , I cannot but commend the Ingenuity of these Men , who , notwithstanding their Interest , which seemeth to engage them to the contrary , have yet nevertheless confessed , That the Councils which we have at this day are neither entire , nor uncorrupted . But let us now examine , whether or no even the Orthodox Party themselves have not also contributed something to this Alteration of the Writings of the Primitive Church , Epiphanius reports , That in the true and most correct Copies of S. Luke it was written , that Jesus Christ wept ▪ and that this passage had been alledged by S. Irenaeus : but that the Catholicks had blotted out this Word ▪ fearing that the Hereticks might abuse it . Whether this Relation be true , or false , I must relie upon the Credit of the Author : But this I shall say , That it seems to me a clear Argument ▪ That these Ancient Catholicks would have made no great scruple of blotting out of the Writings of the Fathers any Word that they found to contradict their own Opinions and Judgment ; and that with the same Liberty that they inform us the Hereticks used . For seeing that , as this Father informs us , they made no Conscience of making such an Attempt upon the Gospel of the Son of God himself ; with how much greater confidence would they adventure to geld the Books of Men ? Certainly Ruffinus , a Man so much applauded by a S. Hierome , before their falling out ; and so highly esteemed by b S. Augustine , who very much bewails the Breach betwixt those two ; and whom c Gennodius hath placed , with a very high Elogie of his Worth , in his Catalogue of Ecclesiastical Writers ; hath so filthily mangled , and so licentiously confounded the Writings of Origen , Eusebius , and others , which he hath translated into Latin , that you will hardly find a Page , in his Translations , where he hath not either cut off , or added , or at least altered something . S. Hierome also , although his Enemy , yet agrees with him in this Point ; a confessing in several Places , That he had indeed translated Origen , but in such sort , as that he had taken liberty to cut away that which was dangerous , and had left only that which was useful , and had interpreted only what was Good , and had left out the Bad ; that is to say , that if he found any thing there , that was not so consonant to the Common Judgment and Opinions of his Time , and so might possibly give Offence to the simple People , he suppressed it in his Translation ; affirming also , that S. Hilary , and Eusebius Bishop of Verceil , had done the like . And again , in his Preface to Eusebius his Book , De locis Hebraicis , he confesseth , that he had left out that which he conceived was not worth remembring ; and that he had altered the greatest part of it . And to make it appear , that this hath been his constant practice , we need but compare his Latin Chronology , with the Greek Fragments which remain of Eusebius ; where you may plainly see what liberty these Ancients allowed themselves in the Writings of others . And what doubt is there to be made , but that those Men that came after them , following the Authority of so great an Example , carefully either took out of their Copies , or else left out of their Translations , the greatest part of whatever they found to be dissonant to the Opinions and Customs which were received in the Church in the Times they lived in ? and likewise , that for adding the greater Authority to them , some have had the boldness to add in some places what they conceived to be wanting ? From whence else could it proceed , that we should have so many unseasonable breakings off in many places , and so many impersinent Additions in others , as there are to be met with frequently in the Ancient Authors ? Whence otherwise should we have those many course Patches , that are ready to grate the Skin off our Fingers , in the midst of their soft Sattin and Velvet ? and that inequality of Pulse and Breath , that we may observe in one and the same Author , in a quarter of an Hours reading ? It would prove a troublesom business , to bring in here all the Examples of this kind that we might ; there being scarcely any of the Moderns , that have taken any pains in writing upon the Fathers , but have noted and complained of this Abuse : and hence it is , that we oftentimes meet with such like Notes as this , in the Margins of the Fathers : Hic videtur aliquis assuisse nugas suas , and the like . And that which is observed also by Vives , upon the XXI Book of S. Augustine De Civitate Dei , a namely , That ten or twelve Lines which we find at this day in the XXIV Chapter of that Book , which contain a Positive Assertion of Purgatory , were not to be found in the ancient Manuscripts of Bruges , and of Collen ; no , nor yet in that of Paris , as is noted by those that Printed S. Augustine , Anno 1531. One b Holsteinius also , a Dutchman , testifieth , That he had met with divers Pieces among the Manuscripts of the King's Library , of Chrysostome , Proclus , and others , that had in like manner been scratched in divers Places by the like Hands , by some Interpolators of the later and worst Ages . But I may not here forget to note , That this Alteration hath taken place , even in the most sacred and Publick Pieces also ; as namely , in the Liturgies of the Church , and the like : and I shall give you this Observation , to the end it may carry with it the greater gracefulness and weight , in the Expressions of Andreas Masius , a Man of singular and profound Learning ; yet of such Candor and Integrity as renders him more admired , than his Knowledge doth ; and which , together with his other Excellencies , endears him to all moderate Men of both Professions . This Learned Person taking notice , that the Liturgy of S. Basil was not so long in the Syriac , as in the Greek , gives this Reason of it : For ( saith he ) Men have always been of such a humour and disposition in Matters of Religion , as that you shall scarcely find any that have been able to content themselves with the Ceremonies prescribed unto them by their Fathers , how holy soever they have been in themselves : so that we may observe , that in tract of time , according as the Prelates have thought fittest to move the Affections of the People to Piety and Devotion , many other things have been either added , or altered ; and ( which is much worse ) many superstitious things have been introduced also : in which particular , I conceive the Christians of Syria to have been more moderate , and less extravagant than the Greeks and Latins , as having not the opportunity of enjoying that quiet and plentiful state of Life , which the others had . Thus the Learned Masius . And Cassander , who hath also turned over the Writings of the Ancients with innocent Hands , confesseth , and proveth out of other Authors , That the ancient Liturgies have by little and little been enlarged , by the several Additions of the Moderns . Thus proportionably as the World it self hath changed , so would it have whatever there remained of Antiquity , to suffer its Alterations also ; imagining , that it was but reasonable that these Books should in some measure accommodate their Language to the Times , forasmuch as the Authors of them , in all probability , would have done so themselves , believing and speaking with the Times , had they been now living . Now to render them the more acceptable , they have used those Arts upon them , that some old Men are wont to practise ; they have new coloured their Beard and Mustachioes , cutting off the rude and scattered hairs ; they have polished their Skin , and given it a fresh Complexion , and taught them to speak with a new Voice , having changed also the Colour of their Habit : insomuch , that it is much to be feared , that we oftentimes do but lose our labour , when we search in these disguised Faces , and Mouths , for the Complexion and Language of true Antiquity . Thus have they taught Eusebius to tell us , in his Chronicon , that the Fast of Lent was instituted by Telesphorus ; and the Observation of the Lords Day , by Pius , both Bishops of Rome : which is a thing Eusebius never so much as dreamt of , as may appear out of some Manuscripts of him , where you shall find him wholly mu●e , as to these Points , wherewith the Moderns so much please themselves . But to return , and to take the Times all along as they lie , we may observe that this Licence grew stronger daily , as the Times grew worse ; because that the greater the distance of time was from the Author 's own Age , the more difficult the discovery of these Forgeries must necessarily be : the Example also of some of the most eminent Persons among the Ancients , who had sometimes made use of these sleights , adding on the other side boldness to every one , and courage to venture upon what they had done before them . For , I pray you , is it not a strange thing , that the Legats of Pope Leo , in the year 451. in the midst of the Council of Chalcedon , where were assembled 600 Bishops , the very Flower and Choice of the whole Clergy , should have the confidence to alledge the VI Canon of the Council of Nice , in these very Words , That the Church of Rome hath always had the Primacy : Words which are no more found in any Greek Copies of the Councils , than are those other pretended Canons of Pope Zozimus : neither do they yet appear in any Greek or Latin Copies , nor so much as in the Edition of Dionysius Exiguus , who lived about fifty years after this Council . When I consider , that the Legats of so holy a Pope would at that time have fastned such a Wen upon the Body of so Venerable a Canon , I am almost ready to think , that we scarcely have any thing of Antiquity left us , that is entire , and uncorrupt , except it be in Matters of Indifferency , or which could not have been corrupted , without much noise ; and to take this Proceeding of theirs , which is come to our knowledge , as an advertisement purposely given us by Divine Providence , to let us see , with how much consideration , and advisedness we ought to receive for the Council of Nice , and of Constantinople , and for Cyprian , and Hiero●o's Writings , that which goes at this day for such . About seventy four years after the Council of Chalcedon , Dionysius Exiguus , whom we before mentioned , made his Collection at Rome , which is 〈◊〉 printed at Paris , Cum Privilegio Regi● , out of very ancient Manuscripts . Whosoever shall but look diligently Into this Collection , shall find divers alterations in it , one whereof I shall instance in ; only to shew , how ancient this Artifice hath been among Christians . The last Canon of the Council of La●dicea , which is the 163. of the Greek Code of the Church Universal , forbidding to read in Churches any other Books , than those which are Canonical ; gives us withal a long Catalogue of them . Dionysius Exiguus , although he hath indeed inserted in his Collection Num. 162. the beginning of the said Canon , which forbiddeth to read any other Books in the Churches , besides the sacred Volumes of the Old and New Testament ; yet hath he wholly omitted the Catalogue , or List of the said Books : fearing , as I conceive , lest the Tail of this Catalogue might scandalize the Church of Rome ; where , many years before , Pope Innocent had , by an express Decree to that purpose , put into the Canon of the Old Testament , the Maccabees , the Wisdom of Solomon , Ecclesiasticus , Tobit , Judith , &c. of which Books the Fathers of the Council of Laodicea make no mention at all , naming but XXII Books of the Old Testament ; and in the Catalogue of the New , utterly omitting the Apocalypse . If any Man can shew me any better reason of this suppression , let him speak : as for my part I conceive this the most probable that can be given ; however , we are not at all bound to divine , what the motive should be , that made Dionysius out off that part of the Canon . For , whatsoever the reason were , it serves the turn well enough , to make it appear , that at that time they made no great conscience to curtal , if need were , the very Text of the Canons themselves . So that if we had not had the good luck to have had this Canon entire , and perfect , in divers other Monuments of Antiquity ; as namely , in the Collections of the Greeks , and also in the Councils of the French Church ; we should at this Day have been wholly ignorant , what the judgment of the Fathers of L●●odices was , touching the Canon of the holy Scriptur●s ▪ which is one of the principal Controversies of these times . It is true , I confess , that the Latins have their revenge upon the Greeks , reproaching them in like manner , because that in their Translation of the Code of the Canons of the African Church , they have left the Books of the Maccabees quite out of the Roll of the Books of the Scripture , which is set down in the 24. Canon of their Collection , expresly against the Faith of all the Latin copies of this Collection , both Printed , and Manuscript ; as Cardinal Perron affirmeth : and yet there are some others , * who assure us , that no Book of Maccabees appears at all in this Canon , in the Collection of Cres●bnius , a Bishop of Africk , not yet printed . The Greek Cud● represents unto us VII . Canons of the I ▪ Council of Constantinople ; which are in like manner found both in Balsamon , and in Zonaras , and also in the Greek and Latin Edition of the General Councils , printed at Rome . The three last ▪ of these do not appear at all , in the Latine Code of 〈◊〉 though they are very considerable ones , as to the business they relate to , which is , That Order in Proceeding , in passing Judgment upon Bishops accused ▪ and in receiving such persons , who forsaking their Communion with Hereticks , desire to be admitted into the Church . 〈…〉 very hard to say , what should move the 〈…〉 this Council thus . But this I am 〈…〉 in the VI. Canon , which is one of those 〈…〉 hath omitted , and which treateth of judging of Bishops accused , there is not the least mention made , of Appealing to Rome , nor of any Reserved Cases , wherein it is not permitted to any , save only to the Pope himself , to judge a Bishop : the power of hearing and determining all such matters being here wholly , and absolutely referred to the Provincial and Dioce●an Synods . Now whether the Greeks added this tail to the Council of Constantinople , ( which yet is not very probable , ) or whether Dionysius , or the Church of Rome curtalled this Council , it will still that way also appear clearly , that this boldness in g●lding , or making Additions to Ecclesiastical Writings , is not at all in use in these dayes . After the Canons of Constantinople , there follow in the Greek Code , VIII . Canons of the General Council of Eph●sus , set down also both by Balsamon , and Zonaras , and printed with the Acts of the said Council of Ephesus , in the First Tome of the Roman Edition . But Dionysius Exiguus : hath discarded them all , not giving us any one of them : and you will hardly be able to give a handsome guess , what his reason should be : unless perhaps it were , because that the business of the eighth Canon displeased him : which is , that the Bishops of Cyprus had their Ordinations within themselves , without admitting the Patriarch of Antioch to have any thing to do with it : and that the same course ought to be observed in all other Provinces , and Diocesses : so that no Bishop should have power to intrude into a Province , which had not from the beginning been under His , and His Predecessors jurisdiction : * For fear , that under the pretence of the Administration of Sacred Offices , the pride of a Secular Power should thrust it self into the Church ; and so by this means we should lose ( said these good Fathers ) by little and little , before we were aware , the Liberty that our Lord Jesus Christ , the Redeemer of all mankind , hath purchased for us with his own Blood. I know not , whether this Constitution , and these words , have put the Latines into any fright , or not : or whether any other reason hath moved them , not to receive the Canons of the Council of Ephesus into their Code . But this is certain , that they do not appear any where among them , and it is now at the least seven hundred and fifty years and upward , that A●astasius Bibliothecarius , the Popes Library Keeper , testified , that these Canons were not any where to be found , in the most Ancient Latine Copies ; withal accusing the Greeks of having forged them . But let them try out this dispute among themselves : yet whether these Canons were forged by the Greeks ; or whether they have been blotted out of this Council , and smothered by the Latins ; it is still a clear case , that the Cheat is very near of eight hundred years standing . But in the next example that follows , the business is evidently clear , without any more ado . For whereas the Greek Code , Numb . ●06 . sets before us in the XXVIII ▪ Canon of the General Council of Chalcedon , a Decree of those Fathers , by which , conformably to the First Council of Constantinople , they ordained , that Seeing that the City of Constantinople was the seat of the Senate , and of the Empire , and enjoyed the same Priviledges with the City of Rome ; that therefore it should in like manner be advanced to the same Height , and Greatness in Ecclesiastical Affairs , being the second Church in order , after Rome ; and that the Bishop of it should have the Ordaining of Metropolitans , in the Three Diocesses of Pontus , Asia , and Thrace ; which Canon is found both in Balsamon and Zonaras ; and also hath the Testimony of the greatest part of the Ecclesiastical Historians , both Greek , and Latine , that it is a Legitimate Canon of the Council of Chalcedon ; in the Acts of which Council , at this day also Extant , it is set down at large : yet notwithstanding in the Collection of Dionysius Exiguus , this Canon appears not at all , no more than as if there had never been any such thing thought of at Chalcedon . We know very well , that Pope Leo , and some others of his Successors rejected it : but he that promised us , that he would make an orderly Digestion of the Canons of the Councils , and translate them out of the Greek , why , or how , did he , or ought he to omit , this so remarkable a Canon ? If all other Evidences had been lost how should we have been able so much as to have ghessed , that any such thing was ever treated of at Chalcedon ? Where , or by what means could we have learnt , what the opinion was of the DCXXX . Fathers , which met here together , touching this Point ; which is the most important one , of all those that are at this day controverted betwixt us ? And it is now eleven hundred years , and upward , since this Omission was first on foot . And who will pass his word to us , that among so many other Writings , whether of Councils , or particular Mens Works , whether Greek or Latine , the like liberty hath not been at any time used ? Rather by these Forgeries which have come to our knowledge , who can doubt , but that there have been many other the like , which we are ignorant of ? Thou hast gone along innocently perhaps , reading these Books of the Ancients , and believing , thou there findest the pure sense of Antiquity ; and yet thou seest here , that from the beginning of the Sixth Century they have made no scruple of cutting off , from the most Sacred Books they had , whatsoever was not agreeable to the gust of the Times . And therefore , though we had no more against them than this , it were , in my judgment , a sufficient reason to move us to go on here very warily , and , as they say , With a stiff Rein , through this whole business . In the next place , there is a very observable Corruption in the Epistle of Adrian I. to the Emperour Constantine , in the time of the Second Council of Nice . For in the Latine Collection of Anastasius , made about seven hundred and fifty years since , Adrian is there made to speak very highly , and magnificently of the supremacy of his See , and he rebukes the Greeks very shrewdly , for having conferred upon Tarasius , the Patriarch of Constantinople , the Title of Vniversal Bishop . And all this while , there is not so much as one word of this to be found , neither in the Greek Edition of the said VII . Council , nor yet in the common Latine ones . The Romanists accuse the Greeks of having suppressed these two Clauses : and the Greeks again accuse the Romanists , of having foisted them in : neither is it easie to determine , on which side the guilt lies . However , it is sufficient for me , that wheresoever the fault lies , it evidently appeareth hence , that this curtalling and adding to Authors , according to the interest of the present Times , hath now a very long time been in practice amongst Christians . Which appears also very evidently , in the next piece following in the same Council , namely , the Epistle of Adrian to Tarasius ; which is quite another thing in the Greek , from what it is in Anastasius his Latin Translation ; and that in Points too of as high importance , as those other before mentioned . And so in the V. Act likewise , where both in the Greek Text , and also in the Old Latin Translation , Tarasius is called Vniversal Bishop ; this Title appears not at all in Anastasius his Translation . In the same Act the Fathers accuse the Iconoclasts , of having cut out many Leaves out of a certain Book in the Library at Constantinople ; and that at a certain City called Photia , they had burned to the number of Thirty Volumes ; and that besides all this , they had rased the Annotations out of a certain Book ; and all this out of the malice they bore against Images , which these Books spake well and favourably of . But yet I do not see , how we can excuse the Romanists , from being guilty of corrupting Anastasius , in those passages above noted ; nor yet of the injury they do Eusebius , in the Exposition which they give of some certain words of His , only to render Him odious ; * objecting against Him , that He saith , That the Carnal Form of Jesus Christ was changed into the nature of the Deity : whereas , all that he saith is , That it was changed by the Deity , dwelling in i● . Whence it appears , how much credit we are to give to these Men , when they alledge here and there divers strange and unheard of pieces ; and on the contrary , scornfully reject whatever their Adversaries bring ; as , for example , they did a remarkable Passage , alledged by them out of Epiphanius : which Passage they refused as supposititious ; Because ( said they ) if Epiphanius had been of the same judgment with the Iconoclasts , he would then in his Panarium , have reckoned the Reverencing of Images among the other Heresies . And may not a man by the same reason as well conclude , that Epiphanius was a favourer of the Iconoclasts ; for otherwise he would have reckoned their opinion among the rest of the Heresies by him reckoned up ? I shal not here say any thing of their refusing so boldly , and confidently , those Passages alledged out of The odotui Ancyranus , and others . Since that time you shall find nothing more ordinary , in the Books both of the Greeks and the Latins , than the like reproaches , that they mutually cast upon each other , of having corrupted the Pieces and Evidences wherein their cause was the most concerned : As for example , at the Council of Florence , Mark Bishop of Ephesus disputing concerning the Procession of the Holy Ghost , had nothing to answer to two passages that were alledged against him ; the one out of that piece of Epiphanius , which is entituled , Ancoratus : the other out of S. Basils Writings , against Eunomius ; but that That piece of Epiphanius had been long since corrupted : and so likewise of that other passage out of S. Basil , that Some one or other who favoured the opinion of the Latin●s , had accommodated that place to their sence : withall * protesting , that in all Constantinople there was but four Copies only of the said Book that had that passage alledged by the Latins ▪ but that there was in the said City above a thousand other copies wherein those words were not to be found at all . Then had the Latins nothing to return upon them more readily , than that it had been the ordinary practice , not of the West , but of the East ; to corrupt Books ▪ and for proof hereof , they presently cite a passage out of S. Cyrill , which we have formerly set down : where notwithstanding he speaks not any thing , save only of the Hereticks ; that is to say , of the Nestorians , who were said to have falsified the Epistle of Athanasius to Epictetus ; but not a word there of all the Eastern men , much less of the whole Greek Church . The Greeks then charged back upon the Latines the story of Pope Zozimus , mentioned in the preceeding Chapter . And thus did they bandy stifly one against the other , each of them , as may be easily perceived , having much more appearance of reason and of truth , in their accusation of their Adversary , than in excusing or defending themselves . I shall here give you also another the like answer , made by one Gregorius , a Greek Monk , a strong maintainer of the Vnion made at Florence , to a passage cited by Mark Bishop of Ephesus , out of a certain Book of John Damascene ; affirming , that The Father only is the Cause , to wit , in the Trinity : These words ( saith this Monk ) are not found in any of the ancient Copies : which is an evident argument , that it had been afterwards foisted in by the Greeks , to bring over this Doctor to their opinion . Petavin● hath in like manner lately quitted his hands of an objection , taken out of the 68. Canon of the Apostles , against the Fasting on Saturdays , which is observed in the Roman Church : pretending , that the Greeks have falsified this Canon . But whosoever desires to see how full of uncertainty the Writings of this later Antiquity are , let him but read the VIII . Council which is pretended by the Western Church , to be a general Council , and but compare the Latine and the Greek Copies together , withal taking especial notice of the Preface of Anastasius Bibliothecarius ; who after he hath very sharply reproved the Ambition of the Greeks , and accused the Canons which they produce of the Third General Council , as Forged , and supposititious ; to make short work with them , he says in plain terms , that the Greeks have corrupted all the Councils , except the First . What then have we now left us to build upon , seeing that this Corruption hath prevailed even as far as on the Councils , which are the very heart of the Ancient Monuments of the Church ? Neither yet hath the Nicene Creed , which hath been approved and made sacred in so many General Councils , been able to escape these Alterations . For , not to speak any thing of these Expressions , which are of little importance ; De Coelis , from Heaven ; secundum Scripturas , according to the Scriptures ; Deum de Deo , God of God ; which Cardinal Julian a affirmed , at the Council of Florence , were to be found in some Creeds , and in some others were not : it is now the space of some Ages past , since the Eastern Church b accused the Western of having added Filioque and the Son , in the Article touching the Procession of the Holy Ghost ; the Western Men as senselesly charging back upon them again , that they have cut it off : Which is an Alteration , though it seem but trivial in appearance , that is of great importance , both to the one side , and to the other , for the decision of that great Controversie , which hath hitherto caused a separation betwixt them ; namely , Whether or no the Holy Ghost proceed from the Son , as well as from the Father ? Which is an evident Argument , that either the one or the other of them , hath , out of a desire to do service to their own Side , laid false hands upon this Sacred Piece . Now whatever hath been attempted in this kind by the Ancients , may well pass for Innocence , if compar'd but with what these Later Times have dared to do ; their Passion being of late years so much heated , that laying all Reason and Honesty aside , they have most miserably and shamelesly corrupted all sorts of Books , and of Authors . Of those Men that go so desperately to work , we cannot certainly speak of their baseness as it deserveth : and in my judgment , Laurentius Bochellus , in his Preface to the Decreta Ecclesiae Gallicanae , had all the reason in the world to detest these Men , as People of a most wretched and malicious spirit , who have most miserably gelded and mangled so infinite a number of Authors , both Sacred and Prophane , Ancient and Modern ; their ordinary custom being , to spare no Person , no not Kings , nor even S. Lewis himself , out of whose Pragmatica Sanctio ( as they call it ) they have blotted out some certain Articles ( principally those which concerned the State of France ) out of the Bibliotheca Patrum , the Constitutiones Regiae , and the Synodical Decrees of certain Bishops , lately Printed at Paris . Wo , wo ( to speak with the Prophet ) to these mischievous Knaves , who do not only lay such treacherous snares for the venerable Chastity and Integrity of the Muses , but do also most impudently and wickedly d●flour , under a false and counterfeit pretence of Religion , even the Muses themselves ; accounting this jugling to be but a kind of Pious Fraud . But we do not here write against these Men : it is sufficient for us to give a hint only of that which is as clear as the Sun ; namely , that these Men have altered , and corrupted , by their Additions in some places , and gelding of others , very many of the Evidences of the Ancients Belief . These are they , who in this Period of the XII Epistle of S. Cyprian , written to the People of Carthage ; * I desire that they would but patiently hear our Counsel , &c. that our Fellow-Bishops being assembled together with us , we may together examine the Letters , and Desires of the Blessed Martyrs , according to the Doctrine of our Lord , and in the presence of the Confessors , & secundum vestram quoque sententiam , and according as you also shall think convenient : have maliciously left out these words , & secundum vestram quoque sententiam : By which we may plainly understand , that these Men would not by any means have us know , that the Faithful People had ever any thing to do with , or had any Vote in the Affairs of the Church . These be they , who in his Fortieth Epistle , have changed a Petram into Petrum , a Rock into S. Peter , and who following the steps of the ancient Corrupters , have foisted in , in his Tract , De Vnitate Ecclesiae , here and there , as they thought fit , whole Periods , and Sentences , against the faith of the best and most uncorrupted Manuscripts : as for example , in this place ; b He built his Church on him alone ( S. Peter ) and commanded him to feed his sheep : and in this , c He established one sole Chair : and this other , d The Primacy was given to Peter , to shew , that there was but one Church , and one Chair of Christ : and this , e Who left the Chair to Peter , on which he had built his Church : Which are Additions that every one may see what they aim at . These are the Men who cannot conceal the f regret they have for not having suppressed an Epistle of Firmilianus , Archbishop of Caesarea in Cappadocia , who was one of the most Eminent Persons in his Time ; which Epistle Manutius had indeed omitted in his Roman Edition of S. Cyprian ; but was afterward put in by Morellius in his , amongst the Epistles of S. Cyprian , to whom it was written : and all because it informs us , how the other Bishops in ancient ▪ Times had dealt with the Pope . So that we may hence observe , of what temper these Men have always been ; and may guess how many the like Pieces have been killed in the Nest . Out of the like Shop it is , that poor S. Ambrose is sent abroad , but so ill accoutred , and in so pittiful a plight , that Nicolas Faber hath very much be wailed the corruption of him . For those Gentlemen , who have published him , being over ingenuous ( as he saith ) in another mans Works , have changed , mangled , and transposed divers things ; and particularly they have separated the Books of the Interpellation of Job , and of David , which were put together in all other Editions ; and to do this , they have , by no very commendable example , foisted in , and altered divers things : and they have likewise done as much in the First Apologie of David ; and more yet in the Second , where they have rased out of the eighth Chapter five or six Lines , which are found in all the ancient Editions of this Father . They have also attributed to this Author certain Tracts which are not his ; as that , Of the Forbidden Tree , and that other upon the last Chapter of the Proverbs . And we may by the way also take notice , That this is the Edition which they followed , who printed S. Ambrose his Works at Paris , Anno. 1603. Such hands as these they were that have so villanously curtailed the Book Of the Lives of the Popes , written by Anastasius , or rather by Damasus ; leaving out , in the very Entry of it , the Authors Epistle Dedicatory , written to S. Hierome , because it did not so well suit with the present temper of Rome : leaving out in like manner in the Life of S. Peter , the Conclusion of all , which I shall here set down , as it is found in all Manuscripts . * He consecrated S. Clement Bishop , and committed to his Charge the Ordering of his Seat , or of the whole Church , saying , As the Power of Binding and Loosing was delivered to me by my Lord Jesus Christ , in like manner do I commit to thy charge the appointing of such Persons , as may determine of such Ecclesiastical Causes as may arise ; that Thou thy self mayst not be taken up with worldly cares , but mayst apply thy whole studies only to Prayer , and Preaching to the People . After he had thus disposed of his Seat , he was ●rowned with Martyrdom . This is the Testament that S. Peter made , but it hath been suppressed and kept from us , because in it he hath charged his Successors with such Duties as are quite contrary both to their Humour and Practice . And in another place , in the same Book , in stead of Papa Vrbis ; that is to say , The Pope or Bishop of the City , namely , of Rome , as all Manuscripts have it ; these worshipful Gentlemen will needs have us read , Papa Orbis , that is , The Bishop of the whole World ▪ forasmuch as this is now the Stile of the Court , and this hath now long since grown to be the Title of the Bishop of Rome . These are the Men , who in * Fulbertus , Bishop of Chatres , where he cites that remarkable Passage of S. Augustine , This then is a Figure , commanding us to communicate of the Passion of the Lord , have inserted these words , Figura ergo est , dicet Haereticus ; It is a Figure then , will an Heretick say : cunningly making us believe this to be the saying of an Heretick , which was indeed the true sense and meaning of S. Augustine himself , and so cited by Fulbertus . These be the very Men also , who in S. Gregory have changed Exercitus Sacerdotum , into Exitus Sacerdotum ; reading in the 38 Epistle of his fourth Book , thus ; All things , &c. which have been foretold , are accomplished . The King of Pride ( he speaks of Antichrist ) is at hand ; and which is horrible to be spoken , the Failing , ( or end ) of Priests is prepared : Whereas the Manuscripts ( and it is so cited by Bellarmine too ) read , an Army of Priests is prepared for him . These be they who have made Aimonius to say , * That the Fathers of the pretended VIII General Council had ordained the Adoration of Images , according as had been before determined by the Orthodox Doctors : Whereas he wrote quite contrary , That they had ordained otherwise than had been formerly determined by the Orthodox Doct. as appears plainly , not only by the Manuscripts , but also by the most ancient Editions of this Author ; and even by Card. Baronius his alledging of this Passage also , in the Tenth Tome of his Annals , An. Dom. 869. These are they who have quite rased out this following Passage out of Oecumenius ; For they who defended and favoured the Law , introduced also the worshipping of Angels ; and that , because the Law had been given by them . And this Custom continued long in Phrygia , insomuch that the Council of Laodicea made a Decree , forbidding to make any Addresses to Angels , or to pray to them : whence also it is , that we find many Temples among them , erected to Michael the Archangel : Which Passage David H●eschelius , in his Notes upon the Books of Origen against Celsus , p. 483. witnesseth . That himself had seen and read , in the Manuscripts of Oecumenius ; and yet there is no such thing to be found in any of the Printed Copies . Who would believe but that the Breviaries and Missals should have escaped their Razour ? Yet , as it hath been observed by Persons of eminent both Learning and Honesty , where it was read , in the Collect on S. Peter's day , heretofore thus , Deus , qui B. Petro Apostolo tuo , collatis clavibus regni coelestis , animas ligandi , & solvendi Pontificium tradidisti : that is , O God , who hast committed to thy Apostle S. Peter , by giving him the Keys of the Heavenly Kingdom , the Episcopal Power of Binding and Loosing Souls : in the later Editions of these Breviaries and Missals , they have wholly left out the word Animas , Souls ; to the end that People should not think that the Popes Autority extended only to Spiritual Affairs , and not to Temporal also . And so likewise in the Gospel upon the Tuesday following the Third Sunday in Lent , they have Printed , * Dixit Jesus Discipulis suis ; that is , Jesus said to his Disciples , whereas it was in the old Books , a Respiciens Jesus in Discipulos , dixit Simoni Petro , si peccaverit in te frater tuus : Jesus looking back upon his Disciples , said unto Simon Peter , If thy Brother have offended against thee , &c. cunningly omitting those words relating to Simon Peter , for fear it might be thought that our Saviour Christ had made S. Peter , that is to say , the Pope , subject to the Tribunal of the Church , to which he there sends him . And if the Council of Trent would but have hearkned to Thomas Passio , a Canon of Valencia , they should have blotted out of the Pontifical all such Passages as make any mention of the Peoples giving their Suffrage and Consent in the Ordination of the Ministers of the Church ; and , among the rest , that , where the Bishop at the Ordination of a Priest saith , That b it was not without good reason , that the Fathers had ordained , That the Advice of the People should be taken touching the Election of those Persons who were to serve at the Altar ; to the end , that having given their Assent to their Ordination , they might the more readily yield Obedience to those who were so Ordained . The meaning of this honest Canon was , that to take away all such Authorities from the Hereticks , the best way would be to blot them all out of the Pontifical , to the end that there might be no trace or footstep of them left remaining for the future . c But they have not contented themselves with corrupting onely in this manner some certain Books , out of which perhaps we might have been able to discover what the Opinion and Sense of the Ancients have been ; but they have also wholly abolished a very great number of others . And for the better understanding hereof , we are to take notice , that the Emperours of the first Ages took all possible care for the stifling and abolishing all such Writings as were declared prejudicial to the True Faith ; as namely , the Books of the Arrians , and Nestorians , and others ▪ which were under a great penalty forbidden to be read , but were to be wholly supprest and abolished , by the Appointment of these ancient Princes . The Church it self also did sometimes call in the Books of such Persons as had been dead long before , by a common consent of the Catholick Party , as soon as they perceived any thing in them that was not consonant to the present Opinion of the Church ; as it did at the Fifth General Council , in the Business of Theodorus , Theodoreius , and Ibas , all three Bishops , the one of Mopsuestia , the other of Cyprus , and the third of Edissa , anathematizing each of their several Writings , notwithstanding there Persons had been all dead long before : dealing also , even in the quiet times of the Church , with Origen in the same manner , after he had been now dead about three hundred years . The Pope then hath not failed to imitate , now for the space of many Ages , both the one and the other of these rigorous Courses , withal encreasing the harshness of them from time to time : in so much that , in case any of the Opinions of the Ancients hath been by chance found at any time to contradict his , we are not to make any doubt , but that he hath very carefully and diligently suppressed such Pieces , without sparing any , though they were written perhaps two , three , four , or five hundred years before , more than the others . As for example : It is at this day disputed , whether or no the Primitive Church had in their Temples , and worshipped the Images of Christ , and of Saints . This Controversie hath been sometime very eagerly , and with much hea● , and for a long time together , debated in the Greek Church . That Party which maintained the Affirmative , bringing the business before the VII Council , held at Nicaea , it was there ordained , That it should be unlawful for any Man to have the Books of the other Party ; withal charging every Man to bring what Books they had of that Party to the Patriarch of Constantinople , to do with them , as we must conceive , according as had been required by the Legats of Pope Adrian ; that is , t●at they should burn all those Books , which had been written against the Venerable Images : including , no doubt , within the same Condemnation , all such Writings of the Ancients also , as seemed not to favour Images ; as namely , the Epistle of Eusebius to Constantia ; and that of Epiphanius to John of Hierusalem , and others , which are not now extant , but were , in all probability , at that time abolished . For , as for the Epistle of Epiphanius , that which we now have , is only S. Hieromes Translation of it , which happened to be preserved in the Western parts ; where the passion in the behalf of Images was much less violent , than it was in the Eastern : but the Original Greek of it is no where to be found . Adrian II. in his Council ordained in like manner , that the Council held by Photius , against the Church of Rome , should be burnt , together with his other Books , and all the Books of those of his Party , which had been written against the See of Rome : and he commanded the very same thing also in the VIII . Council , which is accounted by the Latines for a General Council . It is impossible , but that in these Fires very many Pieces must needs have perished , which might have been of good use to us , for the discovering what the opinion of the Ancients was , whether touching Images , which was the business of the VII . Council ; or that other Controversie , touching the Power of the Pope ; which was the principal Point debated in the Synod held by Photius ; some of whose Pieces they , for the self same reason , do at this day keep at Rome under Lock and Key ; which doubtless they would long ere this have published , had they but made as much for the Pope , as in all probability they make against him . This rigorous proceeding against Books came at length to that height , as that Leo X. at the Council of Lateran , which brake up An. 1518. decreed , That no Book should be printed , but what had first been diligently examined , at Rome , by the Master of the Palace ; in other places , by the Bishop , or some other person deputed by him to the same purpose ; and by the Inquisitor , under this penalty ; That all Book sellers offending herein , should forfeit their Books , which should be presently burnt in publick ; and should pay a hundred Ducats , when it should be demanded , towards the Fabrick of S. Peter ; ( a kind of punishment , this , which we find no examples of in all the Canons of the Ancient Church , ) and should also be suspended from exercising his Function , for the space of a whole year . This is a General Sentence , and which comprehendeth as well the Works of the Fathers , as of any others ; as appeareth plainly by this , that the Bishop of Malfi , having given in his opinion , saying , that he concurred with them , in relation to New Authors , but not to the Old ; all the rest of the Fathers voted simply for all ; neither was there any Limitation at all added to this Decree of the Council . This very Decree hath been since strongly confirmed by the † Council of Trent , which appointed also certain persons to take a Review of the Books , and Censures , and to make a Report of them to the Company , * To the end that there might be a separation made , betwixt the good Grain of Christian Verity , and the Darnel of strange Doctrines : That is in plain terms , that they might blot out of all manner of Books , whatsoever relished not well with the gust of the Church of Rome . But these Fathers , having not the leisure themselves to look to this Pious Work , appointed certain † Commissaries , who should give an account of this matter to the Pope : whence afterward it came to pass , that Pope Pius IV. first , and afterward Sixtus V. and Clement VIII . published certain Rules , and Indexes , of such Authors and Books , as they thought fit should be either quite abolished , or purged only ; and have given such strict order , for the printing of Books , as that in those Countries where this order is observed , there is little danger that ever any thing should be published , that is either contrary to the Doctrine of the Church of Rome , or which maketh any thing for their Adversaries . All these Instructions , which are too long to be inserted here , may be seen at the end of the Council of Trent , where they are usually set down at large . And in order to these Rules , they have since put forth their Indices Expurgatorii , ( as they call them ; ) namely , that of the Low Countries , and of Spain , and other places ; where these Gallants come with their Razor in their hand , and sit in judgment upon all manner of Books , rasing out , and altering , as they please , Periods , Chapters , and whole Treatises also often times , and that too in the Works of those Men , who for the most part were born , and bred up , and dyed also in the Communion of their own Church . If the Church for eight or nine hundred years since , had so sharp Razors as these men now have ; it is then a vain thing for us , to search any higher , what the judgment of the Primitive Christians was , touching any particular Point : for , whatsoever it was , it could not have escaped the hands of such Masters . And if the Ancient Church had not heretofore any such Institution as this ; why then do we , who pretend to be such Observers of Antiquity , practise these Novelties ? I know very well , that these men make profession of reforming only the Writings of the Moderns : but who sees not , that this is but a Cloak which they throw over themselves ; lest they should be accused as guilty of the same cruelty that Jupiter is among the Poets ; for having behaved himself so insolently against his own Father ? Those Pieces which they raze so exactly in the Books of the Moderns , are the cause of the greater mischief to themselves , when they are found in the Writings of the Ancients , as sometimes they are . For what a senseless thing is it , to leave them in , where they hurt most ; and to raze them out , where they do little hurt ? The Inquisition at Madrid puts out * these words in the Index of Athanasius , Adorari solius Dei est ; that is , † God alone is to be worshipped : and yet notwithstanding , these words are still expresly found in the Text of Athanasius . The same Father saith , * That there were some other Books , ( besides those which he had before set down , ) which , in truth , were not of the Canon ; and which the Fathers had ordained , should be read to those , who were newly come into the Christian Communion , and desired to be instructed in the word of Piety : reckoning in this number , the Wisdom of Solomon , Ecclesi●sticus , Judith , Esther , Tobit , and some other . Nevertheless these very Cens●rs put out , in the † Index of Athanasius his Works , those words which affirm , that the said Books are not at all Canonical . In the Index of St. Augustine they put out these w●rds , Christ h●th given the sign of his Body : which yet are evidently to be seen in the Text of this Father , in his Book against Adimantus , Chap. 12. They put out in like manner , these words : Augustine accounted the Eucharist necessary to be administred to Infants : which opinion of S. Augustine is very frequently found expressed , either in these very words , or the like , throughout ▪ his Works , as we shall see hereafter . They likewise put out these words ; We ought not to build . Temples to Angels : and yet the very Text of S. Augustine saith , If we should erect a Temple of Wood , or of Stone , to any of the holy Angels , should we not be Anathematized ? And this is the practice of the Censors , both in the Low Countries , and in Spain , in many other particulars , which we shall not here set down . Now if thou cuttest off such Sentences as these , out of the Indexes of these Holy Fathers ; why dost thou not as well raze them out of the Text also ? Or if thou leavest them in the one , why dost thou blot them out in the other ? What can the meaning be of so strange a way of proceeding in so Wise Men ? But yet , who sees not the reason of it ? For , these Sentences , which these Men ●hus boldly and rudely correct , are as displeasing to them in the Ancients , as in the Moderns ; and where they may safely do it , they expunge them , as well out of the one , as out of the other . But this they dare not do openly , for fear of giving too much scandal to the World , which they are unwilling to do : because if they should deal so uncivilly , and make so bold with Antiquity , they would quite take off that respect , which all people bear toward it ; which being a matter which very nearly concerns themselves , it is a special point of wisdom in them , carefully to keep up the Reputation of it . But in lashing the poor Moderns , who have made Indexes to all the Works of the Fathers , they save their Credit , and do their business too ; ruining the opinions which they hate , by chastising the one ; and yet withal preserving the venerable Esteem of Antiquity , which they cannot subsist without , by sparing the other . And yet I cannot see , why Bertram a Priest , who lived in the time of the Emperour Charles the Bold , which is about some seven hundred and fifty years since , should be reckoned among the Moderns : and yet his Book , De Corpore & Sanguine Domini , is absolutely , and without any limitation , forbidden to be read , in the Index of the Council of Trent , in the Letter B● among the Authorsof the second Classis , as they call them . But yet the Censors of the Low Countries have dealt with him more gently , shall I say , or rather more cruelly ; not taking his life away quite , only maiming him in the s●veral parts of his Body , and leaving him in the like sad condition with Deiphobus in the Poet : — Lacerum crudeliter ora , Ora , manusque ambas , populataque tempora , raptis Auribus , & truncas inbonesto vulnere nares . For they have cut you off , with one single dash of their Pen , two long Passages , consisting each of them of twenty eight , or thirty Lines a piece , and which are large enough to make up a very considerable part of a small Treatise ; such as his is . And that the Reader may the better judge of the business , I shall here set down one of these Passages entire as it is . † We ought further to consider ( saith Bertram , speaking of the Holy Eucharist , ) that in this Bread is represented not only the Body of Christ , but the Body of the People also , that believe in him . And hence it is that it is made up of many several grains of wheat , because that the whole Body of believing People is united together , and made into one , by the word of Christ . And therefore as it is by a Mystery , that we receive this Bread , for the Body of Christ : in like manner it is by a Mystery also , that the Members of the People believing in Christ , are here figured out unto us . And as this Bread is called the Body of Believers , not corporally , but spiritu●lly ; so is the Body of Christ also necessarily to be understood to be represented here , not corporally , but spiritually . In like manner is it in the Wine , which is called the Blood of Christ ; and with which it is ordained , that water be mixed ; it being forbidden to offer the one without the other : because that as the Head cannot subsist without the Body , nor the Body without the Head ; in like manner neither can the People be without Christ , nor Christ without the People : so that in this Sacrament , the Water representeth the Image of the People . If then the Wine , after it is consecrated by the Office of Ministers , be corporally changed into the Blood of Christ , of necessity then must the Water also be changed corporally into the Body of the Believing people : because that where there is but one only , and the same Sanctification , there can be but one and the same Operation : and where the Reason is equal , the Mystery also that fellows it is equal . But now as for the Water , we see that there is no such corporal change wrought in it : it therefore follows , that neither in the Wine is there any corporal Transmutation . Whatsoever then of the Body of the People is signified unto us , by the Water , is taken spiritually : it followeth therefore necessarily , that we must , in like manner take spiritually , whatsoever the Wine representeth unto us , of the Blood of Christ . Again , those things , which differ among themselves , are not the same : Now the Body of Christ which died , and was raised up to life again , now dieth no more , being become immortal ; and Death having no more power over it , it is eternal , and free from further suffering . But this , which is Consecrated in the Church , is Temporal , not Eternal ; corruptible , not free from corruption ; in its journey , and not in its native country . These two things therefore are different one from the other , and consequently cannot be one and the same thing . And if they be not one and the same thing , how can any man say , that this is the Real Body and Real Blood of Christ ? For if it be the Body of Christ ; and if it may be truly said , that this Body of Christ is really and truly the Body of Chri●t : the Real Body of Christ being Incorruptible and Impassible , and therefore Eternal ; consequently this Body of Christ , which is consecrate● in the Church , must of necessity also be both Incorruptible and Eternal . But it cannot be denied , but that it doth corrupt ; seeing it is cut into small pieces , and distributed ( to the Communicants , ) who bruise it very small with their teeth , and so take it down into their Body . Thus Bertram . His other passage , which is longer yet than this , is of the same Nature ; but I shall not here set it down , to avoid prolixity . Now these Gentlemen finding , that the language of both these passages did very ill accord with the business of Transubstantiation , they thought it the best way to cut them clear out : for fear , lest coming to the Peoples knowledge , they might imagine , that there had been Sacramentarians in the Church , ever since the time of Charles the Bald. Thou then whoever thou art , that thinkest thy self bound to search in the Writings of the Fathers for the Doctrine of thy Salvation , learn from this Artifice of theirs , and those many other Cheats which we , to their great grief , are now searching into , what an extreme desire they have to keep from us the Opinion , and sense of the Ancients in all those Particulars , where they never so little contradict their own Doctrine : and remembring withal , how they have had , and still have every day , such opportunities of doing what they please in this kind , thou canst not doubt , but that they have struck deep enough , where there was cause : which blows of theirs , together with the Alterations and Changes , that Time , the Malice of Hereticks , the innocent and pious Fraud of the Primitive Church , and the Passion of the later Christians have long since produced , have rendred the Writings , and Venerable Monuments of Antiquity , so imbroiled and perplexed , that it will be a very hard matter for any man to make any clear and perfect discovery of those things , which so many sevéral Artists have endeavoured to conceal from U● . CHAP. V. Reason V. That the Writings of the Fathers are hard to be understood , by reason of the Languages and Idioms they wrote in , the Manner of their Writing , which is for the most part incumbred with Figures , and Rhetorical Flourishes , and nice Logical Subtilties , and the like ; and also by reason of the Terms , which they for the most part used in a far different sense from what they now bear . IF any Man , either by the light of his own proper Wit , or by the assistance and direction of some able and faithful hand , shall at length be able thereby , as by the help of the Clew the Poets speak of , to winde himself happily out of these two Labyrinths , and to find any Pieces of the Ancients , that are not onely Legitimate , but also entire , and uncorrupt ; certainly that Man hath very good reason to rejoyce at his own good fortune , and to give God hearty thanks for it . For I must needs confess , that it is no very small satisfaction to a Man , to have the opportunity of conversing with those Illustrious Persons of the Ages past , and to learn of them what their Opinions were , and to compare our own with theirs ; — Versasque audire , & reddere voces . But yet this I dare confidently pronounce , That if he would know out of them what their Sense and Opinion hath : truly been , touching the Differences now in agitation , he will find , that he is now but at the very beginning and entrance of his Business ; and that there remain behind many more Difficulties to be overcome in his passage , than he hath yet grappled with . One of the two disagreeing Parties , refusing the Scriptures for the Judge of Controversies , by reason of its Obscurity , lays this for a Ground ( and indeed rationally enough ) that no obscure Books are proper for the decision of Controversies . Now I do not know , why a Man may not , with as much reason , say of the most of the Writings of the Fathers , as S. Hierome did of some certain Expositors of some parts of the Scrip●ures , That it was more trouble to understand Them well than those very things which they took upon them to expound : that is to say , That it is much harder rightly to understand Them , than the Scriptures themselves . For , that a Man may be able fully to understand them , it is in the first place necessary , that he have perfect and exact skill in those Languages wh●rein they wrote ; that is to say , in the Greek , and Latin , which are the Tongues that most of them wrote in . For , as for those of the Fathers who have written either in Syriack , or Arabick , or Ethiopian , or the like Vulgar Tongues of their own ; whose Writings perhaps would be as useful to us , in the discovery of the Opinions of the Ancient Church , as any others ; we have not , that I know of , any of these Monuments now publickly to be seen abroad , but only some Translations of them , in Greek , or in Latin : as namely , the Works of S. Ephraem ( if at least those Books which go abroad under his Name , be truly his : ) and the Comment . de Paradiso of Moses Bar-Cephas , translated into Latin by Masius ; and perhaps some few other the like . I know very well , that for the most part Men trust to the Translations of the Fathers , whether they be in Latin , or in the Vulgar Languages ; and that the World is now come to that pass , that People will not stick to take upon them to judge of the Greek Fathers , without having ( at least , that can be perceived out of their Writings ) any competent knowledge of the Greek Tongue : which cannot in my judgment , be accounted any thing less than a point of the highest boldness and unadvisedness that can be . The thing is clear enough of it self , that to be able to reach the Conceptions and Sense of a Man , especially in Matters of Importance , it is most necessary that we understand the Language he delivers himself in , his Terms , and the manner of their coherence ; there being in every particular Language a certain peculiar Force , and Power of Significancy , which can very hardly be so preserved in a Translation , but that it will lose in the passage something of its natural Lustre and Vigour , how knowing , able , and faithful soever the Interpreter be . But this , which is very useful indeed in all other cases , is most necessary in this particular Business we have now in hand ; by reason of the little care and fidelity that we find in the Translations of the greatest part of the Interpreters of the Fathers , whether Ancient , or Modern . We have before seen how Ruffinus , and even S. Hierome himself too , have laid about them , in this particular ; and , long after them , Anastasius also , in his Translation of the VII Council ; who notwithstanding , in his Preface to the VIII , gives us this for a most Infallible Rule ; namely , That whatsoever is found in his Translation , is True , and Legitimate ; and on the contrary , whatsoever the Greeks have said , either more or less , is suppositious and forged . If all the other Interpreters of the Councils and Fathers , had been Men of the same Temper that Anastasius here would have us believe him to have been of , we might then indeed very well lay by the Greek Text , and content our selves with such dull Latin as he hath furnished us with in his Translation : But the mischief of it is , that all the World doth not believe this Testimony which he hath given of himself ; and that , although he hath such a special gift in valuing his own Translation above the Original , yet this will hardly ever be allowed to the rest of Translators , especially the Modern ; who having been Men that have been for the most part carried away with their aff●ction to their own Party , he must needs be a very weak Man , that should trust to them in this case , and relie upon what they say . Whosoever hath yet a mind to be further satisfied how far these Mens Translations are to be trusted , let him but take the pains to compare the Greek Preface to Origen's Books against Celsus , with the Latin Translation of Christophorus Persona ; and , if he please , he may do well to run over some part of the Books themselves : and if he hath a mind to sacrifice himself to the Laughter of the Protestants , let him but produce them , upon the honest word of this trusty Trucheman , this Passage out of the Fifth Book , for the Invocation of Angels ; We ought to send up our Vows , and all our Prayers , and Thanksgivings to God , by the Angel , who hath been set over the rest , by him ●ho is the Bishop , the Living Word , and God : In which words he seems to intimate , That Jesus Christ hath appointed some one of the Angels to hear our Prayers ; and , that by him we ought to present them to God. Whereas Origen says the clean contrary ; namely , That we ought to send up to God , who is above all things , every of our Demands , Prayers , and Requests , by the great High-Priest , the Living Word , and God , who is above all the Angels . You have a sufficient discovery also of the Affections of Translators , who many times make their Authors speak more than they meant , in Jo. Christophorson's Translation of the Ecclesiastical Historians ; as likewise in most of the Translators of these later Times , excepting only some very few of the more moderate sort . But we shall not need to insist any longer on this Particular , which hath been sufficiently proved already , by the several Parties of both Sides , discovering the falseness of their Adversaries Translations ; as every Man must needs know , that is any whit conversant in these kind of Writings ; where you shall meet with nothing more frequent , than these mutual Reprehensions of each other . Now in the midst of such distraction , and contrariety of Judgments , how can a Man possibly assure himself , that he hath the true sense and meaning of the Fathers , unless he hear them speak in their own Language , and have it from their own mouth ? I shall here lay down then for a most sure Ground , and undeniable Maxime , That to be able rightly to apprehend the Judgment and Sense of the Fathers , it is necessary that we first understand the Language they write in ; and that too , not slightly , and superficially ; but exactly , and fully : there being in all Languages certain peculiar Terms , and Idioms , familiarly used by the L●arned , which no Man shall ever be able to understand throughly and clearly , that hath but a superficial knowledge of the said Languages , and hath not dived even to the depth and very bottom of them . If you would see how necessary the knowledge of an Authors Language is , and how prejud●cial the want of it ; do but turn to that Passage of Theodoret , where speaking of the Eucharist , he saith thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Protestants , and all their Adv●r●●ries ( before Cardinal Perron ) interpret this place thus ; The Mystical Symbols , after Consecration , do not leave their proper Nature : for they continue in their first Substance , Figure , and Form. Now what can be said more expresly against Transubstantiation ? But yet the above-named Cardinal , having it seems consulted those old Friends of his among the Grammarians , who had heretofore taught him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to smoak or evaporate , will needs perswade us , that this Passage is to be interpreted otherwise ; namely , That the Signs in the Eucharist continue in the figure and form of their first Substance : which would be tacitely and indirectly to allow Transubstantiation . Now it is true , that this Exposition is contrary not onely to the Design and purpose of the Author , but to the usual way of speaking also among the Greeks . But , in case you had not exact skill in the Language , how should you be able to judge of this Interpretation ? especially seeing it put upon you with so much confidence , and unparallel'd boldness , according to the ordinary custom of this Doctor , who never affirms or recommends any thing to us more confidently , than when it is most doubtful and uncertain . It is out of the same rare and unheard of Grammar , that the said Cardinal hath elsewhere taken upon him to give us that notable Corr●ction of his , of the Inscription of an Epistle written by the Emperour Constantine , to Miltia●es Bishop of Rome , set down in the Tenth Bo●k of Eusebius his Ecclesiastical History , reading it thus : Constantinus Augustus , to Miltiades Bishop of the Romans ( wisheth long time ) or long opportunity : ) whereas all Copies , both Manuscript , and Printed , have it , Constantinus Augustus , to Miltiades Bishop of the Romans , and to Mark : fearing , I suppose , lest some might accuse the Emperour of not understanding himself aright , in making this Mark here Companion to the Pope , who in all things ought to march without a Copesmate . I should never have done , if I should but go about to set down all those other Passages , in which he hath used the same Arts , in wresting the words of the Ancients to a wrong sense , which otherwise would seem to make for the Protestants : whence it may plainly appear , how necessary the knowledge of the Languages is , for the right understanding of the Sense of the Fathers . So that in my judgment , the Result of all this will clearly be , that as we have before said , it is a difficult thing to come to the right understanding of them . For , who knows not what pains it will cost a Man to attain to a perfect knowledge of these two Tongues ? what Parts are necessarily required in this case ? A happy Memory , a lively Conceit , good bringing up , continual pains-taking , much and diligent Reading , and the like ; all which things do very rarely meet in any one Person . But yet the truth of this Assertion of ours is clearly proved also , by the continual Debates and Disputes of those , who though they have referred the Judgment of their Differences to the Decision of the Fathers , ●o yet no●●●thstanding still implead each other at their B●● , and cannot possibly be brought to any Agreement 〈…〉 . Many of the Writers of the Church of R●me obj●ct ●gainst the Protestants , as an Argument of the obscu●●y of the Scriptures , the Controversies that are be●●●x● themselves and the Lutherans , against the Calvinists touching the Eucharist ; and of the Calvinists against the Lutherans , and the Arminians , in the Point of Predestina●ion . If this Argument of theirs be of any force at all , who sees not that it clearly proves that which we maintain in this particular ? For , the Greeks and the Latius , who both of them make profession of submitting themselves to the Authority of the Fathers , and to plead all their Causes before them , have not as yet been able to come to any Agreement . Do but observe the Passages betwixt these two , at the Council of Florence , where the strongest and ablest Champions on both Sides were brought into the Lists , how they wrangled out whole Sessions , about the Exposition of a certain short Passage in the Council at Ephesus ; and some other the like out of Epiphanius † , S. Basil * , and others : and how , after all their Disputes , how clearly and powerfully soever each Party made their vaunts the Business was carried on their Side , they have yet left us the Sense of the Fathers much more dark and obscure than it was before ; their Contestations having but rendred the Business much more perplexed ; each Side having indeed very much appearance of Reason , in what they urge against their Adversaries ; but very little solidity in what they have said severally for themselves . Certainly the Latins , who are thought to have had the better Cause of the two , and who , upon a certain Passage of S. Basil , alledged by themselves , triumphed as if they had got the day , baffling and affronting the Greeks in a very disdainful manner , and giving them very harsh Language also , used notwithstanding such an odd kind of Logick to perswade the receiving of the Exposition which they gave , as that even at this day , in the last Edition of S. Basil's Works , Printed at Paris , and Revised by Fronto Ducaeus , the Latin Translation follows , in this Particular , not their Exposition , but that of the Greek Schismaticks . And some of the Protestants having also had the same success in some particular Points controverted betwixt themselves , it lies open to every Mans observation , how much obscurity there is found in the Passages cited by both Sides . If Tertullian was of the Opinion of the Church of Rome , in the Point concerning the Eucharist , what could he have uttered more dark and obscure , than this Passage is of his , in his Fourth Book against Marcion : Christ having taken Bread , and distributed it to his Disciples , made it his Body , in saying , This is my Body ; that is , to say , The Figure of my Body ? If S. Augustine held Transubstantiation , what can the meaning be of these words of his ; The Lord stuck not to say , This is my Body , when he delivered onely the Sign of his Body ? If these Passages , and an infinite number of the like , do really and truly mean that which Cardinal Perron pretends they do , then was there never any thing of obscurity either in the Riddles of the Theban Sphinx , or in the Oracles of the Sibyls . If you look on the other side , you shall meet with some other Passages in the Fathers , which seem to speak point-blank against the Protestants : as for example ; where they say expresly , That the Bread changeth its nature ; and , That , by the Almighty Power of God , it becomes the Flesh of the Word : and the like . And so in all the Controversies betwixt them , they produce such Passages as these , both on the one side , and on the other : some whereof seem to be irreconcileable to the Sense of the Church of Rome , and some other , to the Sense of their Adversaries . If Cardinal Perron , and those other subsime Wits of both Parties , can have the confidence to affirm , that they find no difficulty at all in these Particulars , we must needs think , that either they speak this but out of a Bravado , setting a good face upon a bad matter ; or else , that both the Wits ; and Eye-sight of all the rest of the World are marvelous dull , and feeble , in finding nothing but Darkness there , where these Men see nothing but Light. But yet for all this , if there be not obscurity in these Writings of the Fathers , and that very much too ; how comes it to pass that even these very Men find themselves ever and anon so tormented to find out the meaning of them ? How comes it to pass , that they are fain to use so many words , and make tryal of so many tricks , and devices for the clearing of them ? Whence proceeds it , that so often , for fear of not being able to satisfie their Readers , they are forced to cry down either the Authors , or the Pieces , out of which their Adversaries produce their Testimonies ? What strange Sentences , and Passages of Authors are those , that require more time , and trouble in the clearing Them , than in deciding the Controversie it self ; and which multiply Differences , rather than determine them ; oftentimes serving as a Covert , and retreating-place to both Parties ? The sense , and meaning of these words is debated ; This is my Body . For the explaining of them , there is brought this Passage , out of Tertullian ; and that other , out of S. Augustine . Now I would have any Man speak in his conscience , what he thinks ; whether or not these words are not as clear , or clearer , than those Passages which they alledge out of these Fathers , as they are explained by the different Parties . I desire , Reader , no other judge than thy self , whosoever thou art ; only provided , that thou wilt but vouchsafe to read , and examine that which is now said upon these places , and withal consider the strange Turnings and Windings-about , that they make us take , to bring us to the right sense and meaning of them . In a word , if the most able Men that are , did not find themselves extreamly puzled , and perplexed , in distinguishing the Legitimate Writings of the Fathers from the Spurious ; it is not likely , that the Censors of the Low-Countries , who are all choice , pickt Men , should be forced to shew us so ill an Example of finding a way to help our selves , when the Authority of the Ancients is strongly pressed against us by our Adversaries , as they do , in excusing the expressions of the Fathers sometimes , by some handsoml● contrived invention , and imputting some convenient probable sense upon them . That which hath been said , I am confident is sufficient to convince any reasonable Man of the Truth of this Assertion of ours ; namely , that it is a very hard matter to understand the sense and opinions of the Fathers by their Books . But , that we may leave no doubt behind us . let us briefly consider some few of the principal Causes of this Difficulty . Certainly the Fathers , having been Wise Men , all of them both spoke , and wrote , to be understood ; insomuch that , having both the will , and the ability to do it , it seemeth very strange , that they should not be able to attain to the end they aimed at . But we must here call to mind , what we have said before ; namely , that these Controversies of ours being not in their time yet sprung up ; they had no occasion , neither was it any of their design , either to speak , or write any thing of them . For these Sages stirred up as few doubts , in matters of Religion , as they could : Besides that their times furnished them with sufficient matter of Disputes , in Points which were then in agitation ; without so much as thinking of Ours , now on foot . And they have very clearly delivered their sense , in all those Controversi●s , which they have handled . Even Tertullian himself , who is the most obscure amongst them all , hath notwithstanding delivered himself so clearly , in the debates betwixt him and Marcion , and others , that there is no place left for a Man to doubt , what his opinions were , in the points debated of . I am therefore fully perswaded , that if they had lived in these times , or that the present Controversies had been agitated in their times , they would have delivered their judgment upon them very plainly , and expresly . But seeing they have not touched upon them , but only by the By ; and as they c●me accidentally into their way , rather than upon any set purpose ; we are not to think it strange , if we find them not to have spoken out , and given their sense clearly , as to these Debates of ours . For as any Man may easily observe in the ordinary course of things , those things that happen without design , are never clear ; and full , but ambiguous , and doubtful ; and oftentimes also contrary perhaps , either to the sense , or the affection of the person from whom they proceeded . Thus before the springing up of that pernicious doctrine of Arius , who so much troubled the Ancient Church ; there wa● very little said , of the Eternity of the Divine Nature of Jesus Christ : or if the Fathers said any thing at all of it , it was only in passage , and by the By , and not by design : and hence it is also , that what they have delivered in this particular , is as obscure , and hard to be rightly understood , as those other Passages of theirs , that relate to our present Controversies . Do but explain the meaning a little , if you can , of this passage of Justin Martyr , in his Treatise against Tryphon ; wher● he saith , that , † The God which appeared to Moses , and to the Patriar●hs , was the Son , and not the Father : for as much as the Father is not capable of Local Motion , neither can properly be said to ascend , or descend : and , that * No Man ever saw the Father but only heard his Son , and his Angel ; who is also God , by the will of the Father . Which words of his cannot be very well explained , without allowing a difference of Nature , in the Father and the Son ; which were to establish Arianisme . Do but observe , what Tertullian also ●ays , in this particular ; namely , † That the Father , bringing him forth out of himself , made his Son : and , * That the Father is the Whole Substance , and the Son , a Portion , and a Derivation of that Whole : and many other the like Passages , which you meet with here and there in that excellent Piece of his , written against Praxeas , which will hardly be reconciled to any good construction . In like manner doth Dionysius Alexandrinus call the Son , † The Work or Workmanship of the Father : which are the very Terms that were so much quarrelled at in Arius . And the LXXX . Fathers , who condemned Paulus Samosatenus , Bishop of Antioch , said expresly , That the Son is not of the same essence with the Father : that is to say , they in express Terms denied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Consubstantiality of the Son , which was afterwards established in the Council of Nice . It were no very hard matter to make good this Observation , in reference to all the other Disputes that have arisen in the Church , against Macedonius , Pelagius , Nestorius , Eutyches , and the Monothelites ; to wit , that the Fathers have spoken very obscurely of these matters , before the Controversies were started ; as persons that spoke accidentally only thereof , and not of set purpose . It is now a good while since , that S. † Hierome said , That before that Arius , that Impudent Devil , appeared in the World , the Fathers had delivered many things Innocently , and without taking so much heed to their words , as they might have done ; and indeed some things , that can hardly escape the Cavils of wrangling spirits . And this hath also been observed by some of the most learned among the Moderns ; as namely , Cardinal † Perron , and the Jesuit * Petavius , a Man highly esteemed by those of his own Party ; who writing upon Epiphanius , and endeavouring to clear Lucian the Martyr from the suspicion of being an Arrian , and a Samosatenian ; saith , * That in this Question touching the Trinity , as also in divers others , it hath so fallen out , that most of the Ancient Fathers , who wrote before the springing up of those particular Heresies in the Church , have in their . Writings let fall here and there such things , as are not very consonant to the Rule of the Orthodox Faith. Since therefore they have done thus in other Points ; what marvel is it if they have likewise done the same in these particular Controversies at this day debated amongst us ? and that , having lived so long before that the greatest part of these Controversies were started , they have spoken to them so obscurely , doubtfully , and confusedly . For my part I think , it would have been the greater wonder of the two , if they had done otherwise , and shall account it as a very great signe of Forgery , in any Piece which is attributed to Antiquity , when ever I find it treating expresly , and clearly of these Points , and as they are now adays discoursed of . Do but compare the expressions of the most Ancient Fathers , touching the Divinity , and Eternity of the Son of God , with their expressions touching the Nature of the Eucharist ; and certainly you will find , that the one are not more wide of the Truth at this day professed , touching this last Point ; than the other were from the Doctrine long since declared in the Council of Nice . The Council of Nice expresly , and positively declared , That the Son is Consubstantial with the Father : the Council of Antioch had before denied this . Whether the Fathers therefore affirm , or deny , that the Eucharist is really the Body of Christ , they will not however therein contradict thy opinion , whosoever thou art , whether Romanist , or Protestant , any more , than the Fathers of the Council of Antioch seem to have contradicted those of the Council of Nice . We may add hereto , that as the Arians ought not in reason to have alledged , in justification of their opinion , any such Passages of the Ancient Fathers , as had innocently , in passage only , and in discoursing on other subjects , without any thought of this opinion of theirs , fallen from them , so neither to say truth , is there any reason , that either Thou , or I , should produce , as Definitive Sentences upon our present Controversies , which have been started but of late years , any such Passages of the Fathers as were written by them , in treating of other matters , many Ages before the breaking forth of our Differences , whereof they never had the least , thought ; and concerning which they have confequently delivered themselves very diversly , and obscurely , and sometimes also seemingly contradicting themselves . And as we find , that some of the Faithful Christians , who lived after these Primitive Fathers , have endeavoured to reconcile their sayings to the Truth which they professed ; as Athanasius hath done in some Passages of Dionysius Alexandrinus , and of the Fathers of the Council of Antioch ; in like manner ought we to use our utmost endeavour to make a handsome interpretation of all such passages in the Writings of these Men , and the like as seem to clash with the true Orthodox Belief , touching the Eucharist , and the like other Points : and withal not accounting it any great wonder , if we sometimes chance to meet with Passages , which seem to be utterly inexplicable . For it may so fall out , that they may be really so ; seeing it is very possible , that in the Points touching the Person , and the Natures of the Son of God , some such expressions may have fallen from them ; as is very well known to those , who are versed in their Writings . Possibly also we may meet with some Passages of theirs , which though they may be explicable in themselves , may notwithstanding appear to us to be Indissoluble ; by reason perhaps of our wanting some one of those Circumstances , which are necessarily requisite for the enlightning , and clearing the same : as for example , when we are ignorant of the scope and drift of the Author , and of the Connexion and Dependencies of his Discourse , and other the like particulars , which are requisite for the penetrating into the sense of all sorts of Writers . For it is with Mens words , as it is with P●eces of Picture : they must have their proper Light , to shew , themselves according to the meaning and intention of the Author : and according to the difference of the Lights we see them by , they also have a different appearance . As for example , if any one should now 〈◊〉 , alone , and barely , without reference to the rest of the Discourse , and history of its Author , this short Passage of Dionysius Alexandrinus , where he calls the Son of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Workmanship , or Manufacture of the Father ; and adds certain other very shange Terms also touching this particular ; ( as we daily see , the custome of some is , in the business of our present Controversies , to produce the like shreds , and little short Passages ; severed from the main Body of the Discourse whereof they are a part ; ) which of us , how able so ever he be , could possibly imagine ●ny thing e●se , but that this is an absolute 〈◊〉 expression , and such as cannot be interpreted to any other sense ? And yet Athanasius , in the places before cited , makes it plainly appear that it is not so ; and by the advantage of those through Lights which he had in the Subject there treated of by the Author , he demonstrates unto us , that this expression of Dionystus , how strange soever it appear , hath notwithstanding a good , and allowable sense in that place . And that we may be able more fully to apprehend the truth of this our Assertion , we shall in the next place take into consideration some other causes of the obscurity of the Fathers : among which I shall rank in the first place , their having sometimes purposely , and upon Design , endeavoured either wholly to conceal their Conceptions from us ; or at least to lay them down , not naked , and open , but as it were with a Curtain ( and that sometimes a very thick one too ) drawn over them ; to the end that none but those of the quickest , and most piercing eyes should be able to penetrate into them : some of their Meditations having been such , as they themselves accounted either less useful , or else perhaps such as it was not so safe to commit to weak , vulgar spirits . Whether this practice of theirs were raised upon good grounds , or not , I shall not here stand to examine : it is sufficient for me to shew , that it was usual with them , as may appear , among the rest , out of Clement Alexandrinus , about the beginning of his Stromateis , where giving an account of the Design of his Book , he saith that , He had passed over some things in silence ; fearing to write that which he made some simple even to speak of ; not that he envied his Readers any thing , but fearing rather lest they might happily , out of a misunderstanding of them , fall into errour ; and so he might seem to have put a Sword into the hand of a Child . He adds further , That he had handled somethings clearly , and some other obscurely ; laying the one open to our view , but wrapping up the other in Riddles . But that which makes most to our present purpose , is , that they are known to have taken this course particularly in some certain of those Points which are now controverted amongst us ; as namely , in that touching the Sacraments of the Church . For as they celebrated their holy Mysteries in secret , and apart by themselves , not admitting either the Pagans , or the Catechumeni , nor yet ( as some assure us ) any person whatsoever , save only the Communicants , to the sight of them ; in like manner also in their Writings , especially in those that were to be read openly to the people in their publick Assemblies , they never spake but very obscurely , and darkly , as hath been observed , in Point of the Eucharist , by Cardinal Perron , and by Casaubon , Petavius , and others , in the Points of Baptism , Confirmation , and other holy Ceremonies of the Christians . Do but observe , how wary Theodoret , Epiphanius , and other of the Ancient Writers are , in naming the matter of the Eucharist , describing it in general terms only , and such as they only could understand , who had been formerly partakers of that holy Sacrament . I shall not here take upon me to examine the end which they proposed to themselves in so doing ; which seems to have been , to beget in the minds of the Catechumeni a greater reverence , and esteem of the Sacraments , and withal a more earnest and eager desire to be admitted to partake of them : fearing , lest haply the laying open , and discoursing plainly of the Matter and Manner of Celebration of the Sacraments , might something take off from one of these two Affections in them . Seeing therefore that not only in this , but in divers other Particulars also , they have purposely , and upon design , concealed their Sense and Opinions from us ; we ought not to account it so strange a matter , if we many times find their Expressions to be obscure , and ( which is a consequence of obscurity ) if they sometimes also seem to clash , and contradict one another . And indeed it were more to be wondred at , if these Men , who were for the most part able , learned Men , having a purpose of writing obscurely on these Points , should yet have left us their Opinions clearly and plainly delivered in their Writings . But there is more in it yet than so ; for sometimes also , even where they had no purpose of being so , they yet are very obscure ; and sometimes again the little Conversation they have had with those Arts which are requisite for the polishing of Language , was the cause of their not expressing themselves so clearly : and sometimes perhaps their Genius , and natural Disposition might be the reason hereof ; all their Study and Industry they could take , not being able to correct this natural defect in them . I believe we may very safely reckon Epiphanius in the first Rank of these kind of Writers ; who was indeed a good and holy Man , but yet had been very little conversant in the Arts , either of Rhetorick , or Grammar ; as appeareth sufficiently out of his Writings , where you shall often find him failing , not only in the clearness of his Expressions , and the course and fit contrivance of his Periods , but also even in the Order and Method , which is the true Light of all Discourse : which Defects must necessarily be the cause of much obscurity in very many Places ; as indeed is much complained of by the Interpreters of this Father . Others perhaps there have been , who have endeavoured to polish their Language by Arts , who yet have not been able to compass their desire , whether it were , because they began too late ; or else perhaps through the dulness of their Wit , and want of Capacity , as we see , all Natures are not capable of receiving all Forms , what pains and industry soever they take , for the making such Impressions . In this number you may reckon that Victorinus , of whom S. Hierome gives this so favourable Testimony , saying , That though indeed he wanted Learning , he wanted not a desire and good will to Learning . Such another also was Ruffinus , whose Language and Expressions the same great Censor of the Ancients so sharply reproveth , noting in him very many Improprieties of Speech , and other absurdities : * and yet , for all this , he would not be taken off from his scribling humour ; and which is more , he did not want those who admired him too : it being commonly observed , That those who wrote most in any Age , were not always the ablest Men ; this Itch reigning rather in the ignorant , than in the other . Photius in his Bibliotheca hath noted the like defects in some of his Greek Writers . But yet this Obscurity in the Fathers hath proceeded , not from their Ignorance , but rather from their great Learning . For , those among them who were furnished with all manner of Secular Learning , and had been trained up from their Infancy in the Eloquence and Knowledge of the Greeks , could not but retain this Tincture , and sometimes also had their flyings out , and made shew of this their Treasury ; by this means mixing with the Christian Philosophy many exotick Words , Customs , and Discourses : which Mixture , though it give indeed much delight to the Learned , yet it must necessarily render the sense of these Authors the more dark and perplexed . What can you name me more mixed , or fuller of variety , than Clemens Alexandrinus his Stromata , as he calls them , and his other Works ; which are throughout interlaced with Historical Allusions , Opinions , Sentences , and Proverbs , out of all sorts of Writers , both Sacred and Profane ; being here heightned with rich , lightsom Colours , there shaded with Darkness ; in such sort , as that it is a vain thing for an ignorant Person to hope ever to reach his meaning ? What shall I say of Tertullian , who , besides that natural harshness and roughness which you meet with in him throughout , and that Carthaginian Spirit and Genius which is common to him with the rest of the African Writers , hath yet shadowed and overcast his Conceptions with so much Learning , and with so many new Terms and Passages out of the Law , and with such variety of Allusions , Subtilties , and nice Points , as that the greatest stock both of Learning and Attention that you can bring with you , will be all little enough to fit you for a perfect understanding of him . I shall not here speak any thing of S. Hilary , and the loftiness of his Fancy , and the height of his Language , and that Cothurnus Gallicanus which S. Hierome hath noted in him , and some other of his Country-men . Neither shall I here take any notice of the Copiousness of the Africans , nor of the subtilty of the Athenians , and of those that had their Education among them ; the consideration of all which Particulars would afford matter for a just Tract . I shall only say in general , That whereas the manner of the Christians Writing and expounding the Scriptures , was at first very plain , easie , and brief ; it in a very short time came to be changed , and to be clogg'd with Subtilties , and flourishes of Secular Learning ; as Methodius in Epiphanius testifieth . * The Doctors ( saith he ) no longer regarding an honest , plain , and solid way of teaching , began now to endeavour to please , and to be favourably received by their Auditors ; just as Sophisters are wont to do , who reckon their Labours rewarded by their Auditors applauding their Learning ; selling themselves at this so cheap a rate . For as for the Ancients , their Expositions were always very brief ; their utmost ambition in those days being , not to please , but to profit their Hearers . Gregory Nazianzen also very sadly , and eloquently , as his manner is , complains of this . * There was a time ( saith he ) when our Affairs flourished , and we were in a happy estate , when as this vain and wanton kind of Divinity , which is every where now in fashion , together with all its Artifices and Delicacies of Language , was not at all admitted into the Sheepfolds of the Lord. In those days , to hearken after , or to vent any Novelties or Curiosities in Divinity , was reckoned all one as to play the Jugler , and to shew Tricks of Leigerdemain , with cunning and nimble shiftings of Balls under a Cup , deceiving the Eyes of the Spectators ; or else by delighting them with the various and effeminate Motions and Windings of a lascivious Dance . On the contrary , rather a plain , masculine , and free way of Discourse was then accounted the most Pious . But now , since that the Pyrthonians , and those of Sextus his Faction , together with the Tongue of Contradiction , have , like some grievous , malignant Disease , broken in upon our Churches ; since that Babling is now allowed for Learning ; and , as it is said in the Acts , of the Athenians , since we spend our time in nothing else but in hearing or telling some new thing ; O for some Jeremy , to bewail the Confusion and Darkness we lie under ; who might furnish us , as that Prophet was only able to do , with Lamentations suitable to our Calamities ! And certainly S. Hierome * , in his Epistle to Pammachius , hath as good as said , That even for his Writings also , it is necessary that the Reader be acquainted both with all the Sleights of Logick , and all the Flourishes and Heights of Rhetorick . Which censure of his reacheth also to the Writings of Origen , Methodius , Eusebius , Apollinaris , Tertullian , Cyprian , Minutius , Victorinus , Lactantius , Hilary , and others ; whom he affirmeth to have all observed the same method in their Writings . Now although any Rational Man must needs willingly grant me , that the Translations of Terms and ●igures , either in the Word only , or else in the Things themselves , and such other the like Ornaments of Rhetorick ; as also the subtilties of Logick , and , in a word , all the Artifices in what other sorts of Learning soever there are , must necessarily render any Discourse the more obscure and shaded : yet for the fuller clearing of this Point , I shall here add some few Proofs and Examples . S. Hierome declareth himself on our side sufficiently , where he attributeth the cause of the obscurity that is found in the Writings of some certain Authors , to their being too Learned and Eloquent . a Sixtus Senensis observeth , That the Fathers have uttered many things in the heat of their Passion , which we are not to take in the strict literal sense . And Petavius hath of late also noted , b That the Fathers have let fall from them , up and down in their Homilies , very many things , which cannot be reconciled to any good sense , if we should examine them by the exact Rule of Truth . We both of us excuse this in them oftentimes thus , by shewing that under so many Flowers and Leaves , wherewith they crown their Discourses , they many times couch a quite different Sense , from that which their Words in apperance seem to carry . Who hath not observed the strange Hyperboles of S. Chysostome , S. Hilary , S. Ambrose , and the like ? But that I may make it plainly and evidently appear unto you , how much these Ornaments do darken the clearness of the Sense of an Author , I shall onely here lay before you one Instance , taken from S. Hierome ; who , writing to Eustochium , giveth her an account , how that for his being too much addicted to the Study of Secular Learning , he was brought before the presence of our Lord , and was there really with Stripes chastised for it . And think not ( saith he ) that this was any of those drowsie Fancies , or vain Dreams , which sometimes abuse us . I call to witness hereof that Tribunal , before which I then lay , and that sad Judgment which I was then in dread of . So may I never hereafter fall into the like danger , as this is true ! I do assure you , that I found my Shoulders to be all over black and blue , with the stripes I then received , and which I afterwards felt when I awaked : So that I have ever since had a greater affection to the reading of Divine Books , than I ever before had to the study of Humane Learning . Now hearing him speak thus , who would not believe this to be a true Story ? and who would not be ready to understand this Narration in the literal sense ? And yet it appears plainly , from what he hath elsewhere confessed , that all this was but a meer Dream , and a Rhetorical piece of Artifice , frequently used by the Masters in this Art ; contrived only for the better and more powerful diverting Men from their too great affection to the Books of the Heathens . For , Ruffinus picking a quarrel with him for this , and objecting against him , That contrary to the Oath which he had before taken , he did notwithstanding still apply himself to the study of Pagan Learning : S. Hierome , after he had alledged many things to quit himself from this Accusation , * Thus you see ( saith he ) what I could have urged for my self , had I promised any such thing waking : But now do but take notice of this new and unheard of kind of impudence ; He objects against me my very Dreams : And then presently doth he refer him to the Words of the Prophets , saying , We must not take heed to Dreams ; for neither doth an adulterous Dream cast a Man into Hell , nor that of Martyrdom bring him to Heaven : And so he at last plainly says , That this Promise of his was made onely in a Dream ; and that therefore consequently it carried no obligation with it . And who knows but that the Life of Malchus , which he hath so delicately and artificially described unto us , and some other the like Pieces of his , and of some others , may be the like Essays of Wit ? We see he doth not stick to confess , That the Life of Paulus Eremita was accounted for such , by some of his back-friends : * and it is very probable , that his 47● Epistle , which is so full of Learning and Eloquence , is but an Essay of the same nature ; he having there fancied to himself a fit Subject only whereon to shew his own Eloquence , as the usual manner of Orators is . Thus thou seest , Reader , how great darkness is cast over the Writings of the Ancients by these Figures , and Flourishes of Rhetorick , and other Artifices of Humane Learning , which they so often and so over-licentiously use , at least for our parts , who , to our great disadvantage , find , that so many Ornaments and Embelishments , do rather disguise and hide from us the bottom and depth of their Conceptions . Who shall assure us , that they have not made use of the same Arts in their Discourses touching the Eucharist , to advance the Dignity of the Divine Mysteries , and to increase the Peoples Devotion ? as likewise touching the Power of the Prelates , to procure them the greater respect and obedience from their People ? What probability is there that they would spare their Pencils , their Colours , their Shadows , and their Lights , in those Points where this their Art might have been imployed to so good purpose ? And to this place I shall refer those other Customs of theirs , which are so frequent with them , of denying and affirming things as it were absolutely ; notwithstanding the purpose and intent of their Discourse be to deny or affirm them only by way of comparison , and reference to some other things . Who could chuse but think that S. Hierome was tainted with the Heresie of Marcion , and of the Eneratites , hearing him so fiercely inveigh against Marriage , as he doth in his Books against Jovinian , and oftentimes in other places also ? insomuch that there have sometimes fallen from him such words as these : Seeing that in the use of the Woman there is always some Corruption ; and that Incorruption properly belongeth to Chastity ; Marriage ( saith he ) cannot be accounted of so high esteem as Chastity . And a little after : My opinion is , That he that hath a Wife , till such time as he returneth to that pass , as that Satan tempts him not , ( that is to say , so long as he makes use of her , as of a Wife , ) he sowes in the Flesh , and not in the Spirit . Now he that soweth in the Flesh , ( it is not I that say it , but the Apostle , ) the same shall reap Corruption . Now these words , taken literally , condemn Marriage , and the use thereof , as defiling a Man , and depriving him of Blessed Immortality . Yet notwithstanding , in his Epistle to Pammachius he informeth us , That these Passages of his , and all other the like , are not to be understood as spoken positively and absolutely , but only by way of comparison ; that is , he would be understood to say , That the Purity and Felicity of Virgins is such , as that in comparison of it , that of the Marriage-Bed is not at all to be mentioned . This Key is very necessary for the finding entrance into the Sense of the Ancients : and the Fathers of the VII Council made very good use of it , in giving the Sense of two or three Passages that were objected against them by the Iconoclasts . The first was out of S. Chrysostome : Through the Scriptures we enjoy the presence of the Saints , having the Images , not of their Bodies , but of their Souls . For , the things there spoken by them , are the Images of their Souls . The second was out of Amphilochius : Our care is , not to draw in Colours on Tables the Natural Faces of the Saints ; ( for we have no need of any such thing ) but rather to imitate their Life & Conversation , by following the Example of their Vertue . The third was out of Austerius : Draw not the Portraiture of Christ on thy garments ; but rather bestow upon the Poor the price that these expences would amount to . For as for him , it is sufficient that he once humbled himself , in taking upon him our flesh . Would not any man , that hears these words , believe these three Fathers to have been Iconoclasts ? I confess , I cannot see , what almost could have been said more expresly against Images : and yet the second Council of Nice pretendeth , * that these Fathers here speak only by way of Comparison ; meaning to say no more , than that the Images of Jesus Christ , and of the Saints , are much less profitable than the reading their Books , or the imitation of their Lives , or than Charity toward the Poor . I know very well , that it is no very easie matter , handsomly to apply this Answer to the words of these Fathers : However we may make this use of it ; that seeing that the Council of Nice hath followed this Rule , it is an evident Argument to us , that the sayings of the Fathers both may , and ought sometimes to be taken in a quite different sense from what they seem to bear : so that it will clearly follow from hence , that they are very hard to be understood . Consider then with your self , whether or no among the so many several Passages , as are brought on the one side , and on the other , touching the present Controversies , there may not be very many of them , which are to be understood , as hath formerly been said , by way of Comparison only ; that is to say , quite contrary to what they seem to say . Now as the Rhetorick used by the Fathers hath rendred their Discourses made to the People full of obscurity ; in like manner hath their Logick sown a thousand Thorns , and Difficulties , throughout their Polemical Writings . For many times , while they are in the heat of their Disputations , they have their mind so intent upon the present scope they drive at , as that having regard to nothing else , they let fall such expressions , as look very strangely , if they be considered in reference to some other Points of Christian Religion . Sometimes also , whilst they use their utmost endeavour to beat down one Errour , they seem to run into the contrary Error : in like manner as those who would streighten a crooked Plant , are wont to bow it as much the contrary way ; that so having been worked out of its former bent , it may at length rest in a middle posture : which similitude † Theodoret also maketh use of , upon this very subject . And in this manner also did Athanasius explain those words of Dionysius Alexandrinus , which were urged against him by the Arrians , as seeming to make very much for them , as we have touched before . He wrote not this , ( † Athanasius answereth , ) Positively , and with a purpose of giving an account of his Belief in these Words , but as being led on to utter them , by the occasion , and the persons he discoursed with . In like manner ( saith he ) as a Gardiner ordereth the same Trees in a different manner , according to the difference of the soil where they are . Neither may any one blame him , for lopping off some , and graffing others , for planting this , and plucking up that by the roots . On the contrary rather , whoever knows the reason of this , will admire the variety , and several ways of his industrious Proceeding . And then afterwards he saith , that * Dionysius maintained those Positions , upon occasion of the Errour of certain Bishops of Pentapolis , who maintained the opinion of Sabeliius ; and that he did this , by Dispensation , as he there speaks ; that is to say , not positively and simply , but as in reference to such a certain case only . Now no man ought † saith he ) to wrest to the worst sense , those things which are either said , or done by Dispensation ; or to interpret them as himself pleaseth . And in another place he in the same manner explaineth the words of the Fathers of the Council of Antioch , who had denied the Consubstantiality of the Son ; * shewing that their intention was , only to overthrow a Position which Paulus● Somos●●enus had laid down ; namely , that the Father , and the Son , were both one and the self same Person , and had not any distinct subsistence . By this very Rule also doth S. Basil interpret that saying of Gregonius Ne●eaesariensis , namely , That the Father and the Son are Two , according to our Apprehension only ; but that in Hypostasis they are but One : saying , That he spoke this , not Dogmatically , but only let it fall from him in the heat of Disputation . Whence it appeareth , that in all such Writings of the Fathers , the opinion which they oppugn , is the Rule and Measure of whatsoever they are to be understood therein either to affirm , or deny . This is that which varieth their sense and meaning , though oftentimes expressed in the same manner , and with the very same words , with that of the Hereticks . When they dispute against the Valentinians , or the Manichees ; a man would then believe them to be Pelagians : and so likewise , when they are contesting with the Pelagians , you would then imagine , that they defended the opinions of the Manichees . If they dispute against Arius , you would think they favoured Sabellius ▪ and again , when they oppose Sabellius , you would believe that they were Arians : as hath been observed by the Bishop of * Biponto , particularly in S. Augustine . The like practice to this , we may every day observe in our Preachers . When they preach against Covetousness , they seem in a manner to cry up Prodigality : and if they declaim against Prodigality , they then seem to approve Covetousness . Thus is it also with the Protestants : when they would overthrow those empty Figures , which are fathered by their Adversaries upon those they call Sacramentarians , you would judge that they maintained the Reality of the Eucharist , as the manner of speaking is . And when they dispute against Transubstantiation , and the Real Presence , you would then swear , that they defended the opinion of these very Sacramentarians . There is , amongst Athanasius his Works , a certain very learned , elegant , and acute Tract , wherein is debated , as strongly as may be , that Point , touching the Distinction of the Two Natures in Jesus Christ . Do but read what he there says , in the beginning of that Discourse , and you will think it could not proceed from any but from Nestorius his mouth . And yet you will perceive plainly by the last Chapter of the said Book , that he was not any whit of his opinion . Now if by any misfortune it should so have hapned , that this last Chapter had been lost , Athanasius must necessarily have been taken for a Nestorian , by reason of the dangerous Expressions which he hath there made use of , being occasioned thereunto through the heat of this Dispute , which he maintained against the opinions of the Eutychians . And for the very same reason also , Julius Bishop of Rome , seemeth to have favoured the contrary Errour , namely that of Eutyches , in that Epistle of his cited by Gennadius ; which was indeed heretofore of good use , against the opinion of those men , who maintained Two Persons in Christ ; but which † now is found to be pernicious , ( saith he ) by fomenting the impieties of Eutyches and Timotheus : Which hath given occasion to some of the more * Modern Authors , who have written since Gennadius his time , to think that this Epistle was not truly Pope Julius his , but had been put upon him by the false dealing of the Hereticks . The case was the same with these Ancient Fathers , as it is with a Pilot of a Ship , who is to stear his Vessel betwixt two Rocks , one only whereof he hath discovered , the other lying hid under water : so that taking no other care , save only to avoid the danger which he seeth before his eyes , he very easily falleth into that other , which he never so much as suspected : so that if he split not his Vessel upon it , and so be utterly cast away , he will very hardly however avoid receiving a brush at least by it . Thus these Fathers saw indeed the Rock of Paulus Samosatenus his Doctrine , and that of Nestorius ; but did not at all observe that of Arius , or of Eutyches , which lay yet under water , and concealed ; and so imploying their utmost endeavours to avoid the danger of the two former , which they then only feared , they have very hardly escaped falling into , or at least touching very near upon the two latter , which they then had no thought of at all . Do but imagine then , how w●rily and carefully it concerneth us to walk , amidst these Disputes of the Ancients , which are so beset with Thorns ; and with how much judgment we are to distinguish betwixt what things are Principal , and what but Accidental only ; betwixt the Cause , and the Means ; and betwixt the Excess , or Defect in their Expressions , and their True sense , and meaning : and then tell me whether you think it reasonable , or not , that two or three words only , which may perhaps accidentally have fallen from them in their Disputations , either against the Valentinians , and Marcionites , or against the Nestorians , or Eutychists , should be taken as their Definitive Sentences upon such Points as are now controverted amongst us , whether touching Free-will , or the Properties of the Body of Christ , and the nature of the Eucharist . But , before we close up this matter , we are to take notice , that the changing of Customs , both Civil , and Ecclesiastical especially , and the variation of Words in their signification , do not a little contribute to this Difficulty of understanding the Writings of the Fathers . Who knoweth not , and indeed who confesseth not , both on the one side , and on the other , that the outward Face of the World , and even of the Church it self too , is in a manner wholly changed ? I speak not here of the Doctrine ; but only of the upper Garment , as I may call it , and the outward part of the Church . Where is the Ancient Discipline ? What is become of the rigid and severe Rules of those Ancient Times ? Where are those so mysterious Ceremonies in Baptism , and in the Administration of the Eucharist ? Where are those Customs then used in the Ordination of the Clergy ? All these things are now quite forgotten and buried ; the Church by little and little having apparelled it self in other Colours , and in another different Garb. The Books then of the Ancients being full of Allusions to th●se things , which we are in a manner now wholly ignorant of ; it must necessarily follow from hence , that it will be a hard matter for us to guess at their meaning in any such Passages . But yet there ariseth much more confusion out of the words they used ; which we have still retained , though in a different signification . We have indeed these words , Pope , Patriarch , Mass Oblation , Station , Procession , Mortal Sins , Penance , Confession , Satisfaction , Merit , Indulgence , as the Ancients had , and make use of an infinite number of the like Terms ; but understand them all in a sense almost as far different from theirs , as our Age is removed from theirs : Just in like manner as of old , under the Roman Emperours , the names of Offices , and of things , for a long time continued the same that had been in use in the time of the old Republick , but with a sense clear different from what they had formerly born . Thus when we light upon any Passage in the Ancients , where the Bishop of Rome is called Papa or Pope ; we presently begin to fancy him with all his Pontificalibus about him , and all the Glory at this day belonging to this Name ; not bating him so much as his Guard of Switzens , and his Light-Horses : whereas they , that are but indifferently versed in these Books , know , that the name Papa or Pope , was given to every Bishop . So likewise when we meet with the word exomologesis or Confession , we presently fancy a man down upon his knees before his Confessor , shriving himself before him in private of all the sins he hath committed . The word Mass likewise makes us prick up our ears , as if , even from those Ancient Times , the whole Liturgy , and all the Ceremonies used at the Celebration of the Eucharist , had been the very same that they are at this day : whereas the Learned of both Parties acknowledge , that these Names have , since that time , lost very much of their old , and acquired new significations . But this , which hath been said , is enough , if not more than needed , for the clearing this Point , touching the obscurity in the Writings of the Fathers : so that we shall here conclude , what we proposed at the beginning ; namely , that it is not so easie a matter , as people may imagine , to discover by their Writings , what the sense of the Ancient Church hath been , touching the Points at this day controverted amongst Us. CHAP. VI. Reason VI. That the Fathers oftentimes conceal their own Private Opinions , and speak those things which themselves believed not ; whether it be , when they report the Opinion of some others , without naming the persons ; as they frequently do in their Commentaries ; or in disputing against an Adversary , where they make use of whatsoever they can ; or else whether they have done so , in compliance to their Auditory , as may be observed in their Homilies . THE Writings of the Fathers are , for the most part , of three sorts ; that is , they are either Commentaries upon the Holy Scriptures ; or Homilies delivered before the People ; or else they are Polemical Discourses , and Disputations with the Hereticks . Now we have formerly seen , how much their Ornaments of Rhetorick have darkned , and rendred their sense obscure , in their Writings of the first and second sort ; and what their Heats of Disputation , and Logical Wranglings have caused , in those of the later . Let us now see , if having drawn the Expressions of the Fathers out of these thick Clouds , and attained to a clear and perfect understanding of the sense of them ; we may be able at length to rest assured , that we have discovered what their opinions have been . I confess , I could heartily wish that it were so : but considering what they have themselves informed us , concerning the nature , and manner of their Writings ; I am much afraid , that we neither may , nor indeed ought , to reckon our selves in any sure condition , even then , when we are upon these very Terms . For as concerning their Commentaries , which we have often occasion to consult , upon sundry Passages of Scripture , touching the meaning whereof we disagree among our selves ; hear what S. Hierome saith , who was the most Learned of all the Latins , and who gives place but very little to any of the Greeks in these Matters . What ( saith he ) is the business of a Commentary ? It expoundeth the Words of another Man , and declareth in plain Terms the Sense of Things obs●urely written ; it representeth the several Opinions of others , and saith , Some expound this Passage thus , and others interpret it thus . These endeavour to prove their Sense and Meaning , by such Testimonies , and such Reasons ; to the end that the Intelligent Reader having several Expositions before him , and reading the Judgments of divers Men , some bringing what he may , and others perhaps what he cannot admit of , he may judge which among the rest is the truest ; and , like a wise Banker , may refuse all adulterated Coin. Now I would fain ask , whether he ought to be accounted guilty of diversity in his ▪ Interpretations , or of Contradiction in the Senses given , who in one and the some Commentary shall deliver the Expositions of divers Persons ? and so on , as it there followeth in the Place afore-cited . He speaketh likewise to the same sense in divers other Places throughout his Works . * This ( saith he ) is the usual manner of Commentaries , and the Rule that Commentators go by ; to set down in their Expositions the , several Opinions they have met withal ; and to deliver both what their own , and what the Judgment of others is upon the Place . And this is the practice not only of the Interpreters of the Scriptures , but of the Expositors also of all kind of Secular Learning , as well in the Greek as in the Latin Tongue . Now I must needs say , that this seems to be a very strange way of Commenting . For , what light , or what certainty can a Reader be able to gather out of such a Rhapsodie of different Opinions , tumbled together in a heap , without so much as intimating either which is good or bad , or probable , or necessary , or to the purpose , or not ? But seeing it hath pleased S. Hierome to follow this course , whatsoever his reason be , you see plainly , that we are not to take as his , whatsoever he hath delivered in his Commentaries . And seeing also he speaks in general terms , as he doth , of the nature and manner of a Commentary , we are not to doubt , but that the rest of the Fathers have been the greatest part of them of the same Judgment , and that consequently they took the same course in those Expositions which we have of theirs . So that it will hence follow , that notwithstanding that we should chance to find in these kind of Writings of theirs , an Opinion , or an Interpretation , clearly delivered ; yet may we not from thence presently conclude , that this was the Authors own Opinion ; for , perhaps he only delivered it as the Opinion of some other Man. Now if the Fathers had been but careful to have taken in Water out of wholesom Fountains only , filling up their Commentaries with no other Opinions or Interpretations , save only those of Persons of known Piety , Faith , and Learning , this Mixture would have proved the less dangerous by much . For , notwithstanding that we should often be at a stand , and doubt , whether that which we there find be the true Sense and Opinion of the Father whose Name it goes under ; yet however we might still rest assured , that though it should not perhaps be his , yet must it certainly be the Opinion of some other good Author , if not of equal , yet of little less Authority than he . But the mischief of it is , that they took a quite contrary course , many times stuffing up their Commentaries with very strange senseless Expositions , and sometimes too with dangerous ones , and such as were taken out of very suspected Authors , and which had no very good Name neither in the Church . S. Hierome tells us often , ( and whoever shall but diligently and attentively read him , may easily observe as much ) that his Commentaries ( which make the greatest and most considerable part of his Works ) are interwoven throughout with Expositions taken out of Origen , Didymus , Apollinaris , and others , who were at that time ill spoken of , as Men who too presumptuously put upon the World their own private Opinions , Fashioning the Mysteries of the Church out of their own private Fancies ; as S. Hierome himself sometime said of Origen . Now this is wonderful strange to me : for , no Man is morce fierce in crying down these Authors , than he , being indeed one of the principal Heads of that Holy League of Theophilus and Epiphanius , against Origen and his Party . No Man ever reproved any one so sharply , as he hath done Ruffinus , for offering to present to the view of the Latins the poysonous Doctrines of Origen , in those Books of his which he had translated : And in the mean time he himself stuffs up his own Commentaries with the same ; many times without using any preparation at all about them , or furnishing his Reader with any Counter-poyson , in case he meet with any of them . So likewise , in his Commentaries upon the Prophets , he ever and anon bringeth in divers Expositions out of the Jews themselves ; insomuch that when you think you are reading and searching after the Opinion and Sense of S. Hierome , upon such or such a Passage , you often read that of an Heretick , or of a Jew . If the Fathers would have but taken the pains to have given us notice every time , who the Author was whose Opinion they alledged ; this manner of Commenting upon the Scriptures would have been much more beneficial unto us , and less troublesom . For , the Name would have been useful to us , in directing us what account we were to make of such Opinions and Expositions . But this they do but very seldom ; as you may observe out of the Expositions of S. Hilary , S. Ambrose , and others ; who robbing poor Origen without any mercy , do not yet do him the honour so much as to name him scarcely . This is certain , that you shall find in S. Ambrose many times whole Periods , and whole Pages too , taken out of S. Basil : but , unless my memory fail me very much , you shall never find him once named there . These Men deliver you the Opinions and Words of other Men , just as if they were their own ; and yet will not be bound to warrant them us for good and sound . S. Hierome , in his Commentary upon the Epistle to the Galatians , expoundeth that Passage where there is mention made of S. Paul's reproving S. Peter , by way of Dispensation ; telling us , that S. Paul did not reprehend him , as if he had indeed accounted him blame-worthy ; but only for the better Edification , and bringing in of the Gentiles , by this seeming Reprehension of his ; who did but act this part with S. Peter , a to the end ( saith he ) that the Hypocrisie , or false shew of observing the Law , which offended those among the Gentiles who had believed , might be corrected by the Hypocrisie , or false shew of Reprehension , and that by this means both the one and the other might be saved : whilst the one , who stood up for Circumcision , followed S. Peter ; and those other , who refused Circumcision , applaud , and are taken with S. Paul's Liberty . S. Augustine , utterly disliking this Exposition of S. Hierome , wrote unto him in his ordinary , grave , and meek way ; modestly declaring the Reasons why he could not assent unto it : which Epistles of his are yet extant . The other answers him a thousand strange things ; but particularly he there b protesteth , That he will not warrant for sound whatever shall be found in that Book of his : And to shew that he doth not do this without good reason , he setteth down a certain Passage out of his Preface to it , which is very well worth our Consideration . For after he hath named the Writings of Origen , Didymus , Apollinaris , Theodorus , Her●clas , Eusebius Emisse●us , Alexander the Heretick , and others , he adds , That I may therefore plainly tell the truth , I confess , that I have read all these Authors ; and collecting together as much as I could in my memory . I presently called for a Scribe , to whom I dictated either my own Conceptions , or those of other Men , without remembring either the Order , or the Words sometimes , or the Sense . Do but think now with your self , whether or no this be not an excellent rare way of Commenting upon the Scriptures , and very well worthy both to be esteemed and imitated by us ! He then turneth his Speech to S. Augustine , saying , If therefore thou lightedst upon any thing in my Exposition , which was worthy of reprehension , it would have stood better with thy Learning , to have consulted the Greek Authors themselves , and to have seen whether what I have written be to be found in them , or not ; and , if not , then to have condemned it , as my own private Opinion . And he elsewhere gives the same answer to * Ruffinus , who upbraideth him for some absurd Passages in his Commentaries upon the Prophet Daniel . Now , according to this reckoning , if we would know whether or no what we meet with in his Commentaries be his own proper Sense , or not ; we must first turn over the Books of all these ancient Greeks ▪ that is to say , we must do that which is now impossible to be done ; seeing that the Writings of the greatest part of them are utterly lost : and must not attribute any thing to him , as his proper Opinion , how clearly and expresly soever it be delivered , unless we are first able to make it appear , that it is not to be found in any of those Authors out of whose Writings he hath patched up his Commentaries . For , if any one of them be found to have delivered any thing you here meet with , you are to take notice , that it belongeth to that Author , S. Hierome in this case having been onely his Transcriber , or at most but his Translator . So that you may be able , perhaps , by the reading of Books in this manner collected , to judge whether the Fathers have had the skill to make a handsom and artificial Connexion and Digestion of those things which they took out of so many several Authors , or not : but whether or no they believed all that they have set down in their Books , you will be no more able to discover , than you can judge what Belief any Man is of , by the Books he transcribeth ; or can guess at the Opinions of an Interpreter , by the Books he translateth . Whence we may conclude , that testimonies brought out of such Books as these , are of little or no force at all , either for or against us . And this seemeth to have been the Opinion of Cardinal Bellarmine also , where , to a certain Objection brought out of one of S. Hierome's Books , he makes this Answer ; That the Author in that place speaketh according to the Opinion of others ; as he often doth in his Commentaries upon the Epistle to the Ephesians , and in other places . The like course hath Cardinal Perron taken , where the Protestants have urged against the Church of Rome , the Authority of S. Hilary , touching the Canon of the Scriptures of the Old Testament ; confidently answering , That the Notes cited out of that place of S. Hilary , are not his , but Origen's , in his Commentary upon the First Psalm ; part of whose Words he had transcribed , and put into his own Prologue upon the Psalms : and yet S. Hilary neither so much as nameth Origen , nor yet gives us any intimation at all , whether we are to receive what is there spoken touching the Scriptures , as from Origen , or from himself . And the ground of this Answer of his is taken from what S. Hierome hath testified in divers places ; namely , that S. Hilary hath transcribed the greatest part of his Commentaries out of the said Origen . Now if we but rightly consider the account which S. Hierome hath given , as we shewed before , of all Commentaries in general , how can we have any assurance whether that which the Fathers deliver in these kind of Writings , be their own proper Opinion , or only some other Man 's transcribed ? And if we can have no assurance hereof , how can we then account them of any force at all , either for or against us ? So that it is most evident , that this Method which the Fathers have observed in their Expositions of the Scriptures , must needs render the things themselves very doubtful , how clearly and expresly soever they have delivered themselves . But hath it not concerned them to be more careful in their Homilies , or Sermons ; and to deliver nothing there , save only what hath been their own proper Opinion , and Belief ? May we not , at least in this particular , rest assured , that they have spoken nothing , but from their very soul ; and that their Tongues have vented here their own Opinions only ▪ and not those of other Men ? Certainly , in all reason , they should not have uttered any thing in this Sacred Place , from whence they taught their People , save what they conceived to have been most true . And yet , besides what we have formerly noted , as to this particular , namely , that they did not always speak out the whole truth , but concealed something of it , as not so fit for the ears either of the Pagans , or of the weaker sort of Christians ; Cardinal Perron , that great and curious Inquirer into all the Customs of the Ancients , hath informed us , that in regard of the aforesaid Considerations , they have sometimes gone further yet . For , in expounding the Scriptures to the People , where the Catechumeni were present , if by chance they fell upon any Passage where the Sacraments were spoken of , that they might not discover these Mysteries , they would then make bold to wrest the Text a little , and instead of giving them the true and real Interpretation of the Place , which they themselves knew to be such , they would only present their Auditory with an Allegorical and Symbolical , and ( as this Cardinal saith ) an Accidental and Collateral one , only to give them some kind of small satisfaction ; forasmuch as , if in such cases they should have been utterly filent , it would questionless have much amazed their Auditors , and in some sort also have scandalized , and given them offence . To satisfie therefore their expectation , and yet to keep these Mysteries still concealed from them , they waved the business handsomly , laying before them that which they accounted not the best and truest , but the fittest for their purpose and design . Thus do we sometimes please little Children with an Apple , or some little Toy , to take them off the desire they have to something of greater value . Those therefore who take all that the Fathers deliver in the like places for good and solid Expositions , and such as they themselves really believed , do very much deceive themselves ; and believing they have a solid Body in their Arms , embrace only an empty Shadow . Now we should hardly believe those Holy Men to have been guilty of any such jugling dealing as this , had we not the word of this so great a Cardinal for our Warrant ; upon whose Authority we have , for this once , adventured to propose it to the Readers consideration , and shall withal produce some few Examples , taken out of the same Author . S. Augustine being to expound the sixth Chapter of the Gospel of S. John , where , as he conceives , our Saviour Christ is very copious in his Discourse concerning the Eucharist ; he presently falls to overshadow and disguise the Mystery , with such a number of Allegories , Riddles , and Ambiguities , as that , if you dare believe the Cardinal , throughout the whole XXVI Tract there is not one Period but hath in it some Elusion , Diversion , or Diminution of the true and solid Definition of this Article . Thus doth he interpret the Bread which came down from Heaven , to be the Gift of the Holy Ghost : Our Saviour ( saith he ) purposing to send down the H. Ghost , saith , That It is the Bread which descended from Heaven . You may , if you please , believe , upon the faith of this Father , that this is the true sense and meaning of the Place : But yet the Cardinal makes it appear , out of Calvin , that it cannot be so . He likewise contradicteth after the same manner , that which the same Father saith a little after ; to wit , That the purpose of our Saviour was , to let us understand that this Meat and Drink , whereof he speaks in S. John , is the Communion and Fellowship , that is betwixt his Body , and his Members , who are the Holy Church , in his faithful Servants , Predestinated , Called , Justified , and Glorified . Had not the Cardinal given us this information , who would ever have imagined , that this Author ( who was so Conscientious , as that he made it a great quarrel against S. Hierome , only for having laid Dissimulation to St. Pauls charge , ) should here himself say , that our Saviour Christ would have us to understand His Words thus , unless he himself really believed this to be the true sense and meaning of them ? The Cardinal applies also this very consideration , to the greatest part of those other Passages , cited out of this Father , by the Protestants ; as namely to this : to believe in Christ , is , to eat the Bread of Life : and to this other , He that believeth in him , eateth of it ; and he is invisibly fed by it , because that he is also invisibly born again : and this other : Whosoever eateth of this Bread , he shall never die : but this is to be understood of him that eateth of it , according to the vertue of the Sacrament , and not according to the visible Sacrament ; of him that eateth of it Internally , and not Externally ; of him that eateth of it with his heart , and not of him that cheweth it with his teeth . In all which places the Cardinal pretendeth , that S. Augustine suppresseth the true , full , and solid Definition of this Manducation , or eating of the Flesh , and drinking the Blood of Christ ; and instead thereof , presenteth this Allegorical , and Accidental Meditation to the Catechumeni , only to cast a mist , as it were , before their Eyes , and to elude their curiosity . He makes use of the same course also , in answering those Passages , which are alledged by the Protestants out of Theodoret , and Gregory Nazi●nzen * ; who , he saith , † called the Eucharist , the Antitype of the Body and Blood of Christ , in the same manner as Abrah●m , being among Infidels , called Sarah , his Sister ; concealing something of what was true , but yet affirming nothing that was false . He likewise explaineth after the same manner this Passage , out of Clemens Alexandrinus his Paedagogus : † The 〈◊〉 , and the Blood of Christ , is ▪ Faith ▪ and the Promise . In a word , he is so much pleased with this Observation , as that he fetcheth it in at every turn : * and indeed we may very well say , that this is his main Treasury , out of which he produceth the greatest part of those subtile , and so admired Solutions that he giveth to the Passages objected against them out of the Fathers . Those that have a mind to examine these places of his , may happily find something to return upon him , in some of those Applications which he hath there made . It is enough for our present purpose , that he grants us , that the Fathers in their Sermons and Discourses made to the people have oftentimes made use of this piece of Art , it following clearly from hence , that we cannot then possibly have any assurance , that they themselves accounted , as solid and full , such Expositions , and Opinions , as they have delivered in these Writings of theirs . For , as the Cardinal endeavoureth by this means to weaken the force of those Passages of S. Augustine , Gregory Nazianzen , Theodoret , and Clemens Alexandrinus ; may not the Protestants , when you alledge against them any Passages out of the Homilies of St. Chrysostom , or Eucherius , which seem to make strongly against their opinions , be allowed to have the same Liberty , and to answer ; that these Fathers speaking before the people , made use of this Dispensation , speaking that which they thought to be , not the Best , and Truest , but the most proper for the edification of others ? and that they had an apprehension , that a bare and down wright expression of the Truth , might possibly have taken off the Heat of the peoples Devotion ? there being apparently ( say they ) more cause to doubt , that the people might di●-esteem and ●●ight the Sacrament , than to fear lest they should adore it : as indeed the Fathers are much more careful in concealing the matter of the Sacrament , the outward appearance whereof is apt to make it di●esteemed ▪ than they are in concealing the Form , which is of so Venerable a nature : saying often , and in express terms , that it is the Body of Christ ; but ordinarily forbearing to say ▪ that it is or that it was a Piece of Bread. We come now to the third sort of the Writings of the Ancients , wherein the Fathers dispute against the Adversaries of their faith ; namely , the Pagans , Jews , and Hereticks . We have formerly touched how much obscurity the earnestness and heat of spirit have caused in the expressions of the Fathers ; and this defect proceedeth from the weakness of their Passion only ; and not from any design or purpose that they had of speaking thus , rather than otherwise . For , seeing that all manner of passions do disturb , and in some small measure , as it were , confound the Judgment ; and seeing it is hard for a Man , how holy soever he be , to go through with a Disputation , without some alteration in his Temper , especially if it be of any Importance , as all those touching Religion are : we are not to wonder at it , if in these Cases we sometimes find the language of the Fathers something mixed , and appearing of several colours , such as Passion usually dyeth both the Countenance and the Words withal of such persons , as it hath seised on . But besides this Confusion , which is caused meerly by the Agitation of the spirits , without the Fathers so much as thinking of it ; we are here further to take notice , that the proper design , and the Law of the Method that is observed in disputations , is the cause of our incountring with so many , and so great Difficulties . For their opinion was , that in this kind of Writing it was lawful for them to say , and make use of any thing , that might advance their Cause , although it were otherwise but Light and Trivial , or perhaps also contrary to what themselves believed ; and so , on the other side , to conceal and reject whatsoever might prejudice their Cause , though otherwise True , and allowable . Now that this Observation may not seem strange , and incredible , as coming out of my mouth ; let us hear what they themselves say ▪ in this particular . And first let us hear S. Hierome , who was the greatest Critick of them all , and who by often exercising the strength of his admirable Wit , both by himself , and with others , hath observed more , touching the Style , Method , Natural Disposition , and Opinions of the Fathers , than any other . † We have learned together , ( saith He , writing to Pammachius , ) that there are divers sorts of Discourse ; and among the rest , that it is one thing , to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of Dis●utation ; and another thing , to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of Instruction . In the former of these the Disputes are free , and rambling where , in answering an Adversary , and proposing one while one thing , and another while another , a Man argueth as he pleaseth ; speaking one thing , and doing another ; shewing bread ( as it is in the proverb ) and holding a stone in his hand . Whereas in the second kind ? an open Forehead , and that I may so speak , Ingenuity is necessarily required . It is one thing to make Inquiries , and another to de●ine : in the one we must fight , in the other we must te●ch . Thou seest me in a combat , and in peril of my life ; and dost thou come with thy grave Instructions , like some Reverend Schoolmaster ? Do not wound me by stealth , and from whence I least expected it . Let thy sword strike directly at me : it is a shame for thee to wound thy Enemy by guile , and i●t by strength : as if it were not a piece of the greatest mastery in fighting , to threaten one part , but hit another . I beseech you read Demosthenes , read Tully : and lest perhaps you should refuse Oratours , whose profession it is to propose things rather probat●e , th●n true ; read Plato , Theophrastus , Xenophon Aristo●le , and others ; who springing all from Socrates his Fountain , as so many several Rivolets ran several ways : what can you find in them , that is clear and open ? what word in them but hath its Design ? and what Design , but of Victory only ? Origen , Methodius , Eusebius , Apollinaris , have written largely against Celsus , and Porphyrie : do but observe what manner of Arguments , and how slippery Problems they made use of , for the subverting of those works , which had been wrought by the spirit of the Devil : and how that being sometimes forced to speak , they alledged against the Gentiles , not that which they believed , but that which was most necessary to be said . I shall not here speak any thing of the Latin Writers , as Tertullian , Cyprian , Minucius , Victorinus , Lactantius , and Hilary , lest I might seem rather to accuse others , than to defend my self . Thus S. Hierome . For , as for that which he presently addeth , touching St. Paul , whom he believeth to have practised the very same Arts , this is no proper place to examine , either the ▪ Truth , or the Use of this Opinion of his ; ●or as much as our purpose is here to treat of the Fathers only . Now you see , that he testifieth clearly , that they were wont , in their Disputations , sometimes to say one thing , and believe another ; to shew us Bread , and keep a Stone in their hand ; to threaten one part , and to hit another ; and that they were sometimes constrained to fit their words , not to their own proper Thoughts , but to the present Necessity . And the very same thing is confessed also by Athanasius , speaking of Dionysius Alexandrinus , as hath been said before : namely , that he wrote , not simply , and plainly , as giving us an account of his own Belief ; but that he was moved , and as it were forced to speak as he did , by reason of the Occasion , and of the Person he disputed against . The like account doth S. Basil give of a certain Passage of Gregorius Neocaesari 〈◊〉 answering for him with this distinction ; That he spake not in that place . Dogmatically , but only by way of Oeconomy , or Dispensation . By which Term is meant , that a Man keepeth to himself what he believeth , and proposeth some other thing , lying wide of his own opinion , either this way , or that way ; being concerned so to do out of some certain particular considerations . And as we sometimes see , that the Water ascendeth ; being forced to mount up , to fill some space , which otherwise would remain void : ( Now you will not , I hope , conclude from hence , that this is its natural and ordinary motion : ) In like manner was it with the Fathers ; who , being sometimes distressed , and hard put to it in Disputation ; for to avoid , as I may so speak , some certain Vacuum , which they were afraid of , they sometimes left their Natural Motion , and their proper sense and opinion , and took up some other contrary one , according to the Necessity of the present occasion . And indeed , although St. Hienome had not given us this notice , the thing it self would evidently enough have appeared , out of their Writings . For otherwise , how could any one possibly have believed , that they could have spoken so diversly as they have done in many particulars , blowing hot and cold with one and the same mouth ? How could they possibly have delivered so many things contrary either to Reason , or to the Scriptures , or to the Fathers ? For ( as the same St. Hierome saith ) who is so very a Block head , and so ignorant i● the Art of Writing , as that he will praise and condemn●ne and the same thing ; pull down what he hath b●ilt ; and build , what he had pulled down ? Now the * Fathers are often observed to have done this very thing . We are therefore to conclude , that they have been forced to it , out of some special Design ; and that they did it , as they use ●o speak , by Oeconomy , or particular Disp●nsation ▪ se●ing that it is evident , that the greatest part of them were very able Men. St. Hierome by namo recommending the going in Pilgrimage to Jerusalem , went thus far , as 〈◊〉 say ▪ † That it was a part of our Faith , to go and 〈◊〉 in ●●ose places , where the feet of our Saviour , once st●●d ; and to 〈◊〉 a sigh● of the 〈◊〉 which at this day continue fresh , both of his Nativity , Cross , and Passion . Now how doth this agree with that large Discourse , which he hath made in another place , to a quite contrary sense ? namely , in his Epistle to Paulinus ; where at length concluding , he gives him this Reason of the length of his Discourse ; * To the end ( 〈◊〉 he ) that thou maist not think that any thing is wanting to the compleating of thy Faith because thou hast not visited Jerusalem ; or , that we are any whit the better for having the opportunity of dwelling in this place . And here he concurs with Gregory N●ssen , who ●ath written a Discourse , expresly against the opinion of those , † Who account it to be one of the parts of Pi●●y to have visited Jerusalem . Let any rational Man therefore now judge , whether or no this course must not necessarily embroil , and inwrap in a world of almost inexplicable Difficulties , the Writings of the Fathers . For , how is it possible that we should be able to judge , when they speak as they thought , and when not ? Whether they mean really what they say , or whether they make but a flourish only ? Whether the Bread which they shew us , be to deceive , or to feed us ? Whether the Problems they propose be solid , or slippery ones ? Whether their Positions be Dogmatical , or Oeconomical ? Certainly , if our Court judgments were framed after this manner , we should never hope to have an end in any suit of Law. For as for that which S. Hierome saith , That an intelligent , and favourable Reader ought to judge of those things which seem hard , out of the rest of the Discourse : and not presently to accuse any Author of blockishness , for having delivered in one and the same Boo● , two contrary Opinions : I confess that this is very true ; but yet it doth not remove the Difficulty . For how intelligent and discerning a Man soever the Reader be , it will very often be impossible for him , to make a right judgment in this particular : as for example , when those other things are wanting which S. Hierome would have a Man to make the measure of his judgment : or , when one bringeth us no more of an Author , save only a bare Sentence ; the Chapter , and Book where these words are , which have need to be explained , being quite out of his memory . And how many such are alledged every day , in our Disputations ? What can we now do , or which way shall we turn our selves , if meeting with a Passage out of any of the Fathers , that needeth to be explained , we can find no other place in him concerning the same Point ; or if there be none found , but what is as doubtful as the other ; or that is not in some other Book controverted it self ? Who shall regulate us , amidst such Contradictions as these ? But , which is yet worse , those things which S. Hierome prescribeth us for a Rule , and direction to our judgment , are now in these days of ours very unseasonable , as being harsh , as to the one side , and pleasing to the other ; according to mens several affections , and interest ; according to which they are wont to interpret , and judge of the Fathers ; whereas we should rather search in them , which way we are to direct our judgments . And that favourableness which S. Hierome requireth in us , cannot be here of any use at all ; but may possibly besides do very much hurt . For the greater the affection is that we bear to any Father ; the greater care and pains will we take in vindicating his words , and interpreting them in a sense as far different as we can from what we have long since condemned , as Erroneous and Unsound ; though possibly this may have been his real sense , and opinion . As for example , in those Passages before-cited , out of S. Hierome , and Gregory Nyssen , the Protestant accounteth that a very harsh piece of Doctrine , which yet his Adversary is very well pleased with : the one of them sweats , and torments himself much , in the explaining of such a Passage , as appears very easie to the other ; the one takes that for Text , which the other accounts but as a Gloss . And thus the greater affection men bear to the name , and authority of any one of the Fathers , the more do they labour and use their utmost endeavours , to bring him over to speak to their Opinion ; that is to say , in plain truth , to force him out of his own ; it being impossible that we should hold both Opinions at once . We shall here therefore conclude , That how clear and express so ever the Words of the Fathers may be , yet nevertheless will it very often so fall out , as that we cannot have any assurance that we have their Sense expressed in them ; whether it be in their Expositions of the Scriptures , or in their Homilies and Sermons before the People , or lastly , in their Disputations with their Adversaries , touching their Faith. CHAP. VII . Reason VII . That the Fathèrs have not always held one and the same Belief ; but have sometimes changed some of their Opinions , according as their Judgment hath grown riper , through Study , or Age. AMongst all the Ecclesiastical Writers , the Pen men of the Old and New Testament only have received the knowledge of Divine things by an extraordinary Inspiration : the rest have acquired their knowledge by the ordinary means of Instruction , Reading , and Meditation ; in such sort , as that this Knowledge came not unto them in an instant , as it did to the others ; but increased in them by degrees , ripening and growing up by little and little , in proportion as they grew in years : whence it is , that their Writings are not all of them of the same weight , nor of the same Value . For , who seeth not , that what they , as it were , sportingly wrote in their younger years , is of much less consideration than those other Pieces which they wrote in their riper age ? Who , for instance , would equal the Authority of that Epistle of S. Hierome to Heliodorus , written by him when he had but newly left the Rhetorick Schools , being yet a Child , and full of that innocent and inconsiderate Heat which usually attendeth those years , to that of those other graver Pieces , which he afterwards sent abroad into the Church , when he had now arrived to his full strength , and ripeness of Wi● , and to the perfection of his Studies ? S. Augustine hath left us a remarkable Testimony , that the Fathers profited by Age and Study in the Knowledge of the Truth , when as in his old age , taking Pen in hand , he reviewed and corrected all that he had ever written during his whole Life ; faithfully and ingenuously noting whatsoever he thought worthy of reprehension , and giving us all those his Animadversions collected together in the Books of his Retractations ; which , in my judgment , is the most glorious and most excellent of all those many Monuments which he hath left to Posterity ; whether you consider here the Learning , or the Modesty and Sincerity of the Man. S. Hierome reporteth , that Origen also , long before , had in his old age written an Epistle to Fabianus Bishop of Rome , wherein he confesseth , That he repented him of many things which he had taught and written . Neither is there any doubt , but that some such like thing may have hapned to most of the other Fathers ; and that they may have sometime disallowed of that which they had formerly believed , as true . Now from this consideration there falls in our way a new Difficulty , which we are to grapple with , in this our Inquiry into the true , genuine sense of the Fathers , touching our present Controversies . For , seeing that the Condition and Nature of their Writings is such , it is most evident , that when we would make use of any of their Opinions , it will concern us to be very well assured , that they have not only sometime either held or written the same ; but that they have moreover persevered in them to the end . Whence Vincentius Lirinensis , in that Passage of his which is so often urged , for the making use of the Ancient Authors in deciding our present Controversies , thinks it not fit that we should be bound to receive whatsoever they have said , for certain and undoubted Truth , unless they have assured and confirmed it unto us by their Perseverance in the same , as he there speaketh . Cardinal Perron also evidently sheweth us the same way , by his own practice : for , disputing about the Canon of the Holy Scriptures ( which he pretendeth to have been always the very same in the Western Church , with that which is delivered unto us by the III Council of Carthage , where the Maccabees are recko●ed in among the rest ; ) and finding himself hardly pressed by some certain Passages alledged by the Protestants out of S. Hierome to the contrary , he answereth the Objection , by saying , among other things , That this Father , when he wrote the said Passages , was not yet come to the ripeness of his Judgment , and perfection of his Studies ; whereas afterwards , when he was now more fully instructed in the truth of the Sense of the Church , he changed his Opinion , and retracted ( as this Cardinal saith ) both in general , and in particular , whatsoever he had before written in those three Prologues , where he had excluded the Maccabees out of the Canon . And so likewise , to another Objection brought to the same purpose , out of the Commentaries of S. Gregory the Great , he gives the like answer , saying , That S. Gregory , when he wrote that Piece , was not yet come to be Pope , but was a plain Deacon only , being at that time employed at Constantinople , as the Popes Nuncio to the Greeks . Now these Answers of his are either insufficient ; or else , it will necessarily follow from hence , That we ought not to rest certainly satisfied in the Testimony of any Father , except we first be assured , that not only he never afterwards retracted that Opinion of his ; but that , besides , he wrote it in the strength and ripeness of his Judgment . And see now how we are fallen into a new Labyrinth : For , first of all , from whence , and by what means may we be able to come truly and certainly to the knowledge of this Secret ; when as we can hardly meet with any light Conjectures , tending to the making of this Discovery , namely , Whether a Father hath in his old age changed his Opinion , touching that Point for which it is produced against us , or not ? If they had all of them been either able , or willing to have imitated the Modesty of S. Augustine , we should then have had little left to trouble us . But you will hardly find any , either of the Ancients , or of those of Later times , that have followed this example ; unless it be Cardinal Bellarmine , who hath lately thought good to revive this Piece of Modesty , which had lain dead and buried for the space of so many Ages together , by writing a Book of Retractations : which Book of his is very diversly received by the Learned , as well of the one , as of the other Religion . But yet , if you will stand stiff upon it , with Cardinal Perron , and not allow the saying of a Father to be of any value , unless it were written by him after the Ripeness of his Studies ; I shall then despair of our ever making any Progress , so much as one step forward , by this means , in the business in hand . For , ( will the one and the other Party say , upon every Testimony that shall be produced against them ) how do we know whether this Father had yet arrived to the Ripeness of his Judgment , when he wrote this Book , or not ? Who can tell whether or no those days of his Life that he enjoyed after the Writing hereof , might not have bestowed as well clearness on his Understanding , as Whiteness on his Head ; and have changed his Judgment , as well as his Hair ? We suppose here , that no such thing appeareth in any of his other Writings . How many Authors are there who have changed their Opinions , and yet have not retracted what they had formerly written ? But suppose now , that we should have lost that particular Tract wherein the Author had given Testimony of the changing of his Opinion ; what should we do in this cafe ? If Time should have deprived us of S. Augustine's Retractations , and some other of his later Writings , as it hath of an infinite number of other Pieces , both of his , and other of the Fathers , which would have been of as great importance to us , we must certainly have thought , that he had believed , that the Cause of Predestination is the Prescience or Foreseeing of the Faith of Men , reading but what he saith in one of the Books which he first wrote , namely , a That God hath not elected the Works of any Man , according to his Prescience ; seeing that it is ▪ He himself that gives the same to a Man : But , that he hath elected his Faith by His Pres●ience ; that is , He hath elected those who He foresaw would believe his Word ; that is to say , He made choice of them to bestow His Holy Spirit upon , that so by doing Good Works they might attain everlasting . Life . Now would the Pelagians and Semipelagians have brought this Passage as an infallible Argument that S. Augustine was of their Opinion ; but that his Retractations , and his other Books which were written afterwards , in his later time , clearly make it appear , that this Argument is of no force at all ; forasmuch as this Learned Father , having afterwards better considered of this Point , wholly altered his Opinion : b I had not ( saith he ) as yet diligently enough inquired into , nor found out , what the Election of Grace was , whereof the Apostle speaketh in these words ; There is a Remnant ( to be saved ) according to the Election of Grace : which certainly is not Grace , if any Merits preceded it ; so that that which is given , should be rendred rather as due to the Merits , than as given freely by Grace . Now who knoweth , but that among those Fathers whom we so confidently alledge every day , some of them may have retracted those things which we at this day read in their Works ; and that Time may have devoured their Retractations of those their Opinions , and may have left us only their Errors ? Besides , who knows , and can truly inform us , what Date their Writings bear ? Whether they were the Fruits of their Spring , or of their Summer , or of their Autumn ? Whether they were gathered green , or were suffered to ripen upon the Tree ? Doubtless this whole Inquiry is very dark ; there being scarcely any mark of their Season to be found upon the greatest part of them . There are indeed some few of them , that have some of these Marks ; but yet they are so doubtful and uncertain ones , as that the most able and choicest Wits are sometimes deceived in this their Inquiry . And when all is done , who knoweth not , that there are some Trees that bear their Summer-fruit even in the very beginning of the Summer , when as the Spring-time is yet hardly past ? And again , the Fruits which are gathered at the end of the Later Season , are not always the ripest : for Time , in stead of ripening , many times rotteth them . In like manner is it also with Men , and consequently with the Fathers . Sometimes their Summer yieldeth much more , and better Fruit than their Autumn . For , as for the Winter , that is to say , the last part of our Age , it is evident that it usually brings forth nothing at all , or if it do chance to force it self beyond Nature , the Fruits it bringeth forth are yet worse , and more crude and imperfect , than those even of the Spring . Seeing therefore it is for the most part impossible to give any certain judgment of these things , either by the History of these Authors , or by their Books themselves ; and that again on the other side , without this we ought not to sit down upon any thing we find in their Writings , as reckoning we have made a discovery what their Opinions have been : we may safely conclude in this Point also , as we have done in the former , That it is a very hard matter to know truly and precisely what the Opinions and Sense of the Ancients have been , touching the Differences at this day debated amongst us . CHAP. VIII . Reason VIII . That it is Necessary , and withal very hard , to discover how the Fathers have held all their several Opinions ; Whether as Necessary , or as Probable onely ; and in what degree of Necessity , or Probability . LOgick teacheth us , That True Propositions are not all equally so ; some of them being but Contingent only , as the Schools speak ; and others being Necessary : and again , both the one and the other being more or less either Contingent or Necessary , according to that admirable Division which the Philosopher hath made , into those Three Degrees of Necessity , explained by him in the First Book of his Demonstrations . And hence it comes to pass , that the Knowledge or Ignorance of these Degrees is the more or less important , in those Sciences whereunto they appertain ; there being some of them , as namely , those which they call Principles , that are so Necessary , as that a Man cannot be ignorant of them , without overthrowing the whole Science wherein they ought to have place : and there being others again , on the contrary side , that a Man may be ignorant of , so far , as to hold their Contradictories for true , and yet nevertheless not run any great hazard . As for example , These here following are Philosophical Principles of the first sort ; namely , That there is Motion ; and , That every Body occupieth some certain Place , and the like . For , I beseech you , what strange Philosophy would it be , that should either be ignorant of , or should deny these Principles ? But these other following are of the second sort ; namely , That there are precisely but Five Senses in Living Creatures ; and , That the Heavens are not of an Elementary Substance , and the like . For , although these Propositions are by most held to be True , yet notwithstanding are they not so Necessary , but that a Man may pass for a Philosopher , and yet not only be ignorant of these Positions ; but may also , if he please , maintain even those things that are contradictory to them . Now if there be any Science where this Consideration ought carefully to be applied , it is , in my judgment , in this of Divinity . For , there is very much difference betwixt the Truths whereof it consisteth ; some of them being evidently more Necessary than others , as Origen proveth plainly , in his XXVII Homily upon S. Matthew . Do but compare these two Propositions together ; Christ is God ; and , Christ suffered death , being of the age of thirty four or thirty five years : who seeth not , that though both these Propositions are true , yet notwithstanding there is a very vast difference betwixt them . For , the former of these is Necessarily True , that is to say , it is True in such sort , as that it is Impossible but that Christ should be God ; the Salvation of Mankind , which is the End of our Religion , being otherwise not possibly to be obtained : But as for the second , notwithstanding that it is true , and is collected clearly enough out of the Scriptures , yet is it not at all Necessary . For , Christ might , if he had so pleased , have suffered at the Fortieth or Fiftieth year of his age , without any prejudice at all to our Salvation , which was the End of His Suffering . Now according to this diversity of D●grees , the Belief or Ignorance of these two Propositions are also of very different importance . The first of them we may not be ignorant of , and much less deny , without renouncing Christianity . The second we may be ignorant of , and even deny too , as supposing it false , yet without any great danger . To be able therefore to come to a clear and perfect understanding , what was the Sense of the Fathers touching the Points of Religion at this day controverted amongst Us , it is necessary that we should know , not only whether they believed , or not believed them ; but also , how they believed , or not believed them : that is to say , whether they held them as Propositions Necessarily , or Probably , either True , or False ; and besides , in what Degree either of Necessity , or Probability they placed them . Now that this Inquiry is very Necessary , Cardinal Perron hath clearly demonstrated in that Learned Epistle of his , written to Casaubon , against K. James . For , the King attributing to himself the name of Catholick , under pretence that He believed , and held all those things , that the Fathers of the four or five first Centuries did ; the Cardinal denies his Sequel ; replying , among other things , that to be of the Communion of the Ancients , a Man ought not only to believe what they believed , but also to believe it in the same manner , and in the same Degree , that they did : that is to say , to believe as Necessary to Salvation , what they believed as Necessary to Salvation ; and to believe as profitable to Salvation , what they held for such ; and for lawful , and not repugnant to Salvation , what they held for lawful , and not repugnant to Salvation . And thus he goes on , and gives us a long and exact Division of the different Degrees of Necessity , which may , and ought to be considered , in all Propositions touching Religion . I could heartily wish that this Occasion had carried on this Learned Prelate so far , as to have made an Exact Application of this Doctrine , and to have truly enformed us , of what the greatest part of the World is at this day Ignorant ; namely , in what Degree each Point of the Christian Faith is held , either by the Church of Rome , or by the Ancient Fathers ; & what things are absolutely Necessary in Religion ; and what are those other things , that are necessary under some certain Conditions only : which again are necessary by the necessity of the Means ; and which , by the necessity of the Precept ; ( as he there speaks : ) that is to say , which are those things , that we ought to observe , either by reason of their Profit , as being Means which are profitable to Salvation : and which we are to observe , by reason of the Commandment only , being enjoined us by such an Authority , as we owe Obedience to : and after all these Points , Which again All ▪ and every of the Faithful are bound to believe Expresly ; and , which are those , that it is sufficient to believe in gross only , and by an I●plicite Faith : and Lastly , which are those things that we ought actually to do ▪ and , which are those , that it is sufficient if we approve of them only , though we do them not . So that it appeareth clearly out of these Words of his , that to be able to know , what the Belief of the Fathers hath been , especially in the Points now in debate , we ought first to be assured , in what degree they believed the same . And that this distinction was of very great Consideration with the antient Church , it appears sufficiently out of the special regard which it always had unto it ; opening to , or shutting the door against men , first of all , according to the things which they believed , or not believed : Secondly , according to the different manners , how they believed , or not believed them . For it Excommunicated those who rejected those things that it held as Necessary ; and so likewise , those , who pressed as things Necessary , such as it held for things probable only . But it received , with all the sweetness that might be , all those who either were Ignorant of , or doubted of , or indeed denied those things which it accounted though True , yet not Necessarily so . This appeareth clearly , out of an Epistle written by Irenaeus to Victor Bishop of Rome , set down by Eusebius , in his Ecclesiastical History : where this holy Man testifieth , that although there had been before Victors time , the same difference betwixt the Asian and the Roman Church , touching the celebration of Easter-day ▪ yet notwithstanding they lived in peace , and mutual amity together ; neither were any of the Asian Bishops ever excommunicated at Rome , for their dissenting from them , either in this , or in any other Point : but that rather on the contrary , Polycarpus , coming to Rome , in the time of Pope Anicetus , after they had had a Conference touching the differences betwixt them , and each of them continued still firm in his former opinion ; yet notwithstanding did they not forbear to hold fair correspondence with each other , and to communicate together ; Anicetus also , out of the respect he bare to Polycarpus , allowing him the use of his own Church , to celebrate the Eucharist in . Tertullian in his Book , † De Praescriptionibus adversus Haereticos , requires only that the Rule of Faith ( as he calls it ) should continue in its proper Form , and Order ; allowing every Man , in all other particulars , to make what Inquiries and Discourses he please , and to exercise his Curiosity to the height of Liberty : which is an evident Argument , that He admitted into His Communion all those who not contradicting the Rule of Faith , broached any other opinions ; if so be they held them but as Probable only ; and proposed not any thing which was contrary to the Rule of Faith. The Author of the * Apology of Origen published by Ruffinus ▪ under the name of Pamphilus , was of the same opinion also ▪ For , having confessed , that Origen , if not held , yet published some certain very strange opinions , touching the State of the Soul before the Birth of Man , and concerning the Nature of the Stars ; he wi●hal maintains , that these opinions do not presently make a Man an H●retick ▪ and that even among the Doctors of the Church there was diversity of opinion touching the same . But besides all this , it is evident that this difference of judgment is even at this day to be found in the Church of Rome ; where you shall find the Jacobins and the Franc●s●ans maintaining opinions utterly contradictory to each other , touching the Conception of the Virgin Mary ; the one of them maintaining that she was conceived without sin ; whereas the other utterly deny it . And , that which makes me wonder the more , is , that they suffer such Contradictory opinions as these to be held amongst them , in such particulars , as considered barely in themselves , seem yet to be of very great Importance . As for Example , a Man may either believe that we oug●● to yield to the Cross the Adoration of Latria ; or , if he please , he may believe the contrary ; without losing , either by reason of the one , or the other , the Communion of the Church , and Salvation . And yet notwithstanding if you but consider the thing in it self , it will appear to be a matter of no such Indifferency as people take it for . For , if the Former of these Opinions be indeed True ; then must those that are of the other Opinion , needs sin very grievously , in not worshipping a Subject , that is so worthy of Adoration . But if it be False , then are those Men that maintain the same , guilty of a much greater sin , by committing so horrible Idolatry . What Point is there in Religion , that seemeth to be of greater Importance than that , touching the Foundation , and Head of all Ecclesiastical Power , upon the Authority whereof the whole Faith , and State of the Church turneth ? And yet , touching this Particular also , which is of so great consequence , do they suffer Men to maintain Contradictory Opinions ; some attributing this Dignity to the Pope ; and others , to a General Council . Now if the opinion of the First of these be true , then is the Faith of the Later built upon a very Erroneous Ground : but if the opinion of the Later be true , than doth the Faith of the Former depend upon a Cause , which is not Infallible ; and consequently is Null . Now these Different opinions are reconciled , by saying , that the Church accounting neither of these Beliefs as necessary to Faith ; a Man is not presently an Heretick , for holding the False opinion of the two ; nor yet is he to be counted Orthodox , meerly for holding the True one . Seeing therefore that this Particular concerns the Communion of the Church , and our Salvation also , which dependeth thereon ; it will behove us to know certainly , in what Degree the Ancients placed those Articles , which are at this day so eagerly pressed upon the Protestants ; and whether they held them in the same , or in a Higher , or else in a Lower Degree of Necessity , than they are now maintained by the Church of Rome . For , unless this be made very clear , the Protestants , though they should confess , ( which yet they do not , ) that the Fathers did indeed really believe the same ; might yet alledge for themselves , that notwithstanding all this , they are not bound to believe the same ; for as much as all opinions in Religion are not presently Obligatory , and such as all Men are bound to believe ; seeing that there are some that are indeed necessary , but some others that are not so . They will answer likewise , that these opinions are like to those at this day controverted , betwixt the Dominicans , and the Franciscans ; or to those other Points , debated betwixt the Sorbonists and the Regulars : wherein every one is permitted to hold what he pleaseth . They will urge for themselves the Determination of the Council of Trent , which in express terms distinguisheth betwixt the opinions of the Fathers ; where having thundred out an Anathema , against all those that should maintain , that the Administring of the Eucharist was necessary for little Infants , they further declare , that this Thunderbolt extended not to those Antient Fathers , who gave the Communion to little Infants ; for as much as they maintained , and practised this , being moved thereunto upon Probable Reasons only , and not accounting it necessary to Salvation . Seeing therefore that some Errors , which have been condemned by Councils , may be maintained in such a certain Degree , without incurring thereby the danger of their Thunderbolts : by the same reason a Man may be ignorant of , and even deny some Truths also , without running the hazard of being Anathematized . Who can assure us , ( may the Protestants further add ) that the Articles which we reject , are not of this kind ? and such , as that though perhaps they may be true , it is nevertheless lawful for us not to believe . My opinion therefore is , that there is no Man now that seeth not , that it concerns the Doctors of the Roman Church , if they mean to convince their Adversaries out of the Fathers first to make it appear unto them , that the Antients held the said Points , not only as True , but as Necessary also , and in the very same Degree of Necessity that they now hold them . Now this must needs prove a business of most extream Difficulty , and much greater here , than in any of the other particulars before proposed . And I shall alledge no other Argument for the proof of this , than that very Decree we cited before , where the Council of Trent hath declared , that the Fathers did not Administer the Communion to Infants , out of any opinion that it was necessary to Salvation ; but did it upon some other probable Reasons only . For , we have not only very good reason to doubt , whether the Fathers held this opinion , and followed this practice , as probable only , but it seemeth besides ( with all Reverence to that Council be it spoken , ) to appear evidently enough out of their Writings , that they did hold it as Necessary . For , do but hear the Fathers themselves ▪ and St. Augustine in the first place : who saith , † That the Churches of Christ hold , by an Antient , and as I conceive ( saith he ) an Apostolical Tradition , that without Baptism , and the Communicating of the Lords Table , no Man can come either into the Kingdom of God or unto Salvation , or Eternal Life . And afterwards having , as he conceives ▪ proved this out of the Scriptures , he addeth further : Seeing therefore that no Man can hope either for Eternal , Life , or Salvation , without Baptism , and the Body and Blood of Christ , ( thus doth he call the Sacrament of the Eucharist , according to the language of his Time ; ) as hath been proved by so many Divine Testimonies ; in vain is it promised to Infants , without the participating of these . And some three Chapters before , treating of those words of our Saviour in S. John , Except you eat my Flesh , and drink my Blood , you can have no Life in you : which words he understandeth , both there an● 〈◊〉 where , of the Communicating of the E●charist ; he makes a long Discourse to prove , that they extend as well to little Infants , as to people of riper Ag● . † 〈◊〉 there any man saith he , that dares affirm that thi● sp●ech belongeth not to little 〈…〉 o● that they may have life in them ▪ without participating of this Body ▪ and of this Blo●d ? And this is this constant manner of speaking , in eight or ten other Passages in his * Works , which are too long to be here inserted ▪ Pope Innocent I ▪ his Contemporany ▪ speaketh also after the same manner ▪ proving against the Pelagians , that Baptism is Necessary for Infants , to render them capable of Eternal Life ; for as much as , without Baptism they cannot † Communicate of the E●charist , which is necessary to Salvation . * S. Cyprian also , long before them spake to the very same sense : and this † Maldonate affirmeth ▪ to have been the opinion of the six first Centuries . These things considered , we must needs think one of these two things following ; namely , that either the Council of Trent , by its Declaration , hath made that , which hath been , to be as if it never had been ; which is a Power , that the Poet * Agath● in Aristotle would not allow to God himself : or else , that the Fathers of this Council , either out of forgetfulness , or otherwise , mistook themselves in this account of theirs , touching the opinion of the Ancient Church in this particular : which , in my judgment ▪ is the more favourable , and the more probable Conceit of the two : and if so , I shall then desire no more . For , if these great Personages , who were chosen with so much Care , and Circumspection , out of all parts of Christendom , and sent to Trent , to deliberate upon , and determine a Business of the greatest Importance in the World ; and were directed by the Legats of so exquisite a Wisdom ▪ and digested their Decrees with a judgment so Ripe , and slow-paced , as that there is scarcely any one word in them , but hath its Design ; if after all this , I say , these Men should be ●ound to have erred in this their Inquiry , in affirming , that the Fathers held only as Probable , that which they evidently appear to have held as Necessary : If Pope Pius VI. with his whole Consistory , consisting of so many Eminent , and Wise Men , hath approved and confirmed this Mistake of theirs , not perceiving it at all : what can we , or indeed what ought we to expect from any other hands , whose soever they be , as touching the Points now controverted betwixt us ; in comparison of which , a Man may very well say , that all the Difficulty , that this Matter now spoken of yieldeth , is nothing at all , wherein notwithstanding this whole Council mistook it self ? Where shall we find a M that after this their Failing , can have the courage to adventure upon so Difficult , and so Intricate an undertaking ? Who can promise himself success there , where so Great a Council hath failed ? The very hope of effecting so weighty a Matter can hardly be excused from the guilt of High Pr●sumption . For , first of all , the Fathers tell us very seldom , in what Degree either of Necessity , or Probability , they held their Opinions : and even when they do tell us , their Expressions being such , as we have observed of them , we ought not presently to conclude any thing from them , without first examining them throughly . For , many t●mes , when they would recommend unto us such things , as they accounted profitable for us ; they would speak of them , as if they had been Necessary : and so again , to take off our Belief of , and to divert our affections from such things as they conceived either to be simply false , or otherwise unprofitable for us ; they represented them as the most detestable and pernicious things that could be . Whosoever fasteth upon the Lords day , or upon any Saturday , except that one Saturday , ( he meaneth Easter-Eve ) he is a murtherer of Christ , said S. Ignatius . Who would not think , hearing these so Tragical Expressions of his , that certainly he was speaking of the very Foundation of the whole Christian Religion ? And yet the Business he there speaks of , was only the Observation of a certain part of a Positive Law , and which yet ( as most are of opinion ) was at that time received but by a part onely of the Church ; the belief and observation whereof was so far from being reckoned among those things that were Necessary , that it was scarcely placed in the first Degree of Probability ; and is now at length utterly abolished too . This manner of Discoursing is very frequently used by Tertullian , S. Ambrose , and especially by S. Hierome ▪ who are all so eager for the Side which they take to , that you would think , in reading them , that all those whom they commend , were very Angels ; and all those other , whom they speak against , arrant Devils : that whatsoever they maintain , are the very Foundations and Ground-work of the Christian Religion ; and whatsoever they refute , is meer Atheism , and the highest Impiety ▪ that may be . Certainly S. Hierome , writing to a certain Roman Matron , named Furia , who was a Widow , and disswading her from marrying again , discourseth of this Matter in the very same manner as he would have done in disswading her from the committing of Murther . And here are we to call to mind again the divers Reasons of the obscurity of the Fathers , and particularly that of their Rhetorick , all which have place in this Particular , rather than in any other . So that there seemeth to be but one onely Certain way left us to discover in what degree they placed the Propositions of Christian Doctrine ; namely , their Creeds , and Expositions of their Faith , whether they were General or Particular ones ; and the Determinations of their Councils and Ecclesiastical Assemblies . For we may very well believe , that they held as necessary all such Points , as they made profession of in such a manner , Anathematizing all such as should deny the same . And by this Rule we may indeed assure our selves , that they held , as Necessary , the greatest part of all those Points wherein we at this day agree among our selves . And some of these we have formerly set down in our Preface ; for they are most of them either delivered expresly in their Creeds , or else positively determined in their Councils ; and the Contradictors of them , there expresly condemned . But yet this Rule will scarcely be of any use at all to us , in the Decilion of our present Controversies : For , some of them appear not at all , neither in that Rule of Faith so often mentioned by Tertullian , nor in the Nicen Creed , nor in that of Co●stanti●ople , nor in the Determinations of the Council of Ephesus , nor yet in those of Chalcedon . The first of these Councils Anathematized Arius ; the second , Macedonius ; the third , Nestorius ; and the fourth , Eutyches : and yet nevertheless are the several Tenets of these very Men at this day received , and maintained by one Side or other . Nay , which is more , the aforesaid Articles do not at all appear neither in the two following Councils ; namely , the second Council of Constantinople , which condemned certain Writings of Theodorus , Theodoretus , and Ibas , as we have touched before ; nor yet in the III Council of Constantinople , which Anathematized the Monothelites , and was held about the year of our Lord DCLXXXI . And yet have these Six first Councils ( if you will believe the Fathers of the VII ) established and confirmed all those things which had been taught in the Catholick Church , down from the Primitive Times , whether by Writing , or by Vnwritten Tradition . So that it will hence follow , that these Points , which appear not here in the said Six first Councils at all , were not delivered from the beginning , neither in Writing , nor otherwise . Only about the Eighth Century , and so for a good while afterward , we find mention of one of those Points now controverted among us , namely , that touching Images ; which was diversly and contrarily determined in the Councils of Constantinople , of Nicaea , and of Francfort : the Second of these Councils enjoyning the Vse and Adoration of Images ; whereas the First had utterly forbid it ; and the last of these Councils taking off , and correcting , as it were , the Excesses of the other Two. What can you say to this , that neither in the Writings of Particular Men , which yet are usually more copious , and fuller , than the Determinations of Councils are , there is so much as any mention made of the said Points ? Epiphanius , in the Conclusion of his Treatise of Heresies , gives us two Discourses ; in the one whereof he setteth down the Order , Customs , and Discipline of the Church in his time : wherein I must needs say , that there are very many things which much differ from the Customs that are at this day observed by us , both of the one side , and of the other . In the other is contained an Exposition of the Faith of the Church , set down at large , which he calleth , * The Pillar of the Truth , the Hope and Assurance of Immortality . And yet of all those Controversies which are at this day debated amongst us , you shall there meet with onely one which is touching the Local Descent of our Saviour Christ into Hell : which yet is an Article of very small importance , as every one knows . In the Acts of the Sixth Council we have a Synodical Epistle of Sophronius , Patriarch of Jerusalem , wherein , as the usual Custom was , he explaineth the Faith , in a very large and particular manner : and yet notwithstanding , you shall no there meet with any of those Points which are now controverted amongst us . Those that shall search more narrowly into the Business , will be apt positively to conclude from this their silence , that these Points were not at that time any part of the Belief of the Church : and certainly this their way of Argumentation seems not to want Reason . But as for my own particular , it is sufficient for me , that it confirmeth the Truth of my Assertion , which is , That it is , if not an impossible , yet at least a very hard thing , to discover in what degree either of Necessity , or Probability , the Ancient Fathers held each of those Points which are now debated amongst us ; seeing that they appear not at all , neither in the Expositions of their Faith , nor yet in the Determinations of their Councils ; which are as it were the Catalogues of those Points which they accounted Necessary . CHAP. IX . Reason IX . We ought to know what hath been the Opinion , not of one , or more of the Fathers , but of the whole Ancient Church ; which is a very hard matter to be found out . THose who make most account of the Writings of the Fathers , and who urge them the oftnest in their Disputations , do inform us , That the weight of their Sayings in these Matters proceeds from hence , that they are as so many Testimonies of the General Sense and Judgment of the Church ; to which alone these men attribute the Supreme Power of Judging in Controversies of Religion . For , if we should consider them severally , each by himself , and as they stand by their own strength onely , they confess , that they may chance to erre . So that it will follow hence , That to the end we may make use of the Testimonies of the Fathers , it is not sufficient for us to know whether such or such Sayings be truly theirs ; and , if so , what the meaning of them is : but we ought further also to be very well assured , that they are conformable to the Belief of the Church in their time : in like manner as in a Court of Judicature , the Opinion of any single Person of the Bench is of no weight at all , as to the passing of Judgment , unless it be conformable to the Opinion of all the rest , or at least of the Major Part of the Company . And now see how we are fallen again into new Difficulties . For , whence , and by what means may we learn , whether the whole Church , in the time of Justin Martyr , or of S. Augustine , or of S. Hierome , maintained the same Opinions in every particular , that these Men severally did , or not ? I confess , that the Charity of these Men was very great ; and that they very heartily and constantly embraced the Body and Substance of the Belief of the Church , in all Particulars that they saw apparently to be such . But , where the Church did not at all deliver it self , and expresly declare what its Sense was ; they could not possibly , how great soever their desire of so doing might have been , follow its Authority , as the Rule of their Opinions . Wheresoever therefore they treat of Points which were long since decided , believed , and received , expresly , and positively , by the whole Christian Church , either of their own Age , or of any of the preceding Ages ; it is very probable that they did conform to what was believed by the Church ; so that , in these Cases , their Saying may very well pass for a Testimony of the Judgment and Sense of the Church ; it being very improbable , that they could be either ignorant what was the Publick Doctrine of the Church ; or that knowing the same , they would not follow it . As for example , when Athanasius , S. Ambrose , S. Hierome , S. Augustine , and others , discourse touching the Son of God , they speak nothing but what is conformable to the Belief of the Church in General ; because that the Belief of the Church had then been clearly and expresly delivered upon this Point : so that whatsoever they say , as to this Particular , may safely be received , as a Testimony of the Churches Belief . And the like may be done in all the other Points , which have either been positively determined in any of the General Councils , or delivered in any of the Creeds , or that any other way appeareth to have been the publick Belief of the Church . If the Fathers had but contained themselves within these Bounds , and had not taken liberty to treat of any thing , save what the Church had clearly delivered its Judgment upon ; this Rule might then have been received as a General one ; and , what opinion soever we found in them , we might safely have concluded it to have been the Sense of the Church that was in their time . But the curiosity of Mans Nature , together with the Impudence of the Hereticks , and the Tenderness of Conscience , whether of their own or of others , and divers other Reasons perhaps , having partly made them willingly , and partly forced , and as it were constrained them to go on further , and to proceed to the search of the Truth of several Points , which had not as yet been established by the universal and publick Consent of all Christians , it could not be avoided , but that necessarily they must in these Inquiries make use of their own proper Light , and must deliver upon the same their own private Opinions ; which the Church , which came after them , hath since either embraced , or rejected . I shall not here stand to prove this my Assertion , since it is a thing that is confessed on all hands , and whereof the Romanists make special use upon all occasions , in answering several Objections brought against them out of the Fathers . As , for example , where Cardinal Bellarmine excuseth the Error of Pope John XXII , touching the state of the Departed Souls , before the Resurrection , by saying , that the Church in his time had not as yet determined any thing touching this Particular . And so likewise , where he applies the same Plaister to that ( in his Judgment ) so unsound Opinion of Pope Nicolas I , who maintained That Baptism administred in the Name of Jesus Christ onely , without expressing the other Persons of the Holy Trinity , was not withstanding valid and effectual . * This is a Point ( saith Bellarmine ) touching which we find not the Church to have determined any thing . And , how dangerous , and almost Heretical soever the Opinion of those Men seem to him to be , who hold , That the Pope of Rome may fall into Heresie ; yet doth he permit Pope Adrian to hold the same , not daring to rank him among the Hereticks , because that the Church had not as yet clearly and definitively delivered it self touching this Point . The same Bellarmine , in another Controversie of great importance , touching the Canonical Books of the Old Testament , finding himself hardly put to it , by his Adversaries urging against him the Authority of S. Hierome , who casts Tobit , the Book of Wisdom , Ecclesiasticus , and the Maccabees , out of the Canon , contrary to the Judgment of the Church of Rome , which receiveth them in ▪ rids his hands of this Objection , after the same manner . I confess ( saith he ) that S. Hierome held this Opinion , because that no General Council had as yet ordained any thing touching these Books . Seeing therefore it is most clear , both from the Confession of our Adversaries , and also by the consideration of the thing it self , that the Fathers have ven●ed in their Writings very many of their own particular Opinions , digested out of their own private Meditations , and which they had not learnt in the School of the Church ; who sees not , that before we give any certain credit unto their Sayings , we ought first to be assured of what Nature they are ? Whether they were their own particular Opinions onely , or the publick Sense of their Age ? Since it is confessed by all , That those of the former sort are not always obligatory necessarily ; but are such as oftentimes may , and sometimes ought to be rejected , without any scruple at all . You will object , perhaps , to a Protestant , That S. Hierome ▪ worshipped the Reliques of Departed Saints . How shall I know ( will he reply upon you again ) whether this was his private Opinion onely , or not ? If the Authority of this Father , for want of being grounded upon some Publick Declaration of the Church , could not bind Bellarmine to receive his Opinion , touching the Canon of the Old Testament ; why should this Opinion of his , which is not any whit better grounded than the other , perswade me to the Worship of Reliques ? The same will he reply upon you , and many times with much more appearance of Reason , concerning divers other Testimonies produced out of the Fathers . So that , whether you would confirm your own Faith , or whether you would wrest out of your Adversaries hand this manner of Reply , and make good all such Allegations ; it will concern you to make it clear , concerning any Passage whatsoever , that you shall urge out of a Father , that it is not his own private Opinion , but was the Opinion of the Church it self wherein he lived : which , in my Judgment , is a thing that is as hard , or harder to be demonstrated , than any one of all those things we have yet discoursed of . For , those means by which we might easily attain to this Knowledge , are wanting unto us ; and those which we have left us , are very weak , and very little concluding . If the Fathers themselves had but taken so much pains as to have distinguished betwixt these two sorts of Opinions , informing us in every particular Case , which were their own private Opinions only , and which were taught by the whole Church ; or , at least , had but proposed some of them as Doubtful , and others again as Assured Truths , in like manner as Origen hath sometimes done ; they would indeed have eased us very much : though , to say the truth , they would not have wholly cured us of our Grief : forasmuch as sometimes ( as we shall hereafter make it appear ) they attribute to the Church those things , which it is most evident that it never held . But they very seldom use to make any such Distinction , but commonly ●ent their own private Opinions in the very same manner as they do the publick ▪ and sometimes also , by reason of the Passion , which these Authors may chance naturally to have been subject unto , be the thing what it will , we shall have them recommending unto us with more eagerness , that which they have conceived , and brought forth themselves , than that which they have received from any other hand : so that we shall meet with very little in them , that may give us any light in this Particular . There would be left us yet another help in this business , by comparing that which they say here and there throughout their Writings , with the Publick Opinions of the Church , which would be a pretty safe and certain Rule to go by , had we any where else besides their Books , any clear and certain evidence , what the Belief of the Church hath been , in each several Age , touching all Points of Religion : and if this were so , we should not then need to trouble our selves with the studying the Writings of the Fathers ; seeing that we read them for no other purpose , but only to discover out of them , what the opinion of Christendom hath been , touching those Points which are at this day controverted betwixt us . But now there is no man but knows , but this help is wanting to us . For , setting aside the Creeds , and the Determinations of the six first General Councils , and of some few of the Provincial , you will not meet with any Piece of this nature , throughout the whole stock of Antiquity . Now , ( as we have already made it appear in the preceding Chapter , ) the Ancient Church hath not any where declared , neither in its Creeds , nor in the aforesaid Councils , what the opinion and sense of it hath been , touching the greatest part of those Points , which are now in dispute amongst us . It followeth therefore , that by this means we shall never be able to distinguish , in the Writings of the Fathers , which were their own private opinions , and which they held in common with the rest of the Church . If we could indeed learn from any creditable Author , that the present Controversies had ever been decided by the Ancient Church ; we should then readily believe , that the Fathers would have followed this their Decision : and then , although the Co●stitutions themselves should not perhaps have come down to our hands , yet notwithstanding should we be in some sort obliged to believe , that the Fathers who had both seen , and assented to the same , would also have delivered over the sense of them unto us in their Writings . But we meet with no such thing in any Author : but it rather appears evidently to the contrary , through the whole course of Ecclesiastical Story , that these Matters were never so much as started , in the first Ages of Christianity ; so far have they been from being then decided . So that it manifestly appeareth from hence , that if the Fathers of those Primitive times have by chance said any thing of them ; they fetched not what they said from the Determinations of the Church , which had not as yet declared it self touching the same ; but vented rather their own private thoughts and opinions . Neither will it be to any purpose to object here , that the Testimonies of many Fathers together do represent unto us the sence of the Church ; although the voice of one or two single persons only is not sufficient to do the same . For , not to answer , that that which hath hapned to one , may have hapned to many others ; and , that if some particular persons chance to have fallen upon some particular Opinions , possibly others may either have accompanied , or else have followed them in the same : I say further , that this Objection is of no force at all in this Particular . For , seeing that the Church had not as yet declared its opinion publickly , touching the Points at this day controverted ; it is as impossible that many together , that lived in the same time , should represent it unto us , as that one single person should . How could they possibly have seen that ; which lay as yet concealed ? How could they possibly measure their Belief by such a Rule , as was not yet visible to the World ? The Chiliasts alledge the Testimonies , not of one , not of two , but of a very great number of the most eminent and the most ancient among the Fathers , who were all of their opinion as we shall see hereafter . The Answer , that is ordinarily made to the Objection , is , That the Church having not as yet declared its sence touching this Point , the Testimonies of these Men bind us not to believe the same : which is an evident Argument , that a great number , in this case , signifies no more than a small , in the representing unto us , what the Belief of the Church hath been ; and that it is necessary , that either by some General Council , or else by some other publick way , it must have declared its judgment touching any Question in debate that so we may know whether the Fathers have been of the same judgment , or no. So that according to this Account , we are to raise up again the whole Ancient Church , and to call it to account , touching every of these particular Points now debated , touching which the Testimonies of the Fathers are alledged ; it being impossible otherwise to give any certain judgment , whether that which they say be their own private , or else the publick Opinion ; that is to say , whether it be fit to be believed , or not . So that any man , that is but of the meanest judgment , may easily perceive how that it is not only a difficult , but also almost an impossible thing , to gather out of the Writings of the Fathers so much light , as is necessary we should have , for our satisfaction in matters of so great importance . CHAP. X. Reason 10. That it is a very hard matter to know , whether the Opinions of the Fathers , touching the Controversies of these Times , were received by the Church Vniversal , or but by some part of it only : which yet is necessarily to be known , before we can make use of any Allegations out of them . BUT suppose that a Father , relieving us in this difficult , or rather impossible business , should tell us in express terms , that what he proposeth , is the sense and opinion of the Church in his time ; yet would not this quite deliver us out of the doubtful condition we are in . For , besides that their words are many times , in such cases as these , liable to exception , suppose that it were certainly and undoubtedly so ; yet would it concern us then to examine , what that Church was , whereof he speaketh ; whether it were the Church Vniversal , or only some Particular Church , and whether it were that of the whole World , or that of some City , Province , or Country only . Now that this is a matter of no small importance is evident from hence ; because that the opinions of the Church Vniversal in Points of Faith are accounted infallible , and necessarily true : whereas those of Particular Churches are not so , but are confessed to be subject to Errour . So that the Question being here touching the Faith , which ought not to be grounded upon any thing , save what is infallibly true ; it will concern us to know , what the judgment of the Church Vniversal hath been ; seeing the opinion of no Particular Church can do us any service in this case . And , that this distinction is also otherwise very necessary , appears evidently by this ; because that the opinions and customs , which have been commonly received by the greatest part of Christendom , have not always presently taken place in each Particular Church ; and again , those which have been received in some certain Particular Churches , have not been entertained by all the rest . Thus we find in story , that the Churches of Asia minor kept the Feast of Easter upon a different day from all the other parts of Christendom : and although the business it self seems to be of no very great importance , yet did it nevertheless cause a world of stir in the Church ; Victor , Bishop of Rome , by reason of this little difference , excommunicating all Asia minor . Now each party here alledged their Reasons , and Apostolical Tradition for what they did ; speaking with so great confidence in the justification of their own opinion , as that hearing them severally , a man would verily believe , that each of their opinions was the very sense of the whole Church ; which notwithstanding was but the opinion of one part of it only . The greatest part of Christendom held the Baptism of Hereticks to be good and effectual ; and received all those , who forsaking their Heresie , desired to be admitted into the Communion of the Church , without re-baptizing them ; as appears out of St. Cyprian , who confesseth that this had also been the custom formerly , even in the African Churches themselves . And yet notwithstanding † Firmilianus , Archbishop of Caesaria in Cappadocia , testifies , that the Churches of Cappadocia had time out of mind believed and practised the contrary ; and had also in his time so declared and ordained , together with the Churches of Galatia and Cilicia , in a full Synod , held at the City Iconium . And about the same time also St. Cyprian and the Bishops of Africk fell upon the same business , and embraced this opinion of Re-baptization of Hereticks . The Acts of the Council held at Carthage are yet extant ; where you have 87 Bishops , who with one unanimous consent established the same . The Custom at Rome in Tertullians time , was , to receive into the Communion of the Church all Fornicators and Adulterers , after some certain Penances , which they enjoyned them . Tertullian , who was a Montanist , exclaimed fearfully against this custom , and wrote a Book expresly against it ; which is also extant among his works at this day . Who now , that should read this Piece of his , would not believe that it was the general Opinion of all Catholicks , that such sinners were not to be excluded from Penance , and the Communion of the Church ? And yet for all this it is evident , out of a certain Epistle of St. Cyprian , that even some of the Catholick Bishops of Africa were of the contrary perswasion : and the Jesuit Petavius is further of opinion , that this Indulgency was not allowed , nor practised in the Churches of Spain , till a long time after ; and , that the Ancient Rigour , which excluded for ever such Offenders from the Communion of the Church , was in practice among them , till the time of Pacianus , Bishop of Barcellona , who left not any hopes of Ecclesiastical Absolution , either to Idolaters , Murtherers , or Adulterers ; as may be seen in his Exhortation to Repentance . In the year of our Lord 364. the Council of Laodicea ordained , that none but the Canonical Books of the Old and New Testament should be read in Churches , giving us withal a Catalogue of the said Books , which amount in all , in the Old Testament , to the number of twenty two only ; without making any mention at all of those other Books , which Cardinal Perron calls Posthumous , namely Ecclesiasticus , the Book of Wisdom , the Maccab●es , Judith , and Tobit . All the Canons of this Council were afterwards inserted into the Code of the Church Universal ; where you have this very Canon also , Num. 163. that is as much as to say , they were received , as Rules of the Catholick Church . Who would believe now , but that this Declaration of the Canon of the Scriptures was at that time received by all Christian Churches ? And yet notwithstanding you have the Churches of Africk , meeting together in the Synod at † Carthage , about the year of our Lord 397. and ordaining quite contrary to the former Resolution of Laodicea , that among those Books which were allowed to be read in Churches , the Maccabees , Judith , Tobit , Ecclesiasticus , and the Book of Wisdom , ( which two last they also reckon among the Books written by Solomon , ) should be taken into the number . Who knoweth not the difference that there was , in the first Ages of Christianity , betwixt the Eastern and the Western Churches , touching the * Fasting upon Saturdays ; the Church of Rome maintaining it is lawful , and all the rest of the World accounting it unlawful ? Whence it was , that we had that so † bold Canon passed in the Council at Constantinople , in Trullo , in these words : Vnderstanding , that in the City of Rome , in the time of the Holy Fast of Lent , they fast on Saturdays , contrary to the Custom , and Tradition of the Church ; it seemeth good to this Holy Council , that in the Roman Church they inviolably also observe that Canon , which saith ; that , whosoever shall be found to fast either upon the Lords day , or upon the Saturday , ( excepting only that one Saturday , ) if he be a Clergie-man , he shall be deposed ; but if be be of the Laity , he shall be excommunicated . Who knoweth not , after how many several ways the Fast of Lent was Anciently observed in divers Churches , an account whereof is given you by Irenaeus , in that Pious * Epistle of his , which he wrote to Victor ; part whereof Eusebius setteth down in his Ecclesiastical History ? Who doth not also know , that the opinions , and expressions of the Greek Church , touching Free-will , and Predestination , are extremely different , from what the Church believed , and taught in S. Augustines time , and so downward ? And as concerning the Discipline of the Church , do but hear Anastasius Bibliothecarius , upon the VI Canon of the VII General Council , which enjoyneth all Metropolitans to hold Provincial Synods once a year . † Neither let it at all trouble thee , ( saith he ) that we have not this Decree ; seeing that there are some others found among the Canons , whose Authority nevertheless we not admit of . For , some of them are in force , and are observed in the Greek Church ; and others again in certain other Provinces only . As for example , the XVI and XVII . Canons of the Council of Laodicea are observed only among the Greeks ; and the VI ▪ and the VIII Canons of the Council of Africk , are received by none , but the Africans only . I could here produce divers other Examples ; but these may suffice , to shew , that the Opinions and Customs , which have been received in one Part of the Church , have not always been entertained in all the rest . Whence it evidently follows , that all that is acknowledged , as the opinion , or observation of the Church , ought not therefore presently to pass for an Universal Law. The Protestant alledgeth , for the justifying his Canon of the Scriptures , the Council of Laodicea , before mentioned . Thou answerest him perhaps , that this indeed was the opinion of the Churches ; but it was only of some particular Churches . I shall not here enter into an Examination , whether this Answer be well grounded , or not : it is sufficient for me , that I can safely then conclude from hence , that according to this account , before you can make use of any Opinion , or Testimony out of any of the Fathers , it is necessary , that you first make it appear , not only that it was the Opinion of the Church at that time ; but you must further also clearly demonstrate unto us ▪ what Churches opinion it was ; whether of the Church Universal , or else of some Particular Church only . It is objected against the Protestants , that Epiphanius testifieth , that the Church admitted not into the higher Orders of the Ministry , any save those that were Virgins , or professed Continency . Now to make good this Allegation , it is necessary that it be first proved , that the Church he there speaks of , was the Church Universal . For ( will the Protestant reply upon you , ) as Laodicea hath had , as it seems , a particular Opinion touching the Canon of the Scriptures ; possibly also Cyprus may in like manner have had its particular Resolutions touching the Ordination of the Clergy . The like may be said of the greatest part of those other Observations and Opinions of the Ancient Church . Now how difficult a business it will be , to clear these Matters , which are so full of perplexity , and to distinguish of Antiquity , at this so great a distance of time , severing that which was Publick from what was Particular , and that which was Provincial from what was National , and what was National from that which was Vniversal , any Man may be able to give some kind of guess ; but none can throughly understand , save he that hath made trial of it . Do but fancy to your selves a City that hath lain ruinated a thousand years , no part whereof remains , save onely the Ruines of Houses , lying all along here and there confusedly ; all the rest being covered all over with Thorns and Bushes . Imagine then that you have met with one that will undertake to shew you precisely where the Publick Buildings of the City stood , and where the Private ; which were the Stones that belonged to the one , and which belonged to the other ; and , in a word , who , in these confused Heaps , where the Whole lies all together , will , notwithstanding , separate ye the one from the other . The very same Task , in a manner , doth he undertake , who ever shall go about truly and precisely to distinguish the Opinions of the Ancient Church . This Antiquity is now of Eleven or Twelve hundred years standing : and the Ruines of it are now onely left us , in the Books of the Writers of that Time , which also have met with none of the best entertainment , in their Passage through the several Ages down to our time , as we have shewed before . How then dare we entertain the least hope , that amidst this so great Confusion , we should be able yet to distinguish the Pieces , and to tell which of them honoured the Publick Temple , and which went to the furnishing of Private Chappels onely ? especially considering , that the Private ones have each of them ambitiously endeavoured to make their own pass for Publick . For where is the Province , or the City , or the Doctor , that hath not boastingly cried up his own Opinions , and Observations , as Apostolical ? and which hath not used his utmost endeavour to gain them the Repute of being Vniversal ? S. Hierome allows every particular Province full liberty to do herein as they please . Let every Province ( saith he ) abound in its own Sense ; and let them account of the Ordinances of their Ancestors , as of Apostolical Laws . It is true indeed , that he speaks in this place onely of certain Observations of things which are in themselves indifferent : But yet , that which he hath permitted them in these Matters , they have practised in all other . I shall not here trouble my self to produce any other Reasons to prove the Difficulty of this Inquiry , because I should then be forced to repeat a great part of that which hath been already delivered . For , if it be a very hard matter to attain to any certain knowledge what the Sense of the Writings of the Fathers is , as we have proved before ; how much more difficult a thing will it be , to discover whether their Opinions were the Opinions of the particular Churches wherein they lived , or else were the Opinions of the Church Universal in their Age : the same things which cause Obscurity in the one , having as much or rather more reason of doing the like in the other . And if you would fully understand how painful an Undertaking this is , do but read the Disputations of the Learned of both Parties , touching this Point ; where you shall meet with so many Doubts and Contradictions , and such diversity of Opinions , that you will easily conclude , That this is one of the greatest Difficulties that is to be met withal throughout the whole Study of Antiquity . CHAP. XI . Reason XI . That it is impossible to know exactly what the Belief of the Ancient Church , either Vniversal or Particular , hath been , touching any of those Points which are at this day controverted amongst us . BEfore we pass on to the Second Part of this Treatise , it seemeth not impertinent to give the Reader this Last Advertisement , and to let him know , that though all these Difficulties here before represented were removed , yet notwithstanding would it still be impossible for us to know certainly , out of the Fathers , what the Judgment of the whole Ancient Church , whether you mean the Church Universal , or but any considerable Part thereof , hath been , touching the Differences which are now on foot in Religion . Now that we may be able to make the truth of this Proposition appear , it is necessary that we should first of all explain the Terms . We understand commonly by the Church , ( especially in these Disputations ) either all those Persons in General who profess themselves to be of the said Church , of what Condition or Quality soever they be ; or else , in a stricter sense , the Collective Body of all those who are set over , and who are Representatives of the Church ; that is to say , the Clergy . So that whether you speak of the Church Universal , or of some Particular Church , as , for example , that of Spain , or of Carthage , this Term may be taken in either of these two senses . For , by the Church Universal , we understand either all those Persons in general who live in the Communion of the Christian Church , whether they be of the Laity , or of the Clergy ; or else , those Persons onely who are Ecclesiastici , or Church-men , as we now call them . For , in the Primitive Times , all Christians that lived in the Communion of the Catholicks , were called Ecclesiastici . In like manner , by the Church of Carthage , is meant either generally All the Faithful that live in the particular Communion of the Christian Church of Carthage ; or else particularly , and in a stricter sense , the Bishop of Carthage , with his whole Clergy . Now I do not believe that there is any Man but will easily grant me , that if we take the Church in the First sense , it is impossible to know , by way of Testimony given of the same , what the Sense and Judgment of it hath been in each several Age , touching all the Points of Christian Religion . We may indeed collect , by way of Discourse , what hath been the Belief of the True Members of the Church : For there being some certain Articles , the Belief whereof is necessarily requisite for the rendring a Man such an one ; whosoever rightly understands which these Articles be , he may certainly conclude , that the True Church , whether Universal , or Particular , hath believed the same . But now , in the first place , this doth not extend to all the Points of Christian Religion , but onely to those which are Necessary : besides which , there are divers others , concerning which we may have not only different , but even contrary Judgments too ; and yet not thereby hazard the loss either of the Communion of the Church , or of our Inheritance of everlasting Salvation . So then , this Ratiocination concludeth not , save onely of those who are the True Members of the Church . For as for those who make but an outward Profession onely of the Truth , it being not at all necessary that they should be saved , there is in like manner no more necessity of their embracing those Beliefs which are requisite for that end . They may , under this Mask , hide all manner of Opinions , how Impious soever they be . Lastly , that which makes most for our purpose is , That this Knowledge is acquired by Discourse , whereas we speak here of such a Knowledge as is collected by the hearing of several Witnesses , who give in their Testimonies touching the thing which we would know . Now the Fathers having written with a purpose of informing us , not what each particular Man believed in their time , but rather what they thought fit that all Men should have believed ; we must needs conclude , That certainly they have not told us all that they knew touching this particular . And consequently therefore , partly their Charity , and partly also their Prudence , may have caused them to pass by in silence all such Opinions , either of whole Companies , or of particular Persons , as they conceived to be not so consonant to the Truth . But supposing that they had not any of these considerations , and that they had taken upon them to give us a just Account , each Man of the Opinions of his particular Church wherein he lived ; it is evident however , that they could never have been able to have attainēd to the end of this their Design . For , how is it possible that they should have been able to have learnt what the Opinion of every single Person was , amongst so vast a Multitude , which consisted of so many several Persons , who were of so different both Capacities and Dispositions ? Who will believe , that S. Cyprian , for example , knew all the several Opinions of each particular Person in his Diocess , so as to be able to give us an account of the same ? Who can imagine , but that among such a Multitude of People as lived in the Communion of his Church , there must needs have been very many who differed in Opinion from him , in divers Points of Religion ? Even at this very day , that we may not trouble our selves to look so high , we see by experience , that there is scarcely that Parish to be found , how small soever it be , where there are not particular Persons that maintain , in many Points of Religion , different Opinions from those of their Minister . But if we take a whole Diocess together , and pass by all those who trouble themselves not at all with the difference of Opinions in Religion , whether it be by reason of their want of years , or their weakness of Judgment , or their malice ; and take notice only of the rest , dividing them according to the difference of their Opinions , I am verily perswaded , that that part which shall agree in all Points with the Bishop of that Diocess , will many times be found to be the least . Let a Bishop preach or write what he will , touching the Points which are now in Controversie , he will very hardly represent unto you the Judgment of half the People of his Diocess . Now we must conceive , that the temper of the World of old was no other than what it is at this present day : and therefore also , for this very reason , the liberty of embracing what Opinions a man pleased , was much greater then , than it is now ; forasmuch as the Church of Rome did not exercise its Power then throughout Christendom so Absolutely as it doth now adays : neither did the Pastors , or the Princes , use that severity and rigour which is now every where practised in our days ; for the repressing this diversity of Opinions . We must therefore necessarily believe , that the Opinions of the Faithful were in those days altogether as different , if not much more , than they are now . Whence it will also follow , That even the Doctors themselves , who lived in those Times , could not know all the different Opinions of Men , much less could they represent them unto us in their Writings . But we shall not stand any longet upon a thing that no Man can deny us ; but shall rather proceed to the consideration of that which every one no doubt will be ready here to reply upon us , touching this Particular ; namely , That it is not necessary that we should know the Opinions , in Points of Religion , of all particular Persons , which are almost infinite in number , and for the most part very ●ill grounded , and uncertain : but that it is sufficient if we know what the Belief hath been of the Pastors , and those that have been set over the Church , that is to say , of the Church taken in the latter sense . But yet I confess I do not see that this Rule is so absolutely right , as that we ought to walk by it . For , if we are to take the Church for the Rule and Foundation of our Faith , ( as the Authors of this Reply pretend we ought to do ) the People , in my Judgment , ought not then to be here excluded , and passed by , as a thing of no consideration . I confess , the Opinions of particular Persons are very different one from the other ; and the knowledge of some of them is very mean , and sometimes also is none at all . But yet possibly this Reason may chance to exclude even a good part of the Clergy also , from the Authority which they lay claim to in this Particular ; being it cannot be denied , but that both Ignorance and Malice have oftentimes as great a share here , proportionably , as they have among the very People it self . Who sees not , that , if we must have regard to the Capacity of Men , there are sometimes found , even among the plain ordinary sort of Christians in a Church , those that are more considerable , both for their Learning and Piety , than the Pastors themselves ? * One of those Fathers , of whom we now discourse , hath informed us , That many times the Clergy have erred , the Bishop hath wavered in his Opinion , the Rich Men have adhered in their Judgment to the Earthly Princes of this World ; mean-while the People alone preserved the Faith entire . Seeing therefore that it may sometimes happen , and that it hath also many times hapned , that the Clergy have held Erroneous Opinions , while the People onely held the True , it is very evident , in my judgment , that the Opinion of the People in these cases ought not wholly to be neglected . And truly , S. Cyprian telleth us in divers places , That the Church in his time had the People in very great esteem ; no Business of any importance being then transacted , without communicating the same to the People ; as may be seen by any one , in the Epistles of this Father : insomuch that , * The greatest part of the People also were present at the Council of Carthage , where the Question touching the Baptism of Hereticks was debated ; whereof we have already spoken somewhat a little before . But because this Point is still controverted , I shall let it alone for this time . Let us therefore grant , ( since our Adversaries will needs have it so ) that it is sufficient in this case to know what the Belief was of the Church , taken in the later and stricter sense ; that is to say , of the Clergy : for even this way it is evident enough , , that it is a very hard , if not an impossible thing , truly to discover what it hath been in each several Age. For , there is no less diversity of Opinion among the Clergy , than there is among the People : and many times too there is much more ; the being conversant in Books , ordinarily reducing things into nicer subtilties , and giving occasion of raising divers Opinions upon the same . Who is he that will undertake to give us an Account what the Opinion is of all the Clergy of one City onely ; I do not say of a Kingdom , or of all Christendom ; touching all the Articles of Religion ? Who would be able to perform this , if he should undertake it ? Never was there more exact care taken for the Conservation of Uniformity in Judgment among Christians , than is now at this day ; when there is use made , not only of the Censures and Thunderbolts of the Church , but even of the Fire and the Sword of the Secular Powers also . And yet , notwithstanding all this , how many Ecclesiastical Persons are there to be found , even in those very places where these rigorous Courses are observed with the greatest strictness , even at Rome it self , and as it were in the Popes own Bosom , who differ very much in Judgment touching Points of Religion , both from their Equals , and from their Superiours ? In France , where , by the Blessing of God , the Liberty of Conscience is much greater than in other places , it would be a wonder , if , where Four Clergy Men of the more Learned , and Politer sort were met together , Two of them should not , upon some Point or other of the Faith , differ in judgment from the Main Body of their Church . And here I am to intreat all those who follow Cassander in great numbers , adoring the Monuments of the Fathers , and who take whatsoever they find in him , for the General Sense of the Ancient Christians , but to turn their eyes back a little upon themselves , and to consider , how many opinions they themselves hold , which are not only different , but even quite contrary too to the Church , in the Communion whereof they live , and of which they profess themselves to be Members , and by which indeed they subsist . The Difference is here so great , as that it seems to be , as it were , one State within another State , and one Church within another Church . And yet notwithstanding , when any of the Doctors of that Party , to which they adhere , deliver unto us , either in their Definitions , or in their Sermons , or in their Books , the common Sense , and Judgment of their Church , this Intermixture of Opinions is quite laid aside , and appears not at all . They speak only of the opinions of others , passing by those of Cassander , which are contrary to them , in silence , as if they did not at all concern the Church of Rome neither more nor less : and yet it is very well known unto us , even to us who live at this very day , that they are favoured , and maintained by very many of the most Eminent Persons of the Roman Clergy it self . And if this senseless Sect , who forsooth think themselves much more refined in their opinions than the rest of the Body whereof they are a part , should chance in time either to fail of it self , or to be supprest by force ; their ▪ Memory would so utterly come to nought , as that Posterity would not know any thing of their Belief , but only by conjecture . Every one will then believe , that the Church of Rome at this time precisely held to the Doctrine and Opinions that he reads in the Decrees of Trent , and in other the like Books : and yet notwithstanding we both know , and see , that among those very Persons , which have been Anointed , Consecrated , and Preferred also by the said Church , there is a Party that dissenteth from it in judgment , touching divers Important Articles of Faith. Let us therefore reckon , that the Ancient Church had also its Cassanders , and very many even among the Clergy it self , who held many opinions which were different from that which was the common Belief of the Church , and which it hath at length by little and little sunk , as it were , under water , and wholly swallowed up , so that now there is not any Tract of them left us . Christianity was either different in the Ancient times from what it is now , or else it was the same . If it was Different , it is then a Piece of meer Sophistry , to endeavour to make it seem to be the same ; and a very great Abuse , to produce unto us , for this purpose , so many several Testimonies out of Antiquity . If it were the same , it must then without all doubt have produced the same Accidents , and have sown the same seeds of diversity of opinions in the spirits of its Clergy . Those opinions and observations which now give offence to the Cassandrists , would then also have offended some persons or other , that were endued with the like Moderation . For we are not to conceive , but that those First Ages of Christianity brought forth Spirits , that were as much , and more refined and delicate , than ours have done . But that we may insist upon this particular no longer , it is sufficient for me , that I have thus clearly made it appear , that in the Ancient Church , the whole Clergy of a City , or of a Nation , much less of the whole World , had not necessarily one and the same sense and opinion , touching Points of Religion . So that it will follow from hence , that we cannot know certainly , whether those opinions which we meet withal in the Fathers , were received by all and every of the Pastors of the Church at that time , or not . All that you can gather thence is but this at the most ; that they themselves , and some others perhaps of the most eminent amongst them ( if you please , ) maintained such or such opinions : in like manner , as that which Bellarmine , and others have written , touching the Sacrament of the Eucharist , will inform Posterity , that these Men , and many others of our time , held these opinions in the Church of Rome . But as those who shall conclude from the Books of these Authors , that there is at this day no other opinion maintained , among the Clergy themselves of the Church of Rome , touching this Particular , would very much abuse themselves ; so is it much to be feared that we in like manner deceive our selves , when , from what we find in Two or Three of the Fathers , we conclude , that there was at that time no other opinion held in the Christian Church , touching those Points whereof they treat , save that which they have delivered . It is a very hazardous business , to take Eight or Ten Men , how Holy and Learned soever they may have been , as Sureties for all the Doctors of the Church Universal , that lived in their Age. This is too little Security , for so great a Sum. Now there are Two things , which may be objected against that which we have before delivered . The First is , that if there had been in Antiquity any other opinions touching the Points now in Debate , which had been different from those which we now meet with in the Books , either of all the Fathers , or at least of some few of them ; they would then both have mentioned , and also refuted them . But we have already heretofore answered this Objection , by saying , that the Fathers forbare to speak any thing of this Diversity of opinion , partly out of Prudence , lest otherwise they might have provoked the Authors of the said opinions , which were contrary to their own ; and so might increase the Difference , instead of appeasing it : and partly also out of Charity ; mildly bearing with that , which they accounted not any whit dangerous . I only speak here of those Differences in opinion , which they knew of : for there might be a great number of others , which they knew not of . Who can oblige you to believe , that a Monk , for example , that had retired into a Corner , and as it were forsaken the World , professing only to instruct a small number of Men and Women in the Rules of Devotion , must needs have known , what the opinions in Points of Religion of all the Prelates of his Age were ? Who will pass his word unto us , in his behalf , that he doth not sometimes reprove that in some Men , which yet the Church allowed in an infinite number of others ? Who will warrant us , that all Christendom in his time embraced all his opinions , and had no other of their own ? Possevine answering an Objection made by some , touching the Works of Dionysius the Areopagite , which S. Hierome hath made no mention of at all , saith ; that it is no great marvel , that a Man that lay hid in a Corner of the World , should not have seen this Book , which the Arrians endeavoured to suppress . May not a Man with as much reason say , that it is no great wonder , if S. Hierome , or Epiphanius , or any other the like Authors , who were taken up all of them with their particular Charges , and Imployments , did not know of some opinions of the Prelates of their Age ; or that either their Modesty , or their Charity , or the little Eloquence , and Repute they had abroad , might have made them conceal the same ? The other Objection is drawn from hence , because that these Doctors of the Ancient Church , who held some opinions different from those which we read at this day in the Fathers , did not publish them at all . But , I answer first of all , that every Man is not able to do ) so . In the next place , those that were able , were not always willing to do so . Divers other Considerations may perhaps also have hindred them from so doing : and if they are Wise , and Pious Men , they are never moved , till they needs must . And hence it is , that oftentimes those opinions , which have less truth in them , do yet prevail ; because that Prudence , which maintains the True Opinion , is Mild , and Patient : whereas Rashness , which defends the False , is of a Froward , Eager , and Ambitious Nature . But now let us but imagine , how many of the Evidences of this Diversity of opinion may have been made away , by those several ways before represented by us ; as namely having been either devoured by Time , or suppressed by Malitious Men ; for fear lest they should let the World see the Traces of the Truth , which they would have concealed ? But that I may not be thought to bring here only bare Conjectures , without any proof at all , I shall produce some Examples also , for the confirming , and clearing of this my Assertion . Epiphanius maintains against Aerius , whom he ranks among his Haeresiarchae , or Arch Hereticks that a Bishop , according to the Apostle Saint Paul , and the Original Institution of the thing it self , is more than a Priest : and this he endeavours to prove in many words , answering all the Objections , that are made to the contrary . If you but read the Passage , I am confident that when you had done , you would not stick to swear , that what he hath there delivered , was the general opinion of all the Doctors of the Church ; it being very unlikely , that so Great , and so Renowned a Prelate would so slatly have denied the opinion which he disputed against , if so be any one of his own familiar friends had also maintained the same . And yet for all this , Saint Hierome ( who was one of the Principal Lights of our Western Church , and who lived at the same time with Epiphanius , who was his intimate Friend , and a great admirer of his Piety , ) saith expresly , † that Among the Ancients , Bishops , and Priests , were the same ; the one being a name of Dignity , and the other of Age. And that it may not be thought , that this fell from him in discourse only , he there falls to proving the same at large , alledging several Passages of Scripture , touching this Particular ; and he also repeats the same thing , in two or three several places of his Works . Whereby it evidently appears , that even Positions which have been quite Contradictory to the opinions which have been delivered , and maintained by some of the Fathers , and proposed in what terms soever , have notwithstanding been sometimes either maintained , or at least tolerated by some others of 〈◊〉 less Authority . S. Hierome himself hath ●al● extreamly foul upon Ruffinus , and hath traduced divers of his opinions , as most Pernicious and Deadly : and yet notwithstanding we do not any where find , that ever he was accounted as an Heretick , by the rest of the Fathers . But we shall have occasion hereafter to consider more at large of the like Examples ; and shall only at present observe , that if those Books of S. Hierome , which we mentioned a little before , should chance to have been lost ; every Man would then assuredly have concluded with Epiphanius , that no Doctor of the Ancient Church ever held , that a Bishop and a Priest were one and the same thing , in its Institution . Who now after all this will assure us , that among so many other opinions , as have been rejected here and there by the Fathers , and that too in as plain terms , as these of Epiphanius , none of them have ever been defended by some of the Learned of those times ? Or , is it not possible that they may have held them , though they did not write in defence of the same ? Or , may they not perhaps have written also in de●ence of them , and their Books have been since lost ? How small is the number of those in the Church , who had the Ability , or at least the 〈◊〉 to write ? And how much smaller is the number of tho●● , whose Wri●ings have been able to secure themselves , against either the Injury of Time , or the Malice of Men ? It is obj●cted against the Protestants , as we have touched before , that S. Hierome commendeth , and maintaineth the Adoration of Reliques : But yet he himself testifieth , that there were some Bishops , who defended Vigilantius , who held the contrary opinion ; whom he , according to his ordinary Rhetorick calleth * His Consorts in Wickedness . Who knows now , what these Bishops were ; and whether they deserved any such usage at S. Hieromes hands , or no ? For , the Expressions which he useth against them , and against their opinion , are so full of Gall , and of Choler , as that they utterly take away all credit from his Testimony . But we have insisted long enough upon this Particular , and shall therefore forbear to instance any further in others . For as much therefore as it is Impossible to discover exactly , out of the Fathers , what hath been the sense and judgment of the Ancient Church ; whether taken Universally or Particularly ; or whether you take the Church for the whole Body of Believers , or for the Prelates and Inseriour Clergy only ; I shall here conclude , as formerly , that the Writings of the Ancients are altogether Insufficient , for the proving the Truth of any of those Points , which are at this day controverted amongst Us. THE SECOND BOOK . CHAP. I. That the Fathers are not of sufficient Authority for the Deciding of our Controversies in Religion . Reason I. That the Testimonies given by the Fathers , touching the Belief of the Church , are not always True and Certain . WE have before shewed how hard a matter it is to discover what the Sense of the Fathers hath been touching the Points at this day controverted in Religion ; both by reason of the small number of Books we have left us of the Fathers of the First Centuries ; and those too which we have , treating of such things as are of a very different nature from our present Disputes ; and which besides we cannot be very well assured of , by reason of the many Forgeries and monstrous Corruptions which they have for so long a time been subject to ; as also by reason of their Obscurity , and Ambiguity in their Expressions ; and their representing unto us many times the Opinions rather of others , than of their Authors : besides those many other Imperfections which are found in them , as namely , their not informing us in what degree of Faith we are to hold each particular Point of Doctrine ; and their leaving us in doubt , whether what they teach be the Judgment of the Church , or their own private Opinion onely : and whether , if it be the Judgment of the Church , it be of the Church Universal , or of some Particular Church only . Now , the least of these Objections is sufficient to render their Testimony invalid : And again , on the other side , that it may be of force , it is necessary that it be clearly and evidently free from all these Defects ; forasmuch as the Question is here , touching the Christian Faith , which ought to be grounded on nothing , save what is sure and firm . Whosoever therefore would make use of any Passage out of a Father , he is bound first to make it appear , that the Author out of whom he citeth the said Passage , lived , and wrote in the first Ages of Christianity ; and besides , that the said Person is certainly known to be the Author of that Book out of which the said Passage is quoted : and moreover , that the Passage cited is sincere , and no way corrupted , nor altered : and likewise , that the Sense which he gives of it , is the true genuine Sense of the Place ; and also , that it was the Opinion of the Author , when he was now come to Ripon●●s of Judgment , and which he changed not , or retr●cted afterwards . He must also make it appear , in what degree he held it , and whether he maintained it as his own private Opinion onely , or as the Opinion of the Church : and , lastly , whether it were the Opinion of the Church Universal , or of some particular Church onely : which Inquiry is a Business of so vast and almost infinite labour , that it makes me very much doubt whether or no we can be ever able to attain to a full and certain assurance what the Real Positive Sense of the Ancients hath been , touching the whole Body of Controversies now debated in this our Age. Hence therefore our principal Question seems to be decided ; namely , Whether the alledging of the Fathers be a sufficient and proper Means for the demonstrating the Truth of all those Articles which are at this day maintained by the Church of Rome , and rejected by the Protestants , or not ? For who doth not now see , that this kind of proof hath as much or more difficulty in it , than the Question it self ? and that such Testimonies are as Obscure , as the Controverted Opinions themselves ? Notwithstanding , that we may not be thought too hastily , and upon too light grounds , to reject this way of Proceeding , we will pass by all that obscurity that is found touching the Opinions of the Ancients ; and supposing it to be no hard matter to discover what the Opinion and Sense of the Fathers hath been touching the aforesaid Points , we will now in this Second Book consider , whether or no their Authority be such , as that we ought , or may , without further examination , believe on their score , what we know them certainly to have believed , and to hold it in the same degree that they did . There are two sorts of Passages to be observed in the Writings of the Fathers : In the one , you have them speaking only as Witnesses , and testifying what the Belief of the Church was in their Time : In the other , they propose to you , like Doctors , their own Private Opinions . Now , there is a World of difference betwixt these two things : For in a Witness there is required only Faithfulness and Truth ; but in a Doctor , Learning and Knowledge . The one perswadeth us , by the opinion we have of his Veracity ; the other , by the strength of his Arguments . The Fathers are Witnesses onely , when they barely tell us , That the Church in their Times held such or such Opinions : And they are then Doctors , when getting up , as it were , into the Chair , they propose unto us their own Opinions , making them good either out of the Scripture , or out of Reason . Now , as concerning the Testimonies that they give , touching the Faith held by the Church in their time , I know not whether we ought to receive all they bring , for certain Truths , or not : But this I am sure of , that though they should deserve to be received by us for such , yet nevertheless would they stand us in very little stead , as to the Business now in hand . The Reason which moveth me to doubt of the former of these , is , because I observe , that those very Men who are the greatest Admirers of the Fathers , do yet confess , that although they erre very little , or not at all , in matter of Right , yet nevertheless , they are often out , and have their failings in matter of Fact : because that Right is an Universal thing , which is every way Uniform , and all of one sort ; whereas , matter of Fact is a thing which is mixed , and as it were enchased with divers particular Circumstances , which may very easily escape the knowledge of , or at least be not so rightly understood by , the most clear and piercing Wits . Now , the condition of the Churches Belief , in every particular Age , is matter of Fact , and not of Right ; and a Point of History , and not an Article of Faith : So that it followeth hence , that possibly the Fathers may have erred , in giving us an account hereof ; and that therefore their Testimonies , in such Cases , ought not to be received by us , as infallibly True : Neither yet may we be thought hereby to accuse the Fathers of Falshood . For , how often do the honestest Persons that are , innocently testifie such things as they thought they had seen , which it afterwards appeareth that they saw not at all ? for Goodness renders not Men infallible . The Fathers therefore , being but Men , might both be deceived themselves in such things , and might consequently also deceive those who have confided in them , though innocently , and without any design of doing so . But besides all this , it is very evident , that they have not been wholly free from Passion neither , and there is no Man but knows , that Passion very o●ten disguiseth things , and ma●●●h them appear , even to the honestest Men that may be , much otherwise than they are ; insomuch that sometimes they are affectionately carried away with one Opinion , and do as much abhor another . Which secret Passion might easily make them believe , that the Church held that Opinion , which they themselves were most taken with , and that it rejected that which they themselves disliked ; especially , if there were but the least appearance or shadow of Reason to incline them to this Belief : For Men are very easily perswaded to believe what they desire . I conceive we may hereto impute that Testimony of S. Hierome , where he affirms , * That the Churches of Christ held , That the Souls of Men were immediately Created by God , at the instant of their entrance into the Body . And yet notwithstanding , that doubt which S. Augustine was in , touching this Particular , and his inclining manifestly to the contrary Opinion , which was , That the Soul was propagated together with the Body , and descended down from the Father to the Son ; this doubt , I say , of his , manifestly proveth , that the Church had not as yet at that time embraced or concluded upon the former of these Opinions : it being a thing utterly improbable , that so modest a Man as S. Augustine was , would have cast off the general Opinion of the Church , and have taken up a particular Fancy of his own . But the Passion wherewith S. Hierome was at that time carried away against Ruffinus , a great part of the Learned Men of his time being also of the said Opinion , easily wrought in him a belief , that it was the Common Judgment and Opinion of the whole Christian Church . From the same Root also sprung that Errour of John Bishop of Thessalonica , ( if at least it be an Errour , ) who affirmed , That the Opinion of the Church was , That Angels are not wholly Incorporeal , and Invisible ; but that they have Bodies , though of a very Rare and thin Substance , not much unlike those of the Fire , or the Air. For those who published the General Councils at Rome , conceive this to have been his own private Opinion onely : a And if so , ( neither shall we need at present to examine the Truth of this their Conceit ; ) you then plainly see , that the Affection this Author bare to his own Opinion , carried him so far away , as to make him father upon the whole Church , what was indeed but his own particular Opinion : though otherwise he were a Man who was highly esteemed by the VII Council , b which not onely citeth him among the Fathers , but honours him also with the Title of a Father . Epiphanius must also be excused in the same manner , where he assures us , That the Church held by Apostolical Tradition the Custom which it had of meeting together thrice a Week , for the Celebration of the Holy Eucharist : which yet c Petavius maketh evidently appear not to have been of Apostolical Institution . The Mistakes of Venerable Bede , noted and censured elsewhere by d Petavius , are of the fame nature also : e The Belief of the Church , if I mistake not , ( saith he ) is , That our Saviour Christ lived in the Flesh Thirty three Years , or there about , till the time of his Passion : And he saith moreover , That the Church of Rome testifieth , that this is Its Belief , by the Marks which they yearly set upon their Tapers , upon Good Friday ; whereon they always inscribe a Number of Tears , which is less by Thirty three than the common Aera of the Christians . He likewise saith in the same place , That it is not lawful for any Catholick to doubt whether Jesus Christ suffered on the Cross the XV day of the Moon , or not . Now Petavius hath proved at large , that both these Opinions , which Beda delivers unto us as the Churches Belief , are nothing less than what he would have them . * The curious Reader may observe many the like Carriages in the Writings of the Fathers : but these here already set down , in my judgment , do sufficiently justifie the doubt which I have made , namely , that we ought not to receive as Certain Truths the Testimony which the Fathers give , touching the Belief of the Church in their Time. Nevertheless , that we may not seem to make a breach upon the Honour and Reputation of the Fathers , I say , that though we should grant , that all their Depositions and Testimonies in this Particular were certainly and undoubtedly True ; yet notwithstanding would they be of little use to us , as to our present purpose . For , first of all , there are but very few Passages wherein they testifie plainly , and in direct Terms , what the Belief of the Church in their Time hath been , touching the Points now controverted amongst us . This is the Business of an Historian , rather than of a Doctor of the Church , whose Office is to teach , to prove , and to exhort the People committed to his Charge , and to correct their Vices and Errours ; telling them what they ought to do , or believe , rather than troubling them with Discourses of what is done or believed by others . But yet when they do give their Testimony what the Belief and Discipline of the Church in their time was , this Testimony of theirs ought not to extend save onely to what was apparently such , and which besides was apparent to themselves too . Now , as we have formerly proved , they could not possibly know the Sense and Opinions of every particular Christian that lived in their time ; nor yet of all the Pastors and Ministers who were set over them : but of some certain Particular Christians onely . Forasmuch therefore as it is confessed , even by those very Men who have the Church in greatest esteem , that the Belief of Particular Churches is not infallible , we may very easily perceive , that such Testimonies of the Fathers as these can standus in very little or no stead , seeing they represent unto us such Opinions as are not always certainly and undoubtedly True , and which consequently are so far from confirming and proving ours , as that , they rather stand in need of being examined aud proved themselves . But , yet , suppose that the Church of Rome did hold , that the Beliefs of Particular Churches were Infallible , ( which yet it doth not ) yet would not this make any thing at all against the Protestants , forasmuch as they are of the clean contrary Opinion . Now , it is taken for granted on all hands , that Proofs ought to be fetched from such things as are confessed and acknowledged by your Adversary , whom you endeavour to convince ; otherwise you will never be able to move him , or make him quit his former Opinion . Seeing therefore , that the Testimonies of the Farthers , touching the State of the Faith , and Ecclesiastical Discipline of their Times , are of this Nature ; it remaineth , that we now consider their other Discourses , wherein they have delivered themselves , not as Witnesses , deposing what they had seen ; but as Doctors , instructing us in what they believed . And certainly , how Holy and Able soever they were , it cannot be denied but that they were still Men , and consequently were subject to Error , especially in matters of Faith , which is a Business so much transcending Humane Apprehension . The Spirit of God onely was able to direct their Understandings , and their Pens in the Truth , and to withhold them from falling into any Error ; in like manner as it directed the Holy Prophets and Apostles , while they wrote the Books of the Old and New Testament . Now , we cannot be any way assured , that the Spirit of God was present always with them , to enlighten their Understandings , and to make them see the Truth of all those things whereof they wrote . They neither pretend to this themselves , nor yet doth any one , that I know of , attribute unto them this Assistance , unless it be perhaps the Author of the Gloss upon the Decrees , * who is of Opinion , that we ought to stand to all that the Fathers have written , even to the least tittle : who yet is very justly called to a round account for this , by * Alphonsus à Castro , and * Melchior Canus , Two Spanish Doctors . For as much therefore , as we are not bound to believe any thing , save that which is True ; it is most evident , that we neither may , nor ought to believe the Opinions of the Fathers , till such time as they appear to us to have been certainly True. Now , we cannot be certainly assured of this , by Their Single Authority ; seeing that they were but Men , who were not always inspired by the Holy Spirit from above : and therefore it is necessary , that we make use of some other Guides in this our Inquiry ; namely , either of the Holy Scriptures , or of Reason , or of Tradition , or of the Doctrine of the Present Church , or of some other such means , as they themselves have made use of : So that it hence follows , that their bare Assertions , are no sufficient Ground for us to build any of our Opinions upon : they only serve to encline us before hand to the Belief of the same ; the great opinion which we have of them , causing us to conclude , that They would never have embraced such an Opinion , except it had been True. Which manner of Argumentation how ever is , at the best , but Probable ; so long as the Persons we have here to do withal , are only Men , and no more : and in this particular Case , where the Question is , touching Points of Faith , it is by no means in the world to be allowed of ; since that Faith is to be grounded , not upon Probabilities , but upon necessary Truths . The Fathers are like to other great Masters in this Point , and their Opinions are more , or less Valid , in proportion to the Reason , and Authority , whereon they are grounded : only they have this Advantage , that their very Name begets in us a readiness , and inclination , to receive whatsoever comes from them ; while we think it very improbable , that so Excellent men as they were , should ever believe any thing that was False . Thus in Humane Sciences , the saying of an Aristotle is of a far different Value , from that of any other Philosopher of less Account ; because that all men are before-hand possessed with an Opinion , that this Great Philosopher would not maintain any thing , that was not consonant to Reason . But this is Prejudice only : for if upon better examination , it should be found to be otherwise , his Bare Authority would then no longer prevail with us ; what himself had sometime gallantly said , would then here take place ; namely , That it is a sacred thing , always to preferre the Truth , before Friendship . Let the Fathers therefore if you please , be the Aristotles in Christian Philosophy : and let us have a Reverent esteem of Them and their Writings , as they deserve ; and not be too rash in concluding , that Persons of so eminent , both Learning , and Sanctity , should maintain any Erroneous , or vain Opinions , especially in a matter of so great Importance : Yet notwithstanding are we bound withal to remember , that they were but Men , and that their Memory , Understanding , or Judgment , might sometimes fail them ; and therefore consequently , that we are to examine their Writings , by those Principles from whence they draw their Conclusions ; and not to sit down upon their Bare Assertions , till such time as we have discovered them to be True. If I were to speak of any other Persons than of the Fathers , I should not add any thing more , to what hath been already said , it having been already , in my judgment , clearly enough proved , that they are not of themselves of Authority enough , to oblige us necessarily to follow their Opinions . But seeing the Question here is , touching these great Names , which are so highly honoured in the Church ; to the end that no man may accuse us of endeavouring to rob them of any of the Respect which is due unto them , I hold it necessary to examine this business a little more exactly , and to make it appear , by considering the thing it self , that they are of no more Authority , neither in Themselves , nor in respect of Us , than hath been already by Us attributed unto them . CHAP. II. Reason 2. That the Fathers themselves testifie against themselves , that they are not to be believed Absolutely , and upon their Own bare Word , in what they deliver in matters of Religion . THere is none so fit to inform us , what the Authority of the Writings of the Ancients is , as the Ancients themselves , who in all Reason must needs know this better than we : Let us therefore now hear , what they testifie in this Particular ; and if we do indeed hold them in so high Esteem , as we make profession of , let us allow of their Judgment in this particular , attributing neither more nor less unto the Ancients , than they Themselves require at our hands . St. Augustine , who was the Principal Light of the Latine Church , being entred into a Contestation with St. Hierome , touching the Interpretation before-mentioned , of the second Chapter of the Epistle of Saint Paul to the Galatians ; and finding himself hardly pressed , by the Authority of six , or seven Greek Writers , which were urged against him by the other ; to rid his hands of them , he was fain to make open profession , in what account he held that sort of Writers : * I confess ( saith he ) to thy Charity , that I only owe to those Books of Scripture , which are now called Canonical , that Reverence and Honour , as to believe stedfastly , that none of their Authors ever committed any Error in writing the same . And if by chance . I there meet with any thing , which seemeth to contradict the Truth , I presently think that certainly either my Copy is Imperfect , and not so Correct as it should be ; or else , that the Interpreter did not so well understand the Words of the Original : or lastly , that I my self have not so rightly understood Him. But as for all other Writers , how Eminent soever they are , either for Sanctity , or Learning , I read them so as not presently to conclude , whatsoever I there find , to be True , because They have said it ; but rather , because they convince me , either out of the said Canonical Books of Scripture , or else by some Probable Reason , that what they say is True. Neither do I think , Brother , that thou thy self art of any other Opinion : that is to say , I do not believe that thou expectest that we should read thy Books , as we do those of the Prophets , or Apostles ; of the Truth of whose Writings , as being exempt from all Errour , we may not in any wise doubt . And having afterwards opposed some other the like Authorities , against those alledged by St. Hierome , he addeth , That he had done so , * notwithstanding , that to say the truth , he accounted the Canonical Scriptures only to be the Books , to which ( as he said before ) he owed that ingenuous Duty , as to be fully perswaded , that the Authors of them never erred , or deceived the Reader in any thing . This Holy man accounted this Advice to be of so great Importance , as that he thought fit to repeat it again , in another place ; and I must intreat my Reader , to give me leave to set down here the whole Passage at length . * As for these kind of Books ( saith he , speaking of those Books which we Write , not with Authority of Commanding , but only out of a Design of exercising our selves , to benefit others ; ) we are so to read them , as not being bound necessarily to believe them , but as having a liberty left us , of judging of what we read . Yet notwithstanding , that we may not quite shut out these Books , and deprive posterity of the most profitable labour of exercising their Language , and Stile , in the handling and treating of hard Questions ; we make a Distinction betwixt these Books of Later Writers , and the Excellency of the Canonical Authority of the Old and New Testament ; which having been confirmed in the Apostles time , hath since by the Bishops , who succeeded them , and the Churches , which have been propagated throughout the World , been placed as it were upon a high Throne , there to be reverenced and adored , by every Faithful and Godly Vnderstanding . And if we chance here to meet with any thing that troubleth us , and seemeth Absurd , we must not say , that the Author of the Book was ignorant of the truth ; but rather , that either our Copy is false , or the Interpreter is mistaken in the sense of the place ; or else , that we understand not him aright . And as for the Writings of those other Authors , who have come after Them , the number whereof is almost infinite , though coming very far short of this most sacred Excellency of the Canonical Scriptures ; a man may sometimes find in them the very same truth , though it shall not be of equal Authority . And therefore if by chance we here meet with such things as seem contrary to the Truth , by reason perhaps of our not understanding them only ; we have our Liberty , either in reading , or hearing the same , to approve of what we like , and to reject that which we conceive not to be so right . So that except all such passages be made good , either by some certain reason , or else by the Canonical Authority of the Scriptures ; and that it be made appear , that the thing asserted either really it , or else at least , that it might have been ; he that shall reject , or not assent to the same , ought not in any wise to be reprehended . And thus far have we S. Augustine testifying on our side , ( as well here , as in many other places , which would be too long to be inserted here ; ) that those opinions which we find delivered by the Fathers in their Writings , are grounded , not upon their bare Authority , but upon their Reasons ; and , that they bind not our belief otherwise , than so far forth as they are consonant either to the Scripture , or to Reason ; and that they ought to be examined by the one , and the other , as proceeding from persons that are not infallible , but possibly may have erred . So that it appears from hence , that the course which is at this day observed in the World , is not of sufficiency enough for the discovery , and demonstration of the truth . For , we are now in doubt , suppose , what the sense and meaning is of such a piece of Scripture . Here shall you presently have the judgment of a Father brought , upon the said place ; quite contrary to the Rule S. Augustine giveth us , who would have us examine the Fathers by the Scriptures , and not the Scriptures by the Fathers . Certainly , according to the judgment of this Father , the Protestant , though a Passage as clear and express , as any of the Canons of the Council of Trent , should be brought against him , out of any of the Fathers , ought not to be blamed , if he should answer , that he cannot by any means assent unto it , unless the truth of it be first proved unto him , either by some certain Reason , or else by the Authority of the Canonical Scriptures ; and that then , and not till then , he shall be ready to assent unto it . So that according to this Account , we are to alledge , not the Names , but the Reasons of Books ; to take notice , not of the Quality of their Authors , but of the Solidity of their Proofs ; to consider what it is they give us ; and not the face , or hand of him that gives it us ; and , in a word , to reduce the dispute , from Persons , to Things . And S. Jerome also seemeth to commend unto us this manner of Proceeding , where in the Preface to his second Commentary upon Hosea , he hath these words : Then ( saith he , that is , after the Authors of Books are once departed this life ) we judge of their worth , and parts only ; not considering at all the Dignity of their Name : and the Reader hath regard only to what he reads , and not to the Author whose it is . So that whether he were a Bishop , or a Lay-man ; a General and a Lord , or a common Souldier , and a Servant ; whether he lie in Purple and in Silk ; or in the vilest , and coursest rags ; he shall be judged , not according to his degree of honour , but according to the merit and worth of his Works . Now he here speaks either of matter of Right , or of Fact : and his meaning is , that either we ought to take this course in our Judgments ; or else it is a plain Affirmation , that it is the practice of the World so to do . If his words are to be taken in the first sense , he then clearly takes away all Authority from the bare Names of Writers , and so would have us to consider the Quality only , and weight of their Writings , that is to say , their Reasons , and the force of the Arguments they use . If he be to be understood in the second sense , he seemeth not to speak truth , it being evident , that the ordinary course of the world is , to be more taken with the titles and names of Books , than with the things therein contained . But supposing however , that this was S. Hieroms meaning ; we may notwithstanding very safely believe , that he approveth of the said course ; for as much as having this occasion of speaking of it , he doth not at all reprehend it . If therefore thou hast any mind to stand to his judgment , lay me aside the Names of Augustine , and of Hierome , of Chrysostome , and of Cyril ; and forget for this once the Rochet of the first , and the Chair of the second , together with the Patriarchal Robe of the two last : and observe what they say , and not what they were : the ground and reason of their opinions ; and not the dignity of their persons . But that which makes me very much wonder , is , that some of those who have been the most conversant in Antiquity , should trouble themselves in stuffing up their Books with declamatory expressions , in praise of the Authors they produce ; not forbearing to recount to you so much as the Nobleness of their Extraction , the choiceness of their Education , the gallantry of their Parts , the eminency of their See , and the greatness of their State. This manner of writing may perhaps suit well enough with the precepts of Rhetorick : but sure I am , that it agreeth ill enough with S. Hierom's rule , which we gave you a little before . But let us now observe , out of some other more clear , and express passages of his , what the judgment of this great Aristarchus , and Censor of Antiquity hath been , touching this Point . * I know ( saith he , writing to Theophilus , Patriarch of Alexandria ) that I place the Apostles in a distinct rank from all other Writers : for as for them , they always speak truth : but as for those other , they erre sometimes , like Men as they were . What could he have said more expresly , in confirmation of our Assertion before laid down ? * There are others ( saith he ) both Greeks , and Latins , who have erred also in Points of Faith ; whose Names I need not here set down lest I might seem to defend Origen by the Errors of others , rather than by his own Worth. How then can we confide in them , unless we examine their Opinions by their Reasons ? a I shall ( faith the same Author ) read Origen , as I read others , because I find he hath erred , in like manner as they have done . And in another place , speaking in general of Ecclesiastical Writers , that is , of those which We now call Fathers , and of the Faults and Errors that are found in their Books ; b It may be ( saith he ) that either they have erred out of meer ignorance , or else , that they wrote in some other Sense than we understand them ; or , that their Writings have by degrees been corrupted , through the ignorance of the Transcribers ; or else , before the appearing of that impudent Devil Arius in the World , they let some things fall from them innocently , and not so warily as they might have done , and such as can hardly escape the Cavils of wrangling Spirits . Which Passage of his is a very excellent and remarkable one , and containeth in it a brief , yet a clear and full Justification of the greatest part of what we have hitherto delivered in this our Discourse . Do but think therefore with how much circumspection we are to read and to weigh these Authors , and how careful we ought to be in examining , in their Books , whether there be not either some fault committed by the Transcriber , or some obscurity in the Expression , or some negligence in the Conception , or lastly , some error in the Proposition . In another place , having set down the Opinions As for their Expositions , he resuseth them openly , whensoever they do not please him . Thus doth he find fault with the Exposition which is given by the greatest part of the Fathers , of the Word Israel ; which they will have to signifie , A Man seeing God : m Notwithstanding that those who interpret it thus , are Persons of very great both Authority and Eloquence , and whose very shadow ( saith he ) in sufficient to bear us down ; yet cannot we chuse but follow the Authority of the Scriptures , and of the Angel , and of God , who gave this Name of Israel , rather than the Power of any Secular Eloquence , how great soever it be . And in his CXLVI Epistle , written to Pope Damasus , he saith , n That there are some , who not considering the Text , conceive Superstitiously , rather than Truly , that these words , in the beginning of the XLIV Psalm , E●●ctavit cor meum verbum bonum , My heart is inditing a good matter , are spoken in the Person of the Father . And yet the greatest part of those who lived in the time of Arius , and a little after him , understood these words in the same sense . It was likewise the General Opinion , in a manner , of all Men , That Adam was buried upon Mount Calvary , and in the very same place where our Saviour Christ was crucified : And yet S. Hierome o rejecteth this Opinion , and which is more , he makes himself merry with it , without any scruple at all . So likewise , there were some among the afore-named Ancient Fathers , who out of a Pious Affection which they bare to S. Peter , maintained , p That he denied not God , but Man ; and that the sense of the Words of his Denial is , I know not him to be a Man ▪ for I know that he is God. q The Intelligent Reader ( saith the same S. Hierome ) will easily perceive , how idle and frivolous a thing this is , to accuse our Saviour as guilty of a Lie , by excusing his Apostle . For , if S. Peter did not deny him , our Saviour must necessarily then have lied , when he said unto him , Verily I say unto thee , &c. r He takes the same liberty also in reprehending S. Ambrose , who understands by Gog , spoken of in the Prophet Ezechiel , the Nation of the Gothes : neither do those other Fathers scape his Lash ; who pleasing themselves too much with their Allegories , take Bosra in Isaiah , for the Flesh , whereas it signifies a Fortress . I might here produce very many the like Passages , but these few shall now serve as a Taste onely : For who seeth not by this time , that these Holy Men took not the Fathers who went before them , for the Judges , or Arbitrators , touching the Opinions of the Church ? and that they did not receive their Testimonies and Depositions , as Oracles , but reserved the Right , which S. Augustine alloweth to every Man , of examining them by the Rule of Reason , and of the Scripture . Neither are we to take any notice at all of S. Hierome , when he seems to except out of this number , the Writings of Athanasius , and of S. Hilary ; writing to Laeta , and telling her , That her Daughter Paula might walk securely , and with firm footing , by the Epistles of the one , and the Books of the other ; and therefore he counselleth her ſ to take delight in these Mens Writings ; forasmuch as in their Books the Piety of Faith wavereth not : And as for all other Authors , she may read them ; but rather to pass her judgment upon them , than to follow them . For , first of all , although perhaps there should be some Piece of a Father , that should have no Error at all in it , ( as questionless there are many such ) yet would not this render the Authority of the same Infallible . How many such Books are there , even of the Moderns , wherein neither the one Party , nor the other , hath been able to discover any the least Error in matter of Faith ? And yet , I suppose , no Man will presently conclude from hence , that we ought to admit of these Authors as Judges of our Faith. A Man may there find of several Authors , touching a certain Question that had been proposed unto him , that so the Reader might make choice of the best ; he gives this Reason of his so doing : c Because ( saith he ) we ought not , according to the Example of Pythagoras his Scholars , to have an eye to the Prejudicated Opinion of the Proposer , but rather the Reason of the Thing Proposed : Which words of his do sufficiently confirm the Sense which we have formerly given of that Passage of his , in the Preface to his second Commentary upon Hosea . He presently afterwards adds ; d My purpose is to read the Ancients , to prove all things , and to hold fast that which is good , and not to depart from the Faith of the Catholick Church ; according to the Rule which he hath commended unto us , in his LXXVI Epistle , where he adviseth us e to read Origen , Tertullian , Novatus , Arnobius , Apollinaris , and some other of the Ecclesiastical Writers ; but with this caution , that we should make choice of that which is good , but take heed of embracing that which is not so ; according to the Apostle , who bids us prove all things , but hold fast onely that which is good . And this is the course he constantly takes , censuring , with the greatest Liberty that may be , the Opinions and Expositions of all those who went before him . He gives you freely his Judgment of every one of them ; affirming , e That Cyprian scarcely touched the Scriptures at all ; that Victorinus was not able to express his own Conceptions ; that Lactantius is not so happy in his Endeavours of proving our Religion , as he is in overthrowing that of others ; that Arnobius is very uneven and confused , and too luxuriant ; that S. Hilary is too swelling , and incumbred with too long Periods . I shall not here set before you what he saith of Origen , Theodorus , Apollinaris , and of the Chiliasts ; whose professed Enemy he hath declared himself , and whom he reproveth very sharply upon all Occasions , whensoever they come in his way ; and yet himself confesseth them all to have been Men of very great Parts ; giving even Origen himself , who is the most dangerous Writer of them all , this Testimony , f That none but the ignorant can deny , but that , next to the Apostles , he was one of the greatest Masters of the Church . But that I may not meddle with any , but such whose Names have never been cried down in the Church ; do but mark how he deals with Rhetitius Augustudunensis , an Ecclesiastical Author : g There are ( saith he ) an infinite number of things in his Commentaries , which in my judgment , shew very mean and poor : and a little after , h He seemeth to have had so ill an Opinion of others , as to have a conceit , that no Man was able to judge of his Faults . He taketh the same liberty also , in rejecting their Opinions and Expositions ; and sometimes not without passing upon them very tart Girds too . He justifies the Truth of the Hebrew Text of the Old Testament , and findeth an infinite number of Faults in the Translation of the LXX , against almost the general consent not onely of the more Ancient Writers , but also of those too who lived in his own time , who all esteemed it as a Divine Piece . i He scoffs at the conceit of those Men who believed , that the LXX Interpreters , being put severally into Seventy distinct Cells , were inspired from above , in the Translation of the Bible . k Let them keep , ( saith he , speaking of his own Backbiters , by way of scorn ) with all my heart , in the Seventy Cells of the Alexandrian Pharos , for fear they should lose their Sails of their Ships , and be forced to bewail the loss of their Cordage . perhaps the same Truth , ( as S. Augustine saith a little before ; ) but it will not be of equal Authority with that of the Canonical Books . Besides , as Cardinal Baronius hath observed , this last Passage of S. Hierome ought to be understood onely in the Point touching the Holy Trinity , concerning which , there were at that time great Disputes betwixt the Catholicks and the Arians : for otherwise , if his words be taken in a General sense , they will be found to be false , as to S. Hilaries particular , who hath had his failings in some certain things , as we shall see hereafter . In a word , although S. Hierome were to be understood as speaking in a General sense ( as his words indeed seem to bear ) yet might the same thing possibly happen to him here , which he hath observed hath oftentimes befallen to others ; namely , to be mistaken in his Judgment . For we are not to imagine , that he would have us have a greater Opinion of him , than he himself hath of other Men. And S. Augustine told him , as we have before shewed , that he did not believe that he expected Men should judge any otherwise of him . And I suppose , we may very safely keep to S. Augustine's Judgment , and believe with him , that S. Hierome had never any intention that we should receive all his Positions as Infallible Truths ; but rather , that he would have us to read and examine his Writings with the same freedom that we do those of other Men. And if we have no mind to take S. Augustine's word in this Particular , let us yet take S. Hierome's own , who in his second Commentary upon the Prophet Habakkuk , saith , t And thus have I delivered unto you my sense in brief : but if any one produce that which is more exact and true , take his Exposition rather than mine . And so likewise upon the Prophet Zephaniah , he saith , u We have now done our utmost endeavour , in giving an Allegorical Exposition of the Text ; but if any other can bring that which is more Probable , and agreeable to Reason , than that which we have delivered , let the Reader be swaied by his Authority , rather than by ours . And in another place he speaketh to the same purpose , in these words : x This we have delivered according to the utmost of our poor Ability , and have given you a short touch of the divers Opinions , both of our own Men , and of the Jews ; yet if any Man can give me a better and truer Account of these Things , I shall be very ready to embrace the same . Is this now , I would fain ask , to bind up our Tongues , and our Belief , so , as that we have no further liberty of refusing what he hath once laid down before us , or of searching into the Reasons and Grounds of his Opinions ? No , let us rather make use of that Liberty which they all allow us : let us hearken to them , but ( as they themselves advise us ) when what they deliver is grounded upon Reason , and upon the Scriptures . If they had not made use of this Caution , in the reading of those Authors who went before them , the Christian Faith had now been wholly stuffed up with the Dreams of an Origen , or an Apollinaris , or some other the like Authors : But neither the Excellency of the Doctrine , nor yet the Resplendency of their Holy Life , which no Man can deny to have shone forth very eminently in the Primitive Fathers , were able so to dazle the eyes of those that came after them , as that they could not distinguish betwixt that which was Sound and True in their Writings , and that which was Trivial and False . Let not therefore the Excellency of those who came after them , hinder us either from passing by , or even rejecting their Opinions , when we find them built upon weak Foundations . You see they confess themselves , that this may very possibly be : we should therefore be left utterly inexcusable , if after this their so charitable Admonition , we should still believe all they say , without examining any thing . y I take it for a Favour ( saith S. Ambrose ) when any one that readeth my Writings , giveth me an account of what Doubts he there meeteth withal : First of all , because I may be deceived in those very things which I know . And besides , many things escape us ; and some things sound otherwise to some , than perhaps they do to me . I shall further here desire the Reader to take notice , how careful the Ancients were , in advising those who lived in their own time , to take a strict Examination of their Words : As for example , where Origen adviseth , z That his Auditors should prove whatsoever he delivered , and that they should be attentive , and receive the Grace of the Spirit , from whom proceedeth the discerning of Spirits ; that so , as good Bankers , they might diligently observe , when their Pastor deceiveth them , and when he preacheth unto them that which is Pious and True. Cyrill likewise , in his Fourth Catechesis , hath these Words : a Believe me not ( saith he ) in whatsoever I shall simply deliver , unless thou find the things which I shall speak , demonstrated out of the Holy Scriptures : For the Conservation and Establishment of our Faith is not grounded upon the Eloquence of Language , but rather upon the Proofs that are brought out of the Divine Scriptures . If therefore they would not have those who heard them speak vivâ voce , to believe them in any thing , unless they had demonstrated the Truth of it out of the Scriptures , how much less would they have us now receive , without this Demonstration , those Opinions which we meet with in their Books , which are not onely mute , but corrupted also , and altered so much , and so many several ways , as we have formerly shewed ? Certainly when I see these Holy men on one side , crying out unto us , that they are Men subject to Errours ; and that therefore we ought to consider , and examine what they deliver , and not take it all for Oracle : and then , on the other side , set before my eyes these Worthy Maxims of the Ages following : to wit , * That their Doctrine is the Law of the Church Vniversal : and , That we are bound to follow it , not only according to the sense , but according to the Bare Words also : and that we are bound to hold all , that they have written , even to the lest tittle : This representation , I say , makes me call to mind the History of Paul and Barnabas , to whom the Lycaonians would needs render Divine Honour , notwithstanding all the resistance these Holy men were able to make ; who could not forbear to rend their garments , through the Indignation they were filled with , to see that service paid to themselves , which was due to the Divine Majesty alone , running in amongst them , and crying out aloud ; Sirs , why do ye these things ? We also are Men of like passions with you . For , seeing that there is none but God , whose word is certainly and necessarily True : and , seeing that , on the other side , the Word , whereon we ground and build our Faith , ought to be such : who seeth not , that it is all one , as to invest Man with the Glory , which is due to God alone , and to place him in a manner in his Seat , if we make His Word the Rule and Foundation of our Faith , and the Judge of our Differences concerning It ? I am therefore stedfastly of this Opinion , that if these Holy men could now behold from their blessed Mansions , where they now live in bliss on high with their Lord and Saviour , what things are acted here below , they would be very much offended with this False Honour , which men confer upon them , much against their Wills , and would take it , as a very great injury offer'd them ; seeing that they cannot receive this Honour , but to the Prejudice and Diminution of the Glory of their Redeemer ; whom they love a thousand times more , than Themselves . Or if , from out their Sepulchres , where the Reliques of their Mortality are now laid up , they could but make us hear their sacred voice ; they would ( I am very confident ) most sharply reprove us for this Abuse , and would cry out in the words of S. Paul ; Sirs , why do ye these things ? We also were Men , of like Passions with you . But yet what need is there , either of ransacking their Sepulchers , and disturbing their Sacred Ashes ; or , of calling down their Spirits from Heaven ; seeing that their voice resoundeth loud enough , and is heard so plainly , in these very Books of theirs , which we so imprudently place in that seat , which is only due to the Word of God ? We have heard , what the Judgment was of S. Augustine , and of S. Hierome , ( the two most eminent Persons in the Western Church , ) touching this Particular : let us not then be all afraid , having such examples to follow , to speak freely our Opinions . But now , before we go any further , I conceive it will be necessary , that we answer an Objection , that may be brought against us ; which is , that Athanasius , S. Cyrill , and S. Augustine himself also , often times cite the Fathers . Besides , what some have observed , that the Fathers seldom entered into these Lists but when they were provoked by their Adversaries ; I add further , that when we maintain , that the Authority of the Fathers is not a sufficient Medium , to prove an Article of Faith by ; we do not thereby presently forbid either the reading , or the citing of them . The Fathers often quote the Writings of the Learned Heathens , the Oracles of the Sibylls , and Passages out of the Apocryphal Books . Did they therefore think , that the●e Books were of sufficient Authority to ground an Article of Faith upon ? God forbid , we should entertain so ill an Opinion of them : Their Faith was grounded upon the Word of God : But yet to evidence the Truth more fully , they searched into Humane Records ; and by this Inquiry , made it appear , that the Light of the Truth , revealed unto Them , had in some degree shot its beams also even into the Schools of Men , how Close , and Shady soever they had been . But , if they should have produced no other , but Humane Authority , they would never have been able to have brought over any one person to the Faith. But after they had received , by Divine Revelation , the Matter of our Faith ; it was very wisely done of them , in the next place to prove , not the Truth , but the Clearness of It , by these little Sparks , which shot forth their light in the Spirits of Men. And for some the like Reason did S. Augustine , Athanasius , Cyrill , and many other of them , make use of Allegations out of the Fathers . For , after that each of these had grounded upon the Authority of Divine Revelation , the Necessity , and Efficacy of Grace , the Consubstantiality of the Son with the Father , and the Union of the Two Natures in Christ ; they then fell to producing of several Passages out of those Learned Men , who had lived before Them ; to let men see , that this Truth was so clear in the Word of God , as that all that went before them had both seen and acknowledged the same : The Consideration whereof was both Pleasing , and Useful unto them . For what can more delight a Faithful Heart , than to find , that the chiefest and most Eminent Persons in the Church , had long since held the same Opinions , touching our Saviour Jesus Christ , and His Grace , that We now hold at this day ? But yet it does not hence presently follow , that though these Holy men should have met with these Articles of our Faith , in the Writings of their Predecessours only , without finding any Foundation of them in the Canonical Scriptures , they would notwithstanding firmly have believed , and embraced the same , contenting themselves with the Bare Authority of their Predecessours . S. Augustine professeth plainly , that in such a Case they might better have rejected them , and not be blamed for so doing neither ; than have received them , unless they would incur the imputation of being over Credulous . For , it is a point of too much Credulity , to believe any thing without Reason : and He further affirmeth , that where men speak without either Scripture , or Reason ; their bare Authority is not sufficient to oblige us to believe what they propose unto us . So that it hence appeareth , that Humane Testimonies are alledged , not to prove the Truth of the Faith , but only to shew the Clearness of it , after it is once well grounded . Now the Question at this day betwixt us , and the Church of Rome , is not concerning the Clearness of the Truth of the Articles they believe , and press upon the World : but it yet lies upon them to prove , even the very Ground , and Foundation of them . Shew me therefore ( will a Protestant here say , ) either out of some Text of Scripture , or else by some Evident Reason , that there is any such place as Purgatory ; and that the Eucharist is not Bread ; and , that the Pope is the Monarch , and Head of the Church Universal : and then , I shall be very glad to try , if for our greater comfort we may be able to find , in the Authors of the Third , or Fourth Century , these Truths embraced by the Fathers of those times . But , to begin with these , is to invert the Natural Order of things . We ought first to be assured , that the Thing is ; before we make inquiry , whether it hath been believed or not . For , to what purpose is it to find , that the Ancients believed it , unless we find withal in their Writings , some Reason of this their Belief ? And again on the other side , what harm is it to us , to be ignorant , whether Antiquity believed it or not ; so long as we know , that the Thing is ? And whereas there are some , who to establish the Supream Authority of the Fathers , alledge the Counsel which Sisinnius , a Novatian , and Agellius , his Bishop , gave of old to Nectarius , Archbishop of Constantinople , and by him to Theodosius the Emperour ; which was , that they should demand of the Arrians , whether , or not , they would stand to what the Fathers , who died before the breaking forth of their Heresie , had delivered , touching the Point debated betwixt them : this is hardly worth our consideration . For , this was a Trick only , devised by a subtil head , and which is worse by a Schismatick ; and consequently to be suspected , as a Captious Proposal , purposely made to entrap the Adverse party ; rather than any free , and ingenuous way of Proceeding . For , if this manner of Proceeding had been right , and good ; how came it to pass , that among so many Catholick Bishops as there were , none of them all advised it ? How came it to pass , that they were so ignorant of the Weapons , wherewith the Enemies of the Church were to be encountred ? How came it about , that it should be proposed only by a young fellow , who was a Schismatick too ? And , if it were approved of , as right , and good Counsel ; why did Gregory Nazianzene , S. Basil , and so many other of the Fathers , who wrote in that Age against the Arrians , deal with them wholly , in a manner , out of the Scriptures ? And certainly those Holy men , besides their Christian Candor , which obliged them to this way of Proceeding , took a very wise course in so doing . For , if this Controversie had been to be decided by the Authority of Humane Writers , I know not how any man should have been able to make good that , which this Gallant so confidently affirmeth , in the place aforecited ; namely , That none of the Ancients ever said , that the Son of God had any beginning of his Generation ; considering those many strange Passages that we yet at this day meet with , touching this Particular , in the Books of the First Fathers : which is the reason also why the Arrians al●ledged their Testimonies ; as we see they do , in the Books of Athanasius , Hilary , and others of the Ancients , who wrote against them . But what need we insist so long upon a Story , which is rejected by Cardinal * Baronius , as being an idle Tale devised by Zozomene , who was a Novatian , in favour of those of his own Sect. The Counsel of Vincentius Lirinensis , which he gives us in a certain little Discourse of his , which is very highly prised by † Gennadius , is accounted by many men much more worthy of our Consideration . For , having first told us , that he speaks not of any Authors , * Save only of such , who , having holily , wisely , and constantly lived , preached , and persevered in the Catholick Faith , and Communion , obtained the favour at length , either to dye faithfully in Christ , or else had the happiness of being crowned with Martyrdom , for Christs sake : he further addeth ; That we are to receive , as undoubtedly true , certain , and definitive , whatsoever all the aforesaid Authors , or at least the greatest part of them , have clearly , frequently , and constantly affirmed , with an Vnanimous Consent receiving , retaining , and delivering it over to others , as it were joyntly , and making up all of them but one Common and Vnanimous Council of Doctors . But this Passage of his is so far from advancing the Supreme Authority , which some would attribute to the Fathers , in Matters of Faith ; that on the contrary I meet with something in it , that makes me more doubt of their Authority , than I did before . For , I find by this mans discourse , that whatsoever his reason was , whether good or bad , he clearly appears to have had a very great desire of bringing all Differences in Religion , before the Judgment seat of the Fathers ; and to the same end , he labours to prove , with the same eagerness and passion , that their Judgment is in●allible in these Cases . But in the mean time I find him so perplexed and troubled in bringing out that which he would have , as that it appears sufficiently , that he saw well enough , that what he desired , was not so agreeable to Truth . For he hath so qualified his Proposition , and bound it in with so many Limitations , as that it is very probable , that if all these Conditions , which he here requires , were any where to be found , we might then safely , perhaps , rely upon the Writings of the Fathers . But then on the other side , it is so very difficult a matter , to meet with such a Conjunction of so many several Qu●lifications , as that I very much doubt , whether we shall be ever able to enjoy this happiness , or not . For first of all , for the persons of those men , whose Testimonies we alledge , he requireth that they should be such , as not only Lived , but also Taught : and which is more , persevered too , not only in the Faith , but in the Communion also of the Catholick Church . And then , for fear of being surprised , and taken at this Word , he comes over us with a new supply , and qualifies his words with a Restriction of Three Adverbs ; and tells Us , that they must have lived , and taught Holily , Wisely , and Constantly . But yet this is not all : for besides all this , they must have either died in Christ , or for Christ . So that if they Lived , but did not Teach ; or if they both Lived , and Taught , but did not Persevere ; or if they both Lived , Taught , and also Persevered in the Faith , but not in the Communion ; or else in the Communion , but not in the Faith of the Catholick Church ; or if they yet Lived , and Taught Holily , but not Wisely ; or on the contrary , Wisely , but not Holily ; and if , in the last place after all this , having performed all the Particulars before set down , they did not at last die either in Christ , or for Christ ; they ought not according to this mans Rule , be admitted as Witnesses in this Case . Certainly he might have stopped here , and not have gone on still with his Modifications , as he doth , limiting the number and the words of these witnesses . For what Christian ever made scruple of receiving the Opinion of such a one , as had both Holily , Wisely , and Constantly lived , and taught in the Faith , and Communion of the Catholick Church ? For you might hence very well rest assured , that whatsoever he had delivered , was True ; and consequently , Fit to be believed : for how could he have taught Wisely , and Constantly , if he had taught any False Doctrine ? All tha he here therefore promiseth us , is no more but this ; That we should be sure not to be deceived , provided , that we believed no other Doctrines , save what were Holy , and True. This Promise of his is like that , which little Children are wont to make , when they tell you , that you shall never die , if you but eat always . Neither do I believe , that there is any man in the World so perverse , and wilful , as not readily to assent to such a man , as he assuredly knew to be so qualified , as Vincentius Lirinensis would here have him to be . But seeing that it is necessary , that we should first know the Quality of the Witness , before we hear him ; it remaineth , in my judgment , that before we do so much as hear any of the Fathers , we ought to be first assured , that he was so qualified in every particular , according to Vincentius his Rule before layed down . Now I would very fain have any one inform me , how it is possible for us to know this ? Who will assure us , that Athanasius , St. Cyrill , or what other Father you please , both Lived , Taught , Persevered , and Died Holily , Wisely , and Constantly in the Faith , and Communion of the Catholick Church ? This can never be done , without a most Exact Inquiry made , both into their Life , and their Doctrines , which is an Impossible thing , considering the many Ages that have passed , from Their times , down to Ours . But yet supposing , that this were a Possible thing , it would nevertheless be of no use at all , as to this Authors purpose . For , He will have us hear the Fathers , to the end , that we may be by Them instructed in the Truth . Now , that we may be rightly informed , whether or no , they were so Qualified , as is before required ; we ought necessarily to know first of all , what the Truth is . For how is it otherwise possible , that we should be able to judg , whether they have taught Holily , and Wisely ? And if you were before-hand instructed in the Truth , what need have you then to hear Them , and to desire to be instructed in it , by Them ? You may indeed make use of them , for the Illustration and Confirmation of that which you knew before ; but you cannot learn any Truth from them , which you knew not before . And if you understand the Maxime before alledged in another sense , and take this Wisdom , and Holiness , this Faith , and Communion of the Catholick Church , therein mentioned , for a shadow onely , and the Superficies and Outward Appearance of these things , and for a Common and Empty Opinion , grounded meerly upon the Publick Voice of the People , and not upon an Exact Knowledge of the thing it self , it will then prove to be manifestly False ; those Persons who have but the Outward Appearance only , and not the Reality of these Qualities , being no way fit to be admitted as Witnesses , much less to be receiv'd as the Supreme Judges , in the Point of the Christian Faith. So that this Proposition is either Impossible , if you understand it as the words seem to sound ; or else it is False , if you take it in any larger sense . The like Exceptions may be made against those other Conditions , which he there further requires , touching the Number and the Words of these Witnesses : For he alloweth not the force of a Law to any thing , but what hath been delivered either by All , or else by the Greatest part of them . If he here , by All , mean All the Fathers that ever have been , or but the Greatest Part of them onely , he then puts us upon an Impossibility . For , taking the whole Number of Fathers that ever have been , the Greatest , and perhaps too , the Best Part of them have not written any thing at all : and among those that have written , how many hath Time devoured ? and how many hath the False Dealings of Men either wholly suppressed , or else corrupted , and altered ? It is therefore evidently Impossible to know , what the Opinions have been , either of All , or of the Greatest Part of the Fathers , in this sense . And if he restrains this All , and this Greatest Part , to those who appear at this day , either in their own Books , or in Historians , and the Writings of other men ; it will concern us then to inquire , Whether or no , by All , he means All promiscuously , without distinguishing them by their several Ages wherein they lived ; or else , Whether he would have us distinguish them into several Classes , putting together in the same Rank all those that lived in one and the same Age ; and receiving for Truth whatsoever we find to have been held and confirmed by the greatest part of them . Now both these ways agree in this one thing ; namely , that they render the Judgment of the Christian Faith wholly Casual , and make it depend upon divers and sundry Accidents , which have been the Cause of the Writings of the Fathers being either preserved , or lost . For , put the case that Vincentius should have cleared , by this excellent course of his , some Point or other , which had been controverted ; he must have thanked the Fire , the Water , the Moths , or the Worms , for having spared those Authors which he made use of , and for having consumed all those other that wrote in favour of the Adverse Party : for otherwise he should have been an Heretick . And if we should decide our Differences in Matters of Faith after this manner , we should do in a manner as he did , who gave Judgment upon the Suits of Law that came before him , by the Chances he threw with Three Dice . Do but imagine now , what an endless labour it would be , for a Man either to go and heap up together , and run over all the Authors that ever have written , one with another ; or else to distinguish them into their several Ages they wrote in , and to examine them by Companies . And do but imagine again , what satisfaction a Man should be able to get from hence ; and where we should be , in case we should find ( as it is possible it may sometimes so fall out , as we shall shew hereafter ) that the Sense and Judgment of this Greatest Part should prove to be either contrary to , or perhaps besides the Sense and Meaning either of the Scriptures , or of the Church . And again , how senseless a thing were it to make the Suffrages of Equal Authority , of Persons that are so Unequal themselves , either in respect of their Merit , Learning , Holy Life , and Soundness of Faith : and that a Rheticius , whom S. Hierome censured so hardly a little before , should be reckoned Equal with S. Augustine ; or a Philastrius be as good a Man as S. Hierome ? There is perhaps among the Fathers such a One , whose Judgment is of more weight than a Hundred others ; and yet forsooth will this Man have us to make our Doubles , and our Sons , to go for as much as our Crowns and Pistols . And lastly , What reason in the World is there , that although perhaps the Persons themselves were equal in all things , we should yet make their Words also of equal force , which are oftentimes of very different and unequal Authority ; some of them having been uttered , as it were , before the Bar , the Books having been produced , both Parties heard , and the whole Cause througly examined : and the other perhaps having been cast forth by their Authors at all adventure , as it were , either in their Chamber , or else in Discourse walking abroad , or else perhaps by the By , while they were treating of some other Matter ? But our Friend here , to prevent in some sort this later Inconvenience , requires , that the Word of this Greatest Part , which he will allow to be fit to be Authorised , must have been uttered by them Clearly , Often , and Constantly ; and then , and not till then , doth he allow them for Certain and Undoubted Truth . And now you see he is got into another Hold. For I would very fain be informed , how it is possible for us to know whether these Fathers , which we thus have called out of their Graves , to give us their Judgment touching the Controversies in Religion , affirmed those things which we find in their Writings , Clearly , Often , and Constantly , or not ? If in this his pretended Council of Doctors , you will not allow the Right of giving their Suffrage to those of whom it may be doubted , that they either expressed themselves obscurely , or gave in their Testimonies but seldom , or have but weakly maintained their own Opinion ; I pray you tell me , whom shall we have left at last , to be the Judges in the Decision of our present Controversies ? As for the Apostles Creed , and the Determinations of the Four First General Councils , ( which are assented unto , and approved of by all the Protestant Party , ) I confess we may , by this way of Trial , allow them as Competent Judges in these Matters . But as for all the rest , it is evident , by what hath been delivered in the First Part of this Treatise , that we can never admit of them , if they are thus to be Qualified , and to have all the afore-mentioned Conditions . We may therefore very well conclude , That the Expedient here proposed by this Author , is either Impossible , or else not so safe to be put in practice ; so that I shall rather approve of S. Augustine's Judgment , touching the Authority of the Fathers . I should not have insisted so long upon the Examination of this Proposal of his , had I not seen it to have been in so high Esteem with many Men , and indeed with some of the Learned too . For in earnest , after S. Augustine and S. Hierome have delivered their Judgments , it matters not much what this Man shall have believed to the contrary . But yet , before we finish this Point , let us a little examine this Author , both by S. Augustine's , and by his own Rule before laid down . S. Augustine thinks us not bound to believe the Saying of any Author , except he can prove the Truth of it unto us , either by the Canonical Scriptures , or else by some Probable Reason . What Text of Scripture , or what Reason hath this Man alledged , to prove the Truth of what he hath proposed ? So that , whatsoever his Opinion be , he must not take it amiss , if , according to the Advice and Practice of S. Augustine , we take leave to dissent from him : especially , considering we have so many Reasons to reject That , which he without any Reason given , would have us to receive . And thus you see , that according to the Judgment of S. Augustine , the Saying of this Vincentius Lirinensis , although you should reckon him among the most Eminent of the Fathers , doth not at all oblige us to give our Assent unto it . And yet you will find , that his Testimony would be yet of much less force and weight , if you but examine the Man by his own Rule . For , according to him , we are not to hearken to the Fathers , except they both Lived and Taught Holily and Wisely , even unto the hour of their Death . Who is there now that will pass his word for him , that he himself was one of this number ? Who shall assure us , that he was not either an Heretick himself , or at least a Favourer of Hereticks ? For , is it not evident enough , that he favoured the Semipelagians , who at that time swarmed in France , railing against the very Name and Memory of S. Augustine ; and who were condemned by the whole Church ? Who may not easily see this , by his manner of Discourse in his a Commonitorium , tending this way ; where he seems to intimate unto us under hand , That Prosper and Hilary had unjustly slandered them ; and that Pope b Celestine , who also wrote against them , had been misinformed ? And may not he also be strongly suspected to have been the Author of those Objections made against Prosper , which are called , c Objectiones Vincentianae , Vincent's Objections ? The great Commendations also which are given him by d Gennadius , very much confirm this suspicion ; it being clear , that this Author was of the same Sect , as appears plainly by the great account he makes of Ruffinus , a Priest of Aquileia , who was the Grand Patriarch of the Pelagians ; saying of him , That he was not the least part of the Doctors of the Church : Tacitely also taxing S. Hierome , his Adversary , and calling him , A Malicious Slanderer ; as also by the Judgment which he gives of S. Augustine , who was Flagellum Pelagianorum , The Scourge of the Pelagians , passing this insolent Censure upon him , and saying , e That in speaking so much , it had hapned to him , what the Holy Ghost hath said by Solomon , to wit , f That in the multitude of words there wanteth not sin . So that I cannot sufficiently wonder at the Boldness of Cardinal Perron , who when he hath any occasion of alledging this Author , ordinarily calleth him Saint Vincent de Lerins , Saint Vincent of Lerius ; thus , by a very ill example , g Canonizing a Person who was strongly suspected to have been an Heretick . Since therefore he was such a one , why should any one think it strange , that he should so much cry up the Judgment and Opinions of the Fathers ; seeing that there is no Man but knows , that the Pelagians and Semipelagians had the better of it , by the citing Their Authorities , and laboured by this means to bear down S. Augustine's Name ; and all this forsooth , only by reason that the Greatest Part of the Fathers , who lived before Pelagius his time , had delivered themselves with less caution than they might have done , touching those Points which were by him afterwards brought into Question ; and many times too in such strange Expressions , as will very hardly be reconciled to any Orthodox Sense ? Yet notwithstanding , should we allow this Vincentius to have been a Person who was thus Qualified , and to have had all those Conditions which he requireth in a Man , to render him capable of being hearkned to in this Particular ; what weight , I would fain know , ought this Proposal of his to carry with it , which yet is not found any where , in the mouth of any of all those Fathers who went before him ; who is also so strongly contradicted , both by S. Augustine , and S. Hierome , as we have seen in those Passages before alledged out of them ; and who , besides , is full of Obscllre Passages , and Inexplicable Ambiguities ? So that , Ho●● Le●●ned and Holy a Man soever , he might be , whe●he● he were a Bishop , Confessor , or Martyr , ( which yet he was not ) this Proposal of his ( according to his own Maxims ) ought to be excluded from the Authority of Publick Determinations , and to be accounted of only as his own Particular Private Opinion . Let us therefore in this Business rather follow the Judgment of S. Augustine , which is grounded upon evident Reason ; a Person whose Authority ( whenever it shall be questioned ) will be found to be Incomparably Greater than Vincentius Lirinensis his : and let us not henceforth give any Credit to any Sayings or Opinions of the Fathers , save onely such , the Truth whereof they shall have made appear Evidently unto us , either by the Canonical Books of Scripture , or else by some Probable Reason . CHAP. III. Reason III. That the Fathers have Written after such a manner , as that it is clear , that when they Wrote , they had no intention of being our Judges in Matters of Religion . Some few Examples of their Mistakes and Oversights . WHosoever will but take the pains diligently to consider the Fathers manner of Writing , he will not desire any other Testimony for the proof of this Truth . For , the very Form of their Writings witnesseth clear enough , that in the greatest part of them they had no intention of delivering such Definitive Sentences as were to be Obliging , meerly by the Single Authority of the Mouth which uttered them : but their purpose onely was , rather to communicate unto Us their own Meditations upon divers Points of our Religion ; leaving us free to our own Liberty of Examining them , and to approve , or reject the same , according as we saw good . And thus hath S. Hierome expresly delivered his Mind , as we shewed before , where he speaks of the Nature and Manner of Commentaries upon the Holy Scriptures . And certainly , if they had had any other Design or Intention , they would never have troubled themselves , as they ordinarily do , in gathering together the several Opinions of other Men. This Diligence , I confess , is Laudable in a Teacher ; but it would be very Ridiculous in a Judge . Their Stile also should then be quite of another kind , than now it is : and those Obscurities which we have observed in the Former Part of this Treatise , proceeding either from the Rhetorical Ornaments , or the Logical Subtilties which they made use of , should have no place here . For , what use would there be of any such thing in pronouncing a Sentence of Judgment , or indeed , in giving ones bare Testimony only to any thing ? But that which makes the Truth of this our Assertion , more clearly to appear than all the rest , is , the little care and diligence that they took , in composing the greatest part of these Writings of theirs , which we now would so very fain have to be the Rules of our Faith. If these men , who were endued with such exquisite sanctity , had had any intention of prescribing to Posterity , a true and perfect Tenor and Rule of Faith ; is it probable that they would have gone carelesly to work , in a business of so great importance ? Would they not rather have gone upon it with their Eyes opened , their Judgments setled , their Thoughts fixed , and every Faculty of their Soul attentively bent upon the business in hand ; for fear , lest that in a business of so great weight as this , something might chance to fall from them , not so becoming their own Wisdom , or so suitable to the Peoples advantage ? A Judge , that had but never so little Conscience , would not otherwise give sentence concerning the Oxen , the Field , and the Gutters of Titius and Moevius . How much more is the same Gravity and Deliberation requisite here , where the Question is touching the Faith , the Souls , and the Eternal Salvation of all Mankind ? It were clearly therefore the greatest injury that could be offered to these Holy Persons , to imagine , that they would have taken upon them to have passed Judgment in so weighty a Cause as this , but with the greatest care and attention that could be . Now it is very evident on the other side , that in very many of those Writings of theirs , which have come down to our hands , there seemeth to be very much negligence , or , to speak a little more tenderly of the business , security at least , both in the Invention , Method , and Elocutio● . If therefore we tender the Reputation either of their Honesty or Wisdom , we ought rather to say , that their design in these Books of theirs , was not to pronounce definitively upon this Particular , neither are their Writings judiciary Sentences , or final Judgments , but are rather Discourses of a far different Nature , occasioned by divers emergent Occurrences ; and are more or less elaborate , according to the Time , Judgment , Age , and Disposition they were of when they wrote them . Now although this want of diligence and of deliberation , appears of it self evidently enough to any man , that readeth the Fathers , but with the least attention that may be , yet notwithstanding that I may not leave this Assertion of mine only said , and not proved at all , I shall here give you some few Instances for a taste only . First of all , there are very many Pieces , among the Works of the Fathers , which were written in haste ; and some too , which were meer Extemporary Discourses , and such , as in all probability the Authors of them themselves would have found many things therein , which would have required correction , had they had but leisure to have reviewed the same . St. Hierome in a Prologue of his to some certain Homilies of Origen , translated by him into Latine , saith that Origen made them and delivered them in the Church , Ex tempore . Touching these therefore , we are pretty well satisfied by St. Hierome ; but how many in the mean time may there be of the like nature , among those so many Homilies of St. Chrysostome , St. Augustine , and others ; all which we perhaps imagine to have been leisurely and deliberately studied , digested , and composed , which yet some sudden occasion might perhaps have put forth into the World upon an instant , and which were as soon born as conceived , and as soon published as made ? St. Hierome often telleth us , that he dictated what he wrote in haste . Thus at the end of that long Epistle , which he wrote to Fabiola , he confesseth , that he had dispatched it in one Evening only , when he was now setting sail for a journey . And ( which is a matter of much more importance ) he saith in another place , † That he had allotted himself but three days , for the translating of the three Books of Solomon ; namely , the Proverbs , Ecclesiastes , and the Canticles ; which yet a man will hardly be able to read over , well , and exactly , in a month , by reason of the great difficulties he will there meet withal , as well in the Words and Phrases , as in the sense . And yet for all this ( if , what the Church of Rome pretends to , be true ) this little Three-days Work of St. Hierome hath proved so fortunate , as to deserve , not only to be approved , and highly esteemed , but even Canonized also by the Council of Trent . Now whether the will of God be , that we should receive this Translation of his , as his pure Word , or not , I shall leave to those , who have a desire and ability to examine : However I dare confidently affirm , that St. Hierome himself never had any the least thought , or hope , that ever this Piece of his , should one day come to this honour , it being a thing not to be imagined , but that he would have taken both more time , and more pains in the thing , if ever he had either desired , or foreseen this . And thus it sometimes falls out , that Men have better Fortune , than ever they wished for . The same Author saith , at the end of another Piece of his , That it was an Extemporary , and Running business , as he there speaks , and hudled out so fast , as that his Tongue over-run the Hands of his Amanuenses , and by its Volubility and swiftness , in a manner confounded them and their Cifres , and Abbreviations . He elsewhere excuseth in like manner another Work of his of no small importance neither , which is , his Commentary upon the Gospel of St. Matthew ; telling us , that by reason he had been straitned in time , he was constrained to dictate it in very great haste . And so likewise in the Preface to his Second Commentary , upon the Epistle of St. Paul to the Ephesians , he confesseth , that he wrote it in so great haste , as that he many times made as much of it , as came to a thousand lines in a day . In a word , that I may not cloy the Reader with producing all the Instances of the same kind , that I could here bring in , it is his ordinary way of excusing himself either in his Prefaces , or else at the closing up of all his Discourses , to say , that either the Messenger was in haste , or some other design called him away ; or else some other the like cause , whatsoever it were , was pretended . So that he never did any thing almost but in haste , and at full speed . Sometimes again , either some sickness had taken him off his metal ; or else , the study of the Hebrew had let his Tongue grow rusty ▪ or his Pen is not now able to reach its wonted pitch . Now I would fain know if so be he would have us receive all his sayings , as Oracles ; and did not indeed desire us to excuse rather some things in him , and to forgive him some others ; why should he use these speeches unto us ? Who ever heard a Judge excuse himself , by reason of the shortness of the Time ? Would not this be rather to accuse , than to excuse himself , by making such an Apology as this for himself ; for as much as the giving of over-hasty Judgment , in any Cause , is a very great fault ? And in my Opinion , the Fathers could not more clearly have deprived themselves of this Dignity of being our Judges , wherewith we will invest them , whether they will or no , than by writing and speaking after this manner . But yet although St. Hierome had not given us these Advertisements , which yet ought to make us look well also to the rest of the Fathers ; it appeareth evidently enough , out of their very Writings themselves , how little both time and diligence they bestowed , in composing the greatest part of them . For , otherwise how could so many small trifling Faults , both in History , Grammar , Philosophy , and the like , have escaped so great and Eminent Persons , who were so well furnished with all sorts of Literature ? How happened it , that they so either forgot , or else mistook themselves , as they have sometimes done ? I shall here give the Reader some few examples of this kind , not to take off any thing from the Praises due to these Learned Persons ; as if we thought them really to have committed these Errours out of ignorance ; but rather to let the World see , that they did not alway● make use of their whole stock of Worth and Learning ; and that sometimes they either could not , or else would not make use , but of some part only of their Knowledge , and of their Time : which is a most certain Argument , that they had never any intention of being received by us as Judges in Points of Faith. I shall not say much of their Errours in matter of Time , which are both very notable ones , and also very frequent with them : as , for example , where Justin Martyr * saith , that David lived Fifteen Hundred years before the Manifestation of the Son of God ; it being very apparent , by observing the Course of Times , derived along through Histories , both Sacred and Profane , that from the death of David , to the Birth of our Saviour Christ , there passed no more than a Thousand and Twenty five , or Thirty years , or thereabout . So likewise , when * Epiphanius writeth , that Moses was but Thirty years old , when he brought forth the Children of Israel out of Egypt : whereas the Scriptures clearly testifie , that he was Fourscore years of age : And so , where he affirmeth , * That the taking of the City of Jerusalem , happened sixty five years after the Passion of our Saviour Christ . And truly the Chronology of all the Ancients is generally very strange , and for the most part very far wide of the truth ; as hath been observed , and also proved at large , by all the Moderns , as Scaliger , Petavius , and others . But these matters are so very nice and ticklish , that oftentimes the most diligent Inquirers into them , may chance to mistake : I shall therefore forbear to insist any longer upon this Particular ; and shall now lay before you some examples of another nature , and such as shall most evidently discover the security and negligence of these Authors . Justin Martyr , speaking of the Translation of the LXX Interpreters , saith , † that Ptolemy , King of Egypt , sent his Ambassadors to Herod King of Judaea . Whereas the truth of the story is , that he sent to Eleazar the High Priest , Two hundred forty and odd years , before Herod came to be King of Judaea . * Epiphanius tells us , in two or three places , that the Peripateticks and Pythagoreans were one and the same Sect of Heathen Philosophers ; which yet were as much different one from the other , as the Stoicks and Epicureans were , as every Child knoweth . The same Author confidently affirmeth also , though contrary to the saith of all Ancient History , † that the several Sects and Opinion in Philosophy sprung from some certain Mysteries brought to Athens , by Orpheus , and others ; and , that the Stoicks believed the Immortality , and Transmigration of Souls ; both which are as false , the one as the other : and likewise * that Nebuchadonosor sent a Colony , into the Country about Samaria , after the taking of Hierusalem ; whereas in truth , it was Salmanassar , who had so done , long before the others time . What can you think of him , when you find him mistaken in such things , as happened not many years before he was born : as namely , when he says † that Arius died before the Council of Nice : and when he relates the story of Meletius , and his Schism , clean otherwise than the Truth of it was ? Justin Martyr likewise assures us , for a certain Truth , * that in the Reign of the Emperour Claudius , there was erected at Rome a Statue to Simon Magus , in the River Tiber , betwixt the two Bridges , with this Inscription , TO THE HOLY GOD SIMON : whereas , as our Learned * Criticks now inform us , it was only an Inscription to one of the Pagan D●mi●gods , in these Words , ●SEMONI DEO SANCO ; which this Good Father mistook , instead of Semoni , reading Simoni , and for Sanoo , reading Sancto . † Eusebius saith , and * St. Hierome divers times repeateth it after him , that Josephus , the Jewish Historian reporteth , that at the time of our Saviours Passion , the Heavenly Powers forsook the Temple of Hierusalem ; and that there was a great noise heard , and a voice saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let us depart hence ; and yet nevertheless the Truth of the story is , that Josephus reported this to have happened at the same time , when the City was besieged , that is to say , above Thirty five years after the Death of our Saviour . * The same Authors , and in a manner all others after them , have constantly delivered as a certain Truth , that Philo Judaeus in that Book of his , entituled De Vitâ Contemplativâ , describeth unto us the manner of Life of the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Monks : and yet that Book of Philo , which we have at this day under this Title , proclaimeth loud enough , that he there speaks , not of the Christians , but of the Essenes , who were one of the three Sects among the Jews ; as hath been observed by † Scaliger , and by divers others after him . We have touched , how * St. Ambrose , without giving us any Account of his Reasons why he doth so , understands by Gog and Magog , mentioned in † Ezckiel , the Nation of the Goths , who in his time over-run all Christendom . He tells us in another place , with the very same confidence that * Zacharias , the father of John Baptist , was the High Priest of the Jews ; which yet † Baronius hath clearly proved to be false . Thus you see how little the Later Writers are beholding to those that went before them , as to this Particular . † Epiphanius affirmeth , that Pison , which was one of the Four Rivers that watered the Terrestrial Paradise , mentioned by Moses , was the same that the Indians and Ethiopians call Ganges , and the Greeks Indus : which River passing at length through Ethiopia , discharged it self at last into the Ocean at Cales . What wonderful strange Geography have we got here , ( if at least we may call it by this name , ) which jumbleth together the East and the West , and confoundeth , and maketh all one , Places , which are very near a whole Hemisphere distant from each other . * St. Basil also , who is otherwise an Excellent Author , hath mistaken likewise , though not so much , the course of the River Danubius ; for he hath only made it to spring out of the Pyrenean Mountains . The speaking of these Rivers puts me in mind , that † all the Fathers do unanimously understand by Gihon , one of the Rivers of Paradise , the River Nilus ; which hath so deceived Cardinal * Perron also , as that he so delivers it to us , as the express Text of the Scriptures , by this means making it guilty of a manifest absurdity , how innocent soever in it self it be , and free from intending any such thing ; seeing that it is evident , that neither in the Hebrew , Greek , nor Latine Text , it is ever said , that the River Nile watered the Land of Paradise : it being only a Dream of the Fathers , that one of these Rivers of Paradise , must needs have been the Nile ; though this Fancy of theirs ( as † Scaliger makes it appear , and as it is confessed by † Petavius also ) is built upon no ground , or reason at all . Neither hath their Philosophy also been sometimes less wonderful , than their Geography : as for example ; when * Tertullian maintains , that Plants are endued both with sense , and understanding too . So likewise where † Epiphanius holds , that it is possible for a Dead Man to return to Life again , without the Reunion of the Soul to the Body . As also where a S. Ambrose saith , That the Sun , to the end he may allay his extreme Heat , refresheth himself with the Nourishment which he draweth up from the Waters : and that from hence it is , that we sometimes see him appear as it were all over wet , and dropping with Dew . And so again , where you have some of them entertaining the Doctrine of the Spherical Figure of the Heavens , with very great scorn ; and b maintaining , That it is onely as it were an Arch , which is built upon the Waters , as on its Base . c Some others of them you have , who will not endure to hear of the Earths being of a Round , Spherical Figure , or of the Antipodes ; and account those Men little less than Infidels , that shall offer to maintain any such Opinions . But these are not bare Mistakes , and Oversights onely ; but are rather Errors which proceeded from the want of a due Examination , and a right Apprehension of things . As for their Grammatical Errors , they are more frequent and usual with them , than any other : and the reason of their so often mistaking here , is , the little knowledge they had in the Hebrew Tongue ; as , for Instance , when d Optatus , and some others of them , will needs deduce the Name Cephas , from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a Head , whereas Copha is a Syriack word , and signifies e a Stone , as the Evangelist expresly testifieth . S. Ambrose is in the like manner mistaken , where he derives the word f Pascha , which is of Hebrew Extraction , and which signifieth properly a Passing , from a Greek word , signifying to Suffer ; in which Etymologie of his he is faithfully followed by Pope Innocent III. in an Oration of his , which he made at the Opening of the Council of Lateran . We have formerly given a touch at some Errors of theirs of this nature , observed by S. Hierome , to whom the Church is very much obliged , both for the great pains that he took , in endeavouring to attain unto so exquisite knowledge in the Hebrew Tongue ; as also for the great courage that he had , in taking so much liberty to himself , as freely to note all such Impertinences , whensoever he met with them ; who , or how great Persons soever the Authors of them were . All the rest of the Fathers , a very few only excepted , do here but , as it were , grope out their way in the dark : and hence it is , that we have so many wild Etymologi●s given by them , of the Proper Names that we meet with in the Scriptures . Who can read , without amazement , that which g Irenaeus hath delivered , touching the Derivation of the Name of JESVS , which he will have to be composed of two Letters and a half ; adding moreover , that in the Ancient Language of the Hebrews it signifieth the Heavens , notwithstanding that the Angel expresly testified , at the very beginning of S. Matthew's Gospel , that our Saviour Christ was called JESVS , because He was to save His people from their sins . Of the like nature is that , where he saith , That the Name of God , Adonai , signifieth Wonderful : or , if you write it thus , Addhonei , it then signifieth . Him that boundeth and separateth the Earth from the Water . And the like Etymologies doth he give us of the Word Sabaoth , and of Jaoth . Like to these , are those Mysteries which he informs us of , in the afore-cited Treatise of his , which no Author else , either Ancient or Mode●n , ever heard of : telling us withal , That Barneth is the Name of God in Hebrew ; and that the First and most Ancient Hebrew Letters , which were called Sacerdotales , were onely Ten in number , and were written Five manner of ways . Out of the same Storehouse hath h Clemens Alexandrinus produced us that precious Etymology which he hath given of the Name of Abraham , saying , It is by Interpretation , The Elect Father of a Sound : and that other of the Name Rebecca , which he will have to signifie , The Glory of God. i S. Hilary saith , That Schon signifieth a fruitless Tree . But S. k Hierome informs us , That S. Hilary understanding nothing at all in Hebrew , and being not so very excellent at the Greek neither , he was fain to make use of a certain Priest named Heliodorus , to interpret to him out of Origen whatsoever he himself understood not , who no● discharging his Trust sometimes so faithfully as he should have done , was the cause of this Father's committing some certain Errors of this nature , in his Commentaries . l Theophilus Antiochenus saith , That before Melchisedeck's time the City of Jerusalem was called Hierosolyma ; but that afterwards it was called Hierusalem , from Him : which is a very strange Fancy of his , and such a one , as it is no very easie matter to guess what Ground he should have for it . What strange Dreams doth m S. Ambrose entertain his Readers withal , where he expounds the Names of Chorah , and of Oreb ; the one whereof , with him , signifieth , The Vnderstanding , and the other , The whole Heart , or , As the Heart ? And so likewise in n his Exposition of the CXVIII Psalm , where he gives us the meaning of each of the Hebrew Letters wherewith the first Verses begin of every one of the 22 Octonaries whereof the said CXVIII Psalm , according to the Hebrew reckoning , consisteth . But o he is by no means to be pardoned , where he is so much out in the Greek Tongue , which he understood reasonably well , as to derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essence , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Always , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Being : which is so gross a Mistake , as would not have been pardoned a School-Boy at the Grammar-School . And as for S. Hierome , it is true , that he is sometimes at this Sport too ; though I should think he does it of purpose , and to make himself merry onely , rather than any way mistaking himself : as for example , p when he derives the Latin word Nugae from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nogè , which you read in the Prophet Zephaniah , chap. 3. vers . 8. And so likewise when q he searcheth in the Hèbrew for the signification of Paul , Philemon , Onesimus , Timothy , and other words which are purely Greek . And even in the very Scriptures themselves , which they were both better acquainted with , and which they had also in greater Veneration than any other Books whatsoever , they often mistake themselves in citing them . As for example , when r Justine Martyr alledgeth a Passage out of the Prophet Zephaniah , which yet is not found any where but onely in the Prophet Zechariah ; and in another place , where he names Jeremiah in stead of Daniel . So likewise when ſ S. Hilary tells us , That S. Paul , in the 13 Chapter of the Acts , alledgeth a certain Passage out of the First Psalm , which yet is found only in the Second● whereas S. Paul in that place speaks not one Syllable of the First Psalm , but expresly nameth the Second . So also when t Epiphanius says , out of the 27 Chap. Ver. 37. of the Acts of the Apostles , That the number of those that were in the Ship with S. Paul , when he suffered Ship wrack , was one while 70. and by and by 80 Souls ; whereas the Text saith expresly , that they were in all 276. So likewise when in another place he affirmeth , out of the Gospel , u That our Saviour Christ said to his Mother , Touch me not ; whereas it appears plainly out of the Text , that these words were spoken onely to Mary Magdalene . So where x S. Hierome troubles himself very much in reconciling a certain Passage alledged by S. Paul out Habakkuk , to the Original , telling us , that S. Paul had cited it in these words , The Just shall live by My Faith : whereas it is most evident , that he Apostle , both in the First Chapter of the Epistle to the Romans , as also in the Epistle to the Galatians , hath it only thus , The Just shall live by Faith ; and not , The Just shall live by My Faith. Athanasius in his Synopsis ( or whoever else was the Author of that Piece ) reckoning up the several Books of Scriptures , evidently takes the Third Book of Esdras , which hath been always accounted Apocryphal by the common consent of all Christendom , for the First , which is received by all , both Christians and Jews , into the Canon of the Scriptures . We might reckon to this number ( if at least so foolish a Piece deserve to have any place among the Writings of the Fathers ) that gross mistake which we meet with in an Epistle of Pope Gregory II. who raileth fiercely against Vzziah , for breaking the Brazen Serpent ; calling him , for this Act of his , The Brother of the Emperour Leo the Iconoclast , which , as he thought , was all one , as to reckon him amongst the most mischievous and wretched Princes that ever had been : and yet all this while the Scripture tells us , that this was the Act , not of Vzziah , but of the Good King Hezekiah ; and that he deserved to be rather commended for the same , than blamed . As for their slips of Memory , he had need to have a very happy one himself , that should go about to reckon them all up . For example ; y S. Ambrose tells us somewhere , That the Eagle dying , is revived again out of her own Ashes . Who sees not , that in this place he would have said , the Phoenix ? But however , in another place giving us an Account of the Story of the Phoenix , as it is commonly delivered , he says , That this we have learned from the Authority of the Scriptures . By a like mistake it was , that he affirmed , that these words , z For this very purpose have I raised thee up , that I might shew my power in thee , were spoken to Moses ; to whom notwithstanding the Lord never said any such word , but rather to Pharaoh . In like manner doth he attribute to the Jews those words in the ninth Chapter of S. John , which were indeed spoken by Christ's Disciples , who asked him , saying , a Master , who did sin , this Man , or his Parents , that he was born blind ? I impute that other mistake of his , to the heat of his Rhetorick , where he brings in one of the seven Brethren in the Maccabees , who suffered under King Antiochus , and makes him , in his height of Gallantry , alledge the Example of John , and of James , the Sons of Thunder , two of our Saviour Christs Apostles , who came not into the World , as every one knows , till a long time after this . It was a slip of memory also in Tertullian , where he tells us , b That the Lord said unto Moses , They have not rejected Thee , but they have rejected Me ; which words were indeed spoken to * Samuel , and not to Moses . S Hierome also was overtaken in the like manner , c when he tells us , That none of the Fathers ever understood the word Knew , in the Last Verse of the First Chapter of S. Matthew , otherwise than of the Conjugal Act ; not remembring , that his own dear Friend Epiphanius takes the word in a quite different sense , and will have the meaning of the place to be , That Joseph , before the Miraculous Birth of our Saviour Christ , knew not what Glory and Excellency was to befal the Blessed Virgin ; knowing nothing else of her before , save only that she was the Daughter of Joachim and of Annae , and Cousin to Elizabeth , who was of the House of David : whereas he at that time knew clearly , that God had done him that Honour of sending his Angel to him , and of chusing his Espoused Wife Mary to be the only Woman on Earth , on whom he would confer that so great and wonderful Benefit and Advantage , above all others . But we intend not here to give you an Inventory of all the Errors of this nature , which are to be found in the Writings of the Ancients : these Patterns may well enough serve to shew , what the whole Pieces are . I shall only add here , That , besides this Carelesness and Security , which is so ordinary with them , in writing thus confidently whatsoever came in their mind , or whatever others had delivered over unto them , for Sound and Good , without ever examining it throughly , they had yet another kind of Custom , which seems not to suit so well with the Person of Judges , as we will needs have them to be . And this is , that in their Writings they are sometimes so jolly and sportful , coming over us with such rare Allegorical Observations as have scarcely any more Solidity or Body , than those Castles of Cards that little Children are wont to make . These Cardinal Perron calls , Des Gayetez joyeuses , Chearful Frolickings . I know very well , that Allegories are useful , and many times also necessary ; if so be they be but sober , clear , and well-grounded . But I speak not here save only of such as rack the Text , and , as it were , drag it along by the Hair , and , which make the Sense of the Scripture evaporate in empty Fumes . And of these are the Writings of the Fathers full . S. Hierome often complains of the strange Liberty that Origen and his Disciples took herein . Certainly he himself often flies out in this kind ; and whosoever hath a mind to fee it , may read but his 146 Epistle , where he expounds the d Parable of the Prodigal Son : or let him but turn to the Discourse which he hath made touching the e Genealogy of the Prophet Zephaniah , and concerning the City of Damascus ; and also upon the History of f Abishag the Shunamite ; and also upon the Five and twenty Men , and the Two Princes , spoken of in g Ezechiel , chap. 11. and upon the Destruction of Tyre , of h Egypt , and of i Assyria , foretold by the same Prophet ; as also his subtile Observations upon k Numbers , and upon King l Darius , and upon that Command of our Saviour m Christ , where he bideth us turn the Left Cheek to him that hath smitten us on the Right : and many other the like Discourses of his . S. Hilary is so much taken with this manner of writing , as that his Expositions upon the Scripture are half full of these Allegories : and to be sure to make himself the more work , he sometimes frames n certain Impossibilities and Absurdities , which he would make the Scripture seem to be guilty of , which yet it is not ; only that he may have some pretense to have recourse to his Allegories . As for example , in the 136 Psalm , he will needs have the Letter of the Text to be utterly inexplicable , where it says , That the Jews sate down by the Rivers of Babylon , and hanged up their Harps upon the Willows ; as if , in this Country , that was watred with Tigris and Euphrates , there had been neither River , nor Willow , nor any Aquatick Tree . The same o Author also demandeth , as if it had been a most indissoluble Question , if taken in the Literal sense , who the Daughter of Babylon is ; and , why she is called Miserable ? which is so easie a Question , as that any Child almost might very easily resolve it , without torturing the Text with Allegories . So likewise , in his exposition of the 146 Psalm , he understandeth by the p Clouds wherewith God is said to cover the Heavens , the Writings of the Prophets ; and by the Rain which he prepareth for the Earth , the Evangelical Doctrine ; by the Mountains which bring forth Grass , the Prophets and Apostles ; by the Beasts , he understands Men ; and by the young Ravens , the Gentiles : assuring us withal , that it would not be onely Erroneous , but rather very Irreligious , to take these words in the Literal sense . May not this be called rather Sporting with , than Expounding of the Scriptures ? So likewise in another place , speaking of the Fowls of the Air , which our Saviour said , neither reaped nor gathered into Barns , he understands , by these , the Devils ; and by the Lilies of the Field , which spin not , the Angels . I should much abuse the Readers patience , if I should here set down the strange Discourses he hath upon the Story of the two Possessed with Devils , who were healed by our Saviour in the Country of the Gergesens ; and upon the Leap which the Devils made the neighbouring Herd of Swine take into the Sea ; and of the Swine-herds running away into the City , and of the Citizens coming forth , and intreating our Saviour to depart out of their Coasts : or if I should but give you the whole entire Exposition which he hath made of these words , Vers . 29. Chap. 10. of St. Matthew : Are not two Sparrows sold for a Farthing , &c. where by the two Sparrows , he understandeth Sinners , whose Souls and Bodies having been made to flye upward and to mount on high , sell themselves to sin for meer Trifles , and things of no value by this means becoming both as one , the Soul by sin thickning , as it were into a Body : and such other like wild Fancies , the reading whereof would astonish a man of any judgment , rather than edifie him . Neither is St. Ambrose any whit more serious , where expounding those words of our Saviour , Matth. 17. 20. If you have Faith as a grain of Mustard seed , ye shall say to this Mountain , Remove hence to yonder , place , &c. By this Mountain ( saith St. Ambrose ) is meant the Devil . It would be too tedious a business , to set down here at length all that might be collected , of this nature , out of him : he that hath any mind to see more Examples of this kind , may read but his Homilies upon the 118. Psalm ; which Piece of his , will indeed be otherwise very well worth any mans reading , as being a very excellent one , and full of Eloquence and sound Doctrine . But yet perhaps a man would find it a troublesom business to make any handsom defence for him , where he makes bold sometimes to use the Sacred words of the Scriptures in his own sportful Fancies : * as where he applies to Valentinian and Gratian , that which is spoken of Christ and the Church , in the Canticles : O that thou wert as my Brother , that sucked the breasts of my Mother ! When I should find thee without I would kiss thee , &c. I would lead thee , and bring thee into my Mothers house , &c. I would cause thee to drink of Spiced Wine , and of the juyce of my Pomegranates . His left hand should be under my head , and his right hand should embrace me . In this place ( saith he ) is mean● the Emperour Gratian , of R●nowned Memory , who te●●eth his Brother that he is furnished with the fruits of divers Vertues . And to the same purpose doth he make Application of divers other Passages of this Sacred Canticle ; and with so great Licence , as to say the truth , no Poet ever lashed out with more liberty and freedom than he hath done in that Book of his . I shall here purposely pass by , what I might produce , of this nature , out of Gregory Nazianzen , St. Augustine , and almost all the rest of the Fathers : for , this that we have already brought , is enough , and indeed more than we needed for our present purpose . Let the Reader therefore now judge , whether or no the Fathers , by this their manner of Writing , have not clearly enough witnessed against themselves , that their Intention , when they wrote these their Books , never was either to bound and determine our Faith , or to decide our differences touching the same . I must needs confess , that they were Persons who were endued with very large Gifts of the Spirit ; and with a most lively and clear Understanding , for the diving into the Truth . But yet those , that have the greatest ●hare of these Gifts , have it yet to very little purpose , if so be they imploy it not all , and every part of it , to the utmost of their power , when the business they are to treat of is of so great both difficulty and importance ; and such , as to the deciding and discussing whereof we can never bring either more attention or diligence , than is needful . Now that the Fathers have not observed this Course in their Writings , appeareth clearly enough by what hath been formerly said : Their Books therefore are not to be received by us , either as Definitive Sentences , or Final Judgments upon our present Controversies . I confess that these small , trivial Errors ought not to take off any thing of the Opinion we have of the Greatness and Gallantry of their Parts . I believe they might very easily have avoided the falling into them , if they would but have taken the pains to have looked a little better about them . And I ●m of Opinion , that they fell into them meerly by inadvertency only , which may also sometimes happen even to the greatest Masters that are , in any Sciences whatsover . I shall as willingly also yield to you , ( if you desire it , ) that they have sometimes done these things purposely ; letting fall here and there throughout their Writings such little slips from their Pen , sportingly , and by way of Recreation ; or else out of a design of exercising our Wits . But certainly , whatsoever the Reason were , seeing that they had no mind to use any more either care or diligence in the composing of their Books , we may very well , and indeed we ought to conclude from hence , that they had never any Intention that these Books of theirs should be our Judges . These Innocent Faults , these Mistakes , these Oversights , these Forgetfulnesses , and these Sportings of theirs , do sufficiently declare for their part , that we are to make our Addresses to some others ; and , that they have not so sadly delivered their Opinions , as if they had sate on the Seat of Judgment ; but rather have spoken as in their Chamber , venting their own private Opinions only ; and not as our Judges . These Considerations , joyned to what hath been said , in this particular , by some of the chiefest and most eminent among themselves , as we have formerly shewed , do make it , in my Judgment , evidently enough appear ▪ that their own will and desire is , that we should not embrace their Opinions , as Oracles , or receive them as Definitive Sentences , but that we should rather examine them by the Scriptures , and by Reason ; as being the Opinions of Doctors , who were indeed very able and excellent Men ; but yet notwithstanding they were still Men , subject to Errour , and who had not always the good Fortune to light upon what was true and sound , and who peradventure , even in this very Case in hand , have not always done what they might ; by reason of their employing either less time , or less and diligence , than they should have done , if at least they had had any serious purpose of doing their utmost endeavour in this Particular . CHAP. IV. Reason IV. That the Fathers have erred , in divers Points of Religion ; not only singly , but also many of them together . I Conceive , that that which hath been delivered in the two preceding Chapters , is sufficient to make it appear to any moderate man , that the Authority of the Fathers is not so Authentick , as People commonly imagine it to be . Thou therefore whosoever thou art , if thou beest but an indifferent and impartial Reader , mayest omit the reading of this , and the following Chapter ; both which I am fain to add , though much against my will , to answer all Objections that may yet be made by perverse and obstinate persons . For the prejudice , wherewith they are before-hand possessed , may hinder them perhaps from seeing the clearness of Reason , and from hearing the voice of the Fathers themselves ; whose words they perhaps will be ready to impute to their modesty , rather than they will consent to yield unto them no more honour than they themselves require . The stubbornness therefore of these men , and not any need that thou hast of my doing so , hath constrained me to lay aside some of that Respect , that I bear towards Antiquity ; and hath obliged me to give them a sight of some Errours of the Fathers , which are of much more importance than the former , if by this means at least I may be able to overcome this their obstinacy . For , when they shall but see , that the Fathers have erred in divers very considerable Points ; I hope they will at length confess , that they had very good Reason , gravely to advise us not to believe , or take upon Trust any of their Opinions , unless we find that they are grounded either upon the Scriptures , or else upon some other Truth . I confess , I enter upon this Inquiry very unwillingly , as taking very little pleasure in discovering the Infirmities and Failings of any Men , especially of such , as are otherwise thought worthy of so great Estimation and Honour : but yet there is nothing in the World , ●how precious or dear unto us soever it be , that we ought not to account as Dung , if it be compared with Truth , and the Edification of men . And I am verily perswaded , that even these blessed Saints themselves , were they now alive again , would give us thanks for the pains we have taken , in endeavouring to make men see , that they were but men ; and would account themselves beholding to us , for having taken the boldness upon us , for the same reason to discover those Imperfections and Failings of theirs , which Divine Providence hath suffered them to leave behind them in their Writings , to the end only that they might serve as so many Arguments to us of their Humanity . If there be any notwithstanding , that shall take offence hereat , I must intreat them once again to consider , that the perversness only of those men , with whom I have to deal , hath forced me to this Irreverence , ( if at least we are to call it so ) together with the desire I have to manifest to the World so important a Truth as this is . If I would go about to defend my self by Examples , I could here make use of that of Cardinal Perron ; who , to justifie the Church of Romes interdicting the reading of the Bible to any of the Laity , save only such as should be allowed so to do ; makes no more ado but falls to laying open to the view of the World ( not all the Faults ) for there are no such there ; but ) all the False Appearances of Faults , that are found in the Bible , making a whole Chapter expresly of the same . How much more lawfully then may we adventure here , to expose to publick view some few of the Failings of the Fathers , unto whom we owe infinitely less Respect , than unto God ; only to moderate a little , and to allay the heat of that excessive Devotion , that most men bear towards their Writings ; that so the one Party may be perswaded to seek out for some other Weapons , than the Authority of these men , for the defence of their Opinions ; and that the other Party may not so easily be induced to give ear to the bare Testimony of Antiquity . It was the Saying of a Great Prince long since , that the vilest and most shameful Necessities of his Nature , were the things that most clearly evinced him , that he was a Man , and no God , as his flattering Courtiers would needs have made him believe he was . Seeing therefore it stands us so much upon , to know , that the Fathers were but Men , let us not be afraid to produce here this so clear and so evident Argument of their Humanity . Let us boldly enter into their most hidden Secrets , and let us see what ever Marks of their Humanity they have left us in their Writings ; that we may no longer adore and reverence their Authority , as if it were wholly Divine . Yet I protest here , before I begin , that I will not make any advantage at all of those many Arguments of their Passion , which we meet withal ; partly in their own Writings , and partly in the Histories of their Life . I heartily wish rather , that all of this kind might be buried in an Eternal Oblivion , and that we would account of them , as of Persons that were most accomplished for Purity and Innocency of Life , as far forth at least , as the frail Condition of Humane Nature can bear . I shall only touch upon the Errours of their Belief , and those things wherein they have failed , not in Living , but in Writing . The most Ancient of them all is Justin Martyr , a man so renowned in all Ancient Histories for his great Knowledge , both in Religion and Philosophy ; and also for the Fervency of his Zeal , which is so evidently manifesied , by his suffering a Glorious Martyrdom for our Saviour Jesus Christ . And yet for all this , how many odd Opinions do we meet withal in his Books , which are either very trivial , or else are manifestly false ? Do but hear how he speaks of the Last Times , immediately preceding the Day of Judgment , and the end of the World. * As for me , ( saith he ) and the rest of us that are true Christians , we know that there shall be a Resurrection of the Flesh , and that the Saints shall spend a thousand years in Jerusalem , which shall be rebuilt , enriched , and enlarged , as the Prophets assure us , Ezechiel , Isaiah , and others . And to this purpose he citeth that which is written Isaiah , Chap. 65. and besides , that other Passage in the Revelation , where it is said , † That those which had believed in Christ , should live and reign with him a thousand years in Jerusalem ; and that after this there should be a General and Final Resurrection and Judgment . In which words you see plainly , that he holds with the Chiliasts , that the Saints shall reign a thousand years in Jerusalem , before the Resurrection be perfectly accomplished . Which is an Opinion that is at this day condemned as Erroneous , by the whole Western Church , both on the one side , and on the other . He seems in another place to have held , that the Essence of God was finite , and was not present in all places ; where he endeavours to prove against a Jew , that it was not the Father , * who rained fire and brimstone upon Sodom , because that he could not then have been at that time in Heaven . That which he hath delivered , concerning the Angels , is altogether as senseless , though not so dangerous ; namely , † That God having in the beginning committed unto them the Care and Providence over men and all sublunary things , they had broken this Order , by suffering themselves to be overcome by the Love of Women , by companying with whom had been also born Children , which are those we now call Demons , or Devils . I know not neither , whether he will be able easily to bring any one over to that other Opinion of his where he says ; that * All the Souls of the Saints , and of the Prophets , had fallen under the power of Evil Spirits , which were such , as were the Spirits of Python : and that this was the reason , why our Saviour Christ , being now ready to give up the Ghost , recommended his Spirit to God. I pray you tell me , out of what part of Gods Word he learnt this Doctrine , which he delivers in his second Apologie : where he says , † That all those , who lived according to the Rule of Reason , were Christians , notwithstanding that they might have been accounted as Atheists ; such as among the Greeks , were Socrates , Heraclitus , and the like ; and among the Barbarians , Abraham and Azarias : repeating the same Doctrine , within a few Lines afterward , and saying , that * All those who lived , or do now live according to the Rule of Reason , are Christians , and are in an assured , quiet condition . Irenaeus , Bishop of Lyon , who lived very near his time , was also ▪ of the same Opinion with Justin , touching the state of the Soul , after it is once departed out of the Body , till the hour of Judgment . For , towards the conclusion of that Excellent Book of his , which he wrote against Heresies ; after that he hath told us , that our Saviour Christ had descended into Hell , and had been in the place where the Dead were ; which place he opposed to the Light of this World : he further addeth , That a it is evident , that the Souls of the Disciples of our Saviour , for the love of whom he did all these things , shall go also into a certain Invisible place , which is pr●vided for them by God , there to expect the Resurrection ; and shall afterwards resume their Bodies , and be raised up again in all Perfection ; that is to say , Corporally , in the same manner as our Saviour was raised up again , and so shall they come into the presence of God. And this Opinion he opposeth against that of the Valentinians , and Gnosticks , which he had before produced in the beginning of that Chapter of his , who held , That the Souls of Men , immediately after they were departed out of the Body , were carried up above the Heavens , and the Creator of the World , and went to that Mother , or that Father , which these Hereticks had fancied to themselves : Which Opinion of theirs , is in like manner rejected by Justin Martyr , in the Passage a little before alledged , out of his Book against Tryphon : Whence it plainly appears , ( that we may not trouble our selves to produce any other Proofs ) that Justin and Irenaeus were both of the same Belief , touching the State of the Soul after Death . But to return to Irenaeus , in his Second Book against Hereticks , he maintains very s●iffely ▪ That our Saviour Christ was above Forty years of age , when he suffered death for us : bringing in , in defence of this Opinion of his , which so manifestly contradicteth the Evangelical Histories , certain Probabilities onely ; as namely , That our Saviour passed through all Ages , as heing come into the World to sanctifie and save People of all Ages ; urging also those words of the Jews to our Saviour , Thou art not yet fifty years old , and hast thou seen Abraham ? In the Conclusion of all , saying , That S. John had delivered it by Tradition to the Priests of Asia , That Christ was somewhat Ancient when he began to preach , being then about the age of Forty or Fifty years . This Fancy of his appeased so ridioulous to Cardinal Baronius , as that , notwithstanding the Faith of all the Copies of this Father , and the Contexture , which appears evidently to be his , together with the Vein and Marks of his Fancy and Stile ; he hath yet had the confidence to say , That this whole Passage had been soisted into the Text of Irenaeus , either by some ignorant , or some malicious Person , and that it could not be Irenaeus his own . But it seemeth , that he had no great reason for this his suspicion , as the Jesuite b Petavius hath clearly made it appear , in his Notes upon Epiphaniu● . However you may hence perceive , that Baronius thinks that very Possible , which we have endeavoured to prove in the Former Part of this Treatise , namely , That there may Possibly have been very many and great Alterations and Corruptions in the Books of the Writers of the First Ages , by many Passages and Clauses having been either inserted into them , or else maliclously rased out of them . The same c Irenaeus holds , and endeavours to prove , in the same Book , That the Souls of Men , after death , retain the Character ( that is to say , the Figure ) of the Bodies to which they were formerly united , and that they represent the shape of the said Bodies , so as to make Men take them for the same . I shall here pass by that which he d saith in the 49 Chapter of the same Book , namely , That our Saviour Christ did not at all know when the Day of Judgment should be , neither according to the one , nor according to the other of his Natures : although these words of his look as if they would very hardly be reconciled to any good fense . Neither shall I yet take notice of what both he and Justin Martyr have in divers places so rashly delivered , touching the strength of Humane Nature , in the Business of Salvation ; because I conceive , with e Cassander , that all those Passages may , and indeed ought to be understood with respect had to the scope and drift of these Authors , whose Business there was to confute those Hereticks of Their time , who maintained , That there was a Fatal Necessity in the Actions of Men , by this means depriving them of all manner of Election , or Judgment . Neither hath the great Learning of f Clemens Alexandrinus kept him from falling ▪ in●o very many the like , Errors : as for instance , where in divers places he says plainly , That the Heathen , who lived before the coming of our Saviour Christ , were justified by Philosophy , g which was then Necessary for them whereas it is now only Vseful unto them ; and that this Philosophy was tho●● choolmister of ●he Gentiles , which brought them to Christ , or served to guide them till the time of his Coming , in like manner as the Law did the Jews ; and that the Greeks were justified by i● alone● ; and , that it was given unto them , as their h Covenant , being a step to , and , as it were , a Foundation laid for Christian Philosophy . He was of Opinion also , in order to this , i That our Saviour went down into Hell , to preach the Gospel to the Departed Souls ; and that he saved many of them , that is , all that believed : And that the k Apostles also , after their Death , descended likewise into the same place , and for the same purpose : Conceiving , that God otherwise should have been Unjust , and an Accepter of Persons , if so be he should have condemned all those who died before the Coming of his Son. For ( saith he ) if l He preached to the Living , to the end they might not be condemned Vnjustly ; why should ●e not , for the same Reason , preach also to those who were departed this Life before his Coming ? From these and the like Considerations , he concludeth , That it was necessary that the Souls of all the Dead , as well Gentiles , as Jews , should have been made Partakers of the Preaching of our Saviour , m and should have had the Be●●fit of the same Dispensation , which he used towards others here upon Earth , in order either to their Salvation , through Repentance ; or their just Condemnation , for their Impenitency . He plainly maintains also , in several places of his Works , That all the Punishments which God inflicts upon M●n , tend to their Salvation , and are sent them for their Instiuction and Amendment ; comprehending also within this number , even those very Pains which the Damned endure in Hell : and from hence it is , that he somewhere also affirmeth , That wicked Men are to be purged by Fire : And hereto doth he refer the Conflagration spoken of by the Stoicks , alledging also to this purpose certain Passages out of Plato , and out of a certain Philosopher of Ephesus , which I conceive to be Heraclitus ; by all which it clearly appears , that he had the same Belief touching the Pains of Hell , that his Scholar Origen had , who maintains in an infinite number of places up and down his Works , That the Pains of Hell are Purgative only ; and consequently are not Eternal , but are to have an end , when the Souls of the Damned are once throughly Cleansed and Purified by this Fire . n He believes also with Justin Martyr , That the Angels fell in love with the First Women , and that this Love of theirs transported them so far , as to make them indiscreetly to discover unto them many Secrets which they ought to have concealed . But now , quite contrary to Irenaeus , who maintains , That our Saviour Christ lived upon Earth to the Age of Fifty years ; Clemens will have him to have Preached in the Flesh but one year onely , and to have died in the Thirty first year of his Age. But since it is confessed by both Parties , That there are very many absurd Tenets in this Author , I shall not meddle any further with him . As for Tertullian , I confess his very turning Montanist , hath taken off indeed very much of the repute which he before had in the Church , both for the Fervency of his P●ety , and also for his Incomparable Learning . But yet , besides that a great part of his Works were written while he was yet a Catholick ; we are also to take notice , that this his Montanism put no separation at all betwixt him and other Christians , save only in point of Discipline , which he , according to the Severity of his Nature , would have to be most Harsh and Rigorous . For , as for his Doctrine , it is very o evident , that he constantly kept to the very same Rule , and the same Faith , that the Catholicks did : whence proceeded that tart Speech of his , p That People rejected Montanus , Maximilla , and Priscilla , not because they had any whit departed from the Rule of Faith , but rather because they would have us to Fast oftner than to Marry . And this is evident enough out of all those Books which were written by him , during the time of his being a Montanist , wherein he never disputeth or contendeth about any thing , save onely about Discipline . And this is ingenuously confessed also by the Learned q Nicalaus Rigaltius , in his Preface to those IX Books which he hath lately published . Now notwithstanding the great Repute which this Father had in the Church , and his not departing from it in any thing , in Point of Faith ; yet how many Wild Opinions and Fancies do we meet withal , in his Books ? I shall here speak onely of some of the principal of them , passing by his so Dangerous Expressions touching the Person of the Son of God , as having touched upon this Particular before . But how strange is his manner of Discourse touching the Nature of God , r whom he seems to render subject to the like Passions that we are ; as namely , to Anger , Hatred , and Grief ? He attributes also to him a ſ Corporeal Substance , and does not believe ( as he saith himself ) that any man will deny , but that God is a Body : So that we need the less to wonder , that he so confidently affirms , t That there is no Substance which is not Corporeal : or , that with Justin Martyr , and Clemens Alexandrinus , he makes the u Angelical Nature obnoxious to the Carnal Love of Women ; which occasioned those words in that Book of his , De Virginibus velandis , where he says , x That it is necessary that so dangerous a Face should be veiled , which had scandalized even Heaven it self . We need no , after this , think strange of his Doctrine , touching the y Nature of Mans Soul , which he will have to be Corporeal , and endued with Form and Figure , and to be propagated and derived from the Substance of the Father , to the Body of the Son , and sowed and engendred with the Body , increasing and extending it self together with it ; and many other the like Dreams : in the maintaining whereof , he useth so much Subtilty , strength of Reason , and Eloquence , as that you will hardly meet with , throughout the whole Stock of Antiquity , a more Excellent and more Elegant Piece , than that Book of his De Anima . He also , with Irenaeus , shuts up the Souls of Men , after they are departed this Life , into a certain Subterraneous place , where they are to remain till the Day of Judgment ; the Heavens not being to be opened to any of the Faithful , till the end of the World : onely he allows the Martyrs their entrance into Paradise , which he fancies to be some place beneath the Heavens ; and here he will have them continue till the Last Day . z It is thy Blood ( saith he ) which is the onely Key of Paradise . And this place , whither the Souls of the Dead go , is to continue close shut up till the end of the World , according to him ; who besides is of a quite contrary Opinion from that of Justin Martyr , spoken of before , and maintains , That all Apparitions of Dead Men are onely meer Illusions , and Deceits of the Devil ; and that this Inclosure of the Souls of Men shall continue till such time as the City of the a New Jerusalem , which is to be all of Precious Stones , shall descend Miraculously from Heaven upon the Earth , and shall there continue a Thousand years , the Saints so long living in it in very great Glory : and , that during this space , the Resurrection of the Faithful is to be accomplished by degrees ; some of them rising up sooner , and some later , according to the difference of their Merits . And hence are we to interpret that which he says in another place , to wit , That b small Sins shall be punished in Men , by the Lateness of their Resurrection : and , That c when the Thousand years are expired , and the Destruction of the World , and the Conflagration of the Day of Judgment is past , we shall all be changed in a moment into the Nature of Angels . I pass by his Invectives against Second Marriages , and also his evil Opinion of all Marriage in General ; these Fancies being a part of the Discipline of Montanus his Paraclete . But as for his Opinions touching the Baptism of Hereticks , he hath many Fellows among the Fathers , who held the same ; namely , That their d Baptism signified nothing : and therefore they never received any Heretick into the Communion of the Catholick Church , but they first rebaptized him , Cleansing him ( saith he ) both in the one , and in the other Man ; that is to say , both in Body and Soul , by the Baptism of the Truth , accounting an Heretick to be in the same , or rather in a worse condition than any Pagan . And as for the rest , he is so far from pressing Men to the Baptizing of their Children while they are young , which yet is the present Custom of these Times , that he allows , and indeed perswades the Contrary , not onely in Children , but even in Persons of Riper years ; counselling them to defer it , every Man according to his c Condition , Disposition , and Age. And as his Opinion , touching this Particular , is not much different from that of the Anabaptists of our Time ; so doth he not much dissent from them neither in some other . For , he will not allow , no more than they do , that a Christian should take upon him , or execute any Office of Judicature , or f That he should condemn , or bind , or imprison , or examine any Man ; or that he should make War upon any , or serve in War under any other ; saying expresly , That our Saviour Christ , by disarming S. Peter , hath from henceforth taken off every Soldiers Belt : Which is as much as to say , That the Discipline of Christ alloweth not of the Profession of Soldiery . So that I cannot but extremely wonder at the Confidence ( shall I say , or rather the Inadvertency ) of g some , who will needs perswade us , from a certain Passage of this Author , which themselves have very much mistaken , that this so Innocent and Peaceable Father maintained , That Hereticks are to be punished , and to be suppressed , by inflicting upon them temporal punishments : which rigorous proceeding was as far from his thoughts , as Heaven is from Earth . I shall add here , before I go any further , that * he held , that our Saviour Christ suffered death in the Thirtieth year of his Age , which is manifestly contrary to the Gospel : And he thought also that the † Heavenly Grace , and Prophecy ended in St. John Baptist , the Fulness of the Spirit being from henceforth transferred unto our Saviour Christ . St. Cyprian , who was Tertullians very great Admirer , calling him absolutely , The Master , and * who never let any day pass over his head , without reading something of him , hath confidently also maintained some of the aforesaid Opinions ; as namely , among others , that of the Nullity of Baptism by Hereticks , † which he desendeth every where very stiffely ; having also the most Eminent Men of his time consenting with him in this Point ; as namely , * Firmilianus , Metropolitan of Cappadocia , † Dionysius , Bishop of Alexandria , together with the Councils of Africk , Cappadocia , Pamphilia , and Bithynia , notwithstanding all the Anger , and the Excommunication also of Stephen , Bishop of Rome , * who for his part held a particular Opinion of his own , allowing of the Baptism of all sorts of Hereticks , without rebaptizing any of them ; as it appeareth by the Beginning of the LXXIV Epistle of St. Cyprian ; whereas the Church , about some LXV years after , at the † Council of Nice , declared Null the Baptism of the Samosatenians , by permitting , as it seems , that all other Hereticks whatsoever should be received into the Church , without being rebaptized . But the Fathers of the * II. General Council went yet further , rebaptizing all those , no otherwise than they would have done Pagans , who came in from the Communion either of the Eunomians , Montanists , Phrygians , or Sabellians ; or indeed any other Hereticks whatsoever , save only the Arrians , Macedonians , Sabbatians , Novatians , Quartodecimani , and Apollinarians ; all which they received without Rebaptization , as you may see in the Greek Copies of the said Council , and the VII . Canon , which Canon you also have in the Greek Code of the Church Universal , Num. CLXX . And thus you see , that Stephen and Cyprian maintained each of them their own particular Opinion in this point ; the one of them admitting , and the other utterly rejecting the Baptism of all manner of Hereticks : whereas the two aforenamed General Councils , neither admitted , nor rejected , save only the Baptism of some certain Hereticks only . But St. Cyprian however seems to have dealt herein much more fairly than his Adversary ; seeing that † He patiently endured , and was not offended with any of those , who were of the contrary Opinion ; as it appears clearly by the Synod of Carthage , and as it is also proved by * St. Hierome : whereas Stephen , according to his own hot , cholerick Temper , a declared publickly against Firmilianus his Opinion , and b Excommunicated all those , that dissented from himself . The same blessed c Martyr of our Saviour Jesus Christ , was carried away with that Errour also of his time , touching the Necessity of administring the Sacrament of the Holy Eucharist to all persons when they were Baptized , and even to Infants too , as appears by his LIX Epistle , where , by the suffrages of LXV other Bishops , he admitteth Infants to Baptism , and the Lords Supper , so soon as ever they are born ; against the Opinion of one Fidus , who would not admit of them till the Eighth Day after they were born : and also by that story of his , that he tells us of a certain young Girl , who being not as yet of years to speak , by a remarkable Miracle , put back the Liquor which had been consecrated for the Blood of our Saviour , and was presented unto her by a Deacon to drink in the Church ; as judging her self unworthy to receive it , by reason that not long before , she had been carried to the celebration of some certain Pagan Sacrifices . Now the Original of this Errour of theirs was , the Belief they had , that the Eucharist was as necessary to Salvation , as Baptism ; as may easily be collected out of the words of the said Author , delivered Lib. 3. Test . ad Quirin . Where having first laid down this for a Ground ; to wit , * That no man can come into the Kingdom of God , unless he be baptized and regenerated ; he produceth , for a proof hereof , first that Passage out of St. John , where it is said , that Except a man be born of Water , and of the Spirit , he cannot enter into the Kingdom of God , &c. and then this other : Except you eat the flesh of the Son of Man , and drink his Blood , ye have no life in you : urging the first of these places to prove the necessity of Baptism ; and the other for that of the Eucharist , accounting each of them necessary to Regeneration . And hence it is , that we find him speaking so often of being born again , by virtue of the one , and of the other Sacrament : in which words he doth not mean Baptism and Confirmation ( as some will needs perswade us ) but rather Baptism , and the Lords Supper ; as is evident also by the following words , namely , that † It is to very little purpose to be baptized , and to partake of the Holy Eucharist , unless a man proceed in good Works , &c. I shall here pass by some words , which he hath sometimes let fall , * touching the Point of the Baptism of Hereticks , by which he seems to make the Efficacy of the Sacrament , to depend upon the Integrity and Sanctity of the person who administreth it . We should now come in the next place to speak of Origen ; but since that there have been some since his time , who have very much cryed down both him and his Doctrine ; and others again on the other side , who have as stifly defended him , we shall forbear to say any thing of him , that we may not ingage our selves in so long and tedious a Quarrel : we shall only observe , from this example of his , that neither the Antiquity , nor yet the Learning or holy Life of any man , necessarily withholdeth him from falling into very strange and gross Errours . For , Origen was one of the most Ancient among the Fathers , having lived about the middle of the Third Century ; and having been so eminent for those two other excellencies , of Innocence and Learning , as that his fiercest Adversaries cannot deny , but that he had them both in a very high degree . Neither ought the a Story of his Fall , related by Epiphanius , to take off any thing from the Reputation of his Vertue : for though perhaps it might have been true , yet hath it frequently hapned to others of the Faithful to fall into great Temptations also ; as appears evidently enough , by the Example of Saint Peter himself . But , that I may not dissemble , I profess my self much inclined to be of Cardinal b Baronius his Opinion ; who thinks this story to be an arrant Fable , maliciously devised by those who envied the Fame of this excellent , admirable Wit ; and that it was soisted into Epiphanius by some such hand ; or else ( as I rather believe , ) was taken upon trust by himself , and thrust into that Book of his , without any further Examination , as many other things have been ; in the relating whereof this Father hath shewed himself a little over-credulous ; as is also observed by his † last Interpreter . And yet Origen , notwithstanding all those excellent Gifts of his , hath not spared to broach very many Opinions , which by reason of the absurdness of them , have been utterly rejected ( and certainly very deservedly too ) by the Church in all the Ages succeeding : which is an evident Argument , that how ancient , learned , and holy soever an Author may have been , we ought not however presently to believe him , and to urge him as infallible : since there is no reason in the world to be given , why the same thing which hath befallen Origen , in so many Points , may not in some or other have also befallen any other Author , whosoever he be . But this I am very well assured of , that those very men , who have written against Origen , have not been so throughly happy in their undertaking ; but by opposing to the utmost some certain Errour of his , have sometimes fallen into as great a one of their own . * One of them for example , Methodius by name , as he is cited by Epiphanius , maintains , that after the Resurrection , and Final Judgment , we shall dwell for ever upon the Earth , leading there a holy , blessed , and everlasting life , exercising our selves in all good things , like as the Angels do in Heaven . He also as well as the rest , maketh the Angels obnoxious to the Love of Women : and he will have Gods Providence to extend it self only to Vniversal Causes , affirming , that † He hath committed the Care of Parlicular things to the Angels : which Opinions of his , if they be throughly examined , will be found to be not much less dangerous , and contrary to the Scriptures , than some of those very Opinions , which he reproves in Origen . I shall also , for the same reason , pass by Eusebius , Didymus , Apollinaris , and the like ; who though they are very Ancient Authors , yet there is ordinarily little account made of them , by reason of the hard Opinion , that the greatest part of the Church had of them . As for the two first of these , ( although perhaps their Faith may not have been much freer from stains than the rest , ) they have yet been more favourably dealt withal by Posterity , than their brethren ; whether it were , because that the time they lived in being so far distant from the Ages of our Aristarchi , and Censors of other men , they have so much the less moved their envy and passion : or else because that they were willing to spare them , by reason of the Great Opinion that the Ordinary sort in the Church had of them . Lactantius Firmianus , whose Repute was scarcely questioned at all among the Ancients , had notwithstanding his Errours too . For it is a long time since , that * St. Hierome observed one very strange one in him , in an Epistle that he wrote to Demetrianus ; where he denies , that The Holy Ghost is a Distinct Person in the Godhead , subsisting together with the Father and the Son. His other Errours are not so dangerous , and are indeed common to him , with some other of the Fathers : as , where he says , † that the Angels defiled themselves with Women ; and that from this their companying with them were born Demons , or Devils . As likewise where he teacheth , * That the Souls of Men , after this life , are all shut up together in one Common Prison , where they are to continue till the Day of Judgment : and , That our Saviour Christ shall come again upon the Earth , before the Last and Final Resurrection ; and that † those who shall then be found alive , shall not dye at all , but shall be preserved alive , and shall beget an infinite Number of Children , during the space of a Thousand years ; living all of them peaceably together , in a most happy City , which shall abound with all good things , under the Reign of our Saviour Jesus Christ , and of some of the Saints , who shall be raised from the Dead . But what will you say , if St. Hilary also himself who flourished about the middle of the Fourth Century , hath his Tares also ; which are so much the more observable in him , by how much the greater his estimation was among the Ancients . The principal and most dangerous of all is , that strange Opinion which he held , touching the Nature of Christ's Body , which he maintained had no sense , or feeling of those stripes and torments which he suffered , * But that he really suffered indeed at that time , when he was beaten , and when he was put upon the Cross , and fastned unto it , and died upon it : but , that this Passion falling wholly upon his Body , notwithstanding that it was a real Passion ; yet did it not shew upon him the Nature of a Passion ; and that while the furious strokes were dealt upon him , the strength and vigour of his Body received the force of the strokes upon it , yet without any sense of the pain . I shall confess ( saith he ) that the Body of our Saviour had a Nature susceptible of our griefs , if the Nature of our Body be such , as that it is able to tread upon the water , and to walk upon the stoods without sinking , or without the Waters yielding to our Footsteps , when we stand thereon : if it can penetrate solid bodies , or can pass with ease through doors that are shut . And within two or three lines after : Such is the Man sent from God , having a Body capable of Suffering , ( for he really suffered ; ) but not having a Nature capable of pain . When the blows ( said he a little before ) fell upon him , or a stripe pierced his skin , it brought indeed with it the violence and impetuosity of Passion , but yet it wrought no pain in him : in like manner as when a sword is thrust through and through the water , or through and through the fire ; it goes through indeed , and pierceth the water , or the fire , but it woundeth it not ; these things having not a Nature that may be wounded or hurt , notwithstanding that the Nature of the sword be to work the said effect . And in conclusion , that you may not think this to be a sudden fancy , that he fell upon by chance , before he was aware ; you must know that he repeats the same thing in divers several places : as namely , in his Comment upon the Psal . 53. † The Passion of Christ ( saith he ) was undergone by him voluntarily , to make an acknowledgment , that pains were due ; not that he that suffered , was at all touched by them . * And again , in another place ; Christ is thought to have felt pain , because he suffered ; but he was really free from all pain , because he is God. Do but think now , whereunto all this tendeth , and what will become of our Salvation , if the Passion of our Saviour Christ , which is the only Foundation whereon it is built , were but a meer imaginary Passion , without any sense of pain at all . And , as one absurdity being granted , there will necessarily others always follow upon it ; so hath this strange particular Fancy of his made him to corrupt and spoil the whole story of our Saviours Passion . For , he supposeth that , in that dismal night , wherein Christ was delivered up for our sins , all his anguish , his Distress , and Drops of Bloody Sweats , proceeded not from the consideration of the Torments , and the Death which He was now going to suffer , ( and indeed , according to his Account , since he will not allow him to have felt any Pain , he was neither bound to be , nor indeed could be in any Agony , ) but rather from the fear that he was in , a lest his Disciples , being scandalized at these Sad sights , might haply have sinned against the Holy Ghost , by denying his Godhead : And that from hence it was , that S Peter , in his Denial of his Master , used these words , Non novi hominem , I know him not as Man ; because that whatsoever is spoken against the Son of Man , may be forgiven . b And so likewise in these words of our Saviour , O my Father , if it be Possible , let this Cup pass from me : His Opinion is , that our Saviour did not here desire that He himself might be delivered from his Passion , but rather , that after He had suffered , His Disciples might also suffer in like manner : that this Cup might not rest at Him , but that it might pass on to His Disciples also ; that is to say , that it might be drunk by Them in the same manner , as He himself was now going to taste of it ; to wit , without any touch of Despair or Distrust , and without any sense of Pain , or fear of Death . What could have been written more Coldly , or more disagreeing with the Truth and Simplicity of the Gospel ? But yet I cannot sufficiently wonder at him , that having thus ratified the Flesh of our Saviour Christ into a Spirit , he should in another place condense Our Spirits into Bodies . c There is nothing ( saith he ) which is not Corporeal in its Substance and Creation , &c. For , the Species of our Souls themselves , whether they be united to the Body , or are separated from them , are still a Nature whose Substance is Corporeal . He believeth also , that d Baptism doth not cleanse us from all our Sins ; and therefore he holds , That all Men must at the last Day pass through the Fire . e We are Then ( saith he ) to endure an , Indefatigable Fire : Then is the time that we are to undergo those grievous Torments , for the Expiation of our Sins , and Purging our Souls . A Sword shall pierce through the Soul of the Blessed Virgin Mary , to the end that the Thoughts of many Hearts may be revealed . Seeing therefore , that That Virgin , who was capable of receiving God , shall taste of so-severe a Judgment , where is he that dares desire to be judged of God ? I know not whether he might heretofore have perswaded any store of People to embrace this Doctrine of his , or not : but sure I am , that were he alive at this day , he would take but a vain piece of Labour in hand , if he should go about to win the Franciscan Friers over to this Belief . S. Ambrose , one of the most Firm Pillars of the Church in his Time , is not yet free from the like Failings , no more than the rest . For , first of all , he agrees with S. Hilary in this last Point , and maintains , That All in General shall be proved by Fire at the Last Day ; and , that the Just shall pass through it , but that theVnbelievers shall continue in it . f After the end of the World ( saith he ) the Angels being sent forth to sever the Good from the Bad , shall that Baptism be performed ; when all Iniquity shall be consumed in a Furnace of Fire , that so the Just may shine like the Sun in the Kingdom of God their Father . And although though a Man be such a one as Peter , or as John , yet nevertheless shall he be Baptized with this Fire . For the Great Baptizer shall come , ( for so I call Him , as the Angel Gabriel did , saying , He shall be Great ) and shall see a multitude of People , standing before the Gate of Paradise , and shall brandish the fiery Sword , and shall say unto those who are on his Right Hand , who are not guilty of any grievous Sins , Enter ye in , &c. He says the same in another place also , where he exempteth none from this Fiery Trial , save onely our Saviour Christ alone . g It is Necessary ( saith he ) that All that desire to return into Paradise , should be proved by this Fire . For it is not without some Mystery that it is written , That God having driven Adam and Eve out of Paradise , He is said to place at the Entrance of Paradise a Flaming Sword , which turned every way . All must pass through the Flames , whether it be John the Evangelist , whom our Saviour loved so much , that He said concerning him , to Peter , &c. Or whether it be Peter himself , who had the Keys of Heaven committed unto him , and who walked upon the Sea ; He must be able to say , We have passed through the Fire , &c. But as for S. John , this Brandishing of the Flaming Sword will soon be dispatched for him , because there is no Iniquity found in him , who was so beloved of the Truth , &c. But the other ( that is , Peter ) shall be tried as Silver is ; and I shall be tried like Lead , I shall burn till all the Lead is quite melted down : and if there be no Silver at all found in me , ( wretched Man that I am ! ) I shall be cost into the lowest Pit of Hell. As for the Resurrection of the Dead , his Opinion is , That h All shall not be raised at once , but by degrees , one after another , by a Long , yet Certain Order ; those who were Believers rising first , according to the degrees of their Merits : Whereto we are to refer that which he hath elsewhere delivered , saying , That i Those who are raised up in the First Resurrection , shall come to Grace , without Judgment ; but as for the rest , who are reserved for the Second Resurrection they shall burn with Fire , till they have fulfilled the full space of time betwixt the First and the Second Resurrection : or , if they do not finish this time , they shall continue very long in their Torments . I shall leave to the Reader to take the pains in examining , whether or no that Passage of his can be reconciled to any good sense , where he says , That before the Publication of the Law of Moses , Adultery was not an unlawful thing . k We are to take notice in the first place ( saith he ) that Abraham living before the giving of the Law by Moses , and before the Gospel , in all Probability , Adultery was not as yet forbidden : the Crime is punished after the time of the Law made , which forbiddeth it ; for things are not condemned before the Law , but by the Law : and whether those Discourses of his , which you meet with in his Books , De Instit . Virg. & ad Virg. & de Virg. and in other places , do not much disgrace , and cast Slurs upon the Honour of Marriage . I shall also leave to the Consideration of the Judicious Reader , whether there be more of Solidity , or of Subtilty , in that Exposition which he gives us of the Promise made by God to Noah after the Flood ; telling him , That he had set his Bow in the Clouds , to be a Token of a Covenant betwixt him and the whole Earth : upon which words , S. Ambrose utterly and fiercely denies , that by this Bow is meant the Rain-bow ; but will have it to be I know not what strange Allegorical Bow. l Far be it from us ( saith he ) that we should call This God's Bow ; for This Bow , which is called Iris , ( the Rain bow ) is seen indeed in the Day time , but never appears at all in the Night . And therefore he understands by this Bow , the Invisible Power of God , by which He keepeth all things in one certain Measure , enlarging and abating it as he sees cause . Neither do I know whether that Opinion of his , which you have in his First Book De Spiritu Sancto , is any whit more justifiable , where he affirms , That m Baptism is avialable and Legitimate , although a Man should Baptize in the Name either of the Son , or of the Holy Ghost onely , without mentioning the other two Persons of the Trinity . Epiphanius , as he was a Man of a very good , honest , and plain Nature , and ( if I may have leave to speak my own Opinion ) a little too Credulous , and withal very eager and fierce in maintaining whatsoever he thought was Right and True ; so hath he the more easily been induced both to deliver and to receive things for Solid , which yet were not so ; and to stand stifly in the defending of them , after he had once embraced the same . It would take up both too much time and Paper , if I should go about to give you a List of all those things wherein he hath failed : if you please , you may have an Account of a good number of them in the Notes of the Jesuite Petavius , his Interpreter ; who makes bold to correct him many times , and sometimes also very uncivilly too . As , first of all , he accuseth him of Obscurity , and of Falshood also , in the Opinion he held touching the Year , and Day of our Saviour's Nativity ; saying , that some of his Expressions , touching this Point , are more Obscure and Dark than the Riddles of Sphinx . And truly he hath reason enough to say so , of what he hath delivered touching the Year of our Saviours Nativity ; but , as for the Day of that Year , whether it were the Sixth of January , as n Epiphanius held , with the Church of Egypt , or else , whether it were the Twenty fifth of December , which is the General Opinion at this day ; I think it very great rashness for any Man to affirm either the one or the other , neither of these Opinions having any better Ground the one than the other . He likewise in plain terms gives him the Lie , upon that place where he says , That in the beginning of the Church the Apostles had ordained , That the Christians should celebrate the Passeover at the same time , and in the same manner that those of the Circumcision did : and that those who were then made Bishops at Jerusalem being of the Circumcision , it was necessary that all the World should follow them , and should likewise keep the Passeover as they did . Neither do I see whereupon he could ground that Fancy of his , which he proposeth to us as a Certain Truth ; namely , o That the Devil , before the coming of Christ , was in hopes of Grace and Pardon ; and that , out of this Perswasion of his , he never all that while shewed himself Refractory toward God : but that having understood by the Manifestation of our Saviour , that there was left him no hopes of Salvation , he front thenceforth had grown exceedingly enraged , doing as much mischief as possibly he could against Christ and his Church . S. Hierome , the Boldest and most Judicious Censurer of the Ancients , hath also left to Posterity something whereon they may exercise the same Critical Faculty that he hath so happily employed upon others . For , how should a Man be able to make good that which he hath affirmed so positively , touching God's Providence , where he says , That it takes care of All Men indeed in General , and also of each Particular Man ; but not of other things , whether they be Inanimate , or Irrational . p It is an absurd thing ( saith he ) so to abase the Majesty of God , as to make him take particular notice how many Gnats are bred , or die every hour ; and how many Puneses , Fleas , and Flies there are through the whole Earth ; and , how many Fishes swim in the Water ; and , which among the smaller Fishes are to be a Prey to the greater . Let us not be such foolish Flatterers of God , as by making His Power descend even to the Lowest things , to disparage our selves , while we say , that His Providence in like manner extendeth both to Rational and Irrational Creatures . I shall not examine here , whether this Opinion be justifiable , or not : but this I am sure of , that you will hardly be able to make it good , out of these Words of our Saviour Christ , Are not two Sparrows sold for a Farthing ? and yet one of them shall not fall on the ground without your Father . But yet supposing that this Opinion might be defended , it is however evident , that this Father hath lashed out a little too much , when he derides all those , as Fools , and absurd People , who chuse rather to adore the Knowledge of God , as Infinite , than to bound it , and make it Finite : and for my part , I should rather fear , that there would be much more Rashness in the one , than Foolishness in the other . This same Man , who here limiteth the Knowledge and Providence of God , in another place extendeth to an Infiniteness the Presence of the Souls of Departed Saints ; by no means enduring them to be confined , and shut up in any certain place . And the Reason which he gives us of this his Opinion , is indeed very wonderful : For , q They always follow the Lamb ( saith he ) whithersoever He goeth ; forasmuch therefore as the Lamb is present everywhere , we ought to believe that They also , who are with the Lamb , are present every where . Where are those Logick-Schools , how loose and remiss soever they be , that would not give a Scholar the Ferula , if he should but offer to argue thus , confounding the Divinity and Humanity of our Saviour together ; and from that which is spoken in respect of the one , concluding that which is proper to the other ? So in another place , for to bring all the several pieces of an Allegory together , and to make them meet in their proper Point , r he makes the Souls of the Blessed Saints , and of the Angels themselves , subject to Sin. I shall pass by what he hath spoken so reproachfully , both against Marriage in General , and against Second Marriages in Particular ; where he useth such unsavoury Expressions , as that though we should in the explaining of them , follow those very Rules which he himself hath laid down to us , in an Epistle of his , written to Pammachius , upon this very subject ; it seems notwithstanding an impossible thing to acquit him from holding the same Opinion touching Marriage , that Tertullian did , which was condemned by the Church , as being contrary to the Honour of Marriage , and the Authority of the Scripture . As for example , What Honey , or how much Sugar would be sufficient to sweeten that which he says , f writing to a certain Widow , named Furia , where he tells her , That she was not so worthy to be Commended , if she continued a Widow , as she would be to be cursed , if she married again ; seeing she was not able , being a Christian , to preserve that , which many Women of her Family bad done , being but Pagans . Which Expressions of his he repeateth again in the following Epistle , where he disswadeth one Ageruchia from marrying again ; and for this purpose makes use of very unbeseeming Comparisons ; applying to such Women as marry again , that Proverb which St. Peter made use of in another sense ; The Dog is turned to his own vomit again ; and the Sow that was washed , to her wallowing in the mire . Is not this all one , as if he in plam terms ranked second Marriages among unclean and polluted things ? Not unlike to this is that which he saith in another place , in these words . † I do not at all condemn those , who marry the second , third , or ( if any such thing may be ) the eighth time : nay , more than so , I receive also even a Penitent Whore : placing those Women that marry the second time , in the same rank with those that keep in the stews . And he is so full of such expressions as these , as that the whole Canary Islands themselves would hardly be sufficient to sweeten them . Certainly if he had not believed , that there was some Uncleanness in Marriage , he would never have been so unwilling , * as he was , to speak out , and confess in plain terms , that Adam should nevertheless have had carnal knowledge of Eve his Wife , though they had both of them contiued in their state of Innocence : which thing is evident enough to any one that shall but consider the second Chapter of Genesis , from vers . 18. to the end of the Chapter . Nevertheless this Father durst not positively affirm any such thing , fearing lest he might so impose some unclean thing upon the state of Innocence , in case he should have allowed them the Use of Marriage . Neither is his Opinion more sound , touching the Eating of Flesh , which being unknown to the World before the Flood , was afterwards permitted unto Mankind ; but ( as he believes ) in the very same manner , as Divorce was heretofore permitted to the Jews , only for the hardness of their heart . Whence it followeth , ( as he also says in express Terms ) that it also was abolished by our Saviour Christ , in like manner as Divorce and Circumcision were . † And whereas it is objected against us by Jovinian , ( saith he ) that God in the Second Benediction permitted the Eating of Flesh , which he did not in the First : he is to take notice , that in like manner as the liberty to put away a mans wife , according to the words of our Saviour , was not granted from the beginning , but was afterwards permitted to mankind , for the hardness of their heart : in like manner was the Eating of Flesh unknown , until the Flood ; but after the Flood , the Sinews and Virulency of Flesh were thrust into our Mouths , as the Quails were given to the People of Israel murmuring in the Wilderness . Certainly Divorce is a thing which is evil in it self , and is contrary to the Creation of the Man and of the Woman , and to Marriage also , which was instituted by God in Paradise : as is divinely proved by our Saviour , disputing with the Jews touching this Point . If therefore the Eating of Flesh be like it , this also is evil and unlawful in it self . Marcion , and the Manichees could hardly have said more than this . In another place he seems to be of Opinion , * that our Saviour hath utterly forbidden the use of an Oath to Christians : which piece of Doctrine is evidently contrary both to the Scriptures , and to Reason . It will be a hard matter also to clear him from the suspicion of that Errour , some Traces whereof are apparently to be seen in St. Cyprian , touching the Efficacy of the Sacraments ; as we have observed before . For , do but hear what he says . † The Priests also , ( saith he ) who serve at the Eucharist , and distribute the Blood of our Saviour to his People , commit a great impiety against the Law of Christ , in thinking that the Eucharist is made by the Words , and not by the Life of the Person that Consecrates it ; and that the Solemn Prayers only of the Priests are necessary , and not their Merits also . Touching the state of the Blessed after the Resurrection , he says neither but very faintly , that they shall live without eating . * What then will you say , ( these be his own words , ) shall we then eat after the Resurrection ? I know not that , I confess ; for we find no such thing written : Yet if I were to speak my Opinion , I do not think we shall eat . And to give our Judgment in general of this Author , I do not know whether or no we may allow for good , and perfectly conformable to the Discipline of our Saviour-Christ , the course which he ordinarily observes in his Disputations , wresting the words of his Adversaries , quite besides the Authors intention ; and framing to himself such a sense , as is not at all to be found in them ; and then fiercely encountring this Giant of his own making , mixing withal strange abusive language , and biting Girds , and the like tart expressions borrowed from profane Authors ; in which kind of Learning he was indeed very excellent . St. Augustine in the Contestation that he had with him , said , that the † Holy Ceremonies of the Jews , though they were abolished by Jesus Christ , might yet notwithstanding in the beginning of Christianity be observed by those , who had been brought up in them from their Infancy , even after they had believed in Jesus Christ , provided only , that they did not put their trust in them : because that that Salvation , which was signified by these Holy Ceremonies , was imparted unto us by Jesus Christ : which Doctrine of his is both godly and consonant also to what is urged by St. Paul , in the first Epistle to the Corinthians , and elsewhere , touching Christian Liberty , by which we both may , and ought to use , or abstain from such things , as are in themselves indifferent , according as shall be requisite for the Edification of our Neighbour . Now * St. Hierome here will needs make him believe , that his meaning is , that all those who believed among the Jews , were subject to the Law , and that the Gentiles were the only People , whom the Faith in Christ had exempted from this Yoak . And then presently doth he hereupon take occasion to pass as tart , and as biting a Jear upon him , as he could ; saying , that since it was so , that all the Believers among the Jews were bound to observe the Law , St. Augustine himself , who was the most Eminent Bishop in the whole World , should do well to publish this his Opinion , and to endeavour to bring over all his fellow Bishops to be of his mind . But he had then to deal with an able Adversary , and one that knew well enough how to make good his words , and to clear them from that Interpretation that the other had put upon them , and to overthrow whatsoever he had impertinently urged against him ; as any may see , in that † Excellent and Divine Answer of his to St. Hierome , touching this Point , and the whole substance of his Letter . The Case was otherwise betwixt him and Ruffinus : for there he grappled with one much below his Match , and dealt his blows upon an arrant Wooden Statue ; one that had scarcely any Reason in what he said , and yet much less dexterity in defending himself . But the sport of it is , to see that after he hath handsomly belaboured , and pricked this pitiful thing , from head to foot , and sometimes till the blood followed , he at length protesteth , * at the end of his first Book , that He had spared him for the Love of God , and that he had not afforded words to his troubled breast , and had set a watch before his mouth ; according to the Example of the Psalmist . And in another place he reads him a long Lecture , † telling him that they were not to use railing Language in their Disputations , nor to leave the Question in hand ; and to labour to bring in what Accusations they could against each other , which are more proper at a Bar , than in the Church , and fitter to stuff a Lawyers Bill , than a Church-mans Papers . 'T is true indeed , that those who have been galled by him , are themselves to blame : for as much as * He , out of his own candid disposition , courteously gave them warning himself ; telling them before-hand , that Those that meddle with him , had to do with a Horned Beast . And yet some perhaps may still very much wonder , how it should come to pass , that all those Watchings , and strict Discipline which he endured in Bethlehem , and the Desart of Arabia should not have mortified these Horns : to which I have no more to say , but this ; that God by a certain secret and wise Judgment , hath suffered these Holy men , notwithstanding all those excellent Gifts of Charity , Patience , and Meekness wherewith they were abundantly endued , sometimes to let fall such slips as these upon several particular occasions ; to let us understand , that there is nothing absolutely perfect , but God alone ; all men , how accomplished soever they can possibly be , carrying always about them some Reliques of Humane Infirmity . But however it be , this Course of St. Hierome's makes me doubt , that he hath dealt no better with others than he hath with St. Augustine , wresting their words much further than he ought to have done . But sometimes he goes further yet , and speaks even of the Pen-men of the Old and New Testament in so disrespectful a manner , as that I am very much unsatisfied with these his doings . As , for example , where he says in plain Terms without any Circumlocution , that the † Inscription of the Altar at Athens was not expressed in those very words which are delivered by St. Paul , in the Acts , Chap. 17. TO THE UNKNOWN GOD , but in other Terms , thus : To the Gods of Europe , Asia , and of Africk ; to the Vnknown and Foreign Gods. So likewise where he tells us , and repeats the same too in many several places , that * St. Paul knew not how to speak , nor to make a Discourse hang together : and , that he makes Soloecisms sometimes ; and that he knew not how to render an Hyperbaton , nor to conclude a Sentence : and that he was not able to express his own deep Conceptions in the Greek Tongue : and that he had no good utterance , but had much ado to deliver his mind . And again in another place he tells us , that It was not out of modesty , but it was the plain , naked truth that he told us , when the Apostle said of himself ; that he was Imperitus Sermone , Rude in Speech ; because that the truth is , He could not deliver his mind to others , in clear and intelligible Language . And he says moreover , which is yet much worse than all the rest , that * the Apostle disputing with the Galatians counterfeited ignorance , as knowing them to be a dull , heavy People , and that he had let f●ll some such Expressions , as might possibly have offended the more intelligent sort of people , had he not before hand told them , that he spake after the manner of men . Whosoever shall have had but the least taste of the force and vigour , and of the Candor of the Spirit , and Discourse of this Holy Apostle , can never see him thus used , without being extremely astonished at it : especially if he but consider , that these kinds of speeches , although they had perhaps some Ground , ( which yet they have not , ) must needs scandalize , and give offence to the weaker sort of People , and therefore ought not to have been uttered , without very much Qualification , and sweetning of the business . St. Augustine , I confess , is much more discreet in this particular , every where testifying ( as there is very great Reason he should ) the great Respect he bare to the Authors of the Books of the Holy Scriptures ; and never speaking of any of them , whether it be of their Style , or of their Sense , but with a singular admiration . But as for his own private Opinions , and those of other men which he embraceth , he is not without his Errours also . Such is that harsh Sentence of his , which he hath pronounced upon all Infants that dye before Baptism ; whom he will have not only to be deprived of the Vision of God , which is the punishment that the ordinary Opinion of the Church condemns them to ; but he will further have them to be † Tormented in Hell fire : wherein he is also followed by Gregorius Armininensis , * a Famous Doctor in the Schools , where he is called , by reason of this Rigour of his , Tormentum Infantium . He maintaineth also , that the Eucharist is necessary for little Infants , as we have formerly noted , to another purpose . To which we must also add that other Opinion , to which he evidently inclines ; namely , * that the Soul is derived from the Father to the Son , and is engendred of his Substance , as well as the Body , and is not immediately Created by God , which is the Common Opinion at this day . There is no man but knows , that † He every where attributes to the Angels a Corporeal Nature : and also that he conceives , against all sense and reason , * that the whole World was created all in an instant of time ; and refers , the six days space of time , wherein the Creation is said to have been perfected , to the different degrees of the knowledge of the Angels . He believed also , with the most of the Ancient Fathers , † that the Souls of Men departed , are shut up into I know not what secret , dark Receptacles , where they are to remain from the hour of their departure , till the Resurrection . But we need not trouble our selves any further , in proving that he also might erre in matters of Religion , seeing that himself hath made so clear and so Authentick a Confession hereof , in his Books of his Retractations , where he correcteth many things which he had formerly written , either besides , or against the Truth . I must here confess also , that in my Opinion , it would have added very much to the great and high Esteem , which we generally have of his Parts and Worth ; if he had been more positive , and more resolved , in the Decision of things , which he hath handled , for the most part , after the manner of the Academicks , doubtingly and waveringly all the way ; insomuch that he leaveth undecided not only * whether the Sun and the other Stars be endued with Reason , but also , * whether the World it self be a Living Creature , or not . He that will but exactly and carefully read the rest of the Fathers , may very easily observe in their Writings divers Errours of the like nature ; and a man shall scarcely meet with any one Father , of any Note or Repute , from whom some such thing or other hath not escaped . As for my own part , who have taken upon me this troublesom Business very unwillingly , I shall content my self with these few Instances already set down , seeing they do , in my Judgment , make this Business very clear ; the discovery whereof , I have been necessitated to undertake , though I wish rather they might have been concealed . For , seeing that these so eminent Persons , who were of the greatest Repute amongst all the Ancients , have through Humane Infirmity fallen into such Errors , in Point of Faith ; what ought we to expect from others , who come very much behind these , both in respect of their Antiquity , Learning , and Holiness of Life ? Since Justin Martyr , Irenaeus , Clemens Alexandrinus , Tertullian , Cyprian , Lactantius , Hilary , Ambrose , Hierome , Augustine , and Epiphanius , that is to say , the most Eminent , and most Approved Persons that ever were , have yet stumbled in many places , and have quite fallen in some other ; what hath Cyril , Leo , Gregorius Romanus , and Damascene done , who have come after them , and in whom hath appeared both much less Gallantry of Spirit , and Sanctity , than in the Former ? Besides , if these Men have been mistaken in matters of so great Importance ; some of them , for Instance , in the Point touching the Nature of God ; some , touching the Humanity of our Saviour Christ ; others , touching the Quality of our Soul ; and some , touching the State and Condition thereof after Death , and touching the Resurrection ; why , for Gods sake , must they needs be Infallible , when they speak of the Points now debated amongst us ? Why may not the same thing have hapned to them in the one , that hath so manifestly befallen them in the other ? It is not very probable ( as we have said before ) that they so much as ever thought of our Differences : and it is much more improbable , that ever they had any intention of being our Judges in the Decision of them , as we have before proved . But now put the Case that they were acquainted with the Business , and that they did intend to clear our Doubts , and to give us their Positive Determination touching the same in their Books ; who shall assure us , that they have had better success here , than they had in so many other things , wherein we have before heard them , give their Verdict , so utterly against all Justice and Reason ? He that hath erred touching the Point of the Resurrection , is it not possible that he should be in an Errour touching the State of the Soul after this Life ? He that could be ignorant what the Nature of Christ's Body was , must he Necessarily have a Right Judgment touching the Eucharist ? I do not see what solid Reason of this Difference can possibly be given . It cannot proceed , but from one of these two Causes , neither of which have yet any place here . For it happens sometimes , that he who is deceived in one Particular , hath yet better fortune in another ; by reason perhaps of his taking more heed to , and using more Attention in the Consideration of the Later , than he did in the Former , or else , by reason that one of the Points is easier to be understood , than the other . For , in this Case , though his Attention be as great in the one , as in the other ; yet notwithstanding he may perhaps be able to understand the easie one , but shall not be able to master the hard one . But now , neither of these Reasons can be alledged here : For , why should the Ancients have used less Care and Attention in the Examination of those Points wherein they have erred ? Or , why should they have used more in those Points which are at this day controverted amongst us ? Are not those Ancient Points of Religion of as great Importance , as these Latter ? Is there less danger in being ignorant touching the Nature of God , than touching the Authority of the Pope ? or touching the State of the Faithful in the Resurrection , than touching the Punishment of Souls in Purgatory ? the Real Qualities of the Body of Christ , than the Nature of the Eucharist ? the Cup of His Passion , than the Cup of His Communion ? Is it more Necessary to Salvation , to know Him Sacrificed upon the Altar , than Really Suffering upon the Cross ? Who sees not , that these Matters are of equal Importance ? or , if there be any Difference betwixt them , that those Points wherein the Fathers have erred , are in some sort more Important than those which we now dispute about ? We shall therefore conclude , That if they had had both the one and the other before their eyes , they would questionless have used as much Diligence at least , and Attention , in the Study of the one , as of the other ; and consequently , in all probability , would have been either as successful , or else have erred as much in the one , as in the other . Neither may it be here objected , That those Points wherein they have failed , are of more difficulty than those other wherein these Men will needs have them to have been Certainly in the Right : for whosoever shall but consider them more narrowly , he will find that they are equally both easie and difficult : or , if there be any difference betwixt them in this Particular , those which they have erred in , were the easier of the two to have been known . For , I would fain have any Man tell me what he thinks in his Conscience , whether it be not as easie to judge by Reason , and by the Scripture , whether or no the Saints shall dwell upon the Earth after the Resurrection ; as it is to determine , whether , after they are departed this Life , they shall go into Purgatory , or not ? Is it a harder matter to know , whether the Angels are capable of Carnal Love ; than it is to judge , whether the Pope , as he is Pope , be Infallible , or not ? And if it be answered here , That the Church , having already determined these Latter Points , and having not declared it self at all touching the other , hath taken away all the Difficulty of the one , but hath left the other in their former Doubtful State : this is to presuppose that which is the main Question ; or rather , it is manifestly False : the Church in the First Ages having not , that we know of , passed any Publick and Authentick Judgment , touching the Points now in controversie , as we have before already proved . Forasmuch therefore as these Holy Men ( if at least they had any thought at all of these our Quarrels ) had an equally Clear Insight in these things ; both according to all Reason , and all Probability , they would have also come unto them with an equal both Attention and Affection . And I believe that there is no Man but sees , that if they might erre in the Decision of the one , it is altogether as Possible that they might be mistaken also in their Judgment upon the other . Now those Books of theirs , which are left us , proclaim aloud , and openly enough , ( as we have seen by those few Testimonies which we have but just now produced out of them ) that they have erred , and sometimes also very grievously , touching those First Questions : it remaineth therefore that we say , That their Judgment is not any whit more Infallible in our present Controversies . I could be content that you had demonstrated to any Protestant , by clear and undeniable Reasons , that S. Hilary , in those Passages which are produced out of him for the same purpose , hath Positively taught the Real Presence of Christ in the Eucharist : and I could be well contented that he should grant you the same , which yet perhaps he will never do . However , after all , he hath this still to put you in mind of , namely , that this is the self-same S. Hilary , who in the same Book maintains , That the Body of Christ felt no Pain at all upon the Cross . And if he were in an Error in this Particular , why must he Necessarily be in the Right in the other ? The Question touching the Body of Christ , is of as great Importance as that of the Eucharist : and it is besides much more Clearly decided in the Scriptures , where there is nothing in the Earth that obligeth in the least degree to fancy any such thing of the Body of Christ , as S. Hilary hath done : but where , on the contrary , there seems to be some kind of Ground for the Opinion which he is pretended to have had , touching the Eucharist . Forasmuch therefore ( will the Protestant say ) as that in a thing which is of equal Importance , and of much less Difficulty , he hath manifestly erred , who can assure me , that in this Point here , which is both less Necessary , and more Difficult he may not also be mistaken ? The same hath he to reply upon you , touching those other Allegations which you produce out of the rest of the Fathers ; every one of whom hath either Really erred , o● else Possibly might have erred in Matters of Religion . Neither can you hope , that any Solid Answer should be given to these things ; especially if you but consider , that the Practice both of the Fathers , and also of our Adversaiies themselves , hath clearly confirmed this our Position . For , * S. Augustine , in that Dispute of his which he maintained against S. Hierome , seeing him produce the Testimonies of Seven Authors , he ( taking no notice at all of the words of the first four of them ) answers no more but this , That some of them were guilty of Heresie , and the rest of Error : Which Answer is very Insufficient , unless you allow , that the Testimony of a Man who hath erred in any one particular Point of Faith , is Null and Invalid . The Fathers of the II Council of Nice took the very same Course in answering an Objection brought against them by the Iconoclasts , who alledged a certain Passage for themselves out of Eusebius Bishop of Caesarea , answering them no more but this , That the Author they cited was an Arian . We need not examine whether this Answer of theirs be true , or no ; and if so , whether it be to the purpose , or not : It is sufficient for us , that it appears hence , by their making use of this kind of Answer , that they took it for granted , that he that had failed in one Point , was not to be trusted in any other . Cardinal Perron , and the rest of the Learned of that Party , oftentimes makes use of the same Shift , rejecting the Testimonies that are brought against them out of Socrates , or Sozomen , two Ecclesiastical Historians , because they say they were Novatians . Those who put forth the General Councils at Rome disauthorize Gelasius Cyzicenus , who was the Compiler of the Acts of the Council of Nice , by producing many gross Oversights committed by him in that Piece of his . Forasmuch therefore , as we are not to build upon the Authority of any Author that may justly be accused of Error ; it is most evident , that the Authority of the greatest part , and indeed in a manner of all the Fathers , may very well be called in Question : seeing that you will hardly find any one of them that is not liable to this Exception . But it will here be objected perhaps , by some especially , that although it be confessed , that the Opinion of one Single Father possibly may be , and many times is really False ; yet however it is a very hard , or indeed an impossible thing , that what hath been delivered unanimously by many of them together , should be otherwise than True. But we have answered something already to this Objection , where we took occasion to examine that Maxime of Vincentius Lirinensis , touching this Particular . And in short , this is all one , as if having confessed that every particular Person of such a Company is sick of some Disease , we should notwithstanding still deny , that the whole Company , taken all together , can possibly fall into any Common Distemper of Body . It is not indeed altogether so probable , that Many should be sick of any Disease , as that One single Person should : yet neither is the thing altogether impossible , especially when the Disease is Contagious , and besides , not so well Known ; as for the most part the Errors of Great Persons are , whose very Name bears them out , and makes them easily received by the Ordinary sort , who run after them , and suck them in without the least suspicion at all . But yet if Reason will not do the turn , let Experience however perswade us to receive this Truth . For it is most evident , that some of those Errors before-specified , have been maintained , not by One , nor by Two , nor by Three of the Fathers onely ; but by Many , by the Major part , and sometimes also by All the Fathers of the same Age , at least of all those whose Names and Writings have come to our hands . We have heard how that Justin Martyr maintained the Opinion of the Millenaries , which is both manifestly false in it self , and also very dangerous in its Consequences . Now this Opinion he did not maintain alone , the rest of the Learned of his time were in a manner all of the same Perswasion , as it appeareth by his own words . For , writing against Tryphon , and the Jews that held with him , he saith , a That if they had by chan●e met with some who bare the Name of Christians , but did not believe this Article of Faith , blaspheming the God of Abraham , of Isaac , and of Jacob , and saying , That there shall be no Resurrection of the Dead , but that the Souls , immediately after Death , are transported up to Heaven ; they must not take these Persons for Christians , no more than , in speaking truly and precisely , the Samaritans , or any other Sect of Judaism , ought to be called Jews . The False Christians which he here speaks of , were the Valentinians , and others of the Gnostick● . He goes on by and by , and says , b But as for me , and the rest of us , who are Right and Orthodox in our Opinions , and who are perfectly Christians , we know , that there shall be both a Resurrection of the Flesh , and that the Saints shall afterwards also spend a thousand years in Jerusalem , which shall be rebuilt , beautified , and enlarged . By which words of his he seems to testifie , That all the Catholicks in his time maintained this Erroneous Opinion , and that the Hereticks onely rejected it . I know very well , that he confesseth before , c That there were divers who were Perfect and Religious Christians , who yet did not embrace the said Opinion : But let any Man that can , reconcile these two contrary Sayings ; That all Orthodox Christians held this Opinion ; and , That there were some of the Orthodox Party , that did not receive the same . Let any Man that will , search also into Justin's Works , and see whether this Contradiction hath not been foisted in by the Zeal of the following Ages , who haply might take offence at the Business , in seeing such an Opinion fathered upon all the True Christians , by so great a Martyr . It is sufficient for us , that however it appears clearly by this Passage , that a very great part of the Doctors , and of the Faithful People of those times , maintained this Errour . We see that Irenaeus , who lived in the same time , and also Tertullian , who followed not long after him , were both of the same Perswasion ; no one Man all this while , that we hear of , offering to contradict them . d Eusebius , and * S. Hierome , and divers other Authors inform us , That Papias Bishop of Hierapolis , who flourished about the Year of our Lord CX , was the Author of this Opinion . It followeth then from hence , That the Consent of all the Fathers that are now extant , who lived in the same Age , and maintained all the same Opinion , is no infallible Argument of the Truth . And if you go down ●ower , you will find that the very same Error was defended by several Doctors of very great Repute in the Church . S. Hierome , who in divers places of his Commentaries hath excellently and solidly refuted this foolish Fancy , says , e That many among the Learned Christians had maintained the same , and to those , whom we have already mentioned † He addeth Lactantius , Victorinus , Severus , and Apollinaris , who is followed in this Point , ( saith he in another place ) by great multitudes of Christians about us , insomuch that I already foresee and presage to my self , how many folks anger I shall incur hereby : namely , because he every where spoke against this Opinion . Whence it plainly appears , that in his time , that is to say , about the beginning of the Fifth Century , it was still in great request in the Church . And indeed how fierce soever he seem to be in his Onset , yet he dares not condemn this Opinion absolutely . * Although we embrace not this Opinion , ( saith he ) yet can we not condemn it ; for as much as there have been divers Eminent Personages , and Martyrs in the Church , who have maintained the same . Let every man abound in his own sense , and let us leave the judgment of all things to God. Whence you see , ( as we may observe by the way ) that the Fathers have not always held an Opinion in the same degree that we do . For , St. Hierome conceived this to be a Pardonable Errour , which yet we at this day will not endure to hear of . If it be here answered , that the Church in the Ages following condemned this Opinion , as erroneous ; this is no more , than to say , that the Churches in the Ages following acknowledged , that the joynt Consent of many Fathers together , touching one and the same Opinion , is no solid Proof of the Truth of the same . If Dionysius Alexandrinus had been of any other judgment , he would never have written against Irenaeus as he did ; as † St. Hierome also testifieth , in one of his Books of Commentaries before cited . And if we are to have regard to Authority only , the Judgment of the succeeding Church cannot then serve us , as a certain Guide in this Question , to inform us on which side the Truth is : For , to alledge it in this Case , were rather to oppose one Authority against another , than to decide the Controversie . As Dionysius Alexandrinus , St. Hierome , Gregory Nazianzene , and others , conceived not themselves bound to submit to the Authority of Justin Martyr , Irenaeus , Lactantius , Victorinus , Severus , and others ; so neither are we any more bound to submit to theirs : For , their Posterity oweth them no more Respect , than they themselves owed to their Ancestors . It seemeth rather , that in Reason they should owe them less , because that look how far distant in time they are from the Apostles , who are as it were the Spring and Original of all Ecclesiastical Authority ; so much doth the Credit and Authority of the Doctors of the Church lose and grow less . If Antiquity ( as we would have it ) be the Mark of Truth , then certainly that which is the most Ancient , is also the most Venerable , and the most Considerable . And if there were no other Argument but this , against the Authority of many Fathers , unanimously consenting in any Opinion ; yet would it clearly serve to lessen the same : but there are yet behind many others ; some whereof we shall here produce . We have heard before , Justin Martyr , Irenaeus , Tertullian , and St. Augustine , affirming all of them , that Heaven shall not be opened , till the Day of Judgment ; and that during this space of time the Souls of all the Faithful are shut up in some subterraneous place , except some small number of those who had the Priviledge of going immediately to Heaven . The Author of those Questions and Answers , that go under the name of Justin Martyr , maintains the same Opinion , as you may see in the Answers to the LX , and LXXIV Questions . And that I may not unprofitably spend both Time and Paper , in bringing in all the particular Passages , I say in General , that both the Major Part , and also the most Eminent Persons among the Ancient Fathers held this Opinion , either absolutely , or at least in part . For , besides Justin Martyr , Irenaeus , Tertullian , and St. Augustine , and the Author of those Questions and Answers we before mentioned , which is a very Ancient Piece indeed , though falsly fathered upon Justin Martyr , it is clear , that Origen , Lactantius , Victorinus , St. Ambrose , St. Chrysostome , Theodoret , Oecumenius , Aretas , Prudentius , Theophylact , St. Bernard , and , among the Popes , Clemens Romanus , and John XXII . were all of this Opinion , as is confessed by all ; neither was this so admirable and general Consent of theirs contradicted by any Declaration of the Church , for the space of Fourteen Hundred years ; neither yet did any one of the Fathers so far as we can discover , take upon him to refute this Errour , as Dionysius Alexandrinus , and St. Hierome did to refute the Millenaries ; all the rest of the Fathers being either utterly silent , as to this Particular , and so by this their silence going over in a manner into the Opinion of the Major Part ; or else contenting themselves with declaring sometimes here and there in their Books , that they believed that the Souls of the Saints should enjoy the sight of God , till the Resurrection , never formally denying the other Opinion . But that which doth further shew , that this Opinion is both very Ancient , and hath been also very Common among the Christians , is , because that even at this day it is believed , and defended by the whole Greek Church : neither is there any of all those , who make Profession of standing to the Writings of the Fathers , as the Rule of their Faiths , who have rejected it , save only the Latines , who have expresly also established the contrary , at the Council of Florence , held in the year of our Lord 1439. which is not above Two Hundred and Twelve years ago . Do but fancy now to your selves a Vicentius Lirinensis , standing in the midst of this Council , and laying before them his own Oracle , before mentioned ; which is , That we ought to hold for most certainly , and undoubtedly true , whatsoever hath been delivered by the Ancients unanimously and by a Common Consent : and do but think , whether or no he should not have been hissed out by these Reverend Fathers , as one that made the Truth , which is holy and immutable , to depend upon the Authority of Men ? For , these men regarded not at all neither the Multitude , nor the Antiquity , nor the Learning , nor the Sanctity of the Authors of this foolish Opinion ; but , finding it to be false , without any more ado rejected it , as they thought they had good Reason to do , and withal ordained the contrary . Now I am verily perswaded , that there are very few Points of Faith , among all those which the Church of Rome would have the Protestants receive , for which there can be alledged either more , or more clear and evident Testimonies out of the Fathers , than for this . For as much therefore as that after all this it hath not only be called in Question , but hath been even utterly condemned also ; who seeth not , that the Consent of many Fathers together , although any such thing were to be had , upon all the Points now in Debate , would yet be no sufficient Argument of the Truth of the same ? But I shall pass on to the rest . We have before heard , how that Tertullian , St. Cyprian , who was both a Bishop and a Martyr , Firmilianus Metropolitan of Cappadocia , Dionysius Patriarch of Alexandria , together with the Synods of Bishops both of Africk , Cappadocia , Cilicia , and Bithynia , held all , that the Baptism of Hereticks was invalid and null . St. Basil who was one of the most Eminent Bishops of the whole Eastern Church , held also in a manner the very same Opinion ; and that a long time too after the Determination of the Council of Nice ; as appeareth by the Epistle which he wrote to Amphilochius ; which is also put in among the Publick Decrees of the Church , by the Greek Canonists . And yet this Opinion is now confessed by all to be Erroneous . Many in like manner of the Fathers , as namely † Tertullian , * Clemens Alexandrinus , † Lactantius , and * Africanus , believed , that our Saviour Christ kept the Feast of the Passeover but once only , after his Baptism . And yet notwithstanding this Consent of theirs , the Opinion is known to be very false , as † Petavius also testifieth ; and besides is expresly contrary to the Text of the Gospel . I shall not here say any thing of the Opinion of a St. Chrysostom , b St. Hierome , c St. Basil , and the Fathers of the Council held at d Constantinople under the Patriarch Flavianus ; who seem all to have held , that an Oath was utterly unlawful for Christians , under the New Testament . Neither shall I take any notice in this place of that Conceit of Athanasius , St. Basil , and Methodius , as he is cited by e John Bishop of Thessalonica , who all believed that the Angels had Bodies : to whom we may also add , ( as we have shewed before , ) St. Hilary , Justin Martyr , Tertullian , and very many more of the Fathers , who would all of them have the Nature of Angels to be such , as was capable of the Passions of Carnal love ; of which number is even f St. Augustine also . Whosoever should now conclude from hence , that this Fancy of theirs ( which yet is of no small importance ) is a Truth ; would he not be as sharply reproved for it by the Romanists , as by those of Geneva ? But I must not forget , that besides St. Cyprian , St. Augustine , and Pope Innocent I. whose Testimonies we have given in g before , all the rest of the Doctors , in a manner , of the first Ages maintained , that the Eucharist was necessary for young Infants ; if at least you dare take Maldonat's word , h who affirms , that this Opinion was in great Request in the Church , during the first Six Hundred years after our Saviour Christ . i Cassander also testifieth , that he hath often observed this Practice in the Ancients ; as indeed is also witnessed by Carolus Magnus , and by Ludovicus Pius , who lived a long time after the Sixth Century ; both of which assure us , that this Custom continued in the West , even in their time , as they are cited by Cardinal k Perron : and the Traces of this Custom do yet remain to this day , amongst those Christians who are not of the Communion of the Latine Church . For l Nicolaus Lyranus , who lived somewhat above three hundred years since , observed , That the Greeks accounted the Holy Eucharist so necessary , as that they administred it to little Children also , as well as Baptism . And even in our Fathers time , the Patriarch m Jeremias , speaking in the name of the whole Creek Church , said , We do not only Baptize little Children , but we also make them partakers of the Lords Supper . And a little after : we account ( saith he ) both Sacraments to be necessary to Salvation for all persons ; namely , Baptism and the Holy Communion . The n Abyssines also make their Children in like manner Communicate of the Holy Eucharist , as soon as ever they are Baptized . Which are most evident Arguments , that this false Opinion , touching the Necessity of the Eucharist , hath been of old maintained , not by three or four of the Fathers only , but by the Major part , and in a manner by all of them . For we do not hear of so much as one , among all the Ancient Fathers , who rejected it in express Terms ; as the Council of Trent hath done , in these later Times . To conclude , the Jesuit o Pererius hath informed us , ( and indeed the observation is obvious enough to any man , that is never so little conversant in the Writings of those Authors , who lived before St. Augustines time ) that all the Greek Fathers , and a considerable part also of the Latines , were of Opinion , that the Cause of Predestination was , the Fore sight which God had , either of Mens Good Works , or else of their Faith : either of which Opinions , he assures us , is manifestly contrary both to the Authority of the Scriptures , and also to the Doctrine of St. Paul. So that I conceive we may , without troubling our selves any further in making this envious Inquiry into the Errours of the Fathers , conclude from what hath been already produced , that seeing the Fathers have Erred in so many Particulars , not on singly , but also many of them together ; Neither the private Opinion of each particular Father , nor yet the unanimous Consent of the Major part of them , is a sufficient Argument certainly to prove the Truth of those Points , which are at this day controverted amongst Us. CHAP. V. Reason V. That the Fathers have strongly contradicted one another , and have maintained Different Opinions , in Matters of very Great Importance . BEssarion , a Greek born , who was honoured with the Dignity of Cardinal , by Pope Eugenius IV. as a Reward of his earnest desires to , and the great pains he took in endeavouring a Reconciliation betwixt the Eastern and the Western Church , in a Book which he wrote upon this Subject to the Council of Florence , will have the whole Difference , betwixt the Greek and Latine Churches , to be brought before the Judgment Seat of the Fathers . And for as much as he knew , that unless the Judges did all agree , and were of one Opinion , the Cause ( especially in Matters of Religion , ) necessarily remains undecided ; he strongly labours to prove , that he hath all the Fathers consenting not only with him , but , ( which is yet much harder to prove ) that they are all of the same Opinion also among themselves ; insomuch that he commands us , when ever there appeareth any contrariety in their Writings , that we should accuse our own ignorance , rather than blame them for contradicting each other . We may conclude therefore , from what is here laid down by this Author , who was both as acute , and as Learned a man , as any was at this Council , that to render the Fathers capable of being the Judges of our Controversies , it is necessary that they should be all of the same Judgment and Opinion , in Point of Religion . And certainly , this is a most clear Truth : For , if there be any Contradiction amongst them , or Dissenting in Opinion , they will leave our Controversies more Perplexed , rather than Decided ; and in stead of Uniting , will rather Distract us , and rend us into many Parts . That we may therefore be able to come to the knowledge of the Truth in this Particular , it will concern us first of all to examine , whether that which Bessarion addeth hereupon , be true also , or not ; namely , That the Opinions of the Fathers do never clash one with the other , touching the Points of our Religion . Now although this were so , yet would it not Necessarily follow from hence , that their Judgment must needs be therefore Infallible ; forasmuch as even an Error may , either by the Consent of the several Parties , or by Accident , or else by some other the like means , happen to meet with an Unanimous Entertainment by several Persons . But now in case this should prove to be false , then certainly we may make this Infallible Conclusion , That we ought to seek out for other Judges of our Controversies , than the Writings of the Fathers . We shall therefore shew , by way of addition to the rest of our Proofs , that this Assertion of his is more Bold than True ; and , that there are very many Real Differences to be found among the Ancient Fathers , in Matters of Religion . We have already touched before upon some of them , by the bye onely , as lying in our way , speaking of other Matters , and therefore we shall onely lightly run them over again ; as namely , first of all , That Disagreement in Opinion of the most Ancient among the Fathers , Justine Martyr , Irenaeus , and Tertullian , on the one side ; and Dionysius Alexandrinus , Gregory Nazianzene , and S. Hierome on the other : the First of these promising us very seriously the Delights and Pleasures of a Thousand years , and the Diamonds and the Saphires of a New Earthly Jerusalem , with all its Glory and Prosperity : but the other very coursely , and in downright Terms reproving this their Conceit , as being an idle Fancy , fit to be entertained by Little Children , and Old Women only ; and which seems to have been derived rather from the Dreams of the Jews , than from the Doctrine of the Apostles . The like to this was that Difference betwixt the Bishops of Asia , and Pope Victor , about the Observation of Easter-day ; and of Cyprian , and Stephen , about the Baptism of Hereticks : in all which Differences , the Heat was so high , as that it went on as far as to Excommunicating each other . If Bessarion now could but make it appear to us , that these were not Real , but Seeming Contradictions onely , I should then make no question at all , but that he would as easily reconcile Fire and Water , or whatever things else in Nature are the most Contrary the one to the other . We have heard that Tertullian maintained , That the Soul was Ex Traduce , and was propagated from the Father to the Son , by the Natural Course of Generation ; and that S. Augustine likewise enclined to the same Opinion : to whom , if we will believe a S. Hierome , we must add a very considerable number of the Western Church also , who were all of the same Perswasion . But b S. Hierome rejects them all , and their Opinion , and says , That the Soul is created Immediately by God , at the very instant that it is united to the Body ; adding withal , ( as we have formerly noted unto you ) That this is the Belief of the Church in this Point . S. Hierome , and those of his Faction held , That all that Reprehension used by S. Paul to S. Peter , which we find mentioned in the Epistle to the Galatians , was onely a Feigned Business , purposely Acted betwixt the two Apostles , by an Agreement made betwixt themselves . S. Augustine , with those of his Side , maintains the contrary , and says , That the thing was Real , and was meant heartily and seriously , and as it is related by S. Paul ; and that there was no Cunning , or Under-hand Dealing in the Business , or any Scene laid betwixt S. Peter and him . And S. Hierome pursued this Dispute with so much heat and earnestness , as that besides those Epistles of his , which are full of Gall and Choler , written against S. Augustine , touching this Particular , he yet in his c Commentaries also , which were Pieces that he wrote in his Quieter Tempe● , many times takes occasion to gird underhand at S. Augustine , upon this old Quarrel betwixt them . So that certainly he must needs be quite out of his Wits , whoever shall seriously go about to maintain , that these two Fathers were perfectly of One Opinion , and agreed upon this Point . d Justine Martyr is of Opinion , that it was the Real Ghost of Samuel , that appeared to Saul , being raised up by the Enchantments of the Witch at Endor . e Others say it was but a Fantasm . f Some of them hold , That the meeting together of the Faithful at the Eucharist thrice a week , is an Apostolical Tradition . g Others believe the contrary . h Some enjoyn us to Fast on Saturdays ; i others forbid the same , under the penalty of being accounted no less than the Murtherers of Christ . k Some of them conceive , that our Saviour Christ suffered Death in the Fortieth or Fiftieth year of his Age : l Others again would perswade us , that he died in the Thirtieth or Thirty first year of his Age : Both which Opinions are manifestly contrary to the Text of the Gospel , which tells us clearly , That after his Baptism , that is to say , after the Thirtieth year of his Age , he conversed above Three , and under Five years , upon the Earth . Some of them ( as we are informed by these m Latinized Greeks ) allow of these Terms , Cause , and Effect , in the Doctrine of the Trinity ; but some others again do not so . Some of them are of Opinion , That there is a certain Order , or Distinction of Priority , in the Persons of the Trinity : others again there are , who will not endure to hear of this Expression . Those of the Western Church call the Son only , The Image of the Father ; but the Greek Church maketh this Name extend to the Holy Ghost also . S. Basil will not allow of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in discoursing of the Son : Others again make use of it , without any scruple at all . I doubt very much , whether Bessarion had ever seen the Apologies and Invectives of S. Hierome , and of Ruffinus ; who were yet both of them Fathers , and of good Repute too in the Church , both that of their own time , and of the Ages following ; although they were not both of them of equal Esteem . Neither do I believe he remembred that Quarrel that there was betwixt Theophilus and Epiphanius on the one part , and S. Chrysostome on the other . For certainly , their Carriage toward each other in this their Debate , doth not shew them to have been so very good Friends , and so well agreed upon the Point debated . But now , to overthrow this Bold Assertion of his at once , we need go no further than to the very Point it self , touching which he proposed it . For , whom will he ever be able to perswade , that All the Fathers have written and said the very same things , touching the Procession of the Holy Ghost ? It is evident , that sometimes they will have It to Proceed from the Son also ; as S. Basil by name hath expressed himself , in that Passage of his , which is alledged by the Latins out of his Book against Eunomius ; ( which Piece yet the Greeks say is forged : ) and as the Fathers of the Western Church have most expresly declared themselves in many places . But yet I cannot possibly see ; how we can say , That they have All been of this Opinion . I shall not here meddle with those other Authorities , produced by the Greeks out of the Fathers ; which their Adversaries put by as well as they can , oftentimes most miserably wresting and stretching upon the Rack the Words and Meaning of the Fathers . But that Passage of Theodoret , in his Refutation of S. Cyril's Anathema's , is so clear and express , as that nothing can be more . n S. Cyril had said , in his IX Anathema , That the Holy Ghost proceeded Properly from the Son. o Theodoret answereth , That it is both Impious and Blasphemous to say , that the Holy Ghost hath its Subsistence from the Son , or by the Son. If he mean ( saith he ) that the Holy Ghost proceedeth properly from the Son , as heing of the same Nature with It , and as proceeding from the Father , we shall willingly agree with him , and shall receive his Doctrine as Sound and Pious : But if he mean , that the Holy Ghost hath its Subsistence from the Son , or by the Son , we must then reject it , as Impious , and Blasphemous . He could not have thrown by this Proposition of S. Cyril more bluntly , or in courser Terms : And yet for all this so flat giving him the Lie , as it were , and his so insolent rejecting of an Opinion that was then received by the Church , as the Latins pretend , p S. Cyril replies no more but this , That the Holy Ghost , altbough It proceed from the Father , yet nevertheless is not a Stranger to the Son , since He hath all things common with the Father . Why did he not cry out against him as an Heretick , as he many times elsewhere doth , with much less reason ; if at least you must needs have it granted you , that the Opinion of the Church at that time was , That the H. Ghost proceeded from the Son ? Why did he not take it very ill at his hands , that he should in so insolent a manner reject as Impious and Blasphemous , a Proposition that was so Holy , and so True ? Why did he not call the Whole Church in , to be his Warrant for what he had said , if so be it had Really been the General Belief of the Church at that time ? And how comes it to pass , that in stead of all this , he rather returns so tame an Answer , as seems rather to betray his own Cause , and something also to encline to the contrary Opinion of his Adversary ? For , it is evident , that neither Theoderet , nor yet any of the Modern Greeks ever held , That the Holy Ghost was a Stranger to , or was Unconcerned in the Son , seeing they all confess , That these three , to wit , the Father , the Son , and the Holy Ghost , are One and the same God , who is Blessed for ever . Whosoever shall but diligently consider these things ▪ ( for we cannot stand any longer upon the Examination of them ) he cannot , in my Judgment , but confess that the Church had not as yet declared it self , or determined any thing touching this Point ; and , that these Doctors spake herein each Man his own Private Opinion only , and according as the Present Occasion of Disputation led him to speak ; where you shall have them contradicting one another , in like manner as is usual in speaking of things not as yet throughly examined , or expresly determined : insomuch that it would grieve a Man to see how the Greeks and the Latins toil and sweat to no purpose , each of them labouring to bring over the Fathers to speak to their Side , and fearfully wresting their Words , whensoever they seem to be but never so little ambiguous ; and ever and anon accusing one another of having corrupted the Ancients Writings , whensoever they are found to speak expresly against them : and when all is done , leaving those who either read or hear them without any Prejudice , very much unsatisfied ; whereas it had been much more easie , to have honestly confessed at first , that which is but too apparent , that the Fathers , as in this , so in many other Points of Religion , have not all been of one and the same Perswasion . And whereas q Bessarion , that he may clude this Testimony of Theodoret , affirms , That he was cast forth of the Church for having denied that the Holy Ghost proceeded from the Son ; and that he afterwards publickly confessed his Error , at the Council of Cbalcedon , where he was received into the Church again : all this , I say , is only a Piece of Grecian Confidence , which shews more clearly than all the rest , how much this Man was carried away with his Passion , and the violence of his Affection to the Latin Church . For , I beseech you , in what Ancient Author had he ever read , that Theodoret was , I do not say , Condemned , or Excommunicated , but so much as Reproved , or Accused onely , for having maintained any Erroneous Opinion touching the Procession of the Holy Ghost ? We have the Acts of the Council of Ephesus , where he was Excommunicated : We have the Letters of S. Cyril , wherein he again received into the Communion of the Church John Patriarch of Antioch , and all his Followers , of which number Theodoret was the Chief . We have the Council of Chalcedon , where Theodoret , after some certain Cryings out of his Adversaries against him , was at length received by the whole Assembly as a Catholick Bishop , and was admitted to sit amongst them . In which of all these Authentick Pieces is there so much as one word spoken , touching this Opinion of his , concerning the Point of the Proceeding of the Holy Ghost ? S. Cyril himself , that is to say , those of his Party , did not at all condemn what he said , touching this Particular ; but he rather contented himself in excusing , or , if you please , in defending onely his own Opinion . The Business for which Theodoret was questioned in the Councils of Ephesus , and of Chalcedon , had nothing in the World to do with this , touching the Procession of the Holy Ghost : for , the Question was onely there , touching the Two Natures of our Saviour Christ , whom Nestorius would needs divide into Two Persons ; John Patriarch of Antioch , Theodoret , and divers other Eastern Bishops , favouring in some sort his Person , or being indeed offended rather at the Proceeding of the Council of Ephesus against him ; and withal rejecting several things that were contained in the Anathemas of S. Cyril . Now with what face could this Man tell us , after all this , That Theodoret had been deposed from his Bishoprick , for having maintained an Erroneous Opinion touching the Procession of the Holy Ghost ? But enough of this . I would in the next place fain know , how this Reconciler of Differences could compose that Debate betwixt the DCXXX Fathers of the Council at Chalcedon , and Leo Bishop of Rome ; and how he can reconcile the XXVIII Canon of the one , with those many Epistles written by the other , touching this Point , to Anatolius Patriarch of Constantinople , to the Emperour Marcianus , and his Empress , to the Prelates who were there met together in that Council , and to the Patriarch of Antioch : the Fathers of this Council advancing the Throne of the Patriarch of Constantinople , above those of Alexandria , and of Antioch , and making it equal even with that of Rome it self : Pope Leo in the mean time sending out his Thunderbolts against this Decree of theirs , and charging them as guilty of a most insufferable Injury offered him . And when this our Conciliator shall have done his business at Chalcedon , if he please , he may pass over into Africk , and there also Reconcile the Fathers of that Country to the Bishops of Rome ; the former of these forbidding their Clergy to make any Appeals to Rome ; and the other in the mean time to their utmost endeavouring to prove , That it is their Proper Right , to have such Appeals brought before them . And when he hath finished this Work , our Greek may then in the next place try to remove all misunderstanding betwixt the Fathers of the Council of Francfort , and those of the II. Council of Nice ▪ touching the Point of the use of Images ▪ the later of these Ordaining † That we ought to pay unto them Salutations , and Adoration of Honour , and that we ought to honour them with Incense and Lights : and the other , as every man knows , having not only rejected this Greek Council ; but having written 〈◊〉 expresly , against it , by the Command of the Emperour Carolus Magnus . Certainly he that shall but read the Fathers themselves , will easily and quickly perceive , that they clash and contradict each other , in most plain and irreconcileable Terms , and that there is no other way of bringing them honestly together , but by receiving every one of them , with his own private Opinions ; imitating herein the marvellous Wisdom of the Council of * Constantinople in Trullo ; which receiveth and alloweth of all in gross , without distinction , both the Canons of the Apostles , and the whole Code of the Church Vniversal , together with those of Sardica , Carthage , and Laodicea ; amongst which notwithstanding there are found strong Contradictions . As for Example , the † Council of Sardica will have the Right of receiving the Appeals of all Bishops to belong to the See of Rome ; whereas * Chalcedon gives this Priviledge to that of Constantinople . The Council of † Laodicea leaveth out of the Canon of the Scriptures , the Maccabees , Ecclesiasticus , the Book of Wisdom , Tobit , and Judith : * that of Carthage puts them in expresly . But now these honest Fathers of Constantinople , to the end they may give content to all the World , take no notice at all of these their Differences ; but receive each of them , with their own particular Canons , and Opinions , without obliging them to any one Common Rule ; doing this , I believe , upon condition , that themselves may not be required , by those whom they thus admit , to receive any more from them , than they shall think convenient . I know no man , that would not at this rate readily admit of , as Canon , all the Writings of the Fathers ; provided that he might but have liberty to take , or leave therein what he thought good . So that we may very well from henceforth rest satisfied , that , notwithstanding Bessarion's resolution to the contrary , the Fathers have not always been of the same Judgment in matters of Religion : and that consequently they ought not to be received by us , as our Judges touching the same . For , seeing that I find them contradicting each other , in so many several Points of very great importance ; how shall I be assured , that they are all unanimously agreed , touching those Points which are now debated amongst us ? Why may they not have had the same diversity of Opinion , touching the Point of the Eucharist , the Authority of the Church , the Power of the Pope , Free-will , or Purgatory , that they had in those other Points which we have before presented to the Readers view ; which were of as great importance as these , and no less easie to be determined ; as we have proved in the Chapter preceding ? Epiphanius and St. Hierome are as opposite in their Judgments , touching the Ancient Condition of Priests and Bishops , as Theodoret and St. Cyril are , touching the Procession of the Holy Ghost . Neither are some Opinions of Tertullian , and of Damascene ; Theodoret , and of Eusebius Emisenus ; of Eusebius Caesareensis , and of the VII . Council , touching the Point of the Eucharist , less opposite to each other ; than are those of Cyprian and of Stephen● , touching the Baptism of Hereticks : and so likewise in many other particulars . Why then should we take so much pains , and trouble our selves so to no purpose , in reconciling these men , and making them speak all the same thing ? Why should we so cruelly , and so uncivilly rack them as we do , to make them all of one Opinion , and to say the same things , whether they will or no ; and , sometimes too against our own Conscience ; but , certainly , for the most part , without any satisfaction to the Reader ? Why should we not rather honestly confess , that their Opinions were also different , as well as their words ? We make no scruple at all to confess , that they have been of contrary Opinions , touching those other Points of Religion ; which are not at all now controverted amongst us : How much greater harm , for Gods sake , would it be , if we should confess , that they have not any better agreed among themselves , touching these Points now in debate ? But we shall not need to press this matter any further : it is sufficient for us that we have proved , that they were of different Opinions in Point of Religion : so that it clearly follows from hence , that we ought not to admit of their Writings , as the proper Judges of our Controversies . I have formerly touched , though very lightly only , upon their Diversity of Opinion , and Contrariety , in their Expositions upon the Scriptures , which yet is a business of no very small consideration . For if we take them for our Judges , we shall necessarily then have occasion every minute of having recourse to them , touching the sense of those Passages of Scripture , about which we disagree among our selves . If now there be as great Contrarieties , and Difference in Judgment touching these things among them , as there is amongst our selves ▪ what have we then left us to trust to ? This Passage for Example , in the Gospel according to St. John , I and my Father are one , is of very great importance , in the Disputes against both Sabellius and Arius . Would you now know the true sense and meaning of these words , lest otherwise by misinterpreting the same , you might chance to fall into the one , or the other of these two Precipices ? If you have recourse to the Fathers in this case , you shall have † some of them referring it to the Vnion of the Affection , and of the Will ▪ and * others again , to the Vnity of Essence and of Nature . So likewise this other passage in the same Evangelist ; a My Father is greater than I , is very considerable also , in the Question touching the Divinity of Jesus Christ : And yet there are b some among the Fathers , who understand the words as spoken indefinitely of the Son of God ▪ although the rest of them do ordinarily restrain them to his Humanity . These words also of St. John , c The Word was made Flesh , are of no small consideration , in the Disputes against Nestorius and Eutyches . Now if you bring the business before the Fathers , you shall have d some of them expounding these words , by comparing them with those passages in St. Paul , where it is said that e Christ was made sin , and a f Curse for us : but g St. Cyril saith , that we must take heed how we interpret the words so . It would be an endless Task , if I should here go about to reckon up all the Differences , and Contrarieties of Judgment , that are to be found in the Fathers . Those that have a mind to see any more of them , may have recourse to some of our late Commentators , whose usual course is , to bring in all together the several Interpretations of the Fathers , upon those Books which they Comment upon : as Maldonate hath done , upon the Gospels ▪ Cardinal Tolet , upon St. John , Bened. Justinianus , upon the Epistles of St. Paul , and others : where they will find , that there is scarcely any one Verse , that the Ancients have understood all of them after one and the ●ame manner . And which is yet worse than this , besides this Contrariety and Difference of Interpretation , you will often meet with very many cold and empty Expositions ▪ and it is very seldom that you shall find there that solid simplicity which we ought to expect from all those , who take upon them the Interpretation of the Holy Scriptures . For as much therefore as we many times meet with Contrariety of Judgment , as well in their Expositions of the Scriptures , as in their Opinions , we may safely conclude , that they are not of sufficient Authority to be admitted as the Supreme Judges of our Controversies : that Contradiction , which is often found amongst them , evidently shewing , that they are not Infallible Judges , such as it is requisite that they should be , for the making good of all those Points , which are at this day maintained by the Church of Rome against the Protestants . CHAP. VI. Reason VI. That neither those of the Church of Rome , nor the Protestants do acknowledge the Fathers for their Judges in Points of Religion , but do both of them reject such of their Opinions , and Practices , as are not for their Gust . An Answer to two Objections , that may be made against what hath been here delivered in this Discourse . THus far have we laboured to prove that the Writings of the Fathers have not Authority enough in themselves , for to be received as Definitive Sentences passed upon our Differences in Religion . Let us now in the last place see , how much they have in respect of us . For although a Sentence of Judgment should be good , and valid in it self , as being pronounced by one who is a competent and lawful Judge , duly and according to the Forms of Law ; yet notwithstanding would not this serve to determine the Controversie , if so be the Authority of this Judge be denied by either of the Parties , ( unless , as it is in worldly Affairs , the Law be armed with such a Power , as is able to force those that are obstinate to submit to Reason : ) for as much as the Question is here touching Religion , which is a Holy and Divine thing , to the embracing whereof men ought to be perswaded , and not compelled , since force hath no place here . For although perhaps they could compel men outwardly to render some such respect to the Writings of the Fathers , yet notwithstanding would not this serve to make any impression of the Belief of the same , in the heart of any one . The same Divisions would still remain in the minds of men , which you are first of all to pull up by the roots , if ever you intend to reconcile them to each other , and to make them agree in Point of Religion . For the certain determination therefore of all Differences of this nature , it is necessary that both Parties be perswaded , that the Judge , who is to pronounce Sentence upon the same , hath as much Authority as it requisite for that purpose . Notwithstanding therefore that the Fathers should have clearly and positively pronounced what they had thought , touching the Point in hand , which yet they have not done , as we have proved before : Let us suppose further , that they had been endued with all those qualities , which are requisite for the rendring a man fit to be a Supreme Judge , and from whom there can be no Appeal , which yet is not so , as we have already clearly proved : yet notwithstanding would all this be to no purpose , unless this Authority were acknowledged by both Parties . The Old Testament is a Book which was written by Divine Inspiration , and is endued with so supreme an Authority , as that every part of it ought to be believed . Yet doth not this work any whit at all with a Pagan , because he doth not acknowledge any such excellent worth to be in it . In like manner is it , between the New Testament and the Jew : neither can it decide the Differences betwixt the Jews and us ; not because it is not of sufficient Authority in it self ; but , because it is not so to the Jew . And indeed he were worthy to be laughed at , whosoever should alledge , in disputing against the Pagans , the Authority of the Old Testament ; or that of the New , for the bringing of a Jew over to our Belief . Suppose therefore , that the Writings of the Fathers were clear , upon our Questions : nay which is more , let it be granted moreover ( if you please , ) that they were written by Divine Inspiration , and are of themselves of a full and undeniable Authority : I say still , that they cannot decide our Debates , if so be that either of the Parties shall refuse to acknowledge this great and admirable dignity to be in them ; much less if both Parties shall refuse to allow them to have this Priviledge . Let us now therefore see , in what account the several Parties have the Fathers ; and , whether they acknowledge them as the Supreme Judges of their Religion ; or at least as Arbitrators , whose definitive Sentence ought to stand firm and inviolable . As for our Protestants of France , whom their Adversaries would fain perswade , if they could , to receive the Fathers for Judges in Religion ; and to whom consequently they ought not , according to the Laws of a legitimate Disputation , to alledge for the proof of any Point in debate , any other Principles , than what they do allow of ; it is evident , that they attribute to the Fathers nothing less , than such an Authority . For , in the Confessing of Faith they declare , in the very beginning of it , That they hold the Scriptures to be the Rule of their Faith ▪ and as for all other Ecclesiastical Writings , although they account them to be useful , yet nevertheless do they not conceive , that a man may safely build any Article of Faith upon them . And indeed seeing that they believe , ( as the tell you immediately after , ) that the Scripture containeth all things necessary both for the service of God , and the Salvation of mens Souls , they have no need of any other Judge , and should in vain have recourse to the Writings of the Ancients ; the Authority whereof , how great soever it be , is still much less , both in it self , and also in respect of us , than that of the Bible . In the next place they seriously profess , that their intent is to reform the Christian Doctrine according to this Rule ; and to retain firmly what Articles of Faith soever are therein delivered ; and to reject constantly all those , that are not there found laid down , how high and eminent soever the Authority be , that shall resci●d the one , or establish the other in the Belief of Men. It is not Lawful ( say they ) for Men , nor yet for the Angels themselves , either to add to , or to diminish from , or to alter it ; neither may Antiquity , nor Customs , nor Multitude , nor Judgments , nor Humane Wisdom , nor Definitive Sentences , nor Edicts , nor Decrees , nor Councils , nor Visions , nor Miracles be brought in opposition to it : but on the contrary rather , all other things ought to be examined , regulated , and reformed by it . These be their own Words . If therefore they will not depart from this their Belief , which is as it were the Foundation and Key of their whole Reformation , they cannot receive the Fathers who lived in the Second , Third , and Fourth , and so in the following Centuries , as Judges , nor yet Absolutely and Simply as Witnesses , in the Points of Faith. For they all hold , That that Pure , Simple , and Holy Doctrine , which was taught and preached by the Apostles at the beginning of Christianity , and delivered over unto us by themselves in the New Testament , hath been by little and little altered and corrupted ; Time , which changeth all things , continually mixing among it some Corruption or other ; sometimes a Jewish or a Heathenish Opinion ▪ and sometimes again some Nice Observation ; otherwhiles some Superstitious Ceremony or other ; whilst one building upon the Foundation with Stubble , another with Hay , a third with Wood ; the Body seems at length , by little and little , to have become quite another thing than it Anciently was ; we having , in stead of a Palace of Gold , and of Silver , a House built up of Plaister , Stone , Wood , and Mud , and the like pitiful Stuff . In like manner , ( say they ) as we see , that Brooks of Water , the farther distant they are from their Springs , the more Filth they contract , and the more doth their Water lose of its first Purity . And as a Man , the more he groweth in years , the more doth that Native Simplicity which appeared in him in his Infancy , decay ; his Body and his Mind are changed , and he is so much altered by little and little , through Study , Art , and Cunning , that at length he seemeth to be clean another Man : In like manner ( say they ) hath it ●ared with Christianity . And here they presently urge that notable Passage out of S. Paul , in his Second Epistle to the Thessalonians , where he speaks of a Great Falling away , which then in his time began already to work secretly and insensibly , but was not to break forth till a long time after ; as you see it is in all Great Things , whether in Nature , or in the Affairs and Occurrences that happen to Mankind , which are all conceived and hatched slowly , and by degrees , and are sometimes a whole Age before they are brought forth . Now , according to this Hypothesis , which , as I conceive , is equally common to us of France , and all other Protestants whatsoever , the Doctrine of the Church must Necessarily ▪ have suffered some Alteration in the Second Age of Christianity , by admitting the Mixture of some New Matter into its Belief , and Policy : and so likewise in the Third Age some other Corruption must necessarily have got in ; and so in the Fourth , Fifth , and the rest that follow ; the Christian Religion continually losing something of Its Original Purity and Simplicity ; and on the other side still contracting all along some new Impurities , till at length it came to the highest Degree of Corruption : in which condition , they say , they found it ; and have now at last , by the Guidance of the Scriptures , restored it to the self-same State wherein it was at the Beginning ; and have , as it were , fixed it again upon its true and proper Hinge , from whence , partly by the Ignorance , and partly by the Fraud of Men , during the space of so many Ages together , it had by little and little been removed . This therefore being their Opinion , they cannot admit of , as the Rule of all their Doctrine , the Writings of any of the Fathers , who lived from the Apostles time down to ours , without betraying and contradicting themselves . For , according to what they maintain , touching the Progress of Corruption in Religion , there hath been some Alteration in the Christian Doctrine , both in the Second , Third , and all the following Ages . And then again , according to what they conceive , and believe of their own Reformation , their Doctrine is the very same that was in the time of the Apostles , as being taken immediately out of their Books . If therefore they should examine it by what the Fathers of the Second Century believed , there must necessarily be something found in the Doctrine of the Fathers , which is not in theirs : and the Difference will be much greater , if the Comparison be made betwixt it , and the Doctrine of the Third , Fourth , and the following Ages ; in all which , according to their Hypothesis , the Corruption hath continually encreased . For , if their Doctrines were in every respect conformable to each other , and had in them neither more nor less the one than the other , there must necessarily then follow one of these two things ; namely , That either this Corruption , which they presuppose to be in the Belief , and Politie of the Church , is not that Secret which worked in S. Paul's time ; or else , That their Reformation is not the Pure and Simple Doctrine of the Apostles : the Members of which Division are contradictory to those two Positions , which , as we have said , they all of them unanimously maintain . So that to avoid this Contradiction , it concerns them constantly to persevere in that which they profess is their Belief , in their Confession of Faith : to wit , That there are no Ecclesiastical Writings whatsoever , that are of so sufficient Authority , as that a Man may safely build upon them , and make them the Judges of Faith : and , That the Holy Scripture is the onely Rule by which all these things are to be examined . And this is that which they All agree upon ( as far as I have either read , or known ; ) as any Man may see in the Books of Calvin , Bucer , Melancthon , Luther , Beza , and the rest ; who all relie upon the Authority of the Scriptures onely , and admit not of any part of the Authority of the Fathers , as a sufficient Ground whereon to build any Article of their Belief . It is true , I confess , that some of their First Authors , as namely , Bucer , Peter Martyr , and J. Jewell Bishop of Salisbury , and in a manner all the Later Writers also , alledge the Testimonies of the Fathers ; but ( if you but mark it ) it is onely by way of Confutation , and not of Establishing any thing : They do it onely to overthrow the Opinions of the Church of Rome , and not to strengthen their Own. For , though they hold , That the Doctrine of the Fathers is not so Pure as that of the Apostles ; yet do they withal believe , that it is much Purer , than that which is at this day taught by the Church of Rome ; the Purity of Doctrine having continually decayed , and the Impurity of it encreased , in such sort , as that the further they are removed from the Time of the Apostles , the nearer they approach ( as they say ) towards the afore-mentioned Falling away , spoken of by S. Paul. Although the Protestants therefore allow the Scriptures onely for the True Foundation of their Faith ; yet notwithstanding do they account the Writings of the Fathers to be Necessary also , and of good use unto them ; first of all , in the Proving this Decay , which they say hath hapned in Christianity ; and secondly , for the making it appear , that the Opinions which their Adversaries now maintain , were not in those days brought into any Form , but were as yet onely in their Seeds . As for example , Transubstantiation was not as yet an Article of Faith ; notwithstanding that long ago they did , innocently , and not foreseeing what the Issue might prove to be , believe some certain things , out of which , being afterwards licked over , by passing through divers several Languages , Transubstantiation was at length made up . So likewise the Supremacy of the Pope had at that time no place in the belief of Men : although those small Threds , and Root-strings , from whence this Vast and Wonderful Power first sprung ▪ long since appeared in the World. And the like may be said of the greatest part of those other Points , which the Protestants will not by any means receive . And that this is their Resolution and Sense , appears evidently by those many Books which they have written upon this Subject , wherein they shew Historically the whole Progress of this Decay in Christianity , as well in its Faith , as in its Polity , and Discipline . And truly this their Design seemeth to be very sufficient , and satisfactory . For , seeing that they propose nothing Positively , and as an Article of Faith , Necessary to Salvation , which may not easily and plainly be proved out of the Scripture ; they have no need to make use of any other Principle ▪ for the Demonstration of the Truth . Furthermore , seeing that those Positive Articles of Faith which they believe , are in a manner all of them received , and confessed by the Church of Rome , as we have said before in the Preface to this Treatise , there is no need of troubling a Mans self to prove the same , those things which both Parties are agreed upon , being never to be proved , but are always presupposed in all Disputations . Yet notwithstanding , if any one have a mind to be informed , what the Belief of the Fathers hath been touching the said Articles ; it is an easie matter for them to make it appear , that they also believed all of them , as well as themselves : as , for Example . That there is a God , a Christ , a Salvation , a Sacrament of Baptism , a Sacrament of the Eucharist , and the like Truths ; the greatest part whereof we have formerly set down , in the Beginning of this Discourse . And as for those other Articles which are proposed to the World , besides all these , by the Church of Rome ; it is sufficient for them , that they are able to answer the Arguments which are brought to prove them , and to make it by this means appear , that they have not any sure Ground at all , and consequently neither may , nor ought to be received into the Faith of Christians . And this is the Vse that the Protestants make of the Fathers ; evidently making it appear to the World ( out of them ) that they did not hold the said Articles , as the Church of Rome doth at this day . So that their alledging of the Fathers to this purpose onely , and indeed their Whole Practice in these Disputes , declare evidently enough , that they conceive not the Belief of the Church of Rome to be so perfectly and exactly conformable to that of Antiquity ; especially of the Four or Five First Ages : which accords very well with their Hypothesis touching the Corruption of the Christian Doctrine : But yet no Man may conclude from hence , That they do allow of the Authority of the Fathers as a sufficient Foundation to ground any Article of Faith upon ; for this is repugnant both to their Doctrine , and to the Protestation which they upon all occasions make expresly to the contrary . So that I cannot but extremely wonder at the Proceeding of some of our Modern Authors , who in their Disputations with the Protestants endeavour to prove the Articles of their Faith by Testimonies brought out of the Fathers ; whereas the Protestants never go about to make good their own Opinions , but onely to overthrow those of their Adversaries , by urging the Fathers Testimonies . For seeing that they of the Church of Rome maintain , That the Church neither hath , nor can possibly err in Points of Faith ; and , That its Belief in Matters of Faith hath always been the same that it is at this day ; it is sufficient for the Protestant to shew , by comparing the Doctrine of the Ancient Fathers with that of the Church of Rome , that there is great Difference betwixt them : neither doth this in any wise bind them to believe throughout whatsoever the Fathers believed ; it being evident , according to their Hypothesis , that there may have some Errors crept into their Belief ; though certainly not such , nor so gross ones , as have been since entertained by the Church in the Ages succeeding . We shall conclude therefore , That the Protestants acknowledge not , neither in the Fathers , nor in their Writings , any so Absolute Authority , as renders them capable of being received by us , as our Supreme Judges in Matters of Religion , and such from whom no Appeal can be made . Whence it will follow , That although the Fathers might really perhaps have such an Authority ; yet notwithstanding could not their Definitive Sentence put an end to any of our Controversies : and therefore it concerns the Church of Rome to have recourse to some other way of Proof , if they intend to prevail upon their Adversaries to receive the aforesaid Articles . But what will you say now , if we make it appear to you , that the Church of Rome it self doth not allow that the Fathers have any such Authority ? I suppose , that if we are able to do this , there is no Man so perverse , as not to confess , That this Proceeding of theirs , in grounding their Articles of Faith upon the Sayings of the Fathers , is not onely very Insufficient , but very Inconvenient also . For , how can it ever be endured , that a Man that would perswade you to the Belief of any thing , should for that purpose make use of the Testimony of some such Persons as neither you nor himself believe to be Infallibly True , and so fit to be trusted ? Let us now therefore see whether those of the Church of Rome really have themselves so great an Esteem of the Fathers , as they would be thought to have , by this their Proceeding , or not . Certainly several of the Learned of that Party have , upon divers occasions , let us see plain enough , that they make no more account of them , than the Protestants do . For , whereas these require , That the Authority of the Fathers be grounded upon that of the Scripture ; and therefore receive nothing that they deliver , as Infallibly True , unless it be grounded upon the Scripture , passing by , or rejecting whatsoever they propose , either besides , or contrary to the Sense of the Scripture : the other in like manner will have the Judgment of the Fathers depend upon that of the Church in present being in every Age ; and approve , pass by , or condemn all such Opinions of theirs , as the Church either approveth , passeth by , or condemneth . So that although they differ in this , That the one attributeth the Supremacy to the Scripture , and the other to the Present Church of their Age ; yet notwithstanding they both agree in this , That both the one and the other of them equally deprive the Fathers of the same . Insomuch that they both of them spend their time unprofitably enough , whilst they trouble themselves to plead their Cause before this Inferiour Court , where the wrangling and cunning Tricks of the Law have so much place ; where the Judgments are hard to be got , and yet harder to be understood ; and , when all is done , are not Supreme ; but are such as both Parties believe they may lawfully appeal from : whereas they might , if they pleased , let alone these troublesom and useless Beatings about , and come at the first before the Supreme Tribunal , whether it be that of the Scriptures , or of the Church ; where the Suits are not so long , and where the Subtilty of Pleading is of much less use ; where the Sentences also are more clear and express , and ( which is the Chiefest thing of all ) such as we cannot appeal from . But that we may not be thought to impose this Opinion upon the Church of Rome unjustly , let us hear them speak themselves . Cardinal Cajetan , in his Preface upon the Five Books of Moses ▪ sp●●king of his own Annotations upon the same , saith thus : If you chance there to meet with any New Exposition , which is agreeable to the Text ▪ and not Contrary either to tbe Scriptures , or to the Doctrine of the Church , although perhaps it differ from that which is given by the whole Current of the Holy Doctors ; I shall desire the Readers , that they would not too hastily reject it , but that they would rather censure charitably of it . Let them remember to give every man his due : there are none but the Authors of the Holy Scriptures alone , to whom we attribute such Authority , as that we ought to believe whatsoever they have written . But as for others , ( saith St. Augustine ) of how great Sanctity , and Learning so ever they may have been , I so read them , as that I do not believe what they have written , because they have written it . Let no man therefore reject a new Exposition of any Passage of Scripture , under pretence that it is contrary to what the Ancient Doctors gave ; but let him rather diligently examine the Text , and the contexture of the Scripture ; and if he find that it accordeth well therewith , let him praise God , who hath not tyed the Exposition of the Scriptures , to the sense of the Ancient Doctors , but to the whole Scripture it self , under the censure of the Catholick Church . Melchior Canus , Bishop of the Canary Islands , having before declared himself , according as St. Augustine hath done , saying , that the Holy Scriptures only are exempt from all error , he further adds : † But there is no man , how holy , or learned soever he be , that is not sometimes deceived , that doth not sometimes dote , that doth not sometimes slip . And then alledging some of those examples , which we have before produced , he concludes in these words : * Let us therefore read the Ancient Fathers with all due Reverence , yet notwithstanding for as much as they were but Men , with Choice and Judgment . And a little after he saith , That the Fathers sometimes fail , and bring forth Monsters , besides the ordinary course of Nature . And in the same place he saith , that To follow the Ancients in all things and to tread every where in their steps , as little Cbildren use to do in play , is nothing else but to disparage our own Parts , and to confess our selves to have neither Judgment , nor Skill enough , for the searching into the Trut● . No , let us follow them as Guides , but not as Masters . a It is very true ( saith Ambrosius Catharinus in like manner ) that the Sayings and Writings of the Fathers have not of themselves any so absolute Authority , as that we are bound to assent to them in all things . The Jesuits also themselves inform us sufficiently in many places , that they do not reckon themselves so tyed to follow the Judgment of the Fathers in all things , as people may imagine . Petavius in his Annotations upon Epiphanius confesseth freely , b That the Fathers were men ; that they had their failings ; and , that we ought not maliciously to search after their Errors , that we may lay them open to the world ; but that we may take the liberty to note them , when ever they come in our way , to the end that none be deceived by them : and , that we ought no more to maintain , or defend their Errors , than we ought to imitate their Vices , if at least they had any : and again , c That many things have slipped from them , which , if they were examined according to the exact Rule of Truth , could not be reconciled to any good sense : and , that Himself hath observed , d That they are out sufficiently , whensoever they speak of such Points of Faith , as were not at all called in question in Their time . And to say the truth , He often rejects both Their Opinions , and Their Expositions also ; and sometimes very Uncivilly too , as we have touched e before , speaking of his Notes upon Epiphanius . And in one place , the Authority of some of the Fathers , which contradicted His Opinion , touching the Exposition of a certain passage in St. Luke , being objected against Him , He never taking the least notice at all of their Testimonies , answers ; f That we ought to Interpret , and expound the Fathers by St. Luke , rather than St. Luke by Them ; because that They cannot herein say any thing , but what they have received from St. Luke : Which , in my Judgment , was very Judiciously spoken of him ; and besides , Exactly agrees with what St. Augustine said before , and which may very well be applied to the greatest part of our Differences ; in all which the Fathers could not know any thing , save what they learnt out of the Scriptures : so that Their Testimonies , in these Cases , ought according to the Opinion of this Learned Jesuit , to be expounded , and interpreted by the Scriptures , and not the Scriptures by Them. And this is the language of all the rest of them . Ma●donate , who was a most bitter enemy of the Protestants , as ever there was any , having delivered the Judgment of some of the Fathers , who were of Opinion that the sons of Zebedee answered not so rightly , when being asked by our Saviour , whether or no they were able to drink of his Cup , and to be Baptized with the Baptism that he was Baptized with , they said unto him , that they were able ; adds , g That for his part , he believes that they answered well . And in another place , expounding the 2 Verse of the 19 Chapter of St. Matthew , having first brought in the Interpretations of divers , and indeed in a manner of all the Fathers , he says at last , h That he could not be perswaded to understand the place ; as they did . And here you are to note by the way , that the meaning of that place is still controverted at this day . How then can this man conceive , that the Protestants should think themselves bound necessarily to follow the Judgment of this Major part of the Fathers , which themselves make so light of ? In another place , where he hath occasion to speak of those words of our Saviour ; which are at this day in debate amongst us , The Gates of Hell shall not prevail against it . He is yet much more down-right , and says , i The sense of these words is not rightly given by any Author , that I can remember ; except St. Hilary . So likewise upon the 11 Chapter of St. Matthew , vers . 11. where it is said , The least in the Kingdom of Heaven is greater than John Baptist : k The Opinions of the Fathers upon this passage ( saith he ) are very different : and to speak my mind freely , none of them all pleaseth me . In like manner upon the sixth Chapter of St. John ; l Ammonius ( saith he ) St. Cyril , Theophylact , and Euthymius answer , that all are not drawn , because all are not worthy . But this comes too near to Pelagianism . Salmeron , a famous Jesuit says thus : m Our Adversaries bring Arguments from the Antiquity of the Fathers ; which I confess hath always been of more esteem than Novelties . I answer , That every Age hath yielded unto Antiquity , &c. But yet we must take liberty to say , that the later the Doctors are , the more quick sighted they are . And again , n Against all this great multitude , which they bring against us , we answer , ( saith he ) out of the Word of God. Thou shalt not follow a multitude to do evil ; neither shalt thou speak in a cause , to decline after many , to wrest judgment . Michael Medina , disputing at the Council of Trent , touching the superiority of a Bishop above a Priest ; the Authority of St. Hierome , and of St. Augustine being produced against him , who both held , that the difference betwixt them was not of Divine , but only of Positive , and Ecclesiastical Right , o answers before the whole Congregation , That it is no marvel , that they , and some others also of the Fathers fell into this Heresie ; this point being not as then clearly determined of . And that no man may doubt of the honesty of the Historian , who relateth this , do but hear Bellarmine● who testifieth ; p That Medina assureth us , that St. Hierome was in this point of Aerius his opinion ; and , that not only be , but also St. Ambrose , St. Augustine , Sedulius , Primasius , Chrysostome ; Theodoret , Oecumenius , and Theophylact maintained all of them the same Heresie . We need not bring in here any more Examples : do but read their Commentaries , their Disputations , and their other Discourses , and you will find them almost in every page , either rejecting , or correcting the Fathers . But I must not pass by the Testimony of Cornelius Mussus , Bishop of Bitonto , who indeed is more ingenuous , and more clear than all the rest . † O Rome ( saith he ) to whom shall we go for Divine Counsels , unless to those persons to whose trust the Dispensation of the Divine Mysteries hath been committed . We are therefore to hear him , who is to us instead of God , in things that concern God , as God himself . Certainly , for my own part ( that I may speak my mind freely ) in things that belong to the Mysteries of Faith , I had rather believe one single Pope , than a thousand Augustines , Hieromes , or Gregories , that I may not speak of Richards , Scotusses , and Williams . For , I believe , and know , that the Pope cannot Erre , in matters of Faith , because that the Authority , and Right of determining all such things , as are at all Points of Faith , resides in the Pope . This Passage may seem to some , to be both a very bold , and a very indiscreet one : but yet whosoever shall but examine the thing seriously , and as it is in it self , and not as it is in its outward appearances only , which are contrived for the most part only to amuse the simpler sort of people . I am confident he will find , that this Author hath both most ingenuously , and most truly given the world an account , what Esteem the Church of Rome hath of the Fathers . For , seeing that these men maintain that the Pope is Infallible , and they confess withall that the Fathers may have erred : who seeth not , that they set the Pope very much above the Fathers ? Neither may it be here replied , that they do not all of them hold , that the Pope is Infallible . For , besides that those among them , who do contradict this Opinion , are both the least , and the least considerable part also of the Church of Rome ; these very men attribute to the present Church in being , in every Age , this Right of Infallibility , which they will not allow the Pope : insomuch that a Council , now called together , is , according to their account , of much greater Authority than the ancient Fathers . So that there is no more difference at all , betwixt these men and the fore-mentioned Italian Bishop , save only that whereas they will have the Authority of the ancient Fathers to submit to the whole Body of Modern Bishops assembled in a General Council ; He will have their Authority to be less , than that of a single Pope alone . All that can be found fault with in that speech of his , is perhaps that his Hyperbolical way of Expression , of a thousand Augustines , Hieromes , and Gregories ; all which joyned together , he , in too disdainful a manner , casts down beneath the feet of one single Pope . But this height of Expression may be somewhat excused in him , considering that such Excesses as these , are very ordinary with all high and free-spirited Persons . But the Practice of the Church of Rome it self will be able to inform us more truly and clearly , what esteem they have of Antiquity . For , if we ought to stand to the Fathers , and not to depart from any thing that they have Authorized ; nor to Ordain any thing that they were ignorant of , how comes it to pass , that we at this day see so many several Observations and Customs , which were observed by the Ancients , now quite laid aside ? And whence is it , that we find in Antiquity no mention at all of many things , which are now in great request amongst us ? There are as it were three principal Parts in Religion ; namely , Points of Belief , of Ceremony , and of Discipline . We shall run them over lightly all three , and so far as is necessary only for our present purpose ; that so we may let the world see , that in every one of these three parts they have both abolished , and established very many things , expresly against the Authority of the Ancients . As for the first of these , we have formerly given the Reader some Tasts only , in the preceding Chapters . For we have seen , that the Opinion of the greatest part of the Ancient Church , touching the State of the Soul , till the time of the Resurrection , which besides is at this day also maintained by the Greek Church , was condemned , not much above two hundred years since , by the Church of Rome , at the Council of Florence ; and a quite contrary Belief there established , as an Article of the Christian Faith. We have seen besides , that the Opinion of the Fathers of the Primitive Church , and even down as far as to the end of the sixth Century after our Saviour Christ , and afterwards , was , that the Eucharist was as necessary to Salvation , as Baptism ; and that consequently it was therefore to be administred to little Children . And yet for all this , the Council of † Trent hath condemned this Opinion , as an Error in Faith ; withal Anathematizing , by a Canon made expresly for that purpose , all those who ever should maintain the same . Let him be Accursed ( say they ) whoever shall say , that the Eucharist is necessary for little Children , before they are come to years of discretion . Only , that the Fathers might not take offence hereat , as having so fearful an Affront put upon them ; these men have endeavoured to perswade both them and others , that they never did believe that , which themselves have most clearly , and in express Terms protested that they did believe , as we have before made it appear : which is , to double the injury upon them , rather than to make them any reparations for it ; seeing that they deal with them now , not as Hereticks only , but as Fools also ; whom a man may at pleasure perswade that they do not believe that which they really do believe . We have abundantly heard out of St. Hierome's mouth , how that the Opinion of the Chilasts was of old maintained , by several of the Ancient Fathers ; which yet is now condemned as an Error in Faith. And indeed the number of these kind of differences in Opinions is almost infinite . It was accounted no Error in those days to believe , that the Soul was derived from the Father down to the Son , according to the ordinary course of Generation : but this Opinion would now be accounted an Heresie . a The Ancients held , That it would be an opposing of the Authority of the Scriptures ; if we should bang up the Picture of any Man in the Church : and b that we ought not to have any Pictures in our Churches , that That which we worship and adore , be not painted upon a Wall. But now the Council of Trent hath Ordained the quite contrary ; and says , c That we ought to have , and to keep , especially in our Churches , the Images of Christ , of the Virgin the Mother of God , and of the other Saints ; and that we are to yield unto them all due Honour and Veneration . d All the Ancient Fathers , as far as we can learn out of their Writings , believed , That the Blessed Virgin Mary was conceived in Original Sin. If now the Fathers of the Council of Trent accounted them to be the Judges of Faith , what moved them then to imagine , that we ought not to believe , that they maintained any such Opinion ? For , having delivered their Definitive Sentence in a Decree there passed to this purpose , and declared , That this Sin , which hath spread it self over the whole Mass of Mankind , by Propagation , and not by Imitation , hath seised on every Person in particular ; e They at length conclude , That their Intention is not to comprehend within this number the Blessed and Vnspotted Virgin Mary , the Mother of God : Which Words of theirs it is impossible so to expound , as that they shall not in plain Terms give the Lie to All the Fathers . For , if they mean by these Words , that the Virgin Mary was conceived without Sin , they flatly establish an Opinion which is contradictory to that of the Fathers ; which is the grossest manner of giving them the Lie that can be . If they mean here no more than this , ( which Sense yet their Words will hardly be ever made to bear , ) that it is not known as a certain Truth , that the Virgin Mary was conceived in Sin ; they however honestly say in plain Terms , That these Good Men affirmed , as True , that which is yet Doubtful ; and maintained as Certain , that which was but Problematical onely , and Questionable . The Council of Laodicea , which is inserted into the Code of the Church Universal , f putteth not into the Canon of the Old Testament any more than Twenty two Books onely ; excluding by this means out of this number the Book of Tobit , of Judith , the Book of Wisdom , Ecclesiasticus , and the two Books of the Maccabees . g Melito Bishop of Sardis , h Origen , i Cyril of Hierusalem , k Gregory Nazianzene , l S. Hilary , m and Epiphanius , do all of them the same . n Athanasius , o Ruffinus , and p S. Hierome expresly reject these very Books , and cast them out of the Canon . And yet notwithstanding , the aforesaid Council of q Trent Anathematizeth all those who will not receive , as Holy and Canonical , all these Books , with every part of the same , as they are wont to be read in the Church , and as they are found in the Old Latin Edition , commonly called the Vulgar Translation . Where , besides the Affront which they have offered to so many of the Ancient and most Eminent among the Fathers , and indeed to the Whole Primitive Church it self , which received this Conon of Laodicea in amongst its Vniversal Rules ; they have also established a Position here , which was not till then so much as ever heard of in Christendom , namely , That the Old Vulgar Translation of the Bible is to be allowed of as Canonical and Authentick in the Church of God. The CL Fathers of the r Second General Council , and the DCXXX . of the ſ Fourth , were all of them of Opinion , That the Ancients had advanced the See of Rome above that of other Bishops , by reason of the Preeminence and Temporal Greatness of the City of Rome , over other Cities : and for the same reason they also thought good to advance , in like manner , the Throne of the Patriarch of Constantinople to the same Height with the former , by reason of the City where he resided being now arrived to the self-same Height of Dignity with Rome it self . I assure you , that for all this , he should now be Anathema Maranatha , whosoever should go about to derive the Supremacy of the Pope from any other Original , than from TV ES PETRVS ; & , PASCE OVES MEAS . The Council of Trent Anathematizeth all those , whosoever shall deny , that t Bishops are a Higher Order than Priests : and yet u S. Hierome , and divers others of the Fathers have openly done the same . We have already told you here before , That the Church of Rome long since Excommunicated the Greeks , because they hold , That the Holy Ghost proceedeth not from the Son , but from the Father onely . And yet for all this , Theodoret , who expresly also demed in Terms , that the Holy Ghost proceeded from the Son , as we have shewed in the preceding Chapter , was received by the Ancient Church , and in particular by Pope Leo too , as a True Catholick Bishop , without requiring him to declare himself any otherwise , or to give them any Satisfaction touching this Point . And indeed , we might reckon up very many the like Differences betwixt the Roman and the Ancient Church : but these Examples we have here produced will suffice , to let the World see , how the Church of Rome holdeth , That the Authority of the Opinions of the Ancients ought to be accounted Supreme . We shall proceed in the next place to say something of the Ceremonies in the Christian Religion . The first of all is Baptism , which takes us out of Natures Stock , and engraffs us into Jesus Christ . Now it was a Custom heretofore in the Ancient Church , to plunge those they Baptized over head and ears in the Water , as both a Tertullian , S. Cyprian , c Epiphanius , and others testifie . And indeed they plunged them thus three several times , as the same d Tertullian , and e S. Hierome both inform us . And this is still the Practice both of the Greek , and of the Russian Church , even at this very day . And yet notwithstanding , this Custom , which is both so Ancient , and so Universal , is now abolished by the Church of Rome . And this is the reason that the f Muscovites say , That the Latins are not Rightly and Duly Baptized , because they are not wont to use this Ancient Ceremony in their Baptism , which , they say , is expresly enjoyned them in the Canons of Joannes Metropolitanus , whom they hold to have been a Prophet . And indeed g Gregory , the Greek Monk , who was notwithstanding a great Stickler for the Vnion in the Council of Florence , doth yet confess , in his Answer to the Epistle of Mark Bishop of Ephesus , that it is Necessary in Baptism , that the Persons to be Baptized should be thrice dipped over Head and Ears in the Water . At their coming out of the Water ; in the Ancient Church they gave them to eat Milk and Honey , as the same h Authors witness ; and immediately after this , they made them all Partakers also of the Blessed Communion , both great and small : whence the i Custom still remains in Aethiopia , of Administring the Eucharist to Little Children , and making them take down a small quantity of it , as soon as ever they are Biptised . What have these our so great Adorers of Antiquity now done with these Ceremonies ? Where is the Milk , or the Honey , or the Eucharist , which the Ancient Fathers were wont to administer to all , immediately after Baptism ? Certainly these things , notwithstanding the Practice of the Ancients , have been now long since buried , and forgotten at Rome . In Ancient Times they often deferred the Baptising both of Infants , and of other People , as appears by the History of the Emperours k Constantine the Great , of l Constantius , of m Theodosius , of Valentinian , and of Gratian , in n S Ambrose ; and also by the Orations and Homilies of o Gregory Nazianzen , and of p S. Basil upon this Subject . And some of the Fathers too have been of Opinion , that it is fit it should be deferred ; as namely , Tertullian , as we have formerly noted of him . How comes it to pass now , that there is not so much as any the least Trace or Footing of this Custom to be found at this day in the Church of Rome ? Nay , whence is it besides , that they will not so much as endure the very mention of it , and would abhor the Man that should but go about to put it in practice ? I shall here forbear to speak of the Times of Administring Baptism ; which was performed ordinarily in the Ancient Church but onely upon the Eves of Easter-day , and of Whitsunday : Neither shall I say any thing of the Ceremony of the Paschal Taper , and the Albes , or White Vestments , q that the new baptised Persons were used to wear all Easter-Week ; because that it may be thought perhaps , that these are too light Circumstances : although , to say the plain truth , if we are to regard the Authority of Men , and not the Reason of the Things themselves , I do not at all see , why all the whole Rites should not still be retained , as well as those Exorcisms , and Renouncings of the Devil and the World , with all its Pomp and Vanities , which in Imitation of Antiquity , are at this day , though very improperly , acted by them over little Infants , though but of a day old . As for the Eucharist , r Cassander sheweth clearly , That it was Celebrated in the Ancient Church with Bread and Wine , offered by the People ; and , that the Bread was first broken into several Pieces , and then Consecrated afterwards , and distributed among the Faithful . Notwithstanding , the contrary Use hath now prevailed ; neither do they Consecrate any Bread which is offered by the People , which was the Ancient Custom , but onely little Wafer Cakes , made round in the Form of a Deneere , ſ which yet is very sharply reproved in the Old Exposition of the Ordo Romanus , &c. The same t Cassa●der also gives us an Account at large , how that in Ancient Times the Canonical Prayer , and the Consecration of the Eucharist was read out with a loud Voice , and in such sort , as that the People might all of them be able to hear it , that so they might say Amen to it : whereas the u Priest now pronounceth it with a very low Voice , so that none of the Congregation can tell what he says ; and hence it is , that this part of the Liturgy is called Secret. We have * formerly shewed , how that the Ancient Fathers concealed heretofore , as carefully as they could , the Matter and the Rites used in the Celebration of this Holy Sacrament ; which they never performed in presence either of the Catechumeni , or of Unbelievers . But now there is not any such care taken at all herein , but they Celebrate the Eucharist Openly and Publickly , even before Jews , Pagans , or Mahometans , without any more regard had to these Ancient Rules , than as if there had never been any such thing . And as if the Design of these Men were to run cross to Antiquity in all things , whereas they concealed the Sacrament as much as they could , these shew it now openly , and carry it publickly abroad every day through the Streets , and sometimes also go in Solemn Procession with it : which Custom of theirs is of very late standing among Christians , and which heretofore would have looked not onely very strangely , but would have been accounted rather Profane and Unlawful . And thus have the Customs and Observations of the Ancient Fathers been quite laid aside , and other new ones , which they never heard of , instituted in their place . The fame a Cassander also proveth , That in Ancient Times they never celebrated the Eucharist , save onely in the presence of those that were to Communicate ; and , that all the rest withdrew . It is most clear , that S. Chrysostom very bitterly reproves those who would assist at the Celebration of the Eucharist ; though not Communicate . And indeed we at this day see in the Ethiopick Liturgy , that the Gospel being read , the Deacon cries aloud , All you that will not receive the Sacrament , depart : Withdraw you , Catechumeni , And again , after the Creed is sung , he saith to the People , c Let them that will not Communicate , depart . But now a days , for the most part , none of those who assist at the Celebration , Communicate of it : they content themselves with Adoring the Sacrament onely , without partaking of it at all : whence you have this manner of speaking ; To hear Mass ; and , To see Mass . d S. Chrysostome saith , Whosoever shall stay here , and not participate of the Mysteries , behaves himself like an impudent , shameless Person . I beseech you ( saith he ) if any one that were invited to a Feast , should come and sit down , after he hath washed his Hands , and fitted himself to come to the Table , and at length should forbear to touch any of those Dishes which are served in upon it , would not this be a very great Affront to him who invited him ? Had he not better to have forborn coming at all ? It is the very same Case here . Thou hast come , and hast Sung the Hymn ; and , seeing thou hast not retired with those that were not worthy , hast thereby also professed thy self to be of the number of those who are Worthy . How comes it to pass , that seeing thou hast staid behind , thou dost not Communicate of this Table ? and so on , as followeth in S. Chry●ostome . If any Man should now preach this Doctrine to the Romanists , would they not laugh at him , as a Ridiculous Fellow ? forasmuch as their Custom in this Particular is far different ( as every one sees ) from what it was heretofore in the Ancient Church . It is as clear as the day , that all along in the Ancient Church , it was Lawful for any of the Faithful to take home with them the Holy Eucharist , which they might keep in any Private place , to take it afterwards by themselves alone , whenever they pleased . Whence it is , that Tertullian adviseth those who durst not Communicate upon the days appointed for that purpose , for fear of breaking their Fast , to keep the Body of Christ by them . a Receiving the Body of Christ ( saith he ) and keeping it by thee , both are preserved entire , both the Participation of the Sucrifice , and the Discharge of thy Duey . And this appears also by a Story related by S. Cyprian , of a certain Woman , b Who going about to open , with unworthy hands , a Coffer of hers , where the Eucharist was laid up , she presently saw Fire breaking forth thence , which so amazed her , as that she durst not touch it . And S. Ambrose also , a long while after S. Cyprian , testifieth sufficiently , That this Custom in his time continued in the Church ; where he tells the story of his Brother Satyrus , who being upon the Sea , and in danger of shipwrack , c And fearing withal lest he should go out of the world without the Holy Mysteries , ( for he was yet but of the number of the Catechumeni , ) he made his addresses to those whom he knew to have been initiated , and desired of them to give him the Divine Sacrament of the Faitbful : not that he might therewith satisfie the Curiosity of his Eyes , but that it might strengthen his Faith. And so having put it into a handkerchief , and then tying the handkerchief about his neck , he threw himself into the Sea , and was saved . If Rome doth indeed bear so great respect to the Fathers , as they would make us believe , why hath it not then retained this Custom ? Why then should that which was then so ordinarily practised , be now in our days so much disliked , as that they will not by any means d permit the Fryers to keep the Eucharist in their Covent , nor yet in their Quire , nor in any other place , save only the Publick Church . St. Ambrose informs us moreover , that in those times they made no scruple at all of carrying the Eucharist upon the Sea : which Custom of the Ancients is so much disliked by the Church of Rome in our days , as that they hold it an unlawful thing , either to Consecrate , or to carry the Sacrament ready consecrated , upon any water whatever , whether it be that of the Sea , or of Rivers . This very Custom of the Ancients keeping the Sacrament by them , proves unto us very clearly , that the Faithful in those days received the Sacrament with their Hands : which is also plainly enough intimated unto us by Tertullian ; where inveighing against those among the Christians , who were Gravers , or Painters by their Profession ; he reproveth them , a for touching the Body of our Saviour with those very hands , which bestowed bodies on Devils : that is to say , with those hands , wherewith they made Idols . b St. Cyprian is clear in this point in divers several places : c Gregory Nazi●nzene also testifieth the same in his LXIII Poem . And in the Canons of the Council of Constantinople in Trullo , holden in the year of our Lord DC . LXXX . there is one , d which appointeth , That he , who is to Communicate , place his hands in the form of a Cross , and so receive the Communication of Grace : which had been the Practice , down from the time of St. Cyril of Jerusalem . And yet notwithstanding there is no man but knows , that this Custom hath no place now in the Church of Rome ; where the Communicants receive the Eucharist , not with their hand , but with their mouth , into which it is put by the Priest . I would also very gladly be informed , by what Canon of the Ancient Church those single Masses , which are now celebrated , and said every day , where none Communicates but the Priest alone who Consecrates the Host , were instituted , or permitted : and withal , how that Respect , which they pretend they bear to Antiquity , can stand with that Canon of the Council of Trent , which saith : e Whosoever shall say , that those Masses , wherein the Priest alone Communicateth Sacramentally , are unlawful , and fit to be abolished , let him be Accursed : seeing that these kind of Masses were utterly unknown to the Ancient Church , as f Cassander proveth at large , in his Consultatio de Articulis Religionis , written to the Emperour Ferdinand . But that which most of all gives offence to those that are devoted to A●●tiq●ity , is , the Custom which the Church of Rome hath introduced , and established , by the express Decrees and Canons of two of their General Councils , the one holden at g Constance , and the other at h Trent , of not allowing the Communion of the Cup to any , save only to the Priest who Consecrates the same ; excluding by this means , first of all , all the Laity , and secondly all the Priests also , and other of the Clergie , who had not the Consecrating of it : whereas the whole Ancient Church , for the space of fourteen hundred years , admitted both the one and the other to the Communion of the Holy and Blessed Cup , as well as to the participation of the Consecrated Bread ; as those of these two Councils themselves confess , in the i Preface to this New Constitution . And this is still the practice also at this day , among all Christians throughout the World , both Russians , k Greeks , Armenians , l Ethiopians , m Protestants , and all others in general , except the Latines only , who are of the Communion of the Church of Rome . But besides that the Ancients permitted this Communion under both Kinds , ( as they use to speak , ) it seemeth ( which is yet much more , ) that , unless it were in some extraordinary Cases , they did not at all permit the Communicating under one Kind only . For otherwise , why should Pope n Leo give this very thing , as a mark to distinguish the Manichees from the Catholicks ? When they sometimes are present at our Mysteries ( saith he ) that so they may hide their infidelity , they so order the matter in their participating of these Mysteries , as that they receive the body of Christ into their unworthy mouth , but will no● take into it one drop of the Blood of our Redemption : and he further adds ; That he gives his Auditory this advertise●●●● , that th●y may know these men by this Mark. Should this Pope now arise from his grave , and come into the World again he would certainly believe , that all those , who adhere to his See , were turned Manichees , except the Consecrating Priests only . How b●sides will you be able , without this Hypothesis , to explain that D●cree of Pope o Gelasius , which saith : We are informed , that there are some , who having taken a small portion of the Sacred Body only , forbear to partake of the Cup of the Consecrated Blood ; doing this , as we hear , out of I know not what superstitious conceit wherewith they are possessed : We therefore will , that they either partake of the whole Sacrament , or else that they be wholly put back from communicating of either : for asmuch as there cannot , without very great Sacriledge , any division be made in one and the same Mystery . And in the last place , what can you otherwise say to that story which is related by the Accusers of p Ibas , Bishop of Edessa ; how that having one time made but a very scanty provision of Wine for the service of the Altar , which , after it had been begun to be distributed about to the Communicants , began quickly to fail ; He perceiving this , beckned to those , who delivered about the Holy Body , that they should come back again ; because there was no more left of the blood of our Saviour ? For , what need was there of making them to give over their business , because there was no more Wine , if so be it was at that time lawful , to distribute the Bread alone , without the other Kind , of Wine ? If the Councils of Trent , and of Constance had accounted the Authority of the Fathers to have been Supreme , how came it to pass that they abolished that , which had for so long time , and so constantly been observed by them ▪ And , how again doth this other Canon of the Council of Trent suit with that Respect , which they pretend to bear toward Antiquity ; where it is said , that , q Whosoever shall say , that the Holy Catholick Church hath not been induced by just Causes , and Reasons , to communicate to the Laity , and even to the Priests too , who do not Cons●●rate , under the Kind of Bread only ; or that it hath ●rred in this Point , let him be Accursed ? For , it seemeth to be no very easie matter , to be able to acquit the Modern Church , without condemning the Ancient , seeing their Practices have been manifestly contradictory to each other ; the Modern Church forbidding that , which the Ancient permitted ; and the Ancient Church seeming to have expresly forbid that ; which the Modern commandeth . How can you say , that the one had just Reasons for what it did ; unless you withal grant , that the other in doing the contrary , had either no Reason at all , or else but very unjust ones ? seeing it is most clear , that neither the World , nor the Times are any whit changed , within this two hundred years , from what they were before . For , it is impossible for any man to alledge any Reason , for the Practice of the Moderns , which should not in like manner have obliged the Ancients : nor again to produce any Reason for the contrary Practice of the Ancients , which doth not in like manner oblige the Moderns . So that of necessity , either the one or the other of them must needs have been guilty either of Errour , or at least of Negligence , and of Ignorance . We may very well therefore conclude , that the Church of Rome , seeing it believes it self to be Infallible , manifestly in this particular condemned the Ancient Church , as guilty of Ignorance , or of Negligence at the least ; which , in my Judgment , seems not so well to become those persons , who do nothing else but continually preach unto us the Honour of Antiquity . But here now will all the true Honourers of Antiquity have as good sport as can be . For , as for those Reasons , by which the Fathers of the Council of Trent were induced to make the aforementioned Decree ; how ( will they say ) may we be able to come to the knowledge , whether they were just or not ; seeing that they themselves produce none at all ? Whereas the Reasons , which moved the Ancients to do as they did , and which you have set down at large in a certain Discourse printed at Paris , at the end of Cassanders Works , are very solid , and clear , and , in my judgment , very full both of Wisdom and of Charity . But we shall not need to enter any further into this Contestation : it is sufficient for my purpose , that the Church of Rome , in doing thus , hath manifestly abolished a very ancient Custom in the Church . Besides these Ceremonies , which were practised by the Fathers in Baptism , and in the Eucharist , they have said by many other also , which have been heretofore in use in the Church . I shall not here speak of the Fasting upon Saturdays , which is observed by the Church of Rome , contrary to the ancient practice of the whole Christian Church besides , who all accounted it unlawful : because this difference in Practice is as ancient as a St. Augustine's time , and therefore ought not to be imputed to the Modern Church of Rome . I shall for the same reason also pass by that which b Firmilian●s saith ; namely , how that in his time , that is to say , about two hundred and fifty years after the Nativity of our Saviour Christ , Those of Rome , did not in all things observe , whatsoever had been delivered from the beginning ; and , that they did in vain alledge the Authority of the Apostles . But this I shall desire the Reader to take notice of , that anciently it was a general Custom throughout all Christendom , not to Kneel , neither upon the Lords days , nor upon any day b●twixt Easter day and Whitsunday ; which Custom hath been generally abolished by the whole Church of Rome : and yet notwithstanding , whether you consider , the Antiquity , or whether you look upon the Authority of those who both practised this themselves , and also recommended it to our observation , you will hardly find any more venerable Custom than this . For , the c Author of the Questions and Answers , attributed to Justin Martyr , makes mention of this Custom , and withal gives the Reason and Ground of it ; and besides , proveth by a certain passage , which he produceth out of Irenaeus , that it had its beginning in the Apostolical Times . d Tertullian also speaks of it ; and both e Epiphanius , and f St. Hierome reckon it among the Institutions of the Church : and , which is yet more than all this , the Sacred General Council of Nice authorized the same , by an express Canon , made to that purpose . g For as much as there are some , ( say these CCC . XVIII . Venerable Fathers ) who Kneel upon the Lords Day ; and upon the days of Pentecost , to the end that in all Parishes , or ( as we now speak ) Dioceses , there may be the same Order observed in all things , this Holy Synod ordaineth , that ( on these days ) they all pray Standing . And this ancient Constitution was revived again , and explained , in the h Council of Constantinople in Trullo , toward the end of the seventh Century ; where it was expresly forbidden to Kneel , during the space of those twenty four hours that pass betwixt Saturday Evening , and Sunday Evening . Every body knows also , how that they have abrogated the Fast , that was wont to be observed upon the Fourth day of the week , that is to say , on Wednesday ; which yet was the Practice of the Ancients , as appears by what we find in i Ignatius , in k Peter , Bishop of Alexandria and a Martyr , in l Epiphanius , m Clemens Alexandrinus , and others . By the same Liberty have those Vigils been abolished , which were ordinarily kept by the Ancient Church , and both approved , and defended also by n St. Hierome , against Vigilantius , who found fault with them ; though his Opinion hath now at length found more favour in the World , than St. Hierome's . The same o Father in another place delivers unto us , for an Apostolical Tradition , that Custom , which they had in his time , of not suffering the people to depart out of the Church , upon Easter Eve , till midnight was past . What is now become of this Custom ; which was not only an ancient one , but was derived also from the Apostles themselves , if you dare believe St. Hierome ? We are informed from several Hands , that that Command of Abstaining from Blood , and from Things strangled , was for a long time observed in the Church . And it appears evident enough , that i● was most Religiously kept in the Primitive times , both by the Testimony of p Tertullian , and of q Eusebius . And the r Council of Constantinople in Trullo excommunicates all those of the Laity , and deposeth all those of the Clergie , that shall offend therein . And ſ Pamelius , in his Notes upon Tertullians Apologeticks , informs us , that it is not long since the observation of this Custom was first laid a side among Christians ; it being not much above four hundred 〈◊〉 , since there was some certain Penalties appointed for those that should violate the same . And yet notwithstanding , for all its Antiquity , and Vniversality , it is at length quite vanished ; the Church of Rome having in very gentle wise , and by little and little laid it asleep ; ●no man , that I know of , having taken the least notice either of the Time , when , or the Manner , how this was done : Only this we all see plainly enough , that it is now quite out of Use . The like may be said of that Custom of Praying for the Saints Departed , which was clearly the Practice of the Ancients . t We pray ( saith Epiphanius ) for the Just , the Fathers , the Patriarchs , the Prophets , Apostles , Evangelists , Martyrs , &c. that we may distinguish the Lord Jesus Christ from the order of Men , by that Honour which we pay unto Him. We have also some of their Prayers to this purpose yet remaining ; as namely , in the Liturgy of u St. James . And in the x Syriack Liturgie of St. Basil , after they had mentioned the Patriarchs , the Prophets , John Baptist , St. Stephen , the Virgin Mary , and all the rest of the Saint , they at last added ; We daily send up our Prayers and Supplications unto thee for them . And a little after ; Lord , remember also ( saith the Priest ) all those , who are departed this life , and the Orthodox Bishops , who have made a clear and open Profession of the true Faith , from the Apostles , Peter and James , to this day ; of Ignatius , Dionysius , &c. And then he saith , with a loud voice : Remember also , Lord , those who have persevered even to Blood , for the Word of a Good Fear . So likewise in the Liturgy of y St. Chrysostom ; We offer unto thee this Reasonable Service , for all those who hav● departed in thy Faith , &c. And yet notwithstanding the Church of Rome hath utterly abolished this Custom ; and without all question , believes , that you could not do the Saints a greater injury , than if you should now make any such Supplications for them . Those that are curious may obserue many other the like differences betwixt the Antients and the Church of Rome , in their Customs and Ceremonies . Neither is there any whit less in their Discipline . One of the chiefest of these Differences , and which is indeed the Original of a great part of the rest , is , in the Elections and Ordinations of Ecclesiastical Ministers , which is the true Basis and Ground-work of the Discipline and Ministry of the Church . It is clear , that in the Primitive times they depended partly on the People ; and not wholly on the Clergy ; but every Company of the Faithful , either chose their own Pastors , or else had leave to consider , and to approve of those , that were proposed unto them for that purpose . z Pontius , a Deacon of the Church of Carthage , saith , that St. Cyprian , being yet a Neophyte , was elected to the Charge of Pastor , and the Degree of Bishop , by the Judgment of God , and the Favour of the People . St. Cyprian also telleth us the same in several places . a In his LII . Epistle , speaking of Cornelius , he saith , That he was made Bishop of Rome , by the Judgment of God , and of his Christ , by the Testimony of the greatest part of the Clergi● , by the Suffrage of the People , who were there present , and by the Colledge of Pastors , or Ancient Bishops , all Good and Bious men . And in another place he saith ; that b It is the ●eople , in whom the power chiefly is , of chusing Worthy Prelates , or refusing the Vnworthy . Which very thing ( saith he ) we see is derived from Divine Authority , that a Bishop is to be thosen in the presence of all the People ; and is declared either Worthy or Vnworthy , by the Judgment and Testimony of all . Therefore ( saith he a little after ) ought men diligently to retain , and observe , according to Divine Tradition , and Apostolical Custom , that which is also observed by us , and in a manner by all other Provinces : namely , that for the due and orderly Proceeding in all Ordinations , the Neighbouring Bishops of the same Province are to meet together at that place , where a Bishop is to be chosen ; and the Election of the said Bishop is to be performed , in the presence of the People of that place , who fully know every mans life , and by their long conversation together , understand what their behaviour hath been . And hence it was that Eusebius , Bishop of Nicomedia , finding fault with many things in the Ordination of Athanasius , reckoned this also among the rest , c that it had been performed without the Consent of the People . To which answer was made again , by the d Council of Alexandria , that the whole People of Alexandria had all with one voice de●ired him for their Bishop , giving him the largest Testimonies that could be , both for his Piety and his Fitness for the undertaking that Charge . In like manner Julius , Bishop of Rome , among other faults which he found in the Ordination of Gregory , who had been made Bishop of Alexandria , adds , e That he had not been desired by the People . And it appeareth clear enough both out of f St. Hierome , and by the Acts of the Councils of g Constantinople , and of h Chalcedon , and also by the i Pontificale Romanum , and several other pieces , that this Custom continued a long time in the Church . But it is now above seven Hundred and Eighty years , since the Church of Rome ordained , in the VIII . Council , ( which notwithstanding hath been always unanimously and constantly rejected by the Eastern Church to this very day , ) that the Promotions and Consecrations of Bishops should be performed by the Election and Order of the Colledge of Bishops only ; forbidding , upon pain of Excommunication , all Lay persons whatsoever , even k Princes themselves , to meddle in the Election or Promotion of any Patriarch , Metropolitan , or any other Bishop whatsoever ; declaring withal , that it is not fit , that Lay persons should have any thing at all to do in these matters : it becoming them rather to be quiet , and patiently to attend , till such time as the Election of the Bishop that is to be chosen be Regularly finished , by the Colledge of Clergy-men . And thus have they by this one Canon-shot beaten down the Authority of the Fathers , and of the Primitive Church ; who always allowed to the faithful People some share in the Elections of their Pastors : neither hath this Custom been able ever since to lift up its head again ; the People being ( as every man knows ) now , more than ever , defrauded of this their Right , and having not the least share in the Elections , not of Popes , Primates , or Archbishops only , but not so much as of the meanest Bishop that is . And as the People Anciently had their voice in the Election of their Pastors ; so probably also they had the like in all other Affairs of Importance , that hapned in the Church . There happening in St. Cyprians time a very great Persecution , many , who had been forced to yield by the cruelty of the Pagans , being afterwards touched with a sense of their fault , desired to return to the Church again : but yet to avoid the shame , and the length , and rigour of those Penances , which were usually imposed upon all such Offenders , the greatest part of them begged of their Confessors to be favourably dealt withal , and corrupted their Priests , that so they might be received again into the Communion of the Church , without undergoing Canonical Penance . St. Cyprian , who was a strict Observer of Discipline , wrote many things against this Abuse ; by which it evidently appeareth , that the People had their Right also in the hearing and judging of these Causes . For in his X. Epistle he saith , l that those Priests that had received any such Offenders rashly , and contrary to the Discipline of the Church , Should give an account of what they had done , to himself , to the Confessors , and to the whole People . And in another place , writing to the People of Carthage , m When the Lord ( saith he ) shall have restored peace unto us all , and that we shall be all returned to the Church again , we shall then examine all these things , praesentibus vobis , & judicantibus , You also being present , and judging of them . And it is in this same Epistle , and touching this very Point , where he addeth that Passage , which we have before produced , in the Chapter touching the Corruption of the Writings of the Ancients . I desire them ( saith he ) that they would patiently hear our Council , &c. to the end that , when many of us Bishops shall have met together , we may examine the Letters and desires of the Blessed Martyrs , according to the Discipline of the Lord , and in the presence of the Confessors , and also according as you shall think fit . And hence it is , that in one of his former Epistles he protested to his Clergy , n That from his first coming to his Bishoprick he had ever resolved to do nothing of his own head , without their Advice , and the Approbation of his People . He that would yet be more fully satisfied in this particular , may read the o XIV . Epistle of the same Father , and the XXVIII . touching the business of Philumenus and Fortunatus , two Subdeacons ; as also the XL. touching the business of Felicissimus ; and the LXVII . which he wrote to the Clergie and People of Spain joyntly , commending them for having deposed their Bishops , who were guilty of hainous crimes . But now that no man may think that this was the Practice of the Church of Carthage only , I shall here take occasion to inform the Reader , that the p Clergie of Rome also approved of this Resolution of his , of bringing to tryal , so soon as they should be at rest , this whole business , touching those who had fallen , during the Persecution , in a full Assembly of the Bishops , Priests , Deacons , and Confessors , together with those of the Laity , who had continued constant , and had not yielded to Idolatry . And that which , in my judgment , is very well worth our Observation , is , that q St. Cyprian himself writing to Cornelius , Bishop of Rome , saith , that He doth not doubt but that , according to that Mutual Love which they ought , and paid to each other , he did always read those Letters which he received from him , to the most Flourishing Clergie of Rome that were his Assistants , and to the most Holy and most numerous People . Whence it appears , that at Rome also the People had their Vote , in the managing of Ecclesiastical Affairs . I shall not need here to add any more , to shew how much the Authority and Example of the Ancients in this Particular are now slighted and despised : it being evident enough to every man , that the People are not only excluded from the Councils and Consistories of the Bishops , but that besides , that man would now be taken for●an Heretick , that should now but propose , or go about to restore any such thing . But I beseech you now , do but a little fancy to your selves an Archbishop , who writing to the Pope , should say unto him thus : Most dear Brother , I exhort you , and desire of you , that what you are wont honourably to do of your own accord , you would now do it at my request : namely , that this Epistle may be read to the Flourishing Clergie , that are your Assistants there ; and also to the most holy and most numerous People . Should not the writer , think you , of such a Letter as this be laught at , as a sensless , foolish Fellow ; if at least he escaped so , and met with no worse usage ? And yet notwithstanding , this is the very Request that St. Cyprian made to Pope Cornelius . But as the Bishops , and the rest of the Clergie , have deprived the People of all those Priviledges , which had been conferred upon them by Antiquity , as well in the Election of Prelates , as in other Ecclesiastical Affairs : in like manner is it most evident , that the Pope hath ingrossed into his own hands not only this Booty , which they had rob'd the People of ; but also in a manner all the rest of their Authority and Power ; as well that which they heretofore enjoyed , according to the Ancient Canons and Constitutions of the Church ; as that which they have since , by many several admirable means , by little and little acquired , in the space of some whole Centuries of years . All this is now quite vanished , I know not how , and swallowed up by Rome , in a very little time . The CCC . XVIII . Fathers of the Council of Nice ordained , † That every Bishop should be created by all the Bishops of that Province , if it were possible ; or at least by three of them , if so be the whole number could not so conveniently be brought together : yet with this Proviso , that the absent Bishops were conse●ting also to the said Ordination : and that the Power and Authority in all such Actions should belong to the Metropolitan of each several Province . Which Ordinance of theirs is both very agreeable to the Practice of the preceding Ages ; as appears by that LXVIII . Epistle of St. Cyprian , which we cited a little before : and was also observed for a long time afterward , by the Ages following : as you may perceive by the Epistle of the Fathers of the I. Council of Constantinople to Pope Damasus ; and also by the Discourse of those that sate Presidents at the Council of Chalcedon , touching the Rights of the Patriarch of Constantinople in his own Diocess . And yet notwithstanding all this , the whole World knows and sees , what the Practice of the Church of Rome at this day is , and how that there is not at all left to the Metropolitans , and to their Councils , any true Power or Authority , in the Ordinations of the Bishops within their own Diocesses ; but the whole Power , in this Case , dependeth upon the Church of Rome , and upon those whom it hath intrusted herein , either with their own liking , or otherwise . And indeed all Bishops are to make their Acknowledgments of Tenure to the Pope ; neither may they exercise their Functions , without his Commission ; which they shall not obtain neither , without first paying down their Money , and compounding for their First-fruits , calling themselves also in their Titles thus ; We N. Bishop of N. by the grace of God , and of the Apostolical See ; of which strange Custom and Title , you shall not meet with the least Trace or Footstep , throughout all the Records of Antiquity , not so much as any one of all that vast number of Bishops , whose subscriptions we have yet remaining , partly in the Councils , and partly in their own Books , and Histories , having ever thus styled himself . And as for Provincial and Diocesan Synods , where Anciently all sorts of Ecclesiastical Causes were heard , and determined ; as appeareth both by the Canons of the Councils , and also by those Examples that we have left us ; as in the History of Arius , and of Eutyches , who were both Anathematized ; the one in the Synod of Alexandria , and the other in that of Constantinople ; they dare not now meddle with any thing , a except some small , petty Matters , being of no use in the Greater Causes , save only to inquire into them , and give in their Informations at Rome . Neither may any , the meanest Bishop that is , be iudged , in any Case of Importance , and which may be sufficient to Depose him , by any but the Pope of Rome : his Metropolitan , and his Primate , and the Synod of his Province , and that of his Diocess , ( in the sense that the Ancients took this word , ) having not all of them any Power at all in these Matters , unless it be by an Extraordinary Delegation ; and having then only power to draw up the Business , and make it ready for Hearing , and so to send it to Rome : None but the b Pope alone having power to give sentence in such Cases , as it is expresly ordained by the Council of Trent . I shall here pass by their taking away from the Bishops , contrary to the Canons , and Practice of Antiquity , all Jurisdiction , and power over a good part of the Monasteries , and other companies of Religious persons , both Seculars and Regulars , within their Diocesses ; Their assuming wholly to themselves the Power of Absolving , and of Dispensing in several Cases , which they call Reserved Cases : whereas in Ancient times this Authority belonged equally to all Bishops ; as also their giving of Indulgences , and their proclaiming of Jubilees : a thing which was never heard of in any of the first Ages of Christianity . And as for the Discipline which was Anciently observed in the Church towards Penitentiaries , whether in the punishing them for their offences , or else in the receiving them again into the Communion of the Church , it is now wholly lost and vanished . We have now nothing left us save only a bare Idea and shadow of it ▪ which we meet with in the Writings of the Ancients ; as namely , in the Canonical Epistles of Gr●gorius Neo●aesare●ns●s , of St. Basil● ▪ and others and in the Councils , both General and Provincial . Where are now all those several Degrees of Penance , which were observed in the Ancient Church ; where some Offenders were to bewail their sins without the Church ▪ some might stand and hear the word among the C●tech●me●i ; others were to cast themselves down at the feet of the Faithful : Some of them might partake of the Prayers only of the Church ; and others were at length received again into the Communion of their Sacraments also ? Where are those Eight , those Ten , those Twenty years of Penance , which they sometimes imposed upon Offenders ? All this whole Course of Penance , some kind of account whereof we meet with in the Writings of the Ancients , is now wholly swallowed up by Auricular Confession , wherein no part of the Penance appears at all to the World. And as these kinds of Punishments , which were most wholesom for the Penitentiaries have been quite abolished by them ; so have they on the other side introduced other kinds of Penalties , which are indeed very beneficial and advantageous to the temporal Estate of the Church of Rome , but are most pernicious for the Souls of Offenders ; such as are their Interdictions , when , for the offence ( and that oftentimes too , rather a pretended , than a true one , ) of one , or two single persons , or perhaps of a Corporation , They will Excommunicate a whole State , wherein there are perhaps many millions of people ; depriving them of the benefit of partaking of the Holy Sacraments ; which are the means , by which the Grace and the Life of Jesus Christ is communicated unto poor Mortals : an Example of which kind of proceeding I remember to have been practised by them , since my time , against the State of Venice . In what Code of the Ancient Church can you find , where any such strange kind of punishment was ever instituted , as that for the offence of a few , many millions of Souls should be damned ? How can you call that Power Apostolical , that punisheth in this manner ; seeing that the Apostolical Power was given for Edification , and not for Destruction ? I would also very fain learn of any man , that could tell me , upon what Canons of the Ancient Church that Bloody Discipline of the Inquisition is grounded ; where after they have got out of a poor soul , by crafty , subtile dealing , and many times also by such barbarous , inhumane usage , as would make a man tremble to read , a Confession of his being guilty of Heresie ; instead of Instruction , they give him the sentence of death ; and so he is forthwith delivered over to the Secular Magistrates : to whom notwithstanding , in a plain Mockery both of God and Men , a they give an express Charge , that they do not put him to death . b Yet in case they fail of so doing , and if within six or seven days after at the most , they do not burn him alive ; and all this c without ever hearing his Cause , or what his Offence is ; They themselves shall be prosecuted by Ecclesiastical Censures , and shall be Excommunicated , Deposed , and deprived of all Dignities , both Ecclesiastical and Temporal . And , that which yet surpasseth all belief , is , that although the person questioned should confess his fault , and should express his hearty sorrow for the same , and should by way of satisfaction submit himself to the sharpest penance that could be ; yet notwithstanding should not the poor wretch escape death ; d if so be he be of the number of those , whom they call , The Relapsed . O most inhumane cruelty ! and worthy of the Scythians , and of the Margaias only ! but very ill becoming the Disciples of him , who commanded his Apostle to pardon his brother , not seven times only , but seventy times seven : & as ill beseeming those , who so highly boast of being the successors & Inheritors of those mild and tender-hearted Ancients , who taught , e That it is the part of Piety not to constrain , but to perswade , according to our Saviours Example ; who constrained no man , but left every man to his own liberty , to follow him or not . And , that the f Devil , as he hath no Truth in him ▪ comes with Axes and with Hammers to break open the doors of those that must receive him . But our Saviour is so meek as that his manner of teaching is , If any one will follow me : and ▪ He that will be my Disciple ; Neither doth he constrainany one , that he cometh unto , but rather standeth at the door of every one , and knocketh , saying ; Open to me , my Sister my Spouse ; and so entreth , when any open unto him : but if they delay , and will not open unto him , he then departeth . Because the Truth is not to be pressed with swords , and Arrows , nor with Souldiers , and Armed men , but by Perswasion , and Counsel : who also so sharply reprehended the Arrians , for going about to establish , and maintain their Religion by Force ; saying , g Of whom have they learnt to persecute their Brethren ? Certainly they cannot say , that they have learnt it of the Saints : no , they have rather had the Devil for their Tutor herein . And again ; Jesus Christ hath commanded us to fly , and the Saints have indeed fled sometimes : But Persecution is the Invention of the Devil . And in another place they protest , that h By that very course which the Arrians took in banishing ( which yet is much less , than burning , ) all those , who would not subscribe to their Decrees , they clearly shewed themselves to be contrary to all Christians , and to be the friends of the Devil , and his Fiends . In like manner hath another of the Ancient Fathers exclaimed , against the Proceeding of these Arrians , who made use not only of the Terrour of Persecution , but of the Enticements also of worldly ●iches , that so they might the more easily draw men over to their Belief . i But now alas ! ( saith this Father , ) these are the suffrages , that recommend the Faith in God : Christ is now become weak and void of Power , and Ambition gains Credit to his Name . The Church terrisieth by Banishment , and Imprisonment , &c. She , that was consecr●ted ▪ by the Terrour of her Persecutors , depende●● now upon the Dignity of th●se , who are of her Communion . She , who hath been propagated by banished Priests , now her self banisheth Priests . She boasteth now , that she is beloved of the World ; who could not be Christs , unless the world bated her : Agreeable to what k another of them saith ; namely , That the Church of Christ was founded , by shedding of Blood , and by suffering Reproaches rather , than by Reproaching others : and , that it hath grown up by persecutions , and hath been crowned by Martyrdoms . Another also of the chiefest among the Ancient Fathers reproached an Arrian , for having made use of the Sword and Axe , in Ecclesiastical matters . l Those whom he could not deceive by his Discourse , ( saith he ) he thought good to make use of his sword upon , uttering with his mouth , and writing with his hand Bloody Laws ; and thinking that a Law can command mens Faith. And that you may not imagine , that he himself thought that lawful , which he found fault with in the Arrians , m he says in another place that in a certain journey which he made into Gallia , he refused to communicate with those Bishops , who would have some certain Hereticks to be put to death . The Emperour Marcianus in like manner , who called together the Council of Chalcedon , and was a Prince that was highly commended for his Piety , solemnly protesteth that n He had forced no man to subscribe , or to assent to the Council of Chalcedon , against his will. For , ( saith he ) we will not draw any man into the way of life by violence or by threats . And indeed o Hosius , Bishop of Corduba , long before testified , that the most Catholick Emperour Constans never compelled any man to be Orthodox . And this is the course , which is approved of by all the Ancients . p God ( saith St. Hillary ) hath rather taught us the knowledge of himself , than exacted it of us ; and authorizing his Commandments by the wonderfulness of his heavenly works , he hath refused to force us to confess his Name , &c. He is the God of the whole world ; He hath no need of a compelled obedience ; He requireth not any forced confession . Which are the Reasons this Author brought , with some other the like , to disswade the Emperour Constantius from using violence , and forcing the Consciences of Men. St. Ambrose saith ; q Christ sent his Apostles to plant the Faith ; not that they should compel , but that they should instruct men ; not that they should exercise the force of Power , but that they should promote the Doctrine of Humility . And hence is that which St. Cyprian hath , comparing the manner of proceeding in the Old Testament with that of the New : r Then ( saith he ) the proud and the dis●bedient were out off by the fl●shly Sword , N●w they suffer by the spiritual , being thrown out of the Church . Certainly then they still live , at this very day , under the Old Testament in Spain and Italy , and all those other places , where the Inquisition is in force : and , I b●lieve , he would find a very hard Task of it , that should take in hand to reconcile this Passage of St. Cyprian to that ſ Opinion of Pope Pius V. who said , that Bishops might have their Officers , and Executioners of Justice , for the Causes that appertained to their Jurisdiction ; and might put their Sentences in Execution against Offenders ; and , that the reason of their having recourse upon all occasions to the Secular Powers , was , not because the Church could not make use of its own proper Officers of Justice in such Cases , but rather because it had no such ; or if it had , they were so weak , and so few in number , as that for the suppressing and punishing of D●linquents , it would however stand in need of the assistance of the Temporal Power . I shall shut up this Point with Tertullian , the most ancient Author of the Latine Church , whom Pamelius ( as we have touched before ) will needs have us believe to have been a Persecutor of Hereticks ; who yet was a man , that would not allow a Christian so much as to draw a sword , neither in war against a Publick Enemy , nor yet in discharging the Office of a Magistrate upon Offenders ; whom all Civil Laws whatsoever punish with death . Let us now therefore see what he says , touching Religion . a Consider ( saith he to the Pagans ) whether this be not to add to the Crime of Irreligion , to take away the Liberty of Religion , and to interdict a man the choice of his God , by not suffering him to worship , whom he would ; but to compel him to worship , whom he would not . There is none , no not among men , that takes pleasure in being served by any against their will. And some few Chapters afterward : b This is a thing ( saith he ) that seemeth very unjust , that Free-men should be constrained to do sacrifice against their will. For , in the performing of service to God , a willing heart is required . And in another Book , but speaking of the same thing , he saith : c It is a Point of Humane Right , and a Natural Power that every man hath to worship that which he thinks fit . The Religion of another man neither hurteth , nor profiteth any one . Neither is it indeed the part of Religion ; to compel Religion ; which ought to be entertained willingly , and not by force ; forasmuch as Sacrifices themselves are required only from willing minds . Upon which passage of his Pamelius gives us a marvellous , rare gloss , saying ; That we ought not indeed directly to compel men to our Religion , but yet we may punish them , if they will not change their opinion . Certainly he thinks it is no Compelling of a man , to force him to do a thing under pain of Death . Let any man that can , reconcile the Practice of the Inquisition , and the Popes Thunderbolts against King Henry VIII . and his Daughter Queen Elizabeth , and against some of the Kings of France also , to this constant opinion of all Antiquity . Now after they have thus boldly slighted the Beliefes , the Ceremonies , and the Discipline of the Ancients , by changing , and abolishing whatsoever they have thought good ; with what face can they still cry up the Fathers , and alledge their Testimonies , and besides place them upon the Seat of Judicature , and make them the Judges of our Differences ? Or although they still do thus , who would no● be ready here to bring against them those words of Tertullian , which he made use of i● another the like Case ? d I would be very glad ( saith he ) that these great●● and most religious Defenders and 〈◊〉 of the I●w● and Customs of their Fathers would 〈…〉 a little touching their own saith 〈◊〉 and obedience towards the constitutions of their Ancestors whether they have not departed from and forsaken some of them ? 〈…〉 they have not razed out those things 〈◊〉 which were most necessary , and most useful in their Science ? What is become of those Ancient Laws ? &c. Where is the Religion ? Where is the Reverence which is due from you to your Ancestors ? You have renounced your Fore-Fathers , both in your Habit , Apparel , Manner of Life , Opinion , and in your very Speech also . You are always crying up Antiquity , yet every day your selves take up a New manner of Life . Whether therefore they of the Church of Rome have upon Just Grounds dealt thus with the Ancients , or not ; it serves my turn however to conclude , That by this their Proceeding they have given us a sufficient Testimony , that they do not acount their Authority Supreme in Matters of Religion . And if so , what Reason have they to urge it for such , against the Protestants ? Seeing they have weakned the Authority of so many of those Judgments , touching Points of Religion , which have been given by the Fathers , how can they expect that their Authority should pass for Authentick in any one ? Let us suppose for instance , that they held , that there was such a Place as Purgatory . But by your Favour , ( will the Protestant say ) if you have found their Belief to be so erroneous touching the State of the Souls of Departed Saints , till the Day of the Resurrection ; why would you impose upon me a Necessity of subscribing to what they held touching Purgatory ? The Laws of Disputation ought to be equal ; and therefore if you , by examining this Opinion of the Fathers by Reason , and by the Scriptures , have found it to be Erroneous ; why will you not give us leave to try that other , touching Purgatory , by the same Touch-stone ? Certainly , should we but speak the Truth , it is the plainest mocking of the World that can be , to cry out , as these Men do continually , The Fathers , The Fathers , and to write so many whole Volumes upon this Subject , as they have done ; after they have so dealt with them , as you have seen . And if it be here objected , That the Protestants themselves do also reject many of those Articles which we have before set down ; we answer , That this is nothing at all to the purpose ; forasmuch as they take the Scriptures , and not the Fathers , for the Rule of their Faith ; neither do they press any Man to receive any thing from the hands of the Ancients , unless it be grounded upon the Word of God. And if , lastly , you say , That the Authority of the Fathers hath no place , nor is at all considerable , in the Points before set down , because that the Churcb hath otherwise determined touching the same ; this is clearly to grant us that which we would have , namely , That the Authority of the Fathers is not Supreme . And as for the Church , that is to say , how far the Authority of it extends in these things , this is a New Question to be disputed of , which I shall not meddle withal at this time . Only thus much I shall say , That what Authority soever you allow it , whether Little , or Much , you will still find , that it will very hardly be able to do any thing , touching the Decision of our present Controversies ; forasmuch as you can never be able to make any use or benefit of this Position , till such time as you are assured , both What , and Where the Church is , seeing that the Protestants stiffly deny , That it is That which appears at this day at Rome ; and the greatest Difficulty of all consisting in the Demonstrating this unto them . For , if they did but once believe , that the Church of Rome was the True Church , they would immediately joyn themselves with it ; so that there would not henceforth be need of any further Dispute . We shall here conclude therefore , That the Alledging the Testimonies of the Fathers , upon the Differences that are at this day in Religion , is no proper Course for the Decision of them , seeing it is no easie matter to discover what their Judgment hath been touching the same , by reason of the many Difficulties that we meet with in the Writings of the Ancients : neither is it of so sufficient Authority in it self , as that we may safely build our Belief upon it ; since the Fathers themselves have been also subject to Errour : neither , lastly , is it of any force , either a●●●nst the one , or the other Party ; seeing that they both regulate , and examine the Opinions , Ceremonies , and Discipline of the Ancients ; the One by the Rule of the Scriptures , and the Other by that of the Church . But here I find , that upon this Conclusion , Two Questions may arise . For , seeing that the alledging the Fathers is not sufficient for the deciding of those Points that are now in debate amongst us ; it may be demanded , in the first place , What other Course we ought to take , for the attaining to the Truth in these Controversies ? And then secondly , How , and in what Cases the Writings of the Fathers may be useful unto us ? Now although both these Questions are without the compass of our present Design , yet notwithstanding , in regard they so nearly border upon it , we shall in the last place say a word or two in answer of them . As for the First , it would be a hard matter , in my Judgment , to find out a better way for Satisfaction herein , than that which one Scholarius , a Greek , who is very highly accounted of by those who printed the General Councils at Rome , hath proposed . This Learned Man , in a certain Oration of his , which he made at the Council of Florence , for the facilitating of the Vnion which was then treated of betwixt the Latins and the Greeks , and was afterwards concluded on , lays down for a Ground , first , e That we ought not to reject all those things which are not clearly , and in express Terms delivered in the Scriptures ; which is a Pretext and Shift that many of the Hereticks make use of : but that we ought to receive with equal Honour , whatsoever directly followeth from that which is said in the Scriptures ; and to reject utterly whatsoever shall be found to be co●●trary to those things which are undoubtedly True. He says further , That In those things wherein the Scripture hath not clearly expressed it self , we must have recourse to the Scripture it self , as our Guide , to give us light therein , by some other Passage where It hath spoken more plainly . And after all this , he requireth , That we should use our utmost Endeavour fully to reconcile those seeming Contradictions which we sometimes there meet withal , in several Passages ; to that purpose taking notice of the Diversity of Times , Customs , Senses , and the like . And going on , he saith , f That the Fathers of the Council at Nice after this manner concluded , by the Scriptures , upon the True Belief touching the Son of God. and then applying all this to his present purpose , he adds , g That the Scripture saith clearly and expresly , that the Holy Ghost proceedeth from the Father ; and that this is agreed upon by both Sides , both by the Greeks , and the Latins : But that It hath not so expresly declared it self , whether the Holy Ghost proceed also from the Son , or not : and that this is the thing now in Question , the Latins affirming it , and the Greeks on the other side denying it . h We ought therefore ( saith he ) to prove this , from some other things which are there more clearly delivered : Which he afterwards performeth , and indeed , in my Judgment , very Learnedly , and Happily ; proving this Doubtful Point out of other Passages that are more Clear. And this was the Judgment of this Great Person ; which will not give any offence to those of the Church of Rome , because it came from one that was of their Side . Neither do I see what could have been spoken more rationally . And indeed , this is the Course that is observed in all Sciences whatsoever : If thy Adversary doubt of the truth of what thou proposest , thou art to prove it by such Maxims as are acknowledged and allowed of by him , making good that which is Doubtful , by that which is Certain ; and clearing that which is Obscure , by that which is Evident . And this is the Rule that I conceive we ought to walk by , in the Disputes that are betwixt us at this day . The Word of God is our Common Book ; let us therefore search into It , for that upon which we may ground our own Belief , and by which we may overthrow the Opinion of our Adversary . As for example , it is there said clearly and expresly , That that which our Saviour Christ took at his Last Supper , was Bread : and herein we All agree . But it is not at all there expressed , whether this Bread were afterward changed , or annihilated , or not . And this is now the Question in Dispute amongst us . We ought therefore ( according to the Counsel of Scholarius ) to prove this by some other things which are there delivered clearly . And if thou dost this , thou hast got the Victory : If not , I do not at all see why or how thou canst oblige any one to believe it . In like manner , the Scripture telleth us , in as express Terms as may be , That our Saviour Christ commanded His Apostles to Take and Eat , and to Drink , that which He gave them in Celebrating the Eucharist . But It doth not at all say , that he commanded them to Offer the same in Sacrifice , either Then , or Afterwards . And this is now the Question : which it concerns those of the Church of Rome , if they will have us believe it , to prove by some other things , which are clearly and expresly delivered in the Word of God. The Scripture in like manner saith expresly , That Jesus Christ is the Mediator betwixt God and Man : and , That He is the Head of the Church ; and , That He purgeth us by His Blood from our Sins . Now in all this both Sides are fully agreed . But it is not at all there expressed , That the Departed Saints are Mediators ; and , That the Pope is the Head of the Church ; and , That our Souls are in part cleansed from their Sins by the Fire of Purgatory . And herein lies the Controversie betwixt us . The Learned Scholarius his Opinion herein would now be , that certainly those who propose these Points as Articles of Faith , deduce , and collect them from some things which are clearly delivered in the Scriptures : for otherwise they are not to be pressed , as Truths . And although that in matters of Religion , or indeed in any other things of Importance , a Man may very well be excused for not believing a thing , when there appears not any such Reason as may oblige him to believe it ; yet notwithstanding , if those who reject the Articles now debated betwixt us , have a mind to go further yet , and to prove positively the Falseness of them ; you see this Author hath laid them down the way by which they are to proceed . He accounteth those very absurd , that require at your hands that you should shew them all things expresly delivered in the Scripture : and this ought principally to be understood of Negative Propositions , of which no Science giveth you any certain account : forasmuch as to go about to number them all up , would be both an infinite , and also an unprofitable , useless piece of Work. It is sufficient to deliver the Positive Truth . For , as whatsoever rightly followeth thereupon , is True ; in like manner , whatsoever clasheth with , or contradicteth the same , is False . wouldst thou therefore demonstrate those Propositions that are pressed upon thee , to be False ? Do but compare them with those things that are clearly and expresly delivered in the Scripture . And if thou findest them contrary to any thing there set down , receive them not by any means . As for example , If a Protestant , not contenting himself with having answered all those Reasons which are brought to prove that there is such a Place as Purgatory , shall yet desire to go further , and to make it appear , that the Opinion is False ; he is in this case to have recourse to the Scriptures , and to examine it by those things which are there clearly and expresly delivered , touching the State of the Soul after it is departed this Life , and touching the Cause and Means of the Expiation of our Sins , and the like . And if the Opinion of Purgatory be found to contradict any thing there delivered , then ( according to Scholarius ) it ought not to be received by any means . But the brevity which we proposed to our selves in this Discourse , permitteth us not to prosecute this Point any further . As for the Second Question , it is no very hard matter to resolve it . For , although we do not indeed allow any Supreme and Infallible Authority to the Writings of the Fathers , yet do we not therefore presently account them Vseless . If there were nothing of Vse in Religion , saving what was also Infallible , we should have but little good of any Humane Writings . Those who have written in our own Age , or a little before , are of no Authority at all , either against the one or the other Party . Yet notwithstanding do we both read them , and also reap much benefit from them . How much more advantage then may we make , by studying the Writings of the Fathers , whose Piety and Learning was , for the most part , much greater than that of the Moderns ? S. Augustine believed them not in any thing , otherwise than as he found what they delivered to be grounded upon Reason ; and yet notwithstanding , he had them in a very great esteem . The like may be said of S. Hierome , who had read almost all of them over , notwithstanding that he takes liberty sometimes to reprove them something sharply , where he finds them not speaking to his mind . Though you should deprive them not onely of this Supremacy , which yet they never sought after ; but should rob them also of their Proper Nomes : yet notwithstanding would they still be of very great Vse unto us . For , Books do not therefore profit us , because they were of such or such a Man 's Writing , but rather because they instruct us in those things that are Good and Honest , and keep us out of Errour , and make us abhor those things that are Vicious . Blot out , if you please , the Name of S. Augustine out of the Title of those excellent Books of his De Civitate Dei , or those other which he wrote De Doctrinâ Christianâ . His Writings will instruct you never a whit the less , neither will you find any whit the less benefit by them . The like may be said of all the rest . First of all , therefore , you shall find in the Fathers very many earnest and zealous Exhortations to Holiness of Life , and to the Observation of the Discipline of Jesus Christ . Secondly , you shall there meet with very strong and solid Proofs of those Fundamental Principles of our Religion , touching which we are all agreed : and also many excellent things laid open , tending to the right understanding of these Mysteries , and also of the Scriptures wherein they are contained . In this very particular their Authority may be of good use unto you , and may serve as a Probable Argument of the Truth . For , is it not a wonderful thing to see , that so many Great Wits , born in so many several Ages , during the space of Fifteen hundred years , and in so many several Countries , being also of so different Tempers , and who in other things were of so contrary Opinions , should notwithstanding be found all of them to agree so constantly and unanimously in the Fundamentals of Christianity ? that amidst so great diversity in Worship , they all adore one and the same Christ ? preach one and the same Sanctification ? hope all of them for one and the same Immortality ? acknowledge all of them the same Gospels ? find therein all of them Great and High Mysteries ? The exquisite Wisdom , and the inestimable Beauty it self of the Discipline of Jesus Christ , I confess , is the most forcible and certain Argument of the Truth of it : yet certainly this Consideration also is , in my Opinion , no small proof of the same . For , I beseech you , what Probability is there , that so many Holy Men , who were endued ( as it appeareth by their Writings ) with such Admirable Parts , with so much strength and clearness of Understanding , should all of them be so grosly overseen , as to set so High a Price , and Esteem upon this Discipline , as to suffer , even to Death for it ; unless it had in it some certain Heavenly Virtue , for to make an Impression in the Souls of Men ? What likelyhood is there , that Seven , or Eight Dogs , and as many Atheistical Hogs , that Bark , and Grunt so Sottishly , and Confusedly against This Sacred , and Venerable Religion , should have better luck in lighting upon the Truth , than so many Excellent Men , who have all so Unanimously born Testimony to the Truth ? As for Atheists , their Vicious Life ought to render their Testimony suspected to every one ; notwithstanding they may be otherwise ( as indeed they conceive themselves to be ) Able Men. For , I beseech you , what wonder is it , if a Whoremaster , or a Bawd , or an Ambitious person cry down that Discipline , that condemneth these Vices to Everlasting Fire ? that he that drowneth himself every day , and at length vomiteth up his Soul in Wine , should hate that Religion , which forbiddeth Drunkenness , upon pain of Damnation ? The great Reason that these men have , to wish that it were False , must needs make any man cease to wonder at their pronouncing it to be False . To take any notice of what such wretched Things as these say , is all one , as if you should judge , by taking the Opinion of Common Strumpets , of the Equity , or Injustice of the Laws that enjoin people to live Honest . But the case is clean otherwise with these Holy Men , who have so Constantly , and so Unanimously taught the Truth of the Christian Religion . For seeing they were Men , born , and brought up in the very same Infirmities with other men ; we cannot doubt but that they also Naturally had strong Inclinations to those vices , which our Saviour Christ forbiddeth ; and very little Affection to those Virtues , which He commandeth . For as much therefore , as notwithstanding all this , They have yet all of them Constantly 〈◊〉 intained , that His Doctrine is True ; Their Testimony certainly in this case neither can , nor ought in any wise to be suspected . So that although They had not any of those Great , and Incomparable Advantages of Parts , and Learning above the Enemies of Christianity ; Their ●are word however is much rather to be taken , than the Others● seeing that these men are manifestly carried away by the force of their own vile Affections , of which the other cannot possibly be suspected Guilty . And as for those Differences in Opinion , which are sometimes found amongst Them , touching some certain Points of Religion , some whereof we have formerly set down ; these thing are so far from taking off any thing from the weight of Their Testimonies , as that on the Contrary they add rather very much unto the same . For this must acquit their Consenting of all suspicion , that some perhaps might have , that it proceeded from some Combination , or some Correspondence , and Mutual Intelligence . When thou findst them so disagreeing among themselves , touching so many several Points ; it is an evident Argument , that they have not learnt their knowledge from one another , nor yet have all agreed upon the same thing by common Deliberation ; but have all of them collected it out of a serious Examination , and Consideration of the things themselves . And if we received no other Benefit by the Writings , of the Fathers than this , yet were this however very much . But now , that the Benefit , and Contentment , which we shall receive from this Consideration , may not be interrupted , and disturbed ▪ by our meeting with so many several Private Opinions of theirs ; we are to take notice , that Christianity consisteth not in Subtilties , nor in the great number of Articles . The Efficacy of them is much more Considerable , than the Number . A great part of these Points of Faith and the end of all the ●est , is , Sanctification ; that is to say , A pure worship of God , and , A Hearty Charity towards Men. Thou maist therefore boldly conclude , That Man to be a true Observer of This Discipline ; that thou shalt find to have a True , and Right Sense , and Apprehension of these Two Points . Though perhaps he be ignorant of those Other , that lie rather in Speculation , than in Practise , thou oughtest not to reject him for that . And if , being carried away with his own Curiosity , or some other reason , he chance to err in some of those other Articles , bear with him notwithstanding . As God forgives us our Sins , so doth He also forgive us our Errours . The Hay , and the Stubble , and the Chaffe shall be consumed : But yet He that buildeth therewith , shall be saved , if so be He but hold fast to the Foundation . Neither oughtest thou to be troubled , if thou now and then meetest with some Ignorant , or perhaps some Erroneous Passages in the Fathers , touching these Points . They are never a whit the less Christians for this ; and may for all this , have been most Faithful Servants of Jesus Christ . There is not any Face in the World so Beautiful , but that it hath some Speckle , or Blemish in it . Yet is it not either the less esteemed , or the less beloved for this . The Natural condition of Mortal Men , and Things , is , to have some Mixture in it of Imperfection . But now , besides what hath been hitherto said , we may , in my opinion , make another very Considerable Vse of the Fathers . For there sometimes arise such troublesome Spirits , as will needs broach Doctrines , devised of their own Head , which are not at all grounded upon any Principle of the Christian Religion . I say therefore , that the Authority of the Ancients may very Properly , and Seasonably be made use of , against the Impudence of these Men : by shewing , that the Fathers were utterly Ignorant of any such Fancies , as these men propose to the World. And if this can be proved , we ought then certainly to conclude , that no such Doctrine was ever preached to Mankind ; either by our Saviour Christ , or by His Apostles . For what Probability is there , that those Holy Doctors of Former Ages , from whose hands Christianity hath been derived down unto us , should be Ignorant of any of those things , which had been Revealed , and Recommended by our Saviour , as Important , and Necessary to Salvation ? It is true indeed , that the Fathers , being deceived either by some False manner of Argumentation , or else by some Seeming Authority , do sometimes deliver such things , as have not been revealed by our Saviour Christ ; but are evidently either False , or Ill grounded ; as we have formerly shewed in those Examples before produced by us . It is true moreover , that among those things which have been revealed by our Saviour Christ in the Scripture , which yet are not Absolutely Necessary to Salvation , the Fathers may have been ignorant of some of them ; either by reason that Time had not as yet discovered what the sense of them was ▪ or else , because that for lack of giving good heed unto them , or by their being carried away with some Passion , They did not then perceive , what hath since been found out . But that they should all of them have been Ignorant of any Article , that is Necessarily Requisite to Salvation , is altogether Impossible . For , after this Account , They should all have been deprived of Salvation ; which , I suppose , every honest Soul would tremble at the thought of . I say then , and , as I conceive , have sufficiently proved in this Treatise , that an Argument which concludeth the Truth of any Proposition , from the Fathers having maintained the same , is very Weak , and Ill-grounded ; as supposing that , which is Clearly False ; namely , That the Fathers maintained nothing , which had not been Revealed by our Saviour Christ . For , this would be such a kind of Argumentation , as if a man should prove , by the General Agreement herein of the Fathers , that all the Departed Souls are shut up together in a certain Place , or Receptacle , till the Day of Judgment : or , that the Encharist is Necessarily to be administred to Little Infants ; and the like ; where every one sees , how Insufficient , and Invalid this way of Argumentation is And , to say the truth , such is the Proceeding of the Church of Rome , when they go about to prove , by the Authority of the Fathers , those Articles which they propose to the World , and which are rejected by the Protestants . I say moreover , that to conclude upon the Nullity , or Falseness of any Article , that is not of the number of those that are Necessary to Salvation , from the general Silence of the Fathers touching the same , is a very Absurd way of Arguing ; as supposing a thing which is also Manifestly False ; Namely , that the Fathers must Necessarily have seen , and Clearly known All , and every of those things , which Jesus Christ hath revealed in His Word . Such a kind of Argument would it be thought among the Franciscans , if any one should conclude against them , from the Silence of the Fathers , that our Saviour Christ hath not at all revealed , that the Blessed Virgin Mary was conceived without Sin. But yet I confess again on the other side , that in those Points that are accounted as Absolutely Necessary to Salvation , an Argument that should be drawn from the General Silence of the Fathers , to prove the Nullity or Falseness of it , would be very Pertinent , and indeed Unanswerable . As for example , His manner of Argumentation would be very Rational , and Solid , that should conclude that those Means of Salvation which are proposed by a Mahomet , suppose , or a David George , or the like Sectaries , are Null , and contrary to the Will of our Saviour Christ , ( how much soever these Men may seem to Honour Him , ) seeing that none of ehe Ancient Christians speak so much as one syllable of it , and are utterly ignorant of all those Secrets , that these Wretches have preached to their Disciples , and delivered as Infallible and Necessary Means of Salvation . After this manner did Irenaeus dispute against the Valentinians , and other of the Gnosticks ; who vented their own sens●less Dreams , and Absurd Issues of their Own Brain , saying , That the Creator of the World was but an Angel● and , that there were above Him certain Divine Powers , which They called Aeones that is to say Ages : some of them making more of these , and others fewer , and some reckoning to the number of CCCLXV . and an infinite number of other the like Prodigies ; never shewing any Ground for the same , either in Reason , or out of the Scripture . * Irenaeus therefore , that he might make it appear to the World , that this so Strange Doctrine was produced out of their Own Brain only , goes about , and visiteth the Arohives of all the Churches , that had been either Planted , or Watered by the Holy Apostles , turns over all their Records , Evidences , and Ancient Monuments ; and these Aeones , Achamot , and Barbele of the Gnosticks no where appearing , nor so much as any the least Part or Trace of them . He concludeth , that the Apostles had never delivered over any such thing to their Disciples , neither by Writing , nor by Word of Mouth , as these Impostors pretended they had . For certainly if they had done so , the memory of it could not have been so utterly lost . This is also the Method that Tertullian followed , in his Disputations against these very Hereticks , and others the like , in the 22 Chapter of his Book De Praescriptionibus adversus Haereticos , and in other places . The Practice of these Great Persons , who made use of it themselves , will here serve to prove unto us , that this Course is Right , and Good. And thus you see , that the Authority of the Fathers is of very great Use in the Church , and serveth as an Out-work to the Scriptures , for the repelling the Presumption of those , who would forge a New Faith. But forasmuch as those , who broach New Doctrines of their own Head , do Ordinarily slight the Holy Scriptures ; as those very Hereticks did , whom Iraeneus confuted ; who impudently accused Them of not being Right ; and that they are of no Authority ; and speak in very Ambiguous Terms ; and that they are not able to inform a man of the Truth , unless they are acquainted with Tradition ; the Truth having been delivered ( as These men pretended ) not in Writing , but by Word of Mouth : For this Reason , I say , and for other the like , are the Writings of the ●athers of very great Use in these Disputes ; and I conceive This to be one of the Principal ends for which the Divine Providence hath , in despite of So many Confusions , and Changes , preserved so many of them safe , down to our times . If therefore the Protestants should propose , of their Own Head , and should press as Absolutely Necessary to Salvation ; any Positive Article , which doth not at all appear in Antiqui●y ; without all Question this Course might , with very good Reason , be made use of against Them. But it is most Evident , that there is no such thing at all in their Belief : for they maintain only such things , as are eithe Expresly delivered in the Scriptures , or else are Evidently deduced from thence ; and such as have also been expounded , the greatest part of them , and interpreted by the Ancients not in their own private Writings only , but even in their Creeds and Synodical Determinations also . They pretend not either to any Particular Revelation , o● Secret Tradition , or any other New Principle of Doctrine . Their Faith is grounded only upon the Old , and ( which is the Most Authentick Instrument of Christianity ) the New Testament . Only in their Expositions either of the Doctrines therein Contained , or other Passages , They produce some few things , that are not at all found in the Fathers . But these things being not Necessary to Salvation , the Argument which is brought from the Silence of the Fathers herein , is not sufficient to prove the Falseness of them . Time , Experience , Assistance of others , and the very Errours also of the Fathers , having ( as They say ) now laid that Open to Them , which was Heretofore more Difficult , and hard to be discovered and taken notice of , in Divine Revelation . Who knoweth not that a Dwarf , mounted upon a Giants shoulders , looketh higher , and seeth further , than the Giant himself ? It would be ridiculous in any man that should conclude , that That which the Dwarf pretends to discover , is not at all in Nature , because then the Giant must also have seen it . Neither would He be much wiser , that should accuse the Dwarf of Presumption ; because forsooth , He hath told Us that , whereof the Giant said not a word : seeing that it is the Giant , to whom the Dwarf is beholding for the greatest part of His Knowledge . And this is Our Case , say the Protestants : We are mounted upon the Shoulders of that Great , and High Giant , Antiquity . That advantage which we have above it , by its means enables us to see many things in Divine Revelation , which it did not see . But yet however this cannot be any occasion of Presumption to us , because we see more than it did ; for as much as it is this very Antiquity , to which we owe a great part of this our Knowledge . It is Certainly therefore very Clear , that as for the Protestants , and what concerns the Positive Points of Their Faith , they are wholly without the Compass of this Dispute . And as for those of the Church of Rome , They cannot , for the Reasons before given , make any Advantage of the Testimony of the Ancients , for the proving of any of those Points of Doctrine which They maintain , save only of those wherein their Adversaries agree with them ; and therefore , if they would have us to come over to Their Belief , They must Necessarily have recourse to some other kind of Proofs . But yet I do not see , but that we may very well make Inquiry into Antiquity touching many Articles , which are now maintained by those of the Church of Rome : and if we find , that the Ancients have not said any thing at all of the same , we may then positively conclude , That they are not to be accounted as any part of the Christian Religion . I confess , that there are some of them , against which this Argument is of no force at all ; as namely , those which they do not account Necessary to Salvation , and which both the Ancients heretofore might have been , and we also at this day may be ignorant of . But certainly , this Argument , in my Judgment , would be utterly unanswerable , against such Points as they press as Necessary , and whereon indeed they would have our Salvation wholly to depend : As for Example , The Supreme Authority of the Pope , and of the Church which owneth him as Its Head ; The Adoration of the Holy Sacrament of the Eucharist ; the Sacrifice of the Mass ; the Necessity of Auricular Confession , and the like . For , if so be they are of so great Importance , as they would make us believe , it would be a Point of high Impiety to say , That the Fathers knew not any thing at all of them ; in like manner as it would be a most absurd thing to maintain , That though they did know them , they would not yet speak any one word of them , in all those Books which we have of theirs at this day . And , if they had said any thing at all of them in their Writings , we have no reason in the World to suspect , that possibly those Passages , where mention was made of them , may have been rased out , or corrupted and altered by false hands ; seeing that this Piece of Knavery would have been done to the disadvantage of those who had these Books in their Custody . We have rather very good reason to suspect , that whatsoever Alterations there are , they have been made in favour of the Church of Rome , as we have proved before in the First Book . If therefore , after so long a time , and after so many Indexes as they of the Church of Rome have put forth , and so great a desire as they have had to find these Doctrines of theirs in the Writings of the Fathers , and the little Conscience that they have sometimes made of foisting into the Writings of the Fathers , what they could not find there ; We can still notwithstanding make it appear , that they are not to be found there at all : After all this , I say , who can possibly doubt , but that the Fathers were ignorant of them ? Who will ever be perswaded to believe , that they held them as Necessary to Salvation ? And if they were not known to be such then , how can any body imagine , that they should at length come to be such now ? My Opinion therefore is , That although the Authority of the Fathers be not sufficient to prove the Truth of those Articles which are now maintained by the Church of Rome against the Protestants , although the Ancients should perhaps have believed the same ; it may notwithstanding serve to prove the Falseness of them , in case that we should find by the Fathers , that the Ancients were either wholly ignorant of them , or at least acknowledged them not for such , as they would now have us believe them to be : which is a Business that so nearly concerns the Protestants , as that to be able to bring about their Design , I conceive they ought to employ a good part of their time in reading over the Books of the Ancients . Onely it is requisite , that either Party , when they undertake so tedious and so important a Business as this is , should come very well provided of all Necessary Parts ; as namely , of the Knowledge of the Language , and of History , and should also be very well read in the Scriptures , and , that they use herein their utmost Diligence and Attention , and withal read over exactly whatsoever we have left us of the Fathers , not omitting any thing that Possibly they can get ; because a little short Passage many times gives a Man very much Light in the finding out their Meaning : and not think ( as some , who much deceive themselves , do ) that they perfectly know what the Sense and Belief of the Ancients was , because perhaps they have spent four or five Months in the reading of them over . But above all , it is Necessary that they come to this Business void of all Passion and Prejudication : which is indeed the greatest , and the most general Cause of that Obscurity which is found in these Writings of the Fathers , whilst every one endeavours to make them speak to his sense ; whereas in the greatest part of these Points of Religion which are now controverted amongst us , these Ancient Authors really believed much Less than the one Party doth , and some little matter More than the other doth : and there are but a very few Points of all this number , wherein they are fully and absolutely of the same Judgment that either of the Two Parties is . Neither is it sufficient in this Business to take notice of such Testimonies as either positively affirm or deny those things which we look after ; because that how clear soever they perhaps may be , it will go very hard but a quick Wit will find something to darken the sense of them : as you may observe in all Books of Controversies , where you shall have them so baffle , and make nothing of such Testimonies as are brought against them out of the Ancients , as that you would hardly know what to hold to . But you must also observe , what the Necessary Consequences are of each particular Article ; it being impossible to conclude upon any One Point , that is of any Importance , but that there will presently follow upon it divers Consequences , as well within , as without the Church . As for example : you are to consider what the Consequences are of the Transubstantiation of the Eucharist , as it is now held by the Church of Rome ; of Purgatory ; and of the Monarchical Authority of the Pope : and when you have observed them well , you are then to mark , in reading the Books of the Ancients , whether they appear there in Whole , or in Part. For , if you find them not there at all , it is a most Certain Argument , that the Doctrine from whence they proceed , and upon which they follow , is New and Vnsound . But I shall not proceed any further in this Discourse , since divers have already treated hereof at large ; it being , in my Judgment , no hard matter to collect , from what we have here delivered , how we ought to read the Fathers . FINIS . Notes, typically marginal, from the original text Notes for div A35787-e1690 Euseb . Hist . Eccles lib. 3. cap. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cassand . Consult . Ferdinan . p 894. Perron . Epist . to Casaub . Cypr. ep . 74. p. 195. Orig ▪ Praef Operis contra Cels . p. 1 , 2. Euseb . Hist Eccles . l. 1. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hieron l. de Scriptor . &c. Euseb . in hist . passim . Tertul. aliquorum meminit . Gontery , Veron , and others . Hegesippus apud Euseb . l. 4. c. 22. Concil . 7. Act. 5. Tom. 3 p. 552. Hier. l de scrip . Eccles Tom. 1. p. 346 B. & 350. C. Concil 7. Act 6. Concil . 5. Collat . 6. Marian. ep ad . Mon. Alex. ad calcem Concil . ●halc . T. 2. p. 450. E. Leont . lib. extat . Bibl. SS . PP . T 4 part . 2. Greg. Thaumat . op . Par. ann . 1622. pag. 97. ubi vide Voss . Bibl. SS . PP . T. 1. Gr. Lat. Concil . 6. Act. 3. & Act. 14. T. 3. Concil . Concil . 6. Act. 3. & Act. 14. T. 3. Concil . Concil . 7. Act. 6. Refut . Iconoclast . Tom. 5. Concil . Florent . Sess . 20. T. 4. Hier. Ep. 28. ad Lucin. Tom. 1. Hier. Apol. 2. contr . Ruff. Auctor operis , De Operibus Card. Christi , inter Cyprian . oper . p. 444. a Erasmus in edit . Cypr. suâ Sixtus Senens . Biblioth . lib. 4. Bellar. de Euchar . l 2. cap. 9. De amiss . grat . l. 6. c. 2. P●ssevin . in Apparat. Scult . Medulla Patr. Andr. Rivet . l. 2. c. 15. Crit. Sacr. Aubert . de Euchar . l. 2. c. 8. Hier. de script . Eccl. Tom. 1. p. 350. Ex Tertul. li. de Baptismo , cap. 17. Hier. l. 2. Apol. contr . Ruffin . Tom. 2. p. 334. & Ep. 69. T. 2. & Apol. contr . Ruff. ad Pammach . et Marc. Tom. 2. Hier. in Jerem. com . 4. tom . 4. Hier. l. 2. Apol. contra Ruffin . Tom. 2. Orig contra Cels . lib. 7. Concil . Flor. Sess . 2. p 457. Concil . Afric . 6. cap. 3. Concil . Flor. Sess 20. Codex Can. Ec. Vn . Dionys . Exig . p. 99. Leo in ep . ad Theodos . Imp. Tom. 2. Concil . Valentin . in ep . ad Theod. Tom. 2. Concil Galla Placid . in ep . ad Theodos . Tom. 2. Concil . 5 Act. 5. Tom. 2. Concil . Concil . 7. Act. 4. Tom. 3. Concil . Nannius in edit . op . Athan. Bellar de imag . l. 2 c. 10. & lib. de script . Eccles . in Athan Possevin . in appar . in Athan. D. 96. C. Constantino nostro . 14. Augusti . Steuchius de Dona. Constant. Baron . in annal . Melchior Canus locor . Theolog . l. 11. p. 511. Hen. Kaltheis . ap . Magdeb. cent . 2. Nic. Cusan . Conc. Cath. l. 2. c. 34. Jo. de Turrecr . de Eccl. lib. 2. c. 101. Jo. Driedo de dogm . & scrip . Eccl. l. 1. c. 2. Cl. Espens . de Contin . l. 1. c 2. G. Cassand . defens . lib. de officio pii viri , p. 843. Sim. Vig. ex respons . Syn. Basil . &c. en la lettre contr . Durand . Baron . Annal. T. 2. an . 102. & an . 865. Erasm . praefat . in Hieron . Baron . Annal. Tom. 1. an . 51. Bellar. de lib. arbit . T. 5. c. 25. NOs fatemur librum esse corruptum , &c. Sed tamen vel esse Clementis Romani , vel alterius aequè docti , ac antiqui . Hier. ep . 84. ad Magn. Tom. 2. a Clem. Alex. Strom. l. 2. b Id. Strom. l. 1. & l. 2. & alibi passim . Hier. ep . 84. ad Magn. Tom. 2. Id. in Catal. Tom. 1. Baron . Annal. Tom. 1. an 66. Hier. ep . 28. ad Lucin. Tom. 1. Hier. ep . 4. ad Rustic . Tom. 1. Daemonum contra se pugnantium p●rtenta co●fingunt . a Ruffin . in Expos . Symbol . & lit . de adult . script . Origen . b Hier. ep . 65. Tom. 2. & Apol. 2. contr . Ruff. a Cyril . ep . ad Ich. Antioch . in Act. Conc. Eph. b In Praefat. in Tom. 1. Concil . Gen. Epiphanius in Anchor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Hier. ep . 5. ad Flor. & ep . 41. ad Ruffin . b Aug. ep . ad Hier. quae est inter ep . Hier. 93. & iterum ep . 97. c Gennald . in Catal. inter op . Hier. a Hier. ep 62. ad Theoph. Alex . & lib. 2. Apol. contra Ruffin . Hier. ep . 75. Id. praefat . in lib. Euseb . de loc . Hebr. Tom. 4. op . Amb. p. 211. lib. 2. de Abra. in marg . annot . a Lud. Vives in lib. 21. de Civ . Dei , c. 24. In antiquis libris . Brug . & Colon. non le guntur isti decem aut duodecim qui sequuntur versus . b Holstein . op . lim . praef . tom . op . Athan. Neque solius Athanasti ea fortuna , ut ineptissimorum interpolatorum manus subiret , cùm Chrysostomi , Procli , aliorumque homilias similibus sequiorum saeculorum ineptiis faedatas , in iisdem regiis codicibus invenerim . Andr. Masius Praef. in Litur . Syr. Cassand . in Liturg . cap. 2. Euseb . in Chro. edit●num . 2148. & 2158. Vide Scalig. in loc . p. 198 a. & 201 a. See also Card. Perron's Reply to K. James , Observ . 2. c. 8. Concil . Chalced . Act. 16. Tom. 2. Concil . Innocent . 1. ep . 3. ad Exup . Tholos . c. 7. Perron Repl. l. 1. c. L. * Christ . Justel . in Not. ad Can. 24. God. Gr. Eccles . Afric . * Concil . Eph. Can. 8. qui in VII . Gr. est 178. Cod. Can. Eccl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anastas . Biblioth . Praef. in Synod . VIII . Tom. 3. Concil . gen . Conc. Chalc. Can. 28. Cod. Graec. Eccl. Vni● . 206. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil . VII . Act. 2. Tom. 3. Concil . Conc VII . Act. 5. Tom. 3. Conc. Ib. p. 557. * Concil VII . Act. 6. advers● Synod . Iconocl . Sect. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. p. 625 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ib. p. 616. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concil Florent . Act. 18. To. 4. Conc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ib. Act. 20. Apol. Gregor . Mon. Protosyn . contr . Ep. Marc. Eph. Tom. 4. Concil . Petavi●● Not. in Epiphan . a Concil . Flor. Sess . 12. b Concil Flor. Sess . 4 & 5. & Conc VII Act. 7. quo loco videnda annot . marg . Laur. Bochel Praefat ▪ in Decret ▪ Eccles Gal. Taceo innumeros Auctores sacros , protanos , veteres , recentiores , ab is●i● tam improbi quàm in●oelicis ingenii homin●bus miserab 〈◊〉 decurtatos , vel ipsis Regibus parcero non assuetis , nedum S. Ludovico , cujus ▪ Pragmaticae ( ut vocant ) Sanctionis articulos nonrull●s , maximè ad rei Gallicae statum pertinentes , abs Bibliotheca illa SS . PP . Constitutionibus Regiis ; & statutis Episcoporum quorundam Synodalibus Reginae urbium Lutetiae nuper impressis expunxerunt . Vae , iterum vae , ut cum Vidente exclamem , Nebulonibus , qui tales Musarum Castitati & integritati venerandae non solum insidias struunt , sed & Musas ipsas impudenter , & nequiter subdolo religionis zelo , nullius frontis homines devirginant , sucumque istum pietatis nomen ementitum , inter Pias fraudes numerant . * Cypr. Ep. 12. Extr. Audiant quaeso patienter Consilium nostrum ; expectent regressionem nostram , ut cùm ad vos per Dei misericordiam venerimus , convocati Coepiscopi plures secundum Domini doctrinam , & Confessorum praesentiam , beatorum Martyrum literas & desideria examinare possimus . Cypr. Pamel & Gryph . Lugd. An. 1537. l 3. ep . 16. p. 148. Aliae Editiones , ut Manutii , item Morellii , Par. An. 1568. p. 158. legunt Secundum vestram quoque sententiam . a Cypr. Pamel . Epist . 40. p. 7. Cathedra una super Petrum Domini voce fundata . Gryph . An 1537. p. 52. Morel . An. 1564. p. 124. habebant , super Petram . b Cypr. Pamel . p. 254. Super illum unum aedificat Ecclesiam suam & illi pascendas mandat oves suas . Quae verba desiderantur in Edit . Gryph . anno 15●7 & Morel . anno 1564. c Cypr. Pamel . ibid. Unam Cathedram Constituit : Quae verba defiderabantur in Editione Gryphii , anno 1537. & Morel anno 1564. d Cypr. Pamel . ibid. Primatus Petro datur , ut una Ecclesia Christi , & Cathedra una monstretur ; & pastores sunt omnes ; sed unus grex ostenditur , qui ab Apostolis omnibus unanimi consensione pascatur : quae verba omnia , exceptis illis , ( ut una Ecclesia monstretur ) non habebantur in Edit . Gryph . neque Morel ●ti sup . e Cypr. Pamel p. 254. Qui Cathedram Petri , super quam sundata est Ecclesia , absunt à Gryph . & Morel . Edit . f Pamel . in arg . ep . 75. Cypr. Atque adeo fortassis consultius foret , nunquam editam fuisse hanc Epistolam ; ita ut putent , consultò illam omisisse Manutium . Nic. Faber , in ep . ●d Front. Ducaum in Opusc p. 216. Ibid. p. 215. * Hic B. Clementem Episcopum consecravit , eique cathedram , vel Ecclesiam omnem disponendam commisit , dicens : Sicut mihi gubernandi tradita est à Domino meo Jesu Christo potestas ligandi solvendique ita & ego tibi committo , ut ordines dispositores diversarum causarum , per quos actus Ecclesiasticus profligetur ; & tu minimè in curis saeculi deditus reperiaris , sed solummodo ad orationem , & praedicationem populi vacare stude . Post hanc dispositionem Martyrio coronatur . Habentur haec ex Euchar. Salm ad Sirmond . cap. 5. Editio Par. anno 1621. p. 664. Anastas . in Stephano V. p. 219. Dei ordinante providentiâ Papa Orbis consecratus est . Ms . habent , Papa Urbis : ex Salm in Euchar . ad Sirmond . p. 464. * Vid Fulbert . Carnot . Edit . à Villersio , anno 1608. Par. p. 168. Gregor . M●ep . l. 4. ep . 38. Omnia , &c. quae praedicta sunt ▪ fiunt . Rex superbiae prope est ; & quod dici nefas est , Sacerdotum ei praepatatur exitus Ms . habent , Sacer●o●um ●i praepatatur exercitus Ex Tho. James . in Vindic. Gregor loc . 666. quo modo citatur etiam à Bellarmino hic locus , lib. 3. de Rom P●nt c. 13. Sect. Addit . & ex●r . c. Sect. pari ratione . * Aimon . de Gest . Franc. l. 5 c. 8. In quā Synodo , ( quam Octavam Universalem illuc convenientes appellarunt , ) de Imaginibus adorandis . secundum quod Orthodoxi Doctores anteà definierant , ●tatuerunt : legendum , Al●tèr quàm Orthodoxi definierant ; sic enim legit ipse Baron . Annal. Tom. X. an . 869. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simon . Vigor l. 1. de la Monarch Ecclesiastique , ch . 1. F. Paolo di Vinet . Apol. contr . Bellarm Sic legitur in B●ev . Clement . VIII . jussu recognitis , p. 937. * Sic legitur in Bre●iar . Clem. VIII jussu reco●n . p. 369. a Sic legebatur in Brev. impres . Paris . 1492. per Jo. de Prato . b Pontif. Rom. de Ordinat . Presbyt . fol. 38. Neque enim fuit frustrà à Patribus institutum , ut de electione illorum , qui ad regimen altaris adhibendi sunt , consulatur etiam populus ; quia de vita & conservatione praesentandi , quod nonnunquam ignoratur à pluribus , scitur à paucis ; & necesse est , ut faciliùs ei quis obedientiam exhibeat ordinato , cui assensum praebuerit ordinando . c Pet. Soavez . Hist . Concil . Trident. l. 7. Conc. V. Col. VIII . Id. Col. V. & Col. VIII . Anath . XI . Concil . VII . Act. 8. Car. 9. Idem Act. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cap. 1. Habetur in Concil . VIII . Act. 7. Ibid. Act. 1. in Ep. Adriani . Conc. Later . sub Leone X. Sess . 10. Ibid. Responderunt omnes placere , excepto R. P. D. Alexio , Episcopo Malfitano , qui dixit , Placere de novis operibus , non autem de Antiquis . † Concil . Trid. Sess 5. Decreto de Edit . & usu Sacror . lib. * Idem Sess . 18. Quo faciliùs ipsa possit varias , & peregrinas doctrinas , tanquam Zizania , à Christianae Veritatis tritico separare . † Concil . Trident . Sess . 25. decreto de Indice lib. * Ind. 〈◊〉 gat . Sandoval . in Athanas . Ind. 1. † Athanas . Orat 3. ●●●tra Arian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Id. in Frag. & Fest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. in August . Infr. l. 1. c. 8. Ind. Exp. Sandov . in August . August . contr . Maxim. lib. Nonne si templum alicui Sancto Angelo excellentissimo de lignis & lapidibus faceremùs , ana thematizemur à veritate Christi , & ab Ecclesia Dei , &c. † Bertram . Presbyt . lib. De Corp. & Sangu . Dom. Considerandum quoque , quod in pane illo non solùm corpus Christi , verùm etiam corpus in eum credentis populi figuretur : unde multis frumenti granis conficitur , quia corpus populi credentis multis per verbum Christi fidelibus augmentatur , ( al. coagmentatur ) Qua de re ficut mysterio panis ille Christi corpus acc●pitur ; sic etiam in mysterio membra populi credentis in Christum intimantur . Et sicut non corporaliter , sed spititualiter panis ille credentium corpus dicitur : sic quoque Christi corpus non corporaliter , sed spiritualiter necesse est intelligatur . Sic & in vino , qui sanguis Christi dicitur , aqua misceri jubetur , nec unum sine altero permittitur offerri , quia nec populus sine Christo , nec Christus sine populo , sicut nec caput sine corpore , vel corpus sine capite valet existere . Igitur si vinum illud , sanctificatum per ministrorum officium , in Christi sarguinem corporaliter convertitur , aqua quoque , quae pariter admixta est , in sanguinem populi credentis necesse est corporaliter convertatur . Ubi namque una sanctificatio est , una consequenter operatio ; & ubi par ratio , par quoque consequitur mysterium . At videmus in aqua secundum corpus nihil esse conversum , consequenter ergo & in vino nihil corporaliter ostensum . Accipitur spiritualiter , quicquid in aqua de populi corpore significatur ; accipiatur ergò necesse est spiritualiter quicquid in vino de Christi sanguine intimatur . I●em , quae à se differunt , idem non sunt : Corpus Christi , quod mortuum est , & resurrexit , & immortale factum jam non moritur , & mors illi ultrà non dominabitur , aeternum est , jam non passibile . Hoc autem , q●od in Ecclesia celebratur , temporale est , non aeternum ; corruptibile est , non incorruptibile , in via est , non in patria , Differunt igitur à se , quapropter non sunt idem . Quòd si non sunt idem , quomodo verum Corpus Christi dicitur , & verus sanguis ? Si enim Corpus Christi est , & hoc dicitur verè quia Corpus Christi in veritate Corpus Christi est , & si in veritate Corpus Christi , incorruptibile est , & impassibile , ac per hoc aeternum . Hoc igitur Corpus Christi quod agitur in Ecclesia necesse est ut incorruptibile sit , & aeternum . Sed negari non potest corrumpi , quod per partes commutatum dispertitur ad sumendum , & dentibus commolitum in corpus trajicitur . Index Expurg . Belq . in Bertram . Non malè aut inconsultè omittantur igitur omnia haec à fine p●ginae : Considera●dum quoque quod in pane illo , &c. Usque ad illud mul●ò post , Sed aliud est quod ex●eri●● geritur , &c. in cad . pag. Et seq . pag omnia illa sequentia , Item quae idem sunt , unâ definitione comprehenduntur , &c. Usque ad illud , Hoc namque quod agitur in viâ , spiritualiter , &c. Seq . pag. Hier. ep 139. ad Cypr. Plerumque nimium disertis accidere solet ut major sit intelligentiae d●fficultas in eorum explanationibus , quàm in iis quae explanare conantur . Bellarmine . Origen , Christoph Pers●na , lib. 5. contr . Celsum Vota namque & preces omnes , & gratiarum insuper actiones ad Deum , sunt per Angelum transmittenda . qui per Pontificem , & vivens verbum , & Deum , Angelis praefectus est caeteris . Orig. contr . Cels . l 5 p. 239. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theod. Dial. 2. Perron . Repl p. ●09 . Answ . to the 2 Instit . where he takes this word to signifie , To sume ; whereas the true signification is , To pollute , on defile . Euseb . l. 10. c. 5. Hist . Eccl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Perron in his Repl. saith , we ought to read it thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But it seems more probable that we should read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to Merocles , wh● was at that time Bishop of Millane , as is observed by Optatus , lib. 1. pag. 334. Conc. Flor. Sess . 5. de Decreto qu●dam Concil . Eph. Act. 6. Sess . 11 , & 12. † Concil . Flor. Sess . 18 , 20 , & 21. * Concil . Flor. Sess . 21. Ibid. loc . Basil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil . in Orat. in Sacr. Baptis . p. 511. Tom. 1. Edit . Paris apud Michael . Sonnium anno 1618. Tertul. contr . Marc. l. 4. c. 40. Acceptum panem , & distributum discipulis , corpus suum illum fecit , Hoc est corpus meum , dicendo , id est , Figura Corporis mei . Aug. contr . Adimant . c 12 Non enim Dominus dubitavit dicere , Hoc est corpus meum , cum signum daret corporis sui . Ind. Exp. Belg. in Bertr . Plurimos in C●tholicis veteribus errores excogitato commento persaepè negamus , & commodum iis sensum affingimus , dum opponuntur In disputationibus , aut in confilctibus cum adversariis . † Just . contr Tryph. p. ●83 . & 356. Edit . Paris . 1615. * Ibid. p. 357. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. † Tertul. lib. 2. co●tr . Marc. c. 27. Quem ex semetipso proferendo , Filium fecit . * Id. l. cont . Prax. cap. 9. & passim in eo opere . Pater tota Substantia est , Filius verò derivatio torius , & portio . † Dion . Alex. apud Athanas . ep . de fide Dion . Alex. Vide & Basil ep . 51. T. 2. p. 802. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athan ep . de Syn. Arim. & Seleu. Vide & Hilar. de Syn. Octoginta Episcopi olim respu erunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Hier. Apol. 2. contr Ruff. Vel certe antequam in Alexandria , quasi Daemonium meridianum Arius nasceretur , innocenter quaedam , & minus caute locuti sunt , & quae non possint perversorum hominum calumniam declinare . † Perron . Repl. Obs . 4. c. 5. * Dion Petau . in Panar , Epiph . ●d Haer. 69. quae est Arian . Quod idem plerisque veterum Patrum , cùm in hoc negotio , ( Trinitatis , ) tum in aliis fidei Christianae capitibus , usu● venit , ut ante errorū atque haerese●n quibus ea sigilatim oppugnabantur originem nondū satis illustrata & patefacta rei veritate , quaedam scripris suis asperserint , quae cum Orthodoxae fidei regula minimè consentiant . Athan. ep . de fid . Dionys . Alex . & ep . de Syn. Arim. & Seleuc. ubi supra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Strom 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassand . in Liturg . c. 26. Casaub . in Bason . exercit . 16. Hier. ep . 84. ad Magn. Victorino Martyri in libris suis licet desit eruditio , tamen non deest eruditionis voluntas . * In Apol 1. in Ruff ▪ & Apol. 2. & Apol. ad Ruff. * Method . apud Epiph. Haer. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Greg. Naz. Enc. Athan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Hieron . ep . 50. ad Pammach . & passim . ibid. Id. ibid. Hier. sup ep . 139. ad Cypr. a Sixt. Senens . Biblioth . lib. 6. Annot. 152. b Petav. Not. in Epiph. Multa sunt à Sanctissimis Patribus , praesertimque à Chrysostomo in Homiliis aspersa , quae si ad exactae veritatis regulam accommodare volueris , boni sensus inania videbuntur . Hier. ep . 21. ad Eustoch . Ibid. Nec verò sopor ille suerat , aut vana somnia , quibus saepè deludimur . Testis est Tribunal illud , an●e quod jacui ; testis judicium triste quod timui . Ita mihi nunquam contingat in talem incidere quaestionem ! Liventes fateor habuisse me scapulas , plagas sensisse post somnum , & tanto dehinc ●udio divina legisse , quanto non ante mortalia legeram . Ibid Audiat Prophetarum voces , somn●is non esse credendum ; quia nec adulterii somnium ducit me ad Tartarum , nec corona Martyrii in Coelum levat . * Hier. Apol. adv . Ruffin . Haec dicerem , si quippiam vigilans promisissem : Nunc autem , novum impudentiae genus , objicit mihi somnium meum . Ibid. Tu à me somnii exigis sponsionem . * Hier. in Vit. Hilarion . Hier. lib. 1. advers . Jovin . Si corruptio ad omnem coitum pertinet , incorruptio autem propriè castitatis est ; praemia pudicitiae nuptiae possidere non possunt . Ibid. Existimo quòd qui uxorem habet , quandiu revertitur ad id ipsum ne tentet eum Satanas , in carne seminet , & non in Spiritu . Qui autem in carne seminat , ( non ego , sed Apostolus loquitur , ) metit corruptionem . Id. ep . 50. ad Pammachium . Concil . VII . Act. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil VII ubi supra . † Theod Dial. 3. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sic & Bas . de Dion . Alex. ep . 41. † A●han . Ep. de fid . Dion . Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Athan Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Athan Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil . Ep. 64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * Corn. Mussus Episc . Bipont . Comment . in ep . ad Rom. c. 5. T. 2. Oper. Athan . Par. impr . a● . 1627. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Gennad . in Catal. inter Op. Hier. Nunc autem perniciosa probatur . Fomentum enim est Eutychianae & Timotheanae impietatis . * Facund . Herm. defens . 3. capit . lib. 1 p. 40. quo loco vide Sirmondum . Hier. ep . ad Pammach . & Marc. Apol. advers . Ruff. Commentarii quid operis habent ? Alterius dicta edisserunt ; quae obscurè script● sunt , plano sormone manifestant , multorum sententias replicant , & dicunt , Hunc locum quidam sic edisserunt , alii sic interpretantur ; illi sensum suum & intelligentiam his testimoniis , & hâc nituntur ratione firmare ; ut prudens Lector cùm diversas explanationes legerit , & multorum vel probanda vel improbanda didicerit , judicet quid verius sit , & quasi bonus Trapezita adulterinae monetae pecuniam reprobet . Num diversae interpretationis , & contrariorum inter se sensuum tenebitur reus , qui in uno opere quod edisserit , expositiones posuerit plurimorum ? * Id. Apol. advers . Ruff. Hic est Commentariorum mos , & explanantium regula , ut opiniones in expositione varias persequantur , & quid vel sibi , vel aliis videatur edisserant . Et hoc non solùm sanctarum interpretes scripturarum , sed saecularium quoque literarum explanatores faciunt , tam Latinae Linguae quàm Graecae . Hier. Praefat. in Comment in ep . ad . Galat. & Apol 2. adv . Ruff. & ep . 89. ad August . & alibi saepe . Hier. Comment . 5 in Es praef ▪ de Origine Ingenium suum facit Ecclesiae Sacramenta . Vid. Comment . in Nahum . Vid. Hieron . Apol . adv . Ruff. ad ▪ Pammach . & Marcel . & Ep. 141. ad Marcel . Id. Comment . in ep . ad Galat. a Ut hypocrisis observandae Legis , quae nocebat iis qui ex gentibus crediderant , correptionis hypocrisi emendaretur , & uterque populus salvus fi●ret ; dum & qui circumcisionem laudant , Petrum sequuntur , & qui circumcidi nolunt , Pauli praedicant libertarem . b Hieron . e●●ad August . quae est 89. Hier. ibid. Itaq ut simpliciter ●at●ar legi haec omnia , & in mente mea plurima coacervans acci●o notario , vel mea , v●l a●iena dictavi , nec ordinis , nec verborum interdum , nec sensuum memor . Id. ibid. Si qu●d igitur reprehensione dignum putaveras in explanatione no●stra , eruditionis tuae fuerat quaerere , &c. Vide & Apol. contra Ruff. * Id. Apol. 2. adv . Ruff. Perron of the Euchar. l. 1. c. 10. Aut. 24. ch . 15. & passim locis infra citandis . Perron . Tract . de S. August . c. 12. & lib 2. de ●●ch . Aut. 22. c. 1. Id. de Eu●h . l. 2 A●t . 24. c. 15. * Id. l ▪ 2. A●t . 18. c. 5. † Id. Ibid. † Perron . de Euch. l. 2. Aut. 5. * Id. de Euch. pag. 52. 329. 332. 339. 344 356. 417. 420. 434 501. 503. 508. 510. 516. & Trac . de S. August . p. 55. 57. 95. 145. 191. † Hier. ep . 50. ad Pammach . Simul didicimus , plura ess● videlicet genera dicendi , & inter caetera aliud esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribe●e , allud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : In priori vagam esse disputationem , & adversario respondentem nunc haec , nunc illa proponere , argumentari ut liber , aliud lo●ui , aliud agere , p●nem ( ut dicitur ) o●●e dere , lapidem tenere . 〈◊〉 sequen●● . ●●tem aperta fron● , & ●t ita dicam , ●ngenuitas necessaria est . Aliud est quaerere , aliud defin● : in altero pugnandum , in altero●d cendum est . Tu me stantem in p●aelio , & de vita per●clitan●em , studiosus magister doceas ? N●ll ex obliquo , & unde no● putaris , vulnus infe●●e . Directo percure gladio . T●●rpe ●●bi est hostem dolis 〈◊〉 non viribus . Quasi non & haec ar● fumni● p●ga●●tium ●t , 〈◊〉 minari , 〈◊〉 percut●●e . Legite obsecro vo● De●nor ●●hen●m , legite Tull●um : ac ne forsitan Rhetores v●bis d●●pliceant , quorum artis est veri●imilia mag●s quàm vera dicere , legite ●●atonem , Theophrastum , Xenophontem , Aristorelem , & reliquos qui de So r● fonte manantes dive●●●is 〈…〉 quid in illis apertum , quid simplex est ? quae verba non sensuum ? qui sensus non victorix ? C●n●de ate quibus argumentis , & quam lubricis problematibus diaboli spiritu contex●a subvertant : & quia inte●dum cogu●tur loqui , non qu●d senti●nt , sed quos necesse , est , dicunt adversus ea quae dicu●t Gentises . Taceod L●●nis scriptor 〈◊〉 〈◊〉 , Cypriano , Minucio , Vi●●orino , 〈◊〉 , Hitario ▪ ne non tam me d●fendisse , quàm alios vide●●r accusasse . Athan. ep . de fide Dion . Alex. Basil sup . c. 5. ● . Athan. ep . de fid . Dion . Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Hier. ep . 50. ad Pam. Quis enim tam hebes , & sic in scribendo rudis est , ut idem laudet & damnet ? aedificata destruat , & destructa aedificet ? Hier. ep . ad Desider . quae est 144. Certè adorasse ubi steter●ne pedes Domini , pars fidei est . Id. ep . 13. ad Paulin. Quorsum ( inquies ) haec tam longo repetita principio ? Videlicet ne quidquam fidei tuae deesse p●tes , quia Hi●osolyma●●on vidi●● , nec nos idcircò meliores existimes quòd hujus loci habi●aculo fruimur . Greg. Nyss . in Ep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hier. ep . 50 ad Pam. Debuerat prudens & benignus Lector etiam ea quae videntur dura aestimare de caeteris , & non in uno atque eodem libro criminari me diversas sententias protulisse . Hier. Ep. 1. ad Heli●dor : vid. Ep. 2. ad Nepot . Hier. ep . 65. de Erroribus Origenis . Ipse Origenes in Epistola quam scribit ad Fabianum , Romanae urbis Episcopum , poenitentiam agit cur talia scripserit , &c. Vincent . Lirinens . lib. adv . prof . Novit . seu Common . Perron's Repl. l. 1. c. 50. Id. ibid. a August . Exposit . quar . prop. ex Ep. Rim. proposit . 60. Non ergo elegit Deus opera cujusquam in praescientiâ , quae ipse daturus est : sed ●●dem elegit , &c. b Id. Retract . lib. 1. cap 23. Nondum diligentiùs quaesiveram , nec adhuc inveneram , qualis sit Electio Gratiae , de qua idem dicit Apostolus , Reliquiae , &c. Arist . Poster . Analyt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hist. Eccles . Euseb . lib. 5. cap. 24. Cod. Graeci cap. 26. † Tertul. de Praescript . advers . Haeret. c. 4. Caeterùm manente formâ ejus in suo ordine , quantumlibet quaeras , & tractes , & omnem libidinem curiositatis effundas , &c. Vid. l. de Virg. vel l 1. * Apol Orig. inter opera Origen . Ferron . Repl. l. 4. in Praefat. ●onc . Trident. Sess . 21. cap. ● . extr . & Can. 4. Concil . Trident. Sess . 21. c. 4. Ut enim sanctiss●●i●ill● Patres sui facti probabi●em causam pro illius temporis ratione habuerunt ; ita certè eos nullâ salutis necessitate id ●ec●sse , sine controversi● tenendum est . † Aug. l. 1 ●e peccat . Mor ▪ & rem●ss Ex antiqu● , ut existimo , & Apostolica Traditione Ecclesiae Christ●●msitum tenent , praeter Baptismum & participationem Dominicae men●ae , non solùm ad Regnum Dei , sed nec ad salutem , & vitam●aeternam posse quenquam hominum pervenire . Hoc enim & Scriptura ●estatur , &c. Ibid. Paulo post . Si erg● , ut tot & tanta divina testimonia concinunt , nec salus , nec vita aeterna sine Baptismo , & corpore & sanguine Domini cu●quam specta●●a est ; frustrà sine his promittitur parvulis . † Id. Ibid. c. 20. verò quisquam etiam hoc dicere audebit , qu●d ad parvulos haec sententia non perti●eat ; possintque sine participatione corporis hujus & sanguinis in se habere vitam & c ? * Id. T. 2. ep . 106 ep . 107. ep . poster ib. Mar. l. 2. contr . Pel. & Celest . c. 18. l. 1 contr . 2. ep . Pelag . ad Bon. cap. 22. & l. 4 c. 4. l ▪ 1. contr . Jul. & l. 3. c. 1. &c. 12. lib. de Praedest . Sanct. ad Prosp . c. 13. Hypomn. l. 5. & 6. Tract . 120. in J●h . Serm. 32. de verb. Ap. † Innoc. in ep . ad Milevit Synod . quae est inter ep . Aug 15. Illud verò quod eos vestra fraternitas asserit praedicare , parvulos aeternae vitae praemiis , etiam sine baptismatis gratia posse donari , perfatuum est . Nisi enim manducaverint carnem fi●●i hominis , & biber●nt sargu●em ejus , non habebunt vitam aeternam in seme●ipsis . Vid. Aug. l. 2. contr . 2. ap . Pelag. c. 4. & lib. 1. contr . Jul. c. 2. * Cyprian lib. ● . Test ad Qui. c. ●5 . † Maldon . in Joan. c. 6. num . 116. M●ssam facio Augustini , & Innocent●● I ▪ sententiam , quae sexce●tos circiter annos viguit in Ecclesia , Eucharistiam etiam Infantibus necessariam . * Agath● apud Aristot . Eth ad Nicom l. 7 ▪ c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. ep . 4. ad Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hieron . ep . 10. ad Furiam . Tom. 1. Synod . 7. Act. 6. Refut . Synod . Iconocl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Sex Synodi Oecumen●cae ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epiphan . in Panar . l. 3 & in Anacephal . * Id ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concil VI. Act. II. Bellarm. de Rom. Pont. l 4. c. 14. Sect. Respondeo in primis , &c. * Id. ibid. c. 12. Sect. Respond . Nicolaum , &c. Non invenitur ulla certa definitio Ecclesiae de hac re . Id. ibid Sect. ult . ex his . Infr. l. 2. c. 1. Euseb . Hist . Eccles . l. 5 c. 23 , 24. p. 55. Cod. Graec. Cypr. ep . 71. & ep . 75. quae est Firmil . † Firmi . ep ad Cypr. quae est 75. inter epist . Cypr. Caeterum nos veritati & consuetudinem jungimus ; & consuetudini Romanorum , consuetudinem , sed veritatis , opponimus ; ab initio hoc tenentes , quod à Christo , & ab Apostolis traditum est . Cypr. epist . de Anton. Pacian Paran . ad Poenit. T. 3. Bibl. PP . p. 71. Concil . Laodic . can . 59. in Cod. Eccles . univers . 163. † Concil . Carthag . III. can . 47. * Vid. Pete●● in Epiph. p. 359. † Can. Synod . Quinisex . Can. LV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Iren. ap . Euseb . Hist . Eccles . l. 5. cap. 26 ▪ † Anastas . Biblioth . ad Can 6. Conc. 7. Gener. Nec te move at , si hanc definitionem minimè nos habemus : cum & earum nonnullas , quas inter Canones habemus , in auctoritatem non recipiamus ; sicut quasdam ex Conciliis . Aliae namque apud Graecos tantùm , aliae verò apud certas tantùm provincias in observantiam Ecclesiarum assumuntur : sicut Laodicensis Concilii 16 , & 17 Regulae , quae apud Graecos tantùm servantur : & Africani Concilii 6 , & 8. capit●la , quae nulla provincia servare , nisi Africana , dignoscitur . Epiphan Haer. 59. Tom. 1. Hieron . ep . 28. ad Lucinum . Unaquaeque Provincia abundet in sensu suo , & praecepta majorum leges Apostolicas arbitretur . * Ambros . Ser. 17. T. 4. p 725. Plerumque Clerus erravit : Sacerdotum nutavit sententia : divites cum saeculi istius terreno Rege senserunt ; Populus sidem propriam reservavit . * C Cypr. in Conc Parthag . p 397. ●raesente etiam plebis maximâ parte . Possevine in Appar . Epiph. in Panar . Haer. 75. † Hieron . Ep. 〈◊〉 ad O●●an . Tom. 2. Quanquam apud veteres iidem Episcopi & Presbyteri sucrint : quia illud nomen dignitatis est , hoc aetatis . Id. ep . 85. ad Ev●gr . Tom. 2. Cùm Apostolus perspicuè doceat , eosdem esse Presbyteros , quos & Episcopos , &c. Id. Com. in Ag. Tom. 5. p. 512. Et Com. in Tit. Tom 6. p. 443. Fus . * Hiet. in Vigil . T. 2. p. 159. Proh ! nefas , Episcopos sui sceleris dicitur habere consortes . Notes for div A35787-e24140 * Hier. Ep. 61. de Error . Jo. Hier. Omne deinceps humanum genus quibus animarum censetur exordiis ? utrum ex traduce , juxta bruta animalia , &c. an rationabiles creaturae desiderio corporum , &c. an cerrè , quod Ecclesiasticum est , quotidie Deus fabricetur animas : cujus velle fecisse ess , & conditor esse non cessat ? Id. Apol. 2. contr . Ruff. Miraris si contra te fratrum scandala concitentur ; cum id nescire te jures , quod Christi Ecclesiae se scire fatentut ? Joan. Thessal in Concil . VII . Act. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Ibid in Marg. Loquitur ex propria sententia . b Concil . VII . Act. 5. c Petav. in Epiphan pag 354. d Petav. in Epiphan ▪ p. 113 , 143 , 145. e Beda lib. de Temp. rat . c 45 Habet enim , nisi● fallor , Ecclesiae fides , Dominum , in carne paulo plus minùs quam XXXIII annis , usque ad suae tempora . Passionis vixisse . Mox Sancta siquidem Romana & Apostolica Ecclesia hane se fidem tenere & ipsis testatur indiculis , quae suis in cereis annuatim inscribere solet , ubi tempus Dominicae Passionis in memoriam populis revocans , numerum annorum triginta semper & tribus annis minorem quam ab ejus Incarnatione Dionysius ponit anno at . Id. ibid. Nam quod Dominus XV Luna , feria VI , crucem ascenderit , &c. nulli licet dubitare Catholico . * Pe●av . in Epiphan . p. 113. 143. * Gloss in Decr. D. 9. c. 3. Hodie jubentur omnia teneri , usque ad ultimum iota . * Alphons . à Castr . l. 1. advers . Haer. c. 7. * Melch. Canus l. 7. loc . Theol. c. 3. Num. 4. Aristot . in Ethic . l. 1. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * August . Ep. ad Hier quae est 19. T. 2. fol ▪ 14. Ed. Paris . 1579. & inter Op. Hier. 97. T. 2. p. 551. Ego enim fateor Caritati tuae , solis eis Scripturarum libris , qui jam Canonici appellantur , didici hunc timorem , honoremque deferre , ut nullum eorum auctorem scribendo aliquid errasse firmissimè credam . Ac si aliquid in eis offendero litteris , quod videatur Contrarium Veritati , nihil aliud quam mendosum esse codicem , vel interpretem non assequutum esse quod dictum est , vel me minime intellexisse , non ambigam . Alios autem ita lego , ut quantalibet sanctitate , doctrinaque praepolleant , non ideo verum putem , quia ipsi ita senserunt , sed quia mihi , vel per illos Authores Canonicos , vel probabili ratione , quod à vero non abhorreat , persuadere potuerunt . Nec te , mi frater , sentire aliquid aliter existimo : prorsùs inquam , non te arbitror sic legi libros tuos velle , tanquam Prophetarum vel Apostolorum , de quorum scriptis , quod omni errore careant , dubitare nefarium est . * Id. ibid. Quanquam , sicut paulò antè dixi , tantummodo Scripturis Canonicis hanc ingenuam debeam servitutem , qua eas solas ita sequat , ut conscriptores earum nihil in eis om●●nò errasse , nihil fallaciter posuisse ●on dubitem . * Id. l. 11. contr . Faust c. 5. Quod genus litterarum , non cum credendi necessitate , sed cum judicandi libertate legendum est . Cui tamen ne intercluderetur locus , & adimeretur posteris ad difficileis quaestiones tractandas atque versandas , linguae , ac styli saluberrimus labor , distincta est à postreiorum libris excellentia Canonicae Auctoritatis Veteris & Novi Testamenti ; quae Apostolorum confirmata temporibus , per successiones Episcoporum , & propagationes Ecclesiarum , tanquam in sede quadam sublimiter constituta est , cui serviat omnis fidelis , & pius intellectus . Ibi si quid velut absurdum moverit , non licet dicere , Auctor hujus libri non tenuit veritatem : sed , aut Codex mendosus est , aut Interpres erravit , aut tu non intelligis . In Opusculis autem posteriorum , quae libris innumerabilibus continentur , sed nullo modo illi sacratissimae Canonicarum scripturarum excellentiae coaequantur , etiam in quibuscunque eorum invenitur eadem veritas , longè tamen est impar auctoritas . Itaque in eis , si qua forte propterea dissonare putantur à vero , quia non , ut dicta sunt , intelliguntur , tamen liberum ibi habet lector , auditorve judicium , quo vel approbet quod placuerit , vel improbet quod offenderit : & ideo cuncta ejusmodi , nisi vel certa ratione , vel ex illa Canonica auctoritate defendantur , ut demons●retur sive omnino ita esse , sive fieri potuisse , quod v●l disputatur ibi , vel narratum est , si cui displicuerit , aut credere voluerit , non reprehenditur . Id. T. 2. Epist . 48 ep . 111. T. 3. l. 1. 3 de Trinit . c. 2. l. 3. praefat . l. 5 c 1. T 7. l. 2 contr . Crescon . Gram. c. 31. &c. 32. l. 2. de Bapt. contr . Don. c. 3. l. 3. de Peccat . mer. & rem . c. n. c. 1. de Nat. & grat . c. 61. l. 4. contr . de ep . Pelag. c. 8. l. 1. contr . Julian . c. 2. l. de bon . persever . c. 21. Hier. Com. 2. in Oseam , Praefat. Tunc sine nominum dignitate , sola judicantur ingenia ; nec considerat , qui lecturus est , cujus , sed quale sit quod lecturus est , sive sit Episcopus , sive sit laicus , Imperator & Dominus , miles & servus , aut in purpura , & serico , aut vilissimo panno jaceat , non honorum diversitate , sed operum merito judicabitur . Card. Perron , of the Eucharist . Aut. 20. * Hier. ep 62. ad Theoph. Alex . Scio me aliter habere Apostolos ; aliter reliquos tractatores : illos semper vera dicere ; istos in quibusdam , ut homines , errare . * Id. ep . 65. ad Pamm . & Oceanum . Erraverunt in side alii , tam Graeci , quàm Latini , quorum non necesse est proferre nomina , ne videamur eum , non sui merito , sed aliorum errore defendere . a Id. ibid. Sic eum legam , ut caeteros ; quia sic erravit , ut caeteri . b Hier. l. 2. Apol , contr . Ruff. Fieri enim potest , ut vel simpliciter erraverint , vel alio sensu scripserint , vel à Librariis imperitis eorum paulatim scripta corrupta sint ; vel certè antequàm in Alexandria quasi daemonium meridianum Arius nasceretur , innocenter quaedam , & minùs cautè loquuti sunt , & quae non possint perversorum hominum calumniam declinare . m Hier. Tradit . Hebr. Quamvis igitur grandis Auctoritatis sint , & eloquentiae , & ipsorum umbra nos opprimat , qui , Israel , virum , sive mentem videntem Deum , trans●●lerunt ; nos magis Scripturae , & Angeli , & Dei , qui ipsum Israel vocavit , auctoritate ducimur , quàm ●ujuslibet eloquentiae saecularis . n Id. ep . 146. ad Damas . Licet quidam superstitio●è magis , quàm verè , non considerantes textum Psalmi , ex Patris persona arbitrentur haec intelligi . o Hier. in loc . Hebr. Euseb . & Com 4. in Mat. p Hilar. in Mat. Can. 31. q Hier. Com 4. in Mat. in c. 26. Hoc quam frivolum sit , pruden● Lector intelligit , fi de●endunt Apostolum , ut Deum mendacii reum faciant , &c. r Id. Com. XI . in Ezech. in Praefat. Ambros . l. 2. de fid . ad Grat. Hier. in Esai . Comm. X. ſ Hier. ep . 7. ad Laet. Illorum tractatibus , illorum delectetur ingeniis , in quorum libris pietas fidei non vacillat Caeteros sic legat , ut magis judicet , quàm sequatur . c Id. ep . 15. 2. Nec . juxta Pythagorae discipulos , praejudicata doctoris opinio , sed doctrinae ratio ponderanda est . d Id. ibid. Meum propositum est , antiquos legere , probare singula , retinere quae bona sunt , & à side Ecclesiae Catholicae non recedere . e Id. ep . 76. ad Tranquil . Ego Origenem propter Eruditionem sic interdum legendum arbitror , quomodo Tertullianum , Novatum , Arnobium , Apollinarium , & nonnullos Ecclesiasticos scriptores , Graecos pariter , & Latinos , ut bona ●orum eligamus , vitemúque contraria ; juxta Apostolum dicentem , Omnia probate ; quod bonum est tenete . e Hier. ep . 13. ad Paulin. B. Cyprianus de scripturis divinis nequaquam disseruit . Inclyto Victorinus martyrio coronatus , quod intelligit , eloqui non potest . Lactantius utinam tam nostra confirmare potuisset , quàm facile aliena destruxit . Arnobius inaequalis , & nimius est , & absque operis sui partitione consusus . S. Hil●rius Gallicano cothurno attollitur , & longis interdum periodis involvitur , & à lectione simpliciorum fratrum procul est . f Hier. Praefat. in lib. de Nom. Hebr. Quem ( Origenem ) post Apostolos Ecclesiarum Magistrum nemo nisi imperitus negat . g Id ep . 133. ad Marcel . Innumerabilia sunt , quae in illius mihi Commentariis for dere visa sunt . h Id. ibid. Sed tam male videtur existimasse de caeteris ut nemo possit de ejus erroribus judicare . i Hier. Praefat. in Pentateuch ad Desid . Nescio quis primus Auctor Septuaginta Cellulas Alexandriae mendacio suo exstruxerit . k Id. Comm. 10. in Ezech. Habitentque in Septuaginta Cellulis Alexandrini Phari , ne vela perdant de navibus , & funium detrimenta suspirent . Baron . Annal. an . 369. Sect. 24. t Hier. Com. 2. in Abac. Si quis autem his sagaciora , & veriora repererit , illi magis explanationi praebete consensum . u Id. in Sophon . Si quis autem magis verisimilia , & habentia rationem , quam à nobis sunt disserta , repererit , illius magis Lector auctoritate ducatur . x Hier. Com. in Zach. Haec ut quivimus , ut vires ingenioli nostri ferre potuerunt , loquuti sumus , & Hebraeorum , & nostrorum varias opiniones breviter perstringentes . Si quis melius , imo verius dixerit ; & nos libenter melioribus acquiescimus . y Ambros . l. 7. ep 47. Ego enim beneficio annumero , siquis mea legent scripta dicat mihi , quo videatur moveri . Primùm , quia & in iis quae scio , falli possum . Multa autem praetereunt , mul ta quibusdam aliter sonant . z Orig. Hom. 2. in Ezech. Quaeso audientes , ut diligenter attendant , & accipiant gratiam Spiritus , de qua dictum est , discretio Spirituum ; ut probati Trapezitae facti , diligenter observent , quandò falsus sim magister , quando vero praedicem , quae sunt pietatis , ac veritatis . a Cyrill . Hieros . Cateches . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Serg. Patr. C. N. Mon. in ep . ad Cyr. Concil . VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Tum : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sozomen . l. 7. c. 12. Hist . Eccles . * Sozomen . loc . citat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Baron . Annal . Ann. 383. † Gennad . in Catal inter Op. Hieron . * Vincent . Lirin . Common . cap. 39. Sed ●orum duntaxat Patrum sententiae conferendae sunt , qui in fide & Communione Catholica Sanctè , Sapientèr , Constantèr viventes , docentes , & permanentes , vel mori in Christo fideliter , vel occidi pro Christo foeliciter meruerunt . Quibus tamen hac lege credendum est , ut quicquid vel omnes , vel plures , uno eodemque sensu manifestè , frequentèr , perseveranter , velut quodam consentiente sibi magistrorum concilio , accipiendo , tenendo , tradendo , firmaverint , id pro indubitato , certo , ratoque habeatur : quicquid verò , quamvis ille Sanctus & doctus , quamvis Episcopus , quamvis Confessor , & Martyr , praeter omneis , aut etiam contra omneis senserit , id inter proprias , & occultas , & privatas opiniunculas à communis , publicae , & generalis Sententiae authoritate secretum sit . T●m . 4. Bibl. PP . Perron , Cassander , &c. a Vinc. Lirin . in Comm 2. c. 43. b Celestin . apud Aug. l. 2. contr . Pelag. & Celest . c. 3. c Prosper . Resp . ad Object . Vincent . d Gennad . in Catal. in Ruff. inter Op. Hier. e Gennad . ubi supra . f Prov. 10. 19. g Du Perron , en la Repliq. au Roy de la Grand Brit. passim . Vincent . Lirin . Common . 1. c. 39. ubi supra . Hier. Prolog . in Hom. Orig. in Jes . Nau. Hier. Ep. 128. ●d Fabiol . T. 3. vid. & in Epi●aph . Marcel . Epist . 16. Extr. † Id. Praef. in Prov. Itaque , &c. tridui opus nomini vestro consecravi , interpretationem videlicet trium Salomonis voluminum . Id. Ep. 47. Extemporalis est dictatio , & tanta ad lumen lucernulae facilitate profusa , ut Notariorum manus lingua praecurreret , & signa ac furta verborum volubilitas sermonum obrueret . * Just . Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Epiphan . in Aneor . num . 11● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide Petav. in eum locum . * Epiphan . lib. de Ponder . & Mens . num . 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Justin . Mart. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Epiphan . in Panar . lib. 1. & Anaceph . pag. 127 , 128 , 133. † Id. contr . Haeres . lib. 1. a Id. Haeres . 5. * Id. Panar . lib. 1. † Id. Haer. Arrian . 69. num . * Justin . Mart. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Desider . Herald . in Apol. Tertuk † Euseb . in Chron. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 8. pag. 250. * Hier. Epist . 150. Hedibiae . Comment . 4. in Matth. ep . 17. quae est Paul. & Eustoch . * Euseb . Hist . Eccles . lib. 2. cap. 15 , 16. Hier. lib. de Script . Eccles . † Scalig. de Emend . Temp. l. 6 c. 1. * Ambr●s . l. 2. de fide ad Gratian . † Ezech. 33. * Ambros . Comment . in Luc. † Baron . in Apparat. num . 69. † Epiphan . in Ancor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Basil . Hom. 3. in Isa . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. † Theoph Antioch l. 2. Ambros . l. de Parad . c. 3. Ep. Panar . haer . 66. Hieron . de locis Hebr. voc . Geon alii . * Du Perron en sa Repl. pag ▪ ●50 . † Scalig. de Emend . Temp. Petav. in Epiph . p. 371. * Tertul. lib. de An. c. 19. † Epiphan in Ancor . num 90. a Ambrose Hexaem . l. 2. c 3. Frequenter solem videmus madi●um , atque rorantem , in quo evidens dat indicium quod alimentum sibi aquarum ad temperi●m sui sumpserit . b Justin . Quaest . & Respons . Qu. 130. ad Autolye . c Lactant. Instit . l. 3. c 34. August . de Civ . Det , l. 16. c. 9. d Opt. l. 2. contr . Don. Omnium Apostolorum caput Petrus , unde & Cephas appellatus est . e Joan. 1. 42. f Ambros . 1. de Pasc . c. 1. Quod quidem sacrum nomen ab ipsius Domini passione descendir . Innoc. III. Ser. 1. in Conc. Later . g Iren contr . H●r . l. 2. c. 41. Jesus autem nomen secundum propriam Hebraenrum linguam , literarum est duarum , & dimidiae , &c. Matth. 1. 12. Iren. l. 2. c. 66. Id. ibid. h ●lem . Alex. Strom. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. p. 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Hilar. in Ps . 132. Seon infructuosae arboris interpretatio est . k Hieron . ep . 141. ad Marcell . l Theoph. Antioch . l. 2. ad Autol . m Ambros . Ep. l. 10. ep . 82. n Ambros in Psal . 118. o Id. lib. de Incarn . Da● . Socr. c. 9. p Hier. in Sophon . cap. 3. ver . 8. q Id. Comm. in Ep. ad Philem. r Id. Apol. 2. Id. ibid. ſ Hilar. in Psal . 2. t Epiphan . in Ancor . u Id in Panar . l. 3. Haer. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x Hier. Comm. 1. in Abac. Greg. II. in ep . ad Leon. Ifaur . de col . Imag. y Ambros . l. 2 de Poenit. c. 2. Quod etiam aquila , cùm fuerit mortua , ex suis reliquiis renascatur . Id. lib. de fid . Resur . Atqui hoc relatione crebra , & Scripturarum authoritate cognovimus , memoratam avem , &c. z Ambros . Ser. 10. Denique iterum Moyfi dicit , quia in hoc ipsum te suscitavi , ut ostendam in te virtutem meam . a Ambros . ep . l. 9. ep . 75. Quam stolidi autem Judaei qui interrogant , Hic peccavit , an Parentes ? Id. l. 2. de Sanct Jacob. c. 11. b Tertul. contr . Marc. l. 4. c. 24. * 1 Sam. 8. c Hieron . l. contr . Helvid . In quo primum adversarius superfluo labore desudat , cognoscendi verbum ad coitum magis quam ad scientiam esse referendum , quasi hoc quisquam negaverit . Epiphan . in Panar . Haer. 78. Antidicom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Perron's Repl. p. 743. d Hier. in ep . 146. ad Damas . paenè tot . e Id. Comm. in Soph. f Id. ep . ad Nepot . g Id. Comm. 3. in Ezech. h Id. Comm. in Ezech. i Id. Comm. 9. in eundem . k Id. Comm. 10. in eund . l Id. Comm. in Agg. m Id. Comm. 1. in Matth. n Hilar. in Ps ▪ 136. o Id. ibid. fol. 108. p Id. in Psal . 146. fol. 128. Haec ita intelligere , non dicam erroris , sed irreligiositatis est . Id. Can. 5. in Matth. 6. 26. fol. 7. Id. Can. 8. in Matth. 8. 28. fol. 10. Id. Can. 10. fol. 13. Ambros . in Ps . 36. pag 503. Matth. 17. 20. Si habuer●tis fidem sicut granum sinapis , dicetis huic monti , Tollere & j●ctare in mare . Huic ; Cui ? Daemonio inquit , à quo iste invasus fuerat , &c. * Idem Tract . de obit . Valent. pag. 11 , 12. Qu●s dabit te frater fratrem m●hi , lactantem ubera matris meae ? &c. Cant. 8. 1. Promittit fratri augustae memoriae , Gratianus , praesto sibi fructus diversarum esse virtutum . Du Perron , Repliq. lib. 6. cap 6 p. 949. * Justin . contr . Tryph. p. 307. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. † Id 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Idem contr . Tryph pag ●83 . & 357. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. † Idem in Apol. pr●●ing ad Senat. pag. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Justin . contr Tryph. p. 333. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Id. Apol. 2. p. 83. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Iren. l. 5. contr Haeres . c. 26. M●nifestum est , quia & discipulorum ejus , propter quos & haec operatus est Dominus , animae abibunt in invisibilem locum , definitum eis à Deo , & ibi usque ad Resurrectionem commorabuntur , Su●●inente● Resurrectionem , &c. Justin . contra Tryph. p. 307. Iren. contr . Haer. l. 2. c. 39. Joh. 8. 57. Baron . Annal. T. 1. ar . 34 num . 137. b Petav. in Epiphan . p. 143. c Iren. l. 2. contr . Haer. c. 62. Animas , &c. Characterem corporis , in quo etiam adaptantur , custodire cundem , &c. &c. 63. Animas hominis habere figuram ut etiam cognoscantur . d Iren. contr . Haer. l. 2. c. 49. e Cassand . in defens libelli de Offic. pii Viri . f Clem. Alex. Strom. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Ili● . p. ●●7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Id. lib. 6. Strom. p. 279. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Id. Strom lib. 6. p. 269. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. fusè . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in inferis ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Id. p. 271. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; m Ibid. p. 270. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. Strom. l. 5. p. 227. n Id. Strom. l 5. p. 227. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Id. Strom. p. 127. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Vid. lib. de M●n . cap. 2. &c. & l. contr . Psych . cap. 1. p Id. contr . Psych c. 10 Si Paracleto controversiam saciunt propter hoc , prophetiae novae recusantur , non quòd alium Deum praedicant Montanu , & Priscilla , & Maxim●lla , &c. sed qùd planè doceant saepiùs jejunare , quàm nubere . q Nicol. Rigaltius Prolog . in animad . ad Tertul. 9. Tract . an . Lutet . 1628. r Tertul. l. 1. ad● . Mare . c. 25. & l. 2. c. 16. ſ Id. adv . Orig. cap. 7. & l. 2. contr . Marc. c. 16. Quis negabit Deum corpus esse , etsi Spiritus est ? t Id. lib. adv . Hermog c. 35. Cùm ipsa substantia corpus sit cujusque . u Id. l. de Idol . cap. 9. Angelos esse illos desertores Dei , Amatores soeminarum , &c. x Id. de Virg. veland . cap. 7. Debet & adumbrari facies tam periculosa , quae usque ad coelum scandala jaculata est . y Id. lib. de Anim. passim : nominatim c. 22. Definimus Animum dici statu naturam immortalem , Corporalem , effigiatam , &c. & unà redundantem , &c. z Id. lib. de An. c. 55 , 56 , 57 , 58. Quò ( in inferis ) spe 〈◊〉 sequestratur , tota Paradis● 〈◊〉 sangu●s tuus est , cap. 55. Nulli patet coelum , terrâ ad●●uc salvâ , ne dixerim clausâ . a Id lib. 3. adv . Marc. c. 24 Nam & confitemur in terra nobis regnum repromissum post resurrectionem ●n mille annos in civitate divini operis , Hierusalem coelo delata , &c. inter quàm aetatem ( 1000 annorum ) concluditur Sanctorum resurrectio , pro meritis maturiùs , vel tardiùs resurgentium . b Id. l de An ▪ c. 58. Modicum quoque delictum morâ resurrectionis illic luendum . c Id. lib. 3. adv . Marc. c. 29. Post cujus mille annos , &c. tunc & mundi destructione , & judicii conflagratione commis●â , demutari in atomo in Angelicam Substantiam ; Scilicet per illud Incorruptionis superindumentum transferemur in coeleste Regnum , &c. d Tertul. l. de Bapt. adv . Quint. c. 15. & de Pudi● . l. 19. Apod nos ut ethnico par , imò & super ethnicum Haercricus etiam per Baptisma veritatis utroque homine purgatus admittitur . c Id. l. de Baptism . c. 18. Itaque pro cujusque personae conditione , ac dispositione , etiam aetate cunctatio baptismi utilior est , &c. f Id. lib. de Idol● c 17. & 19. &c. & lib 1. de Cor. Mil. c. 11. Jam verò quae sunt potestatis . neque judicet de capite alicujus , vel pudore , ( feras enim de pecunia , ) neque damner , neque praedamnet , neminem vinciar , neminem recludat , aut torqueat , &c. omnem posteà militem Dom●nus in Petro exarmando discinxit . g Pamel . in Scap. Tertul. c 2. num 15. & in l ad Scap c. 2. num . 7. * Tertul. lib. adv . Jud. c. 8. Christus annos habens quasi triginta cùm pateretur , &c. † Id. de Bapt. adver . Quint. cap. 10. * Hieron . lib. de Script . Eccles . in Tertul. Vidi ego quondam Paulum , &c. qui se B. Cypriani , &c. Notarium , &c. Romae vidisse diceret , referrique sibi solitum , nunquam Cyprianum absque Tertulliani lectione unum diem praeteriisse , ac sibi crebrò dicere , Da Magistrum , Tertullianum videlicet significans . † Cypr. Epist . 47. ad Steph. & alibi passim . * Firmil . Epist . 75. inter Ep. Cypr. † Hieron . lib. de Script . Eccles . * Cypr. epist . 74. init . ubi referuntur haec Stephani verba . Si quis ergo à quacunque haeresi venerit ad nos , nihil innovetur , nisi quod traditum est , ut manus illi imponatur ad poenitentiam , &c. † Con. Nic. Can. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Cypr. Praefat. Conc. Carth. Neminem judicantes , aut à jure Communionis aliquem , si diversum senserit , amoventés . * Hier. contr . Lucifer . T. 2. p. 197. &c. a Firmil . epist . ad Cypr. quae est 75. inter epist . Cypr. pag. 204. b Cypr. epist. 74. pag. 194. & epist . 75. quae est Firmil . c Cyp. ep . 59. p. 137. Ut intra octavum diem eum qui natus est baptizandum , & sacrificandum non putares . * Id. l. 3. Test . ad Quir. Ad regnum Dei nisi baptizatus , & tenatus quis fuerit , pervenire non posse : in Evang. secundum Joan. Nisi quis natus fuerit , &c. item illic : nisi ederitis carnem Filii hominis , & biberitis sanguinem ejus , non habebitis vitam in vobis . † Id. ibid. c. 26. Parum esse baptizari & Eucharistiam accipere , nisi quis factis & opere proficiat , al. perficiat . * Id. epist ; 63. Quando nec oblatio sanctificare illic possit , ubi Spiritus Sanctus non sit , nec cuiquam Dominus per ejus orationes & preces prosit , qui Dominum ipse violavit . a Epiphan . 64. Haer. quae est Orig. b Baron . Annal . ad An. 253. num . 120 , 121 , 122. † Petav. Not. ad Haer. 55. p. 217. * Method . apud Epiphan . in Panar . haer . 54. quae est Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Id. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Hieron . epist . 65. ad Pani . & Octav. Lanctantius in libris suis , ut maximè in Epistolis ad Demetrianum , Spiritus Sancti omnin● negat substantiam , & errore Judaico dicit , eum vel ad Patrem referri , vel ad Filium , & sanctificationem utriusque personae sub ejus nomine demonstrari . † Lact. Firm. lib. 2. divin . Instit . cap. 15. * Id. lib. 7. cap. 21. extr . Omnes ( Animae ) in una communique custodia detinentur , donec tempus adveniat , quo maximus judex meritorum faciat examen † Id. lib. 7. c. 24. Tum qui erunt in corporibus vivi , non morientur , sed per eosdem mille annos infinitam multitudinem generabunt , &c. qui autem ab inferis suscitabuntur , ii praeibunt viventibus velut Judices . * Hilar. de Trin l. 10. Passus quidem Dominus Jesus Christus dum caeditur , dum suspenditur , dum crucifigitur , dum moritur ; sed in corpus irruens Passio , nec non fuit Passio , nec tamen naturam Passionis exercuit , dum & poenali ministerio illa desaevit , & virtus corporis sine sensu poenae vim poenae in sedesaevientis excepit ; habuit sanè illud Domini corpus doloris nostri naturam , si corpus nostrum id naturae habet , ut calcet undas , & super fluctus eat , & non deprimatur ingressu , neque aquae insistentis vestigiis cedant : ponatur etiam solida , nec clausae domus obstaculis arceatur . Et paulo post : Et homo ille de Deo est , habens ad patiendum quidem corpus , ut passus est ; sed naturam non habens ad dolendum . Naturae enim propriae , ac suae corpus illud est , quod in coelestem gloriam , transformatur in morte . Id. ibid. In quo quamvis aut ictus inciderit , aut vulnus descenderit , aut nodi concurrerint , aut suspensio elevarit , afferunt quidem haec impetum passionis , non ●amen dolorem passionis inferunt : aut telum aliquod , aut aquam perforans , aut ignem compungens , aut aëra vulnerans , omnes quidem has passiones naturae suae infert , ut persoret , ut compungat , ut vulneret , sed naturam suam in haec passio illata non retinet , dum in natura non est vel aquam forari , vel pungi ignem , vel aëra vulnerari , quamvis natura teli sit vulnerare , compungere , & forare . † Hilar. in Ps . 53. Suscepta voluntariè est ( passio ) officio quidem ipsa satisfactura poenali , non tamen poenae sensu laesura patientem , &c. * Id. in Ps . 138. Putatur dolere , quia patitur ; caret verò doloribus ipse , quia Deus est . a Id. in Matth Can. 31. Scribit exterrendos , sugandos , negaturos ; sed quia spiritus blasphemiae nec hic , nec in aeternum temittitur , metuit ne se Deum abnegent , quem caesum , & consputum , & crucifixum essent contemplaturi ; quae ratio servata est in Petro : qni cum negaturus esset , ita negavit , Non novi hominem : quia dictum aliquod in filium hominis remittitur . b Id. ibid. Transeat Calix à me , id est , quomodo à me bibitur , ita ab iis bibatur , sine spei diffidentia , sine sensu doloris , sine metu mortis , &c. c Ser. in Matth. Can. 5. Nihil est quod non in substantia sua , & creatione corporeum sit , &c. Nam & animarum species sive obtinenrium corpora , sive corporibus exulantium , corpoream tamen naturae suae substantiam sortiuntur . d Id. in Ps . 118. tit . Gimel . Est ●rgo , quantum licet existimare , perfectae illius emundatio puritatis , etiam post Baptismi aquas reposita , &c. e Id. ibid. In quo ( die Judicii ) nobis est ille indefessus ignis obeundus , in quo subeunda sunt gravia illa Expiandae à peccatis Animae supplicia . Beatae Mariae animam gladius petransibit , ut revelentur multorum cordium cogitationes . Si in judicii severitatem capax illa Dei Virgo ventura est , desiderare quis audebit à Deo judicari ? f Ambr. in Ps . 118. Ser. 5. Si quidem post consummationem saeculi missis Angelis qui segregent bonos & malos , hoc futurum est Baptisma , quando per caminum ignis iniquitas exuretur , ut in Regno Dei sulgeant Justi , sicut sol , in Regno Patris sui . Et si aliquis , ut Petrus sit , ut Johannes , baptizatur hoc igne . Veniet ergo Baptista Mignut , ( sic enim eum nomino ) quo modo Gabriel , &c. g Id. in Pseund Ser 20. Omnes oportet per ignem probari quicunque ad Paradisum redire desiderant . Non enim otiosè scriptum est , quòd ejectis Adam & Eva , posuit Deus in exitu Paradisi gladium igneum versatilem . Omnes oportet transire per flammas , sive Joannes Evangelista sit , quem ita dilexit Dominus ut de eo diceret ad Petrum , &c. Sive ille sit Petrus qui Claves accepit Regni coelorum , qui supra mare ambulavit , oportet dicat Transivimus per ignem , &c. Sed Joanni citò versabitur igneus gladius , quia non invenitur in eo iniquitas , quem dilexit aequitas , &c. Sed ille ( Petrus ) examinabitur ut argentum ; Ego examinabor ut plumbum , donec plumbum tabescat ardebo , si nihil argenti in me inventum fuerit , ( heu me ! ) in ultima inferni detrudar . h Id. l. de Fid. Resurrectionis . Licet in momento resuscitentur omnes , omnes tamen meritotum ordine suscitantur . i Id. in Ps . 1. Beati qui habent partem in prima resurrectione : isti enim sine judicio veniunt ad gratiam . Qui autem non veniunt ad primam resurrectionem , sed ad secundam reservantur , isti urentur donec impleant tempora inter primam & secundam resurrectionem : aut si non impleverint , diuitiùs in supplicio permanebunt . k Ambros l. 1. de Abr. Patr. c. 4. Sed consideremus primum , quia Abraham ante Legem Moysis & ante Evangelium fuit , nondum interdictum adulterium videbatur . Poena criminis & tempore Legis est , nec ante Legem ulla rei damnatio est , sed ex Lege . l Id. lib. de Noe , & Arca , c. 27. Absit ut hunc arcum Dei dicamus ; hic enim arcus , qui Iris dicitur , per diem videri solet , per noctem non apparet , &c. Est ergo virtus invisibilis Dei , &c. m Id. lib. 1. de Spir. Sanct. cap. 3. Petav. in Epiphan . p. 127. 132. n Epiphan . Haer. 51. quae est Alog. Petav. ibid. ad Haer. 70. num . 10. o Epiphan . in Pan. cap. 1. Haer 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. p Hier. Com. 1. in Abac. Caeterùm absurdum est ad hoc Dei deducere Majestatem , ut sciat per singula momenta quot nascantur culices , quotve moriantur , quot cimicum , & pulicum , & muscarum sit in terra multitudo , quanti pisces in aqua natent , & qui de minoribus majorum praedae cedere debeant . Non simus tam fatui adulatores Dei , ut dum potentiam ejus ad ima detrahimus , in nos ipsos injuriosi simus , eandem rationabilium quam irrationabilium providentiam esse dicentes . q Hier. contr . Vigil . Tom. 2. p. 161. Sequuntur Agnum quocunque vadit : si Agnus ubique , &c. & sic qui cum Agno sunt ubique esse credendi sunt . r Id. Ep 164. ad Pamm . T. 3. p. 210. Nulli periculosum , nulli videatur esse blasphemum , quod & in Apostolos invidiae venenum diximus poruisse subrepere , cùm etiam de Angelis hoc dictum putamus , &c. f Id. ep . 10. ad Fur. T 1. p. 89 & 101. Ut non tam laudanda , si vidua perseveres , quàm execranda , si id Christiana non serves , quod per tanta saecula Gentiles foeminae custodierunt . Mox p. 90. Canis revertens ad vomitum , & sus lota ad volutabrum luti . Id. 1. Ep. 11. ad Ageruch . T. 1. p. 101. Haec brevi Sermone perstrinxi , ut ostendam adolescentulam meam non praestare monogamiam generi suo , sed reddere ; nec tam laudandam esse si tribit , quàm omnibus execrandam si negare tentaverit . † Id lib. 1. adv . Jovin . p. 4 Non damno digamos , imò nec trigamos , & si dici potest octogamos : Plus aliquid inferam , etiam scortantem recipio poenitentem . * Id. lib. 1. adv . Jovin . p. 51. Quod si objeceris , antequam peccarent , sexum viri & foeminae suisse divisum , & absque peccato eos potuisse conjungi , quid futurum suerit incertum est , &c. † Hieron . lib. 1. adv . Jovin . Quod autem nobis objicit in secunda Dei benedictione comedendarum carnium licentiam datam , quae in prima concessa non suerat ; sciat , quomodo repudium juxta eloquium salvatoris ab intitio non dabatur , sed propter duritiem cordis nostri per Moysem humano generi concessum est , sic & esum carnium usque ad diluvium ignotum suisse ; post diluvium verò quasi in eremo murmuranti populo coturnices , ita dentibus nostris nervos , & virulentias carnis ingestas . * Hieron . Com. in Matth. T. 6. p. 15. Hoc quasi parvulis Judaeis fuerat lege concessum , ut quo modo victimas immolabant Deo , ne eas Idolis immolarent , sic & ju●are permitterentur in Deum ; non quòd rectè hoc sacerent , sed quòd melius esset hoc Deo id exhibere , quàm Daemonibus . Evangelica autem veritas non recipit juramentum , &c. † Id. Com. in Soph. Tom. 5. p. 489. Sacerdotes quoque qui Eucharistiae serviunt , & sanguinem Domini populis ejus dividunt , impie agunt in legem Christi , putantes Eucharistiam imprecantis facere verba , non vitam ; & necessariam esse tantùm solennem Orationem , & non Sacerdotum merita . * Idem Epist . 61. ad Pammach . Tom. 2 pag. 252. Ergò , inquies , & nos post Resurrectionem comesuri sumus ? Nescio ; non enim scriptum est : & tamen si quaeritur , non puto comesuros . † Aug. Ep. ad Hier. quae est 87. inter Ep. Hier. Tom. 2. pag. 518. * Hier. ep 89 ad Aug. Tom. 2. pag. 525. Hoc si placer , imò quia placet , ut quicunque credunt ex Judaeis debitores sint legis faciendae ; tu , ut Episcopus in toto orbe notissimus , debes hanc promulgare sententiam , & in assensum tuum omnes coepiscopos trahere . † Aug. Epist . Hier. quae est 97. inter Epist . Hier. Tom. 2. pag. 550. * Hier. lib. 1. contr . Ruff. T. 2. pag. 311. Sentisne quid taceam , quod aestu●nti pectori verba non commodem ? & cum Psalmista loquar , pone Domine custo●iam ori m●o , &c. † Id in Apol adv . Ruff. Tom. 2. pag 373. Quis omissa causa in superslua criminum objectione vers●tus est ? quae non Chartae Ecclesiatticae , sed libelli debent Judicum continere . * Id. Apol. 1. contr . Ruff T. 2. pap . 311. Hoc unum denuncio , & repetens iterum iterumque monebo , cornutam bestiam petis . † Hier. Com. in Epist . ad Tit. Tem 6. Inscriptio autem a●ae non ita erat , ut Paulus asseruit , Ignoto Deo , sed ita : Deis Europae , Asiae , & Africae , Deis ignotis & peregrinis . * Hier. Com. 3. in Epist ad Gal 348 Tom. 6. Hebraeus ex Hebraeis profundos sensus aliena lingua exprimere non valebat . Et Comm. 2. in Epist . ad Ephes . Tom 6. pag. 384. Isle qui Soloecismos in verbis facit , qui non potest hyperbaton reddere , sententiamque concludere , audacter sibi vindicat sapientiam , &c. Com. in Epist . ad Tit. Tom 6. pag 440. Qui non juxta humilitatem , ut plerique aestimant , sed verè dixerit , Imperitus Sermone , non tamen scientia , Hebraeus ex Hebraeis , &c. prosundos sensus Graeco sermone non explicat , & quid cogitat , in verba vix promit . Epist . 15. ad Algas . Q 10. Tom. 3. pag. 167. Illud , &c etsi imperitus Sermone , &c. nequaquam Paulum de humilitate dixisse : profundos enim , & reconditos sensus lingua non explicat , & cum ipse sentiat , quid loquatur , in alienas aures puro non potest transferre Sermone . * Id. Com. 1. Epist . ad Gal. Tom 6 pag. 305. Unde manifestum est id fecisse Apostolum quod promisit , nec reconditis ad Gal. usum esse sensibus , sed quo idianis , & vilibus , & quae possent , nisi praemisisset , Secundum hominem dico , prudentibus displicere . Et paulo antè pag. 304. Apostolus Galatis quoque , quos paulò ante stultos dixerat , factus est stultus : non enim ad eos his usus est argumentis , quibus ad Romanos , sed simpl cioribus , & quae stulti possent intelligere , & penè de trivio . † Aug. T 10. Serm. 14. de verb. Ap. * Greg. Arim. in ● . sent . d 33. 9. 3. * Aug. T. 2. Ep. 28 tot Mox F. 21 M T 3 de Gen. ad lit . lib. 10 c. 1. T. 7. c. 2. de An. & ejus Orig. c. 14. † Idem Tom. 1. lib. 1. contr . Acad. cap. 7. See also toward the latter end of this Chapter . * Idem Tom. 3. lib. imperf . de Gen. ad lit . cap. 7. & lib. 4. de Gen. ad lit . cap. 31 , 33 , 34. & lib. cap. 5. 11. † Idem Tom. 5. Euch ad Laur. cap. 109. Tempus quod inter hominis mortem & ultimam resurrectionem interpositum est animas abditis recepraculis continet , &c. Vide & Tom. 4. c. de cur . pro mortuis , cap. 2. & lib. 1. de Civitate Dei , cap. 12. Tom. 9. Tract . 49. in Joh. fol. 74. * Id. T. 3. Euchar ad Laur. c. 58. de Gen. ad lit . l. 2. c. 18. * Id. lib 1. Retract . cap 11. * Aug. Ep. ad Hier : inter Ep. Hier. 47. T. 2. p. 551. & inter Epist . Aug. 19. T. 2. Conc. VII . Act. 6. Tom 3. Conc. Gen. p. 627. In Praefat praefixa Act. Conc. Niceni Gelas . Cyzic . in Edit . Rom Conc. Gen. Tom. 1. a Just . contr . Tryph● p. 306. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. b Id. ibid p 307 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. c Id. ibid. p. 306. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Euseb . Hist . Eccl. l. 3. c. 39. * Hieron . l. de Scrip. Eccles in . Papia . e Id. Comm. 〈◊〉 . in Ezech. T. 4. ● . 984. † Id. Com. 18. in Isa . in Praefat . Quem ( Apollinarium ) nostrorum in hac parte duntaxat plurima sequitur multitudo , ut praesaga mente jam cernam , quantorum in me rabies concitanda sit . * Hier. Com. 4. in Hierem. T 4. p. 598. Quae licet non sequamur , tamen damnare non possumus , quia multi Ecclesiasticorum virorum , & Martyres ista dixerunt : & unusquisque in suo sensu abundet , & Domini cuncta judicio reserventur . † Id. Com. 18. in Es . in Praefat . Conc. Flor. in defin . Diffinimus insuper , &c. illorum animas qui post susceptum Baptisma nullam omnino maculam incurrerunt illas etiam quae post contractam peccati maculam vel in suis corporibus , vel eisdem exutae corporibus , pro ut superiùs dictum est , sunt purgatae , in coelum mox recipi , & intueri clarè ipsum Deum , trinum & unum , Tom. 4. Conc. pag. 584. Basil . Epist . ad Amph●loch . T. 2. p. ●58 , 759. † Tertul. lib. contr . Jud. cap. 8. * Clem. Alex. Strom. 1. 6. † Lactant Firmian lib. 4. cap. 10. * African . apud Hieron Com. in Dan. cap. 10. Tom. 4. cap. 1147 † Petav. Not. in Epiph. pag. 203. a Chrysost●m . Hom. in statuas , & passim . b St Hieron . Com. 1. in Matth. T●m . 6. pag. 15. c Basil . Hom. in Ps . 14. T. 1. pag. 154 , & 155. d Act. Conc. Const . act . 1. Tom. 2. pag. 129. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. e Tom. 3. Conc. pag. 547. in act . Conc. VII . act . 5. f August Tom. 1. lib. 1. contr . Acad. cap. 7. Tom. 2. Epist . 111. & Epist . 115. & Tom. 3. Enchir. ad Laur. cap. 59. de Trin. lib. 2. cap. 7. & lib. 3. cap. 1. & lib. 8. cap. 2. & de Gen. ad lit . lib. 3. cap. 10. & lib. 11. cap 22. & de divin . Daem . cap. 3 , 4 , 5. & Tom. 4. lib. 93. quaest . 9 47 Tom. 5 lib. 11. de Civ . Dei. cap. 25. & lib. 15. cap. 23. & ibi Vives , & lib. 21. cap. 23. & cap. 10. g Supr . lib. 1. cap. 8. h Maldon . in Joh. 6. 53. i Cassand . Consult . ad Fer. & Max. p. 936 & lib. de Bapt. Inf. p. 747. k Du Perr . traict . de St. August . pag. 1001. l Nicol. de Lyra in Joh. Notandum quod ex hoc quod dicitur hic , Nisi manducaveritis , &c. dicunt Graeci , quod hoc Sacramentum est tantae necessitatis , quod pueris dehet dari , sicut Baptismus . m Hierem. Patr. Const . Doctr. Exh. ad Germ. n Alvarez . in his Voyage to Ethiopia . o Peter . in Rom c. 8. disp . 22. Epist . 23. Bessar Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. 2. p. 520 , & 521. T. 4. Conc. a Hieron . Ep. 82. T. 2. An certè ex traduce , ut Tertullianus , Apollinarius & maxima pars Occidentalium autumant . b Id. Com. in Eccles . c. 12. T. 5. & Ep. 61. ad Pamm . T 2. p. 242. & alibi passim . c Vid. Com 4. in Es . T 4. p 378. & Com. 18. in eund p 485. d Justin . contr . Tryph. p. 333. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Pseudo . Just . l. Q. & R. Resp . ad q. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Epiph. in Panar . Expos . Fid. p. 1104. g August . in Ep 118. ad Jan. T. 3. vid. Petav. in Epiph p. 354. h Vide Petav. p. 359. in Epiph , Eccl. Rom. ●p . Socr. l. 5. c. 22. August . Ep. 86. & 118. Innoc. I. Ep. 1. c. 4. i Ignat. Ep. 4. ad Philip. Can. Apost . c. 68. Constit . Apost . l. 7. c. 24 Syn. Trull . Can. 55. k Iren. l. 2. c. 39. l Tertul. Clem. Alex. Lactant. Afric . ubi supr . m Scholarius , Orat 3. T 4. Concil . Gen. p. 658 , 659. Conc. Flor. Act. 20. T. 4. Conc. p. 454. n Cyril . Anath 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Theodor. Refut . Anath 9 Cyril . Act. Conc. Eph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Cyril . Resp . ad Ref. Theod. Anath . 9. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Bessar . in Orat. Dogmat. sive de Vn●one Extra . cap. 9. in Act. Conc. Flor. Sess . 28. T. 4. Conc. p. 551. † Conc VII . Act 7. in d●fin . T. 3. Conc. p. 661. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ib. p. 662. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Synod . Quinisexta Can. 2. T. 3. Con. † Synod . Sard. Can. 3. & 7. * Synod . Chalced . cap. 9. & 17. † Synod Laod. Can. 59. * Synod Carthag . III. cap. 47. Joh. 10. 30. Ego & Pater unum sumus . † Tertul. contr . Prax. c 22. Unum non pertinet ad singularitatem , sed ad unitatem , ad similitudinem ▪ ad conjunctionem , ad delectionem Patris , qui Filium diligit , & ad obsequium Filii , qui Voluntati Patris obsequitur . Autor libri de Trin. cap 22. Orig. contr . Celsum , lib. 8 ▪ p. ●93 * Athanas . Greg. Nazianz. alii pene omnes passim . a Joh. 14. 28. b Epiphan . Ancor . p. 23. c Joh. 1. 14. d Ambros . l. de Incar . Sacr. c. C. T. 2. p. 183. Athan. Ep. ad Epict. T. I. p. 587. & T. 2. p. 298. e 2 Cor. 5 21. f Gal 3. 13. g Cyrill . Apol. Athan. I. T. 1. Conc. Gener. p. 515. Confess . de foy des Eglis . Ref. de Fran : Art. 4. Thom. de Vio. Card. Cajet . praef in Pentat . Si quando occurrit novus sensus textui consonus , nec à sacra scripturâ , nec ab Ecclesiae doctrina dissonus , quamvis à torrente Doctorum sacrorum alienus , rogo Lectores omnes ne praecipites derestentur , sed aequos se praebeant censores . Meminerint jus suum unicuique tribuere : solis sacrae Scripturae auctoribus reservata auctoritas haec est , ut ideò sic credamus esse , quia ipsi ita scripserunt . Alios autem ( inquit Augustinus ) ita lego , ut quantalibet sanctitate doctrinaque praepolleant , non ideò credam sic esse , quia ipsi ita scripserunt . Nullus itaque detestetur novum S. Scripturae sensum , ex hoc quod dissonat priscis Doctoribus ; sed scrutetur perspicacius textum & contextum Scripturae , & si quadrare invenerit , laudet Deum , qui non alligavit expositionem S. Scripturarum priscorum Doctorum sensibus , sed Scripturae ipsi integrae sub Catholicae Ecclesiae censura . † Melch. Can. loc Theol. l. 7. c. 3. num . 4. Caeteroqui nemo quantumvis eruditus , & sanctus , non interdum hallucinatur , non alicubi caecutit , non quandoque labitur . * Id. ibid. Legendum itaque à nobis Patres veteres cum reverentia quidem , sed ut homines , cum delectu atque judicio . Ibid. num . 7. Reliqui verò scriptores sancti inferiores & humani sunt , deficiuntque interdum , ac monstrum quandoque p●riunt , praeter convenientem Ordinem , institutumque Naturae a Ambros Catharin . lib. 4. Annot . in Cajet . p. 273. Verissimum ergo est , quod sanctorum dicta , vel scripta in se non sunt firmae auctoritatis , ut in singulis teneamur illis praebere assensum . b Petav. in Epiph. pag. 205. Nos eâ , quâ par est , moderatione in divinorum hominum , sed hominum , errores , ac lapsus non tam inquirimus , quam oblatos ultrò , ac vel invitis occurrentes , ne cui fraudi sunt , patefacimus : tueri tamen , ac defendere nihilo magis quàm eorum vitia , si quae fuerint , imitari debemus . c Id. in Epiph. p. 244 ▪ Quanquam multa sunt à sanctissimis Patribus , praesertim à Chrysostomo in Homiliis aspersa , quae si ad exactae veritatis regulam accommodare volueris , boni sensus inania videbuntur . d Id. ibid. pag. 285. e Supr . c. 4. f Petav. in Epiph. pag. 110. Nec est quod certorum Patrum opponatur auctoritas , qui non aliud affirmare possunt , quam quod ex Luca didicerunt , neque est ulla ratio cur ex illorum verbis Lucam interpretemur potius , quam ex Luca quae abillis asseverari videntur . g Maldonat . in Matth. 20 22. Malo ego credere , nec temerè , nec inscienter , sed amanter & verè respondisse , &c. h Id. in Mat. 19. 11 Quam interpreta●ionem adduci non possum ut sequar , &c. i Id. in Matth. 16. 18 Quorum verborum sensus non videtur mihi esse , quem omnes praeter Hilarium , quos legisse memini , auctores putant . k Id. in Matth. 11. 11. Habet ex multis opinionibus quameligat lector ; sed si meam quoque sententiam avet audire , liberè fatebor , in nulla prorsus carum meum qualecunque judicium acquiescere . l Id. in Joh. 6. vers 44. Ammonius , Cyrillus , Theophylactus , & Euthymius , respondent , non omnes tral●i , quia non omnes digni sunt : quod nimis affine est Pelagianorum errori . m Salmer . in ep . ad Rom 5. disput 51. p. 468. Tertiò , argumentum petunt à Doctorum Antiquitate , cui semper major honor est habitus ; quam novitatibus . Respondetur , quamlibet aetatem Antiquitati semper detulisse , &c. sed illud efferimus quò juniores , eò perspicaciores esse Doctores . n Ibid. col . 1. Denique contra hanc quam objectant multitudinem , respondemus ex verbo Dei ; Exod 23. In judicio plurimorum non acquiesces sententiae , ut à vero devies . o Pietr. S●avez Po● . hist . del Concil . Trident . lib. 7. pag. 570. p Bellarm , de Cler. l. 1. c. 15. Michael Medina in lib. 1. de sacr . hom . orig & contin . d. 5. affirmat S. H●eronymum idem omnino cum Aerian●s sensisse : neque solum Hieronymum in ea haeresi fuisse , sed etiam Ambrosium , Augustinum ▪ S●dulium , Primasium , Theodoretum , Occumenium , & Theophylactum . † Gorn . Muss Episcop . Bitont . in ep ad Rom. c. 14. pag. 606. A●quo ; Roma , quaerenda sunt divina Consilia , nisi ab illis , quibus mysteriorum Dei dispensatio credita est ? Quem ergò pro Deo habemus , in hi● quae Dei sunt , quicquid ipse dixerit tanquam Deum audire debemus . Ego ( ut ingenuè fate●r ) plus uni summo Pontifici crederem in his , quae fidei mysteria tangunt , quam mille Augustinis , Hieronymis , Gregoriis ; ne dicam Richardis , Scotis , Gulielmis Credo enim , & scio , quòd summus Pontifex , in his quae fidei sunt , errare non potest ; quoniam auctoritas determinandi quae ad fidem spectant , in Pontifice residet . † Concil . Trident . Sess . 21. Can. Si quis dixerit , parvulis , antequam ad annos discretionis perveniant , necessariam esse Eucharistae communionem , anathema sit . a Epiphan ep . ad Joh. Hierosol . T. 2. p. 218. c. 2. Cum ergò haec vidissem in Ecclesia Christi contra auctoritatem Scripturarum , hominis pendentem imaginem , &c. b Conc. Eliberi . Can. 36. Placuit picturas in Ecclesia esse non debere , ne quod colitur aut adoratur , in parietibus depingatur . c Concil ▪ Trid. Sess . 25. Decreto de Invocat . &c. Sanctorum . Imagines porrò Christi , Deiparae Virginis , & aliorum Sanctorum , in templis praesertim habendas & retinendas , eisque debitum honorem & venerationem impertiendam . d Ambros August . Chrysost . &c. de quibus vide Melch , Canum de loc . Theolog. l. 7. num . 3. e Conc. Trident. Sess . 5. Decreto de Pecc . Origin . Declarat tamen haec ipsa Sancta Synodus , non esse suae intentionis comprehendere in hoc Decreto , ubi de Peccato Originali agitur , B. & immacula●am . Virginem Mariam , Dei genitricem . f Conc. Laod. Can. ●9 , 60. Cod. Graec. Can. Eccles . Vnivers . Can. 163. g Melit . Sard. apud Euseb . Hist . Eccles . lib. 4 c. 27. h Origen . apud Euseb . Hist . Eccl. l. 6. c. 26. & in Philocal . c. 3. i Cyril . Hieros . Catech. 4. k Greg. Nazianz. Carm. 33. T. 2. p. 98. l Hilar. Praefat. in Psal . fol 2. m Epiphan . l. de Ponder & Mens . T. 2. p. 162. n Athan. ep . Festal . T. 2. p. 38 , 39. & Synops . Script . p. 58. o Ruffin . Expos . Symb. inter opera Cypr. p. 552. p Hac Prol. Galeato , & Prol. in lib. Salom. ad Paul & Eustoch . & Prol. in libr. Sal. ad Chron. & Heliod . & Praefat. in Esdr . q Conc. Trident. Sess . 4. Decr. de Can. Script . Siquis autem libros ●psos integros , cum omnibus suis partibus , prout in Ecclesia Catholica legi consueverunt , & in veteri vulgata Latina Editione habentur , pro sacris & Cano●icis non susceperit , &c. Anathema esto . r Concil . Constant. I. Can. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ſ Conc Chalced Can. 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Conc. Trid. Sess . 23 cap. 4. & Con. 7. Si quis dixerit , Episcopos non esse Presbyteris superiores , &c. anathema sit . u Hieron . passim : vide supra , lib. 1. c. ult . a Tertul. lib de Cor. Mil. c. 3. Cypr. ep . 76. p. 211. ubi vide Pamel . c Epiphan Pan. Haer. 30. p. 128. d Tertul. lib. de Cor. Mil. c. 3. & lib. adv . Prax. c. 26. e Hieron Dial. advers . Lucifer . T. 2. p. 187. In lavacro ter caput mergitare . f Cassand . l. de Bapt. Inf. p. 693. g Greg. Mon. Protosync . in Apol. contr . ep . Marc. p. 721. Tom 4 Conc. Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. h Tertul. & Hieron . ubi supr . Deinde egressos lactis & mellis praegustare concordiam . i Alvarez , in his Voyage to Ethiopia . A tutti quelli che battezano , cosi maschi , come femine , donno il sacramento in pocaquantitá , &c. k Euseb . de vita Constant . l. 4. l Socrat. Hist . Eccl. l. 3. ● . 37. m Id. 〈…〉 . c. 6. n Ambros . Orat. de obit . Valentin . T. 3. p 9. o Greg Nazianz . Orat. 40. p Basil . Homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Cassand . in Hymno , p. 227 , 328. r Cassand . in Liturg. c. 26. ſ Apud Cassand . in Liturg. c. 26. p. 60. t Cassand . in Liturg. p. 63 , 64. c. 28. u Conc. Trid. Sess . 22. c. 5. & can 9. * Lib. 1. c. 5. a Cassand . in Liturg. 55. c. 26. Liturg. Aethiop . c Ibid. d Chrysist . Homil. 3. in ep . ad Ephes . T. 3. p. 778. edit . Savilii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Tertul. lib. de Orat. c. 4. Accepto corpore Domini , & reservato , utrumque salvum est , & participatio Sacrificii , & executio officii . b Cyprian . l. de Laps p 244. Cum quaedam arcam suam , in qua Domini sanctum suit , manibus indignis tentasset aperire , igne inde surgente deterrita est , ne auderet attingere . c Ambros . de obit . Satyr . p. 19. T. 3. Non mortem metuens , sed ne vacuus mysterii exiret è vita , quos initiatos esse cognoverat , ab his divinum illud fidelium Sacramentum poposcit , non ut curiosos oculos insereret arcanis , sed ut fidei suae consequeretur auxilium . Etenim ligari fecit in orario , & orarium , involvit collo , atque ita se dejecit in mare . d Conc. Trid. Sess . 25 de regul . & Mon. cap. 10. a Tertul. lib. de ●●ol . cap. 7. E●s manus admov●re corpori Domini , quae Daemoniis corpora conferunt . b Cyprian . epi●t . 56. & lib. de bo●● Patientiae p. 3 ▪ 6. c Gr●g . Naz. Ca●m . 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. d Synod . Quinis . Can. 101. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. e Conc. T●id . Sess . 22. c. 6 & Can. 8. Si quis dixerit Missas , in quibus solus Sacerdos sacramentaliter communica● , illicitas esse , ideoque abrogandas , anathema sit f Cassan . C●nsult . ●ad Ferdin . &c. p 995. & in Liturg p. 83. cap 33. g Conc. Constant . Sess . 13. h Conc Trid. Sess : 21. c. & 2. Can. 2. i Ibid. c. 2. Licet ab initio Christianae Religionis non infrequens utriusque specici usus fuisset , &c. k Jerem. P. CN . Resp . 1. ad Wi●emb . l Alvarez . in his V●yage , ch . 11. Quanti si communicano col corpo , si communicano ●uche col sangue . m Confess Eccles . Angl. art . 12. n Leo ● P. R. Serm. 4 de Quadrag pag 108. Cumque ad tegendam infidelitatem suam nostris audeant interesse mysteriis , ita in Sacramentorum communione s● temp●ra●t , ut ●terdum ●utiùs lateant , ore ind●gno Christi corpus accipiunt , Sanguinem autem ▪ redemptionis nostrae omninò haurire decli●nt . Quod ideò vestram volumus scire sanctitatem , ut vobis huiusmodi homines & his manifest entur indiciis , &c. o Gelas . Joh. & Maj Episc . Decre● . de Consecrat . dist 2. cap. 12 Comperimus autem , quod qu●dam sumpta tantummodò corporis sacri portione , à calice sacri cruoris abstineant , &c. quia , divisio unius ej●sdemque Mysterii sine grandi sacrilegio non potest provenire . p Act. Concil . Ch●llced . act . 16. pag. 356. Tom. 2. Concil . Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Conc. Trid. Sess 21. Can. 2. Si quis dixerit sanctam Ecclesiam Catholicam non justis causis & rationibus adductam fuisse , ut laicos , atque etiam Clericos non conficientes sub panis tantummodò specie communicaret , aut in eo errasse , anathema sit . Inter Opera Cassand . pag. 1019. a August . T. 2. Ep. ●6 . ad Casulan . p. 74. & 75. b Firmil . in ep . ad Cypr. quae est inter Epist . Cypr. 75. Eos qui Romae sunt non ea in omnibus observare , quae sint ab origine tradita , ut frustra Apostolorum Auctoritatem praetendere , scire quis etiam inde potest , &c. c Pseud . Just . Q. & R. Quaest . 115. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. d Epiph. lib. de Coron . milit . cap. 3. e Epiph. in Panar . in conclus . ope●is . f Hieron . Dial. contr . Lucifer . p. 187. T. 2. g Conc. Nic. Can. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Synod . Quinisex . Can. 90. i Ignat. Epist . 5. k Petr. Alexand . in MS. l Epiph. Panar . haer . 75. Acrii , pag. 910. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; m Clem. Alex. Strom. l. 7. p. 317. n Hieron . l. cont . Vigil p. 163. De Vigiliis & pernoctationibus Martyrum saepe celebrandis , &c. o Id Com 4. in Matth. p. 121. Unde reo● & Traditionem Apostolicam permansiss● , ut in die Vigiliarum Paschae ante noctis dimidium populos dimittere non liceat , expectantes adventum Christi . p Tertul. Apolog . p. 38. q Euseb . hist . Eccles . l. 5 c. 2. r Synod . Quinise . Can. 7. ſ Pamel . in Apolog . Tertull. num . 38. t Epiph. Pan. Haer. 75. Acrii pag. 911. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. u Liturg. Jacob. pag. 29. Edit . Par. An. 1560. apud Guliel Morel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. x Liturg. Syriac Basil . y Liturg. Chrysost . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vide & Liturg. St Marc. T. 2. Gr. Lat. Bibl. PP . pag. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( not . ) &c. Mox : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. z Pont. Diac. in vita Cypr. Judicio Dei , & plebis ●avore , ad officium Sacerdot●● , & Episcopatus gradum adhuc neophytus , ut putabatur , novellus , electus est . a Cyprian , epist . 52. pag. 97. Factus est aurem Cornelius Episcopus , de Dei & Christi ejus judicio , de Clericorum penè omnium testimonio , de plebis , quae tunc affluit suffragio , & de Sacerdotum antiquorum , & honorum virorum Collegio . b Idem . Epist . 68. pag. 166. Quando ipsa ( plebs ) maximè habeat potestatem vel eligendi dignos Sacerdotes , vel indignos recusandi . Quod & ipsum videmus de divina auctoritate descendere , ut Sacerdos plebe praesente sub omnium oculis deligatur , & dignus atque idoneus publico judicio ac testimonio comprobetur . Ibid. pag. 166. Propter quod diligenter de traditione divina , & Apostolica observatione observandum est , & tenendum , quod apud nos quoque , & ferè per provincias universas tenetur , ut ad ordinationes ritè ▪ celebrandas , ad eam plebem , cui Praepositus ordinatur ▪ Episcopi ejusdem provinciae proximi quique conveniant , & Episcopus deligatur plebe praesente , quae singulorum vitam plenissime novit , & uniuscujusque actumde ejus conversatione perspexerit . e Julius ap . Athan. Apol. 2. pag. 748 , 749. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. f Hieron . lib. 1. advers . Jovin . pag. 57. Tom. 2. & Com. 10. in Ezech. pag. 968. Tom. 4. & Com. in Agg. pag. 512. Tom. 5. & Com. 1. in Epist . ad Gal. pag. 271. Tom. 6. g Conc. Const . 1. in Epist . ad Damas . pag. 94 , & 95. Tom. 1. Conc. Gene● . h Conc. Chalced. act . 11. p. 375. Tom. 2. Conc. Gen. & act . 16. pag. 430 , &c. i Pontific . Rom in Ordinat . Presbyter . fol. 38. vide supr . l. 1. c. 4. k Conc. VIII . Can. 22. Tom. 3. Conc. pag. 282. Neminem Laicorum principum , vel potentum semet inserere electioni vel promotioni Patriarchae , vel Metropolitae , aut cujuslibet Episcopi , &c. praesertim cum nullam in talibus potestatem , quenquam potestativorum , vel caeterorum Laicorum habere convenist , sed potiùs silere , ac attendere sibi , usque quò regulariter à Collegio Ecclesiae suscipiat finem electio futuri Pontificis . l Cyprian . Epist . 10. pag. 30. Acturi & apud nos , & apud Confessores ipsos , & apud plebem universam causam suam . m Id. Epist . 12. pag. 33. Cum pace nobis omnibus à Domino prius data , ad Ecclesiam regredi coeperimus , tunc examinabuntur singula , praesentibus & judicantibus vobis . n Cypr. ep . 6. p. 19. Quando à primordio Episcopatus mei statuerim nihil sine consilio vestro , & sine consensu plebis meae , privata sententia gerere . o Id. epist . 14. & 28. & 40. & 59. quaescripta est nomine LXVI . Episcoporum : & epist , 68. & in praefat . Concil Carthag . p Epist . quae est inter Cypr. ep . 31. Quanquam nobis in tam ingenti negotio placeat , quod & tu ipse tractasti priùs , Ecclesiae pacem sustinendam , deinde sic collatione Consiliorum cum Episcopis , Presbyteris , Diaconis Confessoribus , pariter ac stantibus Laicis facta , lapsorum tractare ratio●em . q Cypr. ep . 55. ad Cornel. pag. 121. Quanquam sciam frater charissime , pro mutuâ dilectione quam debemus & exhibemus invicem nobis , florentissimo illic Clero tecum praesidenti , & sanctissimae atque amplissimae plebi legere te semper literas nostras ; tamen nunc & admoneo & peto , ut quod alias sponte atque honotificè facis , etiam petente me facias , ut hac epistola mea lecta , &c. † Conc. Nic. Can. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. * Conc. Const . I. in Ep. ad Damas . p. 94. T. 1. Conc. Gener. a Conc. Trid. Sess . 24. Decret . de ref . c. 5. Minores criminales Causae Episcoporum in Concilio tantum Provinciali cognoscantur & terminentur , &c ▪ b Ibid Causae criminales graviores contra Episcopos . &c. quae depositione , aut privatione dignae sunt , ab ipso tantum summo Romano Pontifice cognoscantur , & terminentur , &c. a Nicol. Eyme . vic . Director . Inquis . pag. 2. c. 27. p 127. & ibi Pegna . item p. 3. p 512. b Pegna in Direct Inquis . p. 3. q. 36. c Direct . Inquis . p. 3. Q. 36. & ibid. Pegna . p 563. Comm. 85. pag 564. d Direct . Inquis . p. 3. modo 9. termin . process . p 510. & ibi Pegna . e Athan. in ep . ad solit . vit . ag . Tom. 1. p. 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. f Ibid. p. 830. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. g Athan. Ap●l . 1. de fuga sua , pag. 716. Tom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Id. contr . Arian . Or. 1. T. 1. p. 288. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Hilar. l. Contr. Aux . p. 86. At ●unc proh dolor 〈◊〉 divinam fidem suffragia terrena recommendant , inopsque virtutis suae Christus , dum ambitio nomini suo conciliatur , arguitur . Terret exiliis , & carceribus Ecclesi● credique sibi cogit , quae exiliis & carceribus es● credita ▪ Pende● ad dignationem Communicantium quae persequentium est consecrata terrore . Fugat Sacerdotes , quae fugatis est Sacerdotibus propagata . Di●igi se gloriatur à mundo , quae Christi esse non potuit , nisi eam mundus odisset . k Hieron . epist 62 ad Theoph. Tom. 2. pag. 274. Fu●dendo sanguinem , & pauendo magis quam faciendo contumelias , Christi fund●ta est Ecclesia , Persecutionibus crevit , Martyriis coronata est . l Ambros . epist . 32. Tom. 3. pag. 126. Qui ( A●xentius ) quos non potuerit sermone decipere , eos gladio putat esse feriendos ; cru●ntas leges ore dictans , manu scribens ; & putans , quod Lex fidem possic hominibus imperare . m Id. lib. 2. 27. T●m . p. 106. Postea cum videret me abstinere ab Episcopis qui communicabant ei , vel qui aliquos dev●os , licèt à fide , ad necem petebant , &c. n Marcian . epist . ad Archimandr . & Mon. Aeg. in Act. Conc. Chalcedon . T. 2. Conc. gen . pag. 453. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Hujus epist . ad Constantium , apud Athan. in epist . ad solit . vit ag . Tom 1. pag. 839. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. p Hilar. lib. 1. ad Const . fol. 84. Deus cognitionem sui docuit potiùs quàm exegit ; & operationum coelestium admiratione praeceptis suis concilians auctoritatem , coactam confitendi se aspernatus est voluntatem , &c. Deus Universitatis est ; obsequio non eget necessario : Non requirit coactam confessionem . q Ambros . Com in Luc. lib. 7. pag. 99. Eos misit ad seminandam fidem , qui non cogerent , sed docerent , nec vim potestatis exercerent , sed doctrinam humilitatis attollerent . r Cyprian epist . 62. pag. 143. Tunc quidem gladio occidebantur , quando adhuc & circumcisio carnalis manebat . Nunc autem , &c. spirituali gladio superbi & contumaces necantur , dum de Ecclesia ejiciuntur . ſ Girolamo , Carena nella vita di Pio Vp 126. a Tertul. Apolog. c 24. p. 58. Videte enim ne & hoc ad irreligiositatis elogium concurrat , adimere libertatem religionis , & interdicere optionem divinitatis , ut non liceat mihi colere quem velim , sed cogar colere quem nolim . Nemo se ab invito coli vellet , ne homo quidem . b Id. Apolog. cap. 28. pag 61. Quoniam autem facilè iniquum videtur , liberos homines invitos urgeri ad sacrificandum . Nam & aliàs divinae rei faciendae libens animus inducitur . c Id. lib ad Scapul . c. 2. Tatamen humani juris , & naturalis potestatis est , unicuique quod putaverit colere : nec alii abest , aut prodest alterius religio . Sed nec religionis est cogere religionem , quae sponte suscipi debeat , non vi ; cum & hostiae ab animo libenti expostulentur . d Id. Apol. c. 6. p. 31. Nunc religiosissimi legum , & patornorum institutorum protectores & Sultores respondeant velim de sua fide & honore , & obsequio erga majorum consulta , si à nullo disciverunt ? si in nullo exorbitaverunt ? si non necessaria & aptissima quaeque Disciplinae obli●●eraverunt 〈◊〉 Quonam illae leges abierunt , &c. Ib. p. 33. Ub ; religio ? ubi veneratio majoribus debita à vobis ? Habitu , victu , instructu , sensu ipso denique sermone proavis renunciastis : laudatis semper antiquitatem , & nove de die vivitis . e Scholar . Orat. 3. T. 4 Conc. Gen. p. 650. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Ibid. p. 652 , & 653. g Ibid. p. 654. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; * Irenaeus l. 3. Contr. Haer. c. 1 , 2 , 3 , & 4. Id. 3. c. 2. Iren : l. 3. c. 2. Cum enim ex Scripturis arguuntur , in ac●nsarionem convertuntur ips●rum Script urarum , quasi non rectè habeant , neque sint ex ●cctio●●tate , & quia variè sint dictae , & quia non possit ex his inveniri veritas , ab his qui nesciant Traditionem . Non enim per litteras tradi●am illam , sed per vivam vocem . 
A12062	----	The triall of the protestant priuate spirit VVherein their doctrine, making the sayd spirit the sole ground & meanes of their beliefe, is confuted. By authority of Holy Scripture. Testimonies of auncient fathers. Euidence of reason, drawne from the grounds of faith. Absurdity of consequences following vpon it, against all faith, religion, and reason. The second part, which is doctrinall. Written by I.S. of the Society of Iesus. Sharpe, James, 1577?-1630. 1630 Approx. 1120 KB of XML-encoded text transcribed from 208 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A12062 STC 22370 ESTC S117207 99852422 99852422 17745 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Protestantism -- Controversial literature -- Early works to 1800. Authority -- Religious aspects -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-07 SPi Global Keyed and coded from ProQuest page images 2006-08 Emma (Leeson) Huber Sampled and proofread 2006-08 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE TRIALL OF THE PROTESTANT PRIVATE SPIRIT . VVHEREIN Their Doctrine , making the sayd Spirit the sole ground & meanes of their Beliefe , is confuted . By Authority of Holy Scripture . Testimonies of auncient Fathers . Euidence of Reason , drawne from the Grounds of Faith. Absurdity of consequences following vpon it , against all Faith , Religion , and Reason . The Second Part , which is Doctrinall . WRITTEN By I. S. of the Society of IESVS . Ezech. 23. vers . 3. Vae Prophetis insipientibus , qui sequuntur Spiritum suum , & nihil vident . Woe to the foolish Prophets , who follow their owne Spirit , and see nothing . Permissu Superiorum . M.DC.XXX . Tertullian . de praescript . cap. 4. Qui lupi rapaces nisi sensus & Spiritus subdoli , ad infestandum gregem intrinsecùs delitescentes ? Who are rauenous wolues , but deceitfull Spirits and senses , lying close to molest the flocke of Christ ? Caluin . in 1. Ioan. 41. Multi falsi doctores titulum Spiritus mentiuntur . Insurgunt multi fanatici qui se temerè iactant Spiritu Dei praeditos esse . Loquuntur priuato suo nomine , prodeunt priuato suo nomine , proferumt ex proprio sensu . Many false Doctours do feigne the title of the Spirit . Many mad men do rashly boast that they haue the spirit of God. They speake in their owne name , they go out in their owne name , and they vtter what they say in their owne name . TO THE CHRISTIAN READER . COVRTEOVS READER , This second Part of the Protestant Priuate Spirit , like a nevv-borne Infant , is at length , after long trauaile , come to light . I may iustly terme it an Agrippa , because it vvas hardly brought forth . It caused many great , and long gripings in the Mothers vvombe , in the Conception and Framing , but passed difficulties , both greater and longer , in the Byrth & Printing ( so hard it is for an Israelite among the Aegyptians to conceaue & beare such Infants . ) It vvas in danger to haue byn stifled vnder Midvviues hands : one vvas long sought for , hardly obteyned , and farre fetched ; and yet as a stranger , not so skillfull , but that many errours are committed . If therefore it come to thy vievv maimed & imperfect , blame not the Authour , excuse the Printer . Thou vvilt meruaile hovv this second Part gets birth and breath , and comes to light before the first . The reason is this : like to tvvo Tvvins they strugled in the birth , and passing the hands of diuers Midvviues , this fell to the lott of one more ready and skillfull , and so got the precedence of Birth-right ; vvhich yet in part vvas its due , as being first formed & composed , and that before the other vvas intended . For supposing the Aduersary as common & knovvne , to vvit the Priuate Spirit , vvithout discussing the quarrell , it assaulted him at the first , and so aymed to vvound Heresy in the head . But vvherfore then is this called the second , the other the first Part ? Because the matter or subiect so requires , this being a Confutation of the Priuate Spirit , the ground of all Protestancy ; the other a Proofe , or declaration , that the same Spirit is such a Ground to the Protestāts : vvhich at the first supposed , vvas aftervvard thought fit to be at large proued ; that therby it may appeare , that this Priuate Spirit is by the sayd Protestant Doctrine , made not only a Ground , but a sole and vvhole Ground of their Fayth and Religion ; yea that all other true Grounds are for that end by them neglected , and reiected . Which proofe of being a Ground ( the order of Doctrine so requiring ) because it is precedent to the reproofe of the same ; there fore the other Part , though later composed and diuulged , claimes the title of the first & this , of the second Part. In the meane time , if this , thus hardly brought forth , and thus svvadled in the cloutes of many imperfections both of pen and print , may giue thee Content ; & thy Content giue Vente ; and the Vente help on to the birth of the other ; my hope shal be , that as this Part may satisfy thee in the disproofe of this supposed false Ground : so the other vvill more satisfy , first in the proofe of the true Grounds assigned by Catholikes ; next in the contempt of the same Grounds vsed by Protestants , and that for the establishing of their false Ground , vvhich in the first Part is fully performed . Of vvhich if eyther the one , or both may ground , or cōfirme thee in the Truth & true Grounds of Truth ; this thy good shal be the fruite , I desire , of my paynes ; and my paynes shall thinke themselues , at thy hands , sufficiently requited , by thy good prayers , vvhich I desyre for my selfe , and further endeauours ; all to the Honour of God , and good of his holy Church . THE CONTENTS Of the Chapters , Sections , and Subdiuisions of this second Part of the Priuate Spirit , as it is Doctrinall , and confuted . CHAP. I. CERTAINE Considerations of the Meanes of Fayth , necessary for the vnderstanding of this Protestant Priuate Spirit . Sect. 1. Of six meanes , and helps to attaine Fayth . Sect. 2. Of the order and necessity of these meanes . Sect. 3. How the Protestants want all these 6. meanes of faith . Sect. 4. How the Catholikes and Protestants differ in these six meanes ; and how the Protestants make their Priuate Spirit the only meanes for all . CHAP. II. THE Priuate spirits interpretation of Scripture , deciding of Controuersies , and iudging of Fayth , confuted by holy Scripture . Sect. 1. Out of the 1. S. Iohn 4.1 . S. Paul. 1. Tim. 4.11 . Act. 20.30 . 2. Pet. 2. describing this Spirit . Sect. 2. Out of 2. Pet 1.20 . making the same spirit authour , and interpreter of Scripture . Sect. 3. Out of 1. Cor. 12.8 . prouing the interpretation of Scripture to be a gift gratis giuē , not cōmon to al faithfull . Sect. 4. Out of Ezech. 13. describing in false Prophets this Priuate Spirit , with the effects and punishment of it . Sect. 5. Out of Iob 32. declaring in Eliu his friends spirit , the manner of proceeding of this Priuate spirit . Sect. 6. Out of Tit. 3.10 . shewing the Spirit of an Hereticke . Sect. 7. Out of diuers places of Scripture condemning the relying vpon our owne iudgment . CHAP. III. THE Priuate Spirits interpreting of holy Scripture , and iudging of Mysteries of Faith , and Controuersies , confuted by the testimony of auncient Fathers . CHAP. IV. THE Priuate Spirits interpreting of Scripture , and iudging of Controuersies , confuted by reasons drawn from the difficulty of discerning of Spirits . Sect. 1. Of the diuersity of Spirits . Sect. 2. Of the difficulty to discerne these Spirits . Sect. 3. Of the difficulty and vncertainty of the rules of discerning spirits . Sect. 4. Of the subtilty of Sathan , in deceiuing by the similitude of spirits . Sect. 5. The difficulty to discerne spirits , proued by Scripture . CHAP. V. THE Priuate Spirits authority to interprete Scripture , and iudge of Controuersies , confuted by the true infallible authority , and meanes of interpreting scripture . Sect. 1. What interpretation , authority , and meanes are necessary , and infallible for the sense of Scripture . Subd . 1. What interpretation of scripture is necessary . 2. Who haue authority to make this interpretation . 3. What meanes are to be vsed by these interpreters , to make this interpretation : and of 4. rules of infallible interpreting of Scripture . Sect. 2. That the priuate Spirit cannot haue this infallible authority , and be this infallible meanes , is proued . Subd . 1. By reasons drawne from the nature of the Holy Scripture , which is to be expounded . 2. By reasons drawne from the priuate spirit , which should expound it . CHAP. VI. THE Priuate Spirits authority to iudge of Controuersies of fayth , confuted by reasons drawne from the nature of a Iudge of Fayth . Sect. 1. The properties of a Iudge of Fayth . Sect. 2. The whole body of the Church cannot be this Iudge . Sect. 3. Secular Princes cannot be this Iudge . Sect. 4. Lay-people cannot be this Iudge . Sect. 5. The Scripture cannot be this Iudge . Sect. 6. Bishops , and Prelates of the true Church , are this Iudge . Sect. 7. The priuate spirit cannot be this Iudge . CHAP. VII . THE priuate spirits authority to iudge of Controuersies of faith , confuted by reasons drawne from the nature and certainty of Fayth . Sect. 1. The properties of Fayth , with the priuate spirits māner of proceeding . Sect. 2. The priuate Spirit cannot be a meanes of Vnity in fayth . Sect. 3. Nor a meanes of the certainty of Fayth . Sect. 4. Nor a meanes of the integrity and perfection of faith . Sect. 5. Nor a meanes of fayth , which is got by hearing . Sect. 6. Nor a meanes of Fayth which requires credible testimonies . Sect. 7. Nor a meanes of Fayth which obligeth all to belieue , & accept of it . CHAP. VIII . THE priuate spirits authority to iudge of Fayth , confuted by circular absurdities following vpō it , against Fayth . Sect. 1. Of the nature of a Circle , & the difference of Circles . Sect. 2. The Catholikes cleared from the obiected Circle agaynst their doctrine . Sect. 3. The Protestants diuers manners of Circles . Subd . 1. Their Circle betweene the scripture , & the spirit . 2. Between the spirit , and Fayth . 3. Between election , & vnderstanding of scripture . 4. Between the Spirit of euery priuate man , & of a generall Councell . CHAP. IX . THE priuate Spirits Authority to iudge of Controuersies of Fayth , confuted by doctrinall absurdities following vpon it , against Fayth . Sect. 1. Idolatry and heresy compared : and of 4. heads , and origens of all late Heresies , proceeding of the priuate Spirit . Sect. 2. Of absurdities which follow vpon the 1. head , Of contempt of all Church-authority , and relying vpon the priuate Spirit . Sect. 3. Of absurdities which follow vpon the 2. head , Of sole Fayth . Subdiu . 1. Agaynst man , making him as iust , and more certaine of saluation , then Christ. 2. Agaynst Fayth , making it false , contradictory , sinnefull , rash , presumptuous , and preiudicious to charity &c. 3. Against Christ , to whome it is iniurious , as a Redeemer , Phisitian , Lawgiuer , Iudge , Priest : and makes him ignorant , sinnefull , & damned for the tyme. Sect. 4. Of absurdities which follow vpon the 3. head , that is , Of Concupiscence being originall sinne . Subdiu . 1. Eight diuers absurdities which follow vpon it . 2. The difference between a iust Catholicke , and Protestant . Sect. 5. Of absurdities which follow vpon the 4. head , that is , Of absolute predestination to damnation . Subdiu . 1. Absurdities against man , leading to carelesnesse , despayre of saluation , and inability to be saued . 2. Absurdities against God , making him the Authour of sinne . 3. A Sinner . 4. The only Sinner . 5. A Lyer , and dissembler . 6. A Tyrant most cruell . 7. A Deuill . 8. Obseruations vpon the former doctrine . Sect. 6. Of absurdities which follow against Fayth , and the Creed . Subdiu . 1. In generall , destroying all Fayth . 2. In particular , against all the 12. articles of the Creed . Sect. 7. Of absurdities agaynst Prayer , and the Pater Noster . Subdiu . 1. In generall , making all prayer needlesse , or hopelesse . 2. In particular , opposing all the 7. petitions of the Pater Noster . Sect. 8. Of absurdities against the obseruation of all lawes , and chiefly the Ten Commaundements . Subdiu . 1 In generall , how all lawes are made impossible , and not obliging . 2. In particular , how many wayes the Protestant dostrine encourageth to the breach of all lawes , and to all lewdenesse of life . 3. To what vices in particular the same leads , chiefly to Slouth , Lust , Cruelty , and Pride . 4. Bad life . 1. In the common people . 2. In the Ministers . 3. In the first reformers of protestāt Religiō , confessed to be an effect of this doctrine . Sect. 9. The conclusion , comparing the priuate spirits doctrine with the Catholike Churches doctrine ; whether leads to the greater honour of God. CHAP. X. THE Protestants Obiections and proofes , taken out of Scripture , for the defence of their priuate Spirits authority to interprete Scripture , and iudge of Controuersie , are proposed , and answered . Sect. 1. Of certaine obseruations profitable for the solution of obiections . Sect. 2. The obiections for the priuate Spirits authority , answered . Sect. 3. More obiections proposed , and answered . CERTAINE CONSIDERATIONS OF SIX MEANES NECESSARY TO ATTAINE FAITH , All wanting in the Protestants , and suppressed by their doctrine of the Priuate Spirit . CHAP. I. Of these six meanes , which they be . SECT . 1. THOVGH , according to S. Hierome , Haereses ad originem reuocare , refut are est : To reduce heresies to their origen , is to refute them , that is , to shew not only the tyme when they did begin , but also the head , or foūtaine from whence they did spring , is a sufficient proofe , both of their nouelty and falsity ; & so to haue shewed the Priuate Spirit to haue beene the origen , & Mother which hath begot all late heresyes , which as a brood of such a Damme , haue descended from her ( which in the first Part is fully performed ) is a sufficient proofe that the same heresyes are degenerate from all diuine Verity , and are as so many poisoned streames descended from an infected fountaine . And though all Sect-maisters , who disclaime & delude the vsual receaued grounds of Christian religiō , such as are , Scripture , Tradition , Church , Councels , Sea Apostolike , and Fathers , and appeale euery man to his owne Priuate Spirit , do make this their Spirit the origē of their fayth ( which also in the former part is , I hope sufficiently and copiously conuinced , that the chiefe and prime Protestants before cited , haue done ) might suffice to conuince their doctrine of falsity , for that it is descended frō a Mother of such impiety : Though ( I say ) this , that hath beene thus proued , might be a sufficient motiue to breed a dislike of this Priuate Spirit , and of the doctrine springing from it ; yet because , that out of it all sorts and sects of heresyes , especially lately engendred , haue issued as so many vipers out of a dunghill : and because the confutation of it is the confutation of all heresies in their origen , and as it were a brusing of all late nouell opinions in the head , or a strangling of them togeather wiih their Mother in her wombe , ( for to proue the fountaine to be poisoned , is to proue the streame to be infected , and to conuince the Mother of adultery , is to proue the child liable to basta●dy ; ) it is a worke profitable , and ( I hope ) worth the labour to descend into a particuler confutation of this Priuate Spirit , and by speciall and seuerall kindes of arguments ( such as are the authority of holy Scripture , the testimonies of auncient Fathers , the principles of holy Fayth , the euidency of solid reason , & the absurdities both doctrinall and practicall that ensue vpon it , and the fruits and effects which haue beene produced by it ) to lay open the deformity , falsity , and impiety of this Priuate spirit , and to shew the inconueniences , absurdities , and blasphemies which ensue vpon the making it the whole ground of Fayth , the sole interpreter of Scripture , and the only iudge of all controuersies of Faith & Religion , which ( as is before in the former part shewed ) all Protestants haue done , and yet do . For the better performance of which vndertaken taske , and the more , both orderly to proceed , and more clearely to vnderstand the same , as in the former part we proued six groundes of Christian and Catholike fayth , vpon which it is built ; and shewed , that as the Catholikes do imbrace them all , the Protestants do reiect and delude them all : so it will not be amisse in this part , first ( before we enter the particuler confutation ) to propose to the iudicious Readers consideratiō , also six helps or meanes , by which ordinarily God vseth to worke true & Catholicke fayth , in the hart of euery true beleeuer ; and to shew that , as they are all , and euery one of them concurring to the true fayth of euery Catholik , so they are all wanting to all sortes of Protestants , and to their faith and religion , whereby both Catholikes & Protestants may discerne , as well by what kind of causes and meanes true Fayth is produced , as vpon how solid a groūd and foundation the same is builded ; and so al may the better be enabled to iudge whether of the two Religions , that is , Catholike or Protestant , be not only more solidly groūded , but also more diuinely produced . For which we may note , that as these six Meanes or helpes are necessary to Fayth , so three of them are necessary in respect of the Obiect belieued , and three in respect of the Subiect belieuing . In respect of the Obiect , the first is the Materiall obiect , or articles to be belieued , which as they are supernatural , and aboue the capacity of our vnderstanding , so are they to reason not euident and cleare , but obscure , both in their verity that they are true , and in their reuelation , that they are reuealed by God , and therefore are by fayth , for the authority of God affirming , belieued . And these are the B. Trinity , the Incarnation , Resurrection , Transubstantiation , Iustification , Glorification , and the rest which we belieue . The second meane is the Formall Obiect , or motiue why we belieue , which is the prime verity , reuelation , or testimony of God , who , as he hath reuealed all mysteries that we are to belieue , and as we are to belieue them , because God hath reuealed them ; so did he at the first reueale them all to the Prophets , and Apostles , from whome we are to receaue by Scripture , or Tradition all reuelations of all mysteries of Fayth , whatsoeuer are by any , till the worlds end , belieued , without expectance of new reuelations , by any new spirit ; for so did Christ himselfe make knowne to the Apostles , (a) All which he heard of his Father &c. And therupon the Apostles (b) are cōmanded to preach the Ghospell to all creaturs . And all faithfull are sayd (c) to be built vpon the foundation of the Prophets and Apostles , that is , vpon the reuelations made by Christ vnto them , and by them deliuered by (d) Scripture , or tradition to vs. The third Meane is the Proponent cause , or condition necessarily required to our beliefe , which , as an infallible rule and iudge , is immediatly to propose to vs the verity , & certainty , both of the articles reuealed , and of the reuelation of them ; for as the articles are aboue our capacity , and the reuelation may to vs be doubtfull , and both are obscure ; and as the Scripture , and Tradition are not only hard & obscure , but also mute , and vnable either to explicate themselues , or expresse to vs the resolution of al doubts which may arise : therefore some Iudge , or Proponent cause in respect of vs , is necessary , which must be not only infallible , and vniuersall in it selfe , and able without errour to satisfy all doubts , but also knowne and visible vnto vs , that by it we may know the verity of all , both articles , and reuelation , as also Scripture , & Tradition : which proponent cause except God had prouided and left vs , he had left vs destitute of a necessary meanes to fayth , which is to deliuer and declare to vs what God hath reuealed , and so had not prouided vs sufficient helps to attaine to the certainty of beliefe : And this is the authority of the Church of God , or the Spouse of Christ , as afterwards shall be proued . And thus , are necessary in respect of the obiect , 1. the Materiall obiect , what we belieue . 2. the Formal obiect , why we belieue , 3. the Proponent cause , to assure vs of the verity both of what , & why we belieue . In respect of the subiect , who belieues , are also necessary other three helpes : First , a Speculatiue iudgement of the Vnderstanding , grounded vpon credible Testimonyes and probable reasons of perswasions , which doe make appeare euident to mans natural iudgmēt , that this faith is credible , and worthy of beliefe , and prudently may be accepted as more credible , & more worthy of beliefe , then any other of Pagans , Iewes , or Heretikes whatsoeuer , though it be not as yet for these reasons belieued as true . These euident testimonyes of credibility ( which according to diuers dispositions , doe diuersly moue , and perswade some of them one person , and some another , and which are only humane not diuine , and leaue as yet an impression only of euident credibility , not of diuine verity ) as they are in Scripture required , (e) Thy testimonies are made credible exceedingly ; so are they ordinarily to men of reason so necessary to their conuersion , that the Will , which is not moued but with reason , or shew of reason ( for nihil volitum nisi praecognitum ) cannot giue consent to any Verity of fayth , except it first be perswaded by some direction of these motiues of credibility . Wherupon ordinarily those who are conuerted from infidelity to Christianity without some one or other of these motiues , may be sayd to be too credulous ; for qui cito credit leuis est corde , He that giueth credit quickly is light of hart ; as on the contrary , they who are not moued by them sufficiently proposed , are Stulti & tardi corde ad credendum ; Foolish and slow of hart to belieue , and thereby are vnexcusable from sinne ; but they who with desire and deligence , with deuotion , humiliation , and resignation do endeauour , and duly doe enquire & seeke out the truth of Religion , are by inuincible ignorance excused from all sinne of positiue infidelity , vntill their vnderstanding be conuinced by euident reasons of perswasion that the one religion is false , and damnable , the other true and infallible . Thus these reasons of credibility are the first help or meanes in the subiect to illustrate the vnderstanding and conuince it of the credibility of the thinges belieued . Secondly a pious motion , affection , or disposition of the Will , which directed by the former motiues of credibility , and inspired by the speciall guift of grace , either preuenting or infused , doth first it selfe giue consent , and submit itselfe to obedience of fayth , then doth determinate the Vnderstāding to giue assent to the verity of the mysteries proposed . This pious disposition , first is supernaturall , proceeding frō the grace of God , (f) who workes in vs both to will , and to accōplish ; (g) And begins in you a good worke , and so our first motion to fayth , is of grace . Seconly , it is free , proceeding from our free power and will , (h) He that beleeueth and is baptized , shal be saued , but he that belieueth not shall be condemned . And so our free will concurs also to fayth and saluation , or resists by incredulity to damnation . Thirdly , it is necessary to the conuersion of the faithfull , & is the cause why some who haue slender ( yet sufficient ) motiues of credibility , & weake motions of grace , are freely conuerted ; whereas others , who haue stronger both motiues and motion , do obstinatly resist & will not be conuertd , according to that : (i) Certaine belieued these things which were spoken ( by Paul ) certaine beleeued not . And , (*) How often would I gather togeather thy children , & thou wouldest not ? And this is the second help , or meane working in the will. The third , and last help , or meane in the Guift , or habit of Fayth , which 1. is a permanent guift , or quality produced by God , & infused into our Vnderstanding ; 2. It doth enable and lighten the Vnderstanding ( which otherwise of it selfe is as able to see and belieue the high mysteries of fayth , as the eye without light is to see colours ) to giue assent , and beliefe to whatsoeuer articles are by holy Church proposed , as reuealed by God : (k) By fayth we vnderstand , or belieue that God is . It is the beginning and first ground of saluation & iustification , by which we first know God. (l) The iustice of God is reuealed by fayth : by which we liue in God. (m) The iust liueth by fayth : and by which we are prepared to iustification . (n) VVith the hart we belieue vnto iustice : We are iustifyed by (o) fayth . It is sometimes both obtained before grace of iustification be had , and also kept , after that is lost : so that many haue this habit of fayth , who haue not the habit of Charity . (p) Many of the Pharises belieued in him , but did not confesse him . (q) If I should haue all fayth , and haue no Charity &c. It may be lost , & that only by infidelity , or refusing to belieue , as it was in (r) Hymenaeus & Philetus , and in those (s) who erred from the fayth : (t) Made shipwracke about the fayth . (u) And fell from fayth . And thus it is lost in all Heretikes , who fall from fayth into heresy , and so loose their habit , by which in Baptisme they were enabled afterwards to belieue truely . And these three , to wit , The credible testimony , to conuince the Vnderstanding , to accept the articles as credible : The pious affection of the will , to encline the will to obedience of faith : And the guift or habit of Faith , to enable both Will and Vnderstanding , to consent and assent to the diuine reuelations , are those which are required on the part of the subiect , or person who belieues . The order and necessity of the former meanes . SECT . II. THE second Consideration may be , to ponder , first , the order and manner of proceeding . Secondly , the necessity and efficacy of these six helpes or meanes of Fayth , all as they are compared one with another , and all , as they haue their operation in vs. And first , for the order , we may obserue , that the māner which by God ordinarily is vsed , according to these meanes , to prepare and help an Infidell , or Heretike of discretiō , to his conuersion to true fayth , is this : 1. Mans Vnderstanding by reason of credibility , & motiues of perswasion is induced and disposed to accept this fayth , as credible , and such as in prudence may , and is before any other to be beleiued ; and his iudgement by certaine markes , and signes apparent and easy to euery ones capacity , is perswaded that this Church and company of belieuers is rather then any other , the true Church of Christ , by which he is to be directed in all particulars of his beliefe . 2. He is directed by the Churches authority , how to discerne betweene the verity and falshood of thinges declared , and betweene certainty of reuelation diuine , & illusion diabolicall . And by it is proposed and declared to him what in particuler he is to beleeue as true , and what to condemne as false . 3. The wil is inclined by grace to subiect it selfe vnto obedience , in consenting to fayth , & to determine the vnderstanding to yield assent to fayth . 4. The guift , or habit of faith , is infused into the Vnderstanding , that it may yeild a firme , and infallible beliefe , or assent to the articles of fayth , thus made probably credible , by reasons of credibility , thus proposed by the Churches authority , and thus made of infallible verity , for the authority or testimony of God reuealing , and affirming them to be true . In which act of assent consistes the essence , and perfection of diuine and supernaturall fayth . By which is apparent both the manner , and order how ordinarily God workes true Fayth in euery Christian , by these meanes , and also how faith is resolued and grounded vpon euery one of these meanes in particuler . For if we respect the disposing meanes by which we are prepared to accept of our fayth as credible , it dependes vpon the exteriour motiues of credibility , and so our fayth is resolued into them dispositiuè . If we respect the directing meanes , which propose and declare to vs in particuler , what we are to belieue , our faith depends vpon the authority of the Church , and so it is resolued into it directiuè . If we respect the efficient meanes by which it is wrought in vs , it depends vpon the guift , or habit of faith , and so is resolued into it effectiué . But if we respect the formall meanes , and finall resolution , why we doe belieue it , it depends vpon the diuine reuelatiō of God , and so is resolued into it , formaliter , and finaliter . Of which the preparatiue meanes , that is , the Credible testimonies are precedent to faith , and leaue only an human perswasion of the credibility of the verityes . The Directiue meanes , that is , the Churches authority , is also precedent , exteriourly proposing what in particuler , and why we are to belieue . The Effectiue meanes , that is , the habit of faith , doth interiourly cōcurre with the Will and Vnderstanding to the act of beliefe . And the Formall motiue , or meanes , that is , reuelation of God , is the formall , finall , and last resolution why we belieue infallibly such verityes to be true . So that if one aske , by what we are before prepared , and disposed to belieue the truth , it is by the credible testimonies ; if by what we are directed & guided to know the truth , it is by the Churches propositiō ; if by what we are assisted , and enabled to assent infallibly to this truth , it is by the habit of Faith ; if for what , and why we doe actually , formally , and finally assent , & belieue the same truth , it is for the reuelation of God. As therefore the Samaritans at the first were prepared by the womans relation ( who told them , that surely it was the Messias who had told her all that she had done ) to thinke it probable that he might be the Messias , and the woman was as it were a proponent , or propounding cause to them of him , (w) Many of the Samaritans belieued in him , for the word of the woman , giuing testimony , that he told me all thinges whatsoeuer I haue done . But afterwards hauing heard and conuersed with our Sauiour himselfe for two dayes , they now sayd : (x) Not for thy saying O woman , do we belieue , for our selues haue heard , and do know , that this is the Sauiour of the world indeed . So all Christians are first prepared by credible testimonies , & directed by Church authority , to the knowledge and certainty of that truth : but afterwards when the diuine reuelation it selfe , as the word of our Sauiour , is made knowne to them , then do they now ( formally and finally ) not for the testimonies of credibility , or Church proposition , but for the diuine reuelation it self , giue firme and infallible assent , and beliefe to the verityes or articles of fayth . And thus Catholike fayth is that , which is for probable testimonies accepted as credible , by Church proposed as infallible , by an infused habit effected as supernaturall , by diuine verity reuealed as truth infallible , and necessary to be belieued . This fayth is that , which is the beginning and ground of iustification , the way and gate to saluation : vpō which the Church of Christ is founded , and is as the life and soule of it , which maketh vs members and partes of Christs Church , we being by it , and Baptisme inserted into his mystical body , which maketh vs certainly & infallibly belieue , either expresly , or implicitè , all whatsoeuer articles of sayth God hath reuealed to his Church by his Apostles , which is a necessary meane , instrument , or dispositiō to our iustification , and saluation ; without which none are iustified , and by which , informed with charity , all are iustifyed : which is one , & entire fayth in all faithfull , who for one motiue , and by one proponent cause , do belieue all one doctrine , which being one and entire , belieue as they ought , eyther all articles of fayth explicitè or implicitè , or none at all , which ( by refusing to assent to any one article ( in which is questioned the ground of all ) is by infidelity lost to all : and to conclude which distinguisheth a Catholike from an Heretike , in that whosoeuer hath this fayth is a Catholike , and whosoeuer wants it , or looses it , is an Infidell , or Heretike , and so out of state of grace and saluation . And thus much for the order and manner of Gods working of fayth , by these meanes , in vs. Secondly , for the necessity and efficacy of these meanes ( though all and euery one in particuler be ordinarily necessary to true and diuine supernaturall faith ) the credible testimonies , as exteriour motiues , to conuince our Vnderstanding , that it may prudently accept of this faith , as credible and worthy of beliefe : the motion of grace , and habit of fayth , as interiour assistants , that the Will may not resist , but piously incline to consent , & determine the Vnderstāding to assent , and that the Vnderstanding may obediently yeild assent to the misteries of fayth : the materiall obiects , as those which we are to belieue , and the formall , as that , why we are to belieue ; all which are absolutly necessary to make fayth credible , free , and supernaturall , and without them , all faith is but humane , false , or fained : yet in respect of vs , and of our certainty of beliefe , a proponent cause , and that infallible , which can be no other but the Churches authority , is most important and necessary . And first , that a proponent cause is needfull all grant , because faith (y) being by hearing , and hearing by the word of Christ , some preacher , or teacher is necessary , to propose , and teach vs what is to be belieued by vs ; for as fayth depends not vpon reason , but vpon authority , & that of God , affirming this , or that to be true , and commanding it to be belieued ; so this authority , thus affirming this verity , must be made knowne to vs , by some directing or proponent meanes , or els we cannot come to the knowledge of it . 2. That this directing and proponent cause must be infallible , so that it cannot erre it selfe , nor propose to vs an errour , or falshood to be belieued for a truth , is proued : for since God requires of vs a certainty & infallibility of fayth , and this our certainty must be had by some direction , and proposition , by which it is proposed & made knowne to vs , what we are certainly to belieue ; it must needes follow , that this Proponent cause must be certaine and infallible , or els our fayth directed and guided by it , cannot be certaine . Thence it followes , that they who admit a proponent cause ( as the Protestants do their church ) and yet do admit it to be fallible and subiect to errour ( as all of them do their Church ) cannot haue any certaine and infallible fayth at all , as wanting a necessary , certaine , and infallible meanes to propose , and teach them this certaine and infallible fayth , which is confirmed by S. Augustine , who sayth , That if Gods prouidence rule and gouerne humane matters , we may not despaire , but that there is a certaine authority appointed by the same God , vpon which staying our selues , as vpon a sure step , we may be lifted vp to God. Thirdly , this certaine & infallible proponent , or directing cause is Church-authority , which Church that it may infallibly direct vs , & we securely rely vpon it ; first , Iesus Christ selected , and made it , not only his inheritance , (a) Which he hath chosen ; (b) Or his house which he builded and gouerned ; (c) Or his Temple of which himselfe is Priest : (d) but also , his dearest spouse ; (e) VVhich he espoused to himselfe alone in fayth and truth ; (f) As a Virgin pure and vnspotted , without corruption ; (g) Yea , as his owne body ; And one body with him ; (i) VVhich as head he nourisheth , cherisheth , and sanctifieth , making her glorious without spot ; (k) And which he hath purchased with his pretious bloud . Secondly , he priuiledged it first with his owne presence , promising to be (l) with it all dayes , euen to the consūmation of the world . Next , with the presence of the Holy Ghost , (m) The spirit of truth that he may abide with you for euer ; (n) And shall not depart out of thy mouth , and out of the mouth of thy seed , and out of the mouth of thy seeds seed for euer . And for what end ? (o) That he may teach you all thinges ; (p) That spirit of truth , shall teach you all truth . Thirdly , he armed it with all power and authority ; (q) To remit , or retaine all sinnes , to bind or loose whatsoeuer is to be bound or loosed in earth or in heauen ; (r) to correct & punish with the rod of correction ; (s) To excommunicate and deliuer vp to Sathā ; (t) And to determine all questions , or controuersies , as it should seeme good to the Holy Ghost , and it . Fourthly , he established and cōfirmed it ; (u) As the pillar and foundation of truth , that being in it selfe grounded in truth , and also grounding others in the same , it should stand so firmely , (w) that the gates of hell shall not preuaile against it . Fifthly , he gaue to it commission and charge (x) to teach all nations , and to preach the Ghospell to all creatures . Sixtly , he gaue vs warrant and security , that we might safely heare and obey it ; (y) He that heareth you , heareth me . Seauenthly , he gaue vs charge , and command by precept of obligation , that whatsoeuer (z) they shal say to you ( speaking of the Scribes and Pharisies in Moyses chaire , but à fortiori , of the Pastours and Prelats in Peters Chaire ) that doe you . Eightly , he threats and terrifyes vnder great punishment ; first of danger , and of contempt of himselfe , by contemning it , (a) He that despiseth you , despiseth me . Secondly , of infidelity , and losse of his fauour and grace ; (b) He that will not heare the Church , let him be to thee as the Heathen , and the Publican . Thirdly , of hell and damnation for euer ; (c) He that belieueth not , shal be condemned . All which doe proue , not only an authority , and that infallible in the Church to direct and teach vs ; but also an obligation in vs to obey & submit our selues for fayth , to the direction and instruction of it . And least any should doubt of this Church , what it is , the holy Ghost explicates the meaning of our Sauiour , & tells vs , that it is ; (d) Some Apostles , & some Prophets , and other some Euangelists , and other some Pastours and Doctours , to the consumation of the Saints , vnto the worke of the ministery , vnto the edifying of the body of Christ , vntill we meet all into the vnity of Fayth . Which Pastours he will giue vs , according (e) to his owne hart , who shall feed vs with knowledge , & doctrine . And how shall they feed vs ? by preaching and proposing to vs the doctrine of fayth ; for as hearing is a necessary meanes to belieuing ; (f) How shall they belieue him , whome they haue not heard ? so preaching , and proposing what is to be belieued by Church-pastours , is necessary to hearing , & so to belieuing ; (g) How shall they heare without a Preacher ? By which is apparently proued the necessity , and infallibility of Church authority for a propounding and directing cause , in matters of fayth and Religion . All which may be confirmed : First , by authority of holy Fathers , among whome I will cyte S. Irenaeus , and S. Augustine for the rest . Irenaeus that learned Doctour , and holy Martyr , sayth : VVe ought not to seeke among others the truth , which we may easily take and receaue from the Church , seeing that the Apostles haue most fully layd vp in her , all thinges which are of truth , that euery man that will , may take out of her the drinke of life . For which those thinges that are of the Church , are with diligence to be loued , and the tradition of truth is to be receaued . S. Augustine sayth : The truth of the Scripture is holden of vs , when we do that which pleaseth the vniuersall , or whole Church , the which is commended by the authority of the Scriptures themselues , that , because the Holy Scriptures cannot deceaue , whosoeuer feareth to be deceaued with the obscurity of this question , let him require the iudgement of the Church , which without any ambiguity , the holy Scripture doth demonstrate . In which is affirmed : First , that all truth is left by the Apostles in the Church , not in Scripture only . Secondly , that the same truth is to be learned and receaued of all by the sayd Church . Thirdly , that the truth thus receaued , is most true , and is to be loued , and followed of all . See more of the Fathers aboue in the first part , to whome I add a confirmation out of Luther , against himselfe , and his followers , who sayth , that , The Church neither can , nor ought to teach errours , no not in the least thinges , since God is the mouth of the Church , and as God cannot lye , so neither can the Church . Secondly , by Reason ; for since of all the rest of the means and rules also of fayth , there may be , and often is question & doubt , as for example , of the articles which be true , which not ; of reuelation which is reuelation of God , & which an illusion of the enemy ; of the motion of the spirit , which is of God , which of nature , & which of Sathan ; of the inclination of the Will , which is a pious disposition , and which an illuding affectation ; of tradition , which is diuine , Apostolicall or Ecclesiasticall , which not ; of Scripture , which is true , which false ; of true , which is the incorrupted translation , which corrupted ; of the incorrupted trāslation , which is the true sense , which is false ; and of the true sense , which is to be belieued as fundamentall , and necessary , which is not to be belieued as fundamentall , but only voluntary . Of all which , since , I say , there euer hath beene , and now is great question & contentiō , some infallible directing iudge , & propounding cause is a necessary meane , to end these & all like controuersies , and to settle and resolue vs in the assured certainty of the one or other , or els will the contention be euer endlesse , and we in our opinions restlesse . Among which seeing no other can be assigned but the Church , and that God hath giuen so large commission , and priuiledge for that end to it , as we haue produced ; it remaines that the Church and Church authority , is , of all necessary meanes of fayth , the most necessary for vs , to settle and satisfy vs , in the certainty of our diuine fayth . And thus much of the order & necessity of these six meanes , and chiefly of Church-proposition , or the Proponent cause . How the Protestants want all these six meanes of Fayth . SECT . III. THE third Consideration , is to reflect how that of all these six meanes necessary to diuine fayth , the Protestants haue not any one , but are defectiue in all . These meanes are either External as the credible testimonies , which by euidence of reason conuinceth that such a faith is credible , and may prudently be belieued , and Church proposition , which by the credit of authotity , assures , that the same is true , and is to be belieued , both which are externall to the person belieuing ; or Eternall , as the articles which are belieued , and the reuelation why they are belieued , both which are of eternal verity and certainty ; or Internal , as the pious disposition of the will by grace preuenient , and the actuall assent to fayth in the Vnderstanding , by the infused guift of Fayth , both which grace and guift , do operate and cooperate to the act of diuine , supernaturall , and catholike fayth : That these , I say , all and euery one of these meanes are wanting in Protestants to their fayth & beliefe , I proue . And first , that they want all testimonies of credibility , which may perswade any man prudently to accept of their fayth , we may suppose , and note , that these testimonies , or motiues are of three sortes . 1. such as may perswade Iewes , and Gentils to become Christians . 2. such as may confirme Catholikes to continue Christians . 3. such as may induce Heretikes to returne to be Catholikes . Of the first sort are many alleaged , by ancient Fathers Dionysius Areopagita , Iustinus , Martyr , Clemens Alexandrinus , Tertullian , Cyprian , Lactantius , Chrysostome , & Augustine , against the Gentils , all cited & proued by (h) Valentia . As for exāple in respect of Christ , the dignity of his person , the efficacy of his preaching , the verity of his predictions , and the vertue of his miracles . In respect of Christian doctrine , the manner of the propagation of it , not by power , eloquence , nobility , or liberty , but by the simplicity of simple , poore , and vnlearned mens preaching , and that to a faith aboue reason , & contrary to the inclination of flesh , and bloud . The confirmation of it by miracles , martyrdome , prophecies , sanctity of doctrine , and order of discipline ; the opposition of it by the violence , and persecution of Iewes and Pagans , and by the eloquence , & reasons of Rethoricians , and Philosophers , all in vaine . In respect of the Scripture , the antiquity of it , as extant before any writings of any Philosophers , & the consonancy of it , in the agreement of the old testament with the new , and of both in themselues . In respect of the Professours , their excellent wit , eloquence , learning , and vertue in it , their conuersions from infidelity to it , their wonderfull constancy , and fortitude in defending , and dying for it . All which haue beene vrged as strong motiues , against Gentils to conuert them to it . Of the second sort which may confirme Catholikes , or such as confirmed S. Augustine in his catholike beliefe against the Maniches , which he recites to haue beene , 1. the consent of people and Nations . 2. Authority begun by miracles , nourished by hope , increased by charity , and confirmed by antiquity . 3. The succession of Priests from the seate of Peter , to the then present Bishop of Rome . 4. The name of Catholike , neuer vsurped by Heretikes , speaking to strangers , but vsually attributed by them to Catholikes : all which did iustly keep me ( sayth he ) in the bosome of the Catholike Church . Of the third sort , which may reduce Heretiks , are such as the Nicen Councell , in the Creed , S. Augustine , (*) and others did alledge to conuince the Heretikes of their tyme , that is , 1. Vnity of the present Church with the ancient in doctrine , and vnity of the partes with the head by fayth , & vnity among themselues by charity , and to their Pastour by obedience . 2. Sanctity of doctrine , which induceth sinners to holinesse , and conuerts Infidells to christianity ; and sanctity of persons , who exercise good workes of piety , & confirme their doctrine and holinesse by miracles and prophecies . 3. Vniuersality , in name by which it is called Catholike . In place by being or hauing been extended , in preaching , or professing to all or most Nations , at the least successiuely . In tyme , by being ancient in beginning from the Apostles , and constant in continuing from them vntill this present , against al persecution of Gentils , Iewes , or Pagans . 4. Succession of Pastours and Prelats , who by lawfull succession from some Apostolicall sea , or from some who haue authority from it , and by lawfull ordination from them who are lawfully ordeined , can deriue their succession and ordination from the Apostles . These are markes and testimonies , which distinguish the true Church of Christ from al conuenticles of Heretikes , & do conuince euidently that to be the true church where they are to be found , and that to be false , where they are wanting . Which supposed , it is to be proued . First , that the Protestants want all these testimonies of credibility , which should make euident the credibility of their fayth , and religion , either to Pagans to conuert them , or to Heretikes to reduce them , or to their owne followers to confirme them . And first , because it will be to tedious to touch euery one in particuler , we will select the most principall ; and for the first sort , which may conuert Pagās , it is certaine , that whatsoeuer of the former motiues the Protestants can alleadge , either concerning Christ his doctrine , his Scripture , or his Professours , to proue Christian Religion credible to a Pagā , they receaued them all from vs , and our Church ; ( from which they haue receaued what they haue , either of Christ , of Scripture , of Sacraments , of Christian religion in generall ) therefore what these proue or confirme , they proue & confirme our Church and doctrine , not theirs . For the first of the rest , if we seeke Vnity of doctrine , among them it is not to be found . They haue not Vnity , either with the Primitiue Church , and Fathers , whose doctrine they reiect in free Will , Merit , Iustification , Prayer to Saints , and most points now in controuersy , as in the first part is at large proued ; nor with any head , or supreme Gouernour , of which sort they admit none on earth , but disclaime all supremacy in any person whatsoeuer for matter ecclesiasticall ; nor yet among themselues , who are diuided into many diuisions and subdiuisions of Sects and Heresies , that long agoe the number exceeded a hundreth , & now are so many , that they cannot be numbred . In all which as they want all Vnity , so they want all meanes to settle any vnity , in that they admit no iudge to decide any controuersy , and to silence any persons contentious . If we seeke for Sanctity , either of doctrine , or of persons , by holynesse of life or miracles , it is not to be expected among them ; for their doctrine ( which is for example , that euery motion , though naturall , of concupiscence is sinne , as well without , as with consent , that all workes , though the best , are sinne , that no good Workes doe merit , that no Iustice is inherent , but imputatiue , that only Fayth iustifies , that the Commandements are impossible , that Man hath not Free-will , that God ordaines , and creates Men to saluation or damnation , without respect to their endeauour or workes : ) This doctrine I say , is a speciall retractiue to detaine any man from attaining to any sanctity and perfection of life , as impossible and not in his power . For any kind of Miracles , they are so destitute of them , to confirme their new doctrine , that they disclaime all ; and because they haue none , they affirme that none are now wrought , or if any be wrought , that they are false , feygned , or diabolicall . For Holinesse of life , they confesse it to be so far from them , that as (n) Luther confesseth : Men are dayly worse , being possessed now with seauen Diuells , more then before , yea with whole troupes of Diuells , and are more couetous , crafty , cruell , and wicked , then when they were Papists . And the like is confessed by Caluin , Musculus , and others cyted by (o) Becanus , and the Protestants Apology . If we seeke for Vniuersality , they are ashamed to stile themselues by the name Catholike , which is vniuersall , but by the name of Protestant , or for distinction of Protestants , by the name Lutheran , Caluinist , or the like . Vniuersality of place they cannot challenge , because their doctrine neuer extended out of the limits of a few Northern countryes in Europe , nor euer entred Africa , Asia , or America . Vniuersality of tyme they cannot chalenge , because their Church had its first being but about an hundred yeares agoe , and this so apparently , that we can nominate the yeare when , the authour who , the place where , the opinions what , the mantainers and abetters by whome this doctrine had first being in the world , and the opposers who at first did , & yet continue to gainsay it : so as they disclaime expresly from this marke , not only denying it to be any marke of the Church , but also confessing that their Church was , according to some of them , seauen hundred , to others a thousand , to others twelue hundred , to others foureteene hundred yeares , euer from Christ ( as before is proued ) either not at all , or altogether latent and inuisible . If we seeke for Succession of Ordination from the Apostles , they either beg it from the Romā Church , which they account Antichristian , or els take vp a new one at their owne handes , and are Prelates and Pastours of their owne creation ; and for want of ordinary vocation from Christ , are content with an extraordniary of their owne inuention . By which , and much more for breuity omitted , is euident , that all testimonyes of credibility sufficient to make their doctrine seeme probable , and worthy of credit , are wanting to them , and their Church . 2. That the Protestants want the two externalll meanes of fayth , which is Church-infallible proposition , by which they should be assured & confirmed in the certainty of their diuine reuelation , & mysteries reuealed , in the certainty of their spirit and motions by it , and in the certainty of their Scripture , and meaning of it , is proued : because whether we take the Church Authoritatiue , for the chiefe Pastours and Prelates by whose authority it is gouerned , or Representatiue , for the general Councels in which the whole body in the assembly of Bishops is represented , or Collectiue , for the whole multitude of all faythfull belieuers through the whole world dispersed : Take it , I say , in which of these senses you will ( in all which it is the true Church of God , and of infallible authority ) yet in none of these doe the Protestants receaue any infallible direction or confirmation frō it . For if we respect their Pastours and Prelates , they are not directed by them , or obedient in fayth to them , but , by the liberty and priuiledge of their spirit , euery priuate person hath authority to censure and iudge them . If we respect generall Councells , they disclaime all , as before is proued , or if they approue any , it is so farre as their Decrees do agree with the fancy of their spirit , to which they subiect them , and so longe as they are pleased to obserue what is commāded by them , in which they will be free without obligation to obey them . If we respect the whole body of the Church they in their generall Tenents doe generally hould , that it may erre and faile in doctrine and fayth , and for practise do boldly affirme , that for many ages it hath fallen , and failed not only in doctrine of Idolatry , superstition , and heresy , but also in very extancy , and being of a Church , as hauing beene inuisible not extant , but dead , buried , and corrupted for so many ages togeather , as in the first part is proued : and thus they cut off al infallible authority of Church proposition , which more then the other meanes , they do in plaine tearmes expresly reiect and condemne . 3. That the Protestants want the first internall means of Faith , that is , a pious disposition , or inclination to belieue what is proposed by the Church , as reuealed by God , is proued ; because as a pious inclination of the will , moued by the grace of God , doth apply and determine the Vnderstanding of a willing and well disposed person , either to labour and seeke out such motiues , & testimonies , as do make the truth of Religion seeme probable , or to assent to such as are already proposed vnto it : so the obstinate disposition of a willful Protestant , doth refuse to giue any credit , or beliefe to any reasons , though neuer so euident , or to any definition of the Church , though euery way most certaine ; but resolues with out amendement to persist in his preiudicate opinion , notwithstanding any reason or authority to the contrary . By which his obstinacy , 1. He fals into heresy , by willfully following his owne opinion which he chooses , and carelesly contēning the authority of the Church , in that it defines . 2. He looseth his fayth which he receaued in Baptisme , & fals into infidelity , partaking with Heretikes . 3. He belieues no articles of fayth ( to which he assentes , though truly , firmly , and for the testimony of God ) by any diuine and Catholike fayth , which depends vpon an infallible meane , that is Church proposing authority ; but by humane fayth , wholy relying , and lastly resoluing his beliefe , eyther vpon the authority of some deceauing maister , or vpon the testimony of some wrested Scripture , or vpon the euidency of some deluding notes and markes , or vpon the seeming apparency of his owne spirit , and conceit . 4. He separates himselfe from the vnion of the body of Christ , from the benefit of the merits of his passion , from the communion of his Saints , both in earth and heauen , and from all participation of hope of glory in Gods Kingdome to come , & so remaines as a dead member , cut from the body , as a dry bough deuided from the tree , as a darke glimse of light separated from the Sunne , & as a small streame stopped from the current of the fountaine ; all which as they do presently decay and dry , or come to nothing , so he . 4. That the Protestants want the two internall meanes and help of Fayth , that is , the infused and permanent guift of fayth inherent in the Vnderstanding , and both enabling and illuminating it to the producing of the act of diuine supernaturall fayth , is proued : Because Protestants who hold that Fayth doth iustify , and that Iustification is not by any inherent guif and quality , but by the extrinsecall fauour of God , not imputing our sinnes vnto vs , must needs by consequence hould , & so for the most part do hould , that there are no infused and permanent guiftes , or habits of fayth , which concurre or help to our Iustification , but that all is wrought by the motion of a transeunt spirit : which motiō , as it worketh ( according to them ) in them by it selfe only , & wholy , all internall good workes , without any cooperatiō of man , or mans freewill ; so it is only a motion which worketh in whome it will , when it will , and how it will , al , and whatsoeuer it wil , in man to his iustification and saluation : by which it is euident , that as in all their opinions , they are neyther constant nor permanent , but are wafted with euery wind of new doctrine , and so fly from the beliefe of one thing to another : so they are not guided by any permanent guift or quality , but by certaine flashes & motions of an vncertaine spirit , which leads them from one vncertainty to another , and so leaues them in al , vncertaine . 5. That the Protestants want the first of the eternall meanes or helps of Fayth , that is , the materiall obiects or articles of beliefe , which are to be belieued , as reuealed by Christ vnto the Apostles , and by the Apostles left to their Successours , and by them to vs , and posterity , is proued . 1. Because they belieue many thinges as obiects of Fayth , which are not reuealed , eyther in Scripture , or Traditions , of which are many instances giuen in the former parte ; so do they not belieue many articles which are reuealed both in Scripture and Tradition ; for which cause they reiect all tradition , and in it , many mysteries of fayth , which the Apostles left only by Tradition , and refuse many partes of Scripture , and that chiefly , because they containe many points of doctrine , which they will not belieue . 2. Because as they admit many points of doctrine , into the number of their articles of fayth , which the ancient Church condemned for heresies , as contrary to Apostolicall doctrine ( witnesse the ancient condemned heresies of Heluidius , Vigilantius , Arius , Iouinian , and others by them reuiued ; ) so they cōdemne many pointes of doctrine as erroneous , superstitious , or idolatrous , which the ancient Church receaued for articles of Fayth as agreable to Apostolicall tradition ( witnesse all the poyntes of doctrine , which the Magdeburgenses and others before cyted condemne as errours , and staines in the ancient Fathers in euery age since Christ ) in both which they erre in the materiall obiects of Fayth , as well in receauing condemned heresies for Apostolicall verities , as in cōdemning receaued Apostolicall verities reuealed by Christ for erroneous heresyes . 3. Because , as they admit speciall Fayth only ( whose obiect is only their remission of sinnes and iustification ) for diuine Fayth , by which they are iustified ; so all other fayth , by which they belieue , for example , the B. Trinity , Incarnation , Passion , and Resurrection , and Ascension of Christ , with the rest of the articles of faith vsually belieued , they acknowledge for no other , but for a general Faith , common as well to the damned and Diuells , as to them ; which faith in the Diuel , and damned as it is no voluntary and free act , proceeding from a pious disposition of the Will , nor a diuine and supernaturall worke , depending vpon any authority of God reuealing ; but a meere naturall and necessary act of knowledge● , conuincing their vnderstāding eyther by force of experience , or by euidence of reason , or by apparent and euident notes of credibility , or by some manifestly knowne testimonies of God , of the verity of that which they belieue and tremble at ; so in the same manner , their Faith of the same articles , by their owne confession , is not diuine but a meere humane fayth , grounded vpon some generall receaued opinion , or vpon some meere human authority : and so what they conceaue of the generall articles of faith , they do not receaue them as any articles of doctrine and supernaturall fayth ; but as generall receaued positions , humane coniectures , and their owne selfe-seeming and chosen opinions . 6. That the Protestants want all diuine Reuelation , for which as the formall cause and the finall resolution , they should belieue al which is by God reuealed , is proued . 1. Because what they belieue , they belieue not for that it was reuealed to the Apostles by the Holy Ghost , eyther at Pentecost , when it did visibly teach and confirme them , or in successe of tyme , when vpon occasion ( as at the conuersion of Gentils ) it did reueale to them all the mysteries euer after to be belieued ( which Reuelation made to the Apostles is the formall cause of fayth ; ) nor yet , for that it is proposed to them by Church infallible authority , as a condition necessary to know what is reuealed ; but for that , it is reuealed to them a new , by their owne priuate spirit , from which they receaue all their directions and certainty , both what is reuealed , why it is reuealed , and also by what meanes it is reuealed . 2. Because the meanes by which Christ doth manifest and declare vnto vs his diuine reuelations , they eyther plainely reiect , or wholy subiect to their priuate spirit ; for the authority of traditions , by which part of the diuine reuelations are deliuered to vs , and the Proposition of the Church , by which we are secured of the certainty of them , they reiect and deny . The authority of the Scripture , which is an other meane by which God hath reuealed his truth , and which they chalenge as the only means both of knowledge & certainty of diuine reuelations , they wholy subiect to their priuate spirit , by which they are assured , which is true Canon , which is true edition , which true trāslation , which true sense of it . And so for diuine reuelation they haue neyther any at all , nor yet any meanes to know or attaine vnto it . And thus much of the Protestants want of all the necessary helps & meanes , by which true and diuine supernaturall Catholike fayth is produced , conserued , and increased in the soule of euery faithfull belieuer , and member of Christs holy body , and Church . How the Catholikes and Protestants differ in these six meanes ; and how the Protestants make their priuate spirit the only meanes of all . SECT . IIII. THE fourth consideration is to reflect vpon the aduantage , which we Catholiks haue against the Protestāts , and the difference that is betweene vs and them , in these meanes of Fayth ; and how that the Protestants do substitute one only deluding and deceitfull meanes , that is , this their priuate Spirit , in place of all the six former meanes of fayth . And first for the materiall obiect , they professe to belieue , 1. only the doctrine which is reuealed in scripture . 2. that only which is reuealed , in that one parte of Scripture , which they are pleased to accept as Scripture by their spirit . 3. that only , in that part of Scripture , which is according to their precōceaued opinion , so interpreted by their spirit : so that Scripture alone , and that not in whole , but in part ; and that part of Scripture , as it is expounded by their priuate spirit , containes all the articles of their fayth . We Catholiks do professe to belieue , first , al that which haue been wrot by the Apostles , or Prophets in holy Scripture , & that in the whole bookes of Scripture , as anciently they were by a Councell of Carthage , S. Augustine , & others receaued , & all in that sense as it was by ancient Church expounded . 2. all that which hath been by the same Apostls deliuered to posterity , by word of mouth , and tradition . 3. all that which hath beene declared to vs out of Scripture or Tradition , by definition of generall Councells . 4. all that which by continuance of practise hath beene by holy Church euer reuealed . 5. all that which by vnanimous consent of holy and learned Doctours , Fathers , and Saints , hath beene belieued : in this we differ and haue the aduantage for the articles we belieue . Secondly , for the formall obiect of finall resolution of Fayth , they belieue what they belieue , eyther for that their sense doth so perceaue it , or for that their reason doth so persuade it , or for that their priuate spirit doth so suggest it , and so they make their sense , or their reason , or their owne priuate spirit and phantasie , the formall motiue , and finall resolution of their Fayth . We belieue what we do belieue , for that God hath reuealed it , and that not a new , and to some one in particuler , but anciently to the Apostles , and by them generally to all their successours , and by successiō to vs , so that our doctrine , and our beliefe of it , is grounded not vpon any our owne sense , our owne reason , our owne priuate conceit , all most fallible and most subiect to illusion and deceit ; but vpon Gods diuine reuelation , as he is the prime verity , and verity it selfe ; and that not newly , but of ancient euer since Christ reuealed ; that , not personal , made to me or one alone , but Apostolical , first reuealed to the Apostles themselues ; that , not priuate to euery one seuerally , but generall to all faithfull vniuersally ; that , not interrupted , & at certaine tymes , & by fits , and to certaine persons made knowne , but continued , & by succession , at all times by all faithfull , and in all places receaued ; that , not fallible without ground & subiect to priuate illusion , but most infallibly grounded vpon diuine reuelation and Church proposition , & subiect neither to be deceaued , nor yet do deceaue : and in this we differ , and haue the aduantage for the meanes of Fayth eternall . Thirdly , for the inward assistance of Gods grace , and the cooperation of it , they challenge only certayne motions or flashes of a fickle spirit , which whether it be by illumination , or illusion , whether of grace , or nature , whether supernaturall of God , sensuall of nature , or diabolicall of Sathan , they haue no meanes to discerne , or ground to be certaine , and by it , as dust by a whirle wind , they are carryed vp and downe in a round , without freedome , reason , or operation of their owne , to what fancy and conceit , it violently wheels and forces them . We are assisted and enabled by the diuine guift of an internall and permanent spirit or habit of faith , which infused into vs , and alwayes remayning in vs , is , at any instant , ready with vs , and the cooperation of grace in vs , to worke both a pious inclination of the will , to dispose it without obstinacy , obediently to consent ; and also an actuall assent of the vnderstanding , illuminating and enabling it , firmely to assent to what is reuealed and proposed . Also we admit and receaue , besides this habituall Grace , other actuall , and diuers motions of grace , and of it , some either excitant , first to excite & moue vs ; or adiuuant , to assist vs , being moued ; some either operant , which workes in vs without vs , and our cooperation ; or cooperant , which workes in vs , togeather with vs , and our cooperation with it ; some either sufficient , by which we are enabled to be conuerted ; or efficient , by which we are actually conuerted . And in this we differ from them , and haue the aduantage for the meanes of faith internall , both for the will and vnderstanding . Fourthly , for the credible testimonies and motiues of persuasion , which may in reason persuade any man prudently to accept any religion , as worthy of credit ; They haue not any which may , either induce any which was neuer of it , nor reduce any which are fallen from it , or establish any who are entred into it , that their faith , doctrine , and religion is credible , as is before proued . We haue many , & those forcible reasons , perswasions , and credibilities which may in prudence persuade any Pagan neuer admitted to it , or Heretike reuolted from it , or Catholike setled in it , that our faith , doctrine , religion , and Church , may and ought prudently to be accepted , is credible , and worthy of beliefe . We haue , Vnity with the ancient and primitiue Church , with the learned and holy Doctours , and Fathers , with the holy Saints , and Martyrs , whose faith and life we professe , to imbrace & imitate . We haue Vnity with one head , our chiefe Bishop and Pastour , whose definitiue sentence doth resolue our doubts , doth decide our controuersies , & doth end our contentions in faith and manners . We haue Vnity of faith among our selues , all of vs , though distant in place , though different in manners , though contending for temporall state , or dominion , yet liuing , and agreeing in obedience , to one spirituall Superiour , in vnity of one faith , in conformity of one seruice , sacraments , and ceremonies . We haue Sanctity and Holynesse , both of doctrine , which giues holy precepts , and rules to auoid sinne , for the loue of God , & feare of hel , to seeke perfection , by mortification ; internall , supressing our selfe-will , selfe-loue , and selfe-conceit ; and externall , taming our passions , & affections , with pennance of fasting , watching , discipline , and the like . And also of Good life , by frequent exercise of prayer , meditation & contemplation ; by dayly practise of pennance , & of patience in persecution ; & by perfect resignation to holy Obedience , Pouerty & Chastity . We haue Miracles , & those frequent & apparent , of prophesying , & curing of all diseases , raising dead , dispossessing of Diuels & the like , all wrought in confirmation either of our faith , or sanctity , all for the conuersion of Pagans and Heretikes ; of which in all ages & tymes , we haue many , & memorable of most nations now Christian conuerted to our Religion . We haue Vniuersality , not only of Name by retayning the title of Catholikes , by which we are vsually distinguished from al sects , & no sect doth vsurpe it , to distinguish them one from another ; but also of Place , as being generally dispersed in all the parts of the world , Europe , Asia , Africa , & America ; and also of Tyme , as being reputed the old Religion , and being indeed so old , as haue byn yeares since Christ & his Apostles , who institued and imbraced it . We haue continued Succession and Ordination of Prelates , and Bishops manifestly & orderly deduced , without interruption of persons or chang of doctrine , by a perfect enumeration of successours , & Apostles , and Apostolical Seas , vntill this present tyme , & these our present Prelates , Patriarches , and Popes . We haue the rare examples of millions of Martyrs , Confessours , & Virgins , who haue with their bloud & life defended and honoured our confessed Faith , & Doctrine ; & the strange punishments of persecuting Pagans , Iews , Heretikes , who haue with their sword and cruelty , opposed and persecuted it . In all which we differ from them , and haue the aduantage of them , in credible motiues . 5. For infallible proponent cause , as they do not require or assigne any , yea ( as before ) do expresly reiect all , chiefly the true , that is Church authority ; so they cannot produce any which either can be a proponent cause , or if it could , is yet either infallible , or so much as credible , for them selues and their Religion . For their scripture is not to them a proponent , but ( if it were true scripture ) a reuealing cause , because in it is reuealed truth , of which reuelatiō there is need of a proponent cause to declare , which is scripture , & which is , among many , the true sense of it . Their priuate spirit ( which yet they make their proponent cause ) is so farre from being either infallible or credible , that it is not only most fallible and subiect to deceaue , yea and actually doth deceaue , and hath deceaued so many ; but also most incredible without any apparence of probability , eyther to them , who haue it , or to others who follow it , that it can be true , or direct , and declare any truth at all . We haue a proponent cause , so certaine and infallible , which is Church authority , that it hath for the infallibility of it , the predictions of Prophets , the promises of Christ , the declaration of the Apostls , the confirmation of miracles , the approbation of holy Fathers , the practise of all antiquity , & what not ? all to proue the verity , and infallibility of it , in directing , and declaring to vs , what , and why we are to belieue . And in this proponent cause also we differ , and that principally from the Protestants : and so haue the aduantage & prerogatiue ouer them , in the externall meanes , and so in all the meanes required to fayth . For the priuate spirit , in particuler , if it were a sole & necessary ground , & meanes of fayth ( as the Protestants without ground suppose it ; ) if euery Christiā lawfully might , & necessarily ought to rely vpon it ( which yet none can ) for the certainty of his Fayth & Religion ; if it were a secure ground to build vpon , and a certaine meanes ( as it is not ) to attaine to true fayth and saluation : yet with as great reason , yea & with more probability , might we Catholikes both chalenge it , & rely vpon it , then the Protestants may or cā . And 1. for the certainty of the spirit , that they haue infallibly the spirit of God more then we , what can they chalēge for it more then we ? What certainty can they claime more then we ? If they alleadge their bare word , & say they haue it , we can alleadge ours , and say also we haue it . If they alleadge Scripture , & say , they haue it for them ; we also can alledge the same , and say we haue it for vs , yea , and had it before them , for that they had , what they haue of it , from vs. If they alleadge they haue the true sense of Scripture for them , and their priuate spirit , we can alleage , we haue the same , and the same meanes to attaine it , as they : many of vs haue as great learning and knowledge in tongues as they , as great a care and desire of truth as they , as diligent paines and industry as they , as feruent prayer and deuotion to find , and obtaine it as they . If they alleadge the sense and feeling of this spirit within them ; we can alleadge , and feele as much sensible deuotion , and more spirituall ; as many inspiratiōs , & illuminations , & these more certain ; as great promptnes and readines , to obey Gods motions , & that with more humility then they ; yea in all these , we haue and can alleadge more then they . 1. The conformity in iudgement , with the ancient Fathers , Councels , and Church , with whome we agree . 2. The direction , and authority of our holy Mother the spouse of Christ , our Church , which we obey . 3. The subordination and vnion of our selues , with our Pastours & Superiours of the Church to whome we are subiect & subordinate . And all this haue we more then they , all making vs more certaine then they , all better grounded then they . So that we may confidently say with the Apostle , In quo quis audet , audeo & ego . VVhat they dare , we dare ; what they can , we can ; what they may chalenge for the probability of their spirit , we can & may chalenge the same , yea more then they , plus ego , with more reason and probability , vpon better safety & security . In the certainty therfore of this spirit ( if it be secure ) we are equall with them , yea many degrees aboue them . Secondly . For the necessity of hauing the true spirit of God in vs , and the efficacy or effect of the operation of it with vs , we Catholikes are so far from denying either , that we hould a necessity , and that absolute , of both ; affirming & that as a principle of our faith , that no person whatsoeuer cā truly and duly belieue any article of faith , much lesse al , nor do any one worke auailable to saluation , much lesse saue his soule , without the special presence & assistāce of the grace or spirit of God in him . In as much therfore as concerns the necessary being , and working of this spirit of grace of God in vs , in some thinges , we , and the Protestantes agree , & in other we differ . We agree , 1. In that both of vs graunt , and require an operation and assistance of this spirit of God , not only to true faith , but also to good life , 2. In that both of vs do graunt , & require this operatiō to be so necessary in euery one , that neither right faith , nor vpright life , can be attained , or performed , but by it , & that as the prime , & principal cause , and agent . 3. In that both of vs do graunt , & require this necessary and operating spirit , to be so priuate , particuliar , & internall in euery one , that it hath an effectual operation , or cooperation in him : & that so effectual , that to it is attributed the effect of our conuersion , & saluation . And thus farre we agree . Thirdly . We differ frō them , in these . 1. In the name & vsual manner of appellation ; for we cal it the grace of God , which as before , is of diuers sortes ; some gratis giuen , as the guift of languages , cures &c. some iustifying , as Faith , Hope , & Charity ; some actuall , as excitant , adiuuant , operant & cooperant , sufficient , & effectual , & the rest before mentioned . They call it , the spirit , or priuate spirit , or motion of God , as inspiring and working , whatsoeuer good is wrought in them . 2. We differ in the extension of it ; for we affirme this grace to be extended , offered , and giuen sufficiently , though not effectually , to all ; so that all , and euery one of reason haue sufficient meanes , and ability to know God by Faith , and to loue him by Charity , so far as is needfull for their saluation . They affirme their spirit , to be restrayned , offered , and giuen , only to the elect , & faithfull ( whome they make all one ) and that all others neither haue , nor can haue it ; but are by the absolut will and decree of God debarred from it , & therby made incapable of it . 3. We differ in the manner of operation of it ; for we affirme that grace doth worke , or cooperate with vs , and we with it , so that the grace of God , and our Free-will , as two concurring causes ( though Grace the more principall ) do ioyntly effect , and produce euery good worke of Faith , Hope , or Charity , or the rest in vs ; whereby our good works haue of grace , that they are diuine , & supernaturall , and of our selues that they are voluntary , and free , & of both , that they are meritorious , of more grace present in vs , and of glory in heauen , to come to vs. They doe attribute so much to the worke of their spirit in them , that they take away all cooperation of our free-will in vs , wherby they make man as dead , without all action , or operation , to any spirituall , and good workes ; & make the spirit so●e , & whole worker of all , in man. Fourthly . We differ in the nature and permanency of this grace , or spirit ; for we acknowledge grace to be an inherent quality , & permanent guift infused into our soule , which doth enlighten , & enable our vnderstanding to giue assent by faith to the diuine mysteries proposed , and inspire our will to be sorrowfull by contrition for our sins committed ; which guift once infused , is not so permanent , & perpetuall , but that the habit of Charity is lost by mortall sinne against Charity , the habit of Hope , by desperation against hope , & the habit of faith , by infidelity against faith . They , or many of thē , deny all infused guifts of faith , hope , charity , or the rest , & admit only a transeunt motion , or operatiō of the spirit , which working in man , without mans cooperation , when , what , how , and in whome it pleaseth , is neuer totally or finally lost after it be receaued , doth make a man alwayes faythfull and beloued of God , and doth giue that vertue to all his workes , though neuer so bad , that they make them gratefull and acceptable to him : so that according to them , no worke of a faithfull man , though neuer so bad , can make any enmity betweene God & him , God neither imputing it as an offence to him , nor man incurring the displeasure of God for it . Fiftly . We differ in the effect and operation assigned to it ; for we assigne the function , and office , for example , Of the guift of faith , to be the eleuation , & enabling of our Vnderstanding to giue assent to what is reuealed by God , deliuered in scripture , or tradition , and proposed by Church authority : Of the guift of hope , to be the inflammation of the soule , to loue God as our chiefest end , to desire him , as our greatest Good , to hope for him , as our good absent , and to delight in him , as our good present : Of the guift of charity , or grace , to be the forgiuenes of our sinnes , the sanctification of our soule , adoption to be the sonnes of God , title and right to the kingdome of heauen , and a valew , & dignity of merit to our good workes . They assigne to their priuate spirit a double effect , the one of proposing the obiect ; the other , of working in the subiect . In respect of the obiect it proposeth to them , what they are to belieue , and why they are to beleeue it , and how they are to know both . In respect of the subiect , it workes in them ( say they ) a firme and infallible assurance of all the former thinges belieued , so that they stand sure and certaine , not only of the Scripture & the sense of it , and of their doctrine , and verity of it ; but also of their spirit , that it is of the Lord , and of their saluation , that it is as due to them , as it is ( to vse Caluins owne words ) due to Christ , and that they can no more loose heauen , then can Christ , nor be no more damned , then can Christ . In which they attribute to their priuate spirit all the reason of credibility exteriour , and all the operation interiour , both in the will and vnderstanding , which they haue of the certainty of all their faith , and saluation . By all which is apparent , that as they made it the sole ground & foundation ( which is in the former part at large proued ) on which their faith is built : so they make it the sole meanes ( as is here proued ) and the totall cause , materiall , formall , finall and efficient , both exteriourly reuealing , proposing , and persuading , and interiourly working , or rather deluding them in the obstinacy , rather then certainty , of their supposed faith . And this priuate spirit , and this effect of it , is that , which they rest vpon , and that which in this second Part we intend , by the assistance of Gods grace , to confute , and disproue . THE PRIVATE SPIRITS INTERPRETATION OF HOLY SCRIPTVRE , Deciding of controuersies , & iudging of mysteries of Fayth , cōfuted by holy Scripture . CHAP. II. Out of 1. S. Iohn 4. 1. S. Paul 1. Tim. 4.11 . Act. 20.30 . 2. S. Pet. 2. describing this Spirit . SECT . I. THE holy Ghost , in holy Writ borh foreseeing , and also forshewing to vs , the abuse of this priuate spirit , the better to forewarne vs of it , & to arme vs against it , doth not only in generall , as it doth many other abuses : but euen in particuler , and as it were on set purpose , both plainely decipher , and describe it , & also fully confute , and condemne it . Out of it therefore , we will draw our first arguments of confutation , and by it conuince of falsity , this deceitfull , and deceauing spirit . And first to begin with the new Testament , for the more full instruction of our selues , and the plainer confutation of this spirit , I will for one proofe conioine in one argument , the testimonies of the chiefest Apostles , that is , of S. Iohn , S. Peter , and S. Paul. First S. Iohn 1. epist . chap. 4 v. 1. doth plainely giue admonitions against this spirit , ( 1 ) Belieue not euery spirit ; ( 2 ) but try the spirits if they be of God. Secondly both S. Iohn , and S. Paul doe giue the reasons why we should not belieue , but try these spirits . S. Iohn v. 2. Because many false spirits are gone out into the world . S. Paul , 1. Tim. 4.11 . Because in the last tymes certaine shall depart from the fayth , attending to spirits of errour , and doctrine of Diuells . Againe , 2. Cor. 11.14 . For that Satan himselfe , doth transfigure himselfe , into an Angell of light , that is , doth make shew of workes of piety , iustice , and deuotion , thereby to allure men , by opiniō of him , to his traps of errours & damnation . Thirdly , both S. Peter , & S. Paul , do shew in what sortes of persons is this spirit , & what fruits and effects it produceth in them . S. Paul briefly calls the persons , (a) Rauening wolues , who after his departure will enter among them ; and men who arising out of themselues , will speake peruerse thinges , and draw many disciples after themselues . S. Peter more fully describes the effects of it , shewing , (b) That it makes false Prophets , and lying maisters , who bring in Sectes , or ( as it is in the Greeke ) heresies of perdition . (c) Who blaspheme the way of truth ; (d) walke in the concupiscence of vncleanesse , contemne dominion ; (e) allure vnstable soules ; (f) promise liberty ; (g) speake proud thinges of vanity ; (h) entangle those , who flye from co-inquinations of the world ; (i) and turnes from the holy Commandement , and knowne way of Iustice ; (k) and being vnlearned , & vnstable , depraue the Scriptures to their perdition . These are the effects of this spirit , which that we should not belieue , for the foresayd reasons , the Apostle did giue the foresayd caueat , or admonition . In which we may note . First , for the former admonition , that there are diuers reasons , why we are not to belieue euery spirit . 1. Because there are so many , and diuers spirits : As one (a) the spirit of God , which is of God. Another (b) the spirit of man which is in man. Another (c) the spirit of the world , which is of worldly thinges . Another (d) the spirit of the Diuell , which is euill . One (e) which is the spirit of truth . Another (f) the spirit of lying , and errour . One (g) the spirit of wisedome and vnderstanding . Another (h) the spirit of giddinesse . 2. Because the effects of these spirits are often doubtfull , & not certaine of what spirit they proceed . 3. Because the similitude and manner of their operations , & motions is many tymes great , and hard to be discerned . 4. Because the art and meanes how to discerne , and iudge of them , is very hard , & not certaine . 5. Because the guift of discerning them is extraordinary , rare , and giuen to few ( of all which is fully treated in the ensuing Chapters , ) therefore great reason there is , not to belieue the suggestion of euery spirit : great danger there is in following the direction of euery priuate spirit , & great discretion must be vsed , before that any man , though learned and holy , much more simple and sinnefull , can either in wisedome and prudence giue credit ; or with safety , and security , rely himselfe , his fayth , and saluation vpon any priuate spirit , or motion of it . Reason therfore , and experience confi●mes the doctrine , and caueat of S. Iohn , That we should not belieue euery spirit . Secondly , we may note for the tryall of these spirits . 1. How , and by what rule , this tryall is to be made . 2. Who , and what sort of persons , are to make it , and apply the rule . For the rule and meane of trying these spirits , Catholikes assigne it to be the spirit of Gods Church , or of the chiefe Pastours in it , & gouernours of it , as consenting , or at the least not dissenting one with another : and as vnited , and no way separated by schisme , or heresy from their head ; so that what spirit soeuer is squared by this spirit , directed by it , and conformable in fayth , and manners to it , is infallibly the spirit of God. And what spirit of whomesoeuer is contrary to it , diuided from it , or separated from communion or society of it , is certainly not the spirit of God , but of man , the world , or the Diuell . And this is a way certaine to try spirits , and discerne which is true , or false ; good , or bad ; of God , or the enemy . For sith the spirit of God is ( as God is ) one and not diuided , (1) One God , one Lord , one spirit , one and the same spirit . In one spirit we are baptized into one , and in one spirit made all to drinke ; And sith the Church of God is directed by this one , and the same spirit , this spirit of truth , this (2) Paraclete , the Holy Ghost , which shall teach all truth : It followes that whosouer are partes of this Church , and members of this body (3) You are the body of Christ , and members of member ; must haue their spirit vnited with it , ordered by it , and subordinate to it . And see whatsoeuer spirit is contrary to it , or diuided from it , cannot be the spirit of God , but the spirit of the enemy of God. This is apparent out of authority of holy Scripture . The Protestants for the most part will haue this rule of triall to be Scripture ; for so is their common Tenet , that al spirits are to be tryed by the word of God : yet some of them , of more quick insight , finding this to be insufficient ( Because ( sayth Caluin ) they who say thus , say somewhat , but not all ; for except we haue the spirit of prudence to discerne , it will little auaile to haue the Scripture on the fingers ends ) therefore they assigne the consent of Church , or Councel , for vnity sake ( thus saith Caluin ) to be this publicke rule , or meanes , against those mad men who bragge of the spirit . But being vrged ( yea Caluin vrges it himselfe ) whether a man shall rest on the Councels determination ? he resolues , Noe. For ( sayth he ) euery spirit of euery priuate belieuer shall iudge of this decree , and determination of the Councell . If so , then as the publicke Councell shall try and iudge the spirit of euery priuate man , so the spirit of euery priuate man shal againe try & iudg the spirit of the Councel . And then what end or pause wil be of trying and iudging , betweene euery priuate mans spirit , & the Councells spirit ? And what certainty can be in either ? This therefore is a round , or circle , no meanes or rule to try spirits , if they be of God , as in the eight Chapter is more fully declared . And this for the rule of trying spirits . For the persons who by office haue right to try spirits , and apply this rule and meanes ; though the Catholikes prohibit none , yea perswade all for their owne satisfaction , to do it , so they do it by the direction of the former rule , & according to the modell of it : yet the proper office , & function to do it , they assigne only to the Pastours , and directours in Gods church , who by the authority of their function , and the ability of their learning , should in reason be more fit to discerne these spirits , and direct the people , in the discerning of them , and also by this direction , establish & keep a subordination of inferiours to Superiours , or of the sheep to the Pastour , and nourish and maintaine an vnity of of Faith and doctrine among both . The Protestantes giue this right and office of discerning spirits , to all , and euery faythfull person , to whome they giue liberty euery one to try and iudge their Pastour , yea all Pastours , Prelates , Coūcels , and their spirits . Whereby , as they infringe all Ecclesiasticall subordination , so they are expresly contrary to S. Paul , who doth assigne for one of the guifts of gratiae gratis giuen , ( which is not common to all ) the guift to discerne spirits ; & thereby also do open gappe to all confusion , and dissentiō : and thus faile , not only in the meanes how , but also in the persons by whome spirits are to be tryed . Out of all which ▪ I reason thus ; That spirit which we are forewarned not to belieue , which is to be tryed by another spirit , and that spirit by another in infinitum : That spirit into which Sathan (a) transfigureth himselfe , deceauing many , and making many false Prophets and rauenous wolues : That spirit which brings in (b) Sects of perdition , drawing many out of the Church , which causeth so many to (c) blaspheme the way of truth , to walke in concupiscence , (d) to contemne dominion , (e) to allure vnstable soules , (f) to promise liberty , to speake proudly , (g) to depraue Scriptures , (h) to turne from the Commandement , (i) and to draw disciples after it : That spirit which cannot be discerned , whether it be the spirit of God , man , or the Diuell ; whether of truth or falshood ; of wisedome or giddines , and in regard it hath so great similitude , in effect and operation , one with another ; That spirit , I say cannot be an infallible rule and iudge to interprete Scripture , iudge of fayth , decide controuersies , and direct euery man in the way of his saluation ; this is euident , and needs no proofe . But such is the priuate spirit , which euery priuate person , and sect-maister challenges to himselfe , as is before proued , and by experience confirmed ; in that euery Heretike , ancient , or late , hath by force of it separated himselfe from Gods Church , broached so many blasphemous opinions , contemned so highly all Church-authority , promised licentious liberty of the Ghospell , depraued so fowly holy Scriptures , and drawne so many into perdition after them , ( all which shall more at large afterwardes be confirmed : ) Therefore it doth follow , that this priuate spirit , cannot be a rule of fayth , able to assure and secure euery one in his beliefe , and saluation . And thus much of the first proofe out of Scripture , against this priuate spirit . Out of 2. Pet. 1.20 . making the same spirit authour and interpreter of Scripture . SECT . II. THE second proofe is out of S. Peter , who , 2. Pet. 1.20 . prouing the power , and present cōming of Christ , first by the eye-witnesse of some , in his Transfiguration , next by a more firme testimony , in respect of the Iewes , that is , the holy Scripture , ( which he commends for the effect , which is to lighten , as light in a darke place , and for the authour which is the Holy Ghost ) hath among the rest , these wordes : Vnderstanding this first , that no prophecy of Scripture , is made by priuate interpretation , for not by mans will , was prophecy brought at any tyme , but the holy men of God spake , inspired with the Holy Ghost . In which wordes S. Peter makes first a serious premonition , Vnderstanding this first , as a point of principall , and important consideration . Secondly , he layes downe his assertion in wordes plaine & powerful , against this priuate spirit , That no prophecy of Scripture , that is , no sense and meaning of Scripture ( for so are they called , (4) some Prophets , because they did expound the secret hidden mysteryes of Scripture , and foretell the ioyes of heauen to the iust , as S. Ambrose , and S. Anselme , with all others do expound it ) is made by priuate interpretation , that is , according to S. Chrysostome , Not by the spirit , which many bragge of , as the spirit of God , but falsly pretending it , do speake that which is their owne . According to S. Clement : Not according to the proper vnderstanding of our owne wit. Yea according to Caluin : Not by our owne proper sense ; for what we produce out of it , is prophane . The sense therefore according to the plaine wordes , and generall consenting interpretation of all , is , No priuate spirit , of any priuate man expounding Scripture , according to his owne priuate sense , and proper conceit , and fancy , is a fit meanes to interpret Gods holy word , of which thirdly he giues this reason , because not by mans will , or by any selfe seeming humane conceit , was prophecy brought at any tyme , that is , the sacred and holy sense of Gods holy word , neuer at any tyme brought forth and penned , but the holy men of God , the Prophets , and Apostles spake , and dictated , what they wrote , inspired with the Holy Ghost : that is , Because the Holy Ghost was the author of the wordes and sense of holy Scripture , in the mouth , and handes of those , who first penned it ; Therfore must the same holy Ghost be the expositour of the sense of it , in the mouthes of them , who rightly vnderstand it . And this to be the true sense of this place , witnesse , besides the former testimonies , not only the Rhemists , Bellarmine , and others , but also Caluin himselfe , saying : The spirit which spake by the Prophets , is the only interpreter of himselfe . Out of which place and wordes I inferre , first , that as the true text of Scripture it selfe , so also the true sense , and meaning of it , is a meane and ground of Christian religion , first and principally to be knowne . Secondly , that this true sense is not to be made by any priuate interpretation of the priuate spirit of euery priuate person . Thirdly , that it is to be made by the same spirit of God , which was the first authour , and dictatour of it . And out of this inference and euidence of wordes I argue thus . That spirit which must be the true and infallible interpreter of holy Scripture is , and must be the same , which was the first author and writer of it , as is heere proued ; but that spirit which first wrote the text of holy Scripture , was not a guift or spirit communicated to euery priuate person , though faythfull , but only to the Prophets , and Apostles , the first and prime pillars , and Pastours of Gods Church , as is euident . Therefore this , and the same spirit , or guift , which is giuen to expound the same scripture , is not a spirit giuen to euery priuate belieuer , but only to the Pastours and pillars of Gods Church , who as they are the successors of the former first pillars , and Apostles : so also they receaue the same spirit , to interprete the same Scripture , which their Predecessours wrote . As therfore the true spirit resided chiefly in the first Pastours , & pillars of Christs Church , to write holy Scripture ; so also the same spirit resides chiefly in their succeeding Pastours and Prelates to expound it , and not in euery faythfull , and simple belieuer , who can only read it . Out of 1. Cor. 12.18 . prouing the interpretation of of Scripture to be a guift , gratis giuen , not common to all faythfull . SECT . III. THE third proofe is taken out of those places of Scripture , which attribute this guift of interpreting Scripture , not gratiae gratificanti , or to iustifying grace , which is common to all faythfull belieuers , and adopted children of God : but , gratijs gratis datis , or graces freely bestowed , which are speciall to some persons only , and those not alwayes Saints , & holy men . For which we may note , that S. Paul , 1. Cor. 12.18 . of the 9. guifts of the Holy Ghost which there he recounts , and of which foure , to wit , 1. curing diseases , 2. working miracles , 3. prophecy of future euents , 4. discerning of spirits , are transeunt motions ; and fiue , to wit , 1. Wisedome , 2. Knowledge , 3. Fayth , 4. Kindes of tongues , 5. Interpretation of languages , are according to Deuines , permanent habits : of these I say doth S. Paul assigne 5. both them , and their proper function , to be about the deciding , or explicating of matters of beliefe , & interpreting of holy Scripture , that is , 1. Wisedome , which is to explicate the high mysteries of the Trinity , Incarnation , predestination , and the like . 2. Knowledge , which is to explicate either matters of manners , what we are to do , and how to liue ; or mysteries of fayth , by examples , comparisons , and philosophicall reasons . 3. Fayth , which is eyther without feare to professe , and preach what is belieued , or by contemplation , to penetrate and explicate the deep mysteries of beliefe . 4. and 5. to wit , Kindes of tongues , & interpretation of languages , which is to explicate obscure and hard places of Scripture , to interprete hymnes , and prophecies in strang languages , and to translate the Scripture into other tongues . All which in their seuerall function , and in diuers manners , are imployed in discerning iudging , and interpreting of mysteries of fayth , & difficulties of scripture . Secondly , we may note , that these guifts , doe not necessarily depend , and follow vpon iustifying Grace , and so are not common to all faythfull , or true children of God , but are speciall guifts & graces bestowed , some vpon one person , some vpon another , euery one as the spirit of God pleases . v. 11. not all vpon euery one . This is apparent , first out of the text , which sayth : That to one , certes , by the spirit , is giuen the word of VVisedome ; to another the word of Knowledge ; to another Fayth ; to another Interpretation of languages ; to another Grace of doing cures , of miracles , of prophecy , of tongues , of discerning of spirits . v. 8.9.10 . &c. Againe : Are all Apostles ? as heades ; Are all Prophets ? as eyes ; Are all Doctours ? as tongues ; Are all miracles , and hauing the grace of doing cures ? as handes ; Do all speak with tongues ? Doe all interprete the Scripture ? as Maisters ; no surely . For he hath giuen some , not all , to be Apostles ; Some , not all , to be Prophets ; Other some , not all , to be Euangelistes ; Other some , not all , to be Pastours , and Doctours , to the consummation of the Saints , into the worke of the ministery &c. Eph. 4.11 . Secondly the same is apparent by the comparison of this mysticall body , with a naturall body , which also the Apostle vseth , v. 14. &c , for as all members haue not the same operation , but some haue one , some another , the eyes to see , the hands to worke , the feet to walk , the head to discourse ; so in the mysticall body , all and euery one though faythfull , haue not the same and all guiftes , but some one , some another ; as some haue the guift of cures , some of miracles , some of tongues ; so also some haue the guift of Wisedome , Science , and Interpretation , but all haue not euery one of them ; therfore some must as Maisters , teach ; some as Scholers learne ; some as heades direct and instruct ; some as members be directed , and instructed : so that , as all members , are not one member , so neither hath one member all operations , or functions ; but according to diuision of graces , is also diuision of ministrations , and operations . v. 4. Out of which it doth follow , first ; that the guift of interpretation of holy Scripture , and explicating of high mysteryes of fayth , is a guift , not generall and common to all the faythfull , as depending and following necessary vpon Fayth , or grace , but speciall and particuler to some , as gratis giuen , to whome it pleaseth God to giue it . Secondly , that all faythfull , and iust persons , cannot be directed by this extraordinary guifte , in their iudgement of fayth , decision of controuersies , and interpretation of scripture , because it is not giuen to euery iust man , as is proued : not yet only to the iust , but sometymes to the vniust , as to those who cast out Diuells , in our Sauiours name , and yet he knew them not , that is , did not approue , and commend them . And out of these I argue thus . To interprete Scripture , and decide Controuersies of Fayth , is a guift , not giuen generally to all the iust or faithfull , by vertue of their iustification : but extraordinarily bestowed vpon some only , as a grace , gratis data : but the priuate spirit , according to the Protestant doctrine , is a guift giuen to all , and euery faithfull , by vertue of their iustification , not gratia gratis data : to some therefore the Protestant priuate spirit cannot be a guift , giuen to interprete , in euery one , the holy Scripture , and iudge of all controuersies of fayth . The Maior , is the doctrine of the Holy Ghost . The Minor , is the doctrine of the Protestants . And so the conclusion following out of both , is most certaine . Out of Ezech 13. describing , in false Prophets , this priuate spirit , with the effects & punishment of it . SECT . IIII. THE fourth proofe is out of the Prophet Ezechiel , who chap. 13. doth describe , and decypher to vs , 1. This priuate spirit what it is . 2. the persons in whome it is . 3. the effects which it worketh . 4. the punishment which ensues vpon it . Therefore he describes , that spirit to be the same , with this priuate spirit , that is , The spirit of their owne hart , which the Prophets follow . v. 3.2 . This spirit is in the men-prophets , The Prophets of Israell , that prophecy . v. 2. & in the women-prophets , The daughters of the people , which prophecy v. 17. both of them being the people of God , and chosen Israelites . 3. The effects of it , are . 1. Blindnes , they see nothing ▪ v. 3. 2. Vanity , They see vaine thinges . 3. Lyes , They diuine lyes , saying , Our Lord sayth , whereas I haue not spoken , v. 7. & chap. 22.28 . saying : Peace , and there is not peace , v. 10. 4. Fraud , which , as Foxes in the desertes , v. 4. tyed by the taile of malice , and seuered in the heades of doctrine , doe destroy the vinyards of Christ . Cant. 2. as dawbing of a wall , made by the dawbers of clay or morture , but without temper of chaffe or straw , v. 11. As cushions and pillowes , made by delicious women , and layd vnder mens heades to lull them in security , and catch their soules . In both which with faire exteriour shew , and hopefull promises they deceaue the people , feeding some with a security of future good , & terrifying others with danger of future euill , that they might kill the soules , that is , denounce that they shall be killed : who dye not , and viuificate the soules , that is , declare that they shall liue : which liue not , lying to the people that belieue lyes . v. 19.4 . The punishment it brings with it , is woe to the foolish Prophets , v. 3. woe to them that sow cushions , and make pillowes : I will destroy the wall , and accomplish my indignation in it : my hand shall be vpon the Prophets ; in the councell of my people , shall they not be ; and in the Scripture , of the house of Israell , they shall not be written ; neither shall they enter into the land of Israell . v. 9. They shall diuine no more , and I will deliuer my people out of their hands . v. 21.23 . Loe , heere is described the nature , the authour , the effect , and the punishment of this spirit . In all which , if we compare spirit with spirit , person with person , effect with effect , and punishment with punishement , we shall find the priuate spirit of the Protestants properly described , in this false spirit of the false Prophets . This false spirit of the false Prophets was a spirit of their owne , a spirit of their owne hart , that is , of their owne inuention , according to their fancy , because , as sayth the Prophet Hieremy : They did falsely prophecy to you in my name , and I sent them not , sayth our Lord. The priuate spirit of the Protestants , is a spirit of euery mans owne , and his owne hart , euery one hath his owne spirit , and that priuate , and singular to himselfe . Euery one sayth , his spirit is of the Lord , whereas our Lord hath not sent either them , or their spirit . These false Prophets were some men , some women , all Prophetes of Israell v. 1. Daughters of my people , v. 17. all reputed among the faythfull children of God , and yet false Prophetes , and false Prophetesses were they both . The Protestants , who chalenge this spirit , are all Prophets , that is , interpreters of the word of God : they are ( in their opinion ) all faithfull & elect children of God , all endued with this spirit , which is giuen to all , & common to al men & women , & by it euery one of them doth prophecy , and interprete Scripture . The fruits and effects of this spirit , were Blindenesse , Vanity , Lying and Deceit , by which they in hypocrisy made faire shew of piety : but within wanted temper of good morter , of true piety to daw be their wall ; and with flattery layd soft cushiōs of hopefull promisses vnder the elbowes of euery mans humour , to please their fancy , and all to catch soules , and deceaue Gods people . v. 10.18 . The Protestants spirit which vaunts so much of knowledge , verity , sincerity , and piety , what is it , but a trappe baited with so many faire baites , to catch so many soules ? Their Church , what is it , but a wall without temper , or morter of the true spirit , or word of God , to vphould it from falling and erring ? Their doctrine , what is it , but cushions , and pillowes of faire promises , of certainty of truth , and saluation , deceauing all who belieue it , Killing or denouncing damnation to them who dye not , and Viuificating , or assuring saluation to them who liue not ? Their Preachers or Prophetes , what are they , but as their blind , vaine , lying , and deceitfull spirit , by which they are guided ? that is , men most blind in errours of doctrine , most vaine in ostētation of truth , most lying in falsely accusing others , and most deceitfull in shifts & euasions , against manifest truth . Lastly as the punishment which fell vpon these Prophets , & their blind , lying , vaine , & deceitfull spirit , was not only a woe and a curse of Gods indignation against them , a diuision , & dissolution of the wall among themselues : but also a separation of them from the councell of Gods people , from the house of Israel , and from entrance into the land of promise ; so the punishment which fals vpon this spirit , & them who are deluded by it , is no lesse then a dissolution of all vnity in Religion ; a separation from the Church of God , from the body of Christ , from the society of Saints ; from the vnity of whose spirit , by the singularity of this their priuate spirit , as they are separated in this life , so by incurring the woe & indignation of God against them , as well as the former Prophets , they must needs be diuided from him , and his kingdome in the next life . And this is the fruit of this spirit in all Prophets , and professours of it : and the end , and punishment of them who are conducted by it . Out of which it followes . 1. That as this priuate spirit , was in the old Prophets ; so it is in these new Preachers , & interpreters of the word of God : as in them it inuented new and false prophecies , and predictions ; so in these it deuiseth new and false errours in fayth , and vaine , and deceitfull expositions of scripture . 2. That as in them , it was a spirit of blindenesse , lyes , vanity , and deceit , by which many were lead into dangerous and damnable errours , & fell into great and grieuous punishments ; so in these Preachers and interpreters , it hath the same effect , and brings vpon them the like punishments . 3. That as then , before Christ , this spirit possessed , and seduced both men , and women , prophets & prophetesses ; so now , & euer since Christ , it hath done the same , as S. Hierome notes of the tymes before him : Simon Magus had his Helene ; Nicolaus his troupes of women ; Marcion , his Minion , sent before him to Rome ; Montanus , his Prisca , & Priscilla ; Ptolomeus , his Flora ; Apelles , his Philomela ; Arius , the Emperours sister ; Donatus , his rich Sucilla ; Elpidus , his Agape ; and Priscilianus , his Galla ; all prophetesses of like spirit with the prophets , all hands and helpers to diuulge their heresies . So in these our later dayes , euery new maister had his mistris , and euery Preacher his partner , all participant of the same spirit ; thus had Dulcinus his Margaret ; Luther his Catherine ; Caluin his Ideletta Buraea ; Beza his Candida ; and euery new Doctour , as Carolostadius , Oecolampadius , Bucerus , Martyr , Sanctius ( and who not ? ) euery one his sister , and yoake-fellow in the spirit of the Lord. Out of all which I conclude & argue thus . That spirit cannot be a fit interpreter of scripture , nor a sufficient iudge of controuersyes , which is a spirit of euery one 's owne hart , a spirit blind , lying , vaine , and deceitfull , a spirit seducing men , & women , a spirit which separates from the society of the faythfull , and infers a woe and indignation of God. But such is the priuate spirit which in the old Law seduced false Prophets , and in the new Law deludeth the false Preachers , as holy Scripture of the former , & experience of the later doe both testify : Therfore this priuate spirit cannot be a sufficient iudge of Fayth , & a fit interpreter of holy Scripture . Out of Iob 32. declaring in Eliu , his friends spirit , the manner of proceeding of this priuate spirit . SECT . V. A Fifth proofe is out of Iob 32. The patience of Iob hauing beene tryed in the losse of his cattle , his family , his children , and in the vexation of his body , & vpbraiding by his wife , was after all this assaulted by his friends . These ( sayth the Glosse ) represent the fashions of Heretikes , who vnder the shew of aduising , vse the arte of seducing ; for which , Iob before he began to dispute with them , sayd , he would shew them to be Fabricatores mendacij , & cultores falsorum dogmatum . 13.4 . Framers of lies , and worshipers of false opinions . Of these , three of them being conuinced by the speaches of Iob , and made silent therby , the fourth , Eliu the Busite , a young man of a more feruent spirit , the sonne of Ram , that is , Excelsus , or Proud , a new maister , riseth vp angry against Iob , because he sayd , he was iust before God , v. 2. & against his friends , because they could not answere Iob with reason v. 3.5 . And beginning first to commend himselfe , and his silence : Because I was young , I was affraid to speake ; and then to condemne his elders , saying , That the ouldest are not the wisest , neither doe the old wen vnderstand iudgment ; And lastly ( to shew of what race he is come , and to our purpose ) he sayes : As I see the spirit is in man , and the inspiration of the omnipotent doth giue vnderstanding , v. 8. and I also will answere my part , and will shew my knowledge ; for I am full of wordes , and the spirit of my belly streyneth me : behould my belly is as new wine , without a vent , which breaketh new vessels . I will speake , and take breath a little ; I will open my lippes , and will answere . v. 18.19.20 . God hath made me , as he hath made thee , chap. 33. v. 6. Heare yee wise mē my words , and yee learned harken to me . cap. 34. v. 2. Heere is a description of a new spirit , and of one full of it , a Caluinist , or Puritan in the highest degree , he hath the spirit of God , the inspiration of the Omnipotent , vnderstanding aboue others ; his belly is full of the spirit , and words , seeking vent , as wine out of a new vessell ; he will speake , talke , and answere that , which his Auncestours and wise men could not ; he hath reason , which they had not ; he is inspired by the Omnipotent , which they are not ; he is inspired that Iob is vniust , because he sayd , He was iust before God. v. 2. that the ancients are destitute of wisedome and iudgment , of the spirit of God , of all truth & verity ; that he hath the spirit of truth , and that all truth is to be learned of him ; this spirit , in a hoat Puritan , sayth , as Sedechias the false Prophet ( who had a lying spirit in his mouth ) sayd to Micheas the true Prophet : Hath the spirit of the Lord left me , and hath it spoken to thee ? No sure ; for the spirit of God hath forsaken the whole Church ( to which yet it was promised by Christ ) so that it hath erred , is fallen , and become Antichristian ; but the spirit is certainly in me , it infallibly teaches me truth , tels me the meaning of scripture , assures , me of saluation ; it cannot depart from me , and my mouth , & the mouth of my seed for euer : thus sayth the Caluinist out of his spirit , as this Eliu , and Sedechias sayd out of theirs . Out of which I argue thus , That spirit which is the same with the spirit of these false Prophets , who were so seduced and armed by it , against the Saintes and Prophets of God , cannot be a fit spirit to interprete Scripture , iudge of doctrin and to make a sole ground of beliefe : but such is the priuate spirit now , and alwayes hath beene in all former Heretiks and false Prophets , therefore it cannot be a fit iudge of controuersies , and an infallible interpreter of Scriptures . Out of Tit. 3.10 . shewing the spirit of an Hereticke . SECT . VI. THE sixth proofe is taken out of an admonition giuen by S. Paul , against Heretikes , Tit. 3.10 . in these wordes : A man that is an Heretike , after the first , and second admonition auoid , knowing that he , that is such an one , is subuerted , & sinneth , being condemned by his owne iudgement . In which wordes we are to note . First , who is an Heretike , that is to be auoided . 2. The reason why he is to be auoided . First therfore as Heresy is a voluntary errour in the vnderstanding against some verity of Fayth , obstinatly defended by him who hath once belieued ; so an Heretike is he , who hauing once professed the Christian fayth , doth erre in some article of it , & doth with obstinacy defend his errour : for which is requisite . 1. That he haue receaued the Christian fayth , at least in Baptisme by professing it . 2. That he erre in some point , or points of fayth , not in al , for then he is an Apostata . 3. That he be obstinate in his opinion , or errour , of which sort , are not they who according to S. Augustine , defend their opinions , though false and peruerse , with no stubborne stomack , or obstinate hart , especially if it be such as themselues by bold presumption broached not , but receaued it of their deceaued parents : and doe seeke the truth warily and carefully , being ready to be reformed , if they find it such . These are not to be reputed among obstinate Heretikes . But those according to the same S. Augustine : Who in the Church of God haue any crazed and peruerse opinion , if being admonished to be of a sound and right opinion , they resist obstinatly , and will not amend their pestiferous opinions , but persist in the defence of them , are thereby become Heretikes , going forth out of the Church , and are counted for enemies that exercise vs. Againe : He i● an Heretike , that when the doctrine of the Catholike fayth is made plaine and manifest to him , had rather resist it , and chose that which himselfe held . According to whome , and the Doctours of our tyme , he is sayd to be obstinate in heresy , who willing , & witting doth maintaine any thing against the Catholike Church , or which is all one , who knowes and reflectes that his opinion is contrary to the sentence of the Catholike Church , and yet neglecting the authority of the Church , which proposeth it for true , doth persist in his opinion . And this is an Heretike , who after admonition being growne thus obstinate , is to be auoyded , reiected , and refuted . Secondly , the reason why we are to auoyd an Heretike is , because that such an one sinneth in obstinacy , and is subuerted without hope of amendement , being condemned by his owne iudgement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , sayth Tertullian : Because he chose that , for which he is damned , by willfully adherring to his owne opinion , and conceit , where the origen of his sinne , subuersion and condemnation is his prefering his owne selfe-seeming conceit , before the determination of the whole Church of God ; which is proper to those who rely vpon their owne spirit , and prefer it before all , euen the whole Church of God. Out of which it followes first , that the origen of all heresies , is a mans owne proper and priuate conceit , which he preferring before the iudgement of the whole Church , chooseth to follow his owne opinion , rather then the determination of the Church . And out of this I argue thus . All who rely and build vpon their owne priuate spirit , iudgement , and opinion , for matters of fayth & religion , preferring it before the sentence of the whole Church and Pastours of it , are Heretikes sinnefull , subuerted , & to be auoided , according to S. Paul : but such are all those , who make their priuate spirit the rule , and iudge of their fayth , religion , and exposition of Scripture , as is apparent , because neglecting the direction of the spirit of God , which directs his whole Church , they preferre before it their own priuate spirit , which directs themselues ; therefore are iustly condemned , and so to be auoided as Heretikes . Out of diuers places of Scripture , condemning the relying vpon our owne iudgement . SECT . VII . THE last proofe which I will vse , is out of these places of Scripture , which as in generall they exhort vs not to be wise in our owne conceit , nor to trust in our owne opinion & iudgement : so in particuler they do condemne this relying of euery man vpon his priuate spirit , which is nothing els , but his conceit and opinion . First the Wiseman sayth : (a) Leane not vpon thy owne prudence , be not wise in thy owne conceit . (b) The way of a foole is right in his owne eyes , but he that is wise , heareth counsaile . (c) There is a way that seemeth to a man iust , but the later end thereof leades to death● . I say sayth : (d) VVoe to you that are wise in your owne eyes , and prudent before your selues . Moyses sayth : (e) You shall not doe there the thinges that we do heere this day , euery man that which seemeth good to himselfe . Of all which S. Paul giues a reason , and denounceth a punishment , because (f) hauing not glorified God , they are become vaine in their imaginations , and their foolish hart hath beene hardened ; for saying of themselues , that they be wise , they are become fooles . And (g) to them that are of contention , & obey not the truth wrath , and indignation . (h) In the flame of fire giuing reuenge to thē that know not God , and that obey not the Ghospell . Out of which places I argue thus : They who leane on their owne prudence , are wise in their owne conceit , are vpright in their owne eyes , are wise and prudent before themselues , doe that which seemes good to themselues , say , themselues are wise ; these become vaine , foolish , contentious , hard-harted , know not God , obey not truth , resist the Ghospell , and are cursed , according to holy Scripture . But such are all they who in mysteries of fayth , in matters of religion , and in expositions of Scripture forsake the direction of the spirit of God , promised and giuen to his Church , and rely and depend vpon their own spirit , or self seeming conceit , who by it choose their fayth , and vpon it ground their saluation , as all Protestants do who are guided by this priuate spirit : therefore in this miserable , and desperate case of ignorance , vanity , folly , obstinacy , and cursednes are all those who in their fayth , religion , and exposition of Scripture , are thus guided , directed , and instructed by their priuate spirit . And if these sayinges of Scripture be verified in affaires morall or domesticall , publique or politique , which are in the compasse of our naturall iudgement , & reason ( of which they are properly vnderstood ) and in which experience also teaches , that they who in any arte , science , or negotiation , most rely vpon their owne iudgement , and follow their owne wayes , do often commit the greatest errours , and fall into the deepest dangers ; wheras they , who are aduised by others , and goe the ordinary way , doe for the most part proceed more securely , and succeed more prosperously : Then much more is the verity of them confirmed in mysteries of fayth , which are aboue our capacity ; in verities of religion , which are not measured by reason ; and in explication of Scripture , which is a (a) booke sealed , and that (b) with seauen seales , which none in heauen or earth could open , or looke vpon , but the Lambe , (c) nor any spirit interprete it , but that which did make it . In all which euery mans proper iudgement must needes be weake , and euery ones priuate spirit doubtfull , whether it can attaine to the true and proper vnderstanding of them . All which is confirmed by the authority of that famous Doctour S. Augustine , who sayth : Quis mediocriter intelligens , non plané viderit , &c. VVho , though of meane capacity , doth not plainely see , that it is more profitable and secure , for the simple to obey the wise , then to liue according to ones owne direction : and if this course be safer in small matters , as in tilling of ground , marrying of wiues , education of children , and ordering of ones family : much more it is in religion ; for humane thinges are more easy to be knowne , and in diuine things there is more danger of sinne , and offence . And againe : No science or trade , though meane and easy , is learned without a Maister ; what therefore can be more audacious , and temerarious , then to seeke to vnderstand bookes of diuine mysteries , without Interpreters ? And againe : Men to vnderstand a Poet , do seeke for a maister , Asper , Cornutus , Donatus , and others : and darest thou without a guide , aduenture vpon the diuine bookes , which be full of diuine mysteries , as all confesse ? and darest thou giue thy iudgement , or interpretation of them ? And thus is this priuate spirit , defining of fayth , decyding of controuersies , and determining of religion , confuted by authority of holy Scripture , expresly confuting and condemning it , and the aforesayd function assigned to it . He who wil see more testimonies to proue the right Iudge of controuersies , and the infallible interpreter of Scripture , which are the authority of Gods holy Church , and the chiefe Pastours of it ; let him read Bellarmine , where he shall see the practise and testimony of antiquity , and the euidence of reason , all at large cited for the same . THE PRIVATE SPIRITS INTERPRETING OF HOLY SCRIPTVRE , AND Iudging of Mysteries , and Controuersies of Fayth , confuted by the testimony of holy Fathers . CHAP. III. WE haue confuted this pretended power , and authority of the priuate spirit , by the authority of Gods holy Word ; it remaines that we do the same by the testimony of ancient holy Fathers . For which we may note , that as S. Augustin alleadging the Fathers before him against the Pelagians , sayd : That he would not assume to himselfe to alleadge the sentences of all Fathers , nor yet all the sentences of them whome he alleadged ; but some sayings of some few , which yet are such as will cause our aduersaries to blush , and yield , if eyther feare of God , or shame of man , will ouercome so great an obstinacy in them . So we will not vndertake to alleadge either all the Fathers , or al the testimonies of those ▪ whom we alleadge , no more then we haue done al the Prophets or Apostles , or all the authorities of them whome we haue cyted ( which labour in both , we leaue to thē , who are more expert in both ; ) yet I hope we haue collected some , and those in euery age such , as being wel pondered , & seriously discussed may suffice to satisfy the Reader , that in their iudgement , this priuate spirit is an vnfit Interpreter of holy Scripture , and an vnable iudge to decide matters of Fayth . Secondly , we may note , that though none of the ancient Fathers did in particuler write of this subiect , nor yet on set purpose confute it : yet these sayinges and sentences of theirs sought , and picked out , as so many dispersed flowers of their seuerall gardens , and coupled togeather as into one nose-gay , may serue for a taste of their generall opinions , & iudgement in this matter , especially since their assertions were neuer contradicted , nor their persons euer censured by any for them . Thirdly , we may note , that those Fathers , who doe either attribute this prerogatiue of interpreting Scripture to the Church or Pastours of it ( as the most cyted by Bellarmine before quoted doe ) or derogate the same from all humane , and proper wit and iudgement ( as some of these heere cyted in their words do ) do both of them as much , as if in expresse tearmes they had done it , condemne this priuate spirit , and power of it , as incompetent for a Iudge of Fayth : 1. because they who interprete Scripture , and assigne the Fathers , Councells , or Church for approued and authorized Iudges in this case , must needs condemne those who forsake them , and oppose themselues and their iudgement against them : which all they doe , who rely vpon their priuate spirit , and prefer their iudgement of it , before the iudgement of the Church , and Fathers . 2. Because all who are guided by this priuate spirit , and rely vpon it , doe in effect rely vpon their owne iudgement , and opinion ; and so either erroneously mistaking themselues , or abusing the spirit , do insteed of the spirit of God , make their owne conceit , fancy , or imagination the iudge and vmpire of all . These being supposed we will descend to particulers , and cyte some of these Fathers and their testimonies in thei● seuerall ages . First therefore to begin● 〈◊〉 the first age of the Apostles , & to descend downe 〈◊〉 . S Clement (a) the scholer of S. Paul , and coetaneall with the Apostles , sayth : It is to be obserued , that when the law of God is read , it ought not to be read or vnderstood , according to the meaning of euery mans owne wit ; for there are many thinges in holy Scripture , which may be wrested to that meaning , which euery one volūtarily presumes to frame to himselfe : but this cannot be . Loe , the sense which euery ones wit and iudgement , which they call their spirit , presumes to frame , cannot be a true and infallible sense of Scripture . In the second age ; Irenaeus a Doctour and Martyr ( whō S. Hierome calles , Virum Apostolicum , an Apostolicall man ) speaking of the Heretiks of his tyme , sayth : Euery (b) one sayth , that his owne fiction , which he hath deuised of himselfe , is wisedome , & that he vndoubtedly , vnspottedly , and sincerely doth know the hiddē mysteries . These Heretikes made the inuention of their own braine , the vndoubted spirit of wisedome , to vnderstand the hidden mysteries of Fayth . Tertullian speaking of Heretikes who differ among themselues , sayth : Euery (c) one doth tune what he receaues , according to his owne liking ; in the same manner as he , who taught them , made it according to his owne liking . Againe , shewing that diuersity of doctrine brings corruption of scripture , he sayth : They (d) who are resolued to teach otherwise then the Church , must change the meanes of doctrine , that is scripture ; since , how came the heretikes to be strangers and enemies to the Apostles , but by the diuersity of doctrine which euery one , according to his owne liking , either made or receaued ? Againe : VVho (e) are rauenous wolues , but subtill senses and spirits , that lye close to molest the flocke of Christ ? VVho are false Prophets , but false Preachers ? VVho are false Apostles , but adulterous Ghospellers ? Againe : (f) He is to be counted an Heretike , who forsaking that which was first , doth choose to himselfe that which was not before . Againe : Heresy is called in Greek of Election , by which one chooseth to beginne , or follow it : therefore S. Paul sayd , that therefore an Heretike was damned , because he chose to himselfe that , for which he is damned . It is not lawfull for vs , to introduce any thing vpon our owne opiniō , nor to follow that which others introduced vpon their owne opinion . And (g) he calles Adams sin , an Heresy , because he chose it rather vpon his owne , then Gods election . Heere are deceitful spirits , euery one 's owne spirit , liking , will , purpose , resolution , opinion and election described to be that which makes men Heretikes , and strangers from God , rauenous Wolues , false Prophets , and adulterous Ghospellers , and damned Heretikes , and changes the sense of Scripture . Out of which the same Tertullian (h) affirmes , That heresy is a matter of humanae temerity , not diuine authority , which alwayes so amends the Ghospell , vntill it corrupt it . That all doctrine is true ( not which came from a priuate spirit , but ) which agrees with the Apostolicall mother , and originall Churches ; and that is without doubt to be held , which the Church receaued from the Apostles , the Apostles from Christ , Christ from God ; all other doctrine is preiudicated , as that which sauoureth against the verity of the Church of Christ. Againe : That (i) to deale with Heretikes by Scriptures , is but to turne ones stomacke , or breake his braine , to loose his speach by contending , & to rayse choler by hearing their blasphemy ; since what the most expert Scripturist can alleadge they will deny , and what he denies they will defend , eyther by denying Scripture , or by adding , or detracting from it . Valentinus , sayth he , receaued that which was most for his purpose , and formed the Scriptures to his owne opinions , but not his opinions to Scripture . And so , as S. Augustine saies : They (k) contend not for the true meaning of Scripture , but for their owne opinions , making that which is the opinion of their owne , to be the meaning of Scripture . In the third age , Clemens Alexand. in his learned bookes Stromatum , which he wrote ( according to Baron . ) anno 204. shewing not only that Heretikes alleadge Scripture , but also how they vse it , sayth : Though (l) they who follow heresies , presume to vse the propheticall Scriptures , yet they neither vse all of them , nor these they vse entirely , but choosing those sayings which are doubtfull , they draw them to their owne priuate opinions . This is one of the chiefest sleightes of this their priuate spirit , to wrest doubtfull sentences to their owne aduantage , & make that which is vncertaine in it selfe , certaine , and a point of Fayth . In the same age , S. Cyprian , that Doctor suauissimus , & Martyr beatissimus , as (m) S. August . calles him ; speaking of some whome the Diuell leades from one blindnes of the world , to another darkenesse of errour , sayth : They (n) call themselues Christians , and while they walke in darknes , they thinke they are in light , the Diuell flattering and deceauing them , who transfigures himselfe into an Angell of light , and subornes his owne Ministers , as Ministers of iustice , affirming night to be day , damnation to be saluation , and shadowing desperation vnder pretence of hope , & perfidiousnes vnder pretence of Faith , Antichrist vnder the name of Christ . Againe , shewing how heresies and schismes arise out of disobedience of the people , to one Pastour , and Iudge in place of Christ , he sayth : No (o) man should make any stirre against the colledge of Priests ; no man , after diuine iudgement , after the suffrage of the people , after the consent of fellow-Bishops , should make himselfe iudge , not now of the Bishop , but of God. No man should deuide the vnity of Christs Church by discord ; & being proud should by himselfe coyne and set abroad a new heresy . Againe : (p) The beginning and endeauour of Heretikes , and Schismatikes , is to please themselues , and to contemne their Superiour , with swelling pride ; they goe out of the Church , and set vp a new Altar , breake peace and vnity . Againe : In (q) doctrine as well diuine as philosophicall , it is neyther safe nor fit that persons vnlearned , and ignorant of that which belonges to those sciences , should venture to discusse that they know not , and to be maisters of what they are ignorant . In all which the effect of the priuate spirit is described to be ; to question & examine that which is determined by Bishops and Councels , to make it selfe iudge of all , to diuide the vnity of the Church , to broach new heresies , and in conceit and respect of it selfe , to contemne all superiority , to teach that they know not , and to be maisters of what they vnderstand not . In the fourth age , S. Ambrose a man so worthy , that S. Augustine (r) reuerenced him as his Father , who begot him in Christ ; so praysed him , that he not only , calles him happy , & the flower of latin writers , but all the Roman world ( sayth he ) with me admire him , his grace , constancy , labours , & perils , both in workes and wordes : Yea ( sayth he ) Pelagius the Heretike so extolled him , that he durst not reprehend him , & his exposition of Scripture , but acknowledged that in his bookes , aboue others did shine the brightnesse of the Roman fayth . This holy Saint and Doctour sayth : Those (s) are Heretikes , who by the wordes of the law , impugne the law ; for they set a proper sense vpon the wordes , that they may commend the wickednesse of their owne opinion , by the authority of the law . Againe : It (t) is a very dangerous thing , if after so many prophesies of the Prophets , after the testimonies of the Apostles , after the bloud of Martyrs , thou darest presume to discusse the ancient faith as new ; after so many guides , dost remaine in errour , and after the toiles of so many departed this life , darest contend in idle disputation : let vs reuerence therefore our owne Fayth in the glory of Martyrs . Heere is this priuate spirit , and two effects of it ; the one to interprete Scripture , according to euery mans owne liking ; the other to examine , and question againe that which hath beene iudged by the Pastours of Gods Church , and to censure them , and their iudgement ; both condemned by S. Ambrose . S. Hierome , one whome Prosper calles , Vitae (u) exemplum & mundi magistrum . An example of life , and the maister of the world ; whome S. Augustine (w) calles , One most learned & skillfull in three tongues , desires to conferre with him , to adhere to him , and to be instructed by him , sent his books to be censured of him , and commended others , as Orosius (x) who trauelled for that end from Spaine to Palestine to learn of him . And whome Damasus (y) the Pope , and many from all the partes of the world , consulted with , about obscure places of Scripture . This great lampe of Gods Church sayth : Heretikes (z) whatsoeuer they speake , they thinke it to be the word , or the law , neither doe they vouchsafe to know what the Apostles or Prophets thought : but doe apply certaine incongruous testimonies to their owne sense and meaning , as though it were not a great & most wicked manner of teaching , to depraue the sentences of Scripture , and to draw them contrary to their sense , vnto their owne will. A deuise proper to this spirit , to thinke all it sayes to be Scripture , and to wrest all scripture to its owne liking . Againe , he sayth : That (a) Heretikes , of the guifts of Nature , haue made to themselues Idols , not which they receaued of God , but which they made out of their owne braine . That (b) they haue turned the holy speaches , and senses of Scripture into Idols , which they haue framed out of their owne heart . That (c) hauing lost their iudgement , they worship the Idols which they haue framed of their owne hart , and are possessed with the spirit of spirituall fornication . That (d) of the sense of Scripture , they haue made Idols of diuers opinions , and abominations of offences . That (e) they vse the diuine wordes , and testimonies to their owne sense ; and do giue them to drinke to those whome they deceaue , and with whome they haue fornicated . That (e) in all questions , they follow not the authority of Scripture , but the opinion of human reason . That (g) they snatch certaine sentences out of Scripture , and sowing them togeather , doe set them to that matter to which they cannot agree ; and so do set them , as pillowes vnder euery ones elbow to delude them . Thus (h) doe ( sayth he ) all heresies deceaue , and draw to death , by faire promises , all sortes of ages , and sexes , giuing them not solid bread of Scripture , but broken , and cut peeces of crummes . Thus (i) did the Manichees , Gnostikes , & Marcion take testimonyes out of the pure fountaine of Scripture , but did not interpret them , as they were written , but cōuerted the simple meaning of Gods word , to signify that which themselues would haue . All (k) this they did , bragging of their receauing the spirit of God , which yet they had not ; but the spirit of the Diuell , by which they were carryed into diuers factions . Such an Angell and diabolicall spirit did possesse , and fill Philomela Apelles his virgin . Cōcerning which spirit he concludes , that , It (l) is called Heresy , ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of election , by choosing euery one that doctrine , which seemes to him better , vnderstanding the Scripture otherwise , then the Holy Ghost meant it , by which he is an Heretike . The sūme of which gathered out of these dispersed places , is , that all Heretikes being deceaued by the spirit , by their owne opinion , and their owne selfe seeming conceit , do choose to themselues what sense of Scripture seemes most pleasing to them , and therby make it an Idoll of their owne inuention , by which they deceaue themselues , and delude others . Eusebius (m) confirmes the same , saying of the Seuerians , That , they interpret the sense of Scripture according to their owne liking . In the fifth age S. Augustine , one so highly commended both by ancient Fathers , and late Protestants , that ( as before is at full cyted ) they both count him , as a maister of all learning , as a fountaine incorrupted , a Doctour among the Interpreters of Scripture , as a Sunne among Planets , as the greatest of the Fathers , the worthiest Deuine that euer Gods Church had . This great Doctour , and Saint sayth : Heresies (n) haue no other origen then this , that euery Heretike prefers his owne opinion , drawne from his owne proper spirit , before the commō opinion of the Church . Againe : Nothing (o) makes them Heretiks but this , that misvnderstanding the Scriptures , they obstinatly defend their owne opinions . The (p) holy Scripture is dangerous to these who will wrest it to their owne peruerse hart , who whē they ought to liue according to the will of God , they liue according to their owne will ; and they will haue that to be the meaning of Scripture , which is their owne , when that which is the Scriptures , ought to be theirs . Againe : (ç) Thy truth , O Lord , is neyther myne , nor this mans ▪ or that mans , but all mens whom thou callest publickly to the communiō of it , and whereby thou dost terribly admonish vs , that we seeke not to haue truth priuate , least we be depriued of it ; for whosoeuer doth challenge to himselfe that which thou dost propose to be enioyed by all , and will make that proper to himselfe which is common to all , that man is driuen from the common to his owne proper , that is , from truth to falsehood . Wherupō he reprehends (q) the Pelagians , because they vnderstood the Scripturs according to their own priuate sense : the Donatists , because (r) eyther by too much louing their owne opinion , or enuying their betters , they went so farre vpon their diabolicall presumption , as sacrilegiously to separate holy communion , and bring in schisme or heresy : and the Manichies ; You (s) see that your worke is to take away all authority from Scripture , and make euery mans mind and conceit , authour of what is to be belieued , or not to be belieued in holy Scripture , that is , that you will not subiect your selues to Scripture , but will make Scripture subiect to your selues . Thus doth S. Augustine condemne this spirit , for that it doth prefer it selfe , and owne opinion , before the commō iudgement of the Church , doth falsely interprete Scripture , doth draw the meaning of Scripture to its owne wil , yea the will of God to the same . And he condemnes the Pelagians , Donatists , and Manichies , for that by it they expounded Scripture , and deuided themselues from the communion of holy Church . With S. Augustine , agrees Cyrill of Alexandria : (t) Heretikes should do well if they would seeke the true sense of Scripture , and not turne all according to their owne will. And with them both , Vincentius Lyrinensis : If (u) any would seems a Prophet or Maister , that is , maister of spirituall thinges , let him chiefly desire vnity , and equality , that is , that he do not prefer his owne opinion before others , nor doe departe from the generall opinions of all men . Because (w) all doe not take the holy Scripture in one and the same sense ; some do interprete one way , others another way , the same sentences , so that as many senses are made , as there be men . Therefore it is very necessary by reason of many turninges and windinges of errours , that the line of Catholicall , and Apostolicall interpretation be directed , according to the rule of the Ecclesiasticall and Catholike sense . Heere is aduise giuen not to wrest all to our owne liking , and spirit , but to keep vnity , and direct the interpretation of Scripture according to the rule of Catholike sense . After all these , Venerable (x) Beda , the honour of our Nation , in the eight age , sayth : As the Prophets did write , deliuer , and speake , not their owne wordes , but the wordes of God ; so also the Reader of them , must not vse his owne proper interpretation , least he decline from the sense of the truth . Therfore we affirme , that no man presume to expound Scriptures , according to his owne pleasure . What more plaine ? I will adde to these the testimonyes of Luther and Caluin vttered in confutation of others , but against themselues . Luther ( x ) (z) speaking against Swenkfeldius , sayth : It must not trouble vs , that some do glorify of the spirit , and little esteeme the Scriptures . But , sayth Luther , good friend , the spirit goes this way , & that way : I also was in spirit , and haue seene spirits , if I may glory of my owne , perhaps more , then they shall see in a yeare ; and my spirit doth shew it selfe in something , where theirs is yet in a corner . Note , that the Swenkfeldians , and the Caluinists agree , in that both of them rely on the Spirit , and make it the ground of their Fayth : they differ , in that the former refuse scripture , and rely only on the spirit ; these later admit scripture , but , both for canon and sense of it , subiect it to their spirit : so that the spirit in the one reiects scripture , in the other it censures , and Lordes it ouer scripture . Whether is worse , let any be iudge . Caluin also speaking of the same Swenkfeldians , sayth : If that spirit was good , it would be the same with the spirit of the Apostles , and ancient faythfull people , but their spirit would not be iudg without scripture : so say we ; If Caluins , or the Caluinist spirit were true , it would be the same with the spirit of the ancient Church and Fathers . Also against the Vbiquitarians , he sayth : Satan (a) hath bewitched their mindes with horrible witchery &c. And , Satan by turbulent spirits doth endeauour &c. Mans (b) hart hath so many secret places of vanity , is subiect to so many holes of lyes , is couered with so much fraudulent hypocrisie , that it often deceaues it selfe . Againe : Many (c) false Doctours belye , or counterfeite the title of the spirit ; many mad men start vp , who rashely make ostentation , that they are endued with the spirit of God. They (d) are fooles who amazed at the honourable title of the spirit , dare not enquire after the matter it selfe . Many (e) braggo of the spirit , yet speake in their owne priuate name , goe out in their owne name , vtter out of their owne sense . Thus do these Patrons , & practisers of this priuate spirit wound themselues , in thus stabbing the same in their aduersaries . For what they affirme against them , is verified against themselues . But what can these Spiritualists ( as we may call them ) say to all these testimonies of Fathers ? Or rather what shall we say to them about the same ? I conceaue nothing can be sayd better , then that which S. Augustine in the like case of originall sinne , sayth against the like Heretikes the Pelagians : for hauing cyted most of the Doctours before his tyme , both of the Greeke and Latin Church , as Irenaeus , Athanasius , Cyrill , Nazianzen , Chrysostome , Basil , Olympius , Reticius , & fourteene more , whose workes are not now extant , as Eulogius , Ioannes Ammonianus , Porphyrius , Fidus , Zozimus , Zoboenus , Nimphidius , Cromatius , Iouinus , Eleutherius , Clematius all greeke Doctours ; and Cyprian , Hilary , Ambrose , Innocentius , yea Hierome , of his owne tyme , all Doctours of the Latin Church , and all to proue originall sinne , and necessity of grace , against Iulian the Pelagian , he speaketh of the Fathers in this manner : These (f) Fathers I haue cyted , & no more , least it should be too tedious to read them , yet such , as are not so light , that you may scorne to weigh thē , yea so great , that you may groane vnder the burthen of them . These (g) are they , whose so great consent ought to moue you , and who are not a conspiracy , as you call them , of ill tongued men , but who flourished in the Catholike Church , are sound in doctrine , and armed with spirituall weapons ; who fought stoutly against heretickes , and haue passed ouer their labours and slept in the bosome of peace : VVho (h) hauing liued holily , and ouercome the errours of their tyme , and departed gloriously out of this world , before you came into it . These (i) though they were not then present , when this Controuersie began , and is now on foot , & so could not by word of mouth giue a definitiue sentence ; yet when they wrote , and sayd these thinges , they were then such as had not any either friendship , or falling out with you or vs. They were angry , neither at you , nor vs , had compassion of neither . What they found in the Church , they kept ; what they learned , they teached ; what they receaued from their Fathers , they deliuered to their children . You and we did not plead before these Iudges , and yet they decyded our cause ; neither you nor we were knowne to them , and yet we do produce their verdict for vs , against you ; we did not about this matter contend with you , and yet they pronounce vs victors . That (k) which they belieue we belieue ; what they teach , we teach ; what they preach , we preach ; yield to them and yield to vs ; consent with them , and consent with vs : if you will not by them be a friend to vs , yet be not for vs an enemy to them , which yet you must be , if you remaine in this errour , therfore leaue it , and leane to them . Can (l) Pelagius , and Celestius ( Luther and Caluin ) so farre preuaile with you , that for them you dare forsake so many , and so great ancient Doctours , and defenders of the Catholike fayth ouer all the world ? Hath tyme made such a confusion of great and small matters ? Is darkenes so become light , and light darkenes , that Pelagius , Celestius , Iulianus &c. do see ; and Hilary , Gregory , Nazianzen , Ambrose &c. are blind ? VVere (m) it not better to yield to them , who are better and stronger , and to maister your owne presumption , then to insist vpon your owne animosity and conceit , which you desire should preuaile , because it is your owne ? VVere (n) it not better to yield to these Christian Doctours , or rather to Christ in them , and to restore your selfe to them , from whome you are departed ? How (o) gratefull would these be to you , if you did belieue the Catholike fayth : and how terrible must they needes be against you , when you oppugne the same Catholike Fayth , which they sucked from the teat , which they eate with their meate , which for milke and meate they gaue to little ones , and great ones , which they plainely and stoutly defended against their enemies , euen you not then borne ? By such planters , waterers , builders , Pastours , nurses , the Holy Church increased , therefore stood amazed at the prophane termes of your nouelty , and as the head of a serpent , abhorred , troad vnder foot , bruised and kickt away your new opinions , which did lurke , and crawle to deceaue the virginity of the Catholike Church , and corrupt the chastity of it , which it hath in Christ , as did the Serpent seduce Eue. The Fayth of these is to be defended against you , as is the Ghospell , against wicked and professed enemies of Christ ; euen that Catholike and Christian fayth , which as it was first deliuered in Scriptures , so by these Fathers it hath beene hitherto kept and defended , and shall by Gods grace , euer be kept and defended . Thus S. Augustine against the Pelagians , & their new doctrine , for the Fathers ; and thus we against the Protestantes , and their priuate spirit , and new doctrine , for the same . And this may suffice for the testimonies of Fathers . THE PRIVATE SPIRITS INTERPRETATION OF HOLY SCRIPTVRE , Deciding of Controuersies , and iudging of matters of Fayth ; Confuted by Reasons drawne from the difficulty of discerning of Spirits . CHAP. IIII. Of the diuersity of Spirits . SECT . I. IN the former Chapters we haue confuted the Protestāt priuate spirit by authorityes of holy Scripture , and by testimonies of ancient Fathers : it remaines that we doe the like by euidence of reason ; and in this Chapter , by reasons drawne frō the difficulty of discerning of spirits , of which if the priuate spirit be not able to discerne and iudge which be good or bad , which true or false ; much lesse is it able to discerne & iudge the motions and effects of them , that is , which Scripture , & the sense of it , is true or false , which fayth and doctrine is good or bad . For the better vnderstanding of which difficulty of discerning of Spirits , we may note first how many sortes of varieties and distinctions of spirits there be . 1. According to the nature and property of spirits , S. Gregory distinguishes them thus . Some are without mixture of body , some with mixture . Spirits without mixture , are either increate , as God the Father a spirit , God the Sonne a spirit , God the Holy Ghost a spirit , all one God , al one spirit , good without quality , great without quantity , euery where without place , alwayes without tyme , doing all without action , mouing al without motion , containing all , and contained in nothing , and present in all by his essence , power , and presence , and yet aboue all : or els create , which are either happy in glory as the Angells in heauen , which are as (a) administring spirits for vs ; or els damned in hell , as the Diuels , who as (b) roaring Lyons seeke to deuoure vs : both which doe differ either in specie or kind , or at the least in degrees of power and greatnes , some being in the highest , some in the midle , some in the lowest Hierarchy , euery Hierarchy hauing his order , and euery order his particuler Angels , and Diuels belonging to it . Spirits mixt with bodies & flesh , are either such as are mixed with flesh , and dye with it , as the sensuall soule of birds and beastes ; or such as are mixt with flesh , but dye not with it , as the reasonable soule of man , which is a meane betweene Angells to whome he is inferiour , and beastes to whome he is superiour , communicating with the one in the immortality of soule , with the other in mortality of flesh . 2. According to their estate , and condition ; these spirits are some good , as God , Angels & Saints ; others bad , as Diuels & men wicked , aliue , or damned in hell ; others indifferēt , as the natural spirit of man , and sensuall of beastes : some are blessed in heauen , as Angells and Saints , others damned in hell , as Diuels , and the damned soules ; others in the way , and out of danger , as the soules in purgatory ; or in the way and in danger , as the soules of men liuing ; some are meere intellectuall , as God and Angells ; others more sensuall , as beasts ; others rationable mixed of both , as man ; some alwayes without bodyes , as Angels and Diuels ; others alwayes with bodyes , as beastes and birdes ; others sometymes with body , and sometymes without , as the soule of man liuing , or dead , before and after resurrection . 3. According to the effect and operation , S. Bernard distinguishes six kindes of spirits . 1. Diuine , of God , (c) the spirit is God. 2. Angelicall , of Angels , (d) he hath made spirits his Angells , which alwayes worke good . 3. Diabolical , of the Diuell , (e) he sent immissions by euill Angells . 4. Carnall , of the flesh , (e) puffed vp by the sense of the flesh . 5. Worldly of the world , (f) you haue not receaued the spirit of this world , which worke alwayes bad . 6. Humane , of man , (h) the spirit of man which is in man , which of all is indifferent , and when it is assisted with grace is good , when stayned with sinne is bad . (g) To which may be added the spirit of truth , and of lying , the spirit of wisedome , and giddines , and the spirit of the knowledge of truth , and errour , of which is spoken before cap. 2. Of which spirits for our purpose , these chiefly are to be noted , that is , the spirit of God , of Angells , of Diuells , and the spirit of the soule of man dead , in heauen , in hell , or in purgatory ; and of man liuing , according to the dictamen , either of our naturall reason , or of the light of diuine fayth and grace . And thus much of the variety and differences of the nature of spirits , which are to be discerned . Secondly , we may note , that these seuerall sortes of spirits haue seuerall sortes of operations in man , and do seuerall wayes manifest and shew themselues in him and to him ; for as in the naturall life of man , besides the powers vegitatiue and sensitiue , by which he liues and moues , God and Nature hath prouided certaine more subtile spirits , that is , the vitall spirits in the hart , which passing through the arteries , do help to vitall operation , as nutrition , and augmentation ; and sensible spirits in the braine , which passing through the veines do assist to the sense of feeling , touching , and the rest : so also in the spirituall life of a Christian man , besides the permanent guifts of the Holy Ghost , and habits of faith , hope , and charity , infused in Baptisme , and Pennance , togeather with grace ; God doth communicate also certaine extraordinary helpes and guifts to the soule , which as certaine beames of his diuine light , and sparkles of his celestiall loue , assist and enable it to a higher knowledge of God , and good thinges , and to a more perfect practise of vertue and perfection : and these are diuine illuminations , inspirations , or visitations and visions , which are of two sortes , the one meere spirituall , and internall ; the other sensible and externall . The first sort of spirituall motions , arise immediatly from foure heads . 1. From God , who ( illuminating the Vnderstanding with a heauenly light , clearely to discerne what is true or false , what good or bad ; inflaming the will with an ardent desire to loue sincerely him and his goodnes , and to doe his holy will and commandement ; and enabling the rest of the faculties with an inuincible fortitude , to performe couragiously what is to his greater honour & glory ) doth , when , or how he pleases , and by meanes , and in tyme best fitting , as prayer , meditation , reading , or such spirituall practises , speake , instruct , and direct the soule by speciall illustrations , inspirations , and confortations . 2. From the good Angell , who by good cogitations and motions , exciting the dulnesse and drowsinesse , conforting the infirmity and weaknes of the soule ; and conseruing the same from danger of enemies , is alwayes ready to assist vs in prayers , and good workes , and to defend vs from all occasions , and temptations . 3. Frō the Spirit of grace , which with the light of fayth , & flame of charity inhabiting in vs , doth continually knock at the dore of our heart , and in our sleep awakes vs , in our sicknesse strengthens vs , in our distraction so recollects vs , that with alacrity we may proceed in all exercises of piety , and with facility ouercome all assaults of our enemy . 4. Frō the Dictamen of reason , and light of nature , which pricked forward by the synderesis of a good conscience , doth as a Preacher continually exhort and moue to a prosecution of good , and an auersion from euill ; and as a Maister doth still direct and instruct vs how to behaue our selues in our combat against the law of sinne , and the Angell of Sathan , which make continuall opposition against it ; all which , as a vigilant watchman , doe still watch at the superiour part of the soule , to wit , the Memory , Will , and Vnderstanding , eyther by an infused light , or by species , formed and framed in the phantasie , and do inwardly knocke , awake , admonish and incite our soule , to the knowledge of truth , & the operation of God. The other sort of Spirits is sensible , and visible , by visions , and apparitions ; and these are sometymes Imaginary , presenting inwardly to the phantasie , and imagination , a shew and apparition either of wordes spoken , or of persons appearing in their own person , or in some other like to thē , or in some figure representing them : others sometymes are Visible and corporall , seene , heard , or felt in some corporall body , formed and framed of the ayre , and assumed & moued by a spirit which in them speakes , walkes , and exercises sensible actions , as though it were a true and liuing person , both which kindes happened often to the Patriarches and Prophets of old , and to many in these later tymes ; sometims waking , sometymes in their sleep , and are both of them , either by way of Oracles ( as S. Augustine calles them ) when some graue person appeares and fortells what is to be done , as did Onias , and Hieremy , to Iudas Machab●us ; or by way of visions , when thinges haue the euent indeed , as they appeare in shew , as happened to S. Peter , who (a) saw an Angell , whē indeed the Angell did free him out of prison ; or by way of Dreames , when apparitions of mysteries are shadowed in figures , not vnderstood in sense and signification , such as was Pharao his Eares of corne , and Nabuchodonoz●r his Statua . All which , whether interiour or exteriour , though they be properly diuine , of God , and good Angels ( of which is frequent mention , and examples both in the old and new Testament ) yet because they are sometymes diabolicall , of the Diuell , who by suggestions and illusions doth imitate them ; and sometymes naturall dispositions or diseases of body , whose affections and imaginations are not much vnlike to them : And because of the later sortes , that is , visions and apparitions , of which is the greatest difficultie , examples in scripture , and ancient histories ( for I will forbeare latter tymes ) are many and authenticall , how sometymes God , sometymes Angells , sometymes Diuells , sometymes Soules out of Limbo , Paradise , Purgatory , Hell , & Heauen haue appeared : therefore I will first produce some examples of euery one , and then shew , what difficulty there is in discerning one of them frō another . 1. For apparitions of God , we haue examples , how he appeared to (a) Adam in Paradise , to (b) Noe in the Arke , to (c) Abraham in Haram , in Mābre , in the mountaine , to (d) Moyses in the fiery bush , in Aegipt , in the mountaine , and in the Tabernacle , and to (e) Agar , in the desert , to (f) Samuel in the Temple , and to all the Prophets , and many of the Patriarches ; in all which it is sayd , Our Lord spake , our Lord appeared , which he did in the shape , now of a man , as to Adam ; now of three men , to Abrahā ; now of a Wrestlar ; to Iacob ; now of a fire , to Moyses ; now of a Cherubim to (g) Ezechiel ; now of (h) a Thorne , to Isaias ; now of (i) an old man in a white Vestement to Daniel , ( though it be more probable , that not God in person , but an Angel representing God , did appeare . ) 2. For apparitions of Angells , we haue exāples expresly of them , how they appeared to (k) Lot , to forewarne him of the destruction of Sodome ; to (l) Iacob , to encourage him against Esau ; to the (m) Israelites , to direct them through the desert ; to (*) Gedeon , to make him Captaine against Madian ; to (n) Tobie ; to accompany him in his iourney ; to (o) Elias , to send him to reprehend Ochozias ; to (p) Dauid , punishing and killing the people ; to (q) Zachary , and to the Virgin Mary , reuealing secret mysteries to thē . Which apparitions , if we respect the place , were made either in the garden , as to our (r) Sauiour ; or in the fieldes as to (s) Iacob ; or in the desert , as to (*) Agar ; or in the house , as to (t) Gedeon ; or in the fornace , as to the three (u) Childrē ; or in the Temple , as to (w) Zachary ; or in prison , as to (x) Peter ; or at the Sepulcher , as to Mary Magdalene . If the state of persons , they were made to our Sauiour himselfe ; to Christians , as S. Peter ; to Iewes , as Ioseph and the Patriarches ; to Gentils , as Heliodorus , and the three Kinges ; to men , as Zachary ; to Women , as the Maries ; to old persons , as Abraham , and Sara ; to young , as Daniel ; to good persons , as Lot ; and bad , as the Sodomites . Also some before Christ , some after Christ , some in Christs tyme , some in the law of Nature , some of grace : so that in all tymes , and at all places , & to all sorts of persons these reuelations of Angells haue bin made . Thirdly , for apparitions of Diuells , ( wherof some are sayd to be Pythonici , or South-sayers , some Paredrij , or Familiars , some Catabolici , or possessors and tormentors of men , some Oniropompi , or dreame makers ) we read of their visible apparitions ( to omit their imaginary ) how they haue appeared often , and in many shapes ; sometymes of Beastes , as of a serpent to (a) Euah , and Leonard of (b) Corbie ; of a Dogge following them , to (c) Simon Magus , and Cornelius Agrippa ; of a Horse , to an Earle of (d) Mascon ; of a Cocke , to (e) S. Pachomius ; of a Crow , to (f) S. Romualdus ; of a Foxe , to (g) S. Hilarion ; of a Dragon , to (h) S. Margaret , and to Gonzales of Castile ; of Lions , Buls , Beares , and Wolues to (i) S. Anthony ; of a Dog , to (k) S. Dunstan ; & ordinarily of a Cat to Witches , and of Wolues (l) to terrify , & of Bees , and flyes to trouble & distract (m) men . Sometimes of men or women , ( and to (n) Apelles like a beautifull woman ) as to our Sauiour Christ , like a Venerable mā (o) in his tentation ; to Saul ( in some opinion ) as (p) Samuel , by the Pythonise ; to (q) S. Martin , as a King with a Diademe ; to a Boy ( in S. Gregory ) as a blacke (r) More ; to S. Robert the Abbot , as a frisled (s) Ruffin ; to S. Maximus , as a Mariner with a ship ; to Euagrius , as a Cleargy man ; to Macarius , as a reaper of corne , and an Apothecary ; to Nathanael , as a Carrier whiping his (*) horse . In all which he alwayes appeared in some deformity , as either in a body blacke , pale , durty , stinking , or terrible , or with a face foule , blacke , and deformed , or with a nose hooked , a mouth wide , eyes hollow , or fiery , feet club or clouen , toes like clawes , or some great deformity of body , as is (t) obserued , God not otherwise permitting it , the better to discouer him ; sometymes in the night to men , eyther waking , as to (u) Luther , when he taught him to abrogate the Masse ; or sleeping , as to (w) Zuinglius , in what colour he knew not , when he taught him to expound the wordes of the Sacrament , figuratiuely ; and to (x) Oecolampadius , when he kild him in his bed : sometymes in the day , as to (y) Carolostadius , when in the pulpit he stood by him ; sometymes he appeared in shape of Saints , Angels , and Christ , and God himselfe , of which see examples afterwardes ; sometymes of Incubi , and Succubi , lying with men , or women , and by art getting of children ; sometyms of Centaur's , Scylla's , Chimera's , Gorgons , Cerberus , Harpyes , and other monsters terrifying mē ; sometymes seeking adoration , to be worshipped as Gods , which they require of Witches ; sometimes shewing a seruiceable obedience , as when to Magiciās they eyther at certaine wordes of Magicke , or at certaine constellations of starres , or vpon certaine dayes of the weeke , as Friday at night , they ryse vp , appeare , and disclose thinges secret , as treasures ; or foretell thinges to come , as the euents of batels , or the like . All which in what shape they please , & to whō God permits , the Diuells performe . Fourthly , for apparitions of soules out of Limbo , before Christ , we haue the examples of Moyses from Limbo , and Elias from Paradise , to our Sauiour , and the three Apostles (z) in the transfiguration ; of Onias the high Priest , and Hieremy (a) the Prophet to Iudas Machabeus ▪ and the people ; of Samuel the Prophet (b) ( according to (*) S. Augustine , and others ) to Saul the King , telling him , sayth Ecclesiasticus , the end of his life , and exalting his voice out of the earth in prophesy , or as it is in the Greeke , after he had slept , or was dead , prophesying . Fifthly , for apparitions of soules out of Purgatory , we haue ancient exampls ; of Paschasius a Deacon seene by Germanus ▪ Capuanus , in the Bath of Angulanus ; of Iustus freed by 30. Masses of his brother Copiosus ; of another helping a Priest at the Bathes , and helped out of Purgatory by his Masses , al three cyted by S. Gregory (c) the Great ; and of the sisters of (d) S. Malachias , and (e) S. Thomas of Aquine , both appearing & relating themselues freed by their Brothers masses . With many other of later tymes , too long to be set downe . Sixthly , for apparitions of the Damned in hell ( to omit the apparitions of Infidels , such as are related of Romulus to (f) Proclus , exhorting the Romās to worship the Gods ; of Homer , to Appion the (g) Grāmarian , telling him his owne Country , and friends ; of Achilles , to Apolonius ; of Seuerus to (h) Heliogabalus ; of Castor , & Pollux (i) in the Latine Warre ; of the Ghost at Athens related by Pliny , to be leane faced , long haired , and handes and feet (k) chained : To omit , I say these Infidels , we haue of Christians , the examples of Theodoret (l) the Arrian King , carryed betweene Iohn the Pope , and Symachus the Senatour ( both whome he had killed ) into Vulcans forge ; of Chilpericus (m) the wicked King of France , seen by Guntran the King , carried between three Bishops into a hoat caldron ; of a Bishop of (n) Ancona , seen by Elias an Hermit standing before Gods Tribunal , and caryed to hell ; of a Nunne (o) in S. Laurence Church cut in peeces before the altar ; of ( * ) Eubronius an Apostata , appearing to one , whome he had vsed cruelly , and carryed into hell-fire . And so many more too pittifull to be remembred . Seauenthly , for the apparitions of the soules in heauen , we haue the examples first of our Sauiour , to S. Paul in his way to Damascus (p) ; to S. Peter flying from Rome , and saying he went to Rome to be crucifyed againe (q) ; to Carpus Bishop of Crete (r) with multitudes of Angells , reprehending him for too seuerly punishing a lapsed Brother ; to Peter Bishop of Alexandria , complayning that Arrius had torne his coate (s) ; to S. Martin in the halfe coate which the day before he had giuen , for his sake , to one naked : next of our Blessed Lady ( I recount only those which are ancient ) to (t) S. Iames in Spaine at Saragossa , for erecting there a Chapell , now in great veneration ; to (u) S. Gregory Thaumaturgus in a glorious shape ; to (w) Musa a Virgin , in S. Gregory his dialogues , for the amendement of her life ; to (x) S. Iohn Damascen , restoring his hand cut off for defending Images ; to (y) S. Cyrill , admonishing him to be friends with S. Chrysostome ; to (z) Narses , in all his battailes against Totila ; to (a) Cyriacus an Abbot , for the burning of Nestorius writings ; to the (b) Architect of Constantine the Great , building a Church ; to the Sonne of a (c) Iew cast into an heat Ouen , by his Father , for receauing the Blessed Sacrament among Christians ; to Pope Liberius , and (d) Patricius , about building S. Maria ad Niues ; to (e) Rupertus an Abbot , giuing him a quicke wit , and vnderstanding of Scripture . All which are of our B. Lady . Of other , Saints we haue the apparitions of (f) S. Peter and Paul to Constantine , and curing his leprosie ; of (g) S. Philip , & S. Iohn Euangelist to Gregory Thaumaturgus , shewing a worke of piety to be done ; of the (h) Apostles at Constantinople , in thāks of Iustinian building them a Church ; of (i) S. Iames to Charles the Great , helping him to recouer Galicia from the Sarazens , and to Rainerus , and Alphonsus Kinges of Spaine , against the Moores ; also of (k) Saint Agnes , to Constantine the Great his daughter ; Geruasius (l) and Protasius , to S. Ambrose ; Potamiena (m) Origens scholler to the torturer , foreshewing his martyrdome ; (n) Felix Nolanus , defēding his Citty Nola ; (o) Thoodore Martyr , admonishing Euxouius to auoid meates sacrificed to Idols ; (p) Cosmas & Damian , curing Iustinian sore sicke ; (q) Peter and Paul terrifying Attila from sacking of Rome ; to omit what is related in this kind by S. Basill of Mamant , by S. Nazianzen of his brother Caesarius , by S. Hierome of Paula , by S. Paulinus of S. Ambrose , by Euodius of S. Steuen , by Prudentius of Fructuosus and his company , by Lucianus of Gamaliel , by Palladius of Colluthus , by Theodoret of S. Iohn Baptist , by S. Athanasius of S. Ammon . And who desires to see more , may read in Delrio , the like apparitions in euery age of christ , how some appeared , as our Sauiour , and Valeria in the first . How Potamiena , and others in the second . How our Blessed Lady , S. Iohn , S. Cyprian , and diuers African Martyrs in the third . How our B. Sauiour , our B. Lady , S. Peter , P. Paul , S. Agnes , S. Agatha , Spiridion , Artemius , Caesarius , Triphillus , two Bishops and others , in the fourth age . How S. Iohn Baptist , S. Martin , S. Geruase and Protase , S. Ambrose , S. Eulalia , S. Fructuosus , S. Felix in the fifth age . How our B. Lady , S. Iohn , S. Peter , and Paul , S. Bartholomaeus , S. Steuen , S. Eutichius , S. Tetricus , S. Iohn Silentiarius , in the sixth age . How our B. Lady , S. Iuuenall , S. Eleutherius , S. Leocadia , in the seauenth age ; and so downeward in all ages vntill this present tyme , or neere . All which being not only ancient for the tyme , as being within the first 600. years , but also made credible , by the sanctity of them who did appeare , by the grant of them to whome they did appeare , and by the authority of them who belieued , and related that they did thus appeare ; may in prudence and piety be credited , and cannot without leuity and temerity , be condemned or reiected . And thus much of the variety of spirits , and the certainty of their apparitions . It remaynes that we shew the difficulty in discerning these spirits , and the apparitions of them , and by the same conuince the insufficiency & inhability of Priuate Spirit to discerne good spirits from bad , reuelations frō illusions , and true fayth & doctrine , from false & erroneous . Of the difficulty to discerne these Spirits . SECT . II. THE first difficulty of discerning thes spirits ariseth vpō the difficulties which are in particular about these seuerall sortes of spirits , & the apparitions visible made by them . And first of the spirit of God , great difficulty hath anciently beene made , whether God did appeare in his owne proper body , or in one assumed , that is , whether he had such a body , or such partes of a body as appeared in shew , and are by scripture attributed to him ; that is , whether he had head , eyes hands , feet , and the rest of the partes of a body , or not ? Also as yet great difficulty is made , supposing ( as it is most certaine ) that he is a meere spirit , whether God himselfe did appeare in assumed bodies , or some Angell in his place , representing his person : & if himselfe should haue appeared , whether the Father , the Sonne , or the holy Ghost ? And if the holy Ghost , whether he assumed that flesh of a Doue , or of Tongues ( for example ) in which he appeared ? In the like manner as the second person assumed the nature of man , and of this Doue thus assumed , whether it may be adored and prayed vnto , as God , and the holy Ghost , which assumes it ? Of the spirits of Angels , great difficulties are made of their nature , whether it be corporall or meere spirituall : if spiritual , whether all be of the same , or of diuers species , or kinds , whether all be incorruptible by nature or by grace , whether made before , or with the world ; how they can know God , and things on earth ; how they know things to come or contingent ; and how they can vnderstand one another ; how , & by what vertue they moue themselues , and other things ; how they are distinguished in orders and Hierarchies ; how they haue and performe the custody of men . Concerning their assumed bodies , it is doubtfull & difficult whether they informe them , or assist only in them ; how , and of what matter they doe make , and frame them ; how , and what operation or motion they exercise in them ; whether any vitall or externall operations , as of eating or drinking ; or any sensual , or external , as of hearing , or seeing ; or any internall , as of passion or affection ; or any intellectual , as of discoursing and discussing , of sinning and meriting ; how they illuminate one another , the higher the lower ; how they present visions , and cogitations to men ; whether to their phantasie only , & by the phantasie to the soule , or imediately to the superiour part of the soule also . Of the Diuels , great difficulties be made , how they fell frō grace , by what sinne , of pride or enuy , into what place ; of hell only , or the aire & earth also ; in what number , more then the blessed , or fewer ; how they are tormented with materiall fire ; and how they carry their tormēts with them , while they torment others , and yet the fire torments not those others in whome they are ; how they enter , possesse , and torment men , in what number , by whole legions ; in what manner , with such instruments of tortures ; how they frame and assume bodies , whether of dead men , of beastes , and the like , or made of the ayre ; how they can abuse women , and beget children ; how they cause thunders , lightenings , & stormes ; how they tempt men , oppose the Angels , hate God , and all good ; how they are deuided into orders , & Hierarchies ; how a subordination , and confusion stands among them , with many such like ? Of the soules departed are many difficulties ; as whether in person Samuel himselfe , or a Diuell for him , appeared before Saul ; whether Moyses from Limbo , and Elias from Paradise before Christ ; whether their apparitions be internall only to the phantasie , and imagination , or externall corporally to the senses also ? If internal , whether the soules can , or Angels for them do , produce these phantasies ? If externall , whether their apparitions be personal , in their own presence , or representable by Angells for them ? If personall in their owne presence , whether the soules in Purgatory ōly , or those in heauen , and hell also , do in presence personally appeare ? If all of them , whether present in their own bodies in which they liued , or in others by them assumed ? If in assumed and made bodies , whether made by themselues , or by Angels for them ? If in bodyes made by Angells , whether they can informe and giue life , or els inhabite , & giue only motion to them ? If only motion , what quantity they can moue , greater then their owne body was , or lesse ? to what distance , further off or neerer ? By what vertue , naturall , or superadded they can moue them ? What operation they can exercise in them , whether naturall of working & mouing ; or vitall also of eating and sleeping ; or sensual also of delectation , or auersion , and which is most intellectuall , of reasoning & speaking ? If they vse reason , whether they know what is done on earth , how they know it , by reuelation from God , or by relation from Angells , or by Species or formes of their owne retayned of old , or acquired anew ? Whether they vnderstand where they are , and what they doe ? Whether they in Purgatory can by prayer and satisfaction be freed ? Whether they who are in heauen , or hell , can increase their ioyes , or paines ? With many more such like . Of all which , if one should aske any ones priuate spirit , or the diuers spirits of diuers ones , and seeke for a certaine resolution of them ; what answere would their spirit affoard ? Or what agreement would be among them , or their answers , or what certainty can be builded vpon any of them ? Surely such is the difficulty in all these , and many more doubts , that let any one spirit of one man , or many spirits of many men resolue them , the hearer shall find such opposition in their resolution , and so great difficulty in discerning which of these is a good spirit , which a bad ; which vision is imaginary , which corporall ; which effect is of God , which of the Diuell ; which is to be belieued and followed , which to be forsaken and abhorred , that he shall find himselfe more doubtfull then before , and deeper plunged in difficultyes , the further he proceeds in inquiries . And thus much of the first reason of difficulty , to discerne the difference of spirits . Of the difficulty , and vncertainty of the rules of discerning Spirits . SECT . III. THE second difficulty of discerning these spirits ariseth vpon the variety and multiplicity of the rules & meanes , which on the one side men , holy , learned & experienced , after much practise of deuotion , great labour of study , & long experience of tyme , either by illumination frō God , or by diligence , industry , or by subtility of obseruation haue made , obserued , and in large Treatises left to posterity , for the discerning of these Spirits . And which , on the other side are so vncertaine and doubtfull , that what by the infirmity of man to discerne them , what by subtilty of the euill spirit to deceaue in them , few can with any certainty , and infallibility rely , and depend vpon them . First therefore for my owne , and the Readers instruction , I will set downe the rules , out of diuers and large treatises collected , which vsually are giuen for discerning these spirits ; and next , shew the grounds and reasons of the vncertainty and fallibility of them ; and out of both , inferre the insufficiency , and inability of euery mans priuate spirit , to make an infallible estimate and iudgment of them , and therby to rely , for himselfe and his estate of saluation , vpon this his spirit , and the opinion of it . SVBDIV. I. Rules to discerne which are good spirits , and which are bad . AND first for the meanes , signes , or rules of discerning these spirits good , or bad , though there be no great difficulty , or vncertainty in discerning spirits which are euill , as the spirit of the Diuell , and his instruments the flesh , and the world ; for that the good spirit of God , of an Angell , or of grace cannot suggest those wicked cogitations , nor performe those vnlawfull actions , which the bad spirits both can and do ; as for example , they can neither lye , deceaue , blaspheme , nor persuade heresy , infidelity , periury , and sacrilege ; nor commit vncleanesse , and lewdnesse , by way of Incubi , or Succubi ; nor obey Inchaunters , Magicians , Witches , for wicked vses ; nor worke and leaue in good soules , doubts , troubles , and despaire of God , & saluation ; neither vse they to appeare in horrible and deformed shapes of beasts and monsters : All which , and such like are proper to the bad spirit , & sufficient rules & signes to discerne him by these fruits and effects . Yet because the bad spirit , the Diuell , both can , and doth often counterfeit , and in shew performe the same exteriour actions , which the good spirit doth ( as by examples shall afterward be shewed ) therefore I will propose only the Rules , and signes which are giuen for the discerning of the good spirits ( of which is the most difficulty and vncertainty ) and of their motions , illuminations , and inspirations . First therfore for the discerning of the good spirits , vnder which title I include all sortes of motions which come imediatly either from God , or from Angels , or from grace ( the difference of which doth not much import , since they are all good , and of God mediatly , or immediatly ) the rules , and signes to discerne them , are taken , some from the obiect , & matter which is proposed , some from the manner , & circūstances how it is proposed , some from the fruits , and effects which it worketh . The rules , and markes drawne from the obiect & matter , are . First that the good spirit inspires , & moues only to verity , and true faith , not to falsity and heresy , nor to any thing which is contrary to the grounds & rules of true faith . And so whasoeuer is contrary to faith , and the grounds of it , as scripture , tradition , Church , Councels , & consent of Fathers , is not from the good , but the bad spirit . Secondly , that it moues only to matter of piety , and sanctity , and to nothing contrary to good life and manners , or to the law of God , or naturall reason . Therefore what is sinne , & impiety by commission , or omission , against reason or grace , is from the bad , not the good spirit . Whereuppon it follws that , as the Prophet saith , the spirit of God is Corne , and Fire , & a Hammer , because it nourisheth , & strengthneth with verity & vertue , as Food ; it enlightneth & enflameth with illuminations and inflāmations , as Fire ; and beateth & mollifieth , with contrition & mortification , as a Hammer : but the spirit of Sathan is as a Dreame , and Chaffe , because it followes things apparent , not true ; & things vaine and not solide ; things that tend to ill , not to good . Wherfore when it proposes things either true , or good , it is neither to be belieued in the one , nor followed in the other , because in the end and application it doth deceaue , and brings danger in both . Thirdly , that it moues sometimes to these verities and vertues , as to know , loue , and follow God in generall , only leauing the application , and particulers to the direction of others , for the matter , the manner , the tyme , the place , or the like , as it did S. Paul to be a Christian , leauing him to Ananias to be instructed what he should belieue and do . And Iephta to make a vow , according to the Prophet Isay , who yet by his owne spirit , as faith S. Ambrose , choosing the particuler , erred and did amisse . Fourthly , that when it moues in particuler to extraordinary works , as for example , of pennance & fasting , as it did S. Antony , Simeon Stelites , & S. Katherine of Siena to fast many weekes , and monthes ; or of obedience , as it did Abraham to offer in sacrifice his sonne ; and others to walke on the water , set vpon Lyons , or the like ; or of martyrdome , as it did some Virgins , and Martyrs to cast themselues into the water or fire , to preuent tentation , or confound the Tyrants ; al which it did for the fuller triall of the persons , the greater honour of God , or more edification of others : When I say , God moues or inspires to these extraordinary workes , then ordinarily he doth it with that sense of certainty , that he leaues no doubt of it in the soule ; with that vehemency of motion , that the soule presently proceeds to execution ; with that subtility of attention , that in the operation , the soule can hardly attend to any thing els , but that which is good , and of God. The rules and markes drawne from the manner of proceeding of the spirit , are . First , That when the spirit doth worke any good motion immediately in the superiour part of the soule ( as in the Vnderstanding , reuelations and illuminations of truth ; In the wil , inspirations , and inflammations , and ardent desires of good ; In the Memory , attention , and adhesion to God in the same manner as it doth the habits of faith , hope , charity , and the rest ) all , without any mediatiō , or ministery of any species in the outward senses , or of phantasies in the interiour imaginatiō ( to which the power of the bad spirit is limited ; ) that then it is the spirit of God , which somtimes enters in , knocking at the dore of the soule by holy vocations and admonitions to call it from sinne to grace , frō vice to vertue : somtimes hauing got entrance doth worke & labour in the soule , either inlightening the darkenesse , or inflaming the coldnesse , or moistening the drynesse , or righting the crookednesse , or mollifying the hardenesse , or awaking the drowsinesse , or curing the sicknesse , & reuiuing the senslesnes , which it finds in the same . Somtims it proceeds so far , as now to infuse a copious light of knowledge , reuealing secret senses of scripture , deep mysteries of faith , high points of contemplation ; now to instill a pleasant dew of consolations , and comforts in spituall practise , and of content and sweetnes , in enduring afflictions ; now to perfume it with a fragrant odour , either of the incense of Deuotion , or of the myrrhe of Mortification , or of the sweet sent of all heroicall vertues and perfections , wherewith the soule is rapt , as it were , out of the sense of bodily feeling , vp to a glimpse , to a taste , to a sweetnes , to an vnion with God , so farre , that it is no more where it liues but where it loues , now wholy absorpt , rauished , and inflamed , and transformed into God , and God into it . All which are a signe of the spirit of God , Secondly , that the spirit of God thus setled in the soule , doth as it were with two eyes looke out , & abroad , into all things . That is , with the one of pure intention , which seeks , not our owne honour , profit , pleasure , and content in any thing but God , and his honour , glory , and praise in all our words , actions , visitations , consolations , or desolations : The other of discretion , which proceeds in measure , not going further in any practise , then our ability will extend : In weight , valewing things of necessity , before things voluntary , of iustice before charity , of obligation before supererogation : In degree , first mouing , then walking , then running , and lastly flying , and that by step to step , from the botome to the top , imbracing first the feet , next the knees , then the hands , & so to the face , and presence of our Sauiour : In order , contenting our selues with wayes ordinary , plaine , facill , vsuall and commodious to our selues & others , not aspiring to works & effects extraordinary high , prodigious , miraculous , beyond reach of our reason , and without benefit to any . And in all , it perseuers , & proceeds with vigilancy , and diligence , without stop , interruption , or retiring in the course of vertue and perfection . The rules , and signes drawne from the effects and operations of this Spirit , are : That the spirit of God , for the most part , hath , and doth cause such a spirituall sauour , and taste in the soule where it is , that as a man is knowne by his voice and visage , as hony is discerned by the taste & sweetnes : So the motions , illustrations , and the voice , and speach of God are discerned , and knowne by a certaine proper , diuine , and spirituall taste and sweetnes , which , men accustomed to them , and practised in them , can by a supernaturall instinct of grace ( as a child doth his mother , by a naturall instinct of nature ) better discerne in thēselues , then expresse to others ; and fullier satisfy and content themselues with them , then giue any reason of them ; saying with the Prophet (1) Dauid , that they taste , and see , that our Lord is sweet ; & with the Apostle , that they (2) aboūd in knowledge , and all vnderstanding approuing the better things ; & yet they know not with the Euangelist , (3) whence it cometh or whither it goeth , why it is caused , or how long it remaines , but only they tast and feele it , and so rest satisfied in it . Thirdly , that the spirit of God doth worke in the heart a true and solid humility , whose acts and effects are , 1. To feare , refuse , or at the least vnwillingly accept these extraordinary visitations being offered , preferring the ignominy of mount Caluary , before the glory of mount Thabor . 2. To conceale , and hide , not relate and speake of these gifts being receaued : but discouering them only in confession for counsell , and that lesse willingly then sinnes . 3. To desire , to be contēned in matters not only honorable of the world , but spiritual , as to be reputed wicked by persons not wicked but good , so long as no scandall is thereby likely to ensue . 4. To wonder that so worthy guifts should be in so vnworthy a person , & that God should bestow so much good vpon one so bad . 5. To feele rather a shame and confusion for the deformity of sinne , then a ioy & contēt in the dignity of the gift . 6. Not to desire these great and extraordinary visitations , but more ordinary acts of loue , purity , and humility . 7. Not to esteeme of ones selfe better for them , but to account others more holy without them . 8. Not to presume vpon any security or fauour for hauing them , but rather to feare greater obligation , vnworthinesse , and ingratitude for not well vsing them . Fourthly , that the spirit of God doth worke a perfect obedience : first of the will , against selfe loue ; secondly of the vnderstanding , against selfe conceit ; both of them , first to the will of God , to runne the way of his commandements ; secondly , to the will of man , that is superiour vnder God , to be ruled by him . Thus did the holy Hermites accept it as a signe of Gods spirit in Simeon Stelites , when being commanded to come to them , and giue an account of his austere life , he presently obeyed , and prepared to descend from his rocke to them . Fifthly , that the spirit of God doth worke vpon this resignation , a true mortification . First exteriour of the body , to tame the pride of the flesh . Next , and chiefly , interiour of the mind , to asswage the rage of passion and affection ; & both for that end to attaine to purity , not only of mind , but also of body , because visions and apparitions ( much more motions and inspirations ) though they come , saith one , in the likenesse of Saints , of our Lady , or of Christ , are alwayes suspitious , if they bring impurity of sensuall motions . Sixthly , that the good spirit of God doth bring with it peace , and tranquillity , ioy and gladnesse , comfort and consolation of the mind , expelling feare , bridling passions , supressing affections , and subiecting all manner of perturbations , to reason and grace . And though it cause some terrour , desolation or perturbation , yet it is at the first entrance when it begins , and that in sinners , in whom it finds resistance , whom yet in the end it leaues in comfort and consolation . And though it be short , and for the most , not of long continuance , yet it is not only frequent , often coming and often going , and alwayes leauing a good relish after it ; but also effectual , in euery one according to his state , as in an incipient in the purgatiue way , rooting out vices ; in a proficient in the illuminatiue way , planting of vertues : in a perfect man , in the perfect way , exercising perfection of action and contemplation . And these and such like be the rules and signes they giue to discerne good spirits . SVBDIV. 2. Difference betweene good and bad Spirits . THE same holy men the better to distinguish these spirits giue also certaine distinctiue signes , by which comparing the effects of the good and bad spirits togeather , the difference betweene them may the better be discerned . And first for exteriour visions , apparitions , & shapes or shewes of good and bad spirits , they assigne differēce . First in forme , that good spirits appeare alwayes in the shape of man , and that comely and beautifull ; the bad spirit in the shape often of beasts , and monsters , and these vgly and deformed . 2. In matter , that the good spirit persuads alwayes to verity & vertue : but the bad spirit alwayes to falshood and wickednes , eyther in the beginning or end . 3. In workes , that the good do help and assist vs in doubts or infirmityes : the bad do reuenge and punish our defects or iniquities . 4. In place , that the good appeare in places holy , in which piety is practised : the bad in places prophane , where wickednes is cōmitted . 5. In tyme , that good appeare ordinarily in the light , as Angels of light : but the bad in darkenesse , as Angels of darknesse . 6. For persons , that the good appeare to good men , to encourage them in goodnesse : the bad , to bad men , to draw them to more badnesse . 7. For holy thinges , that good do affect and desire : but the bad do fly & abhorre thinges holy and consecrated , as the presence of the Blessed Sacrament , of Reliques , Agnus deies , holy-Water , the signe of the Crosse , the name of Iesus , the inuocation of Saints , with many other ; of which , examples are copious , and certaine in diuers good Authours . Secondly , for the internall motions of the good and bad spirit , they assigne these kindes of differences : That the good spirit obserues an order , and conueniency of age and state in persons ; of tymes and seasons in affaires ; communicating wisedome , grace , and guifts agreable . 1. To the state of persons , Religious or secular . 2. To the dispositions of yeares , for those which are young or old . 3. To the conueniences of tymes , ioyful or sorrowfull ; reducing by degrees and meanes , in order and season , all sortes of persons from great sinne , to great perfection . The bad spirit obserues no such order , but confusedly , and vpon the sodaine seemes to eleuate to high thoughts , & wonderous actions , which are nether ordinary nor profitable for the presēt , & makes shew to exalt on the suddaine , from the deepest of sin , to the highest step of perfection , thereby to exalt them to pride and selfe-conceit , and to feed them with nouelty and curiosity . That the good spirit desires nothing in particuler for it selfe , and owne profit , or delight , nothing with importunity and impatience , but all with resignation to the will of God , so farre as it may be to his honour and glory : The bad spirit desires much for its owne will & pleasure , & all with importune , and vnseasonable vehemency , and perturbatiō . That the good spirit moues to inward humility , & contempt of ones selfe , and the more it increaseth in vertue , the meaner conceit it workes of ones selfe , and the better of others : The bad spirit moues to outward humility in exteriour thinges , that it may seeme humble and lowly , but workes an inward conceit of ones selfe , and willfullnesse in all actions and proceedinges . That the good spirit causes one to confide much in God , and distrust much in ones selfe : The bad spirit causes one to esteeme highly of his owne conceit , to presume much vpon ones owne force , and litle to feare his owne state & danger . That the good spirit is willing to suffer much for Gods cause , and the more it suffers , the more it is contented : The bad spirit murmurs , and repines , and is impatient at al crosses and afflictions , and is disquieted and vexed against those , by whome they are any way caused or procured . That the good spirit is mercifull and compassionate , shewing pitty and mercy , where it may shew iustice & seuerity : The bad spirit is seuere , fierce , cruel , and reuengefull , euen vpon those who do subiect , and humble themselues . That the good spirit shews a respect and reuerence , euen to the Saints & seruants of God , for the honour it bears to God ; and also to their Reliques , and Images , for the respect it beares to them : The bad neglects both , and refuses to giue any respect , or honour to either . That the good proposes the yoke of Christ as easy , & the grace of God as sufficient , and superaboundant to keep his Commandements , thereby to enable men to performāce thereof : The bad , proposes the performance of Gods commandements as impossible , and Gods mercy as facill before sinne is committed , thereby to allure to sinne ; & his iustice as rigide and terrible after sinne be committed , thereby to draw into desperation . That the good spirit , if it worke any miracles , illuminate with any reuelations , or reueale any secrets of the hart , or euents to come , doth do all peaceably , without any extraordinary motions of sobbing , sighing , exulting , or grieuing ; without ostentation of any such guift , or grace ; moderatly , without any vehemency of desire of them , or conceit of ones selfe , or contempt of others for them ; compassionatly , without aggrauating of offences receaued , or benefits exhibited ; and humbly , with submission to the iudgment of superiour authority , and with conformity to their censure , and correction . The bad doth all contrary ; it proceedes in perturbation without peace ; in vehemency without discretion ; in exagerations without measure ; & in obstinacy without relenting in any thing from that which it once conceaues . That the good spirit vses those wayes and spirituall meanes , which God hath for that present age , tyme , and place accommodated , as most fit for the spirituall good of soules then liuing . Therefore as in former ages he prescribed the instinct of naturall reason in the law of Nature , the vse of ceremonies in the law of Moyses , and either strange guift of miracles , and languages , or ardent desires of martyrdome , or rigide austerity of pennance in the primitiue ages of the law of Grace : so now in these ages , not communicating so frequently the guift of miracles , nor affoarding so vsually the benefit of martytdome , nor exacting so seuerely the former austerity of pennāce , it moueth vs to a more zealous performance of these deuotions , which in this tyme the Diuell more violently oppugnes , to wit , frequentation of Sacraments , vse of meditation , duties of obedience , veneration of Saints , visitation of Reliques , and holy places , and the like . The bad spirit peruerts all this order , it affects nouelty , it seekes curiosity , it followes after rarities , it ayms at singularity , it lookes for prodigiosities , and contents it selfe with nothing , but straines to extrauagancy , it seemes to know all , striues to do all , seekes to go beyond all , and flyes in his owne conceit , aboue all both measure , reason , & discretion . That the good spirit keepes in all , a tranquility of the mind , with a conformity in all thinges to the will of God , whether it be the rooting out of vices , the planting of vertues , the exercise of mortification , and deuotion , all conioyned with a pure iniention of not seeking ones owne , but Gods honour ; and with a discreet moderation , in being neither too credulous , in belieuing all , nor too obdurate , in belieuing nothing , but with aduice , and temper , to examin all , and not rashly to receaue , or reiect any . The bad spirit runs in all , the contrary race ; in some thinges it is troubled and disquieted with feares and scruples ; in others loose , & dissolute without care , or conscience ; at sometymes feruent and headlong in deuotion beyond measure ; at others , stupide and dull , without sense , or feeling ; in some practises of small importance , violent , vehement , and impatient without reason ; in others of moment , negligent , carelesse and heedlesse without any esteeme or regard ; in purposes of good , wauering , and inconstant ; in iudgment of others , credulous , and temerarious . All which ( omitting much which might be sayd more ) may suffice to discerne the multiplicity of signes of good spirits , and the difference of them from bad . It remaynes to shew , that neither these rules to discerne good spirits from bad , nor the difference betweene good spirits and bad , are so certaine , nor the applying them to euery particuler euent so easy , that the spirit of euery priuate man , can of it selfe proceed in it , and securely rest himselfe vpon it . SVBDIV. 3. The difficulty to iudge of these rules and differences of Spirits . NOtwithstanding therefore that these rules & signes of a good spirit , and these differences from a bad , be by spirituall men , well and truly thus assigned ; and notwithstāding , that it be true , that they serue for good , and morall directions , to discerne those spirits , and that any man may proceed probably in his iudgment vpon them : yet that they neither are in themselues so certaine and infallible , nor yet are for so certaine assigned , that euery man may infallibly rely , and rest vpon them without any further directour , but that these , both may , and often do faile in many particuler euents , and that many are deceaued in the vse and application of them , is by these reasons , heere briefly , and by examples afterwardes more at large produced , euidently proued . First , because such is the excellency both in nature and operation of these spirits , especially Angells , and Diuels aboue the nature and capacity of man ; and such is the weaknes and obscurity of mans vnderstanding , in these sensuall organs of our corporall frailty ; and such is the inconstancy and vncertainty of euery priuate spirit in euery particuler person , that admit these rules and differences were certaine ; yet neither is the vnderstanding of euery man so intelligent that he knowes them , nor his spirit so quicke-sighted that it can discerne them , nor his art and cunning so skillfull , that he can alwayes vpon euery occasion duly and infallibly apply them : but that necessarily vpon ignorance , errour , or partiality , and affection , in many cases he may , and must needes faile in them . For as all sciences , Law and Phisicke , Mathematicke and Musicke , Logicke and Rhetoricke , with the like ; and all arts and trades of nauigation , negotiation , military , or manufactory , & the rest , haue their principles & documents , and these some of them demonstratiue and certaine , which yet few or none can out of their owne wit & industry , without both a maister to teach , & tyme to learne , apply and vse certainly in the practise of particulers : so in this science of discerning of spirits ( which yet is so much more difficult then the former , by how much the spirits are more subtil , the operations more like , the rules more vncertayne , and the danger of erring more great ) a simple , and vnlearned man may , yea often many most learned , and intelligent Doctours ( witnesse , for example , Origen , Tertullian and all learned Heretikes ancient and moderne ) haue been grosly deluded , and dangerously deceaued , while insteed of the spirit of God , of truth , and of light , they haue followed the spirit of Sathan , errour , and darkenesse , and by it haue beene conducted , not only themselues , but also millions by their examples , into the pit of perdition and damnation . For as the Apostles being troubled with the storme of the sea , when they saw our Sauiour walking vpon the water , did thinke he was a Ghost : so there be some , who either vpon perturbation , pusillanimity , scrupulosity , tentation , or malice , do imagine euery motion of God in themselues , and euery vision , reuelation , or extraordinary worke or miracle in others , to be either mere fancies , & imaginatiōs of man , or else Ghosts and illusions of Sathan . Others there be , who on the contrary vpon too much leuity , & credulity of disposition , or vpon too much weaknesse , and infirmity of the braine , or vpon too much pride and presumption of thēselues , do conceaue euery idle imagination of their owne spirit , and euery false suggestion of the spirit of Sathan to be a vision , inspiration , or illumination of Christ , in which being perswaded that euill is good , and good euill , that darknesse is light , and light darknesse , that bitter is sweet , & sweet bitter , they do sometimes belieue , and adore a Ghost insteed of Christ ; other while neglect & contemne Christ as a Ghost ; somtimes do belieue and preach errours and falshood , as though they were truth ; otherwhile condemne truth , and diuine verity , as though it were Idolatry and superstition ; somtimes do imbrace vices & sinnes , as vertues ; otherwhile censure workes of zeale , charity , and humility , as acts of passion , basenesse and hypocrisy ; somtimes do giue credit to their fancies , and imaginations of their owne , or Sathans spirit , as if they were the spirit of God ; otherwhile reiect the inspirations , illuminations , & vocations of God , as illusions of Sathan . And thus , while they walke in two extremes , both a like perilous , that is , to neglect Christ as a Ghost , and to follow a Ghost as Christ , to refuse that which is of God , as if it were of the diuel , & to follow that which is of the Diuel , as if it were of God ; they belieue falshood , and condemne truth ; they imbrace painted & shadowed vices , and contemne solid and true vertue ; and so follow Away which seemes to them iust , but the later end thereof leads to death ; and are themselues those wicked , VVho are so secure , as though they had the workes of iust men . And this is the first reason , drawne from the infirmity of man , why these rules cannot be to vs certaine and infallible . The second reason is , because such is the craft , and subtilty of Sathan the wicked spirit , that as he can transfigure , and shew himselfe in the glory of an Angell , so can he transforme his actions into the actions of an Angell , and do the same which the Angels do . Therfore whatsoeuer exteriour actions either of charity , humility , or piety , deuotion , mortification , or other vertue , a good man by the inspiration of God doth ; a bad man by the instigation of Sathan , can doe the like . In which , though a difference will appeare in the intention , and the end ( both which in the good are good , and in the bad are bad , ) yet in the exteriour action , the Diuell can so cunningly carry himselfe , and so craftily couer his intention , that a quicke eye shall hardly of a long tyme discerne him . In this manner hath he carryed himselfe in all or most Hereticks , ancient and moderne , couering himselfe vnder the veile of the honour of God , zeale of soules , verity of doctrine , sanctity of life , word of God , and the like ; of all which in many of them he made a faire shew , and thereby deceaued many . Wherfore S. Paul foretels , (a) That many should come in later tymes , who shall giue eare to spirits of errours , and doctrines of Diuells . And S. Chrysostome did affirme : (b) That all heresyes , and all opinions of Heretikes , are from the Diuell . And S. Polycarpe did call (c) Marcion , the first-borne of the Diuell . Thus doth (d) Ioannes Cassianus auouch , that himselfe was an eare-witnesse , hearing the Diuel confesse , that he was the authour of the heresy of Arius , and Eumonius . Thus doth (e) Clemens Romanus , & (f) Iustinus Martyr , liuing in their tyme , witnesse of Simon Magus ; that by the Diuell , and magicke he was counted a God , and had his statua to Simon the great God ; and that Menander his scholler deceaued many of Antioch by Magicke . Thus (g) Irenaeus auerres of Marcus Anaxilaus , and others , that by a familiar Diuell they did wonders , and tell things to come ▪ Epiphanius (h) of Carpocrates and the Gnostickes , that they did by familiar Diuels , and inchantments allure to lust , dominiere ouer the people , and make shew of wonders . The like doth (i) Theodoret , of Basilides and Massilianus ; and Eusebius , of Theodotus and Montanus ; Cyrillus of Buda ; Innocentius of Marcion ; Hierome of Priscilianus in Spaine ; & Seuerus , of one Anatolius , who made himselfe first Elias , then Christ , and by counterfeit miracles deceaued Rufus a Bishop in the same countrey . Caesareus affirmes of the Albigenses , that by the Diuell they walked on the water , to confirme their doctrine , till a priest , extraordinarily moued , cast the Blessed Sacrament into the water , at which they suncke , and the B. Sacrament was by an Angell preserued . Malmesbury and Baronius witnesse , that Fuldo Bishop of Chartres saw the Diuell stand by Berengarius , and as it were , with his hand calling many to come to him . Thus did the Emperour Maximiliā the first ( witnesse Bredenbach ) see the Diuell in a bodily shape sit on the shoulder of Luther at Auspurge , anno 1518. and therby foretould what troubles should arise after his death . Thus doth Luther confesse of himselfe , that he had his doctrine , of abrogating the Masse , of the Diuell . Zuinglius , that he had his figuratiue doctrine from the spirit , blacke , or white he knew not . Caluin , that his veyne of rayling was not Ingenij , but Genij , not of his nature , but his spirit , which cannot be a good spirit , because it is a spirit of rayling , therefore a bad . Luther affirmes of (a) Carolostadius , of (b) Oecolampadius , of (c) Bucer , of (d) Marcus Cauikanus , of (e) the Anabaptists ; Alberus of (f) Osiander , Lindan of (g) Campanus , that they had commerce and directions from the Diuell . King Iames often did affirme of Knocks , witnes (h) Barkclay , that he was a Magitiā . And this of the Anabaptistes , by many experiences , is constātly related , that to read , and remember the Scripture , they are taught by the Diuel , by whome they are thought , to be willingly , & without torments so possessed , that he speake and continue in them , till they returne to the Catholike fayth . By all which examples , and many more most lamētable , is proued not only the craft and subtilty of Sathan ( which is more fully shewed in the next Section , ) but also ( which is by them heere intended ) the vncertainty , & fallibility of the former rules and meanes to discerne these spirits , since Sathan can so cunningly transforme himselfe into an Angell , and his suggestions into Gods seeming inspirations , that it is hard to discerne viam Colubri super Petram , the way of this adder vpon the Rocke of mans hart , and to find out his turninges and windinges among so many his trickes of deceit and subtilty , of which more in the next Section . Of the subtilty of Sathan in deceauing , by the similitude of Spirits . SECT . IIII. THE third difficulty of discerning these spirits , ariseth from the subtilty , the malice , and the power of the Diuell ; for as the Diuell is in subtilty of knowledge a serpent , which was more subtile then all the beastes of the earth ; in venime of malice , a Dragon , out of whose mouth (a) frogges ( of venime ▪ and poison ) did proceed ; and in power , that great Behemoth , (b) whose taile being as trees of Cedar , and his bones as barres of brasse , doth deuour riuers , and swallow Iordan , in at his mouth : So whatsoeuer the deepest Vnderstanding that euer discoursed , can inuent , whatsoeuer the extremest malice that euer was conceaued , can exagerate , and whatsoeuer the greatest power that euer was preualent in any creature can execute , all ioyned with the longest experience that tyme can affoard ; the same is couched togeather in this our mortall and potent enemy , the Diuell ; who as Iob sayth of him , Compasseth the earth : And as S. Peter sayth , Seeketh whome he may deuoure like a Lyon ; all which is imployed to deceaue vs poore , and miserable men , against whome , in enuy to God , whose image we carry , he layes his trapps , and sets his snares to catch our soules , and carry them into the pit of perdition . SVBDIV. 1. Sathans subtilty , by inward suggestions . THIS subtile , malicious , and powerful Serpent , Dragon , and Behemoth , the Diuell , doth by three wayes of subtilty counterfeit the spirit of God , and good Angells , by which he makes the discerning of these spirits doubtfull , and difficult . The first is by a secret and lurking manner of temptation , for the most shrowded vnder the habit of some kind of piety , or deuotion , in which with a subtile progresse he proceeds by a certaine gradation from publicke & apparent temptation , to a secret fraud and illusion , by which searching the veines , and feeling the pulse of euery mans disposition , and by his exteriour wordes or gestures , sauouring the state of his soule , whether he be in sinne or not , and in what sinne , carnal or spiritual ; the dispositiō of his mind , to what he is inclined , to heauinesse or myrth , idlenesse or voluptuousnes , ambition or couetousnesse ; the inclination of his passions & affections , in what they are most vehemēt , to passion or affection , to loue or hatred , reuenge or lust ; the infirmity of his mynd , in what part he is most weake , in his vnderstanding or will , his irascible or concupiscible , or sensible part ; and the oportunity , or occasions of sinne , in which he is most easily catched . He craftily obserues when he is idle and vacant from some good imployment , in what he is watchlesse and carelesse , in the custody of his senses or phantasies , to what he is inclined or affected in his delectations or auersions ; and there he sets the snares of his subtilty and layes the engines of his powers towardes that part , where he findes him most weakly sensed , most negligently guarded , or most apt to bite at his bait . First therefore he plainely propo●es publicke & known sinnes , as murther , adultery , blasphemy , and the like ; if they suffer the repulse , he closely suggests secret , and interiour sinnes , as enuy , hatred , contempt , obstinacy , or such like ; if these take no hould , he watches oportunities and occasions of familiarity , and company to sinnes sensuall and delectable , and vses meanes and instruments to auarice and ambition ; and if none of these will draw men to bite , he baites a fresh with the memory of sinnes past , or possibility of sinnes to come ; if none of these catch , he fishes for lesser sinnes , and smaller imperfections ; he labours to worke a conceit of an impossibility of perfection , a neglect of vertue , & an omission of smaller dutyes ; which if they faile , he rests and forbeares to tempt , and so lulles the soule into a sleep of security , that there by he may at vnawares catch it in a trick of treachery , that while it least apprehends the danger of sinne , he may more easily catch it in a trape of sinne ; with which tricke if he do not catch it into his trappe , he baites a fresh with a new deuice of subtilty , he comes as a new man in a shape , disguised in a new manner of fashion , he shapes himselfe a painted coate of vertue and perfection , and comes out now disguised in a coate of piety & deuotion , that therby he may allure to impiety and superstition ; now veiled vnder the maske of humility and meeknesse , the better to couer his pride and tyranny ; now cloathed with a cloake of equity and iustice , the easier to exercise his reuenge and cruelty ; now painted with faire colours of zeale & charity , and beautifyed with the fairenesse of the word of God , and truth , thereby the more cunningly to conceale his deformity of malice , and heresy , and to intrude his owne word of falsity and impiety . And by this art , he makes slacknesse in ones charge seeme mildnes ; prodigality in ones estate shew as liberality ; auarice , appeare as frugality ; obstinacy , to be accounted constancy ; basenesse , to stand for humility ; slouth for quietnes ; rashnesse , for fortitude ; perturbation of mind , for solicitude of others good . And thus as he cloathes vices with the robes of vertues , so he disrobes vertue , & staines it with the infamy of vice ; as mortification with a note of dissimulation ; piety , of hypocrisy ; charity , of impiety ; zeale , of reuenge ; obedience , of seruitude ; deuotion , of superstition ; adoration , of idolatry ; & Christ , of Antichrist . Whē none of these shewes , and shapes of vertue will preuaile , he will not sticke to persuade good thinges and pious actions : but then it is either to the lesse , to withdraw from the greater good , as by too much rigour of exteriour , to forget the interiour mortification ; by too exact performance of ceremoniall obseruations , to omit interiour perfection ; by too excessiue care and solicitude for the zeale of others good , to forget or neglect the obligation of their owne good . Or if he persuade to any greater good , then it is either with too great vehemency & feruour to consume ones ability without discretion ; or with too much obstinacy and pertinacity to adhere to ones owne opinion against obedience ; or with too vehement perturbation and disquietnesse of mind , to distemper the peace & tranquility of reason ; or with too timerous scrupulosity of imaginatiō of sinne , to the disquiet of conscience . By which , and such like , he intends to make men vnconstant in good purposes , slow in heroicall resolutions , fearefull in pious executions ; he makes them dull in deuotion , carelesse in amendement , precipitate in proceeding , and obdurate in custome of sinne and wickednes . In all which the Wolfe in sheeps cloathing , the Serpent with a womans face , and the Lyon with a lambes skin , that is , the Diuell in the shew of an Angell , deceaues many , and makes , as S. Gregory sayth , Vices seeme vertues , and vertues vices ; makes men looke for a reward , when they deserue a punishmēt ; & makes of high Cedars of perfection , vnprofitable brāches of hel fire . SVBDIV. 2. Examples of Sathans inward suggestions . BY this subtilty he persuaded the Iewes , vnder pretence of sanctifying the Sabaoth , to condemne our Sauiour for curing diseases on the Sabaoth . He preuailed with Iudas , vnder colour of relieuing the poore , to censure Mary Magdalene , anointing our Sauiour , for wast . He deluded Nicolaus , vnder colour of community of all thinges , to make also wiues common . He wrought with Origen , vnder shew of perfection of continency , to geld himselfe ; and in pretext of piety and mercy , to grant a generall saluation of Diuells , and all damned . He drew the Montanists , and after them Tertullian , vnder pretext of more mortification , of fastes , & continency from second mariages , to forsake the Church & condemne it of liberty , and loosenesse . He preuailed with Nouatianus , in shew of greater detestation of sinne , to deny remission of sinnes after relapse . With the Apostolickes in imitation of the Apostles themselues , to allow no mariage at all , and to oblige all to make all thinges common . With the Messalians , or Eutichs , in estimation of prayer , to pray alwaies , and make that alone sufficient to saluation . With the Pacificatours , for the good of peace , to tolerate the Orthodoxe , and the Eutichian doctrine togeather . Thus he persuaded the Donatists , in desire of Martyrdome , to kill themselues . The Flagellantes , in esteeme of disciplining themselues , to prize discipline as Baptisme . Of later tymes he induced the Anabaptists , as aspiring to extraordinary holynesse , to haue women , goods , and all in common : and makes in them shew of reuelations & visions . And as yet , he persuades many , for feare of dishonouring God , not to pray to Saints ; for feare of Idolatry , not to worship Reliques ; in estimation of Scripture , to refuse all Traditions ; and in shew of attributing more to Christ , to take from a man all merit and satisction , from Saints all intercession , from Angells all custody , from the Church all superiority . Thus vnder the winges of piety hath the Diuell hatched many Heresies , and vnder the veile of perfection , shrouded his most wicked abomination of all falshood and impiety . We read also in particuler , how he perswaded one Hierome a Monke , in Cassians tyme , vpō presumptiō of Gods deliuery for his merits , to cast himselfe into a Well . And another , in imitation of Abraham , to attempt the killing of his sonne , which he had done , if the child had not run away . We read also of ancient tymes , how in a solemne festiuity of the Gentils made at Caesarea Philippi , he caused a certaine Pagan victime cast into a fountaine , first to vanish out of sight , and then carryed it vp into the ayre , till by the Prayers of S. Asterins , the same remayned , and did swimme on the water . Also in later tymes he so farre preuailed in one Guido an Heretike , that in his life , and at his death , he was esteemed a Saint , & after his death being discouered for an Hereticke , and his body to be burned , the Diuell defended it from the fire , and eleuated it into the ayre to astonishment of all , till being subdued by holy thinges , he cryed out ; We haue defended thee Guido so long as we could , now we must leaue thee . SVBDIV. 3. Sathans subtilty , by imaginary Illusions . THE second way of his subtilty is , by an inward kind of suggestion , which appearing in the shew of diuine reuelation , doth lead many into the pit of eternall perdition , making them belieue they are inspired by God , when indeed they are deluded by Sathan , whose suggestion in their apprehension runs current for Gods reuelation . Of which we haue examples both ancient & moderne , most frequent . 1. How he deluded Cerinthus with many reuelations , as from certaine of the Apostles , witnesse Caius , and Dionysius Alexandrinus . 2. Marcus an arch-heretike of that tyme , with many prophesies , witnes Irenaeus . 3. Montanus , with many both visions , reuelations , and prophesies , by Maximilla & Quintilla , and with much seeming deuotion , and mortification , which deceaued euen that learned Tertullian , witnesse Apollinaris , Miltiades , Apollonius , and Serapion in Eusebius . 4. Martiades and Martianus arch-heretikes , who made Archangels creatours of the world , with many Harmonies , Symphonies , or propheticall Reuelations , witnesse Epiphanius . 5. Manes the Authour of the Maniches , Iulian the Apostata , Vincentins the Donatist , with many such like , witnesse S. Augustine , and Theodoret. In like manner he hath deluded many of late , with such like feigned reuelations ; as the Lollards in England ; as the Begards or Beguines in Belgia ; the Illuminated in Spaine ; as Munzer the founder of the Anabaptists , and many of his followers ; Campanus Vel●ius in Germany , Francis de la Crux in India . Yea many in England , who either would haue sacrificed their children , as in Crauen in Yorkeshire , diuers anno 1520. questioned for it at Yorke , attempted ; or els did sacrifice them , as one Gray a Lincolne-shireman , who for killing and cutting in peeces his owne sonne , and vttering treasons against King Iames , was executed at Dublin in Ireland . In which kind of illusions , he hath gone so farre , as to persuade some that they were saints , our Lady , our Sauiour , yea the B. Trinity it selfe . Thus in India he persuaded a famous Doctour , deluded by the familiarity of a woman ( who was instructed , as she feigned , frō an Angel ) that he should be not only a King , & Pope , who should translate the Popedome to India , but also was more holy then Angels , had the hypostaticall vnion of God offered him , & was the redeemer of the world ( quoad efficaciā ) & for that end should worke miracles , which by Scripture & shew of miracles , to the admiration of al , euen to the fire & death he defēded . Thus in Spaine he persuaded Gondisalues , that he was the sonne of God eternal , immortal , & the Sauiour of all , euen the damned , which he (a) published in a booke pretended by him to be dictated by the Holy Ghost . In France , he deluded one (b) Eun , a Britaine , another at Bourges , a third at Burdeaux , all of them to thinke that themselues were Christ . In Poland , he persuaded one (c) Melstincke in the tyme of Sigismonde , at Cracouia , to make himselfe Christ , and with twelue Apostles to passe vp and downe the Country , and make shew of miracles , in dispossessing of Diuels , raysing of the dead , & doing by magicke thinges to the vulgar strange and admirable , till discouered , they by whiping were forced to confesse their illusion . In the Low-countryes he persuaded (d) Dauid George , that he was the nephew of God , borne of the holy Ghost , a third Dauid , the true Messias sent to adopt men , children of God , and to fill heauen . Also a (e) Religious woman , that one while the Diuell , another while Iesus Christ did speake in , and that she had power to consecrate ( which she presumed to do ) the body of Christ , by the power of our Sauiour speaking in her . In England he persuaded , in Queene Elizabeths tyme , one Moore , to belieue himselfe to be Christ , and Geffrey his companion to preach it , till by whipping at a Cart they both disclaimed it . And Hacket also after them , to belieue that he was also Christ , come with his fanne in his hand to iudge the earth , which Coppinger & Arthington defended , till Hacket was hanged for it . By all which most lamentable examples of Sathans deluding so many , and some so learned , it is more then apparent , that notwithstanding the former rules of discerning spirits , yet Sathan can so assimilate himselfe , and his suggestions to the spirit , and inspirations of God & good Angels , that it is hard to discerne viam Colubri super petram , the way of this Adder vpon the Rocke of mans hart , and to find out his turninges and windinges among so many his trickes of deceit , and subtilty . Of which yet in the next Section more are discouered , and by variety of more examples confirmed . SVBDIV. 4. Sathans subtilty , by exteriour Visions . THE third art the Diuell vseth , is by illusion of sensible visions , and apparitions , that when his inward motions either to sinne knowne , or secret , or to sinne vnder the shadow of vertue cannot preuaile , or his suggestions insteed of reuelations are discouered ; then he transfigures himselfe into visible shapes and apparitions , not of a Serpent as he did to Eua , but sometymes of a holy man. Sometymes of an Angell , sometimes of our Lady , and our Blessed Sauiour himselfe , and the B. Trinity , and appearing in the forme of thē as though he were one of them . He by that dissimulation seekes to lure soules to his whistle , and to catch them in his net of perdition . In this manner he appeared to our Sauiour in the shape of some venerable man , as is before proued , and tempted him to know if he were God , He presumed to approach to the presence of God , and stood among the sons of God to assist before our Lord , as though he had byn one of them , to obtaine licence to persecute Iob. Thus he clymed vp to the Throne of God , and intruded himselfe among the hoast of heauen ( as Micheas saw him ) about our Lord , and his Throne , and offered to go forth , and be a lying Prophet in the mouth of all the Prophets , to deceaue Achab , and make him belieue , that he should fight prosperously against the King of Syria . Thus in imitation of the Angell in Zachary , he made to Zedechias , the false Prophet of Achab , hornes of iron , and prophesied , though falsly , VVith these Hornes shalt thou strike Syria , till thou destroyest it : And so brought to Achab , and Iosaphat to fight , to both their dangers , and Achabs destruction . Thus did he appeare to the Virgin and Martyr Iuliana , in the midest of his torments vnder Dioclesian , in the shape of a glorious Angel , telling her he was the Angell of our Lord , sent for that end , to wish her to auoid the torments , by counterfeiting the offering of sacrifice , because God was not so cruell as to expect the fortitude of brasse in mortall bodyes , and had deceaued her , if God had not by her prayers , sent a voice from heauen to bewray him , and confort her . Thus he appeared to S. Abraha● an Hermit , witnesse S. Ephrem , in the shape of an Angel shining like the Sunne , at midnight in his Cell , while he was singing , & told him he was so blessed that none was like to him , thereby to exalt him to pride , had not his humble confessing him to be a sinner , and calling vpon Iesus , mad● him vanish away in smoke . Thus he shewed himself to S. Simeon Stylites vpō his pillar , witnesse Antonius his scholer , in the forme of an Angel with a fiery Chariot , and Horses , saying he was sent to take him , as another Elias , to heauen , because the Angells , Apostles , Martyrs , and Prophets , with our B. Lady , desired to see him ; & had deceaued him , if with the signe of the Crosse which he made , as he was about to set his foot into the Chariot , he had not driuen him away . In the like sort he appeared to S. Iohn the Hermite , who foretould Theodosius of his victory , and would haue had him to adore him . Thus he deceaued a certaine Monk ( witnes Cassianus ) to whome , after many false reuelations , he shewed the Christians with the Apostles mourning , and Moyses with the Iewes reioycing , & thereby persuaded him to circumcise himselfe , and become a Iew. Thus in the shap of Moyses ( witnesse Socrates ) he persuaded many Iewes in Creete , to cast themselues from a Rocke into the Sea , in assurance to passe the Sea dry foot , and so to enter againe into the Land of Promise . Sometimes this audacious dissembler hath not beene afraid to assume to himselfe ( thereby the easier to deceaue ) the shape and representation of the Mother of the sonne of God , and of God , of the B. Trinity it selfe . Thus of ancient we read , how he appeared to S. Martin , glorious like a King , richly adorned and crowned , saying to him : I am Christ , who am descended frō heauen to visit thee ; & had deceaued him , if S. Martin inspired by God to know him , had not sayd : I will not belieue that Christ will come in any forme , but that in which he was crucified , at which he vanished away . How he appeared to Secundillus a Deacō , in the shape of Christ , in his Cell , saying : I am Christ , to whome thou so much prayest , & thereby not only persuaded him to leaue his Cell , and to go abroad into the Countrey and do good , but also did by him cure diseases and do strange cures ; whereupon being by his Superiour reprehended , became penitent , commanding the Diuell , that if he were Christ , he should shew the Crosse on which he suffered , he thereupon , and at the signe of the Crosse vanished away and left him . How he appeared to other two mentioned by Gerson , and S. Bonauenture , in the same forme , saying : I am Christ , to whome the one shutting his eyes , and saying : I desire to see Christ in heauen not on earth ; and the other saying : I am not worthy to see Christ , because I am a sinnefull man , the Diuell vanished . How he appeared to S. Pachomius , saying : I am Christ , and am come to thee my faythful seruant , which the holy man by the perturbation of his mind , perceauing to be a Diuel , with the signe of the Crosse made him to vanish . How to Valens a Monke he appeared like Christ , accompanied with many Angells , and caused him to come forth of his Cell , and adore him , & left him so distracted , and raging , that they were forced to bind him . Of examples of later tymes , we read , that he molested the holy man S. Ignatius , in the founding of his Order of the Society , not only interiourly by suggestions , which he did at his study , when by high and mysticall illuminations , he withdrew his attention from his learning the Grammer rules , to which he had seriously applyed himselfe ; but also by visible apparitions , when at Manresa in his first entrance into a spirituall course , he appeared in the forme of a beautiful person with many colours , and eyes , compassing the Crosse before which he prayed , which S. Ignatius by the pensiuenes and perturbation of his mind discouering , caused him by his prayer to vanish . 2. That in the Alpes , the Diuell hauing seduced a Priest , who had the B. Sacrament about him , to go in curiosity with him to see a wonder , brought him to a pallace most beautiful & pleasant , where a Lady in a throne was presented by many , prostrating themselues before her with rich guiftes , vntill the Priest offering the B. Sacrament to her , thinking it was our B. Lady , she and all vanished away , and left him in a strange place , many miles distant from his habitation . 3. Thirdly , to an Hermite , and a Religious man , deceaued by him in Germany in a desart place to which they were carryed , he appeared in the shape of Christ a King , and our B. Lady a Queene , both glorious , set in a rich pallace vpon a shining throne with thousands of Angells , and Saints about them , and receaued al adoration from them , till by the B. Sacrament , which the Religious had in a Pixe , offered to them , al vanished away . That he appeared to certaine women about Milan the yeare 1590. in the habit now of a Monke , now of S. Vrsula with many Virgins with her , and now of our B. Sauiour , amōg whome he persuaded one to be Religious , and leaue the world , and would not desist , till she tould him , she would not do any thing without the aduice of her Ghostly Father . And to conclude , we read , how while S. Norbert the foūder of the Praemonstratenses was meditating vpon the B. Trinity , the Diuell appeared with three heads , telling him , that for his deuotion he had deserued to see the B. Trinity , which by the perturbations of his mind , he perceauing to be the Diuell , defied him , and so was rid of him . All which , with many more the Diuels apparitions and illusions in histories most authenticall recorded , what are they , but so many conuincing arguments to proue both the difficulty of discerning spirits , and also the impossibility of euery priuate spirit to do it ? The difficulty to discerne Spirits , proued by scripture . SECT . V. THE last reason , to proue the difficulty of discerning spirits , is authority ( which is a confirmation to all the former experiences and examples ) of holy Scripture , and holy men , placing the guift of discerning of spirits among the guifts of graces gratis giuen ( to some the discerning of spirits ) doth shew , that as the rest of the guifts , to wit , miracles , tongues , prophesies , and interpreting of Scripture ( of which before ) and the rest , are rare , extraordinary , and giuen to few , and that vsually and necessarily conioyned with grace , or fayth in euery faithfull belieuer : so also this of discerning spirits is in like manner , a guift not cōmunicated to euery faythfull belieuer , who hath the spirit of God , but rarely and extraordinarily to some , who haue the priuiledg of this benefite bestowed vpon them , for the benefit of others . For as it is proper to God both to be , and to be called . (a) Ponderator spirituum , The weigher , and discerner of Spirits , in the same manner as he is the knower of harts , (b) VVho only knowes the hartes of all the children of men : so doth he communicate this guift to some speciall persons , whome he makes , as the Prophets cal them , (c) Proouers , and strong proouers in my people , who shall know and prooue their wayes , in the same manner as in the common wealth are tryers of gold to discerne true , from false . And to these by a speciall prerogatiue he giues this guift , that they (d) may prooue spirits if they be good , and (e) try them , as Gold is tryed in the fire , and (f) separate the precious , from the vile , declaring when it is good , or a good Angell who knocks at the doore , and when it is Sathan , and the bad Angell , who transfigures himselfe into an Angell of light . And as this guift is rare , & giuen only to some ; so it is for the most part giuen to Superiours , who are to direct others in the way of vertue and perfection ; & amōg these , to them who are men humble , as Cassianus affirmes , and very spirituall also , because , Not the sensuall man , but the spirit of God perceaues the thinges which are of God. These partly by long experience , partly by wholesome documents , partly by diuine inspirations , attaine to this perfectiō of discercerning spirits . By which is apparent , that the science of discerning spirits is hard and difficult , because it requires so speciall and supernaturall a guift , which is so rare and extraordinary , and that to speciall kind of persons for the good of others , Which is also confirmed by the testimony of holy men , who haue laboured much , and beene experienced long in this science . S. Bernard , a man extraordinarily spirituall , confesseth that he knew not , VVhen the spirit entred , or when it departed ; which way it came , or which it went ; sometyms he could perceaue it to be present , or to haue beene present ; but neither when it came , or how it went. Gerson a man learned , who laboured and writ much about this discerning of spirits , after much discussion , sayth : That it is a most hard thing to discerne among so many spirits , since in diuerse and contrary spirits there is sush a similitude of inspirations . Thomas à Kempis , one much enlightned in spirituall affaires , sayth : Marke the motions of thyne own nature and my grace ; for in very contrary and secret manner these are moued , and can hardly be discerned , but by him that is spirituall , and inwardly enlightned . Ludouicus Puentes also a maister in spirituall wayes , sayth : That it seemes often an inspiration of God , which is an impulsion of Sathan , and it often carryes a shew of spirituall loue , which is indeed false and carnall loue . And thus it remaines conuinced by reasons drawne from the verity and similitude of spirits by the subtilty and craft of Sathan , who so often and many wayes , transfigures himselfe into an Angell , by the infirmity of mans vnderstanding so vnable to penetrate them ; and by authority of Scripture , and testimony of holy men so experienced in this science , that the art of discerning of spirits is most hard and difficult in it selfe , and aboue the reach and capacity of euery priuate mans ability . Out of all which it doth follow . First , that visions and apparitions are often tymes doubtfull and dangerous , and so rather to be feared , whether they be true or false , and to what end they do tend , then to be desired , or esteemed as signes of holynesse and perfection . For as the guifts gratis giuen , Prophesy , Curing of diseases , and Dispossessing of Diuells &c. are giuen sometymes to persons lesse perfect in vertue , if not vicious in life , and vnbelieuers for fayth : witnesse the prophesyes of the Sybils ( being Gentils ) of Christ ; Of (a) Baalam a sorcerer , of the starre of Iacob ; Of (b) Caiphas most wicked , of Christ dying for all ; Of (c) Saul a reprobate , who had the spirit , and was among the Prophets ; All which had the gift of prophesy . Witnesse also the sonnes of the (d) Pharisies , who cast out Diuels ; & the seauen sonnes of (e) Sceua , with the exorcists of the Iewes , who dispossessed many of Diuels ; so also these visions and apparitions are neither so proper to holy men , but that often they are communicated to bad and wicked , nor yet so certaine that they are alwayes of God , or good Angells , but that they often proceed from Satan ; and as the visions of those spirits , so also the guift of discerning the same , is neyther so proper omni , and soli , to all , and only the good and faythfull , but that it is sometymes giuen to them who are lesse holy , and more wicked of life . Whereupon holy , and wise learned men , as S. Augustine , S. Bonauenture , and Gerson , aduise and persuade , that not only such visions and apparitions are to be feared , yea auoided , and not desired ; but also ordinary persons who haue them , and make shew or ostentation of them , are not to be applauded or admired for them as pious , but seuerely to be reprehended suspected as proud and dangerous , who are not content to tread the high way and beaten path to perfection , but will seeke out new by-wayes , and walke in wonders aboue thēselues . Also many holy persons who haue beene extraordinarily visited from God with them , haue alwayes with that warinesse accepted of them , that they did vse great diligence to examine them , before they would confide in thē . Thus (f) Iacob secretly and diligently considered the visions of Ioseph his sonne related to him . (g) Iosue doubted , & therupon examined the Angell who did appeare to him like an armed man , whether he was of their side , or of the aduersaries . (h) Samuel heard our Lord when he called him in the night , Samuel , Samuel , but did not answere till he rose and went to Heli the high Priest , to know what he should do . (i) Elias seriously deliberated whether our Lord did appeare in the whirle wind , or in the commotion , or in the fire , or in the soft whispering wind . And our (k) B. Lady ( cogitabat ) did muse or study , that is , maturely , and long ( sayth Euthymius ) consider what kind of salutation that was , whether of God , or the Diuell . And the like did the Bishop of Cyprus , at the apparition of S. Barnaby . And S. Ambrose at the inuētion of Geruasius and Protasius . And other holy Saints in all such like occasions , fearing alwayes illusions of Sathan insteed of apparitions of Angells . Secondly . It doth follow , that it is necessary , to auoid all these and such like dangers , to haue euery one a spirituall directour and Maister , on whome as better experienced by practise , & more illuminated by God in his place & functiō , he may more securely rely , then vpon his owne spirit or iudgment . For as the wayes in which men walke are many , & the right way to heauen not easy to be found ; as in the way being found there are many either pits to fall in , or theeues to robbe , and spoile vs ; as the science we are to learne is very heard and intricate , to which our natural wit cannot attaine , and the diseases & infirmities of our body are many & great for which we are vnable to trauell so long and laborious a iourney : So haue we need , & great need of a guide to lead vs in a way so vncertaine and dangerous ; of a Maister to instruct vs in a trade so hard and vnknowne ; and of a Phisitian to cure vs of so many infirmities and diseases . And as no man hath power to absolue himselfe of his sinnes , as no man is made Iudge in his owne cause , as no man is permitted to minister phisicke to his owne body ; so God hath ordained that no man shal be instructer & directour of his owne soule , nor conductour of himselfe in his way to life , but stil depend vpon others to direct and instruct him in the same . For thus our Sauiour first himselfe , for example , would sit hearing and asking among the Doctours , as though he were a scholler . For this cause he sent his vessel of election S. Paul , to be instructed by Ananias , and would not immediatly himselfe direct him what to doe . For this , God would not instruct Moyses in the mountaine himselfe , but sent him to Iethro a gentill , by him to receaue direction , how to gouerne his people . For this S. Augustine being old refused not to be instructed by his Companions yet yong . And thus we read that some who haue had familiar conuersations with Angels , were yet permitted by them to hould some errours in doctrine , till they humbled themselues to others , and by them were instructed . For which it is a generall rule , that he who will not be a disciple to another shal be a maister of errour , and that he who makes himselfe maister to himself , puts himselfe to be scholler to a foole . All which if it be true in morall sciences , & mysteries of faith ; most true it is in discerning of these spirits , in which the difficulty is greater , & the dāger of errour no lesse . 3. To conclude , it doth follow , that since there is such variety of spirits , some good , as of God , of Angels , and of Saints ; and some bad , as of diuels , of the damned , of the flesh , and of the world : Sith there be so diuers kinds of motions , & apparitions of these spirits , some intellectuall , some imaginary , some sensible and visible : Sith there are so great difficulties to be resolued about these seuerall apparitions , so great similitude in their motions , and apparitions , so many rules and differences , vpon long experience , haue beene giuen to discerne them , and so great skill & cunning is requisite to apply them : Sith there be so many , and so dangerous wayes to take , as of Pagans , Iewes , Turks , Heretikes , all differing & condemning one another , all depending vpon the motions of these spirits : Sith such and so high is the excellency of the nature of these spirits to be discerned , such and so weake the infirmity of man to discerne them , & such and so subtile , malicious , and powerfull is mans enemy the Diuell , to deceaue in them , by counterfeit dissimulation of piety , or by forged illusions insteed of reuelations , or by outward apparitions in forme of Saints , Angels , or God , all by verity of examples confirmed : Sith so speciall & extraordinary , so rare and vnvsuall is this gift of discerning these spirits : Sith , I say , all this is so as is proued ; with what reason and iudgment can any man make this priuat spirit , or rather selfe-seeming conceit of his owne braine , a competent , sufficient and infallible iudge to discerne and decide al these questions and difficulties arising vpon them ? What braine-sicke madnesse , & senslesse presumption is it , for euery silly , simple and vnlearned person , man or woman ( all of which challēg this spirit ) to assume so much to themselues , and presume so farre vpon their owne conceit , as to discerne , and declare which of euery one of these spirits is of God , the deuill , or nature ? which is good or bad ? which true or false , either in thēselues or others ? and vpon this presumption , to ground the certainty of their religion , faith , and saluation ? What greater temerity and rashnes can there be , then to build a worke so great and important , as is the eternity of saluation or damnation , vpon no more solid and certaine a ground , then is the proper conceit of euery priuate motion of an vncertaine spirit ? Surely , if men were not blind , or bewitched , and that either willfully or foolishly blinded or bewitched , and both so deeply , that they eyther will not , or cannot see what both sense & reason doth dictate to their owne conscience , what both authority and testimony of God , and holy men doth lay before them , what both examples & experience of so many ages doth confirme vnto thē ; surely , they could not but often doubt , and distruct , & many tymes stagger and relent ( their owne iudgment & conscience , doubtlesse pricking them ) in this their ostentation of the certainty of their spirit ; they could not but sometyms enter into consideration , yea and feele a sensible touch of trepidation in soule , and stand in a wonder and amazemēt at themselues , how they dare venture so far , and stand so confidently in so weighty a matter , vpon the judgement of so vncertaine , vnconstant , & vnwarranted , yea corrupted , deceitfull , and partiall a Iudge , as is this their priuate spirit , conceit , & imagination . What man of reason and discretion , or of care & conscience , will not hould it farre more secure and safe in these points of eternity , with euery good Catholike , to ioyne his spirit with the spirit of the Saints and seruants of God , now reigning in heauen , to subiect his spirit to the spirit of Gods holy Church heere on earth , guided infallibly by an infallible spirit of God , and by conforming themselues to this spirit , to imbrace and follow that Fayth and religion , that doctrine and discipline , that sacrifice and sacraments , which so many Saints and holy men , so many Confessours and learned Doctours , so many Churches and Councells in all ages , throughout all Countryes , belieued in their harts , professed by their liues , defended by their writinges , and sealed and confirmed with their liues & bloud ? And thus much for the first reason against the priuate spirit , drawne from the difficulty to discerne spirits . THE PRIVATE SPIRITS AVTHORITY To interprete Scripture , and iudge of Fayth , confuted by reasons , drawne from the true and infallible authority , and meanes of interpreting holy Scripture . CHAP. V. VVhat Interpretation , Authority , and meanes are necessary & infallible for the sense of Scripture . SECT . I. SVBDIV. 1. What Interpretation of Scripture is necessary ? THE better to vnderstand the reasons drawne from the infallible authority , and meanes of interpreting of Holy Scripture , by which the priuate spirits authority is confuted , we may consider , 1. What interpretatiō that is , which is required as necessary . 2. What authority , as infallible , is required to this intetpretation , and in whome it is resident . 3. What meanes are to be vsed and followed , as certaine by these Interpreters to this interpretation . Out of all which may be inferred and proued the insufficiency of the priuate spirit , to be eyther authour , or meanes of this interpretation of Scripture . First therefore , when we speake of the sense and interpretation of scripture , we speake not of that sense and interpretation which is only probable and credible , but of that which is certaine , and infallible . Not of that which is only for the pulpit and documents of manners , or which is for the schooles and subtiltyes of diuinity ; but of that which is for doctrine of Fayth and articles of beliefe . Not of that which is only to confirme and increase vs in that fayth which we already belieue , but of that which is to persuade and produce fayth a new , eyther in our selues , when , and why we first belieue ; or in others , whome we persuade , first to belieue . And this is that sense of Scripture , which as it is ( being rightly vnderstood , in the sense which the holy Ghost intended ) a firme and solide foundation of true fayth ; so being falsly vnderstood , and wikedly peruerted by false teachers , it is the Mother or nurse of al heresies . For as nothing is persuaded as worthy of beliefe , but which is true , or vnder the shew of truth , and as the scripture is by all granted to be most true : so all vse the text of Scripture as a meane to persuade , that which they would haue to be belieued as true ; the true teachers in the true sense , the false in the false sense , both cyting the wordes and text , but the one in that sense and meaning which the holy Ghost intended , the other in that which they themselues inuented . Which course of false sense , as the Diuell first beganne , when he would haue by Scripture persuaded Christ to cast himselfe downe headlong , saying , It is written , he hath giuen his Angels charge ouer thee : So the members of Sathan follow the same way , and labour by the same Scripture to seduce the members of Christ , as the faythlesse , the faythfull ; the sacrilegious , the religious ; the Heretikes , the Catholikes . For the Iewes would by Scripture haue proued that Christ was not only not Messias , saying , Search the Scriptures , and see that from Gallilee a Prophet ryseth not , but also that he was a malefactour , and such a one as ought to dye , saying , VVe haue a law , and according to our law , he ought to dye . And the same is continued both by Turkes , who receaue both the old and new Testament , but interpreted according to Mahomets Alcaron , and also by all Heretiks , who seek to fill their books not ōly with words of Scripture , but ( sayth Vincent . Lyrin . ) with thousands of testimonies , thousands of examples , thousands of authorityes , out of the Law , the Psalmes , the Prophets , the Apostles , which expounded after a new and ill manner , would thereby throw downe soules from the tower of Catholike fayth , to the pit of wicked heresy ; being as our Sauiour sayth of them , false Prophets , or teachers , who vnder the garments of sheep , that is ( sayth Vincent . Lyrin . the wordes of the Prophets and Apostles ) are rauenous VVolues infesting the fold of the Church , and deuouring the flocke of Christ , and saying , Christ is heere or there , that is , as Origen expounded it , in this or that text of Scripture ; who thus transfiguring themselues into the shew of Apostles or preachers of Christ , do labour to transfer the people into another Ghospell ; who depraue the Scripture to their owne and others destruction : And by the wordes of the Law , sayth S. Ambrose , impugne the Law , and do frame a false sense of the wordes of the Law , that they may confirme their owne peruerse opinions by the authority of the Law. Against al whome we may note the wordes of S. Hilary , saying : That Heresy is about the vnderstanding , not the text of Scripture ; the sense , not the words , is the sinne . And of S. Hierome ; That the Ghospell is not in the wordes , but the sense of scripture ; not in the outward rine , but in the inward marrow ; not in the leaues of wordes , but in the root of the sense . SVBDIV. 2. Who haue authority to make the Interpretation of Scripture ? SEcondly , this sense and meaning of scripture , because it is not facil and easy to be knowne to all , by reason of the great obscurity in the wordes , the great fecundity in the sense , and the great profundity in the mysteries , or articles belieued , ( which cannot by euery one , nor by any one , without the assistance of the same spirit which penned it , be vnderstood ) therfore is necessary some authentical , certain , and infallible authority , for the true vnderstanding of this authenticall , certaine , and infallible sense of scripture . This authority , because it is in the Catholike Church , & chiefly in the Pastours and Prelates of the same , for the better gouernement of it in true doctrine , vpon whom God hath bestowed the infallible assistance of his holy spirit , ( as is afterward proued ) therfore their authority is necessary for the finding out the true and certaine sense of scripture . Whensoeuer therfore the chiefe Pastour , or Pastours of the Church vsing the meanes for it appointed ( of which in the next proposition ) do , either ex Cathedra , or in a Councell confirmed & approued , or by a generall consent , propose , deliuer , and declare any sense or exposition of scripture as true , and to be belieued as an article of faith in any controuersy against heretikes , then is that sense to be receaued , for their authority , as authenticall , certaine , and infallible . From whence ensues , that though in matters of Philosophy and reason we must rather attend what is said , thē by whome it is said , and respect rather the force , then the authority of the person who sayes it ; yet in matters of faith we must first respect them who preach , and the authority and commission of their person , and by it iudge of their doctrine preached . For if the person be lawfully sent , if he haue lawfull commission , if he be a lawfull pastour , not deuided by heresy or schisme from the whole body ; then the people are to attend to him , and for his commission to receaue his doctrine : but if he want mission & commissiō , if he teach of himselfe and his owne authority , if he produce the doctrine not of the Church-proposition , but of his owne inuention ; let him teach what he wil , proue it how he wil , he is not to be heard nor belieued by the common and vulgar people ; to whom it belonges to be obedient & subiect to the authority of their Pastour , not to iudge of the verity of his doctrine more , then in generall , whether it be consonant or dissonant from the vniuersally receaued doctrine of the Church ( for they are to (a) obey their Pastours , to remaine in the same rule (b) in the faith first deliuered , (c) in that which they heard from the beginning , (d) to auoid profane nouelties of words , (e) & not to receiue any other Ghospel (f) or doctrine , (g) but that which they learned and receaued from the beginning ) leauing the particulars to the testimony of others , either equal to their pastour in function , or superiour to him in authority . Which point is to be noted against the Manichees of old , and the Protestants of late , who respect not the authority of the Preacher , but the force of his reason : & attend not to the commission of the Pastour , who he is that teacheth , but to the plausibility of his doctrine , what it is , and how far it is pleasing to their priuat spirit , disposition , or iudgment . SVBDIV. 3. What meanes are to be vsed to make this Interpretation : and of foure Rules of infallible interpreting of scripture . Thirdly . The meanes which are to be obserued , vsed , and followed by these Pastours or Prelats for the securing vs of this true sense of scripture , are these . 1. The rule of faith , that is , the Catholike and vniuersally receiued doctrine of faith and piety which was deliuered by the Apostles , & receiued by posterity . 2. The generall practise , or obseruatiō , custome or tradition of the whole Church in pointes where the doctrine is not certaine . 3. The auncient exposition , or consent of the holy fathers and doctours of the primitiue Church , where the former do not appeare . 4. The decrees and definitions of the Councels , either generall , or prouincial , approued by generall , and the conformity to them in all expositions doubtfull . Th●se are as so many rules or conducts , according to which the certaine , and authenticall sense of scripture is , by the Pastours of gods Church , to be squared and guided . First , that the rule of fayth is to be presupposed , obserued and followed in the finding out the true sense of scripture , is proued . 1. This rule of Fayth is by S. Paul ( who often doth mention it ) called sometymes a rule which bringeth peace , VVho (a) haue followed this rule , peace be on them . Sometimes a rule in which they are to remaine to auoid dissentions , Let (b) vs remaine in the same rule , that we may iudge the same . Sometymes his rule which he deliuered to them and by which they are to increase in fayth , Your (c) fayth increasing according to our rule . Sometymes a reason of Fayth , according to which is giuen the guift of prophesy , or interpretation of scripture , Donations (d) or prophesy , according to the rule of Fayth . And in effect it is no other , but the (e) doctrine they receaued ; (f) the fayth preached through the whole world ; (g) the disposition or forme of true doctrine , which they had learned , and is committed to them , The (h) doctrine which they receaued frō the beginning ; VVhich (i) was first euangelized to them ; Or (k) the precepts of the Apostles and ancients ; Or (l) rather of our Sauiour deliuered by the holy Prophets and Apostles ; And (m) the word of God which remaines for euer . That the knowledge of this rule or doctrine of fayth is presupposed to the true knowledge , and vnderstanding of scripture , is proued both by scripture , and reason . By scripture , the Prophet Isay sayth , as S. Cyprian , and S. Augustine do both of them read and vnderstand it : Except you belieue , you cannot vnderstand , that is , sayth S. Cyprian , the Iewes cannot vnderstand the scripture , except they first belieue in Christ . S. Augustine sayth : There be some of you , who vnderstand not , and therefore they vnderstand not , because they belieue not ; let vs first adhere by Fayth that we may be reuiued by vnderstanding . And in another place : Fayth must go before Vnderstanding , that the vnderstanding may be the reward of Fayth . Therefore Fayth , and the rule of fayth , is necessary before the vnderstanding of Scripture . Secondly , the Scripture for the sense , is a Booke sealed with seauen seales : these seales none can open , but he , who hath the key of Dauid . This key of Dauid is giuen only to them who are faythfull with Dauid , therfore the key of faith is requisit to the opening the sense of the booke of scripture : which is confirmed by S. Hierome , who alleadging the same words sayth ; The Law is spirituall , and requires reuelation , that it be vnderstood . For proofe of which he produceth the example of the Eunuch , who read , but vnderstood not the scripture , till Philip did expound it to him , made him faythfull , and so became of a scholler , a Maister . Thirdly , Euery learned Scribe in the Kingdome of Heauen is like to a man , the maister of a family , who bringeth out of his treasure new and old . The Scribes were the Maisters and Interpreters of scripture , but they were in the kingdome of heauen , that is , in the Church , by Fayth , and so did interprete the new and old Testament ; which S. Augustine alleadging to the same purpose against the Manichees sayth : You (*) vnderstand not because you belieue not , as sayth I say , for you are not instructed in the kingdome of heauen , that is , in the true Catholike Church of Christ ; for if you were , you would produce old and new out of the scriptures . Therfore one must be a scholler in the Church by fayth , before he can come to vnderstand the scripture , as a Maister . Fourthly , S. Paul sayth to Timothy : Thou hast learned holy scriptures from thy infancy , which are able to instruct thee to saluation by fayth , which is in Christ. If the scriptures instruct by Fayth , then Fayth is prerequired before we can be instructed by them , or vnderstand them . Fifthly , the holy Fathers and Doctours of the Church haue , by the breach of this rule , as a signe , discerned Heretikes , and by the authority of it , as a strong argument , confuted the same . Thus were discerned Marcion , Valentinus , C●rinthus , and Basilides , by their deprauing the rule of truth ; witnesse (a) Irenaeus . Thus Paulus Samosatenus , by his forsaking the Canon of the Church , and flying to strange and adulterous doctrine . Thus Montanus , by his vttering strange words , contrary to the custome of the Church , deriued by tradition and succession from the Apostles , witnes of both (b) Eusebius . Thus Nestorius , by forsaking the ancient doctrine , and introducing of new , witnes (c) Socrates . And thus all Heretikes , by their forsaking the rule of Christianity , witnesse (d) S. Augustine . They being all esteemed to haue truth on their side , who walke according to the rule which the Church receaued from the Apostles , the Apostles from Christ , witnes (e) Tertullian . Thus did S. Hierome (f) confute , and confound the heresy of the Luciferians , by the light of the Sunne of the Church . (g) Gregorius Nazianzen the same , by the doctrine abhorring the same . (h) S. Basil the Eunomians , by the vnwrittē tradition of the Church . (i) Athanasius the Arians , by the authority of the Orthodoxe Church , and his ancestors opposite to them , and abhorring their doctrine . (k) S. Epiphanius the Melchisidechians , by the tradition of the Apostles , and succession of doctrine . The (l) Millenarians , by their transgressing the limits of the holy Church of God , and the hope of Propheticall and Apostolicall tradition in fayth and doctrine : And the (m) Demer●s , and other Heretikes , by the style of Christianisme , and the phrase of the Apostles receaued from the Fathers . S. Augustine (n) the Pelagians , by the grounded custome of the Church , hastening to baptisme infants . (o) By the most ancient knowne and vndoubted rule of Fayth , & truth . (p) And by the authority of the Church so commended in scr●pture . The (q) Donatists , by the authority of the Church , and by apostolicall Tradition . And both Irenaeus , Origen , and S. Augustine did confute all Heretikes , by the tradition of the Apostles , manifest to the whole world in the Church , sayth (r) Irenaeus . By the Ecclesiasticall tradition dissented off by none , sayth (s) Origen . By the Catholike Church , whose not receauing any opinion is sufficient ( sayth (t) S. Augustine ) to confound any heresy . Therfore the doctrine and practise of the ancient Fathers was to discerne and confute all Heretikes by this rule of Fayth . Sixthly , the same is proued by Reason , because the scripture is the booke of the faythfull , not the faithlesse ; therefore as it was writ to the faythfull , as the conuerted Iewes , Romans , Corinthians &c. so it is vnderstood truely , only by the faythfull , as the Christians , not by the Infidels , as the Iewes , Turkes , and Heretikes , who haue , and read the wordes , but vnderstand not the sense , & meaning , because the veile is yet ouer their eyes , in the reading of it , for want of fayth ; therefore the letter , that is , the words and reading of it doth kill them , and is to them a ministration of death ; and only the spirit , that is , the vnderstanding of it doth giue life to them who haue fayth . Of which necessity of Fayth , prerequired to the vnderstanding of Scripture , see Stapleton de principijs Doctrinalibus , where the same is further proued out of the ancient Fathers testimonyes , to wit , S. Augustine , Irenaeus , Origen , Athanasius , Cyrill of Alexandria , Theodoret , and Vincentius Lyrin . who sayth , that the holy and learned men did interprete the holy Scripture , according to the traditions of the Catholike Church , and the rule of Catholike fayth . And againe , That the line of propheticall and Apostolicall interpretation must be directed according to the rule of the Catholike and Ecclesiasticall sense . Which , and much more he alleadges against the custome of Heretikes , who haue alwayes the Scripture in their mouth , and out of it do confirme their errours . Out of which may be inferred , how vntruly and fraudulently the Protestants do generally auerre , that in the scripture the spirit of God is , and is to be sought and found ; and that by industry and reading of the words and text the spirit is to be found . Whereupon they make the words of scripture , as they are heard or read , not only the organ or instrument of faith , as much as wee make the Sacrament instrument of grace ; but also the sole instrument , which with diligence read or heard , they prescribe as the only meanes to receiue faith and saluation . For first , as a man consists of body and soule , and the body of it selfe being senslesse & dead , is the inferiour ●●rt ; the soule being life and giuing life , is the principal part , without which he is not man : So the Scripture consists of the words or text which is read or heard , and is only the body , barke , or couering of Gods word , and of the sense and meaning which is vnderstood & belieued , and is the life , soule and substance of the scripture . Now the words , as they are written or spoken , consisting of letters , syllables , & words , are dead without life , and common to Gentils , Iewes , and hereticks , with the faithfull : yea in the same manner as the law is called a law of sinne ; so are they by S. Paul , said to Kill , & to be ministration of death . Because according to S. August . the letter read and not truly vnderstood , or not performed , is occasion of heresy and sinne ; some gathering out of it , as out of the flower , poison of heresy like the spider ; others hony of faith like the bee . The sense and meaning , as it is truly vnderstood & belieued ( which is properly the word of God ) is an effectuall meanes more piercing thē any two-edged sword , & an operatiue vertue to saluation , but to whome ? to all that belieue . And to whom it is so proper , that it is by faith only conceaued and attained , and by faith only belieued & vnderstood ? Secondly . As the bare letter , words , and text of scripture without true sense are not the word of God , so they do not containe the spirit of God or the holy ghost in them , neither is the holy ghost thus inherent , resident , or to be sought & found in the scripture , but in the hart and soule of the writers of scripture , that is , the Prophets or Apostles , in whom as it did remaine , and dictate to them what they writ , so did it reueale and manifest to them the true sense & meaning of the same , though perhaps not alwayes the whole & complete meaning , and all senses of the scripture ( for by reason of the fecundity of senses in Gods word , many , or al of them were not , according to S. Augustine alwayes reuealed to the same Apostles or prophets , but some reserued to the authour of it the holy ghost it selfe . ) And as the spirit of God is not inherent or resident in the bare words , sillables , or text of scripture ; so the spirit or spiritual true sense of scripture is not to be sought or found only in , or out of the bare words , and their grammaticall signification , but out of the rule of faith expounded according to the Ecclesiasticall and Catholike doctrine of beliefe . Not by humane labour and industry of study , but by the meane of faith and diuine reuelation . For the words are translated into other languages different from that in which they were originally written , and haue diuers and various significations and senses , as litterall , moral , allegoricall , and anagogicall ; and are by seuerall expositions drawne to suport diuers seuerall , yea contrary faithes , and religions . Also great labour , diligence and study haue beene vsed by many men of great wit , learning , and knowledge in the expounding & seeking out the true sense of scripture , who yet haue beene so far from finding it , as that they haue inuented many false and heretical meanings , and therupon grounded many wicked and damned heresies . Out of al which it doth follow , that the words of scripture , and the diligent and frequent reading or hearing of it , are so far from being a necessary meanes of faith , much lesse the sole & whole meanes to it , that faith is a meanes necessary & presupposed to the vnderstanding of scripture . For if the scripture consist not in the words and letter only , but in the sense & vnderstanding principally ; and if the sense depend not vpon the bare words , but vpō the Ecclesiastical & catholicke rule , & tradition of faith , as is proued ; then must faith be prerequired , as a help and meanes to find out the true sense of scripture . And they who will read scripture must bring faith with them , as a help and meanes to vnderstand the scripture , and not ground their faith vpon their reading of scripture ; which being diligently read , though it may serue to cōfirme and nourish faith in ones selfe , or to illustrate and defend it to others , and in both being , according to the rule of faith interpreted , a light to direct them in the way of piety , and to enflame them with the heat of Charity : yet it can neither be a first , and firme ground to cause and produce first and certaine faith in any ( for a man must bring faith to belieue it ) nor a sufficient meanes to resolue all points of faith necessary to saluation , as besids other reasons , the practise of so many heresies , diuided , & pretended to be grounded all vpon it , doth conuince ; and the experience made ( for example ) of three persons , Iews , Turks , or Pagans , all ignorant of Christian religion , all turned to a bare text of the bible , all willed to seeke out , and resolue in particular articles , formerly or presently controuerted in Christian religion , will no doubt , by their seuerall & contrary resolutions , confirme the same . And thus much of the rule of faith as a necessary meanes of expounding scripture . The second meanes of expounding the holy scriprure , is the generall practise or obseruation , the publike Custome or tradition of the whole Church , in the exercise of any religious seruice or worship , or in the practise of any sacrifice , sacrament , or ceremony , in which as the Church it selfe cannot erre , so it may be a guide in expounding the scripture to keep others from errour , that where the doctrine of the Church is not euident , there the practise and obseruation of the same may serue . This practise we will proue by the practise of the chiefe Doctours in Gods Church , for by this did the ancient Fathers expound many places and conuince many Heretikes . By this practise admitting the lapsed to pennāce , did Epiphanius conuince the Nouatians who reiected them . By this practise , of saying Glory be to the Father , the Sonne , and the holy Ghost , did S. Basil conuince Origen about the deity of the holy Ghost , vrging his owne practise with the rest , against Origens owne doctrine against the rest . By this practise of baptizing in the name of the Father , the Sonne , & the holy Ghost , did Theodoret conuince Arius , who denyed the equality of the Sonne with the Father . By this practise of exorcising , & breathing vpon Infants in the Sacramēt of Baptisme , did S. Augustine affirme the Bishops of Palestine to haue expounded that of Rom. 5. in whome all sinned , of originall sinne , deriued from Adam by propagation , not imitation only . By this same practise of the Church praying for the conuersion of Infidels , and perseuerance of the faythfull , did he proue against the same Pelagians , grace of predestination and perseuerance . By the same practise did he reconcile those places of Scripture , of eating all that is set before vs , and of not eating with sinners . And to omit many other , by the same practise of the Church , not rebaptizing them baptized by Heretikes , did he refuse to adhere to S. Cyprian and his opinion , and confuted him , and all the Bishops of Africa , Cappadocia , Bythinia , and the rest , who maintained the contrary . And to conclude , by this practise , which he had learned publikly Eusebius , did also alleadge Iustinus , Miltiades , Tatian , Clemens , Irenaeus , Meliton , and others against Artemon . The same that did these Fathers , did also the generall Councels . The first Councell of Nice , by the testimonyes which they had from the Fathers ( witnes Athanasius ) did decree against Arius . The Councell of Ephesus following the confessions of the Fathers ( sayth it selfe ) and alleadging ( sayth Vincent Lyr. ) in particuler , Most of the East and VVest Doctours as Maisters , Confessours , witnesses , Iudges , held their doctrine , followed their counsell , belieued their testimony , obeyed their iudgment , and so pronounced their sentence of fayth against Nestorius . The Councell of Calcedon , following ( sayth it selfe ) the holy Fathers , the faith of the Fathers , the exposition of the Fathers , doth determine what is pious and Catholike fayth , against Eutiches . The sixth generall Councell ( witnesse both the letters of Pope Agatho , and the Synode it selfe ) doth produce the testimonyes of Fathers for the exposition of scripture , and thereby condemned the Monothelites . The seauenth generall Councell , and the second of Nice doth the same , witnesse the letters of Pope Adrian , against the Image-breakers . And the Councell of Vienna , witnesse the letters of Pope Clement , in their definitions . So that all antiquity , whether in priuate disputations , or in publike definitions , hath alwayes vsed the testimony of Fathers , as a meane in declaring the authenticall sense of scripture , against Heretikes . The fourth , and most infallible meane of expounding the Scripture , is a Councell either generall , or prouinciall confirmed by a generall , in which whatsoeuer is not obiter , by the way , nor as a proofe only , but on set purose , and as a conclusion or definition deliuered and defined , that is without all question or examination , to be receaued as a certaine , infallible , and authenticall sense of scripture . Which ( to omit all testimonies before cyted for the authority of Councels ) is proued by the practise of the faythfull in all Councels ; for in the Nicen Councell were many places of scriptures for proofe of the consubstantiality of Christ produced and discussed , and the Orthodoxe Fathers vrged and pressed diuers Texts of the same . The Arians answered and interpreted them , and vrged likwise many against the same . The conclusion was , the Fathers of the Councell preuailed , and concluded both the doctrine of Christs diuinity , & the sense of the places of Scripture alleadged for it . This definition was to all posterity so forcible , that though the Arians vsed all force of temporall power , ( which afterward was wholy for them ) though they summoned ( as Athanasius saith ) aboue ten Coūcels or Conuenticles against that one ; though they sought in a Councell at Hierusalem to restore their Bishops deposed , and in a Councell at Antioch to bring in a new forme of faith couched in words , not vnlike to the Nicene forme ; and in a Councell at Smirna did affirme craftily the Sonne to haue beene before his mother , and before all times , and not a creature like to others ; though in the Councell at Ariminum they deceaued many Catholicke Bishops , and cunningly obtruded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like substance , for the same substance , which in greek differed only in a letter ; though they sent Legates into Italy , France , and al places with faire shewes and promises of vnion of subscribing , and of submitting themselues : ( but cunningly and disemblingly , as the Protestants did at the first , and chiefly Melanchton & Bucer , about Transubstantiation ) yet to all posterity and succeeding ages those places of scripture haue euer beene receaued and beleiued in that sense which the Councell then interpreted , and vrged them : so that , that Councel hath beene a rule euer since for the exposition of them , to all faithfull and true belieuers in Christ . In like manner in the Councell of Ephesus , hauing discussed diuers places before controuerted , whether they were spoken of the natures or persons of Christ ; resolued that they were to be vnderstood of plurality of natures , not persons in Christ . And though Nestorius , the eloquent Patriarch of Constantinople , and many Bishops with him , withstood the Councell ; and though Theodoret , the most learned Catholicke Bishop of that age , long opposed S. Cyrill about the same ; yet the authority of the Councell so far preuailed both then and euer since , that all faithfull euer after haue alwayes receaued , & expounded them in the same sense , as true , and condemned the contrary as false . And the like might be produced of other places for the humanity of Christ , against the Manichees and Apollinarists . For his two natures against the Eutichians and Monothelites . For the holy Ghost against the Macedonians & Eunomians . And so for transubstantiation against Berengarius , and the Sacramentaries , which for breuity are omitted . And thus much of these foure rules or meanes , to wit , 1. The rule of Faith. 2. The practise of the Church . 3. The consent of Fathers : and 4. The decrees of Councels , by which the Pastours and Prelates of Gods Church are to be directed , and vpon which we may infallibly rely for any true , certaine , authenticall , & infallible sense of scripture . There be other helps which are good and profitable , as the consideration of the antecedents and consequences of places , the conference of one place with another , the obseruation of Scripture-phrases , and the skill & examination of the originall texts : but because they are neither certaine nor infallible , but only probable , yea often doubtfull , and somtimes deceitfull , nor yet proper and peculiar to Christians , but cōmon to Iewes , Pagans , Heretiks , and all sortes , and also not to our purpose for the present ; therfore we will omit them , and shew , that the priuate spirit , which the Protestants most insist vpon , and which we vndertake to confute , neither is , nor can be any certaine and infallible meanes of interpreting scripture , as they do both in doctrine and pactise mantaine . That the priuate spirit cannot haue this infallible authority , and be this infallible meanes . SECT . II. THESE being supposed for the finding out the authority certaine , and meanes necessary , for true interpretation of holy scripture ; it remaines to be proued that the priuate spirit of euery particular man , neither hath in it any certainty or authority , nor yet can be a fit meanes vpō which any certaine and authenticall exposition of scripture can be grounded . Which is to be performed two wayes . 1. By reasons drawne from the property and condition of the holy scripture , and the sense and meaning of it . 2. By reasons drawne from the property and condition of the priuate spirit , and the vncertainty , and deceitfulnes of it . SVBDIV. 1. By reasons drawne from the nature of holy Scripture , which is to be expounded . FIrst therefore for the holy Scripture , such is the difficulty of it ( which ariseth partly from the ambiguity of the words including diuers significations , partly from the fecūdity of the significatiōs affording multiplicity of senses , partly from the profundity of the matter inuolued in misteries obscure and exceeding our capacity ) such , I say , is the difficulty of the scripture which aryseth out of these grounds that no priuate man , nor any priuate spirit of any man , can secure himselfe of the certainty of any , much lesse of all of them . For if we respect the words and text of scripture , this spirit cannot vpon any ground assure any man , that either this booke rather then another , is the diuine word of God ; or of this booke , that this is the true and complete Canon ; or of this Canon , that this is the first and originall text ; or of this text that it is the right & authenticall translation ; or of this translation , that any one , rather thē another , is the true and Canonical sense ; or of these senses , that one more then other containes all articles and points necessary to saluation ; all which are yet necessary to be expounded . This spirit cannot expresse and assure what booke is Canonicall , and what not . It cannot accord the Lutherans and Caluinists , whether the Epistle to the Hebrewes of Iames , 2. of Peter , the 2. and 3. of Iohn ; nor the Catholikes and Protestants , whether the bookes of Machabees , Toby , Iudith , Hester &c. be canonicall or not . It cā giue no reason why there should be admitted into the Canon of scripture , the Gospels of Mathew , Marke , Luke , and Iohn , and not the Gospels of Thomas , Nathanael , Matthias , Thadaeus , Bartholomew , Iames , Iohn &c Andrew , Paul , Nicodemus , the Hebrews , the Egiptiās , with that of Peter , or the Nazarits . It can giue no reason , why the Epistles of S. Paul , Iames , Iohn , Iude , & Peter should be admitted , and why not those of Barnabas , of Luke , & the rest of S. Peter , & of S. Paul , that to the Laodiceans , the 3. to the Corinthians , & the 3. to the Thessalonians . It can giue no reason , why the Acts writ by S. Luke should be admite●d , and not the Acts writ by Peter & by Paul , and by Andrew , Thomas , Iohn , Philip , and Matthias , nor the Periods of Paul & Thecla , nor the Constitutions of the Apostles , or the booke of Hermes , or Enoch ; why the Apocalyps of S. Iohn should be amittted , & not the Apocalyps of S. Peter , Paul , Thomas , Stephen , Elias , nor the death of our Lady , the circuite of S. Iohn , the sentences of Bartholomew , the ascension of Esie : all which haue beene extant , and by some challenged as Canonicall , as may be seene in Doctour Stapleton . It cannot resolue , and assure what bookes were originally writ in Hebrew , what in the Chaldean , what in the Greeke , or Latine tongue ; who they were that writ the bookes of the old Testament , and whether they be the same which were first written , and the same sound , and vncorrupted . Whether this Hebrew text be the same , either in Character or letter ( of which is question ) or in wordes ( of which many doubt ) which was first written . What is the sense , signification , phrase , or stile of any Hebrew word . Whether the Greeke of the Septuaginte , which the Apostles followed , be sound and incorrupted , and to be preferred before the Hebrew . Whether the ancient Latin vulgar , or others of later translation , as of Erasmus , Luther , Oecolampadius , Bibliander , Beza , Castalio , Tremelius , and others , be to be followed . Whether of any English translations , the Catholike translation of the Rhemist , or the Protestants of Tindall , of King Edward , of the Bishops , of Geneua , or of King Iames , are to be receaued as true , & which is to be rejected as false . None of these can the priuate spirit in euery ordinary man , nor yet in the learned Protestant certainly decide , and resolue . It cannot satisfy , and assure when the wordes are in the literall or mysticall sense to be vnderstood . And for the literall , when it passeth from speaking of thinges carnall , to thinges spirituall , from temporal to eternall , from the kingdome of Israell , to the kingdome of Christ , as often in the Psalmes and Prophets it doth . As for exāple , from the Kings of Syria and Israell , to our B. Lady & (a) Christ . From the King of Babylon to (b) Lucifer . From Salomon to (c) Christ . From the barly Bread , to the sacramentall (d) Bread. And for the mysticall sense , when it is to be vnderstood morally for manners , when allegorically of Christ , or the Church militant , when anagogically , of glory , or the Church triūphant . When the same wordes beare a proper , and when a figuratiue sense ; and of the figuratiue sense , when the figure is Synecdoche , the part for the whole . When Metonimya the signe or cause for the effect . When it is Catechresis , by which the inuentour of a thing is called Father , Cittyes are called Daughters , posterity is called House &c. When by Hiperbole or exageration the whole world , is put for much , all for many . When by Liptote , or diminution , Idols are called vaine thinges , ●oxious , vnprofitable . When by Analoge , one person , tyme , number , gender , or signification is set for another . When by Hend●adis , two thinges are put for one , as signes and tymes , for signes of tymes . When by Prolepsis or anticipation , places & citties are named by names , which afterward were giuē them . When by Analoge or mutation , one sense , as seeing , is set for another , as hearing , tasting &c. When by Hetorosis , the abstracte , as abomination , for the concrete , as abominable . By Haebraisme , causalites or similituds ar omitted , tenses are changed , persons or matters are supposed : when an occasion is set downe for a cause , the euent for the effect , the diuel for sinne , eternity for a long time . When sinne is meant for sinne it selfe , or for a sacrifice or punishment of sinne , God for an angell , a desire , of doing for the deed , an act , as of seeing , for the obiect , of feare , for the thing , or person feared . When lawes are called by names of precepts , statutes , iustice , iudgement , testimonies , or testamēt . When works of the law of nature , or of faith , are tearmed only works or faith . When Christ is taken for the person of Christ the head , or for the body of Christ the Church , or for both . When father is meant essentially for God , or personally for the first person only . When by the Church is meant the Church militant or triumphant ; the whole body , or principal members . When Predestination is to glory , or to grace . When obduration is actiue by our selues , or permissiue by God. When Christian liberty , is for liberty from sinne , or misery frō the law of Moyses , or Christ , or from obedience to Princes or Prelates &c. All which and many more are difficulties vsuall , and controuerted in the scripture both of the old and new Testament . This priuate spirit in euery man cannot explicate when the figure is not only in the words , but in the matter ; when one thing is a figure of another , as the paschall lambe , of Christ , the red sea , of baptisme , the māna , of the Eucharist , mount Sion of the Church ; or when one thing is a figure of many things , as Ionas of Christ and the Iewes ; the rocke , of the baptisme of the faithfull , and the punishment of the vnfaithfull ; the flood of Noe of baptisme , and of damnation . When one and the same thing is a figure in one sense , not in an other , as the fornicating wife of Osee , was of the Iewes , as she sinned in fornication before mariage , not as she liued chast after mariage . This spirit cannot explicate in euery one many seeming contradictions ; as that (a) the sonne shall not beare the iniquity of the father , and (b) that God doth visit the iniquity of the fathers vpon the Children to the third , and fourth generation . That (c) the gifts of God are without repentance , and (d) God repented that he made Saul King. That (e) In the Arke was nothing els but two Tables of stone , and (f) In the arke were the pitcher of manna , the rod of Aaron , and the Tables . That (g) Do not answere a foole according to his folly , and (h) answer a foole according to his folly . That ( i ) God made not death , and (k) life and death are of God. That (l) The disciples should take nothing in the way , not a rodde , and (m) should take nothing in the way but a rodde . That (n) If I giue testimony of my selfe my testimony is not true , and (o) If I do giue testimony of my selfe my testimony is true . That (p) Mary came to the monument when it was yet darke , and (q) She came when the sunne was risen . That (r) A man is iustified by faith without works , and (s) A man is iustified by works , and not by faith . That ( t ) If I did please men I should not be the seruant of Christ , (t) and (u) I please al men in all things . That (w) S. Pauls companions at his conuersion with many others did heare a voice , and (x) did not heare a voice . All which , with many more , many very learned , both ancient , as S. Augustine , and moderne , as diuers Interpreters haue with great paines , in great volumes , laboured to reconcile . This spirit cannot vnfould many bookes , Chapters , and places in scripture most difficult , as the first Chapter of Genesis about the creation of the world , the bookes of Kings , Paralipomenon , and the Acts of the Apostles ▪ about Genealogies , and reignes of Kinges . The Prophesy of Daniel about the seauenty weekes . Of Ezechiel about the Temple . Of S. Iohn in the Apocalips , about the Angels , the seales , the trumpets , the phyals , the dragon , the whore , and the rest ; in which , saith S. Hierome , are as many misteries as words . If one should aske this spirit in euery ordinary Protestant , how it will explicate and reconcile Moyses , who according to the Hebrew and vulgar edition , omits Cainam betweene Arphaxad & Sala , and with him 130. yeares in the genealogy of Adam , with S. Luke who folowing the greek of the Septuaginte doth adde Cainā . How it will accord the Hebrew text , which accounts but 292. yeares from Noe to Abraham , with the Septuaginte who account 942. yeares , adding more then the hebrew , 100. yeares almost to euery generation or person . How it will accord the hebrew text which from Adam to Noe reckons vp but 1656. yeares , with the greeke of the Septuaginte which reckons vp 2242. yeares , somtimes adding , somtimes detracting from the former . How it will make an agreement betwixt the history of Moyses in Genesis , and the relation of S. Luke in the Acts. 1. in Abrahās departure out of Haram , Moyses , by computation , affirming it to haue beene before the death of his Father Thare ( for Abraham (a) was 75. years old , when he departed , and was borne in the (b) 70. yeare of his Father Thare , who liued (c) 205. and so Abraham departed out of the Land when Thare his Father was 141. yeares old , that is 60 yeares before he dyed ) and yet S. Steuen sayth (d) he departed after Thare his fathers death . 2. In the tyme of the Israelites mansion in Aegypt , Moyses by computation affirming it to haue beene but 215. yeares ( which S. Paul (e) confirms accounting from the promise to Abraham , till the departure out of Aegypt , but 430. years , that is , 215. before the entrāce , and 215. after the entrance , till their departure ; and yet S. Luke (f) and S. Steuen affirme , from the entrance till the departure to haue beene 400. 3. In the number of persons that entred into Aegypt with Iacob , Moyses saying that they were but (g) 66. or (h) 70. and S. Steuen and S. Luke saying that they were (i) 75. 4. About the buriall of Iacob , & in this , 1. in the place , Moyses saying it was in Hebron ouer against (k) Mambre , and S. Luke and S. Steuen saying it was in (l) Sichē . 2. In the seller of the field or sepulcher , Moyses affirming Abraham to haue bought it of Ephrem the sonne of (m) Seor ; and S. Luke and S. Steuen of the sonnes of (n) Hemor : Which Hemor , sayth (o) Moyses , sold it to Iacob , not Abraham , and was according to Moyses the Father of Sichem ; not , as S. Luke and S. Steuen say , the sonne of (p) Sichem . 3. In the buyer of the same sepulcher , Moyses affirming that (q) Iacob , S. Luke that Abraham bought it of them . 4. In the price of the sayd sepulcher or field , Moyses affirming Iacob to haue bought it for a 100. (r) Lambes , or to haue got it by the sword , or bow from the (s) Amorrhoites ; S. Luke and S. Steuen affirming him to haue bought it for siluer . If one should aske , how the bookes of the Kinges and Paralipomenon , and the Acts , can by this spirit be explicated , and made agree . 1. In the yeares of Saul , who 1. Reg. 13.1 . is sayd , to haue beene a child of two yeares old when he began to raigne , and to haue raigned two yeares ; and yet 1. Reg. 9.2 . he is sayd before his raigne to haue been higher by the shoulders vpward then any in Israell ; and Act. 15.12 . to haue reigned 40. yeares . 2. About the computation of tyme , from the diuision of the land vnder Iosue to Samuel , which according to S. Luke and S. Paul in his speach in the Synagogue at Antioch , Act. 13.20 . according to the Greeke and Protestant edition , are 450. yeares ; but according to the computation made by raigne of the Iudges , are but 345. For 3. Reg. 6.1 . the Temple was built 480. yeares after the departure out of Aegypt , from which if there be deduced 50. from the departure till the diuision of the land , and also 40. of Samuel and Sauls raigne , & 40. of Dauids , togeather with 4. of Salomons raigne ( which in all make 134. as they are collected out of Scripture ) there remaines from the departure out of Aegypt , till the building of the Temple , not 450. years , as S. Luke relats , but only 345. 3. About the raigne of Ioram King of Iuda , and Ochozias his sonne after him ; for Ioram began to raigne when he was 32. years old , & raigned 8. years , which (a) for his whole life is 40. & yet Ochozias his sonne , who succeeded him , is sayd to haue beene 42. yeares old when he began to raigne , 2. Para. 22.2 . by which he ( being 42. yeares old when his Father dyed , being but 40. ) should be two years elder then his Father , who begat him ; a question to S. Hierome inexplicable . 4. About the raigne of Ioachim , or Iechonias King of Iuda , who is sayd , 2. Paral. 36.9 . to haue beene but eight yeares old , and 4. Reg. 24.8 . to haue beene eighteen years old , both of them when he began to raigne . 5. About Ioram King of Israel , who is sayd to haue begun his raigne , 4. Reg. 1.17 . in the second yeare of Ioram King of Iuda , and yet 4. Reg. 3.1 . to haue begun the same in the eighteen yeare of Iosaphat , who was Iorams Father , and raigned 25. yeares . 6. About the supputation of tyme , as it is counted by the raigne of the Kings of Iuda , and of Israel ; for from the beginning of the kingdome of Israel in the first of Roboam King of Iuda , till the end of the same in the sixth of Ezechias , when Samaria was taken , are 260. yeares , according to the raigne of the Kinges of Iuda ; and yet in the same tyme , according to the raigne of the Kinges of Israel , are only 240. yeares . To all which , if we adde the difficult places , which according to S. Peter , are in the Epistles of S. Paul , as for example , how are to be interpreted that of 1. Cor. 3.11 . Gold , siluer , hay , stubble , the day of our Lord , fire ; and to be saued by the fire . That of 1. Cor. 15.29 . How to be baptized for the dead . That of Hebr. 6.4 . It is impossible for those that fall , to repent . If we adde the difficult places , which in the Euangelists are hard , as for example in S. Marke , who cites the Prophet Esay for Malachy . In S. Matthew , who cites Ieremy for Zachary . In S. Luke , who adds a generation of Cainam to the same , cyted by Moyses , and makes 40. Generations from Dauid to Christ , where S. Matthew makes but 28. In S. Iohn , who maks the day of Christs Passion , the day before the festiuall day ; the rest of the Euangelists , the day of the feast . If we add the difficult places of which many holy and learned men of ancient time doubted , & sent for explication , some to S. August . as Marcellinus , a Noble man , and Martyr , Volusianus gouernour of Rome , and Paulinus , Simplicianus , Euodius , and Honoratus , all Bishops . Some to S. Hierome , as Marcella , and Principia , Suna , and Fratella , Hebidia and Algasia noble and religious women ; as Vitalis , Dardanus , Euagrius , & Damasus holy and learned Bishops . And lastly , if we adde all those places , which all ancient and moderne Heretikes haue in so many articles of fayth abused and corrupted for the establishing of their new inuented heresies : If I say we adde all these to the former , it will by them appeare , that the priuate spirit in euery man can be neither a competent , nor yet a sufficient meanes to expound and interprete the true & certaine sense of Scripture , neither , in places difficult to be vnderstood , nor in points necessary to be belieued . And this is the first kind of reason , drawne from the nature of scripture , against the priuate spirits interpretation of it . SVBDIV. 2. By reasons drawne from the priuate spirit , which should expound Scripture . SEcondly , other reasons are drawne from the nature and condition of the priuate spirit , which , whether it be in a priuate person who wants lawfull ordination and authority , or in publike Doctour , Pastour , or Bishop who diuided by heresy or schisme doth not conforme his spirit to the comon spirit of Gods Church , and generall rule of Fayth , yet that it cannot be a competent Iudge of fayth , and decider of controuersies , is proued by these reasons . First , because this priuate spirit is excluded as vnable and vnfit to interprete the scripture , and that by scripture it selfe , for S. Peter hauing commended the propheticall word , or the wordes of Scripture made by the Prophets , as being a candle shining in a darke place , doth giue this Caueat , as principally to be vnderstood , that the sense of it , is not to be made by any priuate interpretation ; that is , though the scripture be a light , yet as it is a light not to Gentils , Iewes , or Infidels , who vnderstand it not ; so it is not a light to Heretikes , who by the priuate spirit make a priuate interpretatiō of it : & why ? Because by mans will Prophesy was not at any tyme brought , but the holy men of God spake inspired by the holy Ghost ; that is , as the holy men of God , the Apostles , inspired by the holy Ghost , spake and dictated the word of God , when it was made ; so the interpreters of the same word , ought not to bring in any exposition of the same word of God , vpon their owne will and sense , but vpon the inspiration of the same holy Ghost , when by them it is interpreted : so that we should receaue the sense of scripture from the same spirit , from which we receaued the text of Scripture . As therefore no priuate spirit but one and the same spirit of the Prophets , and Apostles of Christ made the scripture ; so no priuate spirit , but the common spirit of Pastours and Prelates of Christs Church , should determine and iudge of the sense of Scripture . Of which place , and others , see more in the first Chapter . Secondly , because as truth and faith is not priuate to one , nor singular in any , but common to all , and generally receaued by all the faithfull ( for so saith S. Augustine ; Thy truth , O Lord , is neither myne , nor this mans , or that mans , but all mens whom thou callest publickly to the Communion of it , terribly admonishing vs not to haue it priuate , least we be depriued of it ; for whosoeuer will challenge that as proper to himselfe which is giuen , as common to all , and will haue that only to himselfe which is for all men , that man is driuen from the common to his owne , that is , from truth to falshood : ) so also the spirit of truth is not priuate to any one , but common to all the faithfull ; for if the spirit of the teacher be not common with the spirit of all teachers , it is not a spirit as it ought to be , which is one , keeping an vnity of spirit in the bond of (a) peace , & making mē of one mind , in one spirit labouring together for the faith of the (b) ghospel ; but it is a spirit of dissentiō (c) which comes in his owne name (d) , speaketh lies of it selfe (e) , leadeth disciples after it selfe , and seeketh , as a thiefe , to kill and destroy (f) . And if the spirit of the hearer be not conformable to the teacher , then it is not a spirit of God , nor of truth , because he who is borne of God , heareth the voice of the spirit (g) : and to heare the voice of vs (h) saith S. Iohn , that is , of the Pastour , is a signe to discerne who knows God , and who hath the spirit of truth , not falshood . But if he , on the contrary , do follow a stranger (i) ; do heare the voice of strangers (k) ; & do harken to a Prophet who ariseth and saith , let vs follow strang Gods , whom thou knowest (l) not , that is , new Pastours vnknowne who they are , or whence they come ; it is a signe of a spirit which followes not God , nor is directed in truth . Therfore the spirit of God , is not a spirit priuate and singular by it selfe : but a spirit common and generall to all the faithfull , vniting the sheepheard with the flocke , and the flocke with the sheepheard , both in the fold of Iesus Christ , in vnity of one spirit , and faith . Thirdly , Because this priuate spirit is not only euill , but also most vncertaine and fallible : for it is vncertaine in whom it is , whether in Luther , Caluin , Seruetus , or Rotmā , and why not as well in Bellarmine , as in any of them ? It is vncertaine to him , who imagines he hath it , whether it be the spirit of God , of nature , or of Sathan ; and most vncertaine & altogeather vnknowne to any , but him who challengeth it . It is vncertaine whether that sense it suggests be the certaine meaning of the holy Ghost , or the inuention of ones owne braine . It is vncertaine whether those interpreters of scriptures which follow it , and others who follow them , as Caluin , Luther , Osiander , Beza , or others , do expound the scripture in the sense of the holy Ghost , or of their owne . It could not accord the Lutheran Deuines of Saxony in the Conference at Altemburge 1568. whether the scripture was to be receiued as interpreted by Luther only , as the Duks Deuines of Iene & Lipsia prescribed ; or as by Luther and Melācthon also , as the Electours Deuines of Wittemberge resolued . It could not agree Luther & Melancthon , with Zwinglius & Oecolampadius at Marspurge , 1529. about the sense of these words , Hoc est corpus meum , whether they are meant properly or figuratiuely . It could not combine in vnity at Wormes 1557. the twelue Catholicke Doctours , with the twelue Lutheran , about many points of controuersy ; nor the Lutheran Doctours among themselues , of whom seauen ( the maior part ) excluded fiue ( the lesser ) that is Amsdorpius , Gallus , and others the rigid Lutherans . It cannot pacify to this day the dissentions about the sense of scripture betweene the Lutherans , Swinglians , Caluinists , Vbiquitaries , Osiandrians , Swenk feldians , Trinitarians , Puritans , Familists , Anabaptists , and others in number infinite , and in contention vnplacable . So vncertaine it is in all , & so vncertaine it leaues all . Fourthly , Because it is not only false and vncertaine in expounding the scripture : but also it is opposit to the spirit and iudgement of the whole Church , of all generall Councels , and of all auncient Fathers , reiecting and condemning them , and preferring it selfe in euery preacher , or Parochian before them . It will in euery vnlearned Protestant , with Caluin , examine all the spirits of all men ▪ according to the rule of the word of God : it selfe , I say , will examine and iudge them . It will , with Luther , affirme , and stand to it also , that it will permit none to be iudges , but all to be obedient to it . It will , with Whitaker , resolue , that all iudgment of Fathers , Councels , and Church is only humane , and only its owne is diuine , of which contempt of Fathers and Councels , see the first Part , Chap. 5. Fifthly , Because it is not only false , fallible , & opposite to the spirit of Gods Church : but is the very author and supporter of all heresies , as Stapleton well notes , saying : Out of this priuate spirit , to which they stand stifly for the exposition of scripture , haue issued and flowed all the stincke of heresies and new opinions which haue infected the whole world . And indeed , as euery hereticke diuided himselfe from the Church , and forsooke the spirit of it ; so by his new spirit he inuented a new heresy of his owne , and sought to draw people after him . All which both concerning heresies & rebellions , shal in the third Part at large be demonstrated . Sixtly , Because all the partes and properties of an infallible Iudge are wanting in this spirit , as shall appeare in the next Chapter . And thus much against the priuat spirits authority of expounding scriptures , by reasons drawne from the obscurity , fecundity , and profundity of scripture , and from the falsity , fallibility , and vncertainty of this spirit . Out of which it doth follow , first ; that since the Protestants build their saluation only vpon faith , and their faith only vpon the scripture , and the scripture and the sense of it only vpon the spirit , which is so vncertaine , fallible , and doubtfull , therefore their whole faith , and state of saluation is very vncertaine , fallible , and doubtfull , as builded vpon a ground so vncertaine , fallible , and doubtfull . 2. It followes , that they who in shew rely so much vpon scripture , who extoll it so much , read it so diligently , & seeme to be so cunning in it , and to build so much on it ; do not indeed rely , & build vpon the scripture , but vpon their owne spirit or conceit , by which they set vpon the scripture what sense they please , and draw the sense to what doctrine they please , and make the doctrine to serue to what times and turns , to what ends and vses they please . 3. It followes , that the Catholikes , whom the Protestantes so much accuse of neglect of scripture , do more solidly & safely rely on it then the Protestants do , and do with more security and certainty ground their faith vpon it then they do : for the Catholikes receiue the scripture as the word of God , as much as they , & more parts of it then they ; they reuerence it as much as they , and haue kept it from corruption longer then they . They ground their faith and beliefe vpon it as strongly as they , & did the same before it was knowne to them , yea deliuered it to them , and to many mo besides them . For the true sense and right vnderstanding of it , they do not rely vpon euery mans priuate spirit or conceit as they do , but vpon the iudgement of the Church , infallibly assisted by the holy ghost ; vpon the testimony of the catholike and apostolicke rule of faith ; vpon the conformity of the auncient practise and obseruation of the Church ; vpon the generall consent of the holy and learned Fathers and doctors of auncient time ; vpon the infallible decrees of general and oecumenicall Councels ; all of impartiall and authenticall authority , which they do not . And by this , Catholiques are more secure of the true sense of scripture , then they ; haue their faith better grounded vpon the scripture , then they ; and haue their spirit better warranted by God , more secured that it is from God , and surer combined with the spirit of the auncient Catholicke and Apostolicke Church , with the spirit of the holy and learned Doctours and Saintes of God , with the spirit of the generall and receiued Councels of Gods Church ; none of which they haue . And by this we haue our beliefe grounded vpon a certaine , infallible , & authenticall sense of scripture , which they haue not . And thus much of this priuate spirit , that it cannot be a fit , and certaine Rule , or meanes truly , and infallibly to interprete the holy scripture . THE PRIVATE SPIRITS AVTHORITY To iudge Controuersies of Fayth , confuted by Reasons , drawne from the nature of a Iudge of Fayth . CHAP. VI. The properties of a Iudge of Fayth . SECT . I. THOVGH the Iudge of the sense of Scripture , and of controuersies of faith , be all one , and therfore that which hath beene spoken of the one , might also suffice for the other : yet because faith extends it selfe larger then the scripture , & because the true Iudge of faith , from the false , may be the more clearly discerned , & the functiōs of this priuate spirit may be also more plainly confuted ; therfore I adde in this Chaprer these reasons , drawne from the office of a Iudge of Controuersies , to shew the insufficiency of this spirit to be a iudge of thē . In which we may note , for this iudiciary power and authority . 1. What it is , and what properties , and conditions it requires . 2. In whome it is , and who are to exercise this authority . 3. How it is to be ordered , and what rules are to be followed in the exercise of it : which being distinctly and fully considered , the inability , and insufficiency of this spirit , to make a Iudge of faith , will more clearly appeare . First therfore , we may note , that as in a temporall Common-wealth ( where contentions arise , offences are committed , and tittles are questionable ) that besides the lawes established , there are necessary also Iudges to determine causes , to decide titles , and to punish offences : so also in the spirituall Common-wealth of the Church , where controuersies are of a higher nature , questions no fewer in number , and the offences more grieuous in quality , some personall Iudge , or iudges are no lesse , yea more necessary to discerne verity in all doubts , to establish vnity in all contentions , and to punish obstinacy in persons who offend . Some Iudge therfore is necessary , as well in spirituall causes , as in temporall ; as well for matters of doctrine , as of iustice ; and as well in pointes of faith , as of manners . This Iudge , because all faithfull belieuers are obliged to belieue , and obey his sentence as true and iust , though not in consequences , & appendixes of faith , yet in materiall and substantiall foundatitions of faith ; though not in schoole questions , & pulpit conceites which infringe not the solidity of faith , yet in maine articles and principall mysteries of faith , vpon which is cōposed a complet edifice of true religion ; though not in probations , and allegations for the proofe of pointes of faith , yet in the determinations , and conclusions of the points , or articles themselues ; though not in case , when is intended only to confirme the weake , to satisfy the curious , or to confound the proud , yet in case when is intended to condemne any doctrine as heresy vnder anathema , and to declare and define expresly , for the common and publicke good of the whole Church , any verity of doctrine , formerly by the practise of the Church receaued , or by the assent of the faithfull at the least , virtually belieued . Because , I say , all faithfull are obliged to belieue and obey this Iudge , and his sentence in pointes , and articles substantiall , defined , and concluded by sentence definitiue against heresy , for the good of the whole Church ; therfore it is necessary that this Iudge ( vpon whome depends the verity of beliefe , and the saluation , or damnation of so many who by a true , or false faith are saued , or damned ) haue these properties or conditions in him , & in his authority . 1. That he be visible , and manifest in person , so that he may know , and be knowne , heare and be heard , speake and be spoken vnto , and therby haue a publicke Court , giue publick audience , examine publicke causes , & pronounce publicke sentence betweene parties who contend , and in contentions which are debated . 2. That he haue power , and authority , warrant , and commission , to giue Iudgment , pronounce sentence , and to compell parties to obedience , and performance . 3. That he haue warrant of infallibility in this his sentence , that he cannot erre , or determine errour , deceaue , or be deceaued in this his verdit , corrupt , or be corrupted by partiality in his iudgment . All which , are as it were essentially necessary for this iudge ; for if he be not publicke & knowne in person , others cannot haue accesse to him , nor he vnderstand the causes of others ; if he be not certaine and infallible in his sentence , he cannot determine matters of certainty , nor can others be secured by him ; if he want authority , and power to oblige , and compell , he cannot end the controuersy , and establish peace , and vnity in the Church , which is the end of his iudgment . Further , because this Iudge is to haue this infallible authority , and that all are obliged to rely vpon him , and his iudgment , that he may the more securly proceed in his iudgment , and others more confidently rely vpon it ; therfore he must haue some Rule likwise infallible , and certaine , by which he may be directed in his iudgment ; and some solid foundation , vpon which he may build his definitiue sentence . This rule , or foundation , because it is to be a rule & ground of iudgment , and that for persons in number so infinit , and for causes in substance so important , therfore it can require no lesse then these and such like properties , for the solidity of it , and the security of iudgment by it . In respect of it selfe . 1. That it be so certaine & infallible that it can neither deceaue , or be deceaued . 2. That it be so continued , and not interrupted , that it cannot decay , or perish . 3. That it be so firme , and immutable , that it cannot be changed , or corrupted . In respect of the persons whom it is to direct . 4. That it be so knowne and visible , that it may be discerned by all sortes who haue need of it . 5. So markable , & notable that it may be a signe distinctiue , to distinguish true , from false beleeuers . 6. So necessary and important that without it , no certainty can be had . 7. So vniuersal & general , that it may satisfy all sortes of people , Iewes , or Infidels , Heretikes , or Catholikes , yong , or old , vnlearned , or learned . In respect of the matter or mysteries which are to be determined . 8. That it be so fundamentall , that it be contained among the chief articles of the Creed , or plainly expressed in scripture . 9. So sufficient , that it be able to explicate & determine all articles and doubtes in religion . 10. So complet , that it containe virtually , & be able to resolue plainly all questions , and conclusions of Faith which may at any time vpon any occasion arise . All which are necessary for such a rule , and foundation , vpon which so important a matter , as faith and religion , is grounded . And this is the first thing to be obserued for the properties , and conditions both of the Iudge , and his rule of faith . The whole body of the Church cannot be this Iudge . SECT . II. SECONDLY , We may note , that this infallible authority , to iudge of controuersies of faith , is giuen , neither to the whole body , and congregation of the Church of God , as the rigid Lutherans with Brentius do hould ▪ nor to the secular Princes and Parlamentes , as all the Lutherans at first , and the State-Protestants of England do yet defend ; nor to the lay-people , and priuate persons , as Caluin , and the Caluinists do maintaine ; nor yet is it residing in the wordes , and text or scripture , as the ordinary preachers pretend : but only is giuen to the Pastours , and Prelates of the Church of Christ , who are lawfully , by authority from Apostolicall succession , ordained , and Catholickly continue , without diuision of heresy or schisme , in the same ; and among them , principally to the chiefe head , and Pastour , the successor of Peter , and Bishop of Rome . All which , concerning euery one , shall be briefly proued . First therefore , although the whole body of the Church collected , haue the infallible assistance of the holy Ghost that it cannot erre , or be deceaued in faith ; yet hath it not the same assistance , that it may , & ought to be iudge & determiner of faith . For as in a naturall body the soule doth informe and giue life to the whole body , and euery member of it ; but doth not discourse , and giue vse of reason to the whole , or euery part , but only to the head : so the spirit of God assistes the whole Church with the priuiledge of freedome from errour in faith , but doth not likewise giue to it the priuiledg● of authority to teach , and iudge of faith , and direct others in the same ; for which cause God hath giuen a measure of donation , diuisions of graces , and ministrations , and made some , not al , Apostles , Doctours , & Prophets , that some may rule , & others be ruled ; some teach , and others be taught ; some be superiours to iudge , and direct , others be inferiours to be iudged and directed ; and so an order , and subordination , a peace , and vnity , may be obserued and kept in the whole body among the members of Christs Church . Whereof see more in the next fourth Section . Secular Princes cannot be this Iudge . SECT . III. THIRDLY , That this infallible authority is not in secular Princes , or their Assemblies , and Parlaments , either as particuler members of the Church , against Melancthon , or as Princes , and Superiours among the rest , against Brentius , so , that they can , and may lawfully , and infallibly iudge of Controuersies , make ecclesiasticall lawes , giue authority to preach , and prescribe a forme of doctrine , a manner of seruice , and an order of Sacraments and sacrifice ; though it be largely by many proued , against the supremacy of Princes in causes Ecclesiasticall , and requires a treatise more large , yet in briefe it shall by these reasons be proued . First , because Kinges and Princes are in the Church of God , and spirituall affaires , as sheep , to be ruled and ordered ; not as sheepheardes , to rule and gouerne : they are (a) Lambes to be fed by Peter ; (b) Sheep of the fold of Christ ; Members of the Church of God , and seruants of the family of Christ . Thus did the ancient and holy Fathers freely tell , and admonish them , and the Christian and good Emperours themselues acknowledged it . S. Gregory Nazianzen (a) told Valentinian , That the law of Christ did subiect them ( Emperours ) to his power , and Tribunall , and that they were holy sheep of his holy fold . S. Ambrose (b) told Theodosius the Great , that he was a sonne of the Church , and that a good Emperour is within , not aboue the Church . Theodoret (c) sayes of Constantine the Great , that as a louing sonne , he did propose busines to the Bishops and Priests , as Fathers . Constantine himselfe cōfesses , that God gaue Priests power to iudge of Emperours , witnesse (d) Ruffinus : that they were bishops within the Church , he without it , witnes (e) Eusebius . Valentinian the elder confesses , that he , as a laye man , might not interpose himselfe in Church affaires , but the Bishops and Priestes had care of such affaires , witnes (f) Sozom. And that himselfe was to submit himselfe to them , witnes (g) Paulus Diaconus . And Theodosius the Great obeyed S. Ambrose (h) his excommunication , departed out of the Chancell at his command , and cōfessed , that thereby he had learned to know what difference there was betweene an Emperour , and a Bishop , witnes (i) Theodoret , and (k) Nicephorus . Secondly , because the offices of the Bishops and Emperours are diuers , and distinct , the one of bodyes and goods , the other of soules , and fayth ; the one of life , and death for offences against the King , and common-wealth ; the other of sinnes , and sacraments belonging to Gods lawes , & mans conscience ; the one is temporall of the kingdome and common-wealth , the other is spirituall of the Church , & flocke of Christ ; which the hereticall Emperours forgetting , were stoutly and zealously admonished , and reprehended by the holy Bishops vnder them , for the same . As for example Cōstantius the Arian , 1. by Hosius (a) of Corduba , willing him not to medle with Ecclesiasticall affaires , nor to commaund them , but to learne of them ; because to him God had committed the Empire , but to them the Church . 2. By (b) Leontius of Tripolis , because being ruler of military and politicke affaires , he should not rule in thinges that belong only to Bishops . 3. By (c) S. Hilary of Arles , wishing him to writ to Iudges of Prouincies , that they should not presume , or vsurpe to intermedle with the causes of Clergy men . 4. By (d) S. Athanasius of Alexandria , that he , and such who will be Presidents in ecclesiasticall iudgments , who will make the Tribunals of the Court the seales of deciding ecclesiasticall causes , & themselues Princes and Authours of Church affaires , are the abomination of desolation , yea euen Antichrist himselfe . Valentinian the yonger seduced by his wife , was told by (e) S. Ambrose of Milane , That he had no Imperiall right in thinges that are diuine ; for the Court doth belong to the Emperour , but the Church to the Priest . And being called by the Emperour to reason with Auxentius the Arian , he answered : That if a conference was to be made of fayth , it was to be made by the Priestes , as it was vnder Constantine , who prescribed no lawes , but gaue free iudgement to Priests . That it was neuer heard , that in a cause of fayth Lay men did iudge of Bishops . That if we looke into Scripture or ancient tymes , Bishops vsed to iudge of Christian Emperours , not Emperours of Bishops . Thus S. Ambrose imitating S. Athanasius , who sayd : When was it euer heard , that the iudgement of the Church did receaue authority from the Emperour ? Many synods and iudgements haue beene , & yet did neither any Bishops persuade any Emperour any such thing , nor any Prince shew himselfe curious in any Ecclesiasticall affaires . Valens the Arian , was asked by Eulogius the Priest in Edessa , Hath the Emperour the dignity of Priesthood ? we haue a Pastour , whome we must obey . Anastasius the Eutichian , was told by Gelasius the Pope , That though he did rule ouer mē in earthly things yet he did subiect his necke to the Prelates in diuine thinges . Thou knowest that thou oughtest to be ruled , nor to rule in order of religion ; thou knowest that thou art to depend of this iudgement , not they to be brought to thy will. S. Mauritius was admonished by S. Gregory the great , That Priests are as Gods among men , & therefore ought to be honoured of all Kinges . And Michael was let vnderstand the same by the Nicolas 1. Leo the Image-breaker was told by S. Iohn (*) Damascene , That the Church ought to be ruled , not by lawes of Kinges , but by the written , and not written , institutions of Ancestours . And to conclude , S. Iohn Chrysostome sayd freely to his owne Deacon : If any Duke , Consull , or the Emperour himselfe come vnworthily , represse , repell him , thou hast greater power then he . Where we may note , that these Emperous were thus by these Fathers reprehended , for assuming Ecclesiasticall iudgment , either as Heretiks , or as Tyrants ; nor yet for doing it alone without the Bishops , but only and simply as Emperours , who hauing only temporall power , ouer the common-wealth , did assume Ecclesiastical ouer the Church . Which also is further proued by the confession , and practise of the best of the Christian Emperours ; for Constantine the Great acknowledged , that (a) the Bishops had power to iudge him , and when he did iudge of the cause of Caecilianus Bishop of Carthage , he did it so , that he asked pardon of the Bishops for (b) it . Valentinian the elder would haue them to iudge in a cause of fayth and ecclesiasticall order , who are not vnlik either in office or title , that is , Priests of (c) Priests . Marcians commissioners referred themselues to the Councell of Calcedon to be taught in fayth , and himselfe wills that Priests determine what is to be obserued in (d) Religiō . And though he himselfe went to the Councell , yet it was not to determine , but confirme the fayth , not prescribing lawes ( sayth S. Ambrose ) but leauing the Priests free iudgement , and making the Priests themselues Iudges , as he did in the Councell of Aquileia . Theodosius the second sent to the Councell of Ephesus , but not so much as to talke of matters of Fayth , holding it vnlawfull for those who are not of Episcopall order , to medle in Ecclesiasticall affaires . The same did Iustinian in his Constitutions , and Basil in the eight generall Councell . Thirdly , because power not only to preach , but much more to iudge of doctrine of fayth ( for the authority to iudge , is (ç) the strong meat of perfect men , whose senses are exercised to the discerning of good and euill ) was committed to Bishops ( as of greater difficulty then the office or preaching giuen to Priests ) and is a spirituall grace , or guift , giuen by imposition of handes , to spirituall men , according to that of the Apostle : Neglect (a) not the grace that is in thee , which is giuen thee by prophecy , with imposition of the handes , of Priesthood . Therefore as power to minister Sacraments , is proper to Priests : so also to iudge of Controuersies , is proper to Bishops , lawfully ordained by authority , successiuely descending from the Apostles . For which cause , to Priests and Prelates , not to Kings and Princes , it is sayd : Thou (b) shalt seeke the law out of the mouth of the Priest . My (*) wordes shall not depart out of thy mouth , and out of the mouth of thy seed , and out of the mouth of thy seedes seed for euer . I (c) will giue you mouth , and wisedome , which all your aduersaryes shall not be able to resist . It (d) is not you that speak but the spirit of my Father which speaketh in you . He (e) that heareth you , heareth me . He (f) that knoweth God , heareth vs. He (g) that is not of God , heareth vs not , sayth one of the spirituall Pastours ; for which guift , Caiphas prophesy was a guift of his functiō , or priesthood , according to (h) S. Augustine , though his ill life was the cause of ignorāce of what he prophesyed . Lastly , because many inconueniences , and absurdities would follow , if this authority were annexed to the kingly Scepter , not to the priestly function ; for it would follow , that Fayth could not continue one and the same , neither in all persons , nor in all tymes , nor in all Countryes , because Princes , in all tymes and places , are of disposition various ; in iudgement different ; in faction opposite ; and in subordination neither depending one of another , nor alwayes respecting Religion , or Religious persons , more then may besteed them for their temporall and priuate endes , and vses . Wherefore as Ieroboam of old , and Queene Elizabeth of late , did relinquish the old , and introduce a new Religion , for reasons more politicke then diuine , rather to establish their doubtfull titles , then religiously to serue God ; so would Kinges by vertue of this their authority ( if it were in them ) either in policy , or vpon affection , be still altering Religions , and setting vp new , most for their owne endes and dispositions ; by which we should haue as many alterations of Religion , as of Kinges , and as many Churches as are Kingdomes , and as great opposition in Faith , as is in States , and Common-wealthes . All which may appeare by an example in Englād , where while the authority in iudging in matters of faith was in the Prelats , religion continued 900. yeares the same , from Ethelbert till Henry the eight ; but after that power of iudging was assumed to the scepter by King Henry the 8. the supremacy by one & the same King , was in three yeares thrice changed , from the Pope to the Clergy , from the Clergy to the Archbishop , from the Archbishop to the King , and afterwards as many religions were a new broght in as Kings were a new crowned , to wit , one by King Henry , another by King Edward , a third by Queen Mary , a fourth by Queen Elizabeth ; & a fifth of Puritans would haue been vnder the same Queen , if power had not preuented it ; and what may be , yet lies in the power of the King and Parlament . It would also follow that a man should be obliged alwayes to follow the religion of the King , to change with the King , and so should not be obliged to be certaine of any , or to dy , or suffer for any religion , but should belieue and preach , obserue and practice , what the King prescribes , and the Parlament ordaines : all which are against vnity and certainty of al faith and religiō . Lastly , it would follow that for 300. years after Christ , whē the Emperours were pagan and not Christian , either pagans must be iudges and deciders of the true sense of scripture , and of all controuersies of faith , or that there was , for that time , no iudge of them at al : also when Princes become hereticks , as Constantius and Valens did , or Apostata's as Iulian did , that either true Christians should be obliged to obey , and follow Pagans & Apostata's , as iudges and vmpiers of their faith , or else , that they , by falling into heresy or apostacy , should loose their regall power and authority , and subiects should be freed from their duty and obedience to them . None of which our Protestants will admit , as being indeed too too absurd . The Lay-people cannet be this Iudge . SECT IIII. FOVRTHLY , that this infallible authority is not in the lay people , and priuate persons of the Church , is proued . 1. Because they want knowledge , and vnderstanding to discusse , and penetrate , either the articles , which are belieued , or the meanes , for which they are to be belieued , as being , for the most part , men simple , and vnlearned ; for which cause they were neuer admitted to any Councels , as Arbitrators , or Iudges of faith : but alwaies directed by their Pastours in their obedience to faith . 2. Because they haue no warrant , or commission giuen them for this end , either expressed in any Scripture , or approued by any Tradition , or practise of the Church , or mentioned by any testimony of Fathers , or Councels ; therfore are not to assume or exercise it , till they proue it . 3. Because of al sortes they are the most fallible , vncertaine , and vnconstant in their opinions , and practises , and therfore are left alwayes to be ruled , & ordered , as the people are in the temporall common-wealth , & not to rule and gouerne as Magistrates , and Iudges . 4. Because it would follow that all should be Iudges , & Pastours to determine , none should be subiects to obey , or sheepe to be fed ; that the Church gouernment should be Democraticall , of people which of all is the worst ; that euery mā should haue a religion of his owne , without any vnion with any , or subordination to any ; that the people should preach , and minister Sacraments , as well as Priests or Prelates ; should excommunicate , censure , and punish one another , as well as Bishops , & make decrees for faith and manners , as wel as Councels . In respect of all which inconueniences , and absurdities ( which are so many testimonies against this authority of the people ) our Sauiour did speake to the people in parables , (a) and without parables he did not speake to them : but to the Apostles and Pastours (b) he gaue knowledge of the mysteries of the kingdome of heauen . To the people he spake of things easy , and publicke , as their sins , and vices , vertues , & good life ; but to the Apostles ( and that , separated from the people , ) of his death , resurrection , the holy Ghost , the day of iudgment , and such like mysteries . With the people he did conuerse before his death , not after his resurrection ; he (a) manifested not himselfe to all the people , but to the Apostles as Pastours , and witnesses preordained of God ; he appeared after his resurrectiō (b) did eate , and drinke with them , and commaunded them only , not the vulgar sort , (c) to preach to the people . To the people it is said , Obey (d) your Prelats & be subiect to them : but to the Pastours , take (e) heed to the whole flocke , wherin the holy Ghost hath placed you Bishops , to rule the Church of God. To the people it is said , suffer (f) the cockle to grow : but to the Pastours , (g) take away the euil one , from among your selues . To the people it is said , do (h) that which they ( the Pastours ) say : but to the Pastours , He (i) who heareth you , heareth me ; and he (k) that knoweth God heareth vs. By hea●ing of them is knowne which is the spirit of truth , which of errour . Of the people it is said , How shall they belieue him whome they haue not heard , how shall they heare without a preacher ? But of the Pastours , (l) . How shall they preach , vnlesse they be sent ? All which conuince that our Sauiour intended to make the people , not Pastours , but sheep ; not rulers , but subiects ; not iudges to commaund , but seruants to obey , in matters of faith , and religion . The Scripture cannot be this Iudge . SECT . V. FIFTLY , That the scripture cannot be this iudge to determyne and end al controuersies is proued . 1. Because this scripture , in respect of vs , requires a iudge it selfe to determine , and assure vs which is true Canon , true originall text , true translation , true sense , & the rest as before ; therefore to vs it cannot be a iudge . 2. Because all , or the greatest difficulties ; all , or the maynest questions ; and all , o● the hoatest contentiōs which haue passed either among Catholike Doctours , or betweene Catholicks and Hereticks , are about the scripture , and the sense of it , none of which scripture it selfe could euer yet end , and decide without some other iudge and vmpier , plainly to pronounce sentence in the cause ; and immediatly vnder punishment to oblige the parties to belieue , and obey the sentence . 3. Because the scripture is mute , dumbe , & vnable to speake , heare or pronounce sentence , and is apt , not only to be lost , alteted , and corrupted , as de facto it hath beene ; but also to be drawne , wrested , and interpreted to contrary senses and opinions , by any sort of interpreters , in any cause , and question ; as the lamentable practise of so many hundred of heresies , & hereticks in all ages doth witnesse . 4. Because the scripture in it selfe is neither cleare , and euident , nor doth euidently and expresly containe , and declare all the senses of it selfe , all the mysteries of beliefe , all the questions of controuersies , all doubtes in diuinity , many things being both now by Protestants , and Catholicks belieued , and hauing beene by all faithfull in all ages practised , which neither for practise were groūded vpō only scripture , nor for the doctrine of thē are expressed in any scripture . 5. Because many haue beene conuerted to faith without any reading , or knowledge of scripture , many controuersies haue beene decided without any sentence of scripture ; many faithfull haue liued in the world , and beene directed in their faith before any writing of scripture . As for example ; all in the old Law for 3000. yeares before Moyses , all in the new law for a good time after the sending of the holy Ghost , & dispersion of the Apostles ; and many nations after Christ for 200. years , who ( witnesse Irenaeus ) neuer did see , nor heare of the bible ; and many thousands of saints and soules who did neuer see , read , heare , or vnderstand any Scripture at all , and yet did liue holily in earth , and do raigne gloriously in heauen . 6. In the scripture are two things , the letter , and the sense ; as the body & the soule . The letter , according to S. Augustine , doth kill , that is , the externall litterall sense of the words sometimes doth kill , & cause errour : but the spirit , that is , the true sense , which the holy Ghost intended , doth quicken , & auaileth to saluation . But that neither the letter , nor the spirit , can be a competēt iudge of controuersies , is proued . 7. Not the letter , because the letter , or the words in the bare literall sense are occasion of errour , and heresy , for so they were to the Iewes , who in reading of Moyses & the Law , had the veile set ouer their eyes , and vnderstood not Christ contained and signified in the Ceremonies of the law . And so it hath beene to all Heretickes , who forsaking the sense intended by the holy Ghost , & proposed by the Church , and following the letter expounded by their owne spirit , haue falsly vnderstood the scripture , & grosly fallen into errours . Thus the letter deceaued Sabellius , who expounding that of S. Iohn , I and the father am one , of vnity of persons , not of substance ; falsly defended , in the deity to be not three , but only one person , which had three names , offices , or properties of the father , the sonne , & the holy Ghost , creating , redeeming , and sanctifying mankind , & , as the Patripassiās defended , the Father to haue suffered on the Crosse as one and the same person with the sonne . Thus the letter deceaued the Arrians , who expounding that of S. Iohn , The father is greater then I , of Christ absolutly and completely as whole Christ , not as man according to his humanity ; did thereupon deny Christ to be God , equall to the Father . Thus it deceaued the Macedonians , who expounding that of S. Paul , The spirit searcheth all things , euen the profoundites of God , concluded , not as they ought , that the spirit pierceth & cōprehendeth all things as God ; but thus , that he who searches doubts , who doubts is ignorant , who is ignorant , is not God ; and so the holy Ghost , who searches all , is not God. Thus it deceaued the Manichees , who held the old Testamēt to be cōtrary to the new , because , for instance , the old said , that (a) God created all things ; That God ceased frō labour (b) the seuenth day ; That (c) Man was created according to the Image of God. And the new said the contrary , that (d) the Word created all things ; That (e) God worketh vntill now ; And that you (f) are of your father the diuell . Not conceauing , according to the spirit and true sense , that God created all things by the word , as by an Idaea ; that God rested from his worke of creation , and yet worketh by conseruation ; that man was created to the Image of God by nature , and of the diuell by malice . Thus the Pelagians denying originall sinne to haue descended from Adam to vs , literally interpreted that of Ezechiel , ( The (g) sonne shall not beare the iniquity of the father , ) not only of sonnes who are not partakers , but also of sonnes who are partakers of the iniquity of the father , as all are of Adams sinne , in whome (h) all sinned , and who receaued , as head , the promise of keeping , or losing paradise by precept of for bearing , or eating the apple for himselfe , and his posterity after him . Thus it deceaued others , who applying literally that of S. Iohn ( The flesh profiteth nothing ) some , in the Apostles time to the resurrection of the flesh , others of late to the reall presence in the B. Sacrament ; the one therupon denyed the resurrection of all bodies ; the other the reall presence of Christs body ; both vpon one ground , not distinguishing the spirituall from the carnall manner of one and the same body . By which they might as well inferre , that the flesh of Christ by his incarnation and passion profiteth no more , then ( according to them ) it doth by his resurrection and manducation . By which proofe of authority and examples it is apparent that the external letter of scripture cannot be iudge of controuersies . That the internall sense of Scripture cannot be iudge , is likwise proued , because this true sense intended by the holy Ghost is often obscure , hard , and vncertaine ; as is certaine , and before proued . This obscurity breeds controuersies , as experience dayly teaches , and that these controuersies cannot be ended & iudged by scripture-sense , is proued . 1. Because scripture-sense is the thing in question , & contention , therfore is the thing to be iudged , and decided ; not the iudge who is to giue iudgment , and resolue the parties contending in iudgmēt . As for example , a question is about the sense of those words of the Gospel , this is my body , & of those of the Creed , He descended into hell ; Catholikes vnderstand them as the words import , of the reall presence , and of the locall descension , both , of Christs body : Protestants expound them of a figuratiue presence by remembrāce of him in the sacrament ; and of an infernall suffering of hel-paines in his soule vpon the Crosse . Now of these senses which is true , which false , the sense of the words cannot iudge betweene Catholicks and Protestants , but some other iudge is necessary to confirme the one , and confound the other , & so to end the controuersy . 2. Because many places of scripture are so hard and obscure , as the true sense of them cannot be truly discerned , but by Church practise and tradition , as for example , whether those words of S. Mathew , Teach all nations , baptizing them in the name of the father , and of the sonne , and of the holy Ghost , do proue a necessity of the vocall pronuntiation of these wordes , for the forme of baptisme , as all Protestants with vs do grant ; or require no more but a mentall intention , it sufficing only to baptize in the name of Iesus , as Act. 8.26 . doth insinuate . Whether those of S. Iohn , Except a man be borne againe of water , and the holy Ghost , he cannot enter into the kingdome of God , inferre a necessity of water for the matter of baptisme , as the Lutherans with vs grant , and the words import ; or that the water and the holy Ghost be all one , as Caluin expounds . Also why the Protestants should not inferre as well a precept and necessity of a sacrament of washing of feet out of those words of our Sauiour , And you (a) ought to wash one anothers feet , after the example of Christ , who did , and commanded it ; as they do , out of those of S. Mathew , Eat yee , & drinke yee , inferre a necessity of receauing vnder both kinds , because our Sauiour did , & commanded the like . Now these , and such like , require a Iudge to iudge of the sense , and reason of them , & cannot themselues iudge , and decide themselues to vs. By which is euident that neither the letter , nor the sense of scripture can be a competent iudge of all controuersies of faith , and scripture . Lastly , the same is proued by the analogy of a temporal Iudge in causes ciuill , with an Ecclesiasticall Iudge in causes spirituall ; for as Controuersies aryse in ciuill causes , & the common-wealth : so do they arise also in matters spirituall , and the Church . As therfore there are customes , lawes , & Iudges to decide causes ciuill : so there is Tradition , Scripture , and a Iudge to decide causes spirituall : and as customes and lawes are a rule , not a Iudge , to decide the one ; so also are tradition , & Scripture , a rule , not a Iudge to decide the other . As well therefore is requisite , besides Scripture , some other liuing and speaking Iudge in matters of fayth & religion , to iudge and end the Controuersies among Christiās , as is necessary , besids Law , some other personal iudge in affaires of the Common-wealth , to debate and decide contentions among Neighbours . The necessity of both which chiefly appeares , when either the parties are contentious and not willing to yield , or that the law is obscure , and wantes explication , or seemes contradictory , and requires reconciliation , or is penned in tearms generall , and stands need of some restriction in causes particuler . All which sith they fall out as well in Scripture , as in common , or ciuill lawes , some iudge or iudges are as well necessary to expound Scripture , as they are to interprete Lawes , and thereby to end Controuersies . And thus is sufficiently proued , that neither Scripture , and the word of God , nor Princes , and Kinges , Gouernours of the Common-wealth , nor the Lay & common people among the Faythfull , nor yet the whole body and congregation of the Church of God , can be a fit iudge to pronounce sentence , and determine matters of fayth and religion . Bishops and Prelats of the true Church , are this Iudge . SECT . VI. IT remaines to proue , that this iudiciary power , and authority to heare , and examine , to decide , and determine as a Iudge authentical and infallible , in matters of fayth , belongs only to Pastours , and Prelates of the Church , and that they hauing receaued lawfull ordination by power successiuely descending from the Apostles ( by which they enter as sheepheardes , not theeues ) and still remayning in vnity , without heresy or schisme ( by which they continue true Pastours , not Wolues ) that they , I say , thus ordained and vnited , are the only and true Iudges of fayth & Religion . This position as much importing for the certainty of fayth in all persons , and mainly confuting the authority of the priuate spirit in euery priuate person , is fully to be proued . 1. By the authority of the old Testament , & the practise of the Priests in it . 2. By authority of the new Testament , and the practise of Christ , and his Apostles in it . 3. By authority of the Church euer after Christ , and the practise of all Bishops , & Prelates in it . First , therefore out of the old Testament , we haue an expresse law made by God himselfe for this iudiciary authority of Priests , in these wordes : If thou perceaue that the iudgment with thee be hard and doubtfull betweene blood and blood , cause and cause , leprosy and not leprosy , and thou see that the wordes of the Iudges , within thy gates , do vary ; aryse , and go vp to the place , which our Lord thy God shall choose , & thou shalt come to the Priests of the Leuiticall stocke , and to the Iudge that shall be at that tyme , and thou shalt aske of them ▪ who shall shew thee the truth of the iudgment : and thou shalt doe whatsoeuer they that are Presidents of the place , which our Lord shall choose , shall say and teach thee , according to his law ; and thou shalt follow their sentence , neither shalt thou decline to the right hand , nor to the left hand , but he that shal be proud , refusing to obey the Commandment of the Priest , which at that tyme ministreth to our Lord thy God ▪ and the decree of the Iudge , that man shall dye . In which wordes , 1. The Priests haue authority , and commission to iudge of all causes . 2. The people are willed to go to them , for iudgment in doubtfull causes . 3. Vnder paine of death they are commaūded to stand too , & obey their iudgment , without appeale to any higher Court of Prince or other . In which we may note , 1. The institution , and beginning of this authority of the Priests in the old Law. 2. The progresse , and continuance of it . 3. The end and cessation of it . 1. The institution of it (a) was for all cases of the Law , of Commandment , of Ceremonies , of iustifications , that is , of the law morall , of the ten Commandments , ceremoniall of seruing God ; and iudicial , of gouerning the people , though in this place be mentioned only two causes , that is , of blood , and leprosy . These causes were determined in two Courts , or Councells , the one greater at Hierusalem called Synedrion , consisting of the high Priest as chiefe , and 70. with him as assistantes , in which , greater causes were iudged , and appeales from the lower Councell were admitted , and this was by God himselfe (b) instituted . The other lesser in euery Citty , consisting of 23. persons , who had the hearing , and determining of smaller causes , and was by Moyses , (c) at the aduice of Iethro his Father in law , instituted . By these two Councells were all causes iudged , of these the Priests were Presidents and Iudges , and of the greater the high Priest , for the tyme , was supreme Iudge , whose sentēce in all causes , and vnder paine of death all were obliged to obey . 2. The continuance of this law and tribunall-seat doth appeare . 1. By the facts of some of the Kinges , chiefly of (d) Iosaphat King of Iuda , which repaired this Councel being decayed , and made Amarias the high Priest , President for those things which belonged to God , and Zabadias , for the office of the Kinges . 2. By the wordes of the Prophets , especially of Malachy , who sends the people to the Priests , (e) to require the law from his mouth , because he is the Angell of the Lord of Hoasts . Of Aggaeus , who bids them (f) aske the Priests ●e Law. And of the Wiseman , who (g) wils his sonne to seeke no further , because the words of wisemen are as prickes , and as nailes deeply stricken in , which by the councel of Maisters , are giuē of one Pastour . Therfore this sentence is the last iudgmēt , which admits no appeale . 3. The end & cessation of this law , and Tribunall of Moyses , doth appeare by the beginning of a new Tribunal of Christ . For , as with the death of Christ , the obligation of the law , the sacrifices of the Law , and the prophesies vnder the law ceased , and the verity of them being in his passion fullfilled : so also the iudiciary power both of the Priest , and of the Law diminished , as the greater power of the new law-maker Christ , increased . And the assistance of the holy Ghost , by degrees failed them , and their Councell , as by degrees the power of Christ was more plainely manifested , & the grace of the holy Ghost more abundantly bestowed : of which out of Scripture we haue this proofe , and experiment ; whereas the high Priest , with the Priests , Scribes , and Pha●isies gathered three Councells in the life of Christ , all about the person of Christ , 1. In his infancy , at the cōming of the Wise-men , to consult where he was borne , whē Herod would haue killed him , 2. Before his passion , after the raysing of Lazarus , to aduise about his apprehension , when Caiphas vpon malice aduised his death , and as Priest prophesyed of the Iewes saluation by his (a) death , 3. At his passion , when by false witnes they condemned him as guilty of death , and thereupon procured his (b) death : In the first , the holy Ghost fully assisted them , and their Councell , that their determination was both true and iust : In the second , the holy Ghost assisted in part the high Priest , in that his verdict of the Iewes saluation by one , which verdict proceeded from the guift of prophesy annexed to his Priestly function ; and in part forsooke him , in that is was iniust , for that he did vpon malice condemne him : In the third , the holy Ghost quite forsooke them , both in verity of the sentence , as falsely accusing Christ of blasphemies ; and in the iustice of the same , as wrongfully condemning him to be worthy of death . By which is declared how farre the Priests iudiciary power before Christ did extend it selfe , how long it did endure , in what manner by degrees it did cease and end ; & out of all is conuinced , that neither Prince , people , or priuate person , but the Priest in that tyme had power to decide , and iudge all Controuersies of the law , & of fayth . Secondly , this authority of Priests and Prelates is proued out of the new Testament , and that two wayes . 1. By the commission , & authority which our Sauiour gaue to the Apostles , and by their practise of it . 2. By the same Commission giuen to the same Apostles , not only for themselues and their owne tyme , but also for their successours , and all tymes , & ages . That our Sauiour gaue this iudiciary power to his Apostles , and to them only , is proued , 1. By the authority , and commission he gaue to S. Peter , as the head . 2. By the same which he gaue to the rest , as the principall mēbers and directours of the Church vnder this head . To S. Peter as head , he first promised it , thē he prayed to confirme him in it . 1. He promised it , in that he promised to make him the foundation of the Church , by giuing him the title of a Rocke , saying : Vpon this Rocke I will build my Church ; for what a maister is in a house , what a gouernour is in a Citty , what a King is in a kingdome , and what a head is in a body , the same is a foundatiō in a building , & Peter in the Church ; therefore to Peter was heere promised , to be the head , the foundation , and the Gouernour of his Church . 2. In that he promised to make him the Gouernour of the Church in a representatiue manner , giuing him keyes of it : To thee I will giue the keyes of the Kingdome of heauen . For as the deliuering vp the keyes of the Citty to any , is a signe of giuing vp the charge and gouernement of it to him : so the promise of giuing to Peter the keyes of the kingdome of heauen , was a promise of giuing power & authority to gouerne , as a Iudge , the Kingdome of heauen , that is , his Church . 3. In that he gaue him power to bind and loose , that is , to retaine , or remit , by way of absoluing , or not absoluing ; to commaund and punish , by way of dispensation , censure , sentence , or iudgement , not only persons whomesoeuer , but also causes whatsoeuer , whether of crimes , and offences against lawes , or in doctrine and opinion against fayth . And so the promise was made , 1. To the person of S. Peter . 2. Of authority to be Iudge and Gouernour . 3. In all causes of doctrine , or offēces whatsoeuer . 4. Christ prayed to his Father for confirmation of this authority vpon S. Peter : I prayed for thee , that thy fayth faile not , and thou once conuerted , confirme thy Brethren , that is , that he might be firme in his fayth , and thereby with his power confirme , and settle others in the same . Out of which Lucius , Felix , Marcus , Leo , Agatho , & Paschalis Popes with S. Bernard after them , cited by Bellarmine , doe gather the infallibility of S. Peter , and the Popes power in iudgment of fayth . Lastly Christ inuested S. Peter in this authority and iurisdiction , when he gaue him commission and charge to feed his sheep : Feed my Sheep , feed my Lambes ; in which he gaue authority to Peter singularly , as to one whō he calls Simon the sonne of Iohanna , and from whome in particuler he drawes before hand a triple confession of his singular loue to him , aboue the rest . He giues also him authority to feed , that is , to exercise all pastorall charge and function , which requires , 1. That he feed with spirituall food , all his sheep within the fold of his holy Church , according to Ezechiel , Are not the flocks fed of the Pastours ? And Psalm . 22.1 . Our Lord doth gouerne me ( in greeke , feed me ) nothing shal be wāting to me : he hath placed me there in a place of pasture . 2. That he cure the sheep that are sore , gather those who are dispersed , reduce them that wander , and defend those who are assaulted by the wolues , according to that of Ezechiel : And my sheep were dispersed because there was no Pastour , and they came to be deuoured of the beastes of the field , and were dispersed . My flockes haue wandered in all mountaines , and in euery high hill . That which was lost I will seeke , that which was cast away , I will bring againe , and that which was broken , I will bind vp , and that which was weake , I will strengthen ; and that which was fat and stronge , I will feed them in iudgment . 3. That he rule , gouerne , discerne , iudge , and chastise , according to that of Scripture : Thou (a) shalt feed ( that is gouerne ) my people Israel , and be Captaine ouer Israel . Thou (b) shalt rule them in an iron rod. Behould (c) I iudge betweene beast and beast , of Rams , and of Bucke goates : Betweene (d) the fat beast , and the leane . Out of which is apparent , 1. That our Sauiour gaue to S. Peter , in these wordes , feed my sheep , a pastorall charge ouer al his sheep , that is , all Christians who are the sheep of Christ . 2. That this pastorall charge consists in collecting , curing , directing , defending and iudging these sheep of Christ . 3. That Peter , by this charge , had power to preach , minister Sacraments , correct offenders , and iudge of all doctrine , as chiefe head , and Gouernour in the Church of Christ . And so it is conuinced , that this iudiciary authority was giuen to S. Peter , as head of the rest . That the same was giuen also to the rest of the Apostles , is proued , because as Christ did communicate to his Apostles power , and authority which was proper to himselfe , to forgiue sinnes : VVhose (e) sinnes you forgiue in earth , shal be forgiuen in heauen ; and to offer Sacrifice , (f) Do this : So also to the same did he communicate these priuiledges proper to himselfe , that as he was Maister of all , One (g) is your Maister Christ : so also he made them Maisters , not (h) only of Infants , but also (i) of Nations , that they should (k) teach all Nations . As he was light of men ; so (l) they should be the light of the world . As he gaue (m) testimony to the truth ; so (n) they should giue testimony , and be witnesses of him to the end of the earth . That (o) as the Father did sanctify him ; so (p) he prayed to his Father to sanctify them . As (q) he was sent by his Father into the world ; so he sent them . As by a voice from heauen it was sayd of him , (r) heare him ; so by his owne mouth he sayd of them , (s) he that heareth you , heareth me . The Apostles therefore were appointed for Maisters , specially sanctifyed , made the light of the world , ordained witnesses of his truth , & sent with authority , and commission , as himselfe was , for that end that they should be heard , and obeyed as himselfe was : and the same power they receaued from him , not only themselues challenged and practised after him , and with him ; but also their Successours after them , and with them . For as Christ was giuen (t) a light of the Nations ; so they , sayth S. Luke ▪ were (u) also the light of the nations . As (w) the spirit of God was on him to euangelize to the poore ; so God chose them , sayth S. Luke , that (x) the Gentils by their mouth , should heare the word of the Ghospell , and belieue . As (y) he did reconcile the world to himselfe ; so he , sayth S. Paul , placed (z) in them the word of reconciliation . As he came an Embassadour from his Father , to (a) be a messenger of iudgment to the world ; so , sayth S. Paul , we (b) are Legates for Christ. As our Sauiour sayd of himselfe , He (c) that is God , doth heare the wordes of God , therefore you heare not , because you are not of God ; so doth S. Iohn say of them ▪ He (d) that knoweth God heareth vs , and he that is not of God , heareth vs not . Therefore as Christ thought it no robbery to be equal to his Father in diuinity ; so they thought it no iniury to him to be in some sort , participant with him , in his power , and authority . And that Christ gaue this authority to the Apostles , not only for themselues , and their owne time ; but also for their successors , and for all ages , so that it is to reside and remaine in the Pastours , and prelates of holy Church their successors continually till the end of the world , is euident : for if he haue this authority as necessary for the peace and gouernement of his Church , and if the Church stand as great need of it in all ages , as in that time of the Apostles , as it is certaine it doth ; then without doubt it was as well giuen to the Pastours of the future tymes of the Church , as to them of the present : for which end , Christ ( sayth S. Paul ) gaue (e) some Apostles , some Prophets , some Euangelists , some Pastours and Doctours , and for what end ? For (f) the consummation or perfection of Saints , that is , of all faythfull , for the worke of the ministery , to teach his truth , for the edification and propagation of his body , to conserue and increase his Church , for (g) the vnity of fayth vntill all concurre in one ; least (h) men be wauering and vncertaine in faith like little ones ; least they be carryed with euery wind of doctrine ; least they be circumuented by craftines in errour . All which dangers as they remaine in all tymes , so the remedy prepared against them must remaine for all tymes . Whereupon S. Peter did not only himselfe exercise this authority , but at his departure gaue the same to the Pastours of Pontus , Galatia , and Bythinia , to whome he writ his Epistles , willing them to (i) feed the flocke of God , which is among them . S. Paul did not only practise it himselfe , but also left it to the Pastors of Ephesus (k) to rule the Church of God. To Titus , to (l) ordaine Priests through all Citties in Creet , as he had disposed . To Timothy , to (m) commend to faithfull men , what he had heard of him , and willed the conuerted Iewes , to (n) obey their Gouernours ▪ and be subiect to them because they watch as being to giue an account of their soules . Whereupon , not of the Apostles only , but of all Pastours , and only of Pastours , it is sayd : (o) My spirit which is in thee , and my wordes which I haue put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , frō this present for euer . What is this word , my (p) spirit which is in thee ; but ( to compare the prophesy and the performance ) the Paraclete , the spirit of truth , which the Father will giue to you ? What are , the wordes in thy mouth , but the wordes and vnderstanding (q) which thou ( Father ) gauest to me , I gaue to them , and they receaued of me ? What is , thy seed , and seeds seed , but those who are to (r) belieue by their word in me ? What is , from this tyme for euer , but that , I (s) will be with you euen to the consummation of the world ? And so doth the prediction of the Prophet concurre with the performance of our Sauiour . To all Pastours , and only of Pastours it is sayd : Sonnes (t) are borne to thee for thy fathers , and thou shalt make them Princes ouer all the earth , that is , according to S. Augustine , for Apostles , thou shalt haue Prelates . To al Pastours and only to Pastours it is sayd : He (u) that heares you , heares me . And , He (x) that knowes God , heares vs , and he that is not of God , heares vs not . That is ( sayth S. Cyprian ) all (y) Gouernours who by subordination succeed the Apostles . Because , sayth S. Augustin , In (z) the chaire of vnity he hath placed the doctrine of verity . Of al , and to all Pastours it is sayd : How (a) shall they preach except they be sent ? No (b) man assumes to himself honour , but he that is called of God , as Aaron . To all , and only of Pastours it is sayd : If (c) he heare not the Church , let him be to thee as the Heathen , and Publican , that is , sayth (d) Chrysostome , and Theophilact , if he heare not the Pastours of the Church . And if he be worthy to be esteemed so , who despises them , that admonish him of his fault ; much more worthy is he to be deemed so , who despises him who instructs him in fayth . To all , and only Pastours it is sayd : That (e) the gates of hell shall not preuaile against the Church . In so much , that all the promises of Church-stability , and perpetuity in fayth , cōsists chiefly in this infallible authority of the Pastours , who are to instruct in fayth , direct in fayth , and to iudge of fayth , and what promises are made to the Church , are made chiefly to the Pastours , as the principall partes of it , and by thē to the rest as inferiour . To them therefore is giuen the (f) word of reconciliation , the (g) dispensation of the mysteries , the (h) function of Embassages , the (i) testimony of truth to all Nations . They are the Fathers who beget spirituall children by the preaching of the word , who nourish them with the food of the Sacraments , who rule them by good lawes and discipline , and who defend them with their spirituall power & authority . They only haue the (k) Keyes of the house of Dauid , which they shall open and none shut . The (l) keyes of the Kingdome of heauen , against which hell-gates shall not preuaile , and the (m) kingly Priesthood . All , because in , and by their priestly function and authority , Christ doth forgiue sinnes , doth reconcile to him the world , doth make lawes , doth exercise his power , and establish his kingdome of heauen , and doth (n) raigne in the house of Iacob for euer . And thus is the iudiciary authority of the Church in the Pastours , and Prelates of it , lawfully ordained , and peaceably vnited , proued by the testimony of holy Scripture . The same is further proued by the practise of the Church in all tymes , and ages ; for when any Controuersy did arise , any new opinion did start vp , or any practise was doubtful , and questioned ; the decision and iudgment was referred , neither to the whole body of all belieuers , nor to the Princes , Kinges , and Emperours , the chiefe Protectours of the Church , not to the Lay-people the greatest number in the Church , not to the Scripture & written word only , which is a rule , not properly a Iudge in the Church : but to the chiefe Pastours , and Prelates , the Directours & Gouernours of the Church , who collected togeather in some Councell , either prouinciall ( which sufficed in cases where the cause was either not important , or other could not be collected ) or generall ( which was gathered when the cause was great , the aduersaries potent , and the assembling conuenient ) had the hearing , examining , and iudging of the cause referred to them , and did censure the persons , and put a finall determination to the cause , & question . Thus we read , that the question about the obseruation of Legall Ceremonies , was determined in the Councell of the Apostles at Hierusalem . The Controuersy about the obseruation of Easter on the 14. day , as the Iewes vsed , or the Sunday after , as is now by Christians vsed , was by diuers Councels decided , as at Rome vnder Pope Victor , at Hierusalem vnder Narcissus , in France vnder Irenaeus , in Pontus vnder Palma , at Corinth vnder Bachillus , and lastly at Nice vnder Pope Syluester . Thus was the Nouatians and their sect , denying pennance and absolution to them who failed in persecution , condemned by the Prelates , and Bishops of Italy at Rome , of France at Arles , and of Africke at Carthage . Thus was Sabellius , and his heresy , denying the Trinity of persons , condemned by the Prelates of Aegypt at Alexandria . The Donatists , and their schisme , denying the validity of Baptisme ministred by Heretikes , cōdemned at Rome , Arles , and Carthage , and other places by the Bishops of the same Countryes . Paulus Samosetanus , and his errour , affirming Christ to be pure man , was condemned by the Bishops of Asia , in two Synodes at Antioch . Thus were the Manicheans condemned at Ancyra , the Archontickes at Neocaesaria ; Eustachius at Gangra in Armenia ; Priscillianus at Toledo in Spaine ; Pelagius in Palestina , Melitum , Carthage , & Constantinople . And Macedonius , Apollinaris , Photinus , Sabellius , & Eunomius at Rome ; Berengarius at Vercells , and Rome ; Luther , and his fellowes at Ments , Treuers , and Colen in Germany , and Macline , Cambray , and other places in the low-Countryes . All which , and many more were censured , and iudged by the Bishops called in Synodes Prouinciall . In like manner by the Prelates collected in generall Councells , were censured and iudged the causes of greater heresies , and contentions : As that of Arius , in the first Coūcell of Nice , and the diuinity of Christ defended . That of Macedonius , in the second generall at Constantinople , and the deity of the Holy Ghost confirmed . That of Nestorius in the third generall at Ephesus , and the vnity of one diuine person in Christ decreed . That of Eutiches , in the fourth generall Councell of Chalcedon , and the verity of two natures in Christ concluded . That of Peter and Seuerus of Antioch , Petrus of Apamea , Cyrus of Edessa , Anthymius & Acatius of Constātinople , in the fifth generall at Constantinople , and their persons , with Origens errours , condemned . That of Cyrus of Alexandria , Sergius , Pyrrhus , and Paulus of Constantinople , and their Monothelite heresy of one will in Christ , in the sixth generall at Constantinople condemned , and the two wills in Christ determined . That of Leo , and Copronymus Emperours , and the Image-breakers with them , in the seauenth at Nice , censured , and the worship of Images defended . That of Photius , and the deniers of the procession of the holy Ghost from the Sonne , in the eight generall at Constantinople , reiected , and Ignatius the Patriarch confirmed . All which were in the Greeke Church . In the latin and West Church Bishops also proceeded , and iudged in the generall Councels , as in the ninth and tenth generall at Lateran against the Sarazens , and Anti-popes , vnder Calixtus II. and Innocent II. In the eleuenth and twelfth also of Lateran against the Waldenses , and Ioachim the Abbot , vnder Alexander the III. and Innocent III. In the thirtenth & fourtenth of Lyons , against Fredericke the Emperour , and the errour of the Greeks vnder Innocent IV. and Gregory the X. In the fifteenth at Vienna , against the Begards , and others , vnder Clement the V. In the sixteenth at Florence , against the Greeks , vnder Eugenius the IV. In the seauenteenth at Lateran , vnder Leo the X. against Schismatikes . And lastly in the last at Trent vnder Paul III. Iulius the III. and Pius the IV. against the Lutherans , & all Heretikes of late . In all which , and others , examination was made , and iudgment giuen , not by Princes , Lay-people , or the whole body of the Cleargy , but only by Bishops , and Prelates , the chiefe Pastours of the Church , who only , and not the former , were , as appeares by authority of Scripture , and the continued practise of the Church , the true , authenticall , and infallible Iudges of controuersies of Fayth , and Religion . The priuate spirit cannot be this Iudge . SECT . VII . IT remaynes to proue , that this infallible and authenticall authority to iudge of controuersies of Fayth , neither doth , nor can reside in euery particuler faythfull person , nor that the priuate spirit of euery one ( which is heer intended ) can be a competent Iudge of all controuersies of Religion . This is conuinced by diuers proofes drawne from diuers heades . The first proofe is drawne from the former reasons , which disproue this authority to reside , either in Princes , or in the lay-people , or the whole community of all faythfull belieuers ; for all the reasons which proue against them , and their spirit , proue much more against euery priuate person , and this spirit in particuler . The second proofe , is drawne from the former reasons , which proue this authority to be communicated only to the Prelates and chiefe Pastours of the Church ; for if the spirit of God , for this end , be giuen only to them , as it was to Moyses , to iudge the people , then it was not for the same end giuen to all and euery one of the common people , and euery ordinary faythfull person among them . The third proofe , is drawne from the essentiall partes of an authenticall , and infallible Iudge , because in this spirit are to be found neither ability to know persons , nor authority to iudge causes , nor infallibility to pronounce a certaine sentence , and iudgment . First therefore , this spirit cannot know , and examine the state and disposition , the cause , and question of the person who is to be iudged , neither can the person who is to be iudged , know that this spirit remaynes in him , who is to iudge , or that authority by it is giuen to iudge . For this spirit , say they who chalenge it , is knowne , that it is the spirit of God , only to them who haue it ; how then shall it be knowne to others , who are to be iudged by it ? How shall the people know the spirit of the Pastour that they may be directed by it ; or the Pastour know the spirit of the people , that he may direct thē ? How shall any conuersation in discipline of good life , any communication in doctrine of fayth , any subordination in obedience to lawes , be obserued among these person , vncertaine one of anothers spirit , and authority by it ? How shall the sentence of absolution vpon the faythfull , or of condēnation vpon the faythlesse be iustly denounced ? How shall the doctrine of truth be preached , or the doctrine of falshood be confuted , and the people obliged to belieue the one , and to forsake the other ? How shall iustice be ordered , obedience obserued , authority maintained , lawes executed , and penalties inflicted , where neither the inferiour can know the spirit of the superiour , vpon which spirit his authority dependes ; nor yet the superiour can any way force , or compell the spirit of the inferiour , who yet will chalenge an equality of preheminence , and priuiledge of the spirit with him . Secondly , this spirit cannot challenge to it selfe any such power , or authority , or shew any authenticall warrant from God , that it is the spirit of God , either in Scripture , Tradition , or practise of the Church , all which , a● before , do reiect and condemne it . It cannot exercise any function which belonges to this authority , as to censure , or absolue , to oblige or vnity , to punish or reward any fault cōmitted , or person committing it . It cannot with equality of tryall , heare or examine the cause , nor denounce , and pronounce any sentence which can oblige . It cannot admonish , threaten , terrify , and enioyne any punishment by the rodde of iustice . It cannot compell , correct , and punish any delinquen● by way of exteriour iustice , or enforce the one party to yield , subscribe , and submit to the sentence of iustice . It cannot bridle , in the hand of the one , the fury of iniustice , or deliuer to the handes of the other , the right of iustice . It cannot conuince the one of his errour against truth , nor secure the other of his possession of truth . It cannot compell the one to cease from wronge , or giue redresse to the other in his wrong . What power hath the spirit of one man , to threaten , to command , to correct , or punish the spirit of another ? What authority can one spirit alleadge , which another cannot as well challenge ? What prerogatiue of spirit can the Pastour assume , of which the spirit of the people may not as well presume ? Vpon what priuiledge can any superiour stand , vpon which , and the same , any inferiour may not , or will not as well insist ? The inferiour can as cōfidently assure himselfe , as certainly auouch , and as resolutly resolue himselfe , that he hath receaued the (a) spirit of the Sonne of God dwelling in him . That he hath the (b) spirit of his sonne abiding in his heart , by which he cryeth Abbae Father . That (c) God hath giuen him also the pledge of the spirit ; The (d) spirit of adoption ; VVhich (e) doth giue testimony of his spirit . That (f) his spirit doth search all thinges , yea the profundities of God. That (g) his spirit doth try all thinges , yea prophesyes ; Doth (h) try all spirits if they be of God ; And that he is (i) a spirituall man , doth iudge of all thinges , and himselfe is to be iudged of no man , because he hath the sense of Christ , and knoweth the sense of our Lord , that may instruct him . Where is then the authority of the Pastour ouer a flocke endewed with this spirit , or the power of the superiour to correct a people full of this spirit ? How shall the one compell to obey , and the other haue the liberty of the spirit not to obey ? What order or subordination , what discipline & gouernement can be established among such spirits , or men ruled and directed by such spirits ? Thirdly , this priuate spirit cannot giue any certainty , or infallibility of the verity of his iudgment ; for it cannot assure and secure any , that it is a spirit of God not Sathan , of light not darknesse , of truth not falshood , of a true not a false Prophet . It cannot assure & secure any , that his iudgment , for example , of predestination , iustification , certainty of saluation of only fayth , is not a presumption , and illusion , and rather hereticall , then Catholike doctrine . It cannot assure and secure others either that the spirit is true , or that the iudgement of it , is vpright , or that the doctrine of it is true ; all sectes , and heresies , whether Caluinist or Lutheran , rigid or milder , whether Protestant or Puritan , whether Brownist or Familist , whether Anabaptist or Arian , whether Swenkfeldian or Libertine , challeng it for the certainty of their doctrine as true , are taught , and directed by it as true ; and yet some , or all of them must needes be false , as being contrary euery one to another , euery one condemning another , and all condemned by the authority of Gods Church , and by the spirit of God , instructing and assisting it . By all which it is apparent that the priuate spirit wanting visibility to be knowne , authority to iudge , and infallibility to secure , cannot be an authenticall iudge of controuersies of Fayth . Fourthly , the fourth reason against this priuate spirits infallible authority to iudge of fayth , is drawne from the properties of a rule , & foundation of fayth , before assigned ; all which are wanting in it . For first , it wants the promise of any certainty , and infallibility ; it hath no promise , or warrāt in Scripture , that it is the Pillar (a) and ground of truth ▪ the (b) house , the temple , the kingdome of Christ ; that hell gates shal not preuaile against it ; that (c) he who heareth it heareth Christ ; who (d) contemneth it contemneth Christ ; and (e) who obeys it not is as the Heathen and Publican ; that (f) it shall remayne with euery man , shall teach euery man all truth , and instruct euery man in all which Christ shall speake to him . All which yet are promised to the holy Church , and the spirit of God in it . Secondly , It wants continuance , and duration ; for as it is a priuate spirit in euery one , and can continue no longer , then the person in whome it is , and with whome it begins and ends , liues , and dyes ; so it hath no promise of Scripture to endure from age to age ▪ from generation to generation , from Saboth to Saboth , as long as the Sunne and Moone shall endure , till the end of the world , to the seed , and seeds seed , for all generations . All which are yet promised to holy Church , and the spirit of God in it . Thirdly , it wants immutability , and freedome from alteration or change , for as we see it changes in euery place , tyme , and person , yea as often as the Moone , breeding , as S. Hilary sayd of the Arians , a monthly & yearly fayth : and as one of them confesses , What to day they hould you know , but what to morrow , neither you , nor they can know , in what head of religion do they agree , who oppugne the Bishop of Rome : if you examine all from the head to the foot , you shall almost find nothing affirmed by one , which another will not auerre to be wicked ; the Deuines do dayly differ from themselues , coyning a monthly fayth . Thus it changes in all doctrines , and in opinions of Scripture , some affirming this part to be scripture , which others deny ; some inuenting one sense , and others a contrary ; and it so alters from sect to sect ; from heresy , to heresy ; from Catholike , to Lutheran ; from this , to Caluinisme ; from that , to Anabaptisme ; from thence , to Arianisme ; and so on to Iudaisme , Turcisme , and Atheisme . And as this alteration de facto workes in Protestants ; so also it hath no promise of constancy , that it is (a) a Rocke ; a (b) pillar , a foundation ; as (c) the Sunne before God ; as sure as (d) the day , and the night ; that it hath (e) an euerlasting couenant which shall stand for euer , and for an eternall glory , and not be giuen ouer . All which is yet promised to the Church , and the spirit of God in it . Fourthly , it wants Visibility , and publike manifestation to vs , not only that it is the spirit of God , of which before , but much more in whom it remaines : for as that which is in one cannot manifest it selfe to another ; so others cannot manifestly know that it is in any one . Aske , for example , the Lutherans who follow Luther , and his spirit ; the Caluinists who follow Caluin , and his spirit ; the Anabaptistes , who follow Rotman , and his spirit ; the A●ians , who follow Seruetus , and his spirit ; the Libertines who follow Quintinus , and his spirit ; or any Precisian who follow a precise preacher , and his spirit , how they know that Luther doth enioy this spirit , more then Caluin ; or Caluin more then Rotman ; or Rotman more then Seruetus ; or Seruetus more then Quintinus ; or any one of them , more then the Pope , and Catholike Church vnder him ? They can giue no reason more for one , then for another , shew no cause , why they follow one spirit , more then another , or why they should be persuaded , confirmed , & directed to the fayth of any one more then another . This spirit therefore hath not the conspicuity and visibility of being (a) as a tabernacle in the Sunne ; (b) the Sunne in my light ; (c) a candle vpon a candlesticke ; or (d) seauen candlestickes in the Temple ; a (e) citty vpon a hill ; (f) a mountaine in the top of mountaines eleuated aboue the little hills , that it may be seene , and knowne of all the world . All which yet are agreable to the Catholike Church , and the spirit of God in it . Fifthly , this spirit wants combination , or connexion , by which it may combine all faithfull in one bond of Vnity , and Concord ; and so distinguish a true Church from a false ; a right belieuing Catholike , from a deceitfull heretike , and a right way to heauen , from an erroneous path to perdition . It is priuate , and particuler in euery man , diuerse and contrary in most men . It did suggest of old one beliefe , for example , in Sabellius , another in Marcion , another in Nestorius , another in Apollinaris and Eutiches ; and it hath suggested of late , one in Luther , another in Zuinglius , a third in Caluin , a fourth in Munzer , a fifth in Seruetus , and aboue 220. in this last age , in so many new Maisters , and founders of new sects , (a) all whose hartes are diuided , and (b) like the Aegyptians , run togeather against the Aegyptians ; and (c) by diuision make the kingdome of Christ desolate . And yet all of them call this , their spirit of the Lord , all build their beliefe vpon it , all are directed by it in their contrary doctrine and beliefe . Aske any one or all of them how they are instructed , who they follow , by what they are directed ; all answere by this spirit , all appeale to this priuate spirit , and yet all want that spirit , which (d) keepeth vnity of the spirit in the body of peace ; (e) which should continue them in one minde ; (f) in one agreement and iudgement ; (g) in one hart and soule , in one way and path ; (h) and make them all one , as Christ was one in his Father . Which spirit notwithstanding resides , and dwels in the Catholike Church . Sixthly , this spirit wants Vniuersality , as vnable to resolue all doubts and questions which arise , either about Scripture , in the obscurity , profundity , and multiplicity of senses , or in the seeming contradictions , figuratiue locutions , and seuerall interpretations of the wordes , the various Texts , and reading , the many dissonance● of yeares in numbring , the different translation of words from the originall , or which arise about the mysteries belieued ; as the vnity of the God-head ; the Trinity of persons in the Blessed Trinity ; the person , the natures , the wills , the body , the soule of Christ ; the nature of grace , free-will , sinne , iustification , sacraments , Church , prayer to Saints , for the dead , Purgatory , and thousands such like , which this spirit could neuer decide , and end , either in tymes ancient , or of late , but with contention it begunne all these differences , in contention it proceeded in them , and neuer ceased till by contention it consumed it selfe , and ended them . It cannot sufficiently conuince any one , either Pagan or Infidell , either Turke or Iew , either Heretike or obstinate Person , that they are in errour , and haue not the spirit of God , as well as true Christians . It cannot conuert , reduce , or confirme any to the verity of true fayth , who is either ignorant of Fayth , or staggering in his fayth , or obstinate against faith . It can giue no probable reasons of persuasion , propose no credible testimonies of inducement , deliuer no conuincing arguments of certainty of fayth , and doctrine , and in effect can shew no grounds sufficient in prudence to persuade any iudicious man to accept , as credible , the religion of Christiās , more then of Iewes , Turkes , or Pagans , therefore it cannot extend it selfe to all Nations , (a) enlarge the place of his Tents , stretch out the skins of his Tabernacles ; (b) increase the sea with knowledge ; (c) sucke the milke of Gentils , and be nursed with the Tette of Kings ; (d) it cannot conuert the multitude of Iles ; (e) bring in the riches of the Gentills ; (f) preach pennance , and remission of sinnes ; (g) from Hierusalem to the vttermost of the earth ; (h) from North to South , from Sabaoth to Sabaoth ; (i) from the ends of the earth . All which yet as they were promised to holy Church so are they performed in it , and by the spirit of God in it . Seauenthly , this spirit wanteth all warrant , and Commission from God , either expressed in holy Scripture , or mentioned in the Creed of the Apostles , or deliuered by any Tradition , or defined by any Councell , or contained in any rule of Fayth , or deduced out of any principle of Religion , or confirmed by any practise of antiquity , that all men must rely on it , be ruled by it , and be obedient to it for the certainty of their Fayth and Religion : we find no preheminence , or prerogatiue attributed to it , that it is either (a) the Kingdome , (b) the Citty , (c) the Inheritance , (d) the House , (e) the Temple , (f) the Spouse , or (g) the body of Christ ; which yet the Church of God , by his spirit in it , hath . We read of no authority it hath , either (h) to bind or loose sinnes , (i) or to offer sacrifice , or to minister Sacraments , or to instruct in all Truth ; (k) to teach all Nations , or to punish offenders with the Rodde of correction , of censure , of excommunication , & giuing vp to Sathan , which yet the Church of God by his spirit hath . We haue no expresse warrant , or commaund to do (l) what it shall say to vs , do ; to heare and obey it , as Christ himselfe , and that (m) vnder paine of despising Christ ; (n) of being an Ethnicke , and Publican , (o) and of damnation . All which yet we haue of the Church of Christ , and of the spirit of God , dwelling in it , and directing it . All which properties and conditions since they ought to be in a rule & iudge of faith , as is before shewed , and are all , and euery one wanting in this Protestant priuate spirit , as is heere manifest , it remaines euident , that for these reasons it cannot be a sufficient , or competent Iudge of all controuersies of Fayth and Religion . THE PROTESTANT PRIVATE SPIRITS AVTHORITY , To iudge of Controuersies of Fayth ; confuted by Reasons drawne from the nature , and certainty of Fayth . CHAP. VII . The properties of Fayth , with the priuate Spirits manner of proceeding . SECT . I. THIS priuate spirits authority to expound Scripture , and to resolue questions of Fayth , we haue confuted by reasons drawne from the nature of an infallible , both Interpreter of Scripture , and Iudge of fayth . It remaines , that we cōfute the same by reasons drawne frō the nature , and infallible certainty of Fayth , of which this spirit is assigned by the Protestāts to be a principall , if not a sole , and whole meanes , or instrument to cause it . For which we may note , that the Protestants doe 1. ground their saluation vpon only fayth , which say they , doth only iustify . 2. They ground this their fayth vpon only Scripture , which according to thē , containes al things necessary to be belieued . 3. They ground this their Scripture , and the sense of it , only vpon the priuate spirit , by which alone , excluding all authority of Tradition , Church-Councells , or Fathers , they expound the Scripture ; so that the priuate spirit is to them the principall , or sole ground of their sense of Scripture , their Scripture-sense , the principal or sole ground of their fayth , & this their fayth the principal or sole ground of their saluation . What certainty therefore they haue of Scripture , Fayth , or Saluation , dependes vpon the certainty they haue of this their spirit , which if it faile , and proue not to be true , and of God , but deceitfull , and of Sathan ; then failes with it , the truth of their sense of Scripture , the truth of their Fayth , and Religion , and the truth of their hope , or certainty of saluation . Whereupon it followes , 1. That they can haue no more certainty of their fayth , and saluation , then they haue of this their spirit , which is the ground of their fayth and saluation . 2. That what conditions , or properties are required to certainty of Fayth , the same are required in this spirit , which is to them the prime , mayne , & in effect the sole meanes , or grounds of faith . 3. That if we demonstrate , that the properties , and conditions which are necessary to fayth , are wanting in this priuate spirit , then we conuince that this priuate spirit cannot be , either a sufficient ground , wheron to build faith , or a competent Iudge , wherby to determine controuersies of Fayth . Which being supposed , let vs examine these properties of faith , what , and how many they be , and applying them to the priuat spirit , shew that they are all euery one wanting in it . 1. Therfore this diuine , and supernaturall faith , as it is necessary to saluation , ( for according to S. Paul , Without (a) faith , it is impossible to please God. And according to S. Augustine , It is certaine that none can come to true happinesse except he please God ; and hat none can please God , but by faith , for faith is the foundation of all good things , faith is the beginning of mans saluation , without faith none can come to the fellowship of the children of God , because without it , neither in this world doth any man obtaine the grace of iustification , nether in the next shal he possesse eternall life : ) so also it must necessarily haue these properties , or conditions , that is , it must be one , certaine , entire , and Catholike faith , manifested by diuine reuelation , di●ulged by Apostolicall mission , and preaching , confirmed by miraculous operations , and made credible by conuincing testimonies of credibility . All which , as they are peculiar to true faith , either connexed to it , or concurring with it ; so are they all wanting to this priuate spirit , and haue no affinity or similitude with it ; as in particuler shal be shewed . The priuate spirit cannot be a meane of vnity in Fayth . SECT . II. THEREFORE Fayth is one , witnes S. Paul , One Lord , one Baptisme , one Fayth : witnes S. Leo , Except it be one , it is not Fayth . Witnes Irenaeus , All belieuing in one and like manner all points ; all teaching & deliuering in one and the same manner all thinges ; and all hauing one soule , and one hart , which though it differ in language , yet is the same in tradition . One , I say , in all persons , both in the materiall obiect , because the same articles of Fayth are belieued by all ; and also in the formall obiect , because for the same motiue , and in the same manner , they are belieued by all , in all places , & tymes . Which one fayth , as one soule in many partes of the body , doth make one Church in all the partes of the world . But that this priuate spirit neither is , nor can be , one in all , who claime and challeng it , as neither inclining , and mouing them all to belieue , either one , and the same thing , or in one , and the same manner , or for one , and the same motiue : nor yet combining them in any vnity , either of one , and the same Church , or of one , and the same discipline , or gouernment , or of one , and the same scripture , and sense of it ; is apparent and proued . First , Because this spirit is priuate , proper , and peculiar in euery one , without subordination to any , without connexion with any , or without dependance vpon any . It is singular , and seuerall , in euery one , hauing a kind of operation , which is ; for the manner , singular ; for the motiue , different ; and for the effect , opposit in euery one . It wanteth one , and the same , either authority of God for warrant , or reuelation from God for motiue , or proposition by Church for surety ; or direction of one visible head for gouernment , as a linke and combination of all the spirits in one vnity , either of Sacraments , seruice , or ceremonies ; or of faith , discipline , and exposition of scripture . Wherupon it withdraweth al men from the high way of vnity , diuerts them into by-pathes of diuision , conducts them into the downfall of schisme , and heresy ; and so precipitates them headlong into a gulfe of infidelity , and perdition . 2. Because , as experience teaches vs , it hath hatched all the viperous sects , schismes , and heresies which this last age in such aboundance brought forth into the world . It vpon the first breathing of the new Ghospell , deuided the followers of it into Lutherans , Sacramentarians , & Anabaptists , and subdeuided the Lutherans againe into the Zealous , the Ciuill , and the disorderly Lutherans ; and subdeuided yet againe the zealous into 14. the ciuill into 20. and the disorderly into 7. subfactions and petty heresies . It subdeuided the Anabaptists into 13. seuerall factions : and the Sacramentaries into so many new opinions , in seuerall Countries , inuented by so many seuerall new maisters , as that within the space of an 100. years & fewer , some , as Gualter , reckon vp 117. others , as Rescius 170. & others , as Hedio a Protestāt , within 30. yeares after Luther 130. all inuented , and nourished by this spirit . And for multiplicity of scripture senses , it deuised , as one 50. yeares ago collected , no fewer then 80. and as another since hath obserued , no fewer then 200. seuerall expositions , all out of foure wordes , Hoc est corpus meum . Which dissention , and diuision was euen in Caluins time so memorable , and markable , that he himselfe confesses , that this age hath brought forth horrible monstrous sects , so that many staggering , and no● knowing which to follow , haue cast away all care of any religion at all . By which is apparent , that this Scripture neither doth , nor can beget any vnity , or concord in fayth and religion , and so cannot be a fit instrument to beget , and conserue fayth . That it cannot be a meanes of certainty of Fayth . SECT . III. SECONDLY , Fayth must be certaine , and infallible to vs , more certaine , sayth S. Chrysostome , are we of things we see not , then of thinges we see . Yea so certaine , as that it admits no deliberate and voluntary doubt , not only actuall , but not so much as possible . For as Fayth is an inward assent of the mind which we giue to that which God ( who is the prime verity , and can neither deceaue , nor be deceaued ) hath reuealed to vs by meanes of the preaching , and teaching of the true Church : so our assent must be as certaine as is the verity of God , vpon which it dependes ; that is , so certaine , that it admit no more deliberate doubt , incertainty , or fallibility , then doth the word of God , vpon which it depends . Which certainty of fayth , because Luther , Caluin , and Zuinglius extend to euery mans particuler saluation , they consequently affirme , that euery man must be as certaine of his saluation , as he is certaine there is a God , & that he can no more loose his saluation , then Christ can loose it . But that no such certainty can be in this priuate spirit , I proue ( besides that which is in the former Chapter shewed ) by these reasons . First , because no certaine and infallible rule , or ground can be giuen , certainly and infallibly to know that this spirit , in any man , is a spirit of truth , not of errour ; of light , not of darknes ; of God , not of Sathan , or not humane ; therfore there is no reason why any should build vpon it as certaine . Secondly , because that they who admit a certainty of it , admit it only in the persons who haue it , not in others who follow them who haue it ; wherupon all who follow the spirit , and doctrine of any other whosoeuer ( as the cōmon , both people , and preachers do ) follow that which to them is fallible and vncertaine , and so build vpon a ground fallible and vncertaine . Thirdly , because experience conuinces that this spirit hath deceaued , & doth daily deceaue many ; for whatsoeuer either sense of Scripture , or doctrine of faith , or certainty of saluation the spirit of one man doth certainly assure him as true , the spirit of another man doth as certainly assure him that the same is false : as for example , the spirit of Zuinglius , Oecolampadius ▪ Caluin , and other Sacramentaries assures them , that the sense of Hoc est corpus meum , is figuratiue , that the body of Christ is not really , and corporally present in the Sacrament , and that they in this faith are infallibly sure of their saluation : but the spirit of Luther assures him , that the sense of the words is literall , that Christs substance is really and corporally present with the substance of bread , and that the Sacramentaries are heretiks , and damned who hould the contrary . The like doth the spirit of the Anabaptists , Libertines , and others assure them of other such places against both Lutherans , and Caluinists . And the spirit of the Arians assures them of the like , against all the former . And all this is wrought by this spirit , all conceauing a certainty in it , & yet all opposit and condemning one another by it . What certainty therfore can there be in any of these spirits , what infallibility more in Luther then in Caluin , what in Caluin more then in Rotman , what in Rotman more then in Seruetus , or what in any one of them more then in any other Sectary ? What can any one claime , or challenge for the certainty of his spirit , which the other cannot as infallibly claime , and challenge for the certainty of his ? Euery one of these assure themselues that their spirit is of God. Euery one of them , & all are certaine of their sense of scripture , of their faith , and of their saluation by it , & yet euery one defends a contrary faith , inuents a contrary sense of scripture , condemns the contrary part of heresy , & is certaine by his spirit of the others damnation ; as the other conceaue themselues certaine of their owne saluatiō . What certainty therfore can there be amongst so opposit certainties ? Surely none , but to be certaine , that all of these spirits are most vncertaine and fallible , yea wicked , and damnable ; & that the state of all who depend of them , is pittifull and miserable . That it cannot be meanes of the integrity , and perfection of Faith SECT . IIII. THIRDLY , Faith as it is one and certaine , so it must be entire and Catholicke , that is , the doctrine of it must both in all points be wholy and entirely belieued , & also by all persons be vniuersally and Catholikly professed . It must be in all , and euery point completely belieued , because euery point by God reuealed , and by the Church proposed to vs , is of equall verity , certainty , and necessity of beliefe . Therefore as the keeping of all the Commandmēts doth oblige all , and the breaking of any one , is a transgression of the Law : so the belieuing of all articles of faith , either actually and expresly , as the learned doe ; or virtually and implicite as the vnlearned do ( who expresly belieuing the principall and most necessary to be expresly knowne , do in not doubting or oppugning the rest , virtually belieue al the rest , in that they belieue them as the Church doth teach them ) doth in like manner oblige all ; and the voluntary doubting , or misbelieuing of any one , is an heresy against fayth , and doth violate the integrity which should be in Fayth : of which the fundamentall reason is , because all articles of fayth are belieued for one and the same infallible motiue and reason , that is , for the reuelation of God made knowne by infallible proposition of the Church , of which whosoeuer denies the authority in one point , infringes the infallibility of the same in all points ; for if the reuelation of God , or proposition of Church may faile in one , it may faile in all , & so can giue no certainty of any Out of which followes , that an Heretikes , who obstinatly misbelieues one article reuealed and proposed , is intensiuè no lesse an Infidell , that is , as destitute of any diuine fayth , as is ● Pagan , who belieues not any one Christian article at all ; because what he belieues in any , he belieues not vpon a right true and solid motiue of beliefe , that is , the reuelation of God , and proposition by Church , which if he did , he would for the same belieue also the rest . It must likewise be Catholikly and vniuersally belieued , that is , what was by the first faythfull , the Apostles , & others in the first ages belieued , must also be by the succeeding faythfull in the next ages likewise belieued ; and what is in most places , and Countryes , and hath been by the most faythfull in most Countryes generally belieued , the same must also by others likewise faythfull in other Countryes be generally belieued . By which Catholik beliefe of the same doctrine in all , or the most places , persons , and tymes , is made one Catholike Church among all persons , in all places , and all tymes . But that this Protestant priuate spirit cannot produce any such one , and the same fayth , either entire , and whole in euery point , or Catholicke and generall in all persons , places , and tymes ; that it cannot incline all persons , in all tymes , and places , to belieue all points of one entire Catholike fayth , is proued . First , because it is neither one in all persons , neither hath any lincke or combination of any vnity , to combine in one all persons , as neither proposing to all persons all articles of fayth by one & the same motiue , nor combining all persons dispersed in tyme , and place , in one lincke of one Fayth ; for it is singular , seuerall , priuate , and proper in euery one , without any subordination , or connexion among any , as is apparent by the former instāces of Luther , Zuinglius , Caluin , Rotman , Osiander , Illyricus , Quintinus , Seruetus , Blandrata , and others ; who all , as so many ruptures out of one Riuer , hauing broke the bankes of Catholike vnity , did at seuerall tymes , and places , diuide themselues into seuerall currents of opposition , and runne al a course contrary one to another without meanes , or hope of euer meeting , or reuniting againe . Secondly , because it is a spirit of separation , diuision , and disunion ; in that , whomesoeuer it possesses , it doth separate them as disioynted members from the vnion of Gods holy Church , the spouse and body of Christ ; and doth diuide , and cut them into seuerall peeces and mammocks of sects , schismes , and heresyes . For as euery one receaues a new part , or portion of this new spirit , he chooses to himselfe a new opinion of doctrine , labours to erect and set vp a new Conuenticle of new belieuers , and makes himselfe the head or follower of a new sect , or heresy ; and so all sect-maisters or Heretikes , who in all ages from Christ downewardes , haue separated themselues from his Church and erected a new fayth and Synagogue , haue had their origen and beginning from this spirit , haue made their progresse and proceeding by this spirit , and haue ended themselues and their dolefull and desperate presumption in the obstinacy of this spirit . In all which the scope and marke they aymed at , was thereby to free themselues from all order and subiection , thereby to arrogate to themselues all authority , and dominion ; thereby to exercise what liberty they best affected , and to belieue and teach what doctrine they most fancied , and best fitted their conceit & humour . Thirdly , because this spirit is inuisible , insensible , inperceptible , and vnable to be knowne , or vnderstood ( as they graunt ) by others , or any , saue only they who imagine they are possessed with it . And as it is inuisible and vnknowne , so it is composed of an inuisible and vnknowne company , meeting in inuisible and vnknowne congregations , ministring inuisible and vnknowne Sacraments , making an inuisible and vnknowne Church , consisting of inuisible and vnknowne both Pastors who preached , and people who heard the doctrine of it for many ages togeather , of which they can assigne neither tyme when , nor place where , nor people who were taught by them ; can produce no acts , or monuments , no recordes , or registers either of people who belieued , & professed this their faith , or of Princes who did honour and defend it , or of persecutours who did oppose and persecute it , or of any men , women , or children who were baptized , and liued , or dyed in it . They can nominate no Citty , or Country , no Priest , or Prelate , no Prince or Potentate , no Confessour or Martyr , who belieued , professed , honoured , and defended in paper , or pulpit , by word , or sword , the fayth of this spirit : and why ? Because the directour is a spirit inuisible , which compasseth a Church of persons insensible , who preach a doctrine incredible , and performe actions not memorable . All which is nothing els , but an inuinsible argument of an impossible fiction , inuented in the idle braines of braine-sicke spirits to disguise the nouelty of a new , & new deuised Religion . And this is all the integrity or vniuersality of Fayth , that this priuate spirit can effect or affoard . That it cannot be a meanes of Fayth which is got by hearing . SECT . V. FOVRTLY , This Faith which is thus one and certaine , thus entire and Catholicke , is also ordinarily by one and the same way and meanes , imparted vnto vs , that is , by Hearing : this hearing proceeds from Preaching , & this preaching is deriued frō Mission , according to that of S. Paul , How shal they belieue him whom they haue not heard ? how shall they heare without a preacher ? how shall they preach except they be sent ? So that faith it by hearing , hearing is by preaching of Pastours , and preaching is by mission from the authority of Superiours . Of which the reason is , because faith is an argumēt or proofe of things that do not appeare , either to our sense , or reason , but are aboue our vnderstanding , and capacity ; therfore we cannot attaine to it by euidence of reason , but by credit of authority . To this authority , that we may giue credit , we must conceaue , and heare it ; this hearing , that we may be obliged to accept it , must by Church-Pastors be proposed , and preached to vs ; and this preaching , that it may the better secure vs of it , must be from lawfull mission by ordinary succession deriued ; and so lawfull mission from apostolical authority , infallible preaching or proposition of Pastours , and a pious disposition in vs to heare and belieue what is thus proposed , are the meanes by which , according to S. Paul , true faith is attained . But this priuat spirit quite ouerthrowes all this excellēt order , and subordination ordayned by Christ Iesus , & proposed to vs by the holy Ghost . For first , it alone without any disposition of hearing , without any proposition , or preaching of Church Pastours , without any authority of apostolicall mission , and ordination , teaches and directs , in particuler , euery one , man , woman , or child , which is true Scripture , which is true sense of it , and which is true doctrine collected out of it , therfore euery one thus made faithfull by this spirit , stands need neither of disposition to heare what is to be belieued , nor of preaching to belieue what they heare , nor of mission , and ordination to secure them of what is preached ; because this spirit supplies the effect of all both ordination , proposition , and disposition of hearing , therfore all order and discipline , all subordination , and subiection , all sacraments , or preaching , are needlesse , yea fruitlesse in Gods Church . As this spirit secures alone ; so without Sacraments it sanctifies alone . As it instructs all in faith ; so it corrects all in errours against faith ▪ And as it is directed by none , but God ; so it is subordinate to none , but God alone , obliged to none , obedient to none ; it is immediate ( as they which haue it imagine ) from God , & it wil be subiect only to God , it will be directed only by God ; it alone inspires all what they are to belieue , alone works all what they are to do , and alone secures all that they cannot faile of their end and saluation ; and so alone to all is all in all , that is , the beginning , progresse , and end of all grace and goodnesse . Thus is the spirit to them , if you will credit them . Secondly , It alone hath warrant , and commission , power , and authority , in whomsoeuer it is , whether he be yonge or old , simple or wise , vnlearned or learned , secular or spirituall , to examine & censure , to giue sentence , and iudgment in any cause or Controuersy , ouer any Pastour , or Prelate , vpon any Councell or Church , particuler or generall , present or past , late or auncient . For as Caluin , and Kemnitius , for example , by the prerogatiue of this their spirit , tooke vpon them to censure and correct , by their Examine and Antidote , not only the late generall Councel of Trent , but also the auncient generall Councels of Nice , Constantinople , Chalcedon , and Ephesus , yea & the whole Church of God , and all Doctours in it for many ages togeather , ( as is before shewed ; ) so euery bible-bearing Ghospeller , who hath got but a tast of this spirit , and can but read the Scripture in English , will by the same prerogatiue of this spirit , assume to himselfe the same authority to examine the same examiners , to censure the same censurers , and to iudge the spirit of the former iudges , yea to examine , censure , and iudge all Pastours , Doctours , Fathers , Councells , and Churches , and to determine which of them haue erred , what sense of Scripture is to be preferred , and what Fayth , and Religion is to be imbraced . All which as these new Protestant Maisters first practised vpon the ancient Fathers ; so these their new discipls haue learned to practise the same vpon them their maisters , and do as well censure them , as they did their Predecessours : and that worthily ; for what they taught and practised against their Fathers , is a iust punishment that their children should learne , and practise the same against them . That it cannot be a meanes of fayth , which requirs credible testimonies . SECT . VI. FIFTHLY , this fayth as it is obtained by piously hearing the infallible preaching of Pastours lawfully ordained and sent ; so also it requires , besides diuine reuelation , reasons and motiues of credibility , forcible to moue the Vnderstanding to accept , as probable , this doctrine of Fayth , thus by preaching proposed , and by God reuealed : for ( as before ) He that giueth credit quickly , is light of hart . And reasons of credibility ( such as are miracles , sanctity , vnity , conuersions of Nations , and such like , before mentioned ) doe make a true fayth more credible , according to that of Dauid : Thy testimonies are made too credible . But that this priuate spirit cannot giue any such credible testimonies , or produce any probable motiue to conuince any one , that it is a true spirit of God , or a certaine meanes of faith , is proued ; Because it cannot alledge any consent of people , and nations , nor any authority of miracles , to vse S. Augustines words , nourished by hope , increased by charity , and confirmed by antiquity , such as confirmed S. Augustine in his faith it : cannot alleadge any vnity which it causeth either with the head , Christ , or with his body , the Church ; not any sanctity which it worketh , by works memorable for piety , or miraculous for power and vertue ; not any consent of vniuersality , by which it hath been imbraced in all places , at all times , by all nations , and persons , no not in ancient time , by any persons renowned for holinesse and learning ; not any succession of Pastours , prelates , doctours , or saints who haue relied themselues , their faith , & saluation vpon it : it cannot produce any one euident , either authority of holy scripture , or any one tradition of apostolicall time , or any one practise of auncient Church , or any one decree of generall Councels , or any one testimony of learned Doctours , or any one probable , much lesse conuincing argument of reason , that either all , or any one man must , or may settle his beliefe in it , interprete the Scripture by it , rely his saluation vpon it , deduce all resolutions of fayth , all questions of Controuersies , all doubts of Religion from it , and giue peremptory iudgment and sentence of all Pastours and Prelates , of all Saints and Doctours , of all Churches and Councells , of all doctrine and religion , according to the suggestion of it , which yet the precise Protestāts do both in doctrine professe , and in practise performe . That it cannot be a meanes of fayth , which obliges all to belieue and accept it . SECT . VII . SIXTHLY , fatyh , to whome it is by God reuealed , by Church proposed , and by credible testimonyes conuinced , obligeth them to accept it , and to giue credit , and testimony to it , to be directed and ordered by it , and to submit their iudgement in obedience of fayth vnto it , according to that of S. Paul , bringing into (a) Captiuity all vnderstanding vnto the obedience of Christ ; and (b) as children of obedience , (c) receauing grace for obedience to the fayth . Whereupon it is sayd , (d) He that doth not belieue , shal be condemned . Because when it is sufficiently deliuered & declared what we are to belieue , and do , they who by negligence do not imbrace and follow it , are inexcusable , and so deserue damnation . And as they who are obliged to attaine to the end , are obliged to vse & apply the meanes necessary for that end , without which the end cannot be attained ; so , because we Catholikes for our part , do hould a pious disposition to heare that which is authentically preached , and proposed by Pastours lawfully ordained : And because the Protestants , for their part , do hold the motion , and suggestion of the priuate spirit to be a necessary meanes for the attaining vnto fayth ; it followes that as the one is bound to giue audience , and obedience to al preaching of Pastours lawfully sent , and proposition of Church defining what is to be belieued and practised ; so the other is bound to heare and obey euery motion , and suggestion of this their priuate spirit speaking in them , and inspiring them what to do , and belieue . But that this spirit cannot vnder any precept naturall , or diuine , oblige any one , much lesse all men to accept , credit , and rely vpon it , and to make it their rule , and foundation ; their iudge , and vmpier , the assurer and securer of their scripture-sense , their fayth , their religion , and their saluatiō ; as it is of it selfe more euident ; so by these reasons it is confirmed . First , because as it is often before touched , no man hath any certaine meanes , or ground , wheron to build a certaine resolution of the certainty , either of this spirit , or of euery motion of it , that it is of God , not of nature , or Sathan . 2. Because no such precept is intimated in any Scripture , Tradition , Councel , or Church-command . 3. Because it would follow , that men should be obliged to belieue and follow spirits contrary , and motions of them contrary , and so senses of Scripture contrary , Fayths and Religions contrary , and opinions of saluation contrary : for as Luther had one spirit , and one motion of it ; Caluin another spirit , and a contrary motion of it ; Osiander a third spirit , and an opposit motion of it : & so ●n like manner Swenkfeldius , Rotman , Seruetus , Quintinus , Dauid-george , Moore , Hacket , and an hundred more Sectaryes , had euery one of them distinct spirits , and contrary motions of them in the sense of Scripture which they expounded , in the articles of their fayth which they belieued , and in the certainty of their saluation vpon which they presumed ; so euery one being obliged to belieue and follow their owne spirit , & the motion of it , in the Scripture-sense , fayth and saluation ; diuers should be obliged to belieue , and follow contrary spirits , and contrary motions of contrary spirits , and so contrary senses of Scripture , contrary faithes and religions , and contrary certainty of saluation , which is as absurd , as in religion absurd may be . Also , because as the wind blowes , so the spirit moues , sometymes one way , sometymes another , sometymes to this thing , sometymes to to the contrary , suggesting now one meaning of Scripture , now another , now one Fayth , then another , and sometymes doubts of all Faith , and suggests no fayth at all , & often dispaires of all grace , and leaues no hope of assurance of any saluation at all : It would likewise follow that men should be obliged sometimes to belieue no fayth at all , sometymes to dispaire of all grace , goodnes , and saluation , and sometymes to haue as deep a conceit of their damnation , as other tymes they haue of their saluation . Whereby still following a wauering spirit , and tottering motions of it , they should wauer and totter betweene vncertaintyes , and contrarietyes , and remaine alwayes vncertaine in themselues , and contrary to others , and so be like Cloudes without water , carryed with euery ayre , like waues of the Sea tossed with euery wind , foaming out their owne confusion , like wandering stars , to whome a storme of darkenesse is reserued for euer . And thus much of reasons drawne from the nature , and properties of Fayth , which may suffice to conuince , that this priuate spirit , and the motion of it , are so farre from being any necessary meanes of Fayth , and Religion , that they cannot so much as consist with any , but are opposite to all true Fayth and Religion . THE PRIVATE SPIRITS AVTHORITY To iudge of Fayth ; confuted by circular absurdities which follow thereupon , in the groundes of their Fayth . CHAP. VIII . Of the nature of a Circle , and the differences of Circles . SECT . I. NOTHING doth make more pl●ine , to a plaine vnderstanding , the absurdity of this priuate spirit , then the absurdities which doe follow vpon it , against both faith , & reason . These absurdities are of two sortes . The one Circular , inuoluing an absurd manner of proofe , & proceeding by way of a Circle , condemned by all principles of Philosophy , and Diuinity . The other Doctrinall ( as we may tearme them ) inferring a doctrine absurd , and dissonant from all principles of Fayth , piety , and reason . In this Chapter we will shew the Circular absurdities , in the next the Doctrinall which doe follow vpon this priuate spirit , and the Protestants doctrine taught by it . For the Circular absurdities we may note . 1. Of a circle , what a Circle , and a Circular proofe is . 2. The difference betweene a circular proofe lawfull , & vnlawfull : & 3. therby iudge , and make an estimate of the Catholike and Protestant mutuall obiection , the one against the other in this kind . First therefore Aristotle , in his demonstrations hauing proued that in euery demonstration we must come to some principles or propositions imediatly knowne of themselues , and not demonstrable by another medium , or proposition ; disproues two sortes of Philosophers , the one affirming that there can be no demonstration of any thing at all ; the other contrariwise affirming that there may be demonstrations of euery thing euē of the first principles or propositions , which by a circular demonstration ( say they ) , may be demonstrated by the conclusion , as the conclusion is demonstrated by the premises ; admitting therby a Circular demonstration of the conclusion by the premises , and of the premises againe by the conclusion . This latter errour of Circular proofe he cōfutes by three reasons . 1. Because it would be petitio principij , or the begging of the question , which , as before in his former bookes of Resolution , he resolued , was when the medium , or proposition prouing any thing , is either the same which is to be proued , or more obscure , or as obscure , or knowne after the thing to be proued . All which inconueniences this Circular manner of probation doth inferre , making the probation either the same , or equally , or more obscure then the thing to be proued . 2. Because it would follow , that idem should be prius & posterius , notius & ignotius respectu eiusdem , knowne & vnknowne , first knowne and after knowne in respect of the same . As when the premises do demonstrate the conclusion they must be first and better knowne then the Concl●sion . And againe ▪ when the conclusion doth demonstrate the premises it should be first and better knowne then the premises & so the same conclusion shal be prius & notius , as demonstrating the premises , and posterius & ignotius , as demonstrated and proued by the premises , both being vnderstood of the same premises . 3. Because this Circular proofe , is to proue the same to be the same , because it is the same ; as the conclusion to be true , if it be true , or because it is true . As ( saith Aristotle ) Si A est , B est ; si B est , A est ; ergo , si A est , A est . In which as A is proued to be A , because it is A ; so the conclusion is proued to be true , because it is true . Whereupon Aristotle concludes , that euery Circular proofe and demonstration which is regressus ab eodem ad omnino idem , that is , when we returne frō one thing to the same thing againe , and from one proofe to the same proofe againe , is vitious and vnlawfull in Logicke . And thus much of the nature of a Circle . Secondly , for the difference betweene a proper Circle , which is bad , and an improper which is good and lawfull , we may note also , that euery kind of Circular and reciprocall proofe is not vnlawfull ; for some is reciprocall betweene the cause and the effect , as betweene rationale and risibile , betweene the Sunne & the Day . And thus may be proued the effect by the cause à priori , as Est risibile quia est rationale : est dies quia Sol lucet ; or on the contrary , the cause by the effect à posteriori , as Est rationale quia est risibile : or Sol lucet quia est dies . Other proofes are reciprocall betweene two causes of diuers kindes , as betweene the efficient cause and the finall , in which sense we proue Phisicke to be good because , as the efficient cause , it causeth and worketh health ; and health to be good , because as the finall cause , or end it moueth to take Phisicke . Or betweene the efficient and materiall cause , as when we proue the entrance of the wind to be the cause , that is efficient of opening the window , and the opening of the window to be the cause that is materiall of the entrance of the wind . Or when we proue the aboundance of raine by the aboundance of vapours , as by the materiall cause ; and the aboundance of vapours , by the aboundance of raine , as by the effect . All which kind of reciprocall or Circular proofe , of the cause by the effect , and the effect by the cause , or of one cause by another , is good and allowed in Logicke , as being improperly a Circle . Only that which is disallowed , and by Aristotle , & all condemned , is that proper manner of Circle , which is , 1. when in the same kind of cause one thing is proued by another , and this againe by the former , which is either idem per idem , or ignotum per ignotius . 2. When this reciprocall proofe is made by one and the same cause , in one and the same manner of proofe . 3. When to one , and the selfe same person this one thing is thus proued by another , and this againe by the former , the one mutually prouing the other : as when the premises demonstrate the conclusion , and the conclusion againe the premises , both being otherwise vnknowne . As when the maister proues the seruant to be innocent , and the seruant the maister , both being before suspected as guilty . In which the same thing is notius & ignotius , prius & posterius , that is , more knowne and lesse knowne , first knowne and after knowne , both in one and the same respect , and in respect of one and the same person , and so a thing vnknowne is proued by another more vnknowne , which is that vnlawfull Circle or Circular manner of demonstration disallowed and condemned by Aristotle . By which is manifest what a Circular proofe is , and of Circular manners of proofes , which is improper & lawfull , and which proper and vnlawfull . Thirdly , Both Catholicks and Protestantes , do mutually accuse one another of this vicious and Circular arguing , and manner of proofe . The Protestants accuse the Catholicks because they proue the authority of the scripture by the authority of the Church , and the authority of the Church by the authority of scripture . For aske a Catholicke how he knowes the Scripture to be infallible and true , he will answer , because the Church tels him it is so : aske him how he proues the Church to be infallible and true , he wil answer because the scripture sayes it is so ; and so he proues the Scripture by the Church , and the Church by the Scripture . The Catholicks accuse the Protestants because they proue the scripture by the spirit , and the spirit by the scripture : for aske a Protestant how he knowes the scripture to be true , and the true sense of it , he answers because the spirit so tels and assures him : aske him how he knowes the spirit that it is of God , and speakes truth , he answers because the scripture tels and assures him so ; and so he knowes the Scripture by the spirit , and the spirit by the Scripture . The Catholikes cleared from the obiected Circle , against their doctrine . SECT . II. THE question therefore is , whether the Catholiks betweene Scripture and Church , or the Protestants betweene the Scripture and the Spirit , and otherwise , do fall into this kind of vitious argumentation , and proofe , in māner of a Circle . And that the Catholikes are free from this fault , and do make their proofe to seuerall sortes of persons in seuerall kinds of causes , & by a partiall manner of proofe , and thereby do still proue one thing vnknowne by another more knowne to those persons , is first to be proued . For which we may note , that the Catholikes require to Fayth ( for so much as is for our purpose ) two thinges . First , a preparation , to prepare vs to accept the thinges belieued as credible , and in prudence worthy to be belieued , which is wrought by credible testimonyes , such as are miracles , consent , sanctity , antiquity , and the rest before mētioned , by which our vnderstanding is euidently conuinced to iudge and accept of the Christian Religion , as more worthy or credit then any other . Secondly , they require a firme assent or beliefe to the articles of fayth , proposed as true , and of infallible verity , which is wrought by the habit of fayth , and dependes vpon the diuine reuelation of God , declaring in Scripture , or Tradition , and proposing by holy Church , what , and why we are to belieue : vpon which reuelation thus proposed , we settle our last resolution of fayth , and the certainty of it , as vpon the former credible motiues , or humane fayth we setled our preparation , or acceptation of fayth , and the credibility of it . Now , if we compare or apply these togeather , it will euidently appeare , that in neither is committed any Circle , because the former , that is , the acceptation depends vpon credible motiues which are as the Samaritan womans word , making it seeme probable that Christ was the Messias ; and the later , that is the assent to Fayth , dependes ●pon diuine reuelation , which is as our Sauiours word reuealing to them , that he is the true Messias , and so both haue seuerall grounds and principles on which they depend ; the one credible testimonies , the other diuine reuelation : wherby comparing them togeather , no appearance of any circular proofe can be found betweene them . For the actuall assent and beliefe it selfe , whereby we infallibly belieue the mysteries reuealed , though we belieue the verity of Scripture reuelations by the authority of Church proposition , and Church proposition for the authority of Scripture reuelation , whereby Scripture reuelation doth giue vs testimony of Church proposition , and againe Church proposition of Scripture reuelation ; Yet that this reciprocall testimony and proofe , is not any proper and vitious Circle , is proued . First , because it is in diuerso genere causa , in diuers kinds of causes ( which before out of Aristotle is admitted for good and lawfull : ) for the testimonyes of Scripture reuelation to the infallibility of Church proposition is causall as a cause , and that formall , why we belieue and assent to Church proposition . But Church proposition is only conditionall , as conditio sine quae non , to know Scripture reuelation ; and so they are reciprocall in a different manner of proofe , the one , that is Scripture , à priori , as including diuine reuelation ; the other , that is Church , à posteriori , required only as a condition . The former , as a formall precedent cause ; the latter , as a subsequent annexed condition . Both of them not much vnlike to our Sauiours testimony of S. Iohn Baptist , and to S. Iohns testimony of our Sauiour : the one as of God and infallible , the other as of an holy man , & credible : or to the testimony of our B. Sauiour , & the woman to the Samaritans : the one as giuing certainty , the other as proposing credibility of his being the Messias : Or to the former example of rationale and risibile , of the Sun-shine and the Day , of the Vapours and Raine , of the opening the Window and the entring of the Wind. All which reciprocally proue one another , as the cause and the effect , or as seuerall causes . And all which doe much resemble the testimony of Scripture to the Church , and of the Church to the Scripture , which is likewise in a seuerall kind of causality , and a different manner of probation . Secondly , because this reciprocall proofe is not ad omnino idem , as Aristotle requires to a proper Circle , that is , the one is not the totall and sole cause of knowing the other . For Church proposition is not knowne only by Scripture reuelation , and no other way ; but also by other proofes , signes , and credible testimonies , conuincing that Church authority is necessary and infallible to distinguish true sense of Scripture from false , and to end Controuersies about Scripture . And therefore as Aristotle admits , that though the premises haue proued the conclusion , yet the conclusion may againe proue the premises , & that in eodem genere causae , so that the conclusion be proued by another medium then by the premises . So , though the Scripture reuelation proue Church proposition , yet Church proposition may againe reciprocally proue Scripture reuelation , so it be knowne by another meanes ( as we see it is ) then only by Scripture reuelation ; for this , according to Aristotle , is only an improper Circle , and not a bad , and vnlawfull Circle . Thirdly , because this reciprocall proofe is not to one & the same person who is ignorant or doubtful of both : but to diuers persons , and such as suppose the one . For to a Catholike who admits , as belieued , Church propositiō , we proue by it Scripture-sense , or reuelation , and so an vnknowne thing to him , by another thing supposed and knowne to him : but to a Protestant who admits , as by him belieued , Scripture reuelation , we proue by it Church proposition , & so to him a thing vnknowne by another more knowne . But to a Pagan who admits neither Scripture reuelation , nor Church proposition , we proue neither of them one by another , but both the one and the other by other probable motiues and credible testimonies , more agreeable to his natural capacity , and by them persuade him , first to accept as credible , Church proposition , and by it Scripture reuelation : by which Scripture and Church , or scripture expounded by Church , we persuade him to assent , and belieue the articles reuealed . In all which we proue ignotum per notius , the vnknowne by the more knowne to him , and so preparing him to giue credit to one , do by that induce him to belieue the other . By which meanes , we still proceed from a thing knowne , to an vnknowne to that person , and so auoyd the Circle , and begging of the question , into which the Protestants runne , and there sticke fast . In which , note the difference betweene them and vs , for they proue reciprocally and circularly the Scripture by the spirit , and the spirit againe by scripture in the same kind of proofe , to wit formally , as shal be shewed : We proue scripture by Church , and Church by scripture , in diuers kindes of cause , to wit , the one causall , and the other conditionall , as is shewed . 2. They proue the one by the other , no otherwise knowne then by the other , as the scripture by the spirit , which spirit is only , and by no other meanes , knowne then by scripture , and é contra , as shal be shewed : But we haue more means to know the Church then by scripture , as is shewed . 3. They proue one by the other to the same person , to wit the Protestant , doubtfull of both : we to diuers persons who suppose & belieue the one , & so ( ad hominem ) by that we proue the other . Al which as it is true as presently shal be shewed , so it shewes an apparent difference between the Protestant circular māner of proofe of scripture by spirit , and of spirit by scripture ; and of our Catholike improper Circle , and lawfull manner of proofe of scripture by Church , and of Church by scripture . And thus much to cleare the imputation layd vpon Catholikes for their circular manner of proceeding in their proofe of scripture by the Church , and of Church by scripture . The Protestants diuers manners of Circles . SECT . III. SVBDIV. ● . The Circle betweene the Scripture , and the Spirit . IT remaynes to shew , that the Protestants doe seuerall wayes fall into this vnlawfull Circular manner of probation , for which we may note , how the Protestants for their doctrine of fayth , iustification , and saluation , do make this gradation & concatenation of one point with another . The first ground of all , they make Gods free and irrespectiue election , or predestination of some to his grace and saluation , & his like reiection & condemnation of others to damnation . 2. To these elect , and only to them , God giues true fayth , and certaine assurance of their saluation . 3. To these faythfull , & only to them , he giues the infallible assistance of this his priuate spirit . 4. To this spirit , and only to it , he giues the true and certaine vnderstanding of the holy Scipture , & the sense of it . So that 1. Election , 2. Fayth , 3. The spirit , 4. Vnderstanding of Scripture , is as a chaine of many lincks , whereof all are so connected , euery one with another , as he that hath one , hath all ; and he that wantes one , wantes all . For ( say they ) the vnderstanding of scripture is giuen only to them , and to all them who haue the spirit ; the spirit is giuen only to them , and to all them , who haue fayth ; Fayth is giuen only to them , and to all them , who are elect ; and so all , and only the elect , are faithfull ; all , and only the faithfull , haue the spirit ; all ▪ and only they that haue the spirit , vnderstand Scripture . And so à primo ad vltimum , all , & ōly the elect , must haue true fayth , spirit , and vnderstanding of Scripture . In which , election is the mother and foundation ; the vnderstāding of Scripture , the fruit & top of al their perfection . This is the connexion of their doctrine concerning their faith and saluation . Now as cōcerning the knowledge & infallible assurance of all these , which ( according to their groundes ) euery one of them must haue of himselfe , to wit , that he is elect , faithfull , and hath the true spirit of God , & the right vnderstanding of scripture : As concerning ( I say ) the assurance of all these , and the meanes of this assurance , whereupon depends their saluation ; if any shall demand of them , whereupon they ground this their certainty , and assurance of all these , that is , their election , fayth , spirit , & scripture-sense ( which are inseparable , and infallibly according to them , ensuing one vpon another ) it will appeare by their answere , that they haue no groundes at all ; but that they runne in a round , and Circle , rowling and wheeling from one ground or principle to another , and from that to the former backe againe , without any firme or setled groūd and resolution whereon to stay themselues , and their fayth ; whereupon they skip forward and backward , from one to another , that is , from the scripture to the spirit , and from the spirit to the scripture againe ; from the spirit to fayth , & from faith to the spirit againe ; from faith to election , and from election to fayth againe ; and so from election to scripture againe , and from scripture to election backe againe . For aske a Protestant , how , and by what meanes he vnderstands the Scripture ? He answers ; by the spirit . And aske him , how , and by what meanes he knowes that he hath the true spirit ? He answers by Scripture . And so knowes the scripture by the spirit , and the spirit by scripture . Againe , aske him how , and by what meanes he is assured of his faith ? He answers by his spirit , and scripture : but how is he sure of his spirit and scripture ? by his fayth backe againe . Further , aske him how , and by what meanes he is assured of his election ? He answers by his fayth , his spirit , or the scripture , and yet his election is the ground of his fayth , spirit , and vnderstanding of scripture . So that , 1. The scripture proues the spirit , and the spirit the scripture . 2. The spirit proues his fayth , and his fayth the spirit . 3. His faith proues his election , and his election is the ground of his fayth , & with it , of his spirit , and knowledge of scripture also . So that as many linckes as are in their chaine , so many Circles and circular proofes are made by them , and all in vaine , and to no purpose at all , as shall be shewed . And first of their first circular proofe , betweene the scripture and the spirit , it shal be plainely proued , that they fall directly and headlong into Aristotles proper , and so much condemned Circle , prouing the scripture by the spirit , and the spirit by the scripture againe , in one and the same kind of cause , to one and the same person , and by one sole and whole manner of proofe . In all which we haue before cleared our selues , and our doctrine from the obiected Circle against vs. For which we may obserue two principles of Protestant doctrine : the one , that the scripture only is the rule and meanes to come to the knowledge of the certainty of all thinges to be belieued ; wherupon they reiect all Tradition & vnwritten word of God , and rely only vpon the written word for the sole and complete rule of fayth . The other , that this written word is to be interpreted , and vnderstood only by the spirit of the Lord , which , as it is particuler and priuate in euery man , so euery man must be directed by his priuate spirit in the vnderstanding and interpreting of the scripture , and in the collecting out of it what he is to belieue ; wherupō they reiect all authority of Church , Councels , or Fathers , and make only the priuate spirit the Rule and Iudge of interpreting scripture , as in the first part is at large proued . Which being supposed , it will euidently appeare , how the Protestants runne this Circle , betweene this priuate spirit , and scripture . For aske a Protestant , how he knowes infallibly which is scripture , and which is true sense of it ? He answeres , by the internal testimony of the priuate spirit assuring him it is so . Aske him , how he infallibly knowes this his internall testimony of his spirit , is the testimony of the holy Ghost ? He answers , by the scripture assuring him it is so ; for my sheep heare my voice . Aske him againe , how he knowes infallibly this is scripture , and this the true meaning of this scripture ? He runnes backe to the testimony of his spirit . And againe , how he knowes that this his testimony of his spirit is the spirit of God ? He returnes to the scripture againe . Thus he wheeles in a round betweene scripture and spirit , prouing the scripture by the spirit , and the spirit by the scripture ; an vnknowne spirit by an vnknowne scripture , and an vnknowne scripture by an vnknowne spirit , one vnknowne , by another as vnknowne . And if Aristotle did hould it an absurd demonstration & proof to proue the Conclusion by the premises , and the premises againe by the conclusion in the same manner of proofe , which was , as he reasons , as much as to proue A by B , and againe B by A. which is either idem per seipsum , or ignotum per aequè ig notum ; And if S. Augustine did count it absurd for the Manichees to proue their Fundamental Epistle to be Canonicall , because Manes held it to be so , and Manes to be a Prophet or Apostle , because his Fundamētall Epistle did affirme him to be so , wherein he himselfe gaue testimony to his Epistle , and his Epistle to him ; as the maister giues to the seruant , and the seruant to the maister , when both are in question ; And if it were absurd for any to belieue Simon Magus and Selena , or Hellena , or Montanus and his Priscilla and Maximilla Prophetesses , or Mahomet and his Sergius the Arian to be true Prophets , because one did affirme and proue the other his companion to be a Prophet , both being suspected and vnknowne , and both wanting other kind of proofe , then mutuall and Circular affection one of another : Then in like manner , it is as great absurdity and folly for one to belieue the scripture and sense of it , because the priuate spirit affirmes it to be the true sense ; and againe the priuate spirit to be the true spirit of God , because the Scripture interpreted by that priuate spirit , affirmes it to be so . In which manner of proofe , all the conditions do concurre , which Aristotle requires to a proper and vnlawfull Circle , or circular demonstration . For 1. They proue circularly and reciprocally one another , as the spirit proues the scripture , and the scripture againe the spirit , in which is regressus ab eodem ad idem . 2. They proue circularly one another in eodem genere causae , for the spirit is the formall cause , why they belieue the sense of the scripture , and that sense of scripture is the formall cause , why they belieue that to be the spirit of God. 3. They proue one another totally and wholy , that is , the sole and whole reason why they belieue that is the sense of scripture , is the spirit ; and the sole & whole reason why they belieue this is the spirit , is that sense of Scripture framed by that spirit . 4. They proue one another not only circularly , wholy , and in the same manner of causes , but also to one and the same person . For as this spirit can assure only him who hath it , not another , that this is true sense of scripture , and this true sense of scripture can assure only him , not another , that this is the true spirit ( for according to their doctrine no man can be assured of anothers spirit , that it is of God , but only himselfe who hath it ; ) so doth this priuate spirit , and this scripture both assure one person , to wit , him that hath it , and that circularly , that this spirit is of God , & that this scripture is truly vnderstood by this spirit , which is most proper to that Circle , condemned by Aristotle for vnlawfull . And thus much of the first proofe . Secondly , the same absurdities which Aristotle infers vpon a circular demonstration betweene the premises and cōclusion do follow vpon this Circle betweene the scripture and the spirit . For , 1. The same thing doth proue it selfe . For if by A , I proue B , and againe by B , I proue A , then I proue A by A : or if I proue the conclusion by the premises , and the premises againe by the conclusion , then I proue the conclusion by it selfe , as Aristotle reasons . So , if I proue the spirit by the scripture , and the scripture againe by the spirit , then I proue the spirit by the spirit it selfe : for the spirit which proues that the scripture is true , by the same scripture proues that it selfe is the true spirit ; therefore the same is proued by the same . 2. The same thing is prius notum & posterius notum in respect of the same thing . For as the conclusion is knowne after the premises , as it is proued by them , and therefore the premises as it proues them ; so the spirit is knowne after the scripture as it is proued by scripture to be the spirit , and knowne also before the same scripture as it proues it to be scripture ; and so it is posterius & prius cognitum respectu eiusdem , first knowne and after knowne in respect of the same . 3. The same thing vnknowne is proued by another vnknowne . For as , when Simon Magus vnknowne to be a Prophet , is proued to be a Prophet by his Selena as vnknowne : Or when Montanus is so proued by his Maximilla : Or Manes by his Epistle , and Mahomet by his Sergius , the one vnknowne Prophet is proued by another vnknowne : So when this scripture and sense of it is knowne by a spirit as vnknowne & doubtfull , as is the scripture and sense it selfe , then one vnknowne is proued by another as vnknowne ; which is against all manner of lawfull proofe , where one ignotum vnknowne , must be proued by another notius more knowne . Whereupon follow these absurdities . 1. That the spirit doth proue it selfe . 2. That it doth proue ignotum por ignotum , that is , the vnknowne sense of scripture by the spirit vnknowne . 3. That this spirit is prius & posterius notum in respect of the same scripture . By which absurdities as Aristotle did disproue the Philosophers circular demonstration of the conclusion by the premises , and of the premises againe by the conclusion ; so we disproue the Protestants circular proofe of the spirit by the scripture , and of the scripture by the spirit . And as S. Augustine did reiect the Manichees proofe , who by Manes did proue their Fundamentall Epistle , and by their Epistle Manes : And as the Fathers reiected the Mon●anists proofe , who by Montanus proued Maximilla to be a Prophetesse , and by Maximilla Montanus to be an Apostle : So do we reiect the Protestants proofe , who by the Scripture will proue their spirit to be of God , and by the spirit the sense of scripture to be true . And as a Iudge should be partiall and vnwise who should admit the Maister to cleare the seruant , and the seruant to cleare the maister , when both are accused as guilty of the same crime ; so should we be partiall and vnwise , if we should admit their spirit to proue their sense of scripture , and their true sense of scripture to proue their spirit , when both are in the same Circle , and both vnknowne and doubtfull . By which we see that Protestants walke in a circle , and performe that which Dauid sayth , The wicked walke in a Circle . And that which S. Augustine out of the 139. Psal . sayth : VVhat is this circuit ? To go round not to stand , to go in a round of errour , where they trauell without end ; for they , who go on forward , begin in one place , and end in another ; but he who goes in a round neuer ends . This is the labour of the wicked , as is shewed in another Psalme ; The wicked walke in a round . Thus S. Augustine , and that truely ; for they haue neither beginning from which to deriue , nor end wheron to rest themselues and their groundes of doctrine , but caput circuitus , the head , the ground , and foundation of their doctrine consists in a Circle , in which they still wheele in a round , out of which they can neuer vnwind themselues , and by which they can neuer proue any thing to be true , as Aristotle sayth . And thus much of the first kind of Circle made by the Protestants betweene the spirit and the scripture : let vs proceed to the second , betweene the spirit and fayth . SVBDIV. 2. The Circle betweene the Spirit and Fayth . SECONDLY , that they commit another the like Circle betweene their spirit and fayth , is likewise proued , if first we consider and compare two of their pointes of doctrine generally receaued . The one , that they are iustified only by fayth , and that vpon it doth depend their spirit , by which they interprete scripture ; so that fayth is the root and origen of the spirit , and presupposed to it . The other , that the scripture interpreted by the spirit of God , or the spirit of God interpreting scripture is the only & whole meanes to attaine to fayth ; and so is the ground and meanes of fayth , and therefore presupposed to faith . Which supposed : aske a Protestant how , and by what meanes he assures himselfe that he hath true and certaine fayth ? He answers , by his spirit interpreting the scripture , or by the scipture interpreted by his spirit , which is all one , for so they answere : but I reply , that that cannot be , because his fayth , and the knowledge of it , as the mother and origen of his spirit which interprets scripture , is , according to the former principles , precedent and presupposed before the spirit and the knowledge of it , therefore the spirit cannot be a ground & meanes of fayth , which is precedent and presupposed as the cause of this spirit . Againe , aske him how , and by what meanes he assures himselfe that his spirit thus interpreting scripture is the true spirit of God ? He answers , by his faith : but I reply that cannot be , because the scripture interpreted by this spirit , or this spirit interpreting scripture , is , according to the latter principle , the sole and whole meanes of fayth ; therefore it cannot be knowne by fayth , sith it is the meanes of fayth , & presupposed to it . Either therefore must their principles be false , that a man is iustifyed by Fayth , which is the origen of the spirit , and that the scripture is the sole meanes of Fayth , or els if they stand to this their doctrine , this Circle and absurdity must follow , that fayth is first presupposed , and knowne before the spirit , as the cause of it , & the spirit is likewise first presupposed and knowne before faith , as the meanes to it , and so fayth is before the spirit , and the spirit before fayth ; and fayth is knowne before the spirit , and the spirit knowne before fayth . And so both fayth and spirit are prius & posterius , ech of them , both first and last knowne in respect of the other , which is to incurre the former Circle , and also the absurdities by which Aristotle confutes it . SVBDIV. 3. The Circle betweene Election , & Vnderstanding of Scripture . THIRDLY , that a third Circle is committed ( to omit a fourth betweene Election and Fayth , of which the same may be inferred as was betweene faith and the spirit ) betweene the first and last lincke of this chaine , that is , betweene Election , and the certainty of it , and the Scripture , and the vnderstanding of it , shal out of two other principles compared appeare . The first , that only the elect and predestinate are endewed with fayth , and all the reprobate excluded from it . Wherupon also followes that only the elect haue the true spirit of God and right vnderstanding of scripture , which according to them are the effects and fruit of fayth , and that election is the ground of all fayth , spirit and vnderstanding of scripture . The second , that they haue certainty by fayth of their election , and that by the word of God , which doth assure and secure them that they are predestinate ; so the word of the Lord is the meanes of their knowledge , and certainty of their election . Out of which two positions , I reason thus : Election is the ground of fayth , of the spirit , and of the vnderstanding of scripture , according to the former principle , because only the Elect haue fayth , the spirit , and true sense of Scripture ; therefore it is presupposed as knowne before fayth , the spirit , and sense of scripture , and is the ground of them all , which once supposed , the rest do necessarily follow vpon it ; and fayling , the rest must also faile with it . On the contrary , scripture , and the true vnderstanding of it , is their meanes and only meanes to know the spirit , fayth , and election , according to the latter principle , because all their fayth and assurance both of fayth and election is grounded vpon scripture , therfore true vnderstanding of scripture must be precedent and presupposed as foreknowne before the knowledge and assurance of Election , which is to be knowne only by scripture , as the only meanes to know it . Now , according to these principles , aske a Protestant , how he knowes his election ? He must , and doth answere , by scripture , which is his only meanes to secure him of his fayth and election ; therefore the true meaning of scripture must be first knowne before either spirit , fayth , or election can be knowne and assured , because it is the only meanes to know them , and the last resolution whereon to setle them . On the contrary , aske him how , he comes to know , and be certaine of his true vnderstanding of scripture ? He must returne backe againe , & doth answere , by the spirit , which assures him which is scripture and true sense of it . Aske further , how he is certaine of his hauing the true spirit ? He answers by fayth , by which he belieues , that he hath the true spirit . Aske yet lastly , how he knowes , and is certaine of his fayth ? He answers , because he is elect and chosen , and therefore must needes haue faith : Heere then is Election , which was before the thing in question , now made the last ground of resolution , vpon which all the rest , as fayth , spirit , and scripture , are to be grounded , & by which they are resolued & knowne , as before scripture was made the first meanes , and last resolution vpon which spirit , faith , and election are grounded , and by which they are knowne . Hence then appeares the Circle betweene election and scripture ; whether shal be first knowne , and be as the meanes to know the other . Shall Election ? That cannot be , because it must be knowne by fayth ; fayth by the spirit ; and the spirit by scripture ; then scripture should be first knowne . Shall scripture be first knowne ? That it cannot be , because the vnderstanding of scripture depends vpon the spirit , the spirit vpon fayth , and fayth vpon election ; therfore election must be first known . Scripture therefore must be first knowne , as the meanes to know the spirit , fayth , and election ; and election must be first knowne as the ground of all fayth , spirit , and scripture . Scripture therefore must proue election , as the meanes to know it ; and election must proue scripture , as the ground of the true vnderstanding of it : as the premisses must proue the conclusion , and the conclusion the premisses ; as Maximilla did proue Montanus , & Montanus Maximilla to be Prophets ; as Manes did proue his fundamentall Epistle to be Apostolicall , and the Epistle him to be an Apostle . Scripture therefore must be first knowne before election , and election must be first knowne before scripture , both first knowne , and both meanes to know first ech other . If both be first , which shal be last ? If both go before , which shall follow after ? Let any Protestāt by his spirit vnfold this ridle , solue the argument , & so leaue leape out of the Circle . And thus much of the third Circle , and circular manner of proceeding betweene election and scripture . SVBDIV. 4. The Circle betweene the Spirit of euery man , and a generall Councell . FOVRTHLY , one Circle more , which I obserued out of Caluin in his Commentaries vpon S. Iohn vpon these wordes Try spirits , I cannot omit , because it is notorious and important , as being betweene spirit and spirit , that is , betweene the spirit of euery priuate person , and the spirit of a generall Councell : and with it I will close vp this Chapter of circular absurdities . Caluin in the foresaid place affirmes , 1. though against himselfe , and his owne fellow Sectaries , That many false Doctours do belye , and counterfeit the title of the spirit . That , Mad men ryse vp who rashly brag that they are endewed with the spirit . That , They are fooles who amazed at the empty sound of an honourable title of the spirit , dare not inquire after the matter it selfe . That , Many boast of the spirit , yet do come in their owne priuate name , and do speake out of their owne proper sense and meaning . All which is true , but proper to the Protestants . 2. He sayth , Because of these so many false and counterfeit spirits , he enquires how we shal proue , and try these spirits ? To which he answers , that they who assigne the word of God as the meane and rule to discerne these spirits , Neque nihil , neque totum dicunt , say somewhat , but not all . For except ( sayth he ) we haue the spirit of prudence , it will little or nothing auaile to haue the VVord on our fingers end , whose interpretation or sense is not certaine to vs. Therefore according to Caluin , the scripture alone is not the complete rule or meanes to try spirits . What then ? 3. Therefore he sayth : Euery priuate man hath power and freedome to iudge of spirits , that is , euery faythfull . The faythfull therefore by their priuate spirit shall try and iudge of spirits . But heere he obiects , if so , then there will be no certainty of fayth , but all Religion will perish , because there are so many mad spirits which brag of themselues that they are the spirit of God , that , Quot , capita tot sensus , how many men so many opinions . What then must be the remedy ? 4. Therefore he admits , that the publike iudgment of the Church , and the determination of an holy Councell , is necessary to suppresse mad spirits , and to settle vnity . This is well ; for so haue Coūcells some authority : but how farre shall al men , and their priuate spirits be obliged to rely themselues , and rest their iudgment vpon this determination of the Councell ? Shall there be a pause , and rest of triall , and all spirit heere rest , and be silent ? No surely , that he will not adm●t . Wherefore 5. he addes , and concludes ( in which he ouerthrows all ) that God will not haue vs tyed to the decrees of euery Councell , though holy and pious , because ( sayth he ) it may be they did not call rightly vpon God , & it is certaine that they for the most haue erred . What then ? Heere must be an examen of the Councell , that the spirit of it may be tryed . The Councell therefore which was made iudge , must againe be iudged : but by whom ? By euery faythfull man who by his priuate spirit hath , as before , power and liberty to try all spirits , euen of Councels ; and to call ( as he sayth in another place ) in question all spirits of all Prelates , Bishops , and Councels to the rule of gods word . Loe heere his circular vaine & deluding manner of proceeding . There are many mad and bragging spirits ; it is true . These spirits must be tried : it is true . The Councell is the fittest , and surest meanes to try them ; it is true . But what ? Shall this Councell which hath power to try & iudge of these spirits , be againe tryed and iudged by euery one of these spirits , which will ( as all will ) Iudge it selfe the spirit of Prudence ? According to Caluin it must . Then which , what is more fond or friuolous ? What more circular and endlesse ? That which tryes shall by the same be tried againe . He that did iudge shall , by him whome he iudges , be iudged againe . The Councell shall try and iudge euery priuate spirit , and euery spirit shall try and iudge againe the Councell . And why ? Because forsooth , it may be doubted whether the Councell did rightly call vpon God. As though forsooth , the same may not as well , and much more , be doubted of these priuate spirits ? Among which are so many mad , foolish , and bragging spirits which need a tryall , and that by a Councell , as is graūted . Surely if this be admitted , then are tryalls endlesse , and circles will runne on forward & backward in infinitum . The Councell shall iudge the spirit , and the spirit shall iudge the Councell againe , and the Councell it againe ; and so againe and againe without end , one shall iudge and re-iudge another . If this be not a Circle , what is ? If this be not a worke endlesse and infinite , what can bee ? If this be not a meere illusion , and deluding of man , and a ground groundlesse , a question endlesse , a Circle infinite , & a proceeding vaine and senselesse , ( in which yet the Protestants proceed in their grounds of Fayth ) I will refer it to the iudgement of the indifferent reader : and so conclude that the Protestāts run in a round of Circles , prouing one thing by another , and this other by the same ; and that in the first grounds & principles of their Fayth and saluation . THE PRIVATE SPIRITS AVTHORITY To iudge of Controuersies of Fayth , confuted by Doctrinall absurdities following vpon it , against Fayth . CHAP. IX . Idolatry and Heresy compared ; and of foure heads and origens of all late heresies proceeding of the priuate Spirit . SECT . I. IN the last Chapter we haue shewed the Circular absurdities which do follow vpon this priuate Spirit , in the proofe of Protestants groundes of their Fayth and saluation . In this we are to proceed to the Doctrinall absurdityes , which follow vpon the same against all faith , piety , and reason . Wherein first we will lay downe the principall points of the Protestant fayth , and the consequences ensuing vpon it ; and afterwardes we will shew what absurdityes do follow , first in generall , out of the same heades and doctrine ; next what in particuler do follow , 1. Against the articles of the Creed , and all fayth . 2. Against the petitions of the Pater noster , and all hope and prayers . 3. Against the ten Commandements , & all morall vertue & good life . And lastly by comparing the Catholicke and Protestant doctrine togeather , we wil shew how the one doth giue all honour and glory to God , to Christ , to his Saints , his Church , his Sacraments , his law , his grace , and to man also : and that the other doth as much derogate and take away all honour , and giue all dishonour to the same . Which , that we may the better vnderstand , we may cōceaue how the Diuell ( that Rebell against God , and the enemy of man ) as he labours by all meanes to auert man frō the loue of God , and to conuert him to the loue of the creature : so his chiefe desire is to depriue God of his honour due to him , and to deriue the same to his creatures , thereby to draw man to an affectation of Deity , to rob God of his honour , and to giue it to man. Thus in paradise he perswaded our first Parents , that they should be as Gods , as himselfe had before in heauen attempted to be like to the highest . For this end this Pluto or Lucifer , of his Proserpina , that is , Infidelity his spouse , begat two daughters ; the first and eldest is Idolatry , the next and second , Heresy . Idolatry he begat in the law of Nature , which raigned long , from soone after Adam vntill some yeares after Christ . Heresy he begat in the law of Grace , which presently after Christ rebelled and sought to tyranyze against Christs Church . Idolatry insteed of one God made many , and the true honour of one God diuided to many false Gods. Heresy , insteed of one fayth , introduceth many false opinions , & diuides the vnity of Christs Church in many sects . Idolatry , was ingendred , as snakes of dunge , out of the corruption of vertue and piety , and out of the increase of lust , ambition , and cruelty . Heresy , in like manner sprung vp out of disobedience , pride , and lust , & being like ( as one egge is to another ) to Idolatry , of one Viper begat another ; of one Heresy , many , till at length a whole brood and sinke full of viperous Heresies , burst out and infected a great part of the Christian world . When therefore , by the light of iustice Christ Iesus , Idolatry the elder sister , & with her the long night of Pagan darknesse was expelled ( according to that of Apollo , Me puer Hebraeus diuos Deus ipse gubernans , cedere sede iubet tristemue redire sub arc●m ) and the true light of Christian verity & piety shined in the Church of Christ , then began the second sister Heresy , as an obscure mist , to couer the sunne of true fayth , and to bring in a new darkenes of nouell and erroneous opinions into the Church of God. And as Heresy is a kind of idolatry , both being vipers of one venter , or rather idolatry it selfe ( for so do S. Cyprian , Tertullian , Hierome , Augustine , and other Fathers expresly tearme it , because not only the authour , but the worke being all one and the same , Heresy doth frame out of mans braine a new Idoll of false opinions , and proposes them as diuine reuelations from God , whereby it either detracts from Christ and his truth , which is simple , totall , and indiuisible , some point of verity ; or els addes to the same some falsity , in the same manner as Idolatry takes from God his true deity , and honour due only to him , and giues the same to man to whom no deity or Godhead is due ) so this heresy , following the stepps of Idolatry , hath in this our late age made the same manner of beginning & progresse as Idolatry did in the first age . Wherefore it will not be amisse to obserue the manner , and to compare the progresse and fruit of both . First therefore Idolatry , the first borne of Satans imps , & the greatest enemy of God , hauing raised vpon earth a generall commotion and rebellion against the only true God and Lord of heauen and earth , and wrought in man a conceit of deity and an affectation of the diuine excellency , thereby to depriue God of his only and all due honour , and to deriue the same vnto man his creature and vassall , did first feine in the mindes of men an imagination , that before the world was made , all was a Chaos ; that this Chaos made to it selfe finem & fundum , a depth & a bottome , like an egge , which being sitten and hatched , brought forth a man-woman called Planeta ; this man woman broughr forth substance , motion , and generation ; of these was begot Caelum and Terra , Heauen and Earth . Heauen begat six men called Titans , that is , Oceanus , Ceus , Tyus , Hyperion , Iapetus , and Cronus who was Saturne . The earth begat six women , Thya , Rhea , Themis , Mnemosyna , Thetis , and Hebe , which marrying one to another , of Saturne and Rhea were borne Pluto , Neptune , and Iupiter . Saturne receauing from some Oracle , that he should be expulsed by his sonnes , deuoured Pluto and Neptune , & intended to haue done the like to all his male children , but Rhea to saue Iupiter , gaue a stone insteed of the child , to be eaten by Saturne , which stone being deuoured thrust out of Saturns belly Pluto & Neptune , the one into Hell , the other into the Sea , wherby they were made Gods , Pluto of Hell , and Neptune of the Sea , and Iupiter being sent by Rhea his mother to Heauen , was made the God of heauen . Thus were Saturne and Rhea made parents of Gods , and Iupiter the chiefe God ; this Iupiter was notorious , first for cruelty , for he not only killed his Vncles the Titans , and deuoured his daughter Medea , and tormented his sonnes Tantalus and Titius , but also butchered and tormented his owne Father Saturne ; secondly , for lust , he passed so farre , that by incest of his owne sisters Iuno and Ceres , he begot of Iuno , Vulcan the God of Smithes , and of Ceres , Proserpina the Queene of Hell , as likewise out of his owne braine he begat Minerua , and out of his thigh Bacchus . Also by adultery of other mens wiues , he begat Mercury of Maie the wife of Atlant , Apollo , and Diana of Latona the wife of Cea ; the graces Thalia , Euphrosine , and Aglia of Hermion the wife of Cleanus ; Eudimion of Phenissa the wife of Alphion ; Musaeus of Helena the wife of Pandion , with many others . Not thus content he transformed himselfe into diuers shapes , as of an husband , and begat of Alcmena , Hercules ; and of Cassiopeia , Andromedes ; of a Sheepheard , and begat of Mnemosyna the nine Muses ; of a Satyre , and begat of Anthiope , Amphion & Zetas ; of an Eagle , and begat of Egina , Eacus ; of a Vulture , and begat of a Nymphe the Palisci in Sicily ; of a Swanne , & begat of Hellen , Leda , and of a Goose , Nemesis ; like a Bull , he begat of Europa Minous , Rhadamantus & Sarpedon ; like a Beare , he begat of Mantea Arctos ; and like a pismire Mirmedon of Euradremusa ; being also transformed and shewing himselfe as a starre he begat Castor and Pollux of Leda ; as Gold , Perseus of Danae ; as a Shower of raine , Ganean of Manta . Thus a man as wicked as great , was made the greatest God , & his chiefe actions of wickednes , cruelty , parricide , incest , adultery & fraud , were deifyed for diuine . And as the God Iupiter , so also the other Gods begat younge Gods , and made them like themselues Gods ; thus Neptune of a Sea-nimph begat Tritō , of Amphitrite the Cyclopes , Brontes , Sterape , & Pyracmon . Thus Venus had by Vulcane , Cupid ; by Bacchus , Priapis . Thus Mars begat Cygnus , Apollo , Phaeton &c. And so the Gods begat so thicke and so fast young Gods , that the number of the Gods increased , according to Varro to the number of thirty thousand , according to others , to many more , yea to an infinite number . For when thus Idolatry had once taken roote in mēs imaginatiō , it grew vp to that height that it made Gods some greater , some lesser , some of men , some of women ; as of the greater Gods of men , Mercury , Mars , Neptune , Saturne , Ioue , Vulcan , Apollo . Of women , Iuno , Vesta , Venus , Ceres , Minerua , Diana : as of the lesser Gods , Bacchus , Eolus , Hercules , were men-gods ; & Thetis , Aurora , Bellona women goddesses . And it made Gods and adored with diuine honour , not only good men , but bad also , and them for their bad actions , as Iupiter for his former vices , Saturne for parricide , Mars for cruelty , Mercury for fraud , Venus for lust , Iuno for enuy , and dedicated to them , in signe of diuine honour , certaine Creatures , as to Iupiter a Goat , to Diana a Hart , to Ammon a Ramme , to Ceres Corne , to Bacchus Wine , to Vulcane Fire , to Osiris Water , and to others a fish &c. from which creatures in honour to them , they did either alwayes , or at certaine tymes abstaine . Likewise they honoured their sepulchers , as the monuments of Gods , as the Syrians did that of Adonis , the Aegyptians that of Osyris ▪ the Troians of Hector , the Lenconissi of Achilles , the people of Pontus that of Patroclus , and the people of Rodes that of Alexander the Great . Thus did Idolatry deify bad men and women , and for their bad actions make them Gods , and giue them diuine honour : thus it made Gods some common for all , some speciall for particular actions , and occasions . Of the speciall Gods it made Esculapius a God of the sicke , Februa a goddesse for agues , Pauor a God for courage , Bacchus for drunkenes , Siluanus against dangers in sports , Meretrix for harlots , Fessoria for trauellers , Fortuna for good lucke , Simula for good memory , Quies for rest , Murcia for fatnes , Genouia against slouth , Thetrica for actions and comedies , Esculanus for gold & siluer , Pecunia for mettals , Iugatinus against thunder , Tutellina against haile , Flora against frost , Rubigo against wormes and locusts , Agrestis for the fields , Pelonius against the enimies of the earth , Spinenis against weeds in corne , Segetius for sowing corne , Matura for ripening corne , Ruana for reaping corne , Belus for warre , Victoria for victory , Honorius for Inne-keepers , Lamentina for dore-hammers , Cadrea for dore barres and hinges , Cloatina for the priuies . And which is most to be admired , this Idolatry so far deluded the wise & valiant Romans , that it perswaded them to build temples & offer sacrifice to these Gods and goddesses for any commodity or necessity , as to Volumnus & Volumna for espoused persons , to Cantius for wise children , to Lucina for safe child-bearing , to Opis for the child new borne , to Vaginatus to keepe it from crying , to Ganinus for safety of it in the cradle , to Runinus for good sucking and nursing , to Stellius to preserue it from lamenesse , to Adeon that it might loue the mother , to Mentalis that it might be witty and studious , and to Berecinthea the mother of all these Gods. And one of the Romans a Philosopher most famous in Camillus time among thē for his piety & temperance ( for it is said of him that for sixty yeares ( he liued 113. ) he neuer went out of the walles of Rome , neuer was heard speake idle word , neuer spent idle hower , neuer had contention with any , neuer was noted of any publicke crime ) by name Bruxellus did so increase and multiply the number of the Gods in the citty of Rome , that whereas he found only fiue Gods receaued ●mong them , that is , Iupiter , Mars , Ianus , Berecinthea , & Vesta , he left among them 2800. as many as there were families . Thus did Gods multiply and increase among that warlike people , euery family hauing a speciall God , and many still new Gods vpon any new occasion . Neither did this Idolatry thus rest , but proceeded on further , first to deify and make Gods of the passions of men , as of Ira , Fuga , and Voluptas , which they adored ; next to giue diuine honour to beasts , yea and to sensles creatures : thus did whole nations worship for Gods the Philistines Dagon a fish , the Egiptians Apis an oxe , the Babilonians a dragon and golden statua , the Israelites a golden calfe and a brasen serpent , the Persians the Sunne , the Acacians the Moone , to which they offered sacrifice in like manner , as the Romans did to Iupiter , the Grecians to Iuno , the Africans to Mars , the Macedonians to Mercury , the Corinthians to Apollo , the Armenians to Bacchus , the Ephesians to Diana . Quis furor est , quae tanta animas daementia cepit , Vt volucrem , turpemue bouem , toruumue Draconem , Semi-hominemue Canem , supplex homo pronus adoret ? sayth Sedulius . Thus did others for want of greater , adore as Gods , some ( as the Chaldeans ) the planets of Saturne , Iupiter , Mars Sol , Venus and Mercury ; others ( as the Grecians ) Oceanus of the sea , Stix & Acaron of riuers : others ( as the Egyptians ) Eolus of the winds , Herbes in the garden , as of Leekes , Garlike and Onions , yea saith one , the basest wind , Crepitus ventris . Felices gentes quibus hac nascuntur in hortis . Numina . — saith Iuuenall of the Egiptians . Of diuers of which in holy scripture mention is made , as of (a) Asteroth the goddesse of the Sidonians , of (b) Baal the God of the Samaritans , of (c) Belphegor the God of the Moubites , of (d) Beelzebub of Acaron , of (e) Chamos the God of the Moabites , (f) Rhemnon of the Syrians , of (g) Norgal of the Cutheans , (h) Micha in mount Ephraim , (i) Priapus the God of Maaca the Mother of Asa , (k) Hercules the God of the Tirians , (l) Adonis of the Israelites which many others . In al which this Idolatry , as we see , ouerflowed so farre the bankes of all reason and religion , that hauing once made a breach , and robbed God of his honour , it bestowed the same vpon the vilest & meanest sort of creatures , and that so vnreasonably and senslesly that it is a wonder , how men of reason could be so void of reason as to beleeue , professe and follow it . This was the proceeding of Idolatry . Heresy in like manner , as the second impe of Sathan which succeeded Idolatry , and was raysed of her ashes and corruption , that it might the better sow the seed of infidelity , and roote it selfe stronger in worldly and carnall affections , did in imitation of her elder sister Idolatry , seeke to rob Christ Iesus of the verity of his diuine reuelations , and his spouse the Church of the sincerity of true fayth and Religion , and transferred the same vnto erroneous and hereticall falsities . For which it inuented and framed in mens conceits an opinion of a priuate spirit which it made the mother and deuiser of all errours and heresies ; of which as in the primitiue ages of Christs Church it begat in the braine of Manes , Marcion , Sabellius , Arius , Macedonius , Nestorius , Eutiches and others the wicked errours against the B. Trinity , of one God & three Persons in the Deity , against the sacred Incarnatiō of one person , and two natures in the person of our B. Sauiour Christ , by which , as by so many bastardes of impiety , such an infinit brood of heresyes haue since that tyme beene ingēdred in the Christian world , that the increase of thē hath filled , or rather defiled a great part of the East Church both in Asia & Africke , and left behind them the stincke of no fewer then 300. rotten heresies , and hereticall opinions : So also in this last age of Christ it begat in the braines of an Apostata Frier Martin Luther , which it coupled with a like Apostata Nunne , and of other Apostataes , Bucer , Martyr , Bale , Knox &c. whome it wi●ed in like incestuous bed of double Apostacy , and of all sort of impurity , such a number of brats or rather vipers of hereticall opinions , and errours , as neither the number of them can be recounted ( of which some haue found out 300. and more ) nor can the mischiefe of dissention and cruelty be conceaued , with which they haue pestered the most florishing Kingdomes of Europe , and brought in an horrible confusion and desolation in place of former piety and religion . In which we may obserue , that as Idolatry made Chaos , or confusion the mother of all ; so hath Heresy made the priuate spirit ( which is nothing but a Chaos , or confused conceit which euery one hath of his owne opinion ) the mother and conceauer of all hereticall opinions . As Idolatry diuised that out of Planeta the Man-woman , or fruit of Chaos , issued Heauē and Earth , and of them so many Gods & Goddesses ; so hath Heresy caused , that out of the commixtion of a Friars and Nuns concupiscence , such a number of hereticall opinions , and wicked practises should receaue their origen and progresse . As the Pagans made Iupiter , a man of life most wicked and exercised in all practise of cruelty , and incestuous carnality , a God , and the chiefest among the Gods ; so do the Protestants canonize Luther , a man of a most carnall , proud and enuious both disposition & course of life , as an Apostle , an Euangelist , a Prophet , and a man of God. As Saturne the false God by Idolatry was made the Father of many Gods , chiefly of three , Iupiter , Neptune , and Pluto , who also begat many petty Gods , and filled the world with many innumerable false Gods , whereby adoration was giuen euen first to men , then to the basest and meanest creatures : so Luther the false Apostle and Prophet , by the instigation of his priuate spirit , did beget and deuise foure most monstruous imps of hereticall doctrine and impiety , out of which as so many vipers , such a number of erroneous and wicked opinions haue flowed , that the light of true fayth and Religion hath beene obscured , and the beauty and splendor thereof hath beene attributed to most false errours & fond heresyes . And thus hath Heresy succeeded and imitated her elder sister Idolatry . Now these foure heades or principall heresies , which the priuate spirit , the eldest daughter of Heresy , did beget in Luther , and his followers braines , and out of which as sequels issued such a number of falsities and heresies , are these . The first is , that the Church and Bishop of Rome is fallen from being the spouse of Christ , to be the very Antichrist himselfe , as wholy opposite to Christ , and corrupted with all abominable errours of idolatry and superstition , out of which haue issued these and such like brats of heresy , that therefore the visible and knowne Church was latent , inuisible and not extant for many ages , and that true fayth and doctrine was banished from the same visible Church , which was only the Roman Church , and that for many ages , some of them say six , some ten , some twelue , some fourteen ages , euen since the Apostles tyme , all which tyme , truth lay smothered , ouerwhelmed and buried in the dregges of Antichristian errour , superstition , and idolatry . That all the Councels Prouinciall or Generall , were the assemblies of Antichrist . All the Fathers , and Doctours were deceaued and subiected to Antichrist . All the Christian people , Princes , or Prelates , liued in the externall obedience of Antichrist . That no lawfull mission or vocation , no right ordination or consecration , no continuall succession or deriuation of Pastours was for all this tyme to be found in the Church . That no preaching of the word of God , no administration of Sacraments , no offering of sacrifice , no saying of seruice , no discipline of Church orders and gouernment , was holy and lawfull for so many ages , till God extraordinarily raysed vp Martin Luther , and by his spirit reformed all . Whereupon , since that tyme hath ensued , as the fruits of the wombe of this priuate spirit , and new doctrine , all neglect and contempt of Church orders , lawes , or obseruances , as of Masse , and Mattins , of fasting , and festiuall dayes , of single life and chastity , of obedience , and pouerty , of pennance , and mortification , of confession , and satisfaction , of benedictions , and peregrinations , and of all Workes of austerity , piety , and deuotion . Hence hath ensued all rapine , & robing of Churches , Church-goods , and Church-ornaments , all destruction of Monasteries , and Religious houses , all prophanation of holy thinges , all cruelty against Priests , & Religious men , all incestuous and sacrilegious lewdnesse against vowed persons , all rebellion against Princes for Religion , all contempt of them , and their lawes as not obliging in conscience , and all liberty of life and manners , to practise whatsoeuer profit , or pleasure proposed as most plausible to euery mans humour , and disposition . The second and next ofspring of this spirit was Iustification by only fayth in which as they all agree in generall ; so it hath beene the mother of many notorious new impietyes , from whence , as out of a Troian-horse , issued these and such like prophane paradoxes ; as that this fayth is a sole fayth , not informed with charity or good workes , (a) a speciall fayth , assuring certainty of saluation , a perpetuall faith neuer lost , a rare fayth giuen only to the Elect , a fayth couering , not curing sinnes , imputing , not making vs iust , apprehending , not possessing the iustice of Christ . A faith that admits no good workes , no merit , no profit , no necessity , yea no possibility either of being iustifyed by any , or of hauing power to do any good workes at all ; because all works , euen the best workes of the best men , are sinnes , and that mortall , deseruing eternall damnation , though by fayth not imputed to the elect . Hence it is , that the keeping of the law is impossible , that no lawes oblige in conscience , that grace is not sufficient , that man hath no free-will , and cannot but sinne and offend , that Sacraments are not instrumēts and meanes , but seales and signes of this iustice , and iustification by fayth ; that Baptisme is to be giuē only to the faithfull , and children of the faythful , that the Eucharist is a signe or figure of Christs body , receaued only by the faythfull , & Elect. With many such like , which hang vpon the former principle . The third , and next borne impe of this spirit , is the doctrine of Originall sinne , which against the Pelagians , Luther admitting , did yet , against the Catholike Church , maintaine to be naturall Concupiscence , which in the state of corrupt nature remaining in man , is very Originall sinne it selfe . This Originall sinne , say they , doth corrupt and infect the whole man , and all , and euery action in man proceeding from it with sinne , doth cause that a man in all , euen in his best actions doth sinne , and can do nothing but sinne ; and so can neither merit by any good worke , nor satisfy for any sinne , doth hinder all internall grace , and iustification , which should abolish sinne , & doth take away all ability of free-will , all possibility of keeping the Commandements , or so much as any one of them ; all obligation to performe any precept of the loue of God , or man , morall or diuine ; and so all endeauour and labour to do pennance , to seeke perfection , to take vp the crosse of Christ , and mortify our passions , and follow him , as being needlesse , fruitlesse , and impossible by the infection of this concupiscence , which they make to be originall sinne . The last and youngest bastard-brood of this spirit , is the doctrine of predestination , of which though Luther layd the egge ; yet because Caluin did hatch the brood , & maintaine aboue any other before him , it is imputed to him as the first hatcher of it , and as his bastard , is by many Lutherans and Arminians reiected . The doctrine of which is this , that God out of his absolute and irrespectiue will , as he predestinated , ordained , and created some to saluation , so by the same will he like wise predestinated , ordained , and created others to damnation ; the one because it was his will that they should be saued ; the other meerely because it was his will ( without any fault , sinne , or demerit in them foreseene ) that they should be damned . To which damnation that he might bring them , he did for that end create them , and ordained that first Adam , then all his posterity should sinne , that for this sinne he might execute his sentence of damnation ; for which end he did cause Sathan to tempt them to sinne , to moue and force them to sinne , yea did himselfe take from them all liberty not to sinne , and worke in them immediatly by his operation all their sinne , and obdurate them in that sinne ; and for that end that they should haue no remedy or help against sinne , he denyed them the benefit of the death of Christ , and his merits , the benefit of vocation to grace , of sufficiency of grace , of iustification by grace , or of glorification by the meanes of grace , to all those whome he had thus appointed to damnation , and to sinne . On the contrary , to them whome he had ordained to be saued , he ordayned likewise the death & Passion of Christ as a meane for that end to them only , and by it gaue effectuall vocation , sanctification , and glorification to them only , and of these only ( who are his only children ) he maks his Church . To these only , let them do what they will , he imputes no sinne , but couers all their sinnes with the cloake of the iustice of Christ , accounts them iust , and notwithstanding all their sinnes , loues them as his children , esteemes them as his darlinges , and enthrones them as heires in his Kingdome of heauen , among his Saints and Angels . All which and such like opinions in number infinit , and in impiety horrible , as so many swarmes of locusts and gnates , engendred out of the corruption of all good christianity , and conceaued in the wombe of double Apostacy , and sacriledge between a Frier and a Nunne , by the heat and smoke of this fiery spirit of frensy , haue as so many clouds shaddowed the light of true Fayth , as so many Foxes deuoured the Lambes of Christs sheepfould , as so many rootes of ill weedes ouergrowne and choaked the haruest of Christs fields , and as so many vipers poysoned the soules of an infinit number of Christians : Whereby is left nothing , but ruine and vastation of all ancient monuments of piety , nothing but horrour , and confusion in all discipline , and orders of Religion , nothing but impiety and desolation of all Fayth and beliefe in many flourishing kingdomes of Christianity . Of which as any one in former ages would haue sufficed , as a plague , to haue infected any Country with heresy ; so al of them compiled in one bundell , can bring no lesse then a general mortality of all goodnes in so many Countrys infected by thē . Of absurdities which follow vpon the first head , of contempt of all Church-authority , and relying vpon the priuate spirit . SECT . II. BVT let vs proceed and consider in particuler what fruits and consequences , and what absurdities , contrary to all reason , honesty , and piety do flow , and follow out of these principles & positions . And first to begin with their first principle , and the issue following from it , which is their contempt of Church-authority , their condemning the Roman Church , as Antichristian , and theit bold affirming the true Church of Christ , for so many ages , to haue decayed , & perished , and to haue beene inuisible not knowne , & wholy ouerwhelmed with errours of superstition , idolatry , & Antichristianity , 1. It followes that for so many ages , that is , 8.10.12 . or 14. as before , was neither true Church or congregation , neither lawfull Pastours and Preachers , neither right Sacramēts or Sacrifice , neither any diuine seruice or worship of God among any visible company of people in any part of the Christian world . 2. It followes , that in all those ages , all the Fathers and Doctours , all the Bishops & Prelates , all the Confessours , Virgins , and Martyrs , and all the Councels generall or prouinciall : that all the foure Doctours of the Latin Church , and the rest with them , al the Doctours of the East Church , & all the learned among thē , all ancient Bishops of the Primitiue church , & al the Cleargy vnder them , all the foure first generall Councels , and the other twelue after them , with the prouinciall Councels confirmed by them , & the Bishops , and Confessours in them ; that all the Holy Virgins , Confessours and Martyrs in tyme of most of the ten persecutions , and of the Arian , and image-breaking Emperours ; that all the Emperours of Rome , Constantinople , or Germany , of the East or West , all the Kinges of Italy , Spaine , France , England , Scotland , Swethland , Denmarke , or Poland , all and euery one , who before Luther were Christians , and professed the christian Religion ; that all these with the people , who professed the same Christianity with them , & vnder them , were all seduced by a false fayth , and false Christianity , and all liued and dyed in the seruice , not of Christ , but Antichrist . Into what heart of any Christian can it enter , that for so many ages , no Doctour with his penne , no Prelate out of the pulpit , no Cōfessour in prison , no Martyr at his death , no Councell by their decrees , no Emperour with his sword , no people , or Pastour in any parish should haue publikly professed ▪ maintayned , and confirmed the true fayth of Christ , and true doctrine of saluation , but all of Antichrist and damnation . Thirdly , it follows that all the predictions , and prophecies of the prophets before Christ , all the promises and assurances made by Christ himselfe , or by his Apostles to his Church , either of the extension , and amplitude of Christes Church from sea to sea , from North to South , to the vttermost end of the world , to all people and nations , to all Iles and Kingdomes , to all Kinges and Princes , or of continuance & succession of the same as long as the Sunne & Moon shall endure , from Sabaoth to Sabaoth , from age to age , frō generation to generation without interruption , or discontinuance from that tyme till the worlds end ; or of the Holy Ghosts assistance , and continuance with it , as the Pillar , and ground of truth against all the waues and stormes of the sea of this world , against all the swordes and violence of persecutors and Tyrants , and against all principalities and powers the gouernours of this darknesse , and the very gates of hell it selfe : It followes , I say , that all these predictions haue beene false , and not verifyed , as Castalion , and Dauid George both Protestants , conuinced by experience of the not being of a Protestant Church , haue confessed ; it followes that the Prophets of the old Testament who foretould them , were false , not true Prophets , that the Apostles of the new Testament who confirmed them , were vnlawfull and faythlesse messengers , and that Iesus Christ who planted , watered , & promised to giue increase to this his Church , was not the only true omnipotent God , but either a false deceauer , who promised that he knew should not be performed , or els a weake worker , who could not performe that which he had promised , to wit , this amplitude , succession , and firmity of his Church , thus wholy frustrated and made void , according to the former principle and doctrine . All which is wikedly confessed vpon the former groundes by Dauid George , Ochinus , and others . Fourthly it followes , that Turkes , Iewes , and Gentils haue had a more flourishing state of a Church , Kingdome , and Professours , as hauing beene more visible , potent , and dilated , for many continued ages , in many distant partes of the world , then the christians , who haue had neither Prince , Prelate , people , or scarce any publike Professours of true Christianity , for one age together , vnder any one King , in any one prouince of the world . That Mahomet , and Antichrist or the diuel by them , did with more prudence , and power with more piety , and policy , establish , enlarge , & protect their faith and common wealth which so long continued , then Iesus Christ , who is true God and man , did , or could do his faith and Church , which so soone after his departure erred , failed , and decayed . Where is the greater glory of the second temple , (a) then of the first ? Where is the (b) ends of the earth giuen to it for a possession ? Where are the (c) Kings and Queenes who as nursing fathers , are to haue protected it ? Where are the people and nations , who with the (d) gold of Arabia and Saba were to haue inriched it ? Where are the Iles , and kingdomes who from the vttermost (e) ends of the world were to haue waited vpon this Church of Christ , more then any other of Iews , Turks , or Pagans ? What , was Christ lesse true , lesse good , lesse faythfull , lesse able and potent , in the establishing , and preseruing his kindgome , then were Moyses , or Mahomet , Cyrus , or Romulus in setling and enlarging their Synagogue , Sect , or Common-wealth ? Surely it followes ( O horrour and blasphemy ) if these positions , and points of the Protestants priuate spirits doctrine , were true and warrantable . Of absurdities which follow vpon the second head of sole Fayth . SECT . III. SECONDLY , Out of the second principle , and doctrine depending on it ( which is that a man is iustified by only faith , which is a faith , speciall of euery one 's owne predestination , iustification , and glorification ; so certaine , and so sure as that there is a God , or that Christ is saued ; so perpetuall , that it can neuer be lost , and peculiar only to the elect , depending vpon their priuat spirit , and the rest before mentioned ) it followes , First . That a man is not only without all doubt , or so much as any feare , certaine of his predestination past , iustification present , and glorification to come , but also that he is more certaine of it then he is of the B. Trinity , of the Incarnation , Passion , Resurrection , ascension , and coming of Christ ; which he belieues only by a faith not supernaturall , and diuine , but historicall , generall , and common , as they say , to the reprobate and diuels ; yea more certaine , then Iesus-Christ was of his saluation , whom they affirme to haue feared , doubted , distrusted , and despaired , before his death of his saluation , as is afterward shewed . Yea as certaine must they be , as certaine they are that God is one God , or that Iesus Christ is in heauen or , as if Iesus Christ were present , and so told them ; which are their owne words , and comparisons , which is both absurd and impious : absurd , because they haue scripture to auouch the being of one God , and the saluation of Christ ; but which auouches to euery mā this his saluatiō in particular they haue neither scripture nor reason : Impious , because what greater impiety , and blasphemy can be conceaued , then to make Christ , God and man , doubtfull of his saluation , and themselues , sinfull and wicked wretches , certaine of theirs ? Secondly it followes , that euery Protestant may , and must by faith belieue as certaine , that , of which neither authority of scripture , testimony of Church , or euidence of reason doth yield any argument of certainty ; but only his owne priuate spirit and conceit doth suggest , and perswade this certainty of euery one his owne iustification and saluation ; and yet that the same Protestants may doubt , yea refuse to assent and belieue such articles of faith , as both expresse authority of Scripture , euident proposition of Church and confessed testimony of auncient tradition , Fathers , and Councels doth fully and frequently deliuer and approue : such are many articles now in controuersy , as Freewill , merit , good works , reall presence , prayer to saints , for the dead , and such like . All which , for example , Caluin and euery Protestant do as firmly ( notwithstanding all the former confessed testimonies ) reiect and condemne , as they belieue the certainty of their owne saluation , which ( notwithstanding that it be not mentioned or motioned in particular , in any such , or the former testimonyes ) they do most vndoubtedly and firmely apprehend and belieue . In which among all absurdities what can be more absurd then without any other reason or testimony , but ones owne conceit , so firmely to adhere to a thing of importance , so vncertaine both in it selfe , and in experience ; and yet not belieue many thinges in themselues so probable , and so mainly by so many testimonies confirmed and approued ? Which what is it els , but to belieue what euery one will , and best likes , & to reiect what he will not belieue , or doth dislike him ; and so to make euery one 's owne will , conceit , or affection the rule of his fayth and beliefe . Thirdly , it followes , that euery Protestant is not only as sure of his own saluation , as he is of Christs , & that he cānot be damned except Christ be damned , which (a) Luther , (b) Caluin , & (c) Zuinglius expresly , though absurdly , hold : but also that he is as iust & holy , as any Confessour , Martyr , Apostle , or the Mother of God , yea euen as Iesus Christ himself . For sith all are iust , according to them , not by any iustice internall and inherent in the soule ; but externall and imputed by Fayth ( which fayth , apprehending the iustice of Christ which was in him , makes it the iustice of euery one in particuler , for which he is accounted iust ) it followes that this iustice of Christ which is equally imputed to all the iust , doth equally couer all sins , maks equally iust all persons , yea all as iust as Iesus Christ , whose iustice is theirs , and with whose iustice they are equally couered , and thereby counted equally iust before God. Whence ensues , that all are as iust at the first instance of their iustification , as Christ was both at first and euer till his ascension , and that they cannot increase in iustice , & be made more iust , and iustified still ; because from the first instant of their iustification they haue all the iustice imputed to them , which Christ had euer inherent till his ascension in him , & are as iust at the first as he euer was at first or last . Which , though absurd , senselesse , and impious , yet it hath not wanted expresse defenders among them , as Luther who affirmed all faythfull to be as iust as Peter , Paul , our B. Lady , and all Saints . As (a) Bucer , who affirmed euery minister to be as iust as was S. Iohn Baptist , then whome was not by the testimony of our Sauiour (b) a greater among the borne of women . And (c) Zuinglius , who affirmes that God fauours no lesse euery faythfull Christian then he doth Christ himselfe , and that euery one hath as great right to heauen , as Christ hath . Fourthly it followes , that not only all faythfull Christians , but that all people , whether good or bad , Iewes o● Gentils , Christians or Pagans , yea all who euer haue liued or euer shall liue in this world , shal be all saued as sure as Christ is saued . This is deduced out of the Protestant doctrine , two wayes ; first out of diuers their positions , which by many of them , chiefly by (d) Caluin , are belieued , and taught , as 1. That only fayth doth iustify , and that it being once had cannot be lost . 2. That this fayth is promised to all faythfull and their seed , as it was to Abraham and his seed , & that therefore all the children of the faythfull are sanctifyed in their Mothers wombe , as being within the Couenant made to their Parents and their seed , as Caluin stifly maintaines . 3. That the Sacraments , and chiefly Baptisme , are seales or signes of fayth , and so are to be ministred only to the faithfull , and the children of the faythfull ; for which Farellus at Geneua refused to baptize a child , whose parents were Papists , and Caluin approued the fact . 4. That therfore the children of the faythfull shal be saued , though they neuer be baptized , as the English Catechisme teachs , because they are borne of faithfull Parents , & so are in the couenāt , and sanctifyed before they be borne . If al this should be true , it would follow that , because the couenant and promise of fayth and saluation was made , for example , to Abraham and his seed , & that because Abraham had fayth , was sealed with the signe of fayth , was iust by Fayth , must continue in fayth , and was saued by fayth , that therefore his seed Ismael , and Isaac ; and as Isaac , so his seed Iacob and Esau ; and as Iacob , so all his seed , all the twelue Patriarches his sonnes , were likewise included in the couenant , were all borne of faythfull parents , all sanctifyed in their Mothers wombe , all sealed as faythfull with the Circumcision , the signe of faith , all made iust by fayth , all continued in the same fayth , and so all saued in heauen by vertue of that fayth . And as they , so their seed , and children , and their childrens children , from generation to generation must be likewise included in the Couenant ; be likewise sanctifyed in their Mothers wombe , be likewise sealed with the signe of the Couenant , or Circumcision ; be likewise iust by fayth , continue iust in fayth , and be likewise saued by fayth . And the same which it inferred of Iacob , and his children , and childrens children vnto the worldes end , may also be inferred and auouched truly either more generally of Adam , and all his posterity , or more particulerly of any one faythfull , and his posterity for euer . For if Adam and Eue , or this particular faythfull person were faythfull , iust , and saued , then their children after them , and their childrens children for euer were likewise faythfull , iust and saued , because as the Parents had the promise of fayth made to themselues , and their children ; so their children were borne sanctifyed of these faythfull parents , were sealed with the signe of fayth , Circumcision or Baptisme ; were made iust , continued iust by fayth , & were saued as iust by fayth ; and as these children , so also all their children and childrens children by the same reason were all included in the couenant or promise of Fayth , were al born sanctifyed by fayth , were all to be sealed with the signe of fayth , were all made iust by fayth , all cōtinued iust by fayth , & so are all saued by fayth ; and so all the posterity of Adam , Nati natorum , & quotquot nascentur abillis , as they were included in the promise of fayth made to their parents and them , and therby were all faithfull , and continued and ended all faythfull , so were they all saued . By which it should follow also not only , that all the whole world should be saued and none damned ; but also that fayth , iustification and saluation should descend by inheritance from generation to generatiō as Landes should by entayle , which cannot by any fine or recouery be cut off , sold , or lost . And as they are all thus faythfull , & iust by fayth apprehending the iustice of Christ , and had the iustice of Christ equally imputed to them for their iustice : so are they all equally iust , as iustifyed by the same iustice of Christ , and all equally iust with Christ , as hauing the same iustice theirs which was Christs ; and so are all iust and perfect as any Saint , or Christ , are all as certaine of saluation as any Saint , or Christ , and shal be all as blessed in heauen as is any Saint or Christ , with whome as they had the same iustice in earth , so for the same they shall haue the like glory in heauen . Which absurdity as of all absurdities it is most absurd , so doth it follow out of the same absurd doctrine . Secondly , the same absurdity is inferred out of another of the Protestants vsually receaued position of doctrine , which is , That euery man shall be saued by only Fayth , and that by a speciall Fayth , by which he is bound infallibly to ▪ belieue that he shal be saued if he wil be saued : out of which their receaued doctrine I reason thus . Whatsoeuer euery man in particuler is bound to belieue as an article of Fayth necessary to his saluation , that is true & certaine , whether he do belieue it or no. But euery man in particular is bound to belieue as an article of his faith necessary to his saluation , according to the Protestants , that he shal be saued . Ergo , That euery man in particuler shal be saued , is true & certaine , according to the Protestants doctrine , whether he belieue it , or no. The Maior proposition is true , and not deniable in any diuinity , because all articles or points of Fayth , which all are bound to belieue as necessary to saluation , and vnder paine of damnation , are most certainly true , & aeternae veritatis antecedenter , and before they be actually belieued , whether they be belieued or not by them , who ought to belieue them . For so , that there is a blessed Trinity of three persons & one God , an Incarnation of the Sonne of God , a Resurrection of the body and the like , is certainely true in it selfe , though the Arians , Nestorians , and other Heretikes doe not belieue it , which yet they are bound to belieue as necessary to saluation . Therefore if euery man be bound in like manner to belieue his owne saluation as certainly , and as neccessarily as he is bound to belieue the B. Trinity , Incarnation , & Resurrection , & that as an article of his fayth ; it followeth that his saluation is as certainly true as his Resurrection whether soeuer he do belieue , or not belieue either , or both of them ; and so it is inferred that he shal be saued , as well as ryse againe , though he do not belieue it : which is confirmed , because the obiect of Fayth , or thing to be belieued hath in it eternall verity , before the act of mans Fayth doe conceaue or belieue it , and therefore is belieued because it is and before was true , but is not made true because it is now belieued ; fayth not making , but supposing his obiect , which as it houlds true in the verity of the Resurrection , Incarnatiō , Trinity and others point of fayth which are belieued , because they are true , & are true whether they be belieued or not ; so it must hould true in the verity of euery mans saluation if it be a point of euery mans fayth . For if the certainty of his owne saluation be the obiect of euery mans fayth which he ought to belieue , then the same certainty or obiect is true before it be belieued ; and so it is true that he shal be saued before he do belieue , and true it is whether he so belieue or no. The Minor Proposition or subsumption that according to the Protestants , euery mā is to belieue his owne Iustificatiō and Saluation , is so certaine that it is their common receaued doctrine , that Only Fayth doth iustify , that this Only Fayth is a Speciall Faith , that this Speciall Fayth hath for his only obiect which it belieues , remission of his sins , his Iustificatiō & saluation by Christ , that this beliefe is a diuine fayth , a sauing fayth , as certaine a fayth , as that by which we belieue that there is a God , a Iesus Christ , a heauen or hel , so certaine that it admits no doubt or vncertainty , but includes an infallible & assured confidence of the promises of God to vs of our saluation . Thus sayth Caluin (a) that Iustifying Faith is a certaine knowledge of Gods fauour to vs ; that (b) euery one must vndoubtedly be sure that God is mercifull vnto him . Beza , (c) that Fayth is not to belieue in God , or in the word of God , which Fayth the Diuells haue ; (d) but a firme perswasion of our election in Christ : A (e) certainty by which we are more certaine then of any thing , that life euerlasting is due to vs. Luther , (f) that Fayth is a constant & firme perswasion without doubt or wauering of Gods grace & good will due to vs ; (g) so certaine , that it is aboue all other certainty . Bucer , (h) that Fayth is nothing but a certaine perswasion of our saluation of Christ . The (i) Confession of Auspurge , of Saxony , Luther , Lobecius , Pareus , Whitaker , Reynoldes , Perkins , That a man is iustifyed by belieuing , and that without wauering or feare of his owne infirmity , that his sinnes ere forgiuen , that he is iust , and shal be saued . Yea ( sayth Iewell ) he must be so certaine , as if Christ was present and so told him ; sayth Pareus , as certaine as that Christ dyed for the remission of our sinnes ; sayth Luther , and Zuinglius , as certaine as he is of Christs saluatiō , yea so certaine , that except Christ be damned , he cannot be damned . Whereupon they all hould that the obiect of Iustifying Fayth , is not to belieue that Christ is God and Man , was borne , dyed , and rose for vs , nor to belieue the Scripture and the word of God in it , which is a generall or historicall Fayth , and common to the reprobate , & the Diuells ; but to belieue that himselfe hath his sinnes pardoned him , is iust and shal be saued , and that God is mercifull to him , doth account him iust , and will saue him , the certainty & assurance of which doth iustify him before God. All which may be seene in the Authors owne wordes in D. Smiths Collation . This is that speciall Fayth by which alone Protestants hould that euery man is iustifyed & saued , and without which euery one is damned . Therefore this Faith is necessary to saluation necessitate medij , and as a thing so necessary , doth oblige euery one in particuler vnder paine of damnation to haue it , because by it all are saued , and without it , all are damned . Therefore true is the Minor Proposition , that as according to the Protestants , this faith alone is necessary for euery one to saluation , so euery one is bound to haue , and so to beleeue it vpon paine of the losse of his saluation . Vpon which premises , which in the first moode and figure inferre the Conclusion , followes , that according to this protestant position of Iustification & Saluation , by only & speciall Faith , that euery one whethersoeuer he belieue or no , whether he be faithful or infidel , elect or reprobate , must be saued . Which absurdityas it is most absurd , so is the same more fully illustrated and deduced out of the same principle after this manner : Speciall Faith , or infallible assurance of saluation is necessary to saluatiō , as well to Iudas a reprobat , as to Iames an elect ; and as Iames is saued by it , so is Iudas damned for want of it , according to the Protestants : therefore vnder paine of his damnation Iudas is as well bound to haue it , as Iames is ; because it being a necessary meane to saluation , the want of it is Iudas damnation , as the hauing of it is Iames his sauation . Iudas therfore ( and that which I say of Iudas , I say of all the reprobate ) is as much obliged vnder paine of his damnation , to belieue as an article of his faith , that he shal be saued , as Iames , or any elect is ? But whatsoeuer Iudas and all the reprobate or infidels are bound to belieue as an article of faith necessary to their saluation , as wel as Iames and the elect , must needs be true , and that certainly and infallibly true , whethersoeuer they do belieue it or no : Therefore it must needs be true , that as well Iudas and all the reprobate shal be saued , as Iames and the elect . The fundamental reason of which is this : All diuine Faith ( of which kind , and that the most chiefe the Protestants will haue this their Speciall Faith to be ) depends vpon diuine reuelation frō God , this reuelation supposeth truth in the obiect or thing reuealed , the obiect of truth or thing reuealed , is aeterna veritatis and true in it selfe before it be belieued , and so true whether it be belieued or no. The obiect therefore of this speciall faith , which euery one as well reprobate as elect , is bound vnder paine of his damnation to belieue , and which is the remission of his owne sinnes , his Iustification and saluation ; is , and must be aeternae veritatis , is , and must be true before it be belieued , is , and must be true whether it be belieued or no ; and so it is and must be true , that euery man , as well reprobate as elect , hath remission of sins , iustification and saluation , & it is , & was eternally true before it was belieued , and so is true whether it be belieued or no , and so , that his sinnes are remitted , he iustified and saued , whether he belieue or no. And as there cannot be giuen an instance in any other article of faith necessary to saluation , in which this reason ( which indeed is the ground of all faith ) doth not conuince that the article is true whethersoeuer it be belieued or no ; so no reason , nor answer in any reason according to the same ground of true faith , can be giuen why it should not hold good also in this act and obiect of this Special Faith , which if it be diuine faith must participat of the nature & essence of all diuine faith . Therefore it must follow that either this speciall faith is no diuine faith , but an illusion and phantasy , or if it be diuine , that this absurd absurdity must follow vpon it , that man may be saued without any faith , and that all shal be saued whether they haue any faith or none . Which is yet confirmed further by these two parities , the one diuine , the other humane : the former thus : As the Resurrection of euery man being an article of faith which euery one is bound to belieue , is true , that is , euery man shall ryse againe whethersoeuer he do beleeue it or no : so the Iustification and saluation of euery man being likewise an article which euery one is bound to belieue or else is damned , is likewise true , that is , he is iustified or saued whethersoeuer he do belieue or no. The reason of both is , because remission of sins , iustification , or saluation of euery one , being as well an obiect & article of ones faith , as the Resurrection of euery one is , they are both presuposed as true to faith , not composed and made true by faith , & so both alike eternally true , both alike true antecedent and before the act of faith , and so both true whether they be belieued or no. The later thus : As King Charles for example ( whome God preserue ) is right and lawfull King of England , whether he be by all subiects for such belieued and receaued or no , and the obligation that al subiects haue so to acknowledge & receaue him vnder paine of treason , doth suppose him to be their true King , for else it were not truly treason to refuse him : so all articles of faith , and amongst the rest this of proper saluation , are true whether they be belieued or no , and the obligation that euery one hath to belieue them ; and so this , vnder paine of damnation , doth suppose them , and this to be true , for else could none vnder paine of damnation be bound to belieue either them , or this of his Saluation . Therefore as King Charles his title and right of being King ( supposing that all are bound vnder paine of treason to receaue him ) is good whethersoeuer euery one of his subiects do belieue it , and so receaue him or no : so the truth of euery mans saluation , supposing euery one is bound vnder paine of damnation to belieue it as true , is certaine and infallibly true whethersoeuer euery one do so belieue it or no , and so shall be iustifyed and saued whether they belieue or no. Which absurdity as it is most absurd , so the Protestant principle of sole and speciall fayth , out of which it necessarily followes , must needes be absurd and false . The same absurdity may be inferred , and is seconded by other like absurd positions of some particuler Protestants , as by that position of Zuinglius , who maintained that Theseus , Hercules , Socrates , and Aristides , all Pagans , are equally with Peter and Paul in heauen ; by that of some of M. Fox his martyrs , who as himselfe recordes of them , taught that euen a Mahometan , Turke , or Sarazen may be saued if he trust in God & liue well ; by that of Puccius in Germany , of Syr William Hickman , and some of his fellowes in Lincolnshire heere in in England ( which is also too common in the simple peoples mouths ) that all men at the last shal be saued , and that God will suffer none to be damned , whome he created . All which as absurd , do inferre and second the former absurdity . Fifthly , it followeth that a man is iustified by a fayth which is in it selfe , 1. False , 2. Contradictory , 3. Sinnefull , 4. Rash , 5. Presumptuous , 6. Preiudicious to all Hope , Charity , and good life , and 7. Iniurious to Christ as he is a Redeemer , a Law-giuer , a Iudge , a Priest , and also doth make him ignorant , sinnefull , & damned , as shal be proued by euery one of these heades in particuler . And first , that this Speciall Fayth , is a fayth not true , but false , is proued thus . First , because a true fayth is of thinges reuealed by God in scripture or tradition , and proposed by the Church in practise or definition , but that either so many of so contrary religions as Lutherans , Caluinists , Anabaptists , Familists , Arians , or , that any one , in any one of these professions is predestinated , iustified , & glorified , as they all belieue , is neither reuealed in any Scripture , or Tradition from God , nor confirmed in any practise or declaration of holy Church , therefore not a true but a false fayth . 2. A true Fayth cannot perswade and propose beliefes & doctrines which are contrary , and condemne one another : but this speciall fayth persuades a beliefe , doctrine , and certainty of saluation which is contrary , and condemneth one another , as the fayth and saluation of the Lutherans , Caluinists , Anabaptists , and the rest in number aboue 100. which are all opposit in fayth , all condemne one another , and yet are all sure of their saluation by this fayth : Ergo it cannot be true . Secondly , that this fayth is contrary or contradictory in it selfe , is proued thus ; That certainty of Fayth is contradictory which belieueth a fayth and doctrine contrary or contradictory ; but by this certainty of Fayth the Lutherans , Caluinists , Libertines , Anabaptists , Trinitarians , and the rest , do belieue fayth and religions contrary and contradictory , as is manifest by the former instances , Ergo. Againe , that fayth is contradictory which doth make the same man belieue cōtradictories ; but this speciall fayth makes men belieue contradictories , as that it doth make him iust , and doth not mak him iust , Ergo. That it maks a man iust they affirme , because by it a man is iustified ; that it makes not a man iust , is proued , because by it he belieues that he is iust , therefore he is iust before he belieues it , in the same manner , as God is God before he is belieued to be God. Or thus : A man is iust before he belieue , because his iustice is the obiect of his fayth , and so presupposed to fayth , and yet he is not iust before he belieue , because this iustice is the effect of his fayth , by which he is iustified , and so is after fayth : but to be iust and not iust both , before he belieue , is cōtradictory , Ergo. Againe , that is contradictory which is good , and not good , which doth make a man iust and not iust ; but this speciall fayth is good , because it iustifyes , and not good , because it is a sin , and that mortall , Ergo. Againe , it makes a man iust , because by it he is iustified , & not iust , because by it he is made sinfull , it being a sinne as euery good worke is in their grounds . Againe , this fayth doth alone iustify , and doth not alone iustify ; alone iustify , because Caluin and all Protestants affirme it , & it alone doth not iustify because the same Caluin affirmes , that Baptisme is a signe of remission of sinnes past and to come , which remission of sinnes to come , dependes vpon the memory of Baptisme past , and so not vpon fayth only . Againe , this fayth according to them being a worke of man wholy infected with original sinne , is a sinne , and so maketh a man sinnefull , & this fayth doth iustify , and so is a good worke : but to make a man sinnefull and iust , are contrary , or contradictory , Ergo. Againe , it affirmes that euery good worke , euen the least of the best person , is a sinne ; & so there are no good workes but all sinnes ; and it affirmes that fayth cannot be without good workes , and so there are good workes ; but to affirme that there are good works , and that there are no good workes , are contradictory , Ergo. Thirdly , that this faith is a sinne , and makes a man sinfull , is proued thus . Euery good worke , euen the best worke of the best man , according to them , is a sinne , because it proceeds from a fountaine corrupted with sinne : but this faith which iustifieth is such a good worke which consequently is a sinne , therfore it maketh a man sinne , and so a man is saued from sinne by a worke which is sinne ; made iust by an act which is iniust , adopted the sonne of God by a worke which offendes God , and is made partaker of heauen by an act which deserues hell . Fourthly , That this faith is temerarious , is proued thus . That is rashly and lightly belieued which is belieued without any authority of scripture , which according to them is the only meanes of beliefe : but there is no Scripture that assures , for example , that either Caluin , Knox , or Tindall is predestinated , hath his sinnes forgiuen him , and shal be glorified in heauen , which yet they belieue , say they , more certainly by this speciall faith , then they do the diuinity birth , death , resurrection , or ascension of Christ , which they belieue onely by an historical faith , therfore they rashly and without ground do belieue it . Which is confirmed , because to belieue things they see men haue sense , to belieue morall or mathematicall conclusions , they haue reason and demonstration , and to belieue articles of faith they haue reuelation of God in scripture : but to belieue euery one that his predestination , iustification , & glorification is certaine to him , is made knowne neither by experience of sense , nor by euidence of reason , nor by reuelation of scripture , or any way else ; therefore it is rashly without ground belieued . Fiftly , That this only speciall faith is presumptuous , is proued thus : As that is desperation which will not hope for saluation by grace ; so that is presumption ( both the extreames of hope ) which will hope for it without good works , good life , obseruance of the Commandements , and merits , to which life eternall is promised : but only and speciall faith excludes all good works , all merit , all obseruance of the commandements , as any meanes of saluation , and as not possible to be done . 2. It is great presumption to expect so great and eternall a reward , kingdome , and felicity without any labour , and paines for it , without any promise , or warrant of it , and that without any doubt , or feare of the obtaining it ; all contrary to expresse scripture , which wish vs , with feare and trembling to worke our saluation (a) : Not to be without feare of sinne forgiuen (b) : And assures vs , that no man knowes whether he be worthy of loue or hatred (c) . And all contrary to the practise of all saints , who haue vsed such continuance , and feruour of prayer , such rigour , and austerity of penance , such retirement and forsaking of the world , all to obtaine and purchase it at Gods hands . Which yet this speciall faith will obtaine by only assuring and securing a man , most certainly of it , without either condition of works , and good life , without any works of penance or satisfaction , or without any doubt or feare of loosing it , or failing in it . Sixtly , That this only faith destroyes all hope , Charity , prayer , and good works , is proued thus . No man can hope for that which he hath ; no man prayes , and makes suit for that which he hath , and cannot loose ; no man labours to practise that which he deems impossible to performe . But this faith assures them of their predestination , that they are predestinate , and cannot be damned ; assures them of Gods fauour that they haue remission of sinnes , and iustification , and cannot loose it : and assures them of glorification , that they shall enioy heauen , and saluation , which is as due to them as to Christ , and can no more faile them then it can faile Christ ; where is then any place for hope ? It assures thē that good works , and the keeping of the law is impossible ; that pennance , and satisfaction is fruitlesse , yea derogating from the merit of Christ ; that all merit by grace , or hope of reward for our good deeds is excluded . That such a loue of God is required ( to wit , an intensiue loue with all the force of our soule , and an only loue which admits no kind of loue of any thing else ) as is possible only in the next life , not factible in this life : therefore by this faith is excluded all hope of reward for good works , all necessity of prayer for obteining the Kingdome of heauen , all vse of saying the Lords prayer for remission of sinnes , all fruit of penance , or satisfaction for the punishment of sinne , all possibility of doing good , liuing well , and louing of God aboue all things , and withall is included a necessity of breaking Gods Commandements , of sinning mortally , & offending in all actions , euen in the best actions of the best men , as Caluin expresly affirmes ; and yet withall this infallible assurance of the Kingdome of heauen is by this faith obteined and confirmed . Who will therfore , or needs , ( according to these principles ) to pray , to fast , to do pennance , to forbeare sinne , to bridle his concupiscence , to do good works , to loue God , and liue piously , since all are needlesse , fruitlesse , or impossible by this doctrine ? Surely whosoeuer doth either preach this doctrine of good life , works , pennance , and charity , as many moderate ministers do , or do practise in their life , and conuersation the same , as many well intending Protestants do , they cannot do it either out of the principles and grounds of their religion , which we see require no such thing , as all opposit to it ; but either out of the engrafted light of natural reason , which doth teach it ; or out of the good inclination of their natural disposition , which doth moue them to it ; or out of the principles or morall vertues which morall Philosophers haue layd for it ; or out of the doctrine , or example , & imitation or others whō they see ▪ practise it , and for the practise to deserue a laudable comendation and worthy esteeme among men by it . Seauenthdly , that this speciall & only faith doth derogate from the vertue and perfection of the incarnation and passion of our B. Sauiour Iesus Christ , is proued thus : that faith which makes our blessed Sauiour neither generall Redeemer of all , nor so much as to be their sufficient Redeemer , and which makes him neither lawgiuer , nor ●dge , nor phisitian , nor true sauiour of mankind ; and also doth make him ignorant , impotent , vniust , sinfull , desperate , and damned , doth derogate from the vertue of the incarnation , passion , resurrection , and ascension of Christ : but this only and speciall faith , and the assurance of iustification by it , doth all this , ergo . And first , that it makes Christ no generall Redeemer of all mankind is proued . 1. Because it takes away from him the vniuersality of his redemption , and the extension of his charity to all men . For though Christ shed not his blood for the Angels , neither was a Redeemer of them , whose fall was not generall of all Angells , either in indiuiduo , or in specie ( as was mans , who wholy fell and sinned , especially in Adam ) and whose sinne was more voluntary , and very pardonable , in that their vnderstanding was greater , and their tēptation lesser then was mans , whome the Diuell seduced , & whose sinne was not voluntary in their owne person , but in Adam their first father : yet least Christ should either seeme impotent that he could not , or vnmercifull that he would not shew his mercy to any estate wholy either of Angells , or of men , it did beseeme , and befit the property of his power , and goodnesse that it should shew and extend it selfe to the whole race of mankind at the least ; and that he should offer vp his bloud sufficiently for the redemption of all , and chiefly ( as he did ) of those who sinned , not actually and willingly , but by the sinne , and in the will of another , as all by originall sinne did in Adam . And as it was conuenient , so it is testified of him , That (a) he gaue himselfe a redemption for all ; that (b) he is a propitiation for our sinnes , and not for ours only , but also for the whole world ; that (c) he would haue all saued and come to the knowledge of the truth ; that (d) he is the Lambe of God which takes away the sinnes of the world ; and (e) whome God gaue , his sonne , for the world . Which word ( world ) includes rather the wicked , and reprobate , then the elect and iust . But this his generall redemption , and dying for all men is by this special Fayth quite ouerthrowne ; in that the defenders of it affirme that Christ dyed only for the elect , not the reprobate ; that this fayth is giuen only to the elect , not to the wicked , which infers that Christ was either weake and vnable , and the value of his passion insufficient , to recompence the debt of all mens sinne ▪ and that the malice of the sinne was more great in all men , then the vertue of God was powerfull in Christ ; or that Christ was more cruell in rigour of his iustice to condemne the greatest part of the world for sinne , then he was mercifull in the tender bowels of his compassion to offer vp his paines , and passion for the redemption of al from sinne . Secondly , That speciall faith makes Christ no perfect redeemer of any , no not of those elect and iust , for whome , according to them , he was borne and suffered , is proued by these 3. reasons . 1. Because they belieue not that Christ who as man did suffer , did also as God ordaine himselfe thus to suffer : nor that Christ , who , as man , did offer his sufferings to God iustly offended , and required satisfaction in iustice equiualent to the offence , did also , as God , accept of this suffering for the redemption of mans offence , though performed by a person who was without offence : nor that Christ , as mā did vndergo all paines and torments which the malice of Sathan , and man could inflict for the more copious redemption of man , ( to shew therby the goodnes of God , the greatnes of sinne , and the ingratitude of man , whereas any one action , or any one drop of bloud had beene of more worth in dignity and goodnes , then all the sinnes of all men were of value in malice and basenes ; did also , as God , giue such a dignity , worth , and value to these sufferings , that the least , or any one of them , as proceeding from the person of God , was a price sufficient to haue redeemed all the sinnes of all men , and of as many worlde 's besides as are men , if so many had beene : ( because , I say , they will not belieue this worth and value in the workes and sufferings of Christ , God and Man , to be so much infinitly greater then all the grauity of all sins of all men , as the goodnes of one God is infinitly greater thē the malice of all men ; therefore they require in the Passion of Christ the selfe same paines , and an equall degree in the same paines of Christs suffering for men , which was due , & should haue beene inflicted vpon man. Therefore , say they , as man was to suffer in body and soule , so was Christ to suffer , and did suffer , not only in body , by shedding his bloud , which as corporall auailed little : but in soule also , which for the sinnes of the soule was to suffer the paines due to the soule . And as man was to suffer the paines of hell in body & in soule , so was Christ to suffer , and did suffer all the same paines of hell , which man should haue suffered , and so was presented before the tribunall of God for man , as guilty of sinne , Feared the iudgment of God against this sinne , doubted and feared the sentence of his damnation for this sinne , and wauered betweene blessing and cursing of God , betweene praysing and blaspheming of God , vttered wordes not only of inconsideration and perturbation , but euen of desperation , and at last suffered all the paines and torments of hell in his soule vpon the Crosse , which any damned doth suffer , or ought to suffer in his soule for the same sinnes in hell . In which , 1. They deny the fulnesse and perfection of Christs redemption , euen of the elect , in that they deny the infinite excesse of dignity and value in euery action and passiō of Christ , as proceeding from his diuine person aboue the malice of sinne . 2. They doe derogate from the vertue of Christs bloud shed by his passion ( of which the Scripture affirmes , that (a) he iustified vs in his bloud ; (b) that he redeemed vs in his bloud ; (c) washed vs in his bloud ; (d) pacifyed for vs in his bloud ; (e) purchased vs with his bloud ; (f) and made his new test●ment in his bloud ; in that they affirme (g) nothing had beene done if Christ had dyed only a corporall death . 3. They do extenuate the merit of Christ , in that they auerre , (h) that in the iudgmēt of God there is no place of merit for Christ. 4. They do impose vpon our B. Sauiour horrible impiety , & blasphemy , in that they auouch him to haue doubted , feared , and wauered in his saluation , to haue beene ready to curse , and blaspheme , and to haue despaired , and suffered all the torments of the damned in hell . In all which as they impose this horrible blasphemy vpon our B. Sauiour Iesus , and make him more sinnefull and vncertaine of his saluation , then they are of theirs ; so they do most impiously derogate from the vertue of his death and passion , and from the perfection of his redēption , and in the effect thereof , euen in those elect who according to them , he only by his death saued & redeemed . Secondly , because to be a perfect , and full Redeemer of the elect , is requisite that he redeeme them from the seruitude , and misery into which by sinne they fell , which was the seruitude and misery , 1. Of sinne , into which being depriued of grace , they of themselues cannot but fall , and of themselues cannot ryse again ; you (a) are seruants of sinne . 2. Of Sathan , to whome by sinne they are made captiue , and (b) cannot of themselues resist his will. 3. Of sensuality , and the (c) law in the members repugning to the law of the mind , which of themselues they cannot maister . 4. Of the law of workes , which of themselues they cannot performe , but by it remaine vnder (d) the curse . 5. Of hell , which for their owne demerit is due to them , we (e) haue made a couenant with hell . But by this doctrine of sole fayth , that Christ did not redeem euen the elect from any of these captiuityes , and miseries , especially of sinne , Sathan , sensuality , and law of workes , nor yet from Hell , is proued . Not from the seruitude of sin , because the best man in his best workes , according to Caluin and Luther , cannot but sinne , as before , and because the iust hath no inherent grace or iustice to sanctify him from sinne , but only imputatiue , couering his sinne , and making him seeme and shew iust . Not from the seruitude of Sathan , because he wants Free-will to resist him , and so cannot but yield to his instigation , and because he still remaines in sinne both originall and actuall , and so by sinne remaines Sathās slaue . Not from the concupiscence , because it still remaynes in him , infects euery action proceeding from him ; and because , according to Caluin , not to haue concupiscence is impossible , and according to Luther , to haue a VVoman is as necessary for a man , as to eate , drinke , sleep , or as to be a man. Not frō the seruitude of the law , because the performance of the law and the doing of good workes is impossible , and because mā , though iust , remaines still guilty of the disobedience of the law . Not from the misery of hell , because while a man remaines a worker of sinne , a seruer of concupiscence , a transgressour of the law , and a slaue of Sathan ( as according to the former confessed doctrine , euen the iust and elect do ) he cannot but be subiect to hell , and hell be due vnto him : therefore if Christ redeeme not euen the elect , and iust from the seruitude either of sinne , Sathan , sensuality , the law , or hell , as by this their doctrine he doth not , he cannot be a perfect and complete Redeemer , euen of those elect , whom only , say they , he came to redeeme . Thirdly , that this doctrine makes Christ a bad Phisitiā , & worse Chirurgeon of soules , to cure them of their sinnes , is proued : Because he infuses neither grace into our soares to cure them , nor giues strength to our infirmityes to enable vs , nor extinguishes the poyson of originall sinne which still infects our actions ; but only couers our soares , and wounds with a faire cloake of his owne iustice , presents vs thus couered before God as iust , and imputes no sinnes vnto vs ; though inwardly indeed we remaine vniust , and wicked , in soule , in hart , and in all cogitations , wordes , or actions . What doth Christ therfore ? Surely no more then a Chirurgeon , who finding a man wounded , and his woundes festered , and infecting the rest of the body , should only couer the same with a faire cloath , produce , and shew him to the people thus couered , and for this cure accountes both the man safe and sound , and also himselfe a perfect Chirurgeon or Phisitian worthy of honour and reward for his paines . Such a Phisitian or Chirurgeon , according to them , is our Sauiour , and such a cure doth he worke vpon all his elect , whome he cures , and redeemes ; & no beter , for he cures not by grace infused , either the ignorance of the vnderstanding or the malice of the will , or the concupiscence of the affections , or the infirmity of the exteriour faculties : but only couers and hides them with the cloake of his iustice , and so imputes them for no sinnes , and accounts the persons iust , which is all the cure that our Phisitian Christ workes on vs in their new doctrine . Fourthly , that this doctrine makes Christ either no law-giuer at all , contrary to the Prophets who call him a Law-giuer , and to his disciple S. Iohn who sayes , he gaue a new commandement , or els such a law-giuer as makes lawes which are neither iust , vpright , nor agreable to reason , and equity , is manifest ; for either they hould that Christ made no lawes , and was no law-maker at al , but a Sauiour only , who tyed vs to none , but freed vs from all lawes , and cleared our conscience from all obligation to all lawes , from all obedience to all lawes , and from any scruple , or punishment of transgressing any law naturall , morall , or diuine , of Church or common-wealth , of God , or of man , and by the liberty of his Ghospell gaue vs freedome to do what we will , to omit , or comit what we will , without condition or obligation , but only to belieue , and assure our selues that we are sure to be saued . Or if they admit any obligation of keeping any lawes , as the morall law of the ten Commandement , or other , they auerre it to be impossible to keep them , euen for the iust and perfect , though assisted with the help of grace , whereby they make God cruell in imposing that vpon vs , which we are not able to performe ; vniust in punishing vs for that which he enforces vs to commit ; & vnreasonable , in charging vs aboue our ability , & in punishing vs for not doing that which we could not do . As afterward is more at large shewed . Fiftly , That this faith doth take from Christ all authority either of iudging at all , or of iudging vprightly , & so makes him either no iudge , or an vniust iudge , is proued ; Because in a iudge is requisite , 1. That he vnpartially discusse , and examine the cause . 2. That he duely reward the iust . 3. That he iustly punish the offender . But this doctrine leaues no place for discussion of sinnes , because , according to it , all works are sinnes , as proceeding from originall sinne , and infected with originall sinne , and all sinnes are a like great as equally forbid by the law of sinne , which forbids as well , and vnder as great penalty ( at least in generall ) of death & damnatiō , the theft of a pin as of a pound : therfore all discussiō of this difference is needlesse where no difference among them in greatnesse is admitted . 2. It leaues no place for reward of God workes , in that it admits neither any workes to bee before God good , nor any persons to be inwardly iust , nor any merit to be possible by any worke , or person , nor any reward to be due to any merit ; but where neither worke is good , nor person iust , nor merit deseruing , there can be no iustice of remuneration in rewarding either good works , or iust persons . 3. It leaues no place to the iust punishing of the wicked , for where all persons are either already iudged , and sure to be punished , as the Infidels and Pagans are , for he that belieues not , is already iudged ; or shall not at all be iudged , nor punished , as all faithfull ( Protestants ) shall not , who are sure to be saued ; where the thing commaunded is impossible to be done , or the law commaunding doth not oblige to the doing ; where God doth ordeine that thing to be dōne , and compels the person to do it ; where the person commaunded hath neither ability to do the thing commaunded if he would , nor yet fredome of will to do it if he could , there can be no place of iustice in the lawmaker to punish the fact thus committed , or the person committing it . But so it is according to the former Protestant doctrine . Therfore , according to the same , Christ cannot at the day of iudgment iudge any , or at the least not iustly ; and cannot be either a iudge , or at least not a iust iudge , according to euery mans works . Sixtly , That this doctrine doth bereaue Christ of his priesthood , and power of sacrificing , and offering for sinnes , is proued thus : As in all states of nature cerimonall , or grace , sinnes were committed ; so in all states were sacrifices ordeined for remission of sinnes , and priests appointed to offer for the same . In the law of nature the sacrifice was voluntary , & the priest was the eldest of the family . In the law of Moyses the sacrifice was determined to certaine beasts , birds , and meates , and the priests were Aarons posterity , and the tribe of Leui. In the law of grace the sacrifice is the body and bloud of Christ , and the priests are Christs Apostles , and who are consecrated by lawfull orders from them . Christ , as in persō so in his Priesthood and sacrifice , he surpassed both the eldest of the family in the law of nature , and the Leuiticall priests , & the sacrifice of both ; for they were only men , he was God & man ; they were men sinfull , he was not polluted with sinne , they as men and sinners are far distant from God , to whom , & like to men in sinne for whom , they offer ; he as participating of God to whom , and of man for whome , he offers , is one , & imediate with both . They offered often , and many times , as wanting one full price able to make a full redemption at once ; he offered once for all , and that a full price & satisfaction sufficient for all . They were annointed with materiall oyle of oliues ; he with internall oyle of Deity aboue his companions . They offered sacrifices many in kind , and meane in quality , all inferiour to themselues ; he offered one and that most iust euen himselfe , and his owne body & bloud : of which sacrifice himselfe was , 1. The priest , annointed by his incarnation to offer . 1. The sacrifice ordeined by himselfe , an hoast to be offered . 3. The temple consecrated to God for his holy offering . 4. The Altar in his body which was sprinckled with the bloud of this offering ; for all which reasons Abraham , and the Leuit●all priests in him ▪ and in his soines as inferiour , offered tithes to Melchisedech as superiour , and in Melchisedech to Christ figured by him as the chiefe of all . The sacrifices Christ offered were of two sorts , both of them one , and the same in substance , to wit , his owne body and bloud , but diffe●ing and diuerse in the manner of offering ; the one on the Crosse , the other at the supper ; the one bloudy , the other vnbloudy ; the one , in his owne forme of man , visible , the other , in the forme of bread and wine , inuisible ; The one once , and not reiterated , as being a sufficient price of our redemption , the other often , as the application of the former , and that often repeated as sinnes are often committed . By the one purchasing to himselfe his Church in his bloud , by the other conseruing & sanctifiyng the same to himselfe by his grace . By the one , as a cause meritorious deseruing grace , pacifying God , and reconciling man to God ; by the other as an instrument causing grace , sanctification , satisfaction , and actuall remission of sinnes ; for by it , as by Baptisme , is wrought remission of sinnes , and , as by fayth , hope , charity , and other vertues , is obteined grace and saluation , Now sith it is euident that Christ was , 1. a Priest . 2. According to the order , not of Aaron , but of Melchisedech . 3. For euer . Sith it is euident also , 1. That a Priest and sacrifice are correlatiue and so mutuall , that where the one is , there the other must be . 2. That Melchisedech was a Priest , and his sacrifice was in bread and wine . 3. That Christ is compared to Melchisedech , not only in his kingly authority , as King of iustice and peace as Melchisedech was , nor only in his genealogy , as being without Father as man , and without mother as God , or without predecessor before him , or successor after him in the office of redeemer , as Melchisedech is said to be without Father & mother ; but also in priestly function ( concealed on purpose by S. Paul for the incapacity of the Iews , as a thing of which he hath a speech great and inexplicable to vtter ) and in his priestly sacrifice by offering bread & wine as Melchisedech did , and that not for one time , but for euer . Sith , I say , all this is euident , it followes , 1. That Christ is a priest , not according to Aaron in offering bloud , but according to Melchisedech in offering bread and wine , and that not once by himselfe , but for euer by his Apostles and Priests , to whom he gaue commission to offer the same sacrifice which himselfe had done . 2. It followes , that to verify Christs being priest for euer according to the order of Melchisedech , there must be a succession of priests and sacrifice in Gods Church to offer the same sacrifice for euer , & so to make his priesthood continue for euer . But by this former Protestant doctrine is excluded all sacrifice for sinne , all priesthood to offer sacrifice , and all holy orders to consecrat priests ; and so this perpetuall priesthood and sacrifice of Christ according to Melchisedech , is reiected . First in Christ himselfe and his owne person whome they deny to haue offered any sacrifice at his last supper . Secondly , in his Priests and deputies , to whome they deny all authority of Priesthood , and all power to offer sacrifice , and so admit no sacrifice at all according to the order of Melchisedech , either by Christ , or his Church , and why ? Because only Fayth doth iustify , satisfy , and apply the merit of Christ , only Fayth doth couer all sinnes by the apprehension of the iustice of Christ , only Fayth doth assure all that they are iust , shall continue , and that they need no other worke , Sacrament , or sacrifice to make or keep them iust , but only Fayth , and so this Fayth destroyes all sacrifice , & therby the Priesthood of Christ . Lastly , that this doctrine bereaues Christ of his knowledge , both beatificall , by which from the first instance of his conception he did clearely see God ; and also infused , and that not out of thinges naturall , and by accidents infused , which by nature , and industry may be obtained , but also of thinges supernaturall , and per se infused , of things which are by fayth reuealed to vs , such as are the mysteries we belieue , and the secrets of harts , all which by ancient Deuines is admitted to haue beene in Christ from the first instant of his conception : That , I say , they depriue Christ of all this excellency and knowledge , and make him ignorant , and more ignorant then Adam , who was created as in perfection of stature , and strength of body , so also in perfection of all philosophicall and theologicall knowledge in soule , by which he gaue names to all beasts ; and more ignorant then Salomon , who was the wisest of men before or after him , is proued : Because they affirme that he (a) assumed our ignorance , that he was ignorant like other children , was instructed as boyes are , increased in knowledge not only experimentall , but also habituall as others do , learned and profited in artes and sciences humane and diuine as children do ; that he was iignorant of the place of Lazarus his bur●all , of the Iewes fayth who offered the man sicke of the palsy ; of the Figge-tree , both of what kind it was , and what fruit it bore ; and of the day of iudgment , not only to reueale it to others , but to know it himselfe ; that he made farre-fetcht-similitudes , and needlesse illations nothing to purpose , wrested the wordes and sense of the Prophets , weakly confuted his aduersaries , failed in memory , and made prayers and petitions vnaduised , and not premeditated , forced with the vehemency of sorrow in the garden : all which are by Caluin imputed to him . But if Christ was thus ignorant and blind in his vnderstanding , then might he be deceaued in his iudgement , and so deceaue others , and faile in truth of that he sayd , or reuealed in Scripture ; then may the scripture be false , his fayth and doctrine be false , all Christians be lead into errour and blindnes ; then may he be infirme in his operations , and sinfull also in his actions . For if the vnderstanding , which is the light to lighten , and the guide to direct the other faculties of the soule , may be blind , ignorant , inconsiderate , and erroneous ; then may the will which doth follow the light , and direction of the vnderstanding , and wils nothing but that the vnderstanding knowes , also faile in the election of good , and so will that is ill , and commit sinne ; and so may Christ , who is the Way , the Truth , and the Life , fall into errour , falshood , and sinne , and so erre , deceaue and commit sinne . To all which if we adde the detestable , and blasphemous assertions boldly auerred by prime Protestants Luther , Caluin and their fellowes against Christ , to wit , that God made him a sinner , vniust , guilty and hatefull to himselfe , that he was culpable , a sinner true , and most truly a sinner as other men , a sinner most great , most vile , and obnoxius to the anger of God , that he carried himselfe vncurteously , and not like a sonne to his mother , that he made a prayer vnpremeditated , a vow abrupte , inconsiderate , contrary to his vocation , to be corrected , retracted , and renounced ; that he renounced his office of mediatour , was forgetfull of our saluation , and the charge committed to him ; that he confessed his effeminate nicenesse , esteemed himselfe not to be sent of God , did wauer betweene praising and blaspheming of God , did stagger among the waues of tentations , vttered words of desperation , was ouercome with desperatiō , did renounce his saluation , knew God was angry at him ; that he stood in need of Baptisme , was cursed and execrable as commonly the damned are ; that he suffered the horrour of a conscience feeling Gods eternall wrath , did feare , and highly despaire in his soule in the same manner a● the damned , did wauer betweene hell and life , struggle with the horrour of eternall paines ; had an horrour of eternall punishment , was tormented with the feare of horrible damnation , was horribly afraid of the profound abisse of death , was in feare to be absorpt by death , was stroken with the horrour of the diuine malediction , was tortured with anxiety as if he had God his enemy , feared his saluation , was perswaded that he was vndonne , and was striken with the horrour of Gods iudgment more then euer any man was , or could be , in which his horrour consisted the summe of our consolation ; that he suffered the same paines of hell which the damned do suffer , tasted , felt , and suffered the true paines or dolours of hell , the infernall paines and sorrowes of hell , was in the middest of the torments of hell , suffered the paine of hell , the same paine and punishment with the damned , the horrible torments of a damned man , the eternall paines for the time , the execrable death , the second death which is the death of the soule , the separation from God , felt , tasted , and endured the eternall death , the anguish of hell , the torments in hell after death both in his body and soule : All which are the very summe , and abridgement , without adding or agrauating of any one word , of the more ample speaches and sentences of the most famous Protestant Doctours , and maisters , as Luther , Melancthon , Illyricus , Reineccius , Lobecius , Hutterus , Vrsinus , Paraeus in Germany ; of Caluin , Beza , Daneus in Geneua ; of Tilenus Piscator , Molinaeus , Polanus in France ; of Vorstius , Homius , in the Low-countries ; and of Whitaker , Perkins , and Parkes in England ; and may be seene at large in the learned Collation of the Right reuerend Bishop D. Smith . If I say we adde all these execrable , horrible , and blasphemous assertions against the eternal Maiesty & goodnesse of the sonne of God , and compare them with the infallible certainty , and assurance which they make euery one of their owne predestination , iustification , and glorification , of which by faith they make themselues so certaine as if Christ had beene present and said they shal be saued ; so sure as they are sure that there is a God , or that Christ is saued , which are likewise at large in the same Author faithfully collected : If , I say , we adde all this impiety , blasphemy , and infidelity which is vented , and inuented by this priuate spirit , and both practised , preached , and printed by the chief professors of the same , and so diuulged to the vew of the whole world to be belieued and professed of all as the word , and the pure word of God , as the honour , and greatest honour of God , & Iesus Christ ; I see not what greater hypocrisy , & dissimulation , what deeper blasphemy , and abomination can be vttered , or by what meanes a readier or broader way to the subuersion of all Christianity , and piety , and the erection of all Atheisme , & Barbarisme can be made , and prepared . And thus much of the absurdities which ensue vpon the priuate spirits doctrine , of sole , speciall , and certaine iustifying faith , & the consequēt points of doctrine depending vpon it . Absurdities which follow vpon the third head , that is , of Concupiscence being originall sinne . SECT . IIII. OVT of the third principle , or progeny of this priuate spirit , and the doctrine hanging vpon it , which is , that originall sinne ( which they make to be Concupiscence ) doth remaine in the regenerate , and iust , is not remitted , or abolished by Baptisme ; but only not imputed , and couered by faith ; doth corrupt the whole man , & all his actions , internall and externall , doth staine with sinne all good works euen the best of the best men ; doth strike dead all freewill , liberty to do well ; doth strangle all inherent iustice and sanctification ; doth stope all merit , satisfaction , and pennance ; and doth set a stay to all possibility of keeping the cōmandements , with such other like now paradoxes ensuing vpon it : out of this , I say , it followes , first . That the whole Protestant Church , and their spouse of Christ which consists only of such elect , and regenerat persons as these , is ( if we may so tearme it ) a kingdome , a Citty , a temple , a house , a spouse , a body of Christ ( by which termes the true Church of Christ is stiled ) consisting of subiects , Citizens , seruants , persons , and members , who in euery action , euery good worke , euen in the best worke of the best of them , do sinne , nothing but sinne , and cannot but commit sinne , and that mortally ; all whose thoughts , words , and deeds are sinnes , mortall sins , damnable sinnes , and they by these sinnes are vncleane , polluted , vniust , and full of malice in the sight of God ; who are not able to obserue , keepe , or performe any one , much lesse all the commandements of God , as impossible , and not obliging vpon any condition to saluation ; who are idolaters , blasphemers , forswearers , breakers of the sabboth , adulterers , murtherers , theeues , false witnesses , either in externall action , or in internall desire , in which they must needs breake euery commandement ; who cannot by any one act , once in all their life , belieue , feare , praise , or loue God , as they ought ; who haue no inward grace , vertue , or iustice inherent , and infused in their soules ; but all sinne , deformity , pollution , rebellion , and contumacy against God , and his commandements ( which are also the very words of the foresaid Protestants cited by the foresaid authour ; ) who are as pointed faces , of themselues deformed , and only by colours made to shew faire ; as sepulchers of dead men outwardly whited ; but within dead bodies ; As wolues couered with the woll of sheep , but inwardly rauenous ; As foolish virgins who haue no oyle in their owne lampes , but thinke that others oyle shall suffice them ; As bodies stemed , and stinking with corruption of rottenesse , leprosy , and ordure , and only couered with faire cloathes made of the silke of Christs iustice : Such are all elect , iust , regenerate , and holy Protestants ; of such consists their congregations , & Church , and with such is filled their kingdome of heauen , & by such are Catholiks condemned and persecuted heere in England . Secondly , it followes that any faythfull , iust , and regenerate Protestant may ( in respect of any pitt of damnation ) as well commit theft , murder , adultery , periury , idolatry , sacriledge , incest , and all enormous vices , as exercise himselfe in abstinence , continency , iustice , almes-deeds , or , as read the Bible , heare a sermon , receaue the Communion , say his prayers , belieue , loue , or prayse God , and the like . For as both the one , and the other proceed from originall sinne , & are infected thereby with the staine of sinnes , and that mortall , deseruing eternall damnation ; so are neither the one , nor the other kind imputed to him for sinnes , nor are punished with damnation as sinnes . As both the one , and the other are damnable in the reprobate , and he for both shall be punished in hell , so neither the one nor the other are imputed to the elect , nor he for either can be hindred from heauē . As in both the elect , and reprobate , workes are not distinguished by the obiect , but by the person , being all mortall sinnes in themselues ; so in the reprobate all are mortall ; in the elect all veniall , all pardoned , none imputed , none punished . And as the good workes in the elect do not merit any reward of glory , nor satisfy for any punishment of sinne ; so the bad workes in the same elect shall not receaue any infliction of punishment , neither depriue him of any benefit of iustification ; both therefore the good & the bad are in themselues great sinnes , as proceeding from concupiscence , which is sinne , and as violating the law , but both are by fayth not imputed , both by the iustice of Christ couered , and so both in a sort indifferent to be committed or omitted , as both deseruing , and neither receauing punishment ; both being sinnes in themselues , and neither imputed for sinnes by God. Vpon what motiue or ground therefore of religion , either of displeasing God , or of hope of reward , or of feare of hell , can a regenerate Protestant be induced to auoid sinnes , rather then good workes , or to liue vertuously rather then vitiously , sith both are mortall sinnes , both mortally offend God , and both equally are not imputed , neither punished . Thirdly , it followes , that any faythfull and regenerate Protestant may according to the groundes of his fayth , commit any , or all the former sinnes , yea all the sinnes which any reprobate doth commit , and yet remaine a iust , regenerate , and perfect protestant . For if faith only doth iustify , & once had can neuer be lost by any sinne whatsoeuer , & if no sinnes be imputed , but all be by the same faith remitted ; then may he cōmit any , or all the said sinnes , and yet retaine faith and iustification , and keep his assurance of saluation , and so continue still a perfect regenerate Protestant , and is as high in perfection , as strong in faith , and as sure of saluation as any Saint is in heauen who neuer committed any of the same . What conscience therefore , or scruple will he make of any the said sinnes , sith he shall receiue by them no losse of faith , no detriment of iustice , no displeasure of God , no punishment of hell ? Fourthly , it followes , that in vaine , and to no end is all penance and sorrow for sinnes , all chastising of our bodies , which S. Paul vsed for sin , all fasting , sackcloth , hairecloth , or ashes , with Dauid , the Niniuites , Manasses , Achab , and others before Christ vsed for their sins ; That in vaine , & to no end is all forsaking the vanities , and pleasures of the world , all abnegation , resignation , mortification , and taking vp the crosse of Christ in deserts . Monasteries , & places secluded from the world , and chosen for practise of pouerty , obedience , & chastity , which S. Marke , S. Hilarion , S. Paul , S. Anthony , S. Gregory Nazianzen , S. Basil , S. Augustine , S. Benedict , S. Bernard , and so many ancient and holy Saints , and Religious persons since Christ haue euer vsed 1. because only faith doth iustify , and secure them of saluation , and doth take away all imputation of any sinne , or paine due to sinne , and so makes needlesse all satisfaction for sinne . 2. Because Baptisme , which ( according to Caluin , is to be ministred only to the faythfull ) doth remit all sinnes past and to come . 3. Because all these actes are sinnes , and that mortall , as well as feasting lusting , deceauing , killing , and the rest . Fiftly , it followes , that in vaine , and to no end are all lawes either of God , Church , or Commonwealth ; in vaine are all Tribunals , and Courtes spirituall , and temporall ; in vaine are all Iudges , and Magistrates appointed to correct & punish malefactours ; in vaine is all power , and iurisdiction of Princes or Prelates ; in vaine is all Regall authority , and commaund of Emperours , Kinges , and Princes , because all obseruance of any law , or of any one commandement , euen the least , is impossible , and a burthen ( sayth Caluin ) greater then Aetna ; because no Prince or Prelate hath any authority to make any law which shall oblige in conscience ; because by the liberty of the Ghospell euery Protestant is freed from any obligation in conscience , and from any lawes of any Prince , whereupon any malefactour guilty of murder , theft , or the like , may answere the Iudge , and alleadge their doctrine , that the lawes did not oblige in conscience , and were impossible to be performed , no freewill to do otherwise thē God had determined , no obligation in conscience to obey the Kinges Lawes , being freed by the liberty of the Ghospell ; that the Iudge hath no authority to execute that which the King had no authority to decree ; no iustice to punish him for that which God forced and willed him to do , and which he had no liberty , or power but to do ; no reason to hinder the liberty of his spirit graunted by the Ghospell . The traitour and Rebell may answere his King , and alledge out of the same liberty of this Ghospell , the same reasons , and say , that he is as free from obedience to his owne Prince as to a forain Prince , or from the lawes of his owne Country as of a forraine Country , may resist his Prince and his lawes , ryse and rebell against him , oppose and depose , yea kill and murther his person in case he do not iustice , obserue not his own law , defend not the common-wealth , or giue not free passage to the preaching of their Ghospel . Which ( as after shal be shewed ) they haue in Germany , France , Scotland , Belgia , Geneua , & other countryes , according to these groundes practised , and approued ; and which the Trinitarians , and Anabaptists do according to the same , yet positiuely maintaine and defend . In vaine therefore did God giue (a) to Kinges power from himselfe and vertue from the highest . In vaine do (b) Kings rule by God & makers of lawes decerne iu●t thinges . In vaine is (c) all power from God , and higher powers , to be obeyed . In vaine are we to be (c) subiect to higher powers not only for anger , but for conscience . In vaine are we admonished to (d) be subiect to Kinges and Rulers , and sent from God ; to be (e) subiect to Princes , and powers , to be (f) obedient to carnall Lordes , and Maisters in feare and trembling ; to (g) honour them with all honour ; to (h) giue to Caesar that which is Caesars . In vaine is the King made the head , and ruler of the common-wealth . In vaine doth he make lawes , inflict punishments , appoint Iudges , iustices , and Magistrates , sith subiects haue no liberty to obey , or not obey them ; no tye in conscience not to violate them ; but by the liberty of their Ghospell , are freed from all , and the thinges also are either impossible to be done , or if omitted , it is without any sinne , more then veniall at the most , that is , not imputed . In vaine and foolishly do they condemne Popes for assuming power to declare Princes deposed , or to depose them in case of extreme necessary to conserue the true fayth of God , and the right authority of the Church , or to preuent the grieuous calamity of the common good , sith euery one among them may doe the same , and more vpon his priuate authority , to right his owne priuate wronge . In vaine & foolishly doe they accuse , and condemne Popes for deposing Emperours , & Kinges , as Gregory the second did Leo Isauricus , Zachary did Chilpericke the King of France , Gregory the 7. did Henry the 4. Innocent the 3. did Otho the 4. Alexander the 2. did Iohn of England , and the like , since they themselues in so short a tyme haue deposed two Queenes in Scotland , one Bishop of Geneua , and by armes laboured to depose one Queene of England , two Kings of France , three Kinges of Spaine , three Emperours of Germany from their temporall right , and dominion . All which are lawfull , and warrantable , according to these grounds of their Fayth , that no lawes are possible , or oblige in conscience , that no bad workes are imputed , or hinder saluation , that the liberty of the Ghospell makes all actions free and voluntary , that only fayth doth iustify , and cannot be lost , that no man hath freewill , nor can do otherwise thē God hath decreed . Which positions ouerthrow all duety of obedience , and all obligation of duty to any Prince . Sixtly , it followes , that in vaine , and to no end are all consultations , and deliberations of thinges to be done , eithe● by priuate persons in their priuate affaires , or by publike Councellours of Princes for the publicke good , because all in both must be as God hath decreed , and man hath no more free-will to do otherwise then he is determined , then he hath not to be a man as he was created . In vaine are all precepts , and lawes of doing or not doing , going or staying , bargayning , buying , or selling , because man hath neither freedome of will , nor obligation in conscience to do them , more then to reach heauen with his fingar . In vaine are all exhortations either priuate or publicke , in sermons or in familiar speaches , by preachers , parents , or friends , either from euill , or to good , to one study or other , to one course of life or other , to one worke or other , because man hath no more power , or freedome of will to choose any of them , then he hath freedome to cure himselfe of the goute , or an ague , or restore his arme that is cut off . In vaine and to no end are either terrours , and threats of punishment , or promises , and hopes of reward either , prayses & commendations of good , and dispraises and reprehensions of bad deedes , because neither are any deeds in themselues good , but bad before God , nor is any man more free , and able to do the one , rather thē the other , then he is to moue mountaines , or to adde height to his stature . To what end therefore are Maisters offended with the negligence of seruants ? Doe parents correct the vndutifullnes of their children ? Do Princes punish the rebellion , or offences of their subiects ? Do Preachers reprehēd the vices of their auditours , or exhort them to workes of piety , and charity , disswade them from actions of sinne , and iniquity ? Sith the workes be both alike sinnes , do both alike violate the precept , and are both alike forgiuen , and not imputed , sith the lawes do not oblige in conscience , and are impossible to be kept , sith the parties haue no power , or freedome to do the one , more then the other ; but all as by the decree of God , and force of their originall concupiscence are forced , and necessitated to do it . Seauenthly , it followes , that in vaine , and to no end , doth any Protestant make any scruple of conscience ( which needes not , as a law to direct , as a thousand witnesses to accuse , as a iudge to condemne or cleare , as an executioner to torment and torture him , as it doth other men for their sinnes vnrepēted ) because where no sinne is imputed , where no Free-will is admitted , where no good worke , or obseruation of any commandement is possible , where no law of God or man doth oblige in conscience to performāce , what needs any conscience to torment , or trouble it selfe with the guilt of any law infringed , with the sting of any iniustice committed , with the scruple of any good worke omitted ; since neither the law could be fullfilled , nor the act could be preuented , nor any punishment shal be inflicted , nor God offended ? Why should therfore be studied any cases of conscience ? Why should be admitted any Chancery , or Court of conscience ? Why should there be any confession of sinnes secret , or any restitution of debts , and monyes secret , any forbearance of wrong secret , when there is no feare or shame of man ? Why shall therefore any Protestant in life , or at death trouble his conscience , or haue any scruple of any good worke omitted , of any secret murther committed , of any iniustice , rapine cruelty , periury , bribery , sorcery practised , or of any heresy , idolatry , or infidelity , of any Iudaisme , Turcisme , or Atheisme belieued , followed , or perswaded ? Surely he needes not , for one dramme of fayth , of speciall fayth , of apprehension of Christs iustice , compounded with an impossibility of performing the law , with the necessity of mans wil , with the liberty of the Ghospell , and with the certainty of present and future iustification , will purge all this melancholy , feare and scrupulosity , and leaue the soule cleare of any doubt , feare , timidity , or vncertainty of heauen , for any whatsoeuer sinnes , and offences howsoeuer , or by whomesoeuer committed . Out of all which former absurdities , we may obserue these differences betweene a Protestant and a Catholike , & a iust man of the one , and a iust man of the other ; that , 1. A Protestant belieues a fayth which neuer any Prince , Prelate , or people , neuer any Doctour , Confessour , or Martyr , neuer any Councell prouinciall , or generall belieued for 1500. and more yeares before Luther . The Catholike belieues the same which all Princes Christian , all Prelates and people reputed true Christians , all Confessours , Martyrs , and Saints , all Councels generall no fewer then eighten , and all prouinciall aboue 100. haue euer since Christ professed and belieued . Secondly , a Protestant belieues a fayth which falsifyeth and frustrateth the predictions of the Prophets , the promises of Christ , the preaching of the Apostles , the mission of Pastours , the succession of Prelates , the ordination of Priests the vertue of miracles , the constancy of Confessours , the purity of Virgins , the bloud of Martyrs , and the vnity , sanctity , antiquity , and vniuersality of the Catholicke Church ▪ the Catholike belieues and professes a fayth which verifies , and confirmes all the former , and in which they agree in beliefe , and profession with them all . Thirdly , the Protestants belieue a fayth which hath lesse authority , credibility , and motiues of persuasion , such as are miracles , vnity , vniuersality , and others to persuade , and make it credible , then hath the fayth of Iewes , Turkes , or Pagans : the Catholikes belieue that which hath vnity , visibility , vniuersality , antiquity , sanctity , prophecies , miracles , monuments of piety , charity , bounty , and all reasons of probability to persuade , and make it credible . Fourthly the Protestant is made iust by a speciall fayth , of which is no mention either in any Scripture , Tradition , Councell , or Father , and which neither Doctour , Father , Prelate , Prince , Prouince , people or person in the world before them belieued , and professed as a sauing , and iustifying fayth : the Catholicke is made iust by a Catholike fayth which hath beene generall , vniuersall , & wholy by all people , Prelates , and Princes , in all tymes and places acknowledged , and professed . Fifthly , the Protestāt is made iust by a fayth , by which all the seed and posterity of Abraham , Noe , and Adam , yea all Iewes , Gentils , Turks , Heretikes , & wicked blasphemers , idolaters , murtherers , sacrilegious and incestuous persons which haue beene , or shal be till the worlds end , may as well be saued and assured of their saluation , as they themselues : the Catholike is made iust by a fayth , by which only they who belieue truly , and liue piously , or repent and amend faithfully , can be iustified and saued . Sixthly , the Protestant is made iust by a speciall fayth , which is false , as belieuing many pointes for true which yet are contrary one to another ; which is contradictory , as houlding positions contradicting one another ; which is sinneful , as being a sinne and that mortall , as all their good works are ; which is presumptuous , presuming without grace to be made holy , without merit to attaine a reward , without mās owne labour , and concurrence to be crowned with the glory of heauen ; which is iniurious to hope which it destroies by certainty ; to charity which it maks impossible to do good workes , all which it turnes into sinnes , and that mortall : The Catholikes are iustifyed by a fayth which admits none of the former absurdities , but is true , humble , vniforme , pious , and a foundation for hope , charity , and good life . Seauenthly , the Protestant is iustifyed by a fayth which derogates from the redemption of Christ , making it neither vniuersall for all , nor perfect for any , nor able to cure one mā ; but is only an apprehension of iustice , only a couer for sinne , only a conceit that a man is iust , when he is assured he is vniust ; which makes Christ neither vpright lawyer , for that he makes lawes impossible to be kept ; nor iust Iudge for that he giues neither reward , or punishment according to deedes and deserts ; nor perpetuall Priest , for that he offers no sacrifice at all , or but only that one of the Crosse ; which makes Christ ignorant , getting by degrees knowledge as other men ; impotent not able to satisfy sinne but with suffering all the paines euen those of hell due to sinne ; inconsiderate , as making prayers & vowes vnaduised , and not premeditated ; sinnefull in staggering between praysing , and blaspheming God , betweene hope and feare of saluation , doubting and despairing of his owne saluation , and lastly damned in hell , and suffering all the paines therein which any damned do : The Catholike is iustifyed by a fayth which makes Christ a perfect Redeemer ( of his part ) of all men from all sinnes , & from all both guilte , and paine of sinne ; a iust law giuer in his lawes , which are easy , and in his iudgments which are according to euery mans workes ; a potent Sauiour , who by one action of his diuine person is able to satisfy for all sinne ; a person alwayes perfect in all knowledge , alwayes immaculate without any the least spot of sinne , and alwayes blessed , and glorified with the vision and fruition of God euen from his conception . And thus much a Protestant and Catholike differ in the points of a iustifying fayth . Looke further yet into the soule , and persons of the one and the other . 8. A iust Protestant hath originall sinne remayning in him ; a iust Catholike hath it taken away from him . 9. The one is inwardly infected , corrupted , and rotten in sinne ; the other is inwardly pure , sound , beautifull , & adorned with grace . 10. The one hath all his actions stained polluted , and made damnable by the infection of his original sinne ; the other hath many of his actions gracious , liuely , and made meritorious by grace . 11. The one in all his actions euen the best doth offend and displease God ; the other in all his actions which are not bad doth honour & please God. 12. The one by his good actions deserues nothing but eternall damnation ; the other by his good deedes deserues eternall saluation . 13. The one is iust only before man , and by God esteemed iust , though he be internally and indeed vniust ; the other is iust before God , and internally , and really indeed iust . 14. The one hath no deformity , or guilt of sinne washed , cured , or taken away , but only not imputed ; the other hath all guilt washed , cleansed , & abolished by inherent iustice & grace . 15. The one hath neither power , nor liberty to do any good worke ; the other assisted by grace , hath free-to do good . 16. The one cannot performe any one commandement ; the other by grace can performe them all . 17. The one cannot resist but yield to euery motion of concupiscence ; the other can , and doth by grace resist ill motions . 18. The one cannot loue God , praise him , feare , or honour him in any action ; the other can do it , by Gods grace in all his actions . 19. The one cannot increase in iustice or grace , but is as iust at the first instant of his iustification , as euer ; the other can , and doth become more iust , patient , humble , and charitable . 20. The one may commit any sinne , though of murder , adultery , blasphemy , heresy , or idolatry , and yet remaine iust , and not loose his iustice , nor the fauour of God ; the other may , and must auoid all the same , or the like sinnes least he loose grace , and be damned . 21. The one , let him do what he will , is sure he shal be saued , and cannot by any sinne be damned , except Christ be damned ; the other with feare and trembling doth labour to make his election and saluation , by good works sure . 22. The one needs to make no conscience of breaking any law of God , or man ; because neither oblige in conscience , and both are impossible to be performed : the other thinks himselfe tyed in conscience to performe both . 23. The one , though he sinne , needs no more but only by faith to assure himselfe his sinne is couered by the iustice of Christ , and not imputed to him : the other , if he sinne , must haue hope , charity , contrition , confession , and satisfaction , penance , and purpose of amendment to sinne no more . 24. The one laies all the burthen of his sinnes vpon Christ , and his satisfaction , and himselfe rests idle and secure : the other by the vertue of the same merit of Christ labours with all austerity to satisfy himselfe , as far as by grace he can , and to do his endeauour to pacify God. Now whether of these two estates , the former of the Protestant , or the later of the Catholick be more honourable to God , more agreable to piety , more worthy to be esteeme in themselues , and so more to be preferred by man , let the indifferent Reader iudge , and make choice . Of absurdities which follow vpon the fourth head , that is , of absolute predestination to damnation . SECT . V. SVBDIV. 1. Protestants doctrine of Predestination makes men desperate , and Atheists . OVT of the fourth principle , or daughter of his priuate spirit , and the issue or consequences ensuing therupon , which are , that God hath decreed and ordained , and that without any foresight , or respect to any sinne , originall of Adam , or actuall of man , that those who are damned , should be damned only because it was his will and pleasure , and for that end did likewise ordaine that they should sinne , did by his will and decree excite and compell them to sinne , by his motion did effect , and worke in them that sinne , and obdurate and harden them in sinne , necessitate them without free-will to sinne , command the diuell to solicit them to sinne & both the diuell , and other wicked persons , and the sinners themselues being only as instruments to effect this sinne , himselfe only being the chiefe worker of sinne ; wherby man hath no power but to sinne , no meanes of Christs merits to helpe him out of sinne , no benefit of vocation , faith or grace possible to cure his sinne ; and so vpon necessity , do what he will , he must sinne , be damned , and go to hell for his sins . Out of this doctrine , which in expresse wordes is Caluins & his fellowes , follow many absurdityes , both in respect of man who sins and is damned , & also in respect of God who makes him sinne , & damnes him . In regard of man two absurdities follow ; the one whereby some are made meere polititians and of no Religion at all , but libertines of any : another wherby others are made desperate without any hope or care of saluation , by any meanes in any Religion at all . The first absurdity of Politicians , is this : God from all eternity hath appointed , and determined of vs , without any respect of vs , or our workes , whether we shal be saued or damned . If we shall be saued , he will saue vs : if damned , he will damne vs ; both which as he hath decreed without vs , so both he will effect without vs. Infallibly , therfore as God hath decreed without vs ; so shal we be saued , or damned do what we can . What therefore haue we to do with eternity of saluation or damnation ? VVhat with fayth , or Christ the meanes thereunto , but leaue that to God , and his ordination ; let vs follow our temporall commodities , and imbrace our sensuall pleasures , which are in our power , let vs cast off all consideration of heauen , or hell , and leaue that to God as he ordained , disposed , and reserued to his owne will and power . Thus may they reason , & that consequently out of the former principle ; and thus haue both Libertins , & Politicians reasoned , and thereupon inferred that with Catholikes they may be a Catholike , with Lutherans a Lutheran , with Caluinists a Caluinist , with Iewes a Iew , with Turkes a Turke , and so with any may be of any Religion . Vpon this ground sprung Atheisme , which acknowledges neither any God , nor any religion ; Paganisme which worships many Gods , and is of any Religion ; Samaritans who made a religion mixt of Iewes & Gentills ; Turcisme which obserues a Religion mixt of Iewes , Gentills , and Christians ; Libertines in S. Augustines tyme who made no important difference betweene the Religion of Catholikes and Donatists : and many both Libertins and Politicians in this tyme , who admit saluation in any Religion and profession , and thereby inferre , and practise a contempt of all piety , and religion , a liberty of all sinne and dissolution of life , and a carelesnesse of heauen , & all heauenly cogitations . All which as fruit of one tree , do by necessary sequell follow out of this doctrine of predestination which the priuate spirit inuented , Caluin diuulged , Machiauell confirmed , and the Diuell by all liberty of sinne , and rebellion hath increased and propagated . The second absurdity , which is of men made desperate by this doctrine , which is the mother of desperation , is this reason and consequence by which they infer thus : I am either predestinate , or reprobate ; if predestinate it auails nothing to liue wel or ill , because necessarily I shal be saued ; if reprobate it auailes as litle to liue well or ill , because certainly I must be damned : necessarily therefore liue I well or ill , I must be saued or damned . VVhat therefore need I care or do , but enioy my lust , and liberty , sith neither good life can hinder hell , or help to heauen if I be reprobate ; nor bad life hinder heauen or further hell , if I be elect : if therefore I be reprobate necessarily shall I be damned , what hope therefore can I haue of saluation ? Thus out of this ground did a Religious man of S. Augustines Monastery in his tyme reason , & by the force therof foorsooke his Cloister , returned to the world , liued wickedly , and dyed desperatly . Out of the same motiue did Lewis a Lands-graue in Caesarius tyme liue wickedly , and reason thus desperatly : If I be predestinate , no sinnes can barre me of Heauen ; if reprobate , no good workes can help me to heauen ; if I be appointed at a certaine day to dy , I can neither by good life make longer my life , nor by bad life preuent my death . And he was in danger to haue dyed thus , if a wise Phisitian had not in his sicknesse by this reason cured his soule : If your day be come , certainly you must dye , if not , you need not my help . Vpon which the Landsgraue yet pressing him for help of phisicke , he further inferred : If you can preserue your life by phisicke , though your day be appointed , why can you not saue your soule by Contrition , though your end be predestinate ? By which reason the Landsgraue saw his errour , and was brought to Contrition , and confession , and that perhaps with better successe then if he had answered as a Diuine might , and should , thus : That if you be predestinate to saluation by meanes appointed by God , then certainly you shall be saued if you vse and apply those meanes , as by Gods grace you may ; and if you be reprobate , and appointed to be damned it is for your sins freely committed , & then certainly you shal be damned if you commit these sinnes which you may auoid if you will. By which solution as a iust man cannot presume ; so a sinner needes not despaire , but both , with fe●re and trembling ought to worke their saluation , howsoeuer by God they be predestinate . Thirdly , It followes , because a man is thus by the decree , and hand of God necessitated to do what God hath by his immutable , and ineuitable will determined and appointed ; that he h●th no freedome of will ; freedome , I say , not of grace as iust , by which he is freed from the seruitude of all sin , nor of glory , as blessed , by which he is freed from the miseries of this life , both which are in the next , not in this life : but no freedome of nature , by which his wil hauing al things prerequired to do , may yet freely do , or not do . No freedome either in things naturall , as to speake , or to be silent , to walke or stand : or in things morall , as to giue or not giue almes ; or in things supernaturall as by grace to loue God , or not loue him , to sinne or not sinne against God. No freedome either of contradictiō , or quoad exercitium , by which he may do or not do any action , as to moue , or not moue : or of contrariety , and quoad specificationem , by which he may prosecute any obiect good , as to loue his neighbour ; or bad , as to hate him . It followes , I say , that a man hath no freedome or liberty either of contradiction , or of contrariety , either in things naturall morall , or supernaturall . And as man hath no freewill at all in any action ( which both followes from their positions and they grant ; ) so it followes , that in vaine is all labour in man , either to exercise vertue , or to auoide vice . In vaine is all penance or mortification to bridle his concupiscence , or passion . In vaine are all exhortations to piety , and deuotion , and all disswasions from sinne and iniquity , because man hath no freedome of will , nor power & ability to do either the one or the other , or the one , rather then the other : but all necessarily must be done as God hath appointed , and doth worke it . It followes , that no lawes or precepts of God or man to bid or forbid , can be iust . No tribunals of Princes or Prelates to punish offenders , and reward well-doers , can be vpright ; because they are imposed on them who haue no liberty to do , or not do them ; and leaue neither possibility nor obligation to be performed by man. It followes that there can be no vertue in doing well , or vice in doing ill , no iust iugment in rewarding of good , or in punishing of bad , no crowne of glory in heauen for iust actions , or torment of paine in hell for vniust ; because in man is no indifferency , liberty , or freedome to do the one rather then the other ; but is necessitated by the will of God to do that to which he is ordeined . It followes , that no contracts of marriage , which require a free consent without feare or force , can be valid . No temptation to sinne , against which is no power or liberty , can be auoided . No lawes against malefactours for any crimes , because they are not in their power not to do them , can be executed . That no difference remaines betweene a man and a beast , for where is no free election there is no will , where is no will there is no reason , where no reason , there is no difference betweene a man & a beast ; why therfore are sins prohibited , lawes established , sermons preached more to men then to beasts , sith men haue no more liberty to do or not do , to obey or not obey them , then beasts ? Why are actions of lust , killing , and murdering punished in men , not in beasts , sith men haue no more freedome to absteine from them , then beasts ? Why is man rather commanded to absteine from concupiscence , then the fier is from burning ? Why more from swearing then the sunne frō shining ? Why more from lying and stealing then the sea from ebbing and flowing ? Why is he commanded to loue God aboue all more then to touch heauen with his fingar ; to keepe the sabboth from working , more then to keepe his yeares from increasing ? Why not to sinne rather then not to be sicke , sith to the one he hath no more power , or ability , liberty , or freedome , then to the other ? Which doctrine how high it blocketh vp the way to all vertue , and piety , and how wide it openeth the gappe to all vice , and liberty shall after be shewed . How contrary it is to al authority of holy scripture , how iniurious to God , & preiudicious to man I leaue to be seen in other authours ; how forcible the cōmon consent of all sortes of people is against it , S. Austine shal witnesse , who sayes that the sheepheards in the mountaines , the Poets on the stages , the people in the market , the learned in the libraries , the maisters in the schooles , the Prelates in the pulpits , and all mankind in the whole world do blase out the freedome of mans will , which is so certaine that , saith he , if there be sinne there must be freedome , because sinne is so voluntary , as that it is no sinne if it be not voluntary . How euidently , euen by common sense , and experience , it is to be proued , I will referre him who will deny it , to Scotus his sensible demonstration , who with blowes not reasons , with cudgels not arguments would haue it proued to him till he confesse he hath liberty , and freedome to cease from beating him . And how little credit is to be giuen to the teachers of this doctrine in other high pointes of faith aboue reason , who so grosly faile in this so manifest both to reason , and sense , I will referre to the iudgment of the indifferent reader : and so passe from the absurdities of this Protestant Predestination touching man , to the same as they concerne God , and his goodnes . SVBDIV. 2. Protestant doctrine of Predestination , makes God the authour of sinne . HOW iniurious , & blasphemous this doctrine of Gods absolute Predestination to sinne , and damnation , is to God , and how much it doth derogate from his nature , goodnesse , and iustice shall by these ensuing sequels , and absurdities appeare , in that it makes God , 1. The authour of sinne . 2. Sinfull . 3. Only sinfull , 4. A lying and dissembling sinner . 5. A most cruell tyrant . 6. Not a God , but the very diuel himselfe . All which shal appeare as euidently deduced out of the former doctrine : so that if it be true , which many of them teach , that , as we belieue scripture , so we must belieue consequences euidently deduced out of it , both as points of faith ; so in like manner as they belieue the former doctrine of Gods absolute and irrespectiue decree of mans Predestination to damnation , and sinne ; they must also belieue these consequences euidently deduced out of the same : first . That God is made by this doctrine the authour of sinne , and , not only as the Manichees made him a bad God , the authour of bad ; nor as Florimus did make him the good God , the authour of a bad substance : but as Simon Magus did make him the authour of al bad actions and wicked works , is proued . 1. Because God , according to the defenders of this doctrine , doth by his absolut and irresp●ctiue ( as M. Montague calles it ) Will , predestinate men to eternall damnation . 2. Because God by a secret motion doth compell and necessitate the same men to all sinnes that therby he may haue an occassion to condemne , and punish them . 3. Because God doth commaunde , vrge , & incite the diuell to tempt , and induce them to sinne . 4. Because that therfore God is the authour of all sinnes which are by these men commited . 5. Because God not content with this cruelty doth diuers wayes delude men in shew , exteriourly calling , and offering his grace ; but interiourly denying , and detaining them from grace . 6. Because God for that end to damne them depriues them of freewill that they cannot repent , and of all benefits of the merits of Christ , and of grace , that they can haue no meanes to be saued . 7. Because God neuer frees them from originall sinne , into which he had cast them ; but leaues it in them to corrupt al their actions , & make them sinfull . 8. Because God for these sinnes made them vnable to keepe any the least commandement . 9. Because from these sinnes God neuer frees them , but only couers the sinne , imputes the person iust , and so saues all the elect . All which reasons are positions in expresse words affirmed , especially by Caluin ( cited at large by Becanus ) by Luther , Melancthon , Sanctius , Martyr , Beza , VVhitaker , Perkins , and other prime Protestants , cited in their owne words by Doctour Smith , and are confessed by Doctour Montague , in his appeale to Caesar , and condemned by Lutherans , as well as Catholicks . Out of which doctrine it followes , 1. That those actions which we esteeme sinnes , as idolatry , periury , adultery , murder , theft ▪ pride , malice , and the rest , are no offences against God , because he wils , commands , and works them himselfe . 2. That they are no sinnes , because sinne is against the will and law of God , but these are according to the will , decree , and commandement of God , which is the rule according to which all actions are to be squared . 3. That sinne is nothing but , as the Libertins confuted by Caluin do hould , an opinion of men , because it is not contrary , but conformable to the will , decree , and commandement of God. 4. That God in words forbidding sinne , and these actions as sinne , doth either dissemble , as inwardly willing and working that which exteriourly he prohibits , or els is contrary to himsele , as willing , and not willing the same sinnes . 5. That if there be any sins at all , then God who is the principall authour , & agent , and not man who is the instrumēt only , is the sinner & offender . 6. That men are excusable in committing any or all the foresayd actions , because they do that which God wils & works , and which themselues cannot but worke . 7. That no credit can be giuen to the word of God in Scripture , because God may as well lye in it , as he doth in other bookes of Pagans or Heretikes , of both which he is equally the principal authour and dictatour . All which absurdities as they are most horrible and blasphemous , so do they all necessarily follow vpon the former Protestant positions , and must needs be true , if the former Protestant doctrine , and positions be true . SVBDIV. 3. Protestant doctrine of Predestination , makes God a sinner . SECONDLY , that God is by this doctrine not only the authour of sinne , but a very sinner , and worker , not only of the materiall entity , or action by which sinne is cōmitted , but also of the formall malice , or defect of goodnesse in which sinne consisteth , and so is formally a sinner , and committer of sinne according to this doctrine , is proued . 1. Because the teachers of this doctrine , as before , call God the principall authour , actour , and the worker of sinne : but as sinne is ( in like manner as a picture ) a denominate concreet , including the malice as the forme , and the action as the matter of sinne , as the picture doth the forme of a man , and the matter of colours of which it is made ; so he that affirms God to be the author or worker of sinne , doth as properly affirme him to be the authour of the malice in sinne , as the painter is sayd to be the authour & worker of the forme of the picture : and so God is as properly a sinner , by being the authour and worker of sinne , as the workmā is a painter by being the authour , and worker of the picture . And though in the Catholike doctrine God is no more a sinner in that he is in somesort the efficient cause of the reall entity of the sinnefull action ( to which as the authour of Nature , he concurs with man as an vniuersall and indifferent agent to any action ) then the soule is the authour of the lamenesse in the legge , or the writer the cause of the ill writing of the penne ( the defect o● formality of sinne proceeding from the particular agent , man , who is the deficient cause , as the formall lamenesse , or ill writing proceeds from the legge , & penne , in whome is the defect of lamenesse , or writing : ) Yet in the Protestant doctrine ( which makes God the authour of sinne formally as sinne , thereby to shew his iustice in punishing sinne as sinne , and sinnefull men for sinne ) it cannot be auoided but that God is a sinner , as the authour of sinne , and that formally as sinne : and if it would excuse God from being a sinner in that he wills , and workes sinne for a good end to shew his iustice , then it would also excuse man from sinne in that he sinned for a good end , as if he stole to giue almes , or kild a man to send him to heauen , by which reason euill might be committed that good might come thereupon , which is contrary to S. Paul. Secondly , because the same teachers make God the principall willer , commander , and worker of sinne , who , that he may iustly punish men for sinne , ( whome he hath vpon his owne meere will , without any preuision of their sinne , ordained , and created to be punished , and damned ) doth therefore ordaine , will , command , & worke sinne , & doth force , & necessitate them to sinne , that for the same sinne he may execute his decree of damnation vpon them : but whosoeuer is the principal willer , commander , and worker of sinne must needes be a sinner , and more properly a sinner thē the instrument which is vsed , or the subiect in which the sinne is committed , that is , man. Therefore God must be a sinner , properly a sinner , and more properly a sinner then man , yea and the greatest sinner of all sinners , as the chiefe willer , commander , and worker of all sinnes : which is a horrible blasphemy . SVBDIV. 4. Protestant doctrine of Predestination , makes God the only sinner , THIRDLY , that God is by this doctrine not only a sinner , but also the only sinner , and that the Diuell , & Man are innocent , and no sinners at all , is proued . Because if the Diuell in tempting to sin be ruled by the will of God , to whose command he obeyes ; If in alluring to sinne , he be cōpelled to obey , and do what God doth compell him to do ; And if the wicked who sinne are not excusable in that they cannot auoid the necessity of sinning , which by the ordination of God is imposed vpon them , as Caluin affirmes ; If Iudas did necessarily betray Christ , and Herod & Pilate did necessarily condemne him , as Beza affirms ; If the thiefe be compelled to steale by the compulsion of God that for the theft he may be hanged , as Zuinglius affirmes : then surely is not the thiefe who is compelled , but God who cōpels both the Diuell to set on the thiefe , and the thiefe who steales , the sinner who sinnes . For if the goodnesse and badnesse of the worke in euery action is to be attributed to the principall authour , willer , and worker of it , not to the instrument ( especially such as want freewill ) vsed in working it , as the well building of the house is to the architect , not to the axe and tooles ; then is the malice of sinne to be imputed to God the principal and chiefe authour , not to man , only the enforced instrument of it , and so only God is the sinner , and man innocent , and no sinner at all . Which is also confirmed out of that saying of S. Augustine , that sinne is so voluntary , that except it be voluntary it is not sinne : but it is voluntary only in God , according to these teachers , not in man , in whom it is necessary , therefore it is a sinne only in God , not in man. SVBDIV. 5. Protestant doctrine of Predestination , makes God alyer and dissembler . FOVRTLY , That God is , by this doctrine of these Doctours , a great lyer , and a deepe dissembler , and deluder , that is , that either God , or these Doctours must be lyers , or dissemblers ; is proued : Because the words of God in holy scripture , & of these Protestant doctours in this point are contradictory ; therfore if Gods word be true , theirs must be false , or if theirs be true , then must Gods be false , and so God must be either a lier in speaking vntruly in scripture , or a dissembler in speaking one thing & intending another , or they strang lyers in belying him . That Gods word & theirs are contradictory is apparent by these instances . First , God saies , that (a) he wils not inquity , that (b) he hateth iniquity , that (c) he hateth sinnes , that (d) both the wicked and his wickednesse is hatefull to him , that (e) Salomon did that which was not liked before our Lord , that (f) Dauid did displease him , the one for his idolatry , the other for numbring the people : but these Protestant Doctours say the contrary : Caluin sayes , that (g) God wils and is authour of sinne ; (h) willed the sinne of Adam , and fall of man ; that (i) Pharao's cruelty pleased God Beza sayes , that (k) God wils and decrees euill and the damnation of man ; that (l) God wils and is pleased with that , which he doth reuenge , and punish . Peter Martyr sayes , that (m) God wils sinne , as a meane to his end , hates not sinne which he workes . Perkins sayes , that (n) God willed the sinne and fall of Adam , wils that sinne be committed . Bucanā sayes , that (o) God wills sinne by his secret , and well-pleasing will ▪ All which if they be true , then the former sayings of God are false , and so God lyes , or dissembles , of if Gods be true , theirs are false . Secondly , God sayth , (p) that he hath not done iniquity ; that (q) he will not do iniquity ; that (r) they erre that worke euill ; that (s) he who commits sinne is of the Diuell ; that (t) he commaunds none to do wickedly ; that (u) he did not command the building of the high place of Balaam ; that (x) he doth not tempt any man to euill ; (y) Suffers none to be tempted aboue that which he is able . But contrary to all this Caluin sayes ; that (z) God not only permits , but commaunds euill , commands and compells the Diuell to be a lying spirit in the mouth of Prophets ; (a) workes the execration of the faithlesse ; (b) Is the cause of obduration ; (c) of Pharao's obduration and cruelty ; that (d) wickednesse committed by man proceeds from God ▪ Luther sayes , that (e) God workes in vs good and euill , and works euill by vs. Melancthon sayes , that (f) the treason of Iudas was as proper a worke of God , as the conuersion of S. Paul Beza sayth , that (g) God doth worke in vs obduration , and is the cause of it . Sāctius sayes , that (h) God is the chiefe authour of obduration , doth worke good and euill in vs ; (i) doth reward his owne good , & punish his owne ill workes in vs ; that (k) sinne as sinne , and malum culpae , is preordained of God ; that (l) God ordained men to damnation , and their sinnes to damne them , forsooke them and denyed them grace that they might sinne ; (m) compelleth to wickednesse mediatly by himself , and by his speciall action . Peter Martyr sayes , that (n) God doth solicite to deceaue ; (o) doth compell to great sinnes , to lye , to seduce . All which if they be true , then the former sayings of God in Scripture are false , and so God is a lyer , a deluder , or a dissembler , or they foule lyers . Thirdly , God sayth in Scripture , that (p) he wils not the death of the wicked ; that (q) he will not haue any to perish ; that (r) it is not his will , that one of these litle ones perish ; (s) but will haue all to be saued , and come to the knowledge of the truth . He commaunds that (t) none shall worship strang Gods , that none commit murder , adultery , and theft ; (u) he persuades the wicked to repent , to be conuerted , and repent from their iniquity , and to sinne no more ; (x) he inuiteth , calleth , and stretcheth out his hands ; and ( y ) would gather sinners vnder his winges , as a Henne doth her chickins ; (z) he would haue all to come to him . But Caluin sayes that (a) God did ordaine , and predestinate many , yea the most to damnation , and created them for that end , for no desert or sinne in them , but only for that his will was so to haue it ; (b) did create them as organs of his anger to destruction of death , and that they might come to that end , did either depriue them of power to heare the word of God , or did blind and dull them in hearing it , doth direct his voice to them not to that end that they may heare ▪ but to that end that they may be made more stupid ; that (c) he calls them only by word , and after a humane manner , not because he would haue them come . Beza sayes , (d) (d) he will not haue the reprobate conuerted and saued , who are not able to haue any will to be conuerted . Piscator sayes , (e) he maks shew in words to will that which he wils not , and not to will that which he wil , & so doth he vse holy dissembling . Beza sayes , (f) he commandes that which he will not haue done , and promiseth that which he will not performe ; that (g) he doth not loue all ; (h) neuer did , nor euer will haue mercy on all ; that (i) he would not haue the death of Christ to profit the reprobate ; (k) will not haue the reprobate conuerted and saued , and that they cannot haue any will to be conuerted . Zanctius sayes , (l) He calls all according to his outward will , and preaching of the Ghospell , but according to his secret will , neither would , nor will haue all to come , and be saued . Perkins sayes , (m) he will not , nor hath so much as any will or velleity , no not conditionally , that all be saued . And therefore it is not true to say , that God will haue all saued . And that when S. Paul sayth so , he speaketh according to the charitable opinion of men , not according to Gods will. All which wordes of these Protestant Doctours , as they contradict the wordes of God ( for that God doth not will , command , and worke euill ; and that he doth will , worke , and compell to euill ; that God hates , & is displeased with sinne , iniquity , and sinfull persons ; and that he wils , decrees , and ordaines the same ; that God inuites , calles , desires , & wils the saluation of all ; and that he detaines , and withouldes men from coming to be saued , are quite opposite and contradictory one to another ; ) so therefore must either this Protestāt doctrine be false if Gods be true , or if theirs be true , Gods must be false , and God either a lyer , or a dissembler . He that desires to see more of these expresse contradictions betweene the expresse word of God in holy Scripture , and the Protestant Doctours in their writinges , let him peruse the foresaid Collation , where he shall find at large Gods expresse wordes , that God wills not iniquity , their expresse wordes , that God wills iniquity ; Gods words , that God doth not worke iniquity , their wordes , that God doth worke iniquity ; Gods words , that he doth not cōmand man to sinne ; their words , that God doth command a man to sinne ; Gods words , that God doth not tempt to euill ; their wordes ▪ that he doth tempt to euill ; Gods wordes , that God doth hate all who worke iniquity , and their wordes , that he d●t● no● ha●e them ; Gods wordes , that he doth not ●ustify a wicked man remaining wicked ; their wordes , that he doth iustify such a one ; Gods word , that he is angry with the faythfull when they sinne ; their word , that he is not angry with them ; Gods word , th●t God is delighted with good workes ; their wordes , that he is not delighted with good workes ; Gods words , that God is worshipped with good works ; their wordes , that he is not worshipped with them ; Gods wordes , that God is pacifyed , & pleased with good workes ; their wordes , that he is not pacifyed , nor pleased with them ; Gods words , that God will haue his Commandments kept ; their wordes , that he will not haue them kept ; Gods words , that God will haue mercy vpon all men ; their wordes , that he will not haue mercy on all men ; Gods wordes , that God doth loue all men ; their wordes , that he doth not loue all men ; Gods words , that he will haue all men to be saued ; their wordes ▪ that he will not haue all men to be saued ; Gods wordes , that God wills not the death of a sinner ; their words , that God wils the death of a sinner ; Gods wordes , that God made not death ; their wordes , that he made death ; Gods wordes , that God hath no need of sinners ; their wordes , that God hath need of sinners ; Gods wordes , that God damnes men for their sinnes ; their wordes , that he doth not damne them for their sinnes ; Gods wordes , that God can do all thinges ; their wordes , that God cannot do all thinges . All which contradictions being in the forecited booke , & place expressed in the wordes of God in Scripture , & in the wordes of the authours themselues out of their owne writings , and that only in one article , concerning God ( to omit many other such like contradictions concerning Christ , Scripture , Church , Sacraments , Fayth , good Workes in generall and , particuler , Sinnes , Iustification , Free-will , the Commandements , Heauen , Hell , and others in particuler to the nūber of 250. in the same authour expressed in the wordes of Scripture and the Protestant authours themselues ) do euidently conuince that in most points of controuersies expresse Scripture is against them ( of which also some particuler instances are giuen in the former part of this Treatise ) and that they doe make God , who is truth it selfe , a false , lying , or dissembling God in his holy word , & holy Scripture which they would seeme so much to esteeme , and honour . SVBDIV. 6 Protestant Doctrine of Predestination , makes God a most cruell Tyrant . THAT this Protestant doctrine doth make God cruel , most cruell , and more cruell then any Tyrant in this world , shall by these their positions , and doctrine , before proued , appeare . 1. In that they affirme God to haue imposed vpon man lawes impossible by him to be performed , as the ten Commandements ; and for the breach of them to haue inflicted paines intollerable , as hell-fier . 2. In that they affirme , God to haue ordeined , appointed , and created , & that vpon his owne meere will , and pleasure , without any demerit so much as in them foreseene the greater part of mankind to be damned for euer in the torments of hell . 3. In that he hath taken from these men freedome of will , and ordained , decreed , forced , and necessitated these men to sinne , that for this si●ne he might damne them , and for the same hath damned , and doth still damne many . By which doctrine is taken away from God his chiefest attribute of mercy which is aboue all his workes , and is attributed to him the chiefest property of the Diuell , which is extreme cruelty . For first , if God do make lawes which are impossible to be kept , and inflict punishment which is intollerable to be endured for the breach of them ; then are Gods lawes more seuere then were the laws of Draco the Athenian , who made lawes so cruell , that he inflicted death equally vpon all offences as well lesse as greater , as well for taking a bunch of grapes , as for stealing a great treasure , as well vpon those who were only idle , as vpon those who were murderous , because , sayd he , the least offence deserued death , & a great offence could not haue a greater punishment then death ; for which Demades sayd , such lawes were to be writ not with inke , but with bloud ; and Solon did after seauenteene yeares abrogate them all , and made new : but according to this doctrine Gods lawes inflict a death not temporall but eternall , and paines not for an hower but for euer , as well for euery idle word as for an horrible murder , as well for stealing a penny as a thousand pounds , as well for an vnuoluntary suggestion to sinne ; as a voluntary consent , act , or custome of sinne ▪ and which is more , for not doing that which was impossible for them to do , or for committing that which God himselfe forced them to commit . Memorable are the tyrannies of the Herods in holy Scripture . Of Herod the King , who to kill one most innocēt , kild all the innocent children about (a) Bethleem . Of Herod the Tetrarch , who to please a dancing Wench , cut off the head of a holy S. Iohn Baptist . And of Herod ●grippa , who to please the people kild S. Iames , & would haue kild S. Peter if the Angell had not freed him out of prison . Memorable are the crueltyes of Adonibezec , who cut off the fingars and toes of 70. Kinges , and fed them with scraps vnder his table . Of Abimelec , who kild vpon one stone the seauenty sonnes of Ieroboall . Of Amman , who would haue kild all the Iewes in all the kingdome of assuerus in one day . Memorable were the cruelties of Hannibal , who of dead bodies of the Romans made a bridge ; and of his wife , who said that a Ditch full of bloud was a gratefull spectacle . Of Mythridates , who with one letter caused foure score thousand Roman Merchants to be kild at one tyme in Asia . Of the Hetrurians , who tyed the bodies of the liuing Romans to the dead , that the one might dye by corruptiō of the other . Of Atrius , who kild , cut in peeces , boiled , and set before his brother Thyestas his owne children to eate . Of Ptolomy of Aegypt , who kild his owne sonne Memphis borne of his owne sister and wife , Cleopatra , and sent the head , handes , and feet to his mother for a present . Of the Emperour Ner● , who set Rome on fire , desired to see all the world on the like fire , and wished that all the Cittizens had but one head , that he might cut it off at one blow . Of Caligula , who held that it was lawfull for him to do what he list with any man. Of Tiberius , who kild the most of the Senatours of Rome , and left Caligula his successour , because he hoped he would kill the rest , and exceed him in cruelty . Memorable were the tyrannies of Phalaris of Aegrigentum , who tormented men in a fiery bull . Of Diomedes of Thrace , and of Busciris of Aegypt , who gaue their guests to be deuoured by their horses , & fed them commonly with mans flesh . Of Dionysius of Syracusa , of Anno of Carthage , of Eliarcus of Heraclea , of Hyparchus of Athens , all who deuised torments the more cruelly to kill their subiects ; and of the persecuting Emperours , who sought all new deuises of tormenting by racke , wheels , renting , brusing , and by lingring death , the more cruelly to execute the bodyes of the innocent Christians . Wherupon the Philosophers sayd , Cruelty is hatefull to God , a monster of madnesse and misery ; that cruelty , and equity cannot be ioyned togeather ; that cruelty is a wickednesse not humane , but bestiall , and which cannot stand with equity . But of all crueltyes the most memorable , yea horrible , and not imaginable , if the Diuell himselfe had not inuented and deuised it , is this cruelty which they impose vpon God , who is a God so good , so clement , so pittifull , and so mercifull , that (a) his mercy is aboue all his works , and (b) from generation to generation ; that he disposes all things in mercy , and doth with good thinges fill the earth , that he shou●d not only impose lawes vpon man aboue his ability , (c) & for the breaking of these laws should inflict hell-paines , but also that he should will , (d) ordaine , decree , predestinate , yea and create , and that certainly , ineuitably , and immutably , as the prime and principal cause , only because it was his m●ere will and pleasure , the greatest parte of mankind , that is , al who are damned to eternal death , destruction , and damnation in those intollerable paines of hell-fier for all eternity . And that he did will , command , worke , yea and compell and necessitate man to sinne , that for this sinne he might punish and damne him eternally in hell . This certainly is such a cruelty , that if it were true , it would follow that this good God was more cruell then the former tyrants euer were ; for they put men to a temporall death , God to an eternal . They kild men whom they found in their kingdome , God created and made men that he might damne them eternally . They puld downe them whom they had exalted , God exalted these to his liknesse for that end that he might cast them downe to the deepest hell . They murdered a few ōly of their subiects , God the greatest part of the world . They kild them , against whome they conceiued displeasure , or such as had offended them ; God damnes thē who haue no way offended him , or sinned , yea whom he forces to sinne , that for that sinne he may damne them . They punished with great punishment small offences , God with eternall punishment no offences . They punished with death men who did otherwise , one way or other , both deserue death and must dy ; God damnes them who otherwise then for his will and pleasure were not to be damned : as much therfore as the number is greater , the punishment more grieuous , and the cause of their damnation lesse ; so much is God by these doctours made more cruel , and tyrannicall then any of the former tyrants . If it were a horrible cruelty for a King to call thousands of his subiects out of the Country to the Court , and there to grace , and giue them dignity , only for that end , that , when he had thus graced them , he might presently , without any fault committed by them , torture , torment , and with all cruelty by his owne hands murder , and butcher them alone after another ; then surely a greater cruelty it is in God to create , and bring out of nothing so many millions of soules as are , or shal be in hell tormented , & to exalte them to the dignity of his owne liknesse , in memory , will , and vnderstanding , and to enrich them with so many benefits of nature , & grace , only for that end that without any desert , or offence in them , he may in those intollerable flames eternally himselfe torment them ; yea to cause , compell , and force them to commit such acts of sinne , that for the same he may thus punish and damne them . Surely this is a cruelty ●nd tyranny so great , that a greater cannot be conceiued to be in the diuell , nor yet be imagined by the diuell himselfe : and yet these Protestant doctours do not only impute it vnto God , but wil haue it to be a property of God , and to stand with his mercy . Indeed if to make lawes not impossible to be performed , if to oblige men to do thinges impossible to be done , if to command men to do a worke , and then to deny them meanes to do it , if to command and will men , yea to force and compel them , to do some action , and then to punish them for doing the same , and that with such horrible paines as of hell : If this I say , be mercy and mildnesse , be grace and goodnes , then what can be seuerity , iniustice , cruelty , and tyranny ? If this be Gods mercy , pitty , clemency , longanimity , grace and goodnes to man ; what is his iustice , and seuerity ? what is , or can be cruelty , and tyranny ? If these be his wayes of mercy , what are his wayes of iustice ? If to punish cura condignum , and to reward vltra condignum , that is , to punish lesse and reward more then is deserued , be a property of mercy , which all attribut to God ; then to punish without desert , yea to cause and force a man to do euill , and then to punish him for it , is surely no mercy ; yea no iustice , but vnspeakable cruelty , and intollerable iniustice . Surely if this may be accounted mercy , it is a mercy which is mercilesse , a mercy which brings all misery , and makes millions most miserable . A mercy which makes mercy ste● more then seuere iustice , mercy & most extreme iniustice ; mercy and most inhumane cruelty , all one ; for what greater iniustice , and cruelty can there be in a tyrant , or a diuell then to choose , and picke out so many millions of soules , and without any cause giuen by them , to ordaine , appoint , and put them into eternall paines of hell-fire , there to fry for all eternity , and to debarre them of all meanes , or ability either of the merits of Christ , or of freedome in themselues , or of any other helpes , or meanes whatsoeuer to auoid the same , so that vpon necessity they must sinne , and deserue damnation , & vpon necessity must for that sinne be dāned ? O mercilesse mercy ! O vniust iustice ! nay , O cruell cruelty of all cruelties , the gre●test that cruelty it selfe could conceiue , or the Diuel himself can either deuise or execute . Far be it from thee , O God of mercy , who works all in mercy , and whose mercy is aboue all thy works . SVBDIV. 7. Protestant doctrine of Predestination , makes God a Diuell . LASTLY that this Protestant doctrine doth transforme God into a Diuell , and so doth depriue him of his only , and all goodnes , and therby transpose him into the greatest and vilest euill that can be , shall by these ensuing reasons appeare . 1. It is the office or property of Satan to ●empt man to sinne , yea as an aduersary to lay traps to ensnare man in sinne , for which in greeke he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a tempter , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an entrapper or calumniator , and in hebrew Sathan , an aduersary , and so he is called (a) tempter , is said to (b) tempt vs , and to temp the hart to lye to the holy ghost (c) . But this is more proper to God according to this Protestant doctrine , then to the Diuell . 1. Because God doth not only tempt and moue a man to sinne , but which is more , doth will , ordaine , and predestinate a man to sinne , and to al the sinnes which are committed . 2. Because God is not only our aduersary to oppose vs ; but so potently doth oppose vs in so weighty a matter as our greatest good , that he directly excludes most from all felicity , depriues most of all benefit of it , debarres most from all meanes to attaine it , & entraps most in all the snares , which may hinder their progresse vnto it ; & the Diuell is but only his instrument to worke that which he wils , and execute that which he before had designed against vs : therefore God is more our tempter , and aduersary then is the Diuell . Secondly , The office and property of the Diuell is to sow tares , or ill weeds of sinne in the field of our hearts , to choake vp all the corne of grace and goodnes , the enemy comes and sowes tares . But God doth this , according to this doctrine , more then the Diuell . 1. Because God doth worke inwardly in the hearts of sinners , doth excecate and obdurate the minds of men , doth strike them with a spirit of errour , giddinesse , and madnesse , and that not by permission , but operation , as Caluin in particuler affirmes . 2. Because God doth will , command , and worke in vs all the sinnes which are wrought , as the principall cause and mouer , the Diuell being only as the instrument , and that not free , but forced ; not mouing but moued ; and not able to do otherwise then by God he is both commanded , and compelled , as before ; therfore the chiefe and principall sower of ill seeds , and weeds of sinne is God , not the Diuell . Thirdly , The office , and property of the Diuell is to be authour of all sinnes in generall sinne is of the Diuell : and of lying in particuler , who speakes lies of himselfe , and is a lier , the Father of lies . But this is more proper to God then the Diuell according to this doctrine . 1. Because the Diuell did only in Adam , by tempting him to eat the forbidden fruit , remoue an impediment which did hinder ill , to wit originall iustice , by which the inferiour part was kept in order without rebellion to the superiour : but God did by his will , saith Caluin , ordaine and decree the fall of Adam , the ruine of all his posterity , & the miserable condition into which we are all fallen . Therfore God was more properly the authour of Adams fal then the Diuel . 2. Because the Diuell doth only tempt to sinne indirectly & medially , that is , either obiectiuè proposing sinfull obiects to the phantasy , that the will may consent , and delight in them , or dispositiuè by altering & tempering the organs of the senses that the appetites may with more facility incline vnto them , leauing alwayes a freedome of the will to dissent , or assent : but God , according to Caluin , doth not only by his ineuitable , & immutable decree , and ordinance , will and commād the same , but also by his immediate , effectual , & irresistable concourse & operation to euery actiō of sin , so works the act of sinne in man , that he leaues in man neither any operation at all , God working all ; nor any liberty or freedome , God necessitating all , who is thereby not only the permitter , but the authour of all sinnes ; the authour as well of the adultery of Dauid , the treachery of Iudas , the hardnesse of Pharao , the cruelty of Achab , the incest of Absalom , the reproach of Semei , the idolatry of the ten Tribes , of the Chaldean destruction of Iudea , of the Iewes and Pilates condemning of Christ , as he is , of the conuersion of S. Paul. Therefore God is more and truely the immediate worker of sinnes and lyes , then the Diuell . O diabolicall doctrine ! SVBDIV. 8. Obseruations vpon the former doctrine . VPON good ground therefore did Castalio ( who as Caluins scholler best vnderstood his maisters mind , not only by his writinges , but from his owne mouth ) affirme , that this doctrine of Caluin did transfer God into the Diuell , and for the same forsooke both him and Geneua , and writ against him , and this his doctrine . Truely did Peter Vermilius a Professour of Tigure affirme , that this doctrine of Caluins is a libertine , execrable , sacrilegious , abominable , and altogeather diabolicall doctrine . Iustly did the Tigurin Sacramentaries anno 1554 accuse Caluin for this doctrine of great impiety , cause his bookes writ of this subiect to be rent in peeces by the Hangman , and to be burnt publickly in the Market place , & by special Edict , commanded that none should diuulge in their territories any so horrible and detestable opinions . Vpon good reason do as yet the Lutherans in Germany so detest this doctrine , that to cleare Luther of it , they did expunge out of his works these words , God doth worke euill in vs. And most worthily doe the same Lutherans generally disclaime both this doctrine , and Caluin for it , in so much as one of them , Heshusius a great Superintendent , affirmes , that Caluin writ wickedly of the cause of sinne , made God the authour of sinne , and in his doctrine is horribly contumelious against God , pernicious to man , and makes not the Diuell , but God to be the authoisr of lyes . Another of them , a Professour , auouches , that not God , but the Diuell is authour of this predestination , and the God of the Caluinists . Out of which doctrine , and sequels vpon it , may be obserued . 1. That neuer any doctrine of Atheist , Pagan , Iew , or Heretike was so wickedly pernicious , and abominable as this of Caluin , and his followers is ; for though some made God idle , as Epicurus , others impotent , as Lucianus , others the authour of euill , as the Cerdonists , Marcionists , and Manichees ; others miserable , afflicting himselfe , as the Thalmudists , others no God at all , as the Atheists : Yet all these are more tollerable thē these Caluinists ; for it is not so ill to be idle , as to be doing ill ; better to make God do nothing then to make him the worker of all wickednesse . It is more tollerable to make God vnable to do good , then to make him the authour and actour of doing ill ; to make him vnable to requit good , then vniust to punish where is no desert of ill . It is lesse blasphemy to make two Gods , the one authour of good , and the other the authour of euill , then to make one God , and yet to make him the authour and worker of euill , and of all euill ; to call him iust , and yet to make him the punisher of that in others , which he wills , commandes , and workes by himselfe ; to account him mercifull , and yet vpon his meere will , and pleasure without any cause or desert , to ordaine , & create millions of men to eternall torments , and damnation . It was not so great impiety in the Iewes to make God mourn & sorrowfull for the punishment he wrought on Hierusalem , as it is in the Caluinists to make him well pleased with the vnreasonable tormenting of soules in hell , & to make it one of the chiefest attributes of Gods iustice , to appoint men to sinne , and then for that sinne to punish and damne them . It is not so foolish to say with the foole , there is no God at all , as it is to say , God is the Authour and worker of all wickednesse , and yet the punisher , and reuenger of the same ; for they by the light of reason will condemne and auoid thefts , murders , periuries , iniustice as lying in their power to auoid ; but these will , & may by their owne principles practise , and exercise them al , as being by God forced , and necessitated to them , as wanting freedome to auoid them , and as fearing no punishment for them . Though therefore most wicked , yet lesse wicked were the former opinions of Iewes , Heretikes , and Atheists , then these of the Caluinists . Secondly , it may be obserued , that no Caluinist can be certaine , and assured either of any verity of Scripture , or of any article of his Faith , or of any assurance of his saluation by his priuate spirit ; for though he may imagine himselfe to be certaine of the sense of Scripture , of the articles of his fayth , and of the infallibility of his saluation , that they are reuealed from God , yet he may with all according to his principles of fayth , imagine that God who reueales these , may reueale & tell him , which is false ; for as God , according to them , is he who effectually procures the sinner to sin , who as the principall cause vses the sinner as an instrument to commit sinne , who incites , compels , and necessitates the sinner to sinne , & who phisically , and effectually workes , and causes the act of sinne ; so the same God , according to them may procure , and incite the Apostles , and Prophets as his instruments , compel , and necessitate them as the chiefe authour , and worker , and produce in them as the principall agent , lyes and vntruthes , and so may by them in Scripture reueale an vntruth , either of the beliefe of the mysteries of their fayth , or of the certainty of their saluation . What certainty therefore can they haue from God of reuelations they receaue from him , or of any thing suggested by their supposed spirit , as from him ? Againe , God , according to Caluin , hath one will exteriour , another interiour ; doth call exteriourly whome he withouldes interiourly , speakes to them , but to make them more deafe , giues them light but the more to blind them , doth teach them but to make them more dull , doth apply to them a remedy , but not to cure them ; for so are Caluins wordes . If so , then how can any be sure that the calling , the speaking , the light , the doctrine , and the motion of their spirit ( as they suppose of God ) is not rather to detaine then draw them , rather to darken then lighten them , rather to dull them then teach them , rather to increase then cure their diseases ? Surely , if the spirit of God may worke , and doth more ordinarily worke the bad then the good , doth more vsually make shew to call when he intends they shall not come , doth more generally make blind then enlighten , make obdurate , then mollify , make dull , then teach , and wound then cure : And if God do more often intend bad thē good , obduration then illumination , damnation then saluation , of most whome he cals , inuites , and makes shew of intending their good : And if the greatest part of the world be thus by God deluded and deceaued ; then why may not , or rather should not euery Protestant iustly suspect the same of himselfe ? Why may he not rightly feare that God intends one thing by his inward will , and pretends another by his outward will ? that God doth worke errour , and deceit in him , rather then truth , and verity ? That he is a lying spirit , rather then a true in him ? Surely if God hath deceaued more then he hath taught truth , darkened more thē he hath lightned , obdurated more then he hath mollifyed , woūded more then he hath cured , and damned more then he hath saued ; iustly may euery one both suspect and feare , that God may do the like to him , sith no ground , reason , or motiue he hath of the one rather then of the other , and no more assurance of his saluation among the lesser number , then of his damnation with the greate● . Thirdly , it may be obserued , that the God of these Caluinists , and precise Protestants is not the same with the ancient Christians and present Catholikes , but the one doth so farre differ from the other ; that the one of the Caluinists doth , will , decree , and predestinate all sinnes which are committed by men , and so makes man sinne by the will , decree , and predestination of God ; the other of the Catholickes doth will , decree , and predestinate only good works , and all good workes , and so doth make man to doe good workes according to the will of God , and doth suffer him to do euill according to the man his owne will. The one doth command , vrge , and compell Sathan to deuise sinnes , and to sollicite men vnto it : The other doth bind , hould and hinder Sathan that he do not tempt man , and doth ayde , help , and assist man , that he be not by Sathan tempted aboue his power . The one doth himselfe secretly incite , moue , & necessitate man to sinne : the other doth disswade , deterre , and enable man against sinne . The one is the principall authour , worker , and effectour of all sinnes as sinnes , and men only his instruments to do that sinne which he workes by them : The other is no authour , nor instrument , nor worker at all of sinne as sinne , but only the efficient cause of that which is good , leauing man to be the deficient cause of that which is malice and sinne . The one vpon his meere will , because it is his pleasure , without any demerit , or sinne in man , did ordaine , predestinate and create most men to damnation , and ordained and predestinated only some few to saluation : The other created all men to saluation , and had a will and desire that all should attaine to it and be saued , and ordained none to damnation , but vpon his foresight of their sinne by which they would deserue damnation . The one did will , appoint , and decree the sinne of Adam , and of all mankind , for that end only , that in punishing the most for it he might shew his iustice , & in freeing other some few from it , he might shew his mercy : The other did only forsee , permit & suffer the fal of Adam , & the sin of all his posterity , & that for the more illustration . 1. Of his own goodnes , by cōmunicating himself to man. 2. Of his power , by exalting man to be God. 3. Of his mercy , by making himselfe a Redeemer of his enemies . 4. Of his clemency , in suffering all contumelies and iniuries at the hands of his seruants , besides the benefit which redoūds to man by the liberty of his will , and the benefit of Martyrdome , and other sufferings for the honour of God. The one doth doth excecate , obdurate and harden in sinne those whō he hath thus ordained to sinne and damnation , and for that end doth deny to them all freedome of will , all benefit of Christs merits , all help of grace , all meanes of pardon of their sinne , of doing good , and of attaining to saluation : The other doth call , inuite , and draw men out of sinne , doth stretch out his hands , knocke at the dore of their harts , offer the benefit of Christs merits , the light of his fayth , the vertue of his grace sufficient , and the reward of his glory aboundāt to all , that they may be conuerted , come to him , & saue their soules . The one , not only creates man to sinne and workes in sinne , but also leaues him in sinne both original and actuall , of which he neuer washes and cures the soules of any , euen the iust , by infusion of any grace , but only couers their sinne with the iustice of Christ , and so leauing him sinnefull and corrupted , only imputes him for iust and accounts him as cleane : The other is so farre from causing him to sinne , that he washes , cures , and sanctifyes him from sinne infuses into him grace & sanctity , by which he is really cleane from sinne , may actually obserue Gods commaūdments , & fruitfully do good workes meritorious of life euerlasting . Lastly , the one is the authour and worker of all sinnes , is the only sinner , is a most cruell sinner , and a deluding sinner , yea is one who hath all the bad properties and qualities of the Diuell , and so is the Diuell himselfe : The other is good , all good , only good , and goodnesse it selfe , pittifull , mercifull , gracious and bountifull to all , calling all , seeking all , and drawing al from vice to vertue , from sinne to grace , from the by-path of hell and damnation , to the hye-way of heauen and saluation , as much as in him lyes . As great therefore as is the difference betweene these two Gods , so much different is the God of the Caluinists from the God of the Catholikes , and the religion of the Protestants short of the Religion of the Catholikes . Of which who will see more , may read a Protestāt booke lately set out by a Lutheran , the subiect of which is to proue , that the caluinists God is not the same with the God of the Lutherans , and other Christians . Of absurdities which follow against Fayth , and the Creed . SECT . VI. I Haue at large shewed ( and that more largely then I intended , the fecundity of matter still drawing me on ) that as Idolatry , of God made many Gods , and that these Gods still begat new Gods till the number of Gods was infinit , incredible , and absurd ; so Heresy by one priuate spirit got many priuate spirits , & still euery priuate spirit begat a new opinion , and doctrine , till both the spirits and the doctrine or opinions grew so many and so absurd , that so many horrible and foule absurdities haue issued from them , as neither piety , reason , nor common sense can endure to heare them . One only obseruation ( of which I would desire the readers patience ) and that , to my iudgment , not vnworthy the consideration , occurs ; that is , to compile and bundell vp , as into one view , certaine maine and principal opinions of these Protestants generally receaued ( which indeed are the chief points controuerted betweene vs and them ) and to propose to the eye of euery indifferent Reader how smoothly they plaine the way to the downefall of saluation , by taking away Fayth , Hope , and Charity . For whereas God created man for himselfe , as his end to honour him ; and all thinges for man , as meanes to help him to this end : so he gaue him three helpes or meanes ; one , to know him ; another to desire him ; and a third to attaine him . Man hath the meanes to know God by Fayth , to desire him by Hope , and to attaine him by Charity : those are three Theologicall vertues which haue God their immediate obiect , and are as three meanes to prepare man for his iourney to heauen . Fayth , as the beginning , Hope , as the progresse , Charity , as the end and consummation of iustification : and as three partes of our spirituall building ; Fayth as the foundation ; Hope as the walls ; and Charity as the roofe of our saluation . The Protestant Doctours by their positions , and doctrine do oppugne , and ouerthrow all these three , as in a briefe sūme they are compiled , and proposed to vs ; Fayth , as it is deliuered in the Creed which in twelue articles shewes vs what we are to belieue . Hope , as it is contained in the Pater noster , which in seauen petitiōs directs what we are to hope , and pray for . Charity , as it is comprehended in the Decalogue , which by ten Commandements instructs vs what to do , & what to auoid . In this , and after ensuing Sections therefore we will shew how this doctrine doth oppugne , and ouerthrow all fayth in the articles of the Creed ; al hope in the petitions of the Pater noster ; and all charity in the ten Commandements , and thereby doth prepare the way , and loose the reines to all errour in beliefe , to all despaire or presumption against Hope , and to all liberty of sinnes , and loosenes of life and manners against Charity . And first we will lay downe briefly the chiefe points and positions of the Protestant doctrine , and next , out of them inferre the rest . First , the opinions , and doctrine of the Protestants are these . 1. That (a) only Fayth doth iustify . 2. That (b) this only Fayth makes vs certaine and secure of predestination past , iustification present , and glorification to come . 3. That (c) this Fayth is proper to all the iust , and only to them , and the elect . 4. That (d) this Fayth once had can neuer at any tyme be lost , nor by any sinne be expelled . 5. That (e) no sinnes , how many or great soeuer , be imputed to the elect , but all couered with the iustice of Christ by apprehension of fayth . 6. That (f) this Fayth is obtayned by the priuate spirit in euery man , which assures him of his fayth and saluation . 7. That (g) all workes of all men ▪ euen the iust and best , are sinnes , and that mortall , as infected with originall sinne , and as defectiue from perfect obedience , and fullfilling the precept . 8. That (h) there is no interiour , and inherent grace or iustice , but all exteriour and imputatiue . 9. That (i) the fullfilling of all the Commandements , or any of them is impossible . 10. That (k) no humane lawes do oblige in conscience to their performance . 11. That (l) the Sacraments , chiefly Baptisme are seales and signes of predestination to glory , of remission of sinnes , and perseuerance in Gods fauour ; and that in Baptisme are forgiuen sinnes past , and to come . 12. That (m) man by reason of Gods decree and originall sinne , hath no liberty , or freedome of will to do , or auoid bad workes . 13. That (n) God hath ordained and predestinated vpon his meere will and pleasure , without any cause giuen , or so much as forseene , all who are damned , both to damnation and to sinne . All which positions as they are auerred by the learned Protestants , and preached to the people , so they do ouerthrow all the articles of the Creed , all the petitions of the Pater noster , and all the precepts of the Ten Commandments , and leade to all loosenesse , and dissolution of life , as shal be shewed . SVBDIV. 1. In generall , dectroying all fayth . AND first , that these Positions do quite ouerthrow , & take away all diuine and supernaturall fayth , which is the first foundation and corner-stone of our spirituall building , the first preparation to life and iustification , the first root of all true vertue , and good workes , the first gate by which God enters into our soule , the first light which shines in our vnderstanding , the first true seruice which we offer to God , and the first step by which we beginne to walke our iourney to heauen : that this doctrine doth quite ouerthrow this fayth , and all the articles of the Creed proposed in it , is proued . 1. Because they distinguish three sortes of fayth . 1. Historicall , of thinges reuealed , and related in scripture , and proposed by the Apostles in the Creed , such as are the Trinity , Incarnation , Passion , Resurrection , and Ascension of Christ , with all other articles which all Christians vsually belieue . 2. Generall , of promises in generall , and all graces promised by Christ to all , as the sending of the Holy Ghost , the coming to iudgment , the raysing of the dead , and the like , which are generall for all . 3. Speciall , of the promise made to euery man in particuler of his predestination , iustification , and saluation , by which euery one is made infallibly certaine that his sinnes are forgiuen him , and that he shal be saued . Whereas , I say , they make these three sortes of Fayth , the first and second of these Faithes , to wit , Historicall and Generall ( by which they belieue the articles of the Creed & promises of God in general ) they (a) affirme to be faigned not true fayth , a shadow of Fayth , not a real iustifying faith , a Fayth which is common to the reprobate , and damned , & euen to the Diuels themselues ; and only the third , or Special fayth they assigne to be the true diuine , and supernaturall iustifying fayth , which hath for his obiect the speciall mercy of God , to them in particuler applyed , the certainty of remission of their sinnes assuredly past , and security of their saluation infallibly to come , by which they doe as much or more assuredly belieue their iustification and saluation , then they do the B. Trinity , Incarnation , or the rest of the articles of Fayth . Now , if this speciall fayth be the only true , diuine , supernaturall and sauing fayth , & by it is belieued only one article of the Creed ( & that not truly as shall appeare ) to wit , Remission of sinnes ; and the Historicall and Generall fayth , by which the rest of the articles are belieued , be only a shadow of Fayth , a fayth of the damned , and Diuells : then we haue no diuine , and supernaturall fayth of the rest of the articles , but belieue them only by a Faith which is a fained faith , a shadow , and no more a guift of God , then the fayth of the damned , and the Diuells in hell . Therefore all true ●nd diuine beliefe of the articles of the Creed , is by this special doctrine of speciall Fayth , quite abolished and taken away from all Christians , and nothing but a shadow of Fayth , a fained and diabolicall faith left to them , and so by one position of theirs is cut off all diuine fayth or beliefe of all the articles of the Creed . Secondly , whiles they deny all authority of Tradition , Church , Councels , and Fathers , and will belieue nothing but what they themselues find in Scripture , and that as their priuate spirit interprets it : While they make their spirit , the iudge of all fayth , & all controuersies of fayth , what is to be receaued or reiected , belieued or condemned : While , I say , they doe thus , they may by the vertue of this spirit call in question the authority , and credit of the Creed it selfe , with the authours of it , as not to be found in Scripture , and the particuler articles they may either reiect as counterfeit & intruded , or els expound and interpret them as their spirit shal lead them . Thus Luther and Caluin following Erasmus ( for Erasmus is sayd to haue layd the egge which Luther hatched ; to haue insinuated that which Luther assured ; to haue doubted of that which Luther downe right denyed ) made doubt of the authority of the Creed , whether it was made by the Apostles or not . And the Seruetians in Transiluania ( witnesse Canisius ) admit it but so farre , as it agrees with the word of God , interpreted ( no doubt ) by their spirit . Thus did Beza by his spirit affirme , that part of the sixt article , he descended into hell , to haue been thrust into the Creed . Thus Caluin and Zuinglius following likewise Erasmus , by their spirit affirmed , that part of the tenth article , the Communion of Saints , to haue beene intruded into this Creed out of some other Creed , and not to haue beene found in the ancient Creeds . Thus Luther by his spirit changed in his Germane Creed the word Catholike Church , into Christian Church . And Beza reiected the same word Catholike as most vaine and wicked . And thus by their Glosses , and expositions vpon many articles as not pleasing their tast , they wrest diuers , as shall appeare , from their natiue & proper sense ( for example , he descended into hell , that is , he descended into the graue ) & so make a new Creed in sense , and meaning agreable to their spirit , and the doctrine of it . Of which who will haue a full view , let him read Andr. Iur. his Nullus and Nemo , and Fitzsimons vpon the Masse where their many absurd glosses , and expositions are at large discouered , and confuted . SVBDIV. 2. In particuler , against all the twelue Articles of the Creed . THIRDL , Y because by this doctrine , and these Doctours are oppugned in particuler all the mysteries of fayth in euery article of the Creed , which by this briefe enumeration of euery one shal be made manifest . And first in the first article attributed to S. Peter ( I follow the diuision of S. S. Augustine , and Doctour Kellison , ) is oppugned , 1. The faith and beliefe of all the articles in generall in the word Credo , by all who hould that it is only a shadow , a faigned , & diabolicall Fayth , not a true , diuine , and supernaturall Fayth , tending to iustification by which euery Christian belieues these articles . 2. Is oppugned the vnity of God ( Deum ) by Caluin , who houldes that the Sonne hath an essence distinct from the Father ; By Beza , and Stegius , who hould that the essence is diuided into three persons . 3. By Luther , who houldes that the Diuinity is threefold . 4. By Melancthon , who houldes that there are three Diuinities or essences in God : By Sanctius , who entitles his booke , De tribus Eloim , of three Gods. 5. By the Tritheits in Polonia , who expresly hould there are three Gods , and three Eternalls . 6. Is oppugned the God-head it selfe , and his mercy and goodnesse , 1. By all those who make God the authour , willer , commander and worker of sinne , and damnation , because so is his will and pleasure : Who , make him a sinner , a great sinner , the only sinner : Who make him a lier , a dissembler , a tyrant , and transforme him into a very deuill himselfe ; as is before proued and deduced . 2. By those who make the diuinity of God passible , as with Eutiches the auncient condemned hereticke , Luther , and Iacobus Andreas do . 3. By those who affirme the diuinity to haue beene not only a mediatour betweene God and man , as Caluin and Beza did ; but also to haue beene obediēt to God , as Melancton , and after him many Lutherans , & Tigurins also did . And further to haue exercised the office of a Priest offering sacrifice to God , as Iewell did affirme . All which opinions do make many Diuinities in God , one inferiour to another ; because where one is a mediatour , is obedient , & doth offer sacrifice to another , there must be a subordination , subiection and distinction , there one must be inferiour and distinct from the other , and so there must be many distinct Diuinities , and these inferiour one to another , which is contrary to the nature of diuinity , & God-head . 4. Is oppugned the person of the Father , and with him the whole B. Trinity by Luther , who affirmes that the diuinity is as well three , and of three sorts , as are the three persons ; that the word Trinity is an humane inuention , a word which sounds coldly , and is not to be vsed , but insteed of it the word , God ; and did therupon thrust out of his Letanies that prayer , Holy Trinity one God haue mercy on vs. And did leaue out of his Germane bible those words of S. Iohn ( alleadged by Athanasius , Cyprian , & Fulgentius to proue he blessed Trinity against the Arrians ) There are three which giue testimony in heauen , the father , the word , and the holy ghost , and these three are one . To all which also Caluin subscribes , who not only affirmes , that the prayer , Holy Trinity , one God , haue mercy on vs , doth displease him , as sauouring of barbarisme , but also wrests all those places ( by which the Fathers out of the old and new Testament did proue against Iews , and Arrians , the diuinity of Christ ) to a contrary sense and meaning , as the Lutherās (a) in diuers bookes on set purpose against him haue conuinced . And Danaeus (b) his successor after Beza , followes him , who affirmes that the same word Trinity , and the same prayer , Holy Trinity haue mercy on vs , is a foolish and dangerous prayer . All which are directly contrary to the auncient orthodox , and Catholicke doctrine of the B. Trinity , three persons , and one God. 5. In the same first article is oppugned the omnipotency of God almighty by Beza (a) VVhitaker , & others who affirme , 1. That God cannot place one body in two places by replication or other wayes , that is , Christs body in heauen , and on the altar at the same time . 2. That God cannot place two bodies in one place by penetration one of another , that is , that Christs body , with the stone of the sepulcher at his resurrection , with the dores of the house at the entring to his disciples , and with the solidity of the heauens at his ascensiō , could not be togeather in one place , but the stone , dores , or heauen were diuided , opened , or resolued into some liquid matter . 3. That God cannot draw a camell or a cable-rope , as it is said in the Ghospell , though a needles eye . 4. That God hath no absolute power to do any more then he hath already done . 5. That the position of the archangell Gabriel , Any word is not impossible with God , is not generally to be belieued , nor vniuersally to be admitted . Al which if they be true , that is , if the diuinity be passible , be a mediatour , be a priest , and be three , and distinct as the person are ; if God be the authour and worker of all sinne and euill , if the word Trinity , and the prayer , Holy Trinity haue mercy on vs , be to be left out as barbarous , foolish , and dangerous ; if God cannot place one body in two places , or two bodies in one place , cannot draw a cable-rope through a needles eyes , can do no more then he hath done ; then is the Deity , the vnity , the Trinity , the goodnes and the omnipotēcy of God ( all which are by this first article belieued ) by this doctrine and these Doctours oppugned , and so the Fayth of the first article reiected . Secondly , in the second article attributed to S. Iohn , is oppugned the worke of the whole Trinity , (b) the Creation of heauen and earth , 1. By Caluin , who will haue only the Father properly to be creatour of heauen and earth , as to whome alone the name of God by excellency is due , and the Sonne to be the Vicar of the Father , and to haue the second degree of honour after him . 2. By Stenberge , Seruetus , Blandrata , Somarus , Francus , & others cyted by Kellison , who deny the Diuinity of the holy Ghost , as the third person in the Trinity , and admit only a vertue from the father , which they call the holy Ghost . But if the father be only God , if the sonne be inferiour as his vicar and second to him , if the holy Ghost be only the vertue of the father , not a person distinct from him ; then is only the father , and not the sonne and the holy Ghost with the whole Trinity , the creatour of heauen and earth . Wherby the second article is oppugned . Thirdly , In the third article , attributed to S. Iames the greater is oppugned the diuinity of the sonne & second person , Iesus Christ his only sonne our Lord. 1. By Luther who detested the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or consubstātiall ( signifying the sonne to be of the same substance with the father ) and made the diuinity of the sonne passible with Eutiches , as I haue shewed before . 2. By Caluin , Beza , and Whitaker , who admit Christ to be sonne of the father , but not to be God of the father , or of the essence of the father , or God of God , as the Nicene Creed expresseth , but God of himselfe , and withall affirmes that the father doth not continually & eternally beget the sonne . 3. By Caluin , Beza , & others before cited who make Christ as God , a mediatour and priest , and both to pray , and to be obedient to the father ; and distinguish in him a person of God distinct from the person of a mediatour , and therby with Nestorius make him to haue two persons . All which if it be true , that is , if the sonne , or second person as God , be not cōsubstantiall with the father ; if he be not God of God ; if he be passible , the vicar and second after the father ; if he be a mediatour and priest obedient to the father ; if he haue two persons : then is he not God coequall and coeternall , and the same in substance with the father , nor one only sonne of God , but two persons . And so this third article , Iesus Christ his only sonne our Lord , is oppugned . Fourthly , In the fourth article , attributed to S. Andrew , is oppugned the humanity of Christ , and virginity of his mother , VVho was conceiued by the holy Ghost , borne of the Virgin Mary . 1. By the Vbiquitarians who make the humanity to haue omnipotency , immensity & all the properties of the deity , & so to do all , to be all where , and in all places , which is proper to a diuine , not humane nature . 2. By the Anabaptists , and others who make Christ to haue passed through the body of his mother , as water doth through a conduct , and not to haue taken flesh of her womb . 3. By Molineus , Bucer , Beza Willet , and others who affirme our B. Lady to haue suffered detriment of her virginity in the birth of our B. Sauiour , and so make Christ not to be borne of a virgin , which this article affirmes . Fiftly , In the fifth article , attributed to S. Philip , is oppugned the vertue of the death and passion of Christ , Who suffered vnder Pontius Pilate , was crucified , dead , and buried . And that many wayes . 1. In that the vertue of his passiō is not ( according to them ) generall for al sinners and wicked persons , but particuler only for a few elect , that is , for some certaine Protestāts , of some one sect who only are the faithful among them , leauing all the rest destitut of any vertue from it , or of any vocation or iustification by meanes of it . 2. In that those elect it cures not from sinne , but only couers their sinne ; remits not sinne , but only imputes it not ; washes not away the guilt or offence of sin , but only frees them from the punishment due to it ; and enables not a man to resist sinne , but permits him in euery action to sinne ; strengthens him not to keep any one commandement , but leaues him so that he must needes breake all . 3. In that it giues to the soule of mā neither any life of grace , by which it raises him from spirituall death to life , nor any inherent iustice , by which it makes him iust before God , cleane from any sinne , or solid in any perfection of vertue , piety , and good life , nor any vertue by which it enables him to do any good worke , to satisfy for any offence , or to merit any reward of glory , or increase of grace ; nor any inward vnction , by which it adopts him to be , and to be called the sonne of God , or to be inheritour of the kingdome of heauen . 4. It had in Christ , as it was endured and offered by him , no dignity from his diuine person , which did giue an infinit valew and worth to euery action ; it had no vertue or validity to satisfy Gods iustice for any sin , to pay a price sufficient & equiualent for any sinne ; it could not by all the paines and torments which Christ suffered in body , euen to the sheding of the last droppe of his bloud , auaile any thing for mans redemption , except he had suffered in soule also . It could not redeeme man from any sinne , except Christ besides had suffered all the paines due to sinne , euen the same torments of Hell , which any damned doth suffer for sin . It so far ouercame Christ , that it made him troubled , inconsiderate , abrupt , effeminate , doubtfull of Gods fauour , and forgetfull of his office of a Redeemer . It made him wauering , staggering , desperate , & renouncing his saluation . It tormented him with horrour of conscience , with anxiety of mind , with sense of Gods wrath , and with feeling of the sorrowes , paines , and torments of eternall death and hell . All which as it is their doctrine of the death and passion of Christ in their owne particuler wordes before cyted ; so it derogates from the vertue of Christs bloud , & diminish● the dignity of his passion , and is dishonourable , sacrilegious , and blasphemous to his person , and in all oppugnes this article of Christs suffering vnder Pontius Pilate . All which is contrary in our Catholike doctrine , as shal afterward be shewed , which attributes to the vertue and passion of Christ that dignity , validity , and vertue , that euery action , any passion , the least drop of his bloud was sufficient & superaboundant to haue pacified Gods wrath , satisfyed his iustice , paid the price of sinne , & redeemed from sinne & hell , all the world and infinit worlds more ; and that it did de facto merit for all men inward grace to wash away & remit the guilt of sinne , to giue life and beauty to the soule , to adopt it to the title of the sonne of God ; that it did giue strength to man to resist sinne before it be committed , and satisfy for it in some sort after it be committed , to keep Gods Commandmēts , & to merit a reward at Gods handes . Of which doctrine whether doth giue more honour & vertue to the death & passion of Christ , & his suffering vnder Pontius Pilate for vs , let the indifferent Reader be Iudge . Sixthly , in the sixth article , attributed to S. Thomas , is oppugned both the descension of Christ into hell , & his Resurrection from the dead : He descended into hell , and the third day rose againe from the dead . And first his reall descending in soule to Limbus Patrum to free the Fathers there , and make them blessed , or ( which is propable ) to the place of the damned also , not to suffer , but to confound the Diuell , & shew his Maiesty , is oppugned . 1. By those who deny that any Limbus Patrum was euer at all , and affirme that the soules of the dead Patriarches were locally in heauen , though not beatifically blessed by the sight of God before Christ , as (a) Caluin & (b) Beza . 2. By those who deny that as yet there is any locall place of hell at all , or any reall fire and torments of the damned there , as (c) Luther , (d) Bucer , (e) Brentius , (f) Lobecius , (g) Perkins , (h) VVillet , (i) Caluin , & the Deuines of ( k ) Heidelberge . 3. By those who deny his descension to haue been either in body or soule substantially , but only in vertue and effect meritoriously , in that he merited the freedome both of the Patriarches before him , and of vs after him , from the paines of hell , as Bullinger , Zuinglius , the Diuines of VVittemberge , and others . 4. By those who affirme his descension to Hell to haue beene only in body , not in soule , and that not to the lowest Hell , but only to the graue , or buriall ; and so Act. 2. Thou shalt not leaue my soule in hell , they change soule into carkasse , and hell into graue , translating it , Thou shalt not leaue my carkasse in the graue , as Beza , and Bucer . 5. By those who admit his descension to haue beene in soule , but yet suffering the very paines of hell , and of the damned , either after his death in hell , as Luther , Gerlachius , and some other mentioned by Beza , or before his death in the garden , and vpon the Crosse , as Caluin , VVillet , and others before cited . 6. By those who question this article as suspected to haue beene intruded into the Creed , after it was made , as Caluin . All which opinions as they either deny any Limbus Patrum to haue euer beene , or any reall torments of hell as yet to be ; or , as they affirme , Christ to haue descended only in vertue and merit , not in body or soule , or only in body to the graue , or in soule to suffer the paines of hell , either after death in hel , or before death vpon the Crosse and in the garden , are all contrary to this part of this article , in which is affirmed Christs descending into hell , that is , in soule to Limbus to free the Fathers , and Patriarches there , and to carry them with him into heauen . Secondly , his Resurrection from the dead , in the same article , is oppugned . 1. By those who , according to Beza , deny all resurrection as yet of Christs body more then of other mens . 2. By the Vbiquitarians , who affirme his body to haue had immensity , and therby to haue beene euery where in all places euer after his Incarnation . 3. By Caluin , Beza , and other , who deny his Resurrection with the guift of subtility or penetration , and affirme that his body could not pierce through the stone of the sepulcher , or enter the doors to his Disciples without either the remouing , or altering of the nature of the dores , and stone , by resoluing them into some liquid matter . 4. By Caluin and others , who deny the rysing againe of his bloud , that was shed vpon the Crosse , & thereby the resurrection of his whole and entire body . All which , as they deny either any resurrection at all , or the complete Resurrection of Christs body , or the resurrection of the same with subtilty or penetration , do euery one oppugne this article of Christs resurrection from the dead in such due sense as it ought to be belieued . Seauenthly , in the seauenth article , attributed to S. Bartholomew , is oppugned both the ascending of Christ to heauen , and his sitting at the right hand of God the Father , by power and dignity equall to him in person and excelling all creatures in his humane nature . 1. By the Vbiquitarians , who by the all-presence of Christs body in euery place , take from it all possibility of ascending to a new place . 2. By Caluin , who by giuing to Christ a power not equall with God , but Vicary , or deputary to him , and an honour , not the same , but only second in degree to Christ after God the Father ; & by denying al situatiō either of sitting or standing of Christs body in heauen , doth oppose both his Ascension , and sitting at the right hand of God. 3. By the same Caluin , and others who deny all Ascension through the heauens by way of penetration , and admit it only by diuision , and by cutting off the heauens . 4. By those who yield the Patriarches a priority , and deny Christ the primacy of tyme in ascending to heauē . All which , as they either affirme an euery where presence of Christs body , or a difference of honour between● Christ as God , and God the Father , or as they deny either any penetration of Christs body through the heauens , or any priority of his ascending before other soules , are all opposite to the manner of Christs ascension , and sitting at the right hand of God in glory . Eightly , in the eight article attributed to S. Matthew , is oppugned the Cōming of Christ to iudge the quicke and the dead , by their generall doctrine , that God is authour and worker of all sinnes , that the Commandements of God are impossible , that man hath no freewill , that there is no reward for good deedes , that all sinnes be mortall and damnable . For these supposed , no way is left to discusse rightly the differēce of sinnes , to punish iustly mens sinnes , or to reward duly their good deeds . Ninthly , In the ninth article , attributed to S. Iames the lesser , is oppugned the beliefe of the holy Ghost , and of the Catholicke Church ( both which S. Augustine makes one article ) . Of the holy Ghost , in that some , as hath been shewed , make it only the vertue , not the substance of God ; others , expung it out of their Letanies . Others , as the Geneuians , deny the adoration of it . Others , as before do make it the authour & worker of all sinne , the sauiour of all sects , who by a perswasion they cōceiue of it , do euery one assure themselues of saluation ; which authority , reason , and experience conuince to be false . Of the holy Catholicke Church ; in that some reiect the name Catholicke as vaine , and change it into Christian , others leaue it wholy out of the Creed as superfluous , and all of them do generally affirme the Church for many ages to haue beene latent , inuisible , erroneous , adulterous , and antichristian , without either head to gouerne it , or authority to end any controuersies , and to conserue vnity , or to punish offenders in it , and without any sanctity in the professours of it , whom they make all to be sinners , and that in all sinnes generally , and in great sins mortally ; & then how can such a Church be truely holy , vniuersall , and infallible , in deciding the beliefe of articles & determination of controuersies ? Tenthly , In the tenth article , attributed to S. Simon , is oppugned the Communion of Saints , and forgiuenesse of sinnes . The communion of saints is oppugned . 1. The communion of saints in earth one with another , by denying all meanes of vnity in faith vnder one head and Iudge . 2. The communion of saints in earth with the soules in purgatory , by denying all prayer for the dead . 3. The communion of Saints in earth with the Saints in heauen , by denying all honour or praying by vs vnto them , and all knowledge , and praying by them either for vs in earth , or others in purgatory . The remission of sinnes is oppugned by denying al power of priesthood in Gods church to pronounce any sentence of absolution , all vertue in Sacraments to haue any operation as instruments in the remitting of sinne , all infusion of grace to blot out and wash away all vncleannesse and deformity of any sinne , either originall or actuall , which according to them , are neuer remitted or taken away , but only couered , and not imputed . Eleuenthly , In the eleauenth article , attributed to S. Iudas Thaddaeus , is oppugned the resurrection of the body , by all who before oppugned the resurrection of Christs body , and by many who now a dayes , euen in England , admit a resurrection in a like body , but not in the same body which was before . Twelthly , In the twelth article attributed S. Matthias , is oppugned the life euerlasting . 1. By Luther who one while affirmes that the soule is made by propagatiō ex traduce , not by creation , and that the immortality of it is a popish fiction out of the dunghill of the Popes decrees : anotherwhile , that the soules of the iust & of many damned do sleepe senselesse , vntill the day of iudgment , and that dogges , sheep , oxen , and fishes shal be in heauen for our recreation . 2. By Caluin who affirmes that the soules of the blessed remaine sleeping in the porch , & are not as yet entred into the kingdome of glory , that faith is remaining in heauen , that it is foolish & temerarious to enquire where the soules of the iust are , and whether as yet they be in glory , or not . All which & many such like opinions of theirs , as they are the inuention of this priuate spirit , and are both absurd wicked or blasphemous ; so are they all plaine contrary to the Apostles Creed , and do directly oppugne the articles of it . And thus much of this priuate spirits doctrine as it oppugneth the articles of the Creed , and in them all faith and beliefe . Of absurdities against Prayer , and the Pater noster . SECT . VII . SVBDIV. 1. In generall , making all Prayer needlesse , or hopelesse . SECONDLY , This doctrine oppugneth the petitions of the Pater noster , and all manner of prayer and deuotion to God ; for which we may note , that as by faith we come to know God , and his reuealed verities ; so by this hope we are animated to attaine to the fruition of God , & all that is good for vs. An effect of this hope is prayer , by which we are emboldened ( in hope to obteine ) to speake to God , and aske of him what we stand in need of . Prayer therfore as it is , according to S. Augustine , an eleuating of the mind , and a sacrifice to God , a reliefe to man , a terrour to Sathan , a safegard to the soule , a comfort to the Angells , the perfect glory , the certaine hope , and incorrupted preseruer of all religion ; As it is an incense moūting vp to heauen ; a messenger we sēd to God , where our selues cannot yet come ; a ladder by which we climbe to the throne of God , and God descends to our vale of misery ; a hand which we reach to heauen & which God returnes filled with benedictiōs to vs againe : so it is not only a speciall vertue commended vnto vs by Christ who wils vs to pray , and to pray often , yea without intermission , but also a chiefe practise , the particulars wherof Christ himselfe did deliuer to vs both for the matter , what , and the māner , how , we should pray and make our petition . This he did in the Pater Noster , and the seauen petitions of it , which being a compendium of all we are to aske , as the Creed is of all we are to belieue , we make in it , besides the preparatory preface ( which teaches vs to haue confidence in God , in that he is to vs not only a maister but a Father , charity to our brethrē , in that he is our Father and we all brethren , his children by creation and adoption , and a Reuerence both to Gods Maiesty as residing in heauen , and also to his Saints and seruants in whom specially as in the heauens he dwels and reignes by grace , as S. Augustine expounds it ; ) besides , I say , this preface or preparation we make seauen petitions of seauen seuerall things vnto God , in which we desire blessings at Gods hands , either positiue of good things to be obtained ; or preseruatiue from euill things to be auoided . The positiue blessings we craue are either spirituall or corporall ; the spirituall are , 1. the sanctification of Gods name in the first petition , that is , either true knowledge of him , or right honour to him , or constant perseuerance in him . 2. The coming of his kingdome in the second , that is , the dilatation of his Church on earth , the increase of his grace in our harts , & the obteining of his glory in heauen . 3. The obedience to his will in earth , as it is in heauen in the third , that is , as Gods will is done by Angells , so it may be done by man , as it is done by the iust , so it may by sinners , as it is wrought in the spirit , so it may be in the flesh . The corporall blessings we craue , are our dayly bread in the fourth , that is , either temporall food for the body , or doctrinall for knowledge of the vnderstanding , or sacramentall of the Eucharist , and whatsoeuer is conuenient for both soule & body , & these are the four first petitions of positiue blessings . The preseruatiue blessings are from euils from which we desire to be freed , & those either euils past as sin , forgiue vs our trespasses , in the fifth against God , our neighbours , or ourselus , by commissiō or omission , by thought , word or deed ; or euils present lead vs not into tēptation in the sixt , that is , permit vs not to fall into any occasion or danger of sin by concupiscence of the flesh , vanity of the world , and malice of the Diuell ; Or euils to come , deliuer vs from euill in the seauenth , that is , from all paine due to sinne originall or actuall , by affliction in this life , or by torments in the next life either in Purgatory , or in hell , and from whatsoeuer may hinder vs from God , and all goodnes in this or the next life . In which are summarily contained all the thinges pertaining to the honour of God , or necessary for our body or soules , in this life , or the next . It remaines to shew , that the former positions of the Protestants do : make all these petitions needlesse , or fruitlesse ; needlesse , as of thinges certaine , which need to be asked ; fruitlesse , as of thinges impossible which cannot be obtained : which is shewed two wayes , first in generall of all prayer ; secondly in particuler , of these petitions . In generall thus , 1. That prayer is needlesse which prayes for that which is certaine & cannot faile vs , as either already past , or assuredly possest , or to come ; as for example , that Christ should be borne or crucifyed which is past , or that I should be a man , or an English man , which I am sure I am , or that to morrow the Sunne should ryse , or that men should rise at the day of iudgment , which they are sure to do . Againe , that prayer is fruitles which prayes for that which is impossible to be had , as for a mother to pray that she were a Maid , and Virgin againe , or for that an old man to pray that he were young againe , and might neuer dye , both which are impossible , though not both equally . But , according to the Protestant grounds , such are generally all their prayers , for if they pray for remission of sins , for the fauour of God , for perseuerance in Fayth , or for the glory of heauen , their prayer is as needlesse , as to pray for the birth of Christ past , or for the day of iudgment to come , because euery one by his speciall faith belieues as certainly that his sinnes are forgiuen him , as by his generall fayth , that Christ was crucified for him ; as assuredly that he shall perseuer in fayth and come to heauen , as that there shal be a day of iudgment and resurrection of his body ; therefore prayer for the one is as needlesse as for the other . Againe , if they pray for Gods grace to wash them from sin , to keep Gods commandements , to auoid concupiscence and lust , and to loue God aboue all , and not to offend him , their prayer is as fruitlesse , as to pray for Gods grace to keep them euer being sicke or euer dying , or to leape ouer the sea , or fly to the starres , because according to them , the one is as impossible as the other , therefore as hopelesse to be obtained by prayer as the other . 2. To pray for the preuenting of any euil , whether it be malum culpae , as sinne , or malum poenae , as punishment , and whether it be punishment temporall as losse of goods , affliction of body , or death of friends ; or spirituall as losse of fayth , of Gods fauour , and of the ioyes of heauen , or to pray for the obtayning of any good either temporal , as riches , health , or the life of friends ; or spirituall , as the good of Gods Church , the remission of our sinnes , and our perseuerance in state of grace , or obtaining the kingdome of heauen , is both needlesse and fruitlesse , because all as well euill as good shall infallibly fall out as God hath , according to his owne irrespectiue , immutable , & ineuitable will & pleasure , decreed and appointed it ; therefore needlesse it is to pray for the obtaining of good , and fruitlesse to pray for the preuenting of euill , because both must fall certainly as God hath ordained & decreed . What end or vse therfore is there of prayer , since the euent and the effect will be the same as well without prayer as with prayer , all as God , without any respect or foreseene consideration of vs , or our deserts , or prayers , or other works , hath according to his owne absolute will decreed and appointed to happen to vs. Thirdly , willingly to do any act which is belieued and supposed to be a sinne , and that mortall deseruing eternall damnation is vnlawfull , sinnefull , and damnable , and so not to be done with a good conscience : but such is all prayer , euen the best and deuoutest we can vse , according to their principles , because euery worke , euen the good workes of the best persons , according to Luther , Illyricus , Caluin , Beza , Paraeus , VVhitaker , Tindall , and others , are sinnes , mortall sinnnes , damnable sinnes , and nothing but sinne , euen in the iust and elect , though no more imputed to them , then their bad workes of adultery , murder &c. which they say are not at al imputed to them . Therefore all prayer , how good or deuout soeuer , is a sinne , and that mortall and damnable , & so is vnlawfull , sinnefull , and damnable , and not to be vsed more then swearing , lying , drinking , both being sinnes and neither imputed & punished as sinnes in the elect , in whome they are couered , and both imputed and punished as sinne in the reprobate in whome they are neuer forgiuen . All which is confirmed diuers wayes by the expresse wordes , first of Luther , who affirmes , 1. That no man obtaines any thing at Gods hand for any dignity , either in his prayer or in himselfe , but only by the bounty of God. Also , ( which he constantly auouches ) that the iust man doth sinne euen in praying , according to that of Dauid . Let his prayer be a sinne . 2. By the wordes of Illyricus , who affirmes , that prayer is no good worke but a begging of wages . And of Bucer , and Caluin his scholler who both affirme , that Christ did not prescribe vs to pray in these very wordes of the Pater noster , but shewed to what end , and with what affection we should pray . 3. By the practise of many Precisians , or Familists in England , witnesse D. Smyth , who vse to protest they will rather dye , then say the Lords prayer . 4. By the practise of the purer forte of Protestants , who haue left off , & condemne all saying of canonicall houres and deuotion in the Church , & haue not only turned all publicke praying into preaching , neuer vsing any at all in their meetings : but also did for example , in France pull downe & destroy ( witnesse Riche●me ) in one six monthes no fewer then ten thousand houses of prayer , or Churches in 400. Citties , which they by rebellion kept frō their soueraigne King and Prince . By all which is apparent not only how little they esteeme either Prayer , or houses of prayer , but also that , according to their grounds , all prayer in generall is needlesse and fruitlesse , yea sinnefull and damnable , and so not to be vsed and practised . SVBDIV. 2. In particuler , opposing all the seauen Petitions of the Pater Noster . IN particuler , that by this doctrine is oppugned all & euery part and petition of the Pater noster , shall likewise be proued . For first in the preparation Our Father which art in heauen , how can they call or esteeme him a louing Father , whome they belieue to be a cruell and vniust iudge , who decreed and created them to sinne , that , for that he might damne them ? Or what confidence can they haue in the mercy of this Father , who is thus rigorous to them in his iustice ▪ and more then iustice ? How can they call or esteeme themselues his children by adoption from whome they receaue no inward grace of iustification ? How can they call him our Father , or the Father of all , whome they belieue as a Father to haue predestinated , called , and giuen meanes only to a few , and as a cruell Iudge to haue excluded all the rest , and the greatest part ( of which euery one may iustly feare himselfe to be one ) from any possibility of vocation , grace , or saluation ? How can they expect from him a crowne of glory in heauen , of whome they belieue they cannot merit any reward in earth ? Why should they not feare a heauy hand of iustice , yea despaire of any kind of mercy from him , who beyond iustice , hath proceeded so terribly as to predestinate so many to so great paines as are the paines of hell , who had deserued or giuen no cause of any paines at all ? Who can imagine that God dwelleth in the iust and elect as in the heauens , who are so fowly stayned in euery part of their soule with the deformity of all sinne and iniquity , that no one part , or action of them is cleare and vnstained from sinne ? Surely they who belieue this of God , and his cruelty , and of man and his deformity cannot confidently say neither Our Father which imports Gods mercy to man , & mans confidence in God , or VVhich art in heauen ▪ which specifyes that as God dwels in the iust , so they as the temple of God , should be pure and cleane , and bright like to heauen . Secondly , how can they in the first petition say , Hallowed be thy name , and hope that they by true loue , honour , and obedience to God can sanctify , and make holy his name by their life and actions , who belieue that euery action they do , euen the best they can do is a sinne , and that mortall , & damnable ? Surely to pray that by actions which are prophane , we may sanctify Gods name ; that by workes which are offences to God , we may please God ; that by deedes which are damnable and deserue hell , we may prayse God , and deserue heauen ; is a prayer not only so hoplesse , as it is not possible , but also senslesse , that no reasonable man can be imagined to make it . Thirdly , how can they wih confidence say , Thy kingdome come , that is , that Christ may raigne as a King either in his Church by fayth , or in the faythfull by grace , or in heauē by glory , who belieue and professe that Christ was not able to preserue his Church for so many ages togeather , without errour of Antichristianity and Idolatry , no not so much as in extancy or visibility , nor yet hath power by grace so to raigne in any his seruants , as to maister any sin or temptation to sin , or to performe any one commandement , or to do any one action , which is iust and not sinnefull . Surely weake is that King , & poore is that Kingdome , where neither the King hath power to protect his subiects from the inuasion of the enemy , nor the subiect hath ability to performe any action which may tend to the honour and seruice of the King. Againe what needes any man to pray that either Christ may raigne in him by grace present , or that he may raigne with Christ in glory to come , who is certaine and sure by his speciall fayth ( as all Protestants say they are ) that both he is for the present in state of Gods fauour , and also shal be for the future in state of glory in heauen ? Surely , he that belieues this needs not to pray either for pardon of sinnes , which he is sure are pardoned , or for his obtaining heauen , which he is sure to obtaine . Fourthly , how can any one in the third Petition , say , Thy will be done in earth as it is in heauen ? Vnderstanding that Gods will should by vs be performed in doing good deedes , and auoiding bad , & that we should conforme our selues to the will of God both in the materiall obiect , by doing that which he will haue done , and in the formall by doing it both for the end and after the manner as he will haue it done ; who belieues , 1. That man hath no freedome or power to worke the will of God. 2. That Gods will is wrought in euery action as well bad as good . 3. That the will of God in performing his commandements is impossible . 4. That good workes in this life are neither meritorious , nor necessary , nor yet possible . 5. That in earth euery man , and euery action of his is sinnefull and vncleane , and in heauen euery Saint , & Angell , and euery action of theirs is good , pure , and perfect . For , as it is needlesse to pray , that Gods will be performed , which ineuitably shal be performed both in good and bad actions , in which man hath no liberty or power ; so it is bootlesse to pray that men may either be freed from sinne , or may do good workes , or may fullfill Gods commandements , or may do his will in earth , as Saints and Angels do it in heauē , because according to their beliefe all this in this life is impossible , and neither euer was , nor euer shal be by any , at any tyme performed . In vaine therefore is it for vs to pray , that we may conforme our selues to the will of God either in the affirmatiue precept , in doing that which he commaunds ; or in the negatiue precept , in omitting that which he forbids ; either in the materiall obiect , in doing what he commands , or in the formall , in doing how , and why he commands , sith both , and all are either necessary , and so must be done ; or impossible , and so cannot be done . Fifthly , how can any man say , Giue vs our dayly bread ? Vnderstanding either of temporall sustenance for the reliefe of the body , or of Sacramentall food , the body and bloud of Christ , who belieues either that the decree , will , and ordinance of God doth impose an infallible and an ineuitable necessity vpon all things , whereby all thinges necessary wil be prouided for vs as God hath ordayned without our prayer ; or that the Eucharist is not the true body and bloud of Christ but only a figure or signe of it , because the beliefe of the former takes away all necessity of praying for temporall sustenance , and the misbeliefe of the latter opposes all desire of the supersubstantiall bread of the body of Christ in the Eucharist . Sixthly , how can any man with confidence say , Forgiue vs our trespasses , as we forgiue them that trespasse against vs ? Vnderstanding by trespasses his debts or sinnes , by forgiue , remit or take away the same . For if Fayth be precedent and presupposed to prayer , as it is ( for els how can we as we ought with fayth and confidence aske and pray ) and the same faith ( as they say ) doth assure vs by a certaine and infallible perswasion that our sinnes are already forgiuen or not imputed ; then surely in vaine , needlesse , yea foolish is our petition to haue them remitted or not imputed . 2. If euery good worke be a sinne ( as they defend ) and that mortall , then by sinne and that mortall ( such as is the saying , though neuer so deuoutly , of this prayer and petition ) is sinne remitted , and so comitting of sinne should be a meanes to obtaine remissiō of sinne , which is most absurd , as though the committing of a new offence should be a motiue to pardon the old . 3. If no sinne be remitted in this life , but only couered and not imputed , then in vaine , and hoplesse is our prayer for remission and taking away our sinnes , as of a thing impossible , and needlesse ; and bootlesse is our prayer for the not imputation of the same , because ( as before ) in the elect , they are already not imputed , & in the reprobate they neuer shal be imputed ; either therefore fruitlesse and hopelesse , as a thing impossible , is the remitting and taking away of our sinnes ; or needlesse & fearelesse , as a thing certaine , is the not imputation of the same by this petition demanded , sith the one is impossible to be obtained , and the other is certainly already possessed and enioyed : needlesse therefore , or hopelesse is this petition of forgiuenes of our sinnes , by their principles . Seauenthly , how can any man with confidence , in the sixt petition say , Lead vs not into temptation ? that is , into no danger or occasion of sinne , into no consent or act of sinne to to come , who belieues , 1. That God wills and workes all sinnes and occasions of sinnes . 2. That as he hath already decreed , so euery action and occasion must be . 3. That by no sinne he can fall from Fayth or grace , or loose heauen ; for if all sinne be ineuitably determined , then it shall infallibly be wrought by God as he hath determined . And if euery actiō in man be a sinne , then impossible it is to be freed from it , & so hopelesse is the praying for that end . And if no sinne can hurt a faythfull Christian , nor hinder him of heauen , or depriue him of grace ; then in vaine & needlesse is all prayer to be freed from temptation to sinne , which can neither hurt , nor hinder any faythfull person from heauen . In vaine therfore , and to no end or benefit is the saying of this sixth petition , Lead vs not into temptation . Eightly , how can any man with confidence say the seauenth petition , Deliuer vs from euill ? Vnderstanding it of the paines and punishments of sinne , or impediments of good thinges , to be inflicted , either in this life , or in the next , who belieues that no temporall punishment , either in this or the next life , remaines to be endured after the guilt of sin be remitted , and that all paine or miserie inflicted by the Diuell or man is from God , the Diuell and man being only instruments , and that forced & necessitated to it . For where no punishment remaines as due either in Purgatory , which they belieue not , or in this life , in which only fayth satisfyes and remits ; Where also the ineuitable decree and hand of God doth will , and worke all punishment in body or goods , and where all things do fall out infallible as God hath disposed , there all prayer to preuent punishments for sinnes , or to remoue impediments of good thinges , is both needlesse , because , as well without as with prayer , the euent must fall as God hath disposed , and also fruitlesse , because by it no punishment of sinne , or impediment of good thinges ordained by God can be preuented . To what end , or with what confidence therfore can any , who belieues the former doctrine , say these petitions of the Pater noster , sith by vertue of it all prayer in generall , and this of the Pater noster in particuler , is made either needlesse as of things which are certaine to succeed without it , or hopelesse as of things which are impossible to haue any effect by it ? And thus is shewed how the Protestant doctrine is opposite to all Hope , and doth make frustrate all manner of prayer , by which we come with any confidence to obtaine at Gods handes any benefit for vs , or remoue any euill from vs. Of absurdities against the obseruation of all lawes , and chiefly of the ten Commandements . SECT . VIII . SVBDIV. 1. In generall , how all lawes are made impossible , and not obliging . WE haue shewed how the Protestant doctrine ouerthroweth the articles of the Creed , and the petitions of the Pater noster , and in them all certainty of fayth & all exercise of hope by making of prayer : it remaines that we shew how it likewise frustrates all precepts , & lawes which tend to good life by bidding good , and forbidding euill , and among them in particuler the Decalogue of the ten Commandements , and thereby openeth the gappe , and looseth the reines to all liberty of sinne , and loosenesse of life , to the ruine of Charity . For which we may note , 1. That lawes ( which euer haue beene , at all tymes among al nations , vsed as the chiefe meanes to withdraw men from euill , and to prepare them to good ( by punishing the one , and rewarding the other ) haue alwayes by wise men beene esteemed of that dignity and necessity , that according to Pindarus , they are the inuention and guift of God , according to Chrysippus , that they are very God himselfe , who giues them , & the Queene of all actions diuine and humane . According to Aristotle , they are the rule of iustice and iniustice , which we must apply to all actions , and by which all businesses and persons are ruled ; the measure by which we must square what we are to do , and what to omit ; the Prince whome we ought to obey , and the Captaine whome it is fit to follow . According to Tully , they are the establishing of right , & the suppression of wrong . According to Demosthenes , the sinewes of the Citty , and the strength of it against the wicked . Without which sayth Plato , a commō-wealth is not a cōmon-wealth . And according to which if men did not liue they would nothing differ from beasts . 2. These lawes , are some naturall of reason , and a mans conscience ; some positiue , diuine of God , which were established either by Moyses in the old law , and were either morall , ceremoniall , or iudiciall ; or by Christ , and his Apostles in the new law , and are yet of fayth and Sacraments , Charity or good life ; some humane , which are either Canonicall of the Church , or Ciuill for all nations , or particuler of seuerall countryes , all which being iust , promulgated , and knowne , do oblige , and that in conscience vnder sinne to the performance of them . 3. Among these lawes the chiefest and most in force are the Decalogue , or the ten Commandments , which being lawes morall of good manners , and agreable to naturall reasons , are not with the ceremoniall and iudiciall law ( which were giuen only for that tyme and estate of the law of Moyses ) abrogated , but stand still in force , and oblige all men and nations to the performance . 4. In these ten Commandements we are commanded to performe our duty to God in the first table , and to our Neighbour in the second table . To God , first , honour in our hart , by adoring one , not many Gods , in the first Commandement . 2. Reuerence in word , in not prophaning his name by vaine swearing , in the second . 3. Obedience in fact , by keeping his Sabboth and Festiuall day , in the third . 4. To our Neighbour , we are to giue , by affirmatiue precept , honour to our Parents and Superiours , in the fourth : and by negatiue precept to auoid al wrongs done to our Neighbour , 1. By exteriour fact , either to his own selfe by killing , in the fifth , or to his second selfe , his wife , by adultery , in the sixth : or to his goods , by stealing , in the seauenth . 2. In word by false witnesse , in the eight . 3. In hart by vnlawful desiring either his wife by concupiscence , in the ninth ; or his goodes by auarice , in the tenth Commandment . Which Decalogue of ten Commandments doth oblige to performance , not only Christians who professe the name & fayth of Christ ; but also all sortes of men or women endewed with reason , whether Iewes , Turkes , Pagans , or whomesoeuer . Now , that the Protestants by their doctrine do abrogate all these lawes , not only of Church or Common-wealth , but also of God , of Nature , of the ten Commandments , and whatsoeuer , & leaue man obliged to the performance of none , but by the liberty of their Ghospell freed from all , as hauing it in their free choice whether they wil keep or break any Commandement of God , Church , or King ; and that they do thereby draw backe from the practise of any vertue , & draw forward to the practise of vice , and so remoue al encouragement to vertue , and propose all enticements to vice , by which they do open a wide gap to all liberty and loosenesse of life , and giue a free passage to all concupiscence and sensuality of sinne , to what any mans imagination , or affection shall lead him : That this their doctrine ( I say ) doth this , shall by these , and the former positions , and illations vpon them , be conuinced . For first they take away from the Christian-common-wealth all superiority , by affirming that among Christians is no superiour , that a Christian is subiect to none , but only to Christ , who only is his immediate superiour , as (a) Luther . 2. They take away from Superiours all spirituall and temporall power to make any lawes , affirming , as (b) Luther , & (c) Caluin do , that to make lawes and to rule by lawes is proper only to God , & that no man can forbid that which is not forbid by Christ . 3. That they take from lawes all obligation to bind in conscience , affirming all , as (d) Luther , Caluin , Zuinglius , Beza , Martyr , Danaeus , VVhitaker , Perkins , & others do , that no Magistrate or Lawes are to be obeyed for conscience , that all lawes of men are to be abolished , that the laws of the Apostles oblige not but for scandall , that there is no sinne or obligation in conscience to any law , but of God. 4. They derogate from Gods lawes , holding that it is impossible for any man though iust to performe and satisfy the law , or to keep the Commandements , or any one of them , that therefore the law commands thinges impossible , which is a fundamentall point of Christian religion to be belieued , and that the contrary , which affirmes the keeping of the law to be possible , and the gayning of heauen to be proposed cōditionally if we keep the law , is a wicked perswasion . So the Confession (e) of Auspurge and England , so Luther , Melancthou , Caluin , Beza , Danaeus , VVhitaker , Perkins , Scharpius , Adaemus Francisci , and others . 5. They abolish the morall law of the Decalogue , or ten Commandements , affirming , that it is free and nothing belongs to any iust regenerate , and pious person , & that the breach of it to any faythfull shall not be imputed as a sinne , nor punished as a sinne ; thus (g) Luther , Melancthon , Zuinglius , Martyr , Caluin , Beza , VVhitak . Tindaell , Bucan . Bullinger and others , whereupon they inferre that the obseruation of the law is not necessary to saluation : thus (g) Luther , Caluin , Perkins , Piscator , Paraeus , and Martyr : That no Saint as yet euer did fullfill the law and obey it , nor loue God with his whole hart , as the law requires ; thus the (h) Confessions of Auspurge , Scotland , and Bohemia , Luther , Caluin , Brentius , Paraeus , Danaeus , & others . And that we should not vse any prayer for that end , that we may fulfill the law , but only that we may endeauour to fullfill it ; thus (i) Caluin , Perkins , and others doe affirme . To which assertions if we adde their other positions before mentioned . 1. About good works , that they are not pleasing to God as any worship to him , but are all sinnes & that mortall , and neither free , nor meritorious , nor necessary , nor profitable , nor possible , nor any cause of saluation , & therfore can haue no dignity , no merit , no reward , no crowne of iustice . 2. About sin , that God wils , works , and is pleased with sinne , doth predestinate , command , tempt , & necessitate to sinne , & that no sinne is imputed to the elect , that no sinne can be auoided , that no sinne is any cause of damnation . 3. About iustification , that only faith doth iustify , & that by assuring a man of his iustification , which once had can neuer be lost ; that no iustice is inherent but all imputed , that none doth take away any sinne but only couer it , that none doth make a man iust before God but only before man. If , I say , we adde these their positions and doctrine ( which are their common Tenents , and before proued ) to the former , it will euidently appeare that their doctrine of it selfe , without any wresting or forcing it , is a spurre to vice and a bridle to vertue , is a retractiue from good life , and an attractiue to bad , & doth stope the way to a mind enclined to morall honesty , & open the gat to one disposed to loosnesse and liberty . SVBDIV. 2. In particular , how many wayes the Protestant Doctrine incourageth to the breach of all lawes , and to all lewdnes of life . AND first , if a man should belieue not only the articles and points reuealed in Scripture , but also the consequences deduced from them ( as most Protestants hould ) thē may euery Protestant out of these their former principles , by euident consequence deduced , belieue and practise these , & such like positions and practises which draw from all piety to impurity , and which do euidently follow out of the former principles . First therfore , he may reason and accordingly practise thus : The obseruation of the ten commandments , yea of any one , is impossible , and by the liberty of the ghospell I am freed from all obligation to any , as well morall as ceremoniall precepts , Ergo in vaine do I labour to keepe them , in vaine do I ēdeauour to abstaine from idolatry , periury , prophaning the Sabboth , disobedience to Superiours , murder , adultery , theft , false witnesse , concupiscence , or the like , because it is as impossible for me to keepe thē as for me to leap ouer the sea : Because by the liberty of the Gospel I am freed from the obligation as well of them as of the ceremonial precepts , and therfore may as well breake the Sunday as the Saturday , as well commit fornication as eat porke or bacon , as well omit duty to parents or princes , as circumcision or the paschall lambe sith all are equally abrogated , and neither sinne nor punishment of either is imputed ; Ergo , Why shall not I as well commit , as auoid swearing , drinking , murder , adultery , or the rest ? Why not as well yield to , as resist concupiscence ? Why not as well consent , as dissent , as well follow , as forbeare my pleasures , as well feed , as bridle my appetites and passions ? because both are against the commāmandement which is impossible to be kept , and neither imputed to me for sinne , which by faith is fully remitted . Secondly , He may reason , and accordingly practise thus : No prince or Prelate hath any power to make lawes which shall oblige the subiect in conscience ; Ergo I am not bound in conscience and vnder any sinne to obey them , but may , ( so as publicke scandall or punishmēt can be auoided ) breake them at my pleasure , so it be priuate and vnknowne ; therfore may I vnderhand breake the Canons & iniunctions of the Church , and vse simony , bribery , and the rest : Therfore need I not obserue the lawes of the commō wealth , but may bring in or trasport forbidden goods , deny tolles , taxes or imposts , breake any statute , either as a magistrate , or as a subiect , so I can auoid scandall and punishment , because vnder sinne , and in conscience I am obliged to none of these lawes , and statutes . Thirdly , He may reason and practise thus : No good works are meritorious , none are necessary , none are possible , all , euen the best , being sins , and that mortall , as infected with originall sinne , and defectiue from the law ; Ergo , in vaine do I labour to do good works which are impossible , in vaine do I labour to serue and please God by them , sith al are sinnes , and that mortall ; Why therfore shall I do rather good workes , then bad ? Why liue I piously , rather then wickedly ? Why do I iustice , rather then iniustice , make restitution , rather then commit rapine ? Vse praying , rather then swearing ? frequent Sermons , rather then Tauerns ? because neither the one nor the other deserue reward , or are pleasing to God , and both the one and the other are damnable sinnes and deserue hell , but neither are imputed as sinnes ; but both couered by the Iustice of Christ , apprehended by my faith . Fourthly , He may reason and practise thus : Only faith doth iustify , & iustifying doth infallibly make me as certaine of remission of my sinnes as I am of Christs death , and therby certaine of my perdestination , and election , ( for none are truly faithfull and iustified but the elect ) and certaine also of my perseuerance and glorification ( for faith once had cannot be lost : ) What then need I to feare , either for seruil feare , any punishment of hell ? because I am sure of heauen : or , for filiall feare , any offence of God ? because I am sure that he imputes no sinne or offence to me , and that neither he will forsake me , nor I can fall from him : or , for reuerentiall feare , any Maiesty and goodnesse of God who wil not be offended for that which is wild & wrought by himselfe ? And because his lawes or precepts are aboue my power , and , as impossible , do not oblige in conscience , what need I to make any conscience of any sinne either past , or committed , or to come and in danger to be committed ? because I am sure that none shal be imputed , that none can take from me Gods grace and fauour , that all by faith are couered , and that my Baptisme was to me a signe and seale of remissiō of al sinnes past and to come ? What need I either contrition or sorrow , either pennance or satisfaction , either fasting or good workes , either prayer or preaching , because I am sure that all satisfaction is made for me by Christ , & that any sinne of myne is impossible , that also my prayer & penance are sinnes ; that my sinnes are already forgiuen , & that I am certainly the sonne of God ; and so certaine to continue , and to come to heauen . Fiftly , He may reason and practise thus : I haue no free-will or liberty either of contradiction , to do or not to do ; or of specification , to do good or bad , but am by the decree and will of God necessitated to do what I do , & what God hath ordeined me to do : Ergo , vnreasonable is God , who hath imposed vpon me precepts which I haue no power or freedome to performe ; vniust is God , who punishes me for doing that which he wils me to do , & in which I haue no freedome of wil to the contrary ; Impious are magistrats and iudges who punish me for that which God wils , cōmands , & compels me to do ; Impossible is all vertue and vice in me which can be no more vertue or vice in me then in a beast , if I want freedome of will ; foolish am I , who labour to do that which I haue no power , or liberty to do . In vaine do either lawes terrify me , or superiours admonish me , or preachers exho●r me to that which I haue no power , liberty , or freedome to omit or commit , to choose or refuse . All which followes vpon the want of my freewill , and ability to do good . Sixtly , He may reason , and practise thus : God hath decreed , appointed , and predestinated , of his owne meere wi , without any respect to me or my demerit , whether I shal be damned or saued , the one or other as he hath appointed ; In vaine therefore am I solicitous , or do I labour for either , sith , without my care or labour , that must be , which God hath appointed , and not my labour can alter , further , o● hinder either . Againe , God doth will , command , and worke , as the principall agent , all sinne which is wrought in me , why shal I therfore detest that which God wils , or auoid that which God commands , or not do that which God wils , commands and works in me ? Againe , if I be an elect , God giues all meanes so certaine of saluation that I cannot reiect them ; if I be reprobate he denies me all meanes necessary , either of the merits of Christ offered for me , or of grace and faith s●fficient for me : In vaine therefore is all my labour , because if God hath prepared for me meanes effectuall they wil be applied as they are decreed without me ; if not , they will not be obteined by me and my care : let therfore all care of heauen or hell be left to God and his ordination , and let vs liue merrily , fare daintily , spend freely , feed our sense and appetit fully , and leaue all care or cogitation of heauen or hell to Gods decree and ordinance , which according to his will , not our care , will haue the effect which he hath appointed . This follows in reason , and thus in reason may any one inferre and reason , supposing he belieue the aforesaid false principles . SVBDIV. 3. To what vices the Protestant doctrine leads . SEAVENTHLY , For vices in particular , how euery one doth receiue life , grouth , nourishment , and encouragement by this their doctrine , & how men may be whetted and animated to the free exercise of the same vices by vertue of it , may by these reasons appeare . 1. Slouth ( which , saith the wiseman teaches many euils (a) , and is the stepdame saith S. Bernard , of vertue , the mother of sinne ; and the root and nurse , saith S. Chrisostome , of desperation ) is by this doctrine nourished . For who will labour who assures himselfe that his labours , works , and sufferings haue neither any reward , nor make any satisfaction ; but that they deserue hell and eternall punishment , and that by them he can no more please God performe his will , or fulfill his commandements then he can reach the starres or leape ouer the seas , and that he hath no freedome or liberty of wil , but must do as by God he is appointed and compelled , and that only faith , and apprehension of the iustice of Christ will suffice to his iustification and saluation . Secondly , Chastity which is commended in scripture , as deseruing immortall praise by God & man (a) ; as of more worth then all weight (b) ; as the fruit of the spirit (c) ; and as that which maks pages , or followers of the lambe (d) Christ Iesus ; & is indeed according to S. Cyprian , the ornament of noblemen , the nobility of meane men , the beauty of the deformed , the comfort of the sorrowfull , the augmentour of beatitude , honour of religion , the diminisher of vices , the multiplier of vertue , and the spouse of the omnipotent , and which was so imbraced in the Primitiue Church , that in some places a thousand , in other two thousands , in others 3000. in others 5000. men , and in others as at Ancyra , 10000. women professed it in one place , and preferred it before the riches and pleasures of the world : This precious vertue and pearle is debauched , & Luxury ( which is , as one cals it , the gate to hell , the way to iniquity , the biting of a scorpion , the birdlime of wickednesse , and the fountaine of perdition ) is fomented and increased by this doctrine . For who will labour to liue chastly who belieues , as they teach ▪ that Chastity is impossible , and no more in mans power then it is not to be a man ; that a woman is as necessary as to eat , drinke , sleepe or sneese ; that marriage is as gold , virginity as dung ; that all are to be condemned as guilty of murther who do not giue themselues to beget children ? Who will abstaine from any sensuall lust , and brutish concupiscence , to which his affection leads him , who perswades himselfe that a man or womā sins as much in hauing a suggestion or motion of concupiscence , though resisted , as in consenting , delighting , or acting the sinne it selfe ; that it is no more sinne to yield , then to resist lust ; that the sinne is pardoned before hand by vertue of the seale of Baptisme , and no more imputed by the meanes of faith then though it had neuer beene committed . He surely that is taught this , and belieues this , and withall that neither this nor any sinne can expell , or take away his faith , or damne him ( Infidelity only excepted ) is foolish if he feare sinne , and is senselesse and labours in vaine , if he seeke and labour to bridle his concupiscence , to mortify his affections , to resist his temptations , or to restraine , or not giue himselfe to all sensuality his heart can desire ; which freely and fully he may do , as by this doctrine he is warranted and secured . Surely he that belieues thus , as thus he is taught , needs not feare any detriment to his soule or any punishment of his sinne , or any offence of God : what therefore can , or at least will restraine him from following his fleshly appetites , specially in secret ? Thirdly , Cruelty ( which how odious it is , is by diuers examples before declared ) with all rage , ire , and reuenge , and the practise of them is by vertue of this doctrine dangerously perswaded : for who will not be encouraged to inflict any seuere punishment and cruell tortures for any little offence committed against him , who belieues that God ordaines soules to such horrible punishments in hell for no offence committed , or forseene to be committed against his Maiesty ? Who desirous to imitate God , will not rather exercise , then detest actions of all cruelty and tyranny , when he belieues that God is a iudge so seuere , cruell , and tyrannous , that he ordaines and creates men to damnation and sinne , and for the same sinne which himselfe commands & works in them doth himselfe torment them with those horrible torments of eternall fire in hell ? Who may not be incited to lay vpon subiects and seruants any command though neuer so heauy and intollerable , when they read & belieue that God laies vpon al men precepts which are impossible to be performed ? Who will bridle his rage and fury of passion when he perswades himselfe that he offends Gods as much in resisting , as in yielding to it ; and that neither Gods particular fauour , nor his speciall faith and ●ustice is lost , nor any sinne shal be imputed , or punishment inflicted vpon him for the sinne , though in his rage he should kill , murder , and vse all reuenge vpon his enemies ? What needs therefore any man to feare , or care in conscience what secret murder or villany he contriues or works , so he can but auoid the shame or the world , or the punishment of the lawes ? Fourthly , Pride which is the sinne (a) which God hates , & is (b) abomination to God , and the begining of all sinne , & apostacy from God ; Which is , according to S. Gregory , the root of all euill , and the queene of all vices ; Yea according to S. Augustine , the begining , the end , and the cause of all sinnes , and which makes vs like to the diuels , as humility doth to the Angels : This pride is by this their doctrine kindled , and as by bellowes blowne and set on fire . For what a strong motiue to pride and rebellion against all superiours is it , for one to perswade himselfe that he is by his priuate spirit immediatly taught of God , vnderstands all doctrine reueiled by God , needs no instruction or direction from his Pastour , but may iudge and censure him , yea & with him all the ancient Pastours , Doctours , Bishops , and Saints of Gods Church , and may preferre his owne priuate iudgment and opinion before the generall Iudgment and doctrine of Gods Church ? How forcible a perswasion to pride and presumption is it , for one to assure himselfe that he is sure of Gods fauour , and of keeping it ▪ of remission of his sinnes , and of perseuerance in grace to the end , and that no sinne or offence can separate him from the fauour of God and from heauen ? yea that he is as iust and perfect as Peter , Paul , and the mother of God ▪ that God fauours him as much as he did Christ , and will as assuredly free him from hell and bring him to heauen a● he hath done Christ , and that without any his labour ; that he hath as much right to heauen as Christ hath , and can be no more damned then Christ can be . Which , are Luthers and Zuinglius words . The assurance of all which cannot but be a vehemēt perswasion to cause any man highly to esteeme of himselfe , and to neglect all humility and feare of himselfe , and all care with feare and trembling to worke his saluation . By all which is euident that this Protestāt doctrine is a great motiue and incentiue to all idlenesse , lust , cruelty , and pride , and so to all other vices ; and a strong impediment to the practise & exercise of all contrary vertues and perfection . SVBDIV. 4. Bad life , 1. In the Common people , 2. In the Ministers . 3 In the first Reformers of Protestant religion , confessed to be an effect of this doctrine . WHICH yet that it may more plainly appeare , and the more fully by example and practise be conuinced , I will produce the open confession of many prime Protestants by whom this fruit and effect of this priuate spirit , and the doctrine of it , is confessed in their practise . 1. In generall , of all the common people . 2. More particularly of their Ministers and maisters . 3. Most specially of the chief founders & pillars of their religion . By all whose conf●ssion is made apparent that lewd life , wicked works , and all licentious & Epicurean liberty among Protestants is neither a corruption of the time , nor an infirmity of mans nature , nor a Nationall vice only , nor yet an abuse of doctrine , or a defect of good order and discipline ; but only and truly a proper fruit and effect , naturally issuing from the substance of their doctrine , and conformable to the principles of it , being borne , nourished , and increasing together with it , and by vertue of it gaining breath , strength , and ability . And first concerning the vulgar and common people ▪ For Germany where the Ghospel began , 1. Luther confesseth that the world groweth dayly worse ; that men are now more reuengfull , couetous , licentious then they were euer before in the Papacy (a) . That , Before time when we were seduced by the Pope , euery man did willingly follow good works , and now euery man neither faith nor knoweth any thing , but how to get all to himselfe by exactions , pillage , theft , lying , vsury &c. (b) . That , It is a wonderfull thing and full of scandall , that from the time in which the pure doctrine of the Ghospell was first recalled to light , the world should dayly grow worse . That no History of the Gentils made mention of so diabolicall malice & hatred as is found among those to whom the word is preached . The nobility , Husbandmen and all are growne so wicked , that whereas before ( in Papistry ) they had some shew of modesty , now they are growne so mad and furious as though they were all full of diuels . That , Men who bragge now of the Gospell and faith in their words , are , if they be inwardly examined , nothing at all : therfore the greatest of those who heare the Gospell , do deceiue themselues , and with their false faith go to hell . That , In this only we now shew our selues professours of the Ghospell , in that we will communicate vnder both kinds , throw downe Images , eat flesh ▪ and neither fast nor pray . This is the witchery of Sathan , that he will draw men from the Pope , but not to Christ. This Luther of his new conuertites the first fruit of his Ghospell . Melancthon , Luthers great friend and the glory of the first Protestants , saith that , The case is cleare that in these Countries all time and care is spent in drinking , banqueting , and cups ; & that the people are come to that barbarousnesse , that they thinke if they fast but one day they cannot liue till the next night . Erasmus Sarcerius , a prime Lutheran , acknowledges that It cannot be otherwise but that lust must preuaile , sith fornication & adultery are accounted among vs for no sins , for old and yong do nothing but drinke and dance . And wheras among the ancient Germans an adulterer was not so much as heard off , now that sinne is growne so common that it is counted but a sporte and iest , and often Adulterers are more esteemed then honest and shamfast men . Smidelinus , as famous as the rest , saith , That , Since we haue heard that to fast is neither a good worke nor pleasing to God , we haue left all manner of fasting and betaken our selues only to bankets and drinkings ; so that if a man mention but fasting he is suspected that he is turned papist . That , Our Ghospellers are so far from mending their manners , that nothing but bestiality , Epicur●sme , gluttony , vsury , pride , blasphemy and prophanation of Gods holy name is among them . And , That the whole world may see that they are no Papists , nor put any trust in good works , they do not any good worke at all , insteed of fasting they drinck day and night , insteed of praying they banne and curse others . And do so horrible blaspheme the name of God , that the like is not heard among the Turks . And yet this must be so Euangelicall that they notwithstanding dare assure themselues that they haue faith in God , haue God propitious to them , and are better then Idolatrous Papists . Brentius saith , that , Such is the corruption of manners in these times , and such the desire to do wrong , that there is no occasion of confiding in good works : for why shall they confide in them which they haue not ? Ioan. Spangenberge saith , that , It is a true word , and often repeated by many Doctors , that after the reuelation of Antichrist men wil be so wild that they will neither acknowledge nor haue any care of God , but will do as they will , what the diuell , and the flesh shal suggest . This is now fulfilled , for since the lies and deceits of Antichrist and the Pope haue beene reuealed , men begin to belieue nothing , and seing they are free from the bands of popery , they wil be free from the Ghospell and all precepts of God , and make that right and iust which euery one will. Caluin saith , that , Men of his sect are the most wicked and flagitious of all mortall men , yea so wicked that words cannot be found to expresse their wickednesse . They are horrible monsters , and diuels in mens forme . Wolphangus Musculus a prime Protestant confesseth , that , To tell the truth they are become so vnlike themselues , that wheras in the Papacy they were religious in their errour and superstition , now in the light of the knowne truth , they are more prophane then the very sonnes of this world . Andreas Musculus , another famous Lutheran , also saith : The case thus standeth at this present with vs Lutherans , that if any be desirous to see a great rable of knaues , of persons turbulent , deceitfull , coseners , vsurers , let him go to any citty where the Ghospell is purely preached , and he shall find them there by multituds . It is more manifest then day-light , that there neuer among the Ethnickes , Turkes , and other Infidels were more vnbridled , and vnruly persons with whome all vertue & honesty is quite extinct , then are among the Professours of the Ghospell at this day . That , to speake of fasting is but to loose paper and tyme : the Germans care not now for fasting , but for bibbing and banquetting : if any shall but mention fasting , though he alleadge neuer so much Scripture for it , he shall presently be counted a Papist , or an Heretike . Bucer , one of the first , and most prime reformers confesseth , that the thing which the greatest part do seeme chiefly to haue aymed at by the Ghospell , is to cast off the yoake of all whatsoeuer manner of discipline , pennance , and Religion which remayned in Papistry , and to do all thinges according to the will and lust of their flesh . For which it is not vngratefull to them to heare , that a man is iustifyed by only Fayth , and not by good workes , to which they haue no desire at all . Paulus Eberus , a prime reformer with Luther , confesseth , That our whole Euangelicall congregation is so full of Schismes and offences , that it is nothing lesse then that it makes shew to be , which while all see with their owne eyes , not without cause they doubt whether our euangelicall company be the true Church , in which so many , and so enormous vices are seene . Iacobus Andreas , a great promotour of Lutheranisme , confesses that , Christian and serious discipline commanded by Christ , and required of Christians , is esteemed among vs new popery & monkery ; for since we learned to be saued by only faith in Christ , good works haue been left of , sith without them we may be saued by relying vpon Christ only and his grace and merits . And that the world may know that they are no Papists , nor do put any trust in good works , they will not do any good worke at all : but insteed of fasting , will night & day lye bibbing and banqueting , instead of praying stand swearing . And this kind of life is called by them Euangelicum Institutum , the institution of the Ghospell . Wigandus a famous man , one of the Centurians , sayth , That the youth among the Ghospellers become dayly lesse tractable , & more bould to commit those vices which in former tymes men of years knew not . Simon Vion cries : VVoe vpon Lub●cke , Hamburge , Rostocke for their adulteries , fornications drunkennesse , vsury , lying , and all vices ; and woe to Saxony for keeping such a light of Euangelicall truth in so wicked life and manners ! So of the rest . To all which we will adde Erasmus , though not one of their Religion , yet esteemed by them as a fauourer , & a present eye witnesse of them , and their life , who pronounceth this sentence of them : Looke , sayth he , euery where vpon these Euangelicall people , and bring me one whome this Ghospell hath made of a drunkard , sober ; of a ●eacher , chast ; of one shamelesse , shamfast . I can shew many who are become worse then they were before , whom I knew pure , sincere , and without dissembling ; the same I haue seene , after they gaue themselues to this Euangelicall sect , to haue learned to talke of wenches , to play at dice , to leaue of praying , to be most ●mpatient , reuengefull of all iniuries , vaine , viperlike in manners , and destitute of all humanity , I speake by experience . Wherupon it grew to a prouerbe , ( witnesse one of their owne ) among them , that when they were disposed to yield to their natural lust , they would say ; To day we will liue Lutheran like . All which is spoken of the Lutherans in Germany . For the Protestants of England ( to omit for breuity other Nations , and their life ) M. Geffrey a great preacher and trauailer , confesseth plainely : I may freely speake what I haue plainely seene in the course of some trauells , and obseruation of some courses , that in Flandres was neuer more drunkennesse , in Italy more wantonnesse , in Iury more hypocrisy , in T●rkie more impiety , in Tartary more iniquity , then is practised generally in England , and particulerly in London . M. Stubs , a like famous preacher , who trauelled through all England to see the māners of the people , after all his iourney pronounceth this sentence : As concerning the people I found them in most places , dissolute , proud , enuious , malicious , disdaineful , couetous , ambitious , carelesse of good workes ; that for good workes who seeth not that they ( the Papists ) were farre beyond vs , and we farre behind them . In witnesse whereof he recounts what Monasteries , Churches , Hospitalls , Bridges , Schooles ▪ Colledges ▪ and Vniuersityes were builded by Catholickes , and pulled downe by Protestants . The Puritans in their mild Defence confesse , and say : VVhat eye so blind that it doth not gush out with teares to behould the misery of our supposed Church , I meane , the great ignorance , the superficiall worship of God , the fearefull blasphemyes , and swearing in houses and streets , and the dishonour of Superiours , the pride , cruelty , fornications , adulteries , drunkennesse , couetousnesse , vsuries , and other like abominations . O be hould and pitty the woefull and lamentable state of our Church in these thinges ! And thus much of the state of the vulgar and common sort of Protestants , in what kind of vertue and perfection , this their new Ghospell hath trayned them vp for their deuotion , life , and manners , euen in the first and purest tyme of it . For the Clergy , the lampes & conductours of the rest , what , and of what note hath beene their life and conuersation in generall both in England and Germany , I will for England ( to auoid both offence and tediousnesse ) referre the Reader desirous to know thē to the Owles Almanack , made by the Puritans against the Bishops , and to the Volume of Saints , Pasquill vnto Martin iunior , and Pasquill and Marphorius , made by Protestants against Puritans , all printed the yeare 1589. in Queene Elizabeths raigne ; and to Doctour Sutcliffes answere to a libell supplicatory , where the Puritans are described for their pride , malice , cruelty , couetousnesse , vsury gluttony , and their chamber cheere , and other good matters kept for a rare banquet , too shamefull , and eu●dently appearing . All conuincing what is their life and manners , and all practised insteed of fasting and other godly exercise . And for Germany I wil only bring two or three witnesses for the generall , to wit Wolfphangus Musculus who , speaking of their Clergy , saith ; If they do any thing vpright & iust , they do it not sincerly with any good intention , but obiter , & by the way , as altogeather neglecting that which is to be done by faithful ministers , and are so farre from bringing in errours and superstition of doctrine as formerly was done , that they do by their manners giue occasion to the people to fall into an indifferency of religion and Epicurisme , and into such a neglect of all religion , that none neede to feare that by the example of the ministery men should become hypocrites , superstitious worshippers of Images , and Iustice-workers , for from this care they do aboundantly deliuer themselues , and others . Ioan ▪ Wigandus saith , that of the ministers many are parasites and flatterers , who fraudulently excuse the sinnes of great men , and kindle coales of mischiefe by which Polititians do thrust out sincere preachers out of their places , and make them suffer more then women in childbed . Paulus Eberus saith of them , that if we looke vpon the Euangelicall Doctours , we shall find that some moued with vaine glory , others with enuious zeale , others with contentions , others with other vices , do all destroy more with their wicked life , then they build with their true doctrine . Which shall suffice for the generality of the ministery . For particular persons , obseruing that we speake not of the declining and worst age of their Church , but of the reforming and best time , nor of the vulgar sort of ministers , but of their prime men and principall pillars among their reforming ministers ; nor out of our writers , but out of their owne accusation and condemnation of themselues ; we will in generall looke into the life of some of their principall founders of their Religion , and se what life and manners in them their new doctrine did togeather with their reformation beget & nourish . Al which was ominously foreshewed by prodigious monsters , first of a calfe at Friburge in Misnia with a head like to a monkes hood , then of a hogge at Hall in Saxony with a shauen crowne like a priest ; both in the yeare before that Luther cast of his habit , and afterwards incestuously conioyned himselfe with one of the nine Nunnes which Koppen enticed out of the Monastery of Nimpsen in Saxony . And first for Luther that man of God , that light of the world , that third Elias , that first Euangelist , & next to Christ & S. Paul , with much more before noted ( as they call him , ) if we cōsider his life and doctrine what it was while he belieued and imbraced the Catholicke faith , and compare it with the same what it was after he made his reformation , we shall clearly perceaue the fruit and effect of this their new Ghospel for life & manners . And first for his life before his reuolt he confesseth himselfe , and it is confessed by his owne followers , that He liued in his Monastery punishing his body with watching , fasting , & prayer (a) . That he honoured the Pope of meere conscience . That he kept chastity , pouerty , & obedience (b) . Whatsoeuer he did , he did it with a simple heart , of good zeale , for the glory of God , fearing grieuously the last day , and desirous to be saued , from the bottome of his heart (c) . Which are his owne words . But after he inuented his libertine Ghospell , he confesseth himselfe , and the same is confessed by his followers . 1. For lust and sensuality , that He esteemed nothing more sweet or louing vpon the earth then the loue of a woman if a man can get it (d) . That it was no more in his power to be without a woman then to be a man , that the act of the flash is as necessary , and more necessary , & no more to be stayed or omitted then to eat , drinke , sleepe , purge , make cleane the nose (e) &c. Wherupon he confesseth that , I am burned with the great flame of my vntamed flesh , I who ought to be feruent in spirit am feruent in the flesh , in lust , sloth &c. Eight dayes are now past wherin I neither write , pray , nor study , being vexed partly with the temptation of the flesh , partly with other troubles . But (f) saith he ) it sufficeth me to know the glory of the riches of God , and of the lambe which taketh away the sinnes of the world , from him sinne cannot draw vs although we should commit fornication , or kill a thousand times a day . Vpon which his lust , neither respecting his vow made to God of chastity , which made it a sinne to commit any act of carnality , nor the Imperiall law which made it losse of ones head ; nor the shame of the world , at which all wondred & many were ashamed & scandalized , (g) nor the calamities of the time in which by the insurrection of the Boores , or common people , (h) incited by him were killed to the number of one thousand , and all Germany was in misery : but impatient of staying so much as one night , he secretly at night , hauing present only Pomeran the Priest , Luke the Painter , and Apell●s the Lawyer , (i) without any communication with his friends , the yeare 1525. coupled himselfe to one of the Runagate Nunnes , enticed out of Nympsen by Leonard Koppen , Katherine Bor● by name , a beautifull yonge woman of 26. yeares of age , who within few dayes after the mariage , as Erasmus sayth , was deliuered of a child , and so , as one fayth of him , Luther was yesterday a Monke , to day a Bridgroome to morrow a Husband , and the next a Father . Which was the first fruit , and one of the principall motiues of Luthers Reformation . But let vs heare his Examen of his owne conscience , & his confession of himselfe : VVhat , sayth he , (a) haue I done all this day ? Two houres cacaui ( too beastly to be englished ) three houres I eat , and fower houres I was idle . Againe , (b) VVe eat till death ▪ we drinke till death ▪ we eat and drinke till we be poore , and go to hell , cacamus ad mortem . (c) I sit heere senselesse and stupid in idlenesse , praying little , mourning nothing at al for the Church . And laughing at the folly of S. Hierome , Benedict , Bernard and Francis , who labouring to represse the heat of the flesh by praying , fasting & afflicting their bodyes , he sayth , (d) He hath a more easy and ready way , so that a wench be not wanting , that is , to haue a wench alwayes in the house , which is the most present remedy for that disease , and she as a woman ought to help a friend in that case . And least he should be thought to do otherwise thē he taught , his doctrine was according to his practise ; for he taught , That to increase and multiply is not a precept , but more then a precept , which is not in our power to slippe or omit : but more necessary then to eat , drinke , purge and sleep ▪ That , (e) the Husband shal say to his wife , if thou wilt not come , let the maid or another come , and if that will not suffice , dismisse Vas●hi and admit He●ter . That (f) As God , seuerely prohibited ●o kill , & not commit adultery , so much more did he command to marry . For prayer and deuotion , he taught , That (g) God hath promised to heare our prayers , therefore after thou hast prayed once or twice , thou must belieue thou art heard , and so must pray no more , least thou tempt God , and abuse his patience in hearing thee . And writing to a noble man , he affirmes , that , (h) If we pray often for the same thing , we shew little trust in God ; and so with our incredulous prayer we more & more offend God ; for to aske the same thing often it nothing els but to conceaue that before we were not heard , & so do pray against the promises of God. Therefore (i) we must not vse many words with God , but let such short prayers as these suffice , Help vs , O God. Father haue mercy on vs. &c. That (k) Papists do foolishly teach men to pray , fast , and do pennance ; only say thou , that all thou canst do , is nothing , and this is to prepare the way for God , though in the meane tyme thou do nothing but drinke Malmesy and walke vpon Roses , and pray not word at all . That , when (l) thou prayest whether it be standing or kneeling , say boldly ; Lord , I aske that thou heare me , and I will that thou graunt my request , and so it must , and shal be ; and thus pray and no otherwise , or els say thou , I will neither pray to thee , nor haue thee prayed vnto . And lastly , that No (m) man can say , Our Father , except he ioyne with it curses and execrations ; for Our Father , is not well sayd without banninges and cursings . This was Luthers doctrine , and manner of Prayer . For other good workes , and good life , and both for obligation & practise of them , he taught , 1. That , (n) only faith doth iustify , and only that fayth , which includes not , not hath annexed Charity . That (o) Only fayth is necessary to make vs iust , all other thinges being free , and neither commanded nor forbidden . That (p) Fayth except it be without any the least good workes doth not iustify , yea is no fayth . 2. For good workes , that (q) This shal be a rule for vnderstanding of Scripture , that wheresoeuer the Scripture doth commaund to do goods workes , it is to be vnderstood to prohibit them . That , (r) though the Papists bring heapes of Scripture , as commending good workes , yet I care not for them , though they bring more ; Thou Papist art very bragge with thy good works and scripture , yet scripture is a seruant to Christ , therefore it moues me nothing . Rely thou vpon the seruant , I will rely vpon the Maister and Lord of Scripture : to him I yield , and I know that he will not lye , nor lead me into errour . I will rather adhere to him , then for all scripture to be altered a hairs breadth from my opinion . 3. For the ten Commandements . (s) That therefore the ten Commandments do not belong to vs Christians , but only to Iewes , which is proued out of the Text , speaking to them whome it brought out of Aegypt , who were Iewes , not Christians . (t) VVe will not admit that any the least precept of Moyses be imposed vpon vs. (u) Therefore looke that Moyses withall his law be sent packing , in malam rem , with a mischiefe , & that thou be not moued with any terrour of him , but hould him suspected for an heretick , cursed and damned , and worse then the Pope , or the Diuell . 4. Therfore to conclude vp all , for sinne he sayth , (w) That true and right Saints must be subiect to great and heinous sinnes ▪ and to continue such , as they may not be ashamed to pray , Forgiue vs our sinnes . That (x) if it be true grace , let it bring true , not feined sinne , God saues not feined sinners : be a sinner and sinne stoutly , but be more strong in fayth , and reioyce in Christ . It sufficeth vs to know the Lambe , from him no sinne can draw vs though we sinne , & commit fornication or murder a thousand tymes in one day . That , (y) a Christian is so rich , that though he would yet he cannot be damned by any so great sinnes , except he will not belieue , for no sinnes can damne him ●ut infidelity . And that himselfe did confesse to his Ghostly Father D. Staupitius , not sins of women , but solid and horrible heinous offences (z) . This was the doctrine , & accordingly the practise of this Saint , Prophet , Elias Euangelist , Angel , and light of the world , the singular , eminent , & euer-admired organ of the holy Ghost , endewed with so great piety & gifts , and such a Doctour and interpreter of scripture , as was not in the world since the Apostles , as before he is by his followers extolled . All which sayings of Luther are in these words cited by Gaspar Scioppius who was a long time a follower and professour of Luthers doctrine . Secondly , For his malice and enuy not only against the Pope and Catholiks , which was implacable ; but also against the Sacramentaries his brethren & fellow reformers , whose part our english Protestants follow , he is so farre charged by the Zuinglians with breach of all Christian charity towards them ▪ that he not only cals them hereticks , damnable and execrable fectaries , alienated from the Church of Christ , whom he curses , & all concord with them , and refuses to haue any familiarity by word or writing ▪ or spe●ch with them , or any of them for euer : but also saith , they are insatanized , supersatanized , and persatanized , in whose mouth sathan is infused , perfused , and transfused . For which saith Zuinglius of him , Sathan doth endeauour wholy to possesse him . And , say the Tigurins , his booke is full of Diuels , immodest railings , anger and rage . And say our english Protestāts he doth breake all Christian modesty , (a) and is far beyond the bounds of Charity (b) . 3. For his pride and vaine insulting ouer all sorts of Princes , prelates , and opposers of him , it is apparent not only by his intemperate writings against Henry the 8. of England , and all the princes of Germany ; but also by the plaine accusation of his owne brethren . 1. By the Tigurins (c) who expresly con●emne him for pertinacy , & too much insolency . 2. By Oeco●●mpadius (d) who accuseth him of being puffed vp with pride and arrogancy , that he is in danger to be seduced by Sathan . 3 By Conradus Regius , who laies to his charge such pride by which he doth extoll himselfe in his writings , that God for it tooke frō him his true spirit , and in place of it gaue him a proud , angry , and lying spirit . And to confirme all this , he was so arrogant and impudent that beyond all ciuility he arrogantly auouches of himselfe , that he is such a one as the world hath not had these many ages . That himselfe is the only mortall man whom Satan foresaw to be hurtfull to him . That , Since the Apostles time no Doctour , or writer hath so excellently and cleerly confirmed , instructed and comforted the consciences of the secular states , as I haue done , by the singular grace of God. This certainly I know , that neither Austine , nor Ambrose , who are yet in this matter the best , are equall to me heerein . That , The Ghospell is so copiously preached by vs , that truly in the Apostles time it was not so cleare . Wherupon euen Caluin himselfe charges him to be subiect to great vices , and wishes that he had beene more carefull in acknowledging them . And himselfe confesseth of himselfe , that his profession is not of manners but doctrine . wishing that he were remoued from the office of preaching , because his manners and life did not answer to his profession . Which may suffice for a conuincing example to shew what fruit this new doctrine and priuat spirit brought forth in the first founder of it . For Caluin , Beza , Zuinglius , and others the chiefe supporters of this doctrine & new Religion , it might suffice to shew their life & disposition for manners , to remember that they were most of them , if not all , either Religious men tyed by vow to Pouerty , Obedience , and Chastity ; or els at the least Priests in holy Orders obliged to Chastity , and yet euery one of them by the liberty of their Ghospell offered vp , as the first fruits of it , themselues by execrable apostacy to all lust and sensuality in incestuous copulation , either with like professed Nunnes , or other women subuerted and enticed by them . Wherupon as Luther an Augustine Frier began the dance , so his schollers Bucer a Dominican , Pe●er Martyr a Canon regular , & Bernardinus Ochinus a Franciscan followed & ioyned themselues with professed Nunnes ; and with them Oecolampadius a Brigittan Monke , Pelican and Spanberge Franciscans , Knox a Frier , Zuinglius and Caluin Priests , Carolostadius an Arch-deacon , Gebardus an Archbishop of Colen , and Vergerius a Cardinall chose for their mates other women . In like manner in England Cranmer , and Sands of Canterbury & Yorke both Priests , and Archbishops , Hooper of Worcester , Barlow of Chicester , Downhan of Westchester , Scory of Hereford , Barkely of Bath and Wels , Couerdale of Excester , all Bishops ; Bale in Ireland , Bucer at C●mbridge , and Martyr at Oxford , with infinit more , all Monkes and Religious , did al of them plante and disperse the new Ghospells doctrine through England by apostating from their vowed chastity to sensuall copulation , vnder the title of mariage , with wantons like themselues . This in generall , I say , may suffice to discerne the fruit of this new Ghospell what it brought forth for sanctity and holinesse of life , and by what bellowes it was first blowen and kindled in the Professors of it . He that is desirous to see more particulers of Zuinglius , and his fellow Ministers of Zurich , Leo , Iude , Erasmus , Fabricius , and eight other , how they demanded of the Bishop of Constance liberty of marrying wiues , for the satisfying ( to vse their owne wordes ) of their lust , in which they spent ( say they ) their whole thoughts and meditation to satisfy their burning desires of the flesh ; for which ( they confesse ) they are made infamous before the congregations haue committed many thinges vnseemely , and the people by the example of them are scandalized , and speake ill of them . Who would see of Caluin , what fine bread made of fine flower & rose-water mixed with sugar , cynamon , Anizseeds , and other spices made for him alone , he alwayes eat , & had carryed with him wheresoeuer he dyned ; what notorious sinnes he is conuinced and accused off , euen by Protestants themselues , namely by Conrandus Schusselburg a learned superintendent of Rauespurge , & the neighbour Churches in Germany , who record to the view of all the world with constant asseueration thereof ( to omit Catholike witnesses ) his Sodomiticall lust , for which he was burned publickly by the Magistrates of Noyon in France on the shoulder with a hoat iron , and his other notorious vices and lasciuiousnes , and withall what a notorious death he dyed , not only stincking with loathsome vlcers , wormes , and lice in his members ; but also swearing , cursing , blaspheming despairing , and calling vpon the Diuell . Who desires to read of Beza , how shamefully he kept Andebertus a boy , as another Ganamed , and Claudia de Mossa called by him Candida , as a strumpet , foure yeares , and then fled with her for infamy to Geneua , where he married her , and writ shamefull Epigrammes in comparing his loue to them both ; & how being 69. years old , presently vpon her death he marryed another yonge widdow Katherine . All which are witnessed of him by Hessufius a Protestant & famous Lutheran , togeather with the aforesayd Schusselburge , who in generall besids the former particulers accuse him to haue liued like a Hogge in the durt of all obscene lasciuiousnesse , flagitious lust , and wicked whoordome and adultery , celebrated to his owne shame by his owne writings . Who desires to read of Iacobus Andreas as famous a Lutheran in Germany , for he was Chancelour of the Vniuersity of Tubinge , as Caluin was at Geneua , it is diuulged by his owne fellows Seleucerus , Musculus & Hospinian , to haue neuer byn seen so much as to say the Lords prayer , neither frō bed nor to bed , nor to haue shewne any sparkle of godlines , but great lightnesse in his wordes , deedes , and counsels ; to haue beene guilty of most heynous couetousnesse , adultery , sacriledge , robbing the poore , whose goods he carryed from Misnia & Saxony to Tubinge ; to haue been without any conscience or Religion at all ; and to haue had no other God but Mammon & Bacchus . Who , I say , wil see these at large and more of them , and of many other prime Euangelicall founders ( to omit Cranmer his carrying his wench in his trunke , Knoxk his marrying his step-mother , and other marrying many wiues , some hauing to the number often or twelue aliue ) let him read the liues of these , and other such like prime Protestants collected by Brereley , out of their own Authours , and the Protestants Apology made by the same Authour . By all which it will euidently appeare , that as the foresayd Protestant doctrine doth blow the bellowes , and plaine the way to this licentious liberty , and loosnesse of Epicurean life and manners ; so the followers of it , induced by the same , did as notoriously practise and follow the same ; so that their life was made agreable to their doctrine , and both did run on ioyntly togeather in all wicked and abominable practise of all sinne and iniquity . To which , as contrary , if we oppose the good life of Catholiks , as a marke of their fayth and Religion , confessed euen by our aduersaries , the one will better illustrate the other . Of our first Apostles of England , S. Augustine , Mellitus , Iustus , and Iohn , it is confessed by Hollinshead , that after they were receaued into Canterbury , they began to follow the trade of life which the Apostles vsed , exercising themselues in continuall prayer , watching , and preaching , despising all wordly thinges , liuing in all points , according to the doctrine which they set forth . And the like is reported by Stow , Godwin , and others . And both Godwin & Fox mention and confesse diuers miracles wrought by S. Augustine , through Gods hand . All contrary to the former life of Luther . Of S. Dominike , S. Francis , S. Bernard , and other such like founders of Religious orders , it is confessed by Tindall , That they were holy men . By Melancthon , that they vsed obedience , pouerty and chastity , without any sinne or impiety . By Pantaleon , That they were men famous for learning and holynesse . By Fox , of S. Francis , that he cast away all thinges from him , outwardly chastised himselfe , and liued so austerely , that he couered his body with ice and snow , called pouerty his Lady , and was so desirous of Martyrdome , that he went into Syria , to the Soldan to seeke it . All farre different from the life of the first Protestant Reformers . Of S. Francis Xauerius a Iesuit , and an Apostle of India , it is confessed by M. Richard Hackluite , That he was a godly Professour and painefull Doctour of the Indian Nation in matters concerning Religion . That , after great labours , iniuries and calamities suffered with much patience , he departed , indued with all spirituall blessinges , out of this life the yeare 1552. after many thousands were by him brought to the knowledge of Christ. Of this holy man his particuler vertues , and wonderfull workes in that Religion , all the later Histories of the Indian regions are full . And by another Protestant it is sayd , that the (a) King of Portugall , hearing of the great miracles he wrought , sent his commission to his Viceroy there , dated in Aprill anno 1556. to take examination thereof by oath . VVherupon (b) by certificate it was found that he had cured miraculously the Dumbe , the Lame , the Deafe , and with his word healed the Sicke , and (c) raised sundry dead persons to life . That (d) after his death they found his body , not only vnconsumed , but also yielding forth fragrant smels , from whence they carryed it to Goa , and placed it there in the Church of S. Paul , where yet to this day it remaineth free from corruption : of which are witnesses all the inhabitants of that Citty , and Trauellers thither . And by M. Abraham Hartwell in his booke dedicated to the Bishop of Canterbury his Lord & Maister , saith , That it is reported , how in the discouery of the kingdome of Congo the yeare 1587. by Odoardo Lopez , that great and vndoubted m●racls were shewed by God , in the presence of a whole army . Of which the Authour sayth , that though this conuersion of Cōgo was accomplished by Massing Priests , & after the Romish māner , yet this action , which tendeth to the glory of God , shall it be concealed and not committed to memory , because it was performed by Popish Priests and Popish meanes ? God forbid . Let the Germans shew any such in the peruersion of Germany to Protestancy . Of the Catholike people of ancient tyme , it is confessed by the Centurists , that although in this age ( they speake of the seauen hundred yeares after Christ ) the worship of God was darkened with mans traditions and superstition , yet the study to serue God and liue godly and iustly was not wanting to the miserable common people &c. they were so attentiue to their prayers , as they bestowed almost the whole day therein &c. they did exhibit to the Magistrate due obedience , they were most studious of amity , concord and society , so as they would easily remit iniuries , all of them were careful to spend their tyme in honest vocation and labour ; to the poore , and to strangers they were curteous and liberall , and in their iudgements , and contracts most true . Of the Catholike Prelates of ancient tyme in England he that desires to see their vertues commended , let him read M. Godwin , then Chaplain to the Lord Treasurer , now one of their new Bishops , and he shall find , giuen by him , rare and extraordinary comendations to the Bishops of England , as S. Dunstan , Elphege , Lanfranke , Anselme , Rodulph Baldwine , Hubert VValter , S. Edmund , Iohn Peckam , Robert Winchelsey , Iohn Stratford , Thomas Bradwardine , Simon Sudbury , S. Hugh , Hugh Pateshall , Paulinus , Geffrey Plantagenet , Richard Scroope , Richard Poore , Richard Fox , Iohn Morton , Reginald Poole , Cuthbert Tonstall , and others . Whereas of our late Protestant Bishops he shall find little or no prayse , and yet the writer one of their own Bishops . Of the ancient common Catholike people of England , it is confessed by M Stubs , a great enemy to Papists , that for good workes who seeth not that heerin they are far beyond vs , and we far behind them : for example what memorable , & famous buildings , and what ancient Monuments haue they left to the world behind thē ? VVhat Churches , Chapels , and other houses of prayer did they erect , to the end the Religion and seruice of God might be continued ? Yea what Monasteries , Abbeyes , Priories , and other religious houses ? VVhat number of good Bridges did they make ? How many Almes houses , Hospitalls , and spittles did they found ? What high wayes ? VVhat pauements , and causies ? In summe , VVhat famous Colledges , Halles , and Vniuersities ? VVhat Schooles , and free schooles ? &c. Also . Is it not a shame vnto vs , that our fore-Fathers , liuing in the tymes of superstitions , &c. should notwithstanding so farre passe vs in good workes , that we may not be compared with thē in any small measure ? Of the late and present Catholiks generally of all Coūtryes Syr Edwin Sandes , that great Parlament-man sayth , that there are in great multitude on both sides ( Protestants and Catholikes ) ( for so there are vndoubtedly ) men vertuous and learned , fraught with the loue of God , and the truth , aboue all thinges men of memorable integrity of hart and affection whose liues are not deare to them , much lesse their labours to be spent for the good of Gods Church . And some side of a leafe afterwards , he further fayth : Let the Protestants looke with the eye of Charity vpon them ( of the Papacy ) as well as of seuerity , and they shall find some excellent orders of gouernement , some singular helpes for increase of godlines and deuotion , for the conquering of sinne , for the profi●ing in vertue ; and contrarywise in themselues , looking with a more single and lesse indulgent eye , they shall find there is no such absolute perfection in their doctrine and reformation &c. And he further sayth of the Catholike Clergy : (a) That in their sermons much matter , both of Fayth and piety is eloquently deliuered by men surely of wonderfull zeale and spirit . And (b) that all Countryes are full of the Iesuites bookes of prayer , and piety in their owne language , and wonderfull is the reputation , which redoundes thereby to their order . In so much as he (c) sayth of the late Pope Clement the eight : He is reputed to be a man of good calme disposition &c. deuout in his wayes , and thinkes without doubt , that he is in the right , he will weep very often , some conceaue vpon a weaknesse and tendernes of mind , habitued therein by custome ; others say vpon piety , and godly compassion ; at his Masses , at his pr●cessions , at his fixing vp of his Iubilies , his eyes are still watering , sometymes streaming with teares &c. He is an enemy to the licentious liues of the Fryars , to the pompe & secular brauery of Cardinals , &c. He is magnificall and cerimoniall in his outward comportment , in his priuate austere and humble . And concludeth there that he was a good man , a good Prince , and a good Prelate . Likewise M. Stubbes confesseth , that certainely to speake the truth , there is many tymes found , conscionabler and playner dealing among most of the Papists , then among many Protestants ; and if we looke narrowly into the ages past , we shall find more godlinesse , deuotion , and zeale ( though blind ) more loue one towardes another , more fidelity & faythfullnesse euery way in them , then is now to be found in vs. Now cōparing , as the fruit of their doctrine , the life and manners of the forecyted Protestants with the life and manners of the Catholikes , the ancient of the one with the ancient of the other , the moderne of the one with the moderne of the other , the founders of religion of the one with the founders of the other , the preachers and teachers of the one with the teachers of the other , the commō sort of the one with the common sort of the other , and discerning both by their fruites , whether are in their life more Christian , and are to Christiā doctrine more conformable , Inimici nostri sint Iudices , Our enemies ( whose authority , as before is confessed by themselues to be a most strong argument against themselues ) as they are witnesses of both , so let them be Iudges , of both . The Conclusion , comparing the priuate spirits doctrine , with the Catholike Churches doctrine , whether leads to the greater honour of God. SECT . IX . ONE thing remaines , for the accomplishing of this Chapter ( which is ( for satisfying of an vsuall & triuial ostentation of the Protestants , that they forsooth do more , in their religion , then we in ours , honour God & Iesus Christ ) to compare & pararell them and their priuate spirit with vs , and our Catholicke Churches spirit in the principal points of their and our doctrine , and therby to propose to the indifferent reader a generall view of both , wherby he may discerne how far they with their priuate spirit and doctrine do dishonour and derogate , 1. From God. 2. From Christ . 3. From Saints and Angels in heauen . 4. From holy Scripture . 5. Frō holy Church . 6. From Sacraments . 7. From man and his meanes to saluation ; which are faith , grace , iustification , good works , freewill , and the rest : In all which their doctrine is negatiue and detractiue in euery one . And on the contrary how we and our doctrine do honour , & attribut to the same God , and Christ , all worthy and due respect of veneration & honour in all , which as it is affirmatiue in it selfe , so it is honourable to God , and agreable to reason in all and euery particular point and opinion in controuersy . First , therfore for God , they dishonour and derogate , 1. From the blessed Trinity , in that ( as before ) some of them do deny the distinction of the three persons , some the vnity of one nature , some the consubstantiality of the Sonne with the Father , some the deity of the Sonne from the Father , as God of God , some the deity of the holy Ghost as God , some the prayer Holy Trinity one God haue mercy vpō vs. We with the ancient Church acknowledge three persons and one God , the second person God of God , and consubstantiall with the father , and the third person of the holy Ghost proceeding frō both the father & the sonne , & in them one holy Trinity , three persons and one God. 2. They and their spirit derogate from the mercy of God , in that , according to them , he is cruell and tyrannicall , in that he will not haue all saued , will not giue sufficient meanes to all to be saued , hath willed , appointed , and ordained millions of soules to be damned , and to sinne ▪ that for it he may damne them , and accordingly torment thē for that sinne which he himselfe willed , ordained , wrought , and compelled them vnto . We , and our Catholicke Church attribute honour to him and his mercy ; in that , according to vs , he would haue all saued , giues to all sufficient meanes to be saued , creates and ordaines all to be saued , wils not the death and damnation of any , nor doth damne any , but those who for their owne fault and sinne by themselues willingly committed against him , & his good will and goodnesse , do deserue ▪ 3. They & their spirit do derogate from Gods goodnesse , in that , according to them , he who is good & al good , yet is not pleased , pacifyed , worshipped , or delighted with good works : but doth will , ordaine , commande , compell , and necessitate bad works , and so is the authour of all euill , and all euill works in men , and doth esteeme & impute that which is wicked and sinfull in men for no sinne in them ; but accounts that which is bad good , & him that is wicked iust . We & our Catholik doctrine do attribute due honour to the same goodnesse of God ; in that , according to it , God hates , detests ▪ forbids , and punishes all sinne and sinfull actions , conuerts , sanctifies , purifies , and make cleane , pure , and iust all sinners by his grace duely disposing themselues , & so reputes them as they are become truely iust , in that God is delighted , pleased , pacified , and honoured by good workes which he doth will , command , and reward in man , who according to his will by his grace workes them . 4. They & their priuate spirit derogates from his iustice ; in that , according to their doctrine , he is short of iustice in rewarding none who deserue well , and do him seruice ; & exce●ds all iustice , in that he ordaines men to an eternall and intollerable paine who haue deserued none . 2. In that he punisheth them for that which he himselfe not only willed and commanded thē to do , but also wrought and effected in them . 3. In that he creats and dignifies them with his gifts & graces for that end that he may himselfe cruelly torture and torment them , and that in hell , for no other end but to shew his power & iustice ouer them . 4. In that he laies precepts vpon them which are impossible for them to performe , and commands them to abstaine from that which himselfe forces them to do , and wils them to practise that which he giues not power , freedome , or sufficient meanes to practise . We and our Catholicke doctrine , do honour and giue due respect to his Iustice , 1. In that , according to vs , he rewards all who deserue well , and punisheth none but those who deserue ill . 2. In that he punisheth all for their owne fault which they themselues committed , and none for that which himselfe willed . 3. In that he created all to be saued , and gaue them meanes sufficient to be saued , in which he shewed his mercy ; and punisheth with hell those who would not vse those meanes , in which he shewed his Iustice . 4. In that he gaue precepts , and made lawes easy , gaue meanes to performe them sufficient , & punisheth only those who willingly breake them . 5. They and their priuate spirit derogate from his omnipotency ; in that according to their doctrine , he is not able to place one body in two places in the B. Sacrament ; nor two bodies in one place in his natiuity , resurrection , and ascension , nor to draw a Cable rope or camell through a needles eye , nor by his absolut power to worke any more thē already he hath wrought . We and our Catholicke doctrine do attribut to his omnipotency , that he is able to do all the former , and what more he pleases to do , which is not either wicked , and so is against his goodnesse , or not contradictory , and so implies in it selfe an impossibility to be done . And in these do the Protestants & their spirit , by their doctrine , derogate from God and his Deity , from his goodnesse , his mercy , his Iustice , and his omnipotency , and impute to him wickednesse , cruelty , iniustice , and impotency . In all which we in our doctrine do the contrary . Secondly , for Christ our blessed Sauiour , they & their doctrin of the priuate spirit do dishonour him , & derogate , 1. From his felicity & beatitude in this life , denying him to be viator , and comprehensor , that is , enduring the paine and miseries of mortall men in his body , and enioying the felicity and blessednesse of glorious Saints in his soule . In which we do honour him , belieuing that from the first instant of his cōception , his soule had in his body the same blessednesse as now it enioyes in heauen by the perfect vision & fruition of God , though , by dispensation for our redemption , the same did not redound to the glory of his body till after his resurrection . 2. From his knowledge , they derogate and dishonour him , in making him ignorant and defectiue of knowledge in many things , and as a scholler to haue profited in his booke , and learning of sciences and trades as other children do . In which we giue him the honour to haue had all the treasures of knowledge and wisedome , to haue vnderstood all the perfection of all sciences and artes , and to haue perfectly conceiued all things past , present , or to come , by a diuine infused knowledge from the first instant of his conception in his mothers wombe . Thirdly , From his primacy , and supremacy ouer his Church , they derogate and dishonour him , in that they deny him , as a man sensible and visible , to haue beene the head & foundation of his Church , and to haue had any perpetual & visible monarchy of the same heere on earth . In which we honour him , belieuing that as man he is the head of men , of the Church , and of the visible monarchy of the Church which he established for euer , and that euery knee ought to bow downe and adore him as the Sauior of it , and that he hath dominion ouer all by his death and resurrection , and did also leaue a visible Vicegerent after him , by whom we should be gouerned visibly , as by himselfe inuisibly . Fourthly , from his authority to make lawes and iudge vs , they derogat and dishonour him , in that they take from him al power to make any lawes , or giue any precepts of true faith , morall life , or good manners for our instruction & direction ; & deny him as a iudge , to haue exercised any iudgment vpon the liuing and faithfull . In which we giue him the honour to haue beene our law maker , our iudge , and to haue made a new law of grace ( abrogating the old of Moyses ) and in it to haue prescribed vnto vs obedience to his precepts of faith and good life . Fiftly , From his Sanctity they derogatiue much , and dishonour him greatly ; in that they call him truly and properly a sinner , a great sinner , and the greatest sinner of all sinners ; who sinned in discurtesy to his mother , in inconsideration in his actions , in forgetfulnesse of his function , in staggering betweene praising and blaspheming God ▪ betweene hope and despaire , and in renouncing his saluation , for which he was execrable to God , & cursed with the damned , being in all these properly a sinner , and not only by the imputation of our sinnes to him , as in their opinion euen man is iust by imputation of his iustice to him , and so as truly sinfull as euer any man was iust . All which we abhorre as blasphemy , belieuing that he suffered paines , and payed therby the price of our redemption , but was innocent , impolluted , immaculate , incontaminat , and segregated from all sinners and sinfull actions , bearing the punishment of our sinne in his body , but being free from all imputation of the guilt of sinne in his soule . Sixtly , From his redemption of mankind they derogate and dishonour him . 1. In that they deny the vertue of his death , passion , and precious blood to haue been any full satisfaction or redemption of mankind , but only the in●ernal paines and suffering in his soule to haue been accepted as sufficient . 2. In that they deny the vniuersality and fulnesse of his redemption to haue been offered for all men , affirming him to haue dyed only for the elect , and to haue offered or left no meanes of redemption for the wicked and reprobat . 3. In that they deny the effect and efficacy of the same to haue extended to the abolishing and washing away of sinne , & to the inward sanctification of the soule by any inward and inherent grace and iustice , which should enable it to keep the commandments of God , and to auoid mortal offence against God. In all which we honour him and his redemption , in that , 1. We belieue and professe that his pretious bloud shed vpon the crosse , and his death and passion offered vp to God , was a full price , & a perfect redemption from sinne . 2. That the same was a full price , satisfaction , and redemption for all the sinnes of all persons in all the world . 3. That the same purchased ( of his part ) for all sinners not only are imputatiue but also an inherent and reall iustification by grace , which doth wash away the deformity of sinne , cure the infirmity of the soule , and giue strength to the keeping of Gods commandements , and to the auoiding of sinne , and so the meriting of a reward at Gods handes . Seauenthly , from his merit and satisfaction they derogate , and dishonour him , in that they deny him to haue by it satisfyed the iustice of God for any one sinne , or to haue merited to himselfe his owne exaltation to glory , or to our workes either any satisfaction for sinne , or any merit of reward by his grace . In all which we honour the same , belieuing that he fully in iustice satisfyed , and offered to God a sufficient price for our sinnes , that he merited for himselfe & his owne body the glory of his Resurrection : and to vs not only for our sinnes a full price and satisfaction , but also for our good works a vertue by grace both to satisfy in some sort for sinne , and to merit a reward of more grace present , and glory to come . Eightly , about his corporall death and passion , they shamefully derogate and dishonour him , in that they affirme he suffered both in body and soule the paines & torments of Hell , the death of the soule , the separation of the soule from God , the same infernall and eternall paines which the very Diuells and damned do suffer for the tyme , and which in rigour are due to sinne and all sinners , which except he had suffered , he had not satisfyed for vs , nor sufficiently redeemed vs. In all which we doe so honour his life and death , that we attribute to euery action and passion of his , euen to the least drop of his bloud , that worth and valew , arysing of the dignity of his diuine person , that it was sufficient to haue satisfyed for an infinit world of sinnes ; and that the paines he suffered were only in the sensible and inferiour part of the soule and body , but did not touch the superiour part of his soule ; that they were voluntarily sustained and offerred vp to God for vs , and accepted by God for vs , as being of more dignity , then the offence of all our sinnes was of indignity ; whereby he neither suffered , nor needed to suffer , nor could in the dignity of his person suffer any paines ot hell , but by the paines of the Crosse ( though by the tendernes of his coplexion more painefull to him then to any other ) did pay a sufficient price , make a full attonement , offer a perfect satisfaction , and performe the part of a complete Redeemer and Sauiour for all mankind ▪ and the sinnes of all men . Ninthly , in the certainty of his saluation , they blasphemously derogate from him , and dishonour him more then themselues , in that they affirme euery one of themselues to be infallibly certaine of his saluation , and more certaine by his speciall faith of it , then by his generall faith of the B. Trinity , or incarnation of Christ ; and yet that our B. Sauiour was fearfull , doubtfull , wauering , and vncertaine of his saluation , did strugle with the horrour of death , feared to be absorpt vp of eternall death , was tormented with the anxiety of Gods wrath and indignation , and that more then any man euer was , or could be ; in which his horrour and desolation consists the summe of their consolation , as their owne words more fully before related do expresse . In all which we do so far honour him that we affirme and belieue that the pain●s he suffered , he willingly offered vp to God for vs , that he was sure and secure that God his father did alwayes heare him , alwayes loue him , alwayes assist him , alwayes comfort him , that no feare , doubt , wauering , or perturbation did , or could euer enter into his will or vnderstanding , yea that all that time of his passion his soule had the perfect vision and fruition of God , and only his sensible partes endured those paines and torments of the crosse . Tenthly , As for his descending into hell they derogate from it , and dishonour him , in that they affirme he descended either only to the graue in body , or also to the lower hell in soule to suffer the paines of it , either before his death on the crosse , or after it in hell ; but not to haue freed the Patriarchs from Limbus by the presence of his soule there . We honour it in belieuing that he descended in soule further then to the graue ( to which he only descended in body , ) but not so far as to suffer the paines of hell in soule , but only to the Limbus patrum where he gaue the Patriarches there detained present liberty & fruition of eternall hapinesse , & afterwards carried them with him to the place of glory , and so triumphed ouer hell , & led aptiuity Ccaptiue . Eleuenthly , From his resurrection and ascension they derogate , and dishonour him both by denying him the subtility or penetration of his body , wherby he was able to passe through either the stone of the sepulcher at his resurrection , or the dores of the house at his entrance to his disciples , or the hardnesse of the heauens at his ascension ; all which they wil haue either dissolued , or opened , or diuided . We honour & attribut more dignity to the same , belieuing that by the gift of subtility or penetratiō his body did pierce & passe through the stone , the dores , and the heauens at his resurrection and ascension ( as it did also his Mothers wombe at his natiuity ) with out any diuision , dissolution , or detriment to the nature of either the one or the other ; in which also he shewed his subtility , and consequently his impassibility , or immortality . Twefthly , From his adoration , and inuocation by vs as he is now in heauen , they derogate , and dishonour him in affirming that , as man , he is not to be adored or inuocated by vs. We honour him as man so far that we bow downe at the name of Iesus , praying to him with the blind man , & the Cananean , saying , Sonne of Dauid haue mercy on vs (a) . And fall down with the (b) Sages , & (c) the womē & adore him ▪ In al which and many more , as they by their priuate spirit & the doctrine of it , do derogate & take from Christ his honour , his power , his goodnesse , his beatitude , his knowledge , his sanctity , his certainty of saluation , his adoration , and the vertue and power of his passion , redemption , resurrection , & ascension ; so do we in our Catholike doctrine attribute to same due honour and dignity ; & so both in our doctrine & practise giue more honour , praise , power , and glory to God and to Iesus Christ , then they do either in doctrine or practise . Thirdly ▪ For the Saints and blessed soules in heauen , they dishonour them , and take from them . 1. Their state of beatitude , affirming as Luther (a) and Caluin do , that they yet sleepe , and neither know what we do , nor yet enioy any present glory and beatitude till the day of Iudgment . 2. Their perfection of Sanctity , in affirming , as Caluin (b) doth both of Angels and Saints , that their obedience is imperfect , that their iustice is defectiue , and doth not satisfy God , that their works require pardon , and that in them is folly , vanity and frailty . 3. Their power of doing miracles by the gift of God , which (c) Beza , Piscator , Vrsinus , and Perkins ●hould to be a vertue proper only to God , not communicated to any creature man or Saint . 4. Their difference and degree or honour ; affirming that all are equall in glory , beatitude , and reward , and that no lawrels or crownes of accidentall beatitude are due to Martyrs , Confessours , or Virgins . 5. Their respect and esteeme with God , denying that God doth either apply in any sort their merits to vs , or doth help and respect vs for their prayers . 6. Their knowledge of vs , and our affaires on earth ; denying that they heare , vnderstand , or know vs , or any thing we do heere on earth . 7. Their charity towardes vs ; affirming they neither at our intercessious sollicite , or pray to God for vs , nor offer vp any petitions , and miseries of ours to God. 8. Their honour , and inuocation by vs ; denying it to be lawfull to worship them , to honour thē , to inuocate them , or so much as , saith Luther , to imitate and follow their example . 9. The custody and ●uition of Angels ouer vs , and their hierarchies and orders in heauen ; denying or at least doubting of the custody of our Angell guardian , & the difference of al Hierarchies and orders among Angels . In al which we and our doctrine on the contrary , do attribute to them perfect and present beatitude in their soules , complete obedience in their performing the will of God , vpright Sanctity in all their actions , extraordinary power in working miracles , notable difference of degrees of glory , eminent knowledge in vnderstanding our prayers , excellent charity in making intercession for vs , and due honour and veneration in giuing them adoration , inuocation , and imitation , befitting both the Saints for their prayers for vs , and the Angels for their custody of vs. Fourthly , For the word of God , they abuse it & take , 1. From i● , one first and principall part of it , to wit , all the vnwritten word , or which is diuine , vnwritten tradition . 2. From the written word , they chop and cut off from the old Testament fourteene peeces or partes , and some of them from the new Testament , seauen whole bookes from the Canon of scripture . 3. For the translation of scripture , they reiect the ancient , and follow euery nation , euery congregation , and euery person a new translation which best pleases them , & therby leaue no certainty of the verity of any . 4. For the sense of scripture , they contemne that which the spirit of God did inspire to the ancient Fathers , Councels , & Church , and follow that which euery mans priuate spirit suggests , and therby follow not the meaning of the spirit of God , but that of their owne spirit . 5. For their faith grounded vpon scripture , they belieue only those points which their spirit finds in that part , translation , and sense which they chose ; and therby make an vncertaine , imperfect , & mained kind of faith and religion . 6. For their Iudge and meanes to try which is scripture , and which is true sense of it , they admit not any infallible Iudgment either of Church , or of Coūcels , or of Pastours ; but leaue to euery man to choose himself what he will belieue , & to iudge and follow whom he pleases in his beliefe ; wherby they can haue neither any vnity in faith , not any certainty of scripture , of scripture sense . We in our doctrine do admit for the word of God , not only that which was written in paper , but also that which was deliuered in preaching by the Apostles . We receiue , without any addition or diminution , that Canon which the auncient Church twelue hundred yeares ago receiued ; that translation which for as many ages hath been approued ; that sense which the auncient Fathers , Councells , and Church euer since Christ allowed ; that Iudge which hath an infallible warrant from God to iudge truly and impartially of the Canon , the text , the translation , the sense , all whatsoeuer is doubtfull . And all our practise is to follow the spirit of God speaking in the auncient Fathers , Councels , & Church , by which we are secure from errour or falshood about the scripture , and sense of it . Fifthly , For the Church of God , they with their priuate spirit dishonor it and derogate from it . 1. From the power and authority of it , as not hauing , according to them , any visible head and gouernour assisted with the holy Ghost to direct and gouerne it , and to iudge of all causes and controuersies in it , and so make it headlesse and vngouerned . We honour it in acknowledging it to be a visible and perpetuall Monarchy , with a setled and spirituall both Gouernour and gouernement , hauing in it an infallible authority to iudge , and decide all causes and controuersies . 2. They derogate from the visibility , perpetuity , and infallibility of the same , making it not only subiect to errour and corruption ; but to haue erred and perished , or at least become inuisible for many ages . We honour it , in belieuing that it cannot erre , faile , perish , become inuisible , or be corrupted in fayth , but that it is the piller of truth , against which , assisted by the holy Ghost the gates and power of hell and heresy cannot preuaile . 3. They derogate from the vnity , sanctity , vniuersality , and succession of the same , as notes and markes to distinguish it from all other congregations , which they reiect , and admit not . We reuerence and respect it as one , holy , Catholike and Apostlike Church , which no other congregation is , or can be . 4. They derogate from the vncontrollable authority & stability of the decrees of Councells , and from the infallible testimony of the vnanime consent of the Fathers & Doctors of the Church , both which they at their pleasure censure & condemne . We receaue , imbrace , and follow them as guids and directours to truth , and as witnesses and testimonies of truth ; belieuing that which they belieue , and reiecting that which they before reiected . 5. They derogate from the splendour and beauty of the Church in the state of Prelates , in the single life of the Clergy , in the retirednesse of the Religious persons , in the ornaments of the Churches , and in the variety of so many orders and professions , all which they reiect & condemne as needlesse or superstitious . We reuerence and honour the same , as tending to the externall honour of God , and the magnificence of his Church , thereby making the Church beautifull as the Moone , elect as the Sunne , & wel ordered as an Army of men . And to cōclude , they make the Church the mystery of iniquity , a whore , a harlot , and a strumpet , the whore of Babylon , drunken with al abominable filth of superstition , and abomination of idolatry and antichristianity , with which she hath made all the Christian world , all Kinges and Emperours , and that not for one or two ages , but for seauen , on ten , or twelue , or fourteene ages ( according to diuers opinions ) drunke with the same cup of superstition , abomination , idolatry , and antichristianity , and make it a body consisting of persons , whoeuen the best , and purest , are in all partes , and in euery action stayned , impure , sinnefull , vniust and wicked . We doe belieue & confesse it to be the kingdome , the citty , the house of God , the spouse of Christ , the temple of the holy Ghost , the pillar of truth which Christ hath purchased & washed with his precious bloud , made immaculate , incontaminate , and vnspotted , pure , holy , and perfect before him , which no errour of superstition or idolatry can possesse , no power of Pagans , or Heretikes , or Schismatikes or other , wicked Christians can suppresse , no subtilty of heresy , infidelity , or Sathan himselfe can supplant , destroy , or extinguish . Sixhtly , For the sacraments , they from the number of seauen do curtaile fiue , and leaue only two , and from these two they take away from the one , that is baptisme , 1. The effect and vertue , making it only a signe or seale , no cause or instrument of grace , and of no more vertue then the baptisme of S. Iohn Baptist .. 2. They take away all necessity of it , making it not needfull for infants , whom they will haue saued by the parents faith without it . From the other , that is the Eucharist , they take away both the fruit and the substance of it , making it not the reall body and bloud of Christ ; but only a bare signe and remembrance of it . Not any sacrifice offered to God but only a Sacrament signing or sealing grace ; and therby robbe Christ of all adoration by it as a Sacramēt , and of all subiection or acknowledgment of dominion by it as a sacrifice ; and they robbe the Church of all benifit & comfort both by the Sacrament and sacrifice . We do admit for seuerall states of persons , seuerall sorts of benefits , by seauen seuerall kindes of Sacraments ; all as instruments of Gods power , causing grace which assists all sorts of persons in their seuerall states and functions ; and all excell the Sacraments of the old law . For the Sacrament of baptisme , we belieue it to be a meanes of regeneration from originall sinne , by which all sinne and punishment due to sinne both original & actual is fully remitted , and by which all persons are admitted into the mysticall body of Iesus Christ in his holy Church , and made capable of the benefit of the rest of the Sacraments . And for the Sacrament of the Eucharist , we belieue that not only i● conteines the fountaine of Grace ; but also is offered to God as a sacrifice , to apply the vertue of his sacrifice on the crosse , for the remission of our sinnes , by which is giuen much honour to God , and receiued great benefit by Gods Church , & much comfort to the faithfull both liuing and dead . Seauenthly , for Faith , they and their priuate spirit admit many sorts of faith , and in that none at all ; and make as many faiths as there are priuate spirits in particuler persons , and in that destroy all vnity of faith . We admit one holy Catholicall and Apostolicall faith , one in al , and generall to all , who in all are directed by one spirit of Gods Church . They admit a new and new-deuised faith , neuer receiued by any but in some one or other point by condemned hereticks , in whom it was condemned . We receiue an auncient and euer belieued faith , euer receiued and approued by general Coūcells , ancient Fathers , & holy Saints in Gods Church . They reiect the grounds of faith , as Scripture , Traditions , Church , Councells , and Fathers . We admit , belieue and rely vpon them all , as grounds & foundations wheron we ground and build our beliefe . They admit none of the necessary meanes of faith , neither any common reuelation of God , but priuate of their owne spirit ; nor any proposition of Church , but their owne fancies ; nor any credible testimony and motiues of perswasion , to make their beliefe probable ; nor any habit of faith , to assist the vnderstanding in belieuing , nor any pious affection to incline their will to assent , nor any assent by a diuine , supernaturall , and Christian faith ; but by a general and ( as they call it ) a fained and diabolicall faith , by which they belieue the articles of their faith . We do settle , and rely , by our faith ( in respect of the obiect reuealed ) vpon the reuelation of God , the proposition of Church , the motiues of credibility ; and in respect of persons belieuing , vpon the infused gift of faith , the pious inclination of the will by grace , and the infallible assent caused by the former diuine helpes , and grounded vpon the former infallible foundations , as before is at large proued . They admit into the vnity of their faith all hereticks and schismaticks , collecting and scraping from them all raggs and scraps of broken and condemned opinions and heresies , and yet will not admit into the vnity of their inuisible Church any sinners , wicked or reprobate persons , but all and only the elect and predestinate . We reiect from communion of all faith with vs , all condemned hereticks and Schismaticks , and condemne , with the ancient Church , them and all their condemned opinions ; and admit into the externall communion of our Church all those who not cut off by excommunication , agree with vs in vnity of Fayth , that therein their life and manners may be reformed and amended by the example of others by vertue of Sacraments , & preaching of the Church and Pastours of the same . In all which , they and their spirit take from fayth all vnity in it , all groundes of it , all meanes to it , all supernaturall vertue in it , all dignity , all certainty , all necessity , and all vertue and efficacy following vpon it ; and so leaue no more but an human , faigned , and diabolicall fayth , or a shadow of fayth , and no theologicall diuine fayth at all . All which is contrary in our doctrine of fayth . Eightly , for Man , they by their priuate spirit , derogate , and take away from him , 1. All freedome & liberty of wil , naturall to him , as following vpon his being a reasonable soule , and distinguishing him from brute beastes . We attribute that freedome by which he concurs with Gods grace , and his motions to his owne good , and is the authour of his owne euill . 2. They take from him all infusion and habits of grace , which do giue life , beauty , and ability to the soule . All which we admit both of fayth , hope , charity , and all morall vertues to enable and assist vs , in the exercise of all piety . 3. They take from him all inward iustification , adoption , and perfection , and leaue him only an exteriour imputation of the same , supposing God to account & impute him iust , but to leaue him sinnefull and vniust . We admit in man an inward , reall , and true iustification , sanctification , or adoption by grace , which inwardly infused and remayning , doth expell & t●ke away sinne , renue and reuiue our soule , and adopt vs heires to the kingdome of heauen , by which God making vs pure and iust , doth therefore account and repute vs such . 4. They leaue a man after his iustification , impure , vniust , sinnefull , and vncleane in all the workes of his soule , and in euery action of the same , making all the best workes proceeding from him to be sinnefull , and hatefull to God , and deseruing eternall damnation , and so leaue him destitute of any merit or reward . We make him pure , iust , and cleane by grace , which doth giue life to the soule , as the soule doth giue life to the body , and therewith doth impart to it motion , vertue , beauty and power to do good , to please God , and to merit a reward at his handes ; by which man , increasing in grace and merit , doth also increase in perfection and glory . 5. They take from man all benefit , all necessity , all possibility of doing good workes , of keeping Gods law , of abstayning from sinne , and thereby make him sinnefull as well in doing good as euill , as well in refraining as committing euill . We attribute to him ability to auoid all sinnes , possibility , by grace , to keep Gods lawes , as easy and sweet , and to do not only workes of precepts , which are commanded , but also workes of counsell , and supe●erogation , more then are commanded . They take from man all benefit of prayer , as of thinges either needlesse , which otherwise are certaine and sure to be obtayned ; or hopelesse , as impossible to be done or obtayned by vs , and thereby derogate from all vertue , and feruour of prayer and deuotion . We encourage men to prayer by affirming that God hath made our prayer a meane by which he will , and without which he will not dispose many of his benefits to vs , and that therefore he will haue vs pray , that by our prayer we may obtaine . 7. They take from man all feare , care , and labour for his saluation , by their assurance , that only fayth iustifyeth and saueth , & that sayth once had cannot be lost ; and make him idle , carelesse and presumptuous of himselfe by their securing him by speciall fayth , of his iustification & saluation . We do teach him , by our doctrine , with holy Scripture , not to be secure of the propitiation of his sinne , but with feare and trembling to worke his saluation , by good workes , to make his vocation sure , and therfore to liue piously , to walke warily , to watch diligently , and to preuent carefully Sathan and his craft . In all which they robbe man , and leaue him so bare of all benefits either of nature or grace , that they leaue him neither liberty of will , nor ability or concurrence to do good , nor infused grace and guifts to assist him in good , to arme him against sinne , to giue due honour to God , to deserue reward with God , to adopt him the child of God , or to giue him any encouragement in walking the way of God , in treading the path of vertue , & auoiding the allurements to sinne , and the snare of Sathan . All which are contrary in vs , and in our Catholike doctrine . Ninthly , For Sinne , they and their priuate spirit make not only all actions sinnes , but all sinnes mortall , and so all actions mortall sinnes , and all , as well good as bad , deseruing damnation ; and therby in a sort disswade as much from good as from bad actions , and make men desperate of doing good , and prone to doe all bad . Wee make of works some good , and some bad , and of bad some mortall sins , depriuing of grace and glory , some veniall not depriuing of grace and yet diminishing the feruour of grace , and thereby doe perswade men in due sort , to auoid all sinne , chiefly mortall sinne , and encourage them to do good and animate them to increase in grace , goodnesse , and perfection . They make the auoiding of bad or the doing of good works , the keeping of Gods commandements , or the performing his will to be impossible , and therby disharten men from attempting either to keepe his precepts , or to obey his will , or to please him , in any worke or action . We belieue his yoake to be sweet and his burthen easy , and the obeying of his commandements & auoiding of sinne by grace to be possible & facile ; and therby encourage all to labour that they may obey his precepts , and performe his holy will and pleasure . They make no bad works to be imputed to the elect , and no good works to escape punishment in the reprobate : and therby make the one fearlesse & carelesse of any bad , and the other hopelesse and desperate to do any good . We make good works in all to be good , and in the good to be meritorious ; and bad works in al to be bad , and to deserue punishment , and depriue men of Gods fauour , till by repentance they be washed and pardoned ; and therby inuite all to do good , and to auoid bad , and repent them of bad . They hould that no sinne in the faithfull can depriue him of faith , which once had can by no sinne be lost ; and therby lull men in a security of saluation , and allure them to a liberty of sinne , which they belieue cannot depriue them of Gods fauour . We hould that grace once had may be lost , and is lost by mortall sinne ; and therby warne men carefully to keep Gods grace , & diligently to preuent sinne before it be committed , and presently to report after it be cōmitted . Tenthly , For good Works , they & their priuate spirit hould , that no good works are good , iust , perfect , or meritorious , yea that none are necessary or possible , but that al are sinfull ; and therby make it bootlesse and needlesse to striue to do them . We hould , that good works are not only good , but may be perfect & meritorious of an eternal reward , wherby we animate all to the working of them . They hould that cōtinency & virginity is no vertue , but a suggestion of Sathan , wicked , diabolicall , and a rebellion against God in religious persons ; and that matrimony is a state more noble perfect , & spirituall then it , and therby induce all to marry . We hould that single life , chastity , and continency is a vertue more perfect , noble , and holy then marriage , and therfore is preferred by God , as more spirituall , before marriage , and more to be esteemed by men is more honourable . They hold that fasting and punishing the body by mortification , watching , & discipline is no vertue , is needlesse , and no part of pennance or satisfaction , but a killing of ones selfe ; wherby they withdraw men from austerity & strictnesse of life . We hould that it being vsed discreetly and in measure , is good and pious , as commended in the old and new Testament , and practised by all Saints and holy persons ; & therby animate all to it . They hould that the forsaking the world & liuing in a retired Religious life , is a meere human tradition , and an vnprofitable will-worship of God. We hould that it is a meane of perfection , & an imitation of an Apostolicall life ; and therfore cōmendable in them who can vndertake it . They hould that vowes of perfection are a curiosity , presumption , pride , contrary to God , & not to be vsed by Christians . We hould that to vow obedience , pouerty , and chastity are gratefull to God , & great helps and meanes to perfection , as counsailed in holy scripture , and laudable in all the professours of them . In all which as they take from all sinne all punishment due to it , all offence to God inseparable from it , and all malice annexed to it ; as they take away all difference by which one sin is damnable rather then another , & all feare which may bridle any from committing sinne ( in which they make men fearlesse of sinne , and carelesse to commit it : ) so they take from good works in generall all goodnesse and participation of good , al iustice and vprightnesse before God , all valew and dignity by grace , all benefit and grace of merit , all hope or comfort of pleasing God , all necessity of doing them , and all possibility of doing them without offence of God. And from good works in particuler they take away also from all vowes their obligation to be performed from chastity all possibility to be obserued , from fasting , pennance , and mortification all necessity to be vsed , from prayer and deuotion all meanes to obteine that they aske , and from charity all efficacy to iustify before God , and from all and euery one in their proper kind all power and necessity to do them , all courage and alacrity to do them hopefully . Al which is contrary in vs , & our Catholicke doctrine . Eleauenthly , From the glory of heauen , & the ioyes of it , they and their priuate spirit do derogate , in affirming . 1. That neither any reward is iustly giuen in heauen for any good done vpon earth , nor any crowne of iustice in that life for suffering of iniustice in this , nor any lawrell of Martyrs , Confessours , or Virgins there , for the confessing the name of Christ . 2. That in heauen are no differences of mansions , or diuersity of degres of glory , and that all are like and al equall in glory and beatitude euen to the Apostles , and the mother of God ; wherby they remoue a strong motiue to draw men to labour for perfection in this life , that they may attaine to a higher place of glory in the next . We , and our Catholicke doctrine doe belieue , 1. That God doth iustly reward in heauen all our good deedes done on earth , and doth giue crownes of glory for our sufferings for him , and bestow variety of glorious lawrels by gifts of accidentall beatitude for our glorifying him in any eminent manner of perfection . 2. That as starres , so Saints do differ in clarity hauing their seuerall mansions , places , and glory , according to their degrees of grace and merit : wherby al are encouraged to aime at perfection , in hope of so high a remuneration . For hell , and the place and paines of it , they and their priuate spirit take from it , 1. The difference of places , as Limbus patrum , puerorum , & Purgatory . 2. The materiall and reall fier of hell ; denying , as many do , (a) , all true fier , and admitting only a metaphoricall and imaginary fier . 3. The suffering of soules in it before the day of iudgment . 4. The corporall place or prison of hell , admitting only a torment of cōscience before the day of iudgment (b) . 5. The lawfulnesse to auoid sinne for feare of hell , which they make a sinne and vnlawfull ; by all which they make the paines and torments of hell to be lesse feared , and sinnes for the feare of them lesse auoided . We and our Catholicke doctrine do hould , 1. The difference of places according to different estates and deserts , as the Limbus puetorū , for children dying without Baptisme , the Limbus patrum for the faithfull dying before Christ , and Purgatory for faithful dying without full satisfaction . 2. The locall place , and the materiall fier , and the reall suffering of the present paines of hell by the soules of the damned , and withall , that it is a worke good , though not the best , to auoid sinne for feare of hell . In all which we extoll the iustice of (c) God mixt with mercy , in punishing al sorts according to their deserts , and deterre men from liberty of sinne for feare of punishment in hell . And thus we haue in this second part confuted this priuat spirit , which in the former part we proued to be the sole and whole ground of the Protestant faith and saluation ; 1. By authorities of holy Scripture . 2. By testimony of auncient Fathers . 3. By reasons drawne from the difficulty of discerning spirits . 4. By reasons drawne from a right interpreter of Holy Scripture . 5. By reasons drawne from an infallible iudge of controuersies of fayth . 6. By reasons drawne from the nature and certainty of fayth . 7. By Circular absurdities to which this spirit leadeth . 8. By Doctrinall absurdities which follow vpon it , and the doctrine of it against Fayth , and the Creed ; against Hope and the Pater noster ; and against good life , morall vertues , the ten Commandements , and all laws of God ▪ Church , or Cōmon-wealth . In which also we haue made plaine how this their doctrine , groūded vpon this their priuate spirit , doth derogate from God , and the Blessed Trinity , whome it makes the authour of all sinne , a sinner , lyer , dissembler , and tyrant , the only sinner , and a greater sinner then either the Diuell or man ; doth derogate from Iesus Christ , and his birth , life , passion , and resurrection , whome it dishonours in making him neither Phisitiā , Lawyer , Iudge , Priest , or perfect Redeemer , or Sauiour , but one ignorant , impotent , sinnefull , and damned ; doth derogate from the Church of God triumphant in heauen , which it dishonours in taking from it knowledge & charity in Saints , and Angels , and honour and reuerence to them ; and from the Church militant on earth , which it dishonours , in taking from it all authority , visibility , vniuersality , perpetuity , or extancy , and being vpon earth so many ages . How it derogates from fayth , which it dishonours in taking from it all groundes , whereon it is to be builded , & all meanes wherby it is to be attained , and in making it contradictory , rash , presumptuous , sinnefull , and preiudicious to all Hope and Charity . How it derogates from man , whome it disables & depriues of all Free-will , of all inherent grace , of all good life and workes , of all possibility to obey Gods Commandements , to abstaine from sinne , to merit any reward . How it derogates from all morall vertues and good life , from which by many principles it doth withdraw , & withall doth draw to all vice , and wickednesse , doth giue the reines to all Epicurean liberty and loosenesse . In all which the spirit of our Catholike Church , and the doctrine of it is shewed to be contrary , and to giue du● honour to God , to Christ , to his Saints , Angels , Church , to Fayth , Sacraments , and the rest . And to be a meanes to encourage all Christians to the practise of all vertue and perfection , and to auoid all sinne and wickednes . All this we haue carefully & painefully laboured to performe in this second Part of the treatise of that pri-Spirit . THE PROTESTANTS OBIECTIONS , and proofes , taken out of Scripture , for the defence of their priuate Spirits authority to inrerpret Scripture , and iudge of Controuersies ; proposed and answered . CHAP. X. Of certaine obseruations , profitable for the solution of Obiections . SECT . 1. HITHERTO we haue battered , & that I hope sufficiently , the maine fabricke of this imaginary edifice of the Protestant priuate spirit . It remaines only for this second Part , that we raze , & demolish the foundation vpon which this their conceit of their priuate spirits authority is built and erected , that is , that we solue the reasons , or rather obiections , taken out of holy Scripture , vpon which they ground their conceit ▪ for which we may note , that as our Catholike doctrine doth not deny either the being or permanency of the Spirit of God in euery faythfull both person and Doctour ( for all faythfull by the spirit of God haue faith ) or the effect and operation of the same , in assisting thē in the finding out of the true sense of holy scripture ( for neither are the faithful prohibited from all reading , nor the learned debarred from all interpreting of holy scripture ; ) so there is a great difference betweene the effect and operation of this spirit in the Protestant and Catholicke , as well simple as learned , as both do chalenge it , and rely vpon it . For as ( for better illustration , we may obserue in a naturall body , and the spirit or soule of man , in which comparison we imitate . S. Paul ) the soule or spirit doth giue information , or operation to the whole body , and euery part thereof , yet ▪ so that euery member hath not euery operation , all members haue not one action ; but the head one , as to iudge ; the handes another , as to worke ; the feet another , as to walke ; and the mouth is to receaue , the belly to containe , the stomake to disgest the meat ; and so it is proper to the eye to see , to the eare to heare , and to neither to discourse and reason , which belongs only to the braine : so in the spirituall body of the Church , and the faythfull members of it , the spirit of God doth assist all , and euery one in particuler , as well the meanest as the greatest , as well the most simple as the most learned , VVho are many , but one body in Christ : yet so , that as euery member is different one from another , so the operation of euery one is different and not the same , but as some are Lay , some Ecclesiasticall persons , some secular , some Religious , some simple , some learned , some common people , some Pastours and Prelates , so to euery one of vs is giuen grace according to the measure of the donation of Christ ; according to the measure of fayth , and to euery one for his profit , that hauing all gifts according to the grace which is giuen to vs , euery one may remaine in the vocation , in which he is called , wherupon all are not Prophets , all are not Doctours , all are not Euangelists : All are not Iudges of faith , and interpreters of holy Scripture , though all haue the spirit , but God , diuiding to euery one as he will , giues to some the spirit to heare and obey , to others to direct and command , to some the spirit to labour and worke by practicall offices , to others to contemplate and study by speculatiue functions , yet to all so , and in that manner , that as euery member hath need of another , for the eye cannot say to the hand , I stand in no need of thy helpe : so euery one member hath his gift , and the vse and operation of it , for the benefite of the whole body , with d●pendance and subordination to the whole , and according to the order and proportion of the whole , that as the necessity and conueniency of the whole body doth require ; so the operation and function of the part is accommodated and applied : and so all the parts and members of the Church , being by one spirit combined and vnited togeather as members of one body , and in vnity of one hody , do euery one belieue as they are directed by the head , and do proceed in all with subordination to the head , and worke in all for the vse and benefit of the whole , suffer for the defence of the whole ; and so by a communion both with themselues , and with the whole do all labour for the whole , conserue the whole , and keep still an vnion and communion with the whole , and are directed according to the faith , the rule , the reason , and the Iudgment or direction of the whole body or Church of Christ . As long therfore as euery member , and his spirit hath this direction , subordination , and vnion with the whole body of the Church and the spirit of it ; so long doth it prooced in order and vnity , and so farre it is agreable to the spirit of God directing his holy spouse the Church : but when this spirit doth beginne to be singular of it selfe , to deuise a new doctrine , to teach otherwise then the rule of faith hath prescribed , or to assume the authority of a new maister ; When it deuides it selfe from the spirit of Gods Church , and doth oppose it selfe against it , or extoll it selfe aboue it : when it will not be subiect and subordinate to it but doth erect a Cathedra of authority of its own , or an opinion of doctrine of its owne against it ; then it is an euident signe that it is not a spirit of vnity and concord , but of dissention and diuision , & so not an inspiration of God to be imbraced , but a suggestion of sathan to be reiected . Out of which rule may be obserued the difference betweene a Catholicke and a Protestant spirit in expounding of scripture , and withall , the weaknesse or rather impertinency of the Protestant obiections for their manner of interpretation of scripture by this their spirit . For , first we distinguish betweene them , who without offence lawfully may expound , and who by authority haue warrant infallibly to expound holy scripture . Of the former sorts are all faythfull Christians who hauing vnderstanding sufficient and a pious intention , do with humility beginne , and according to the rule of fayth proceed in seeking out the right sense of Scripture , and so none , who are thus able , and thus proceed , are barred from either reading , or expounding to their own cōfort the Holy Scripture , as our aduersaries do falsely calumniate vs. Of the later sort , are the Pastours and Prelates of the Church , who hauing lawfull ordination and succession , and continuing in vnity and subordination , do either deliuer the sense of Scripture , as it is taught by holy Church , or els confirme and explicate any doctrine of fayth when they are collected in a generall Councell . And these , thus vsing the lawfull meanes , and obseruing the vsuall rule of fayth , haue authenticall warrant , by the infallible assistance of the holy Ghost , that they cannot erre in deliuering any sense of scripture as a ground of fayth and beliefe . The Protestants doe giue not only liberty , but also authority to all , not only Pastours and Prelates , but also Artificers and common people , as well vnlearned as learned , to frame to themselues such a firme assent to this or that ( seeming to them infallibly true ) sense of holy Scripture ( euery one according to his owne preiudicate conceit or priuate spirit ) that thereupon they dare aduenture the certainty of their Fayth , and the hope of their saluation . Secondly , we make a difference betweene a sense of scripture produced in the Schooles , to proue or confirme a schoole question , & a sense declared ex Cathedra to ground an article of faith , or betweene a preachers conceit deliuered in the pulpit to exhort to good life and manners , and a doctrine proposed by the Church , as reuealed by God , & necessary to be belieued . In which for the former , we giue a liberty to any preacher to frame out of his own cōceit any sense which ( not being opposit to true fayth ) may moue the auditory to piety & good life : but for the later we confine the ranging liberty of the wit , and inuention , euen of the Doctours & Pastours in Gods Church , & prescribe , as fayth Vincentius Lyrin . that ▪ They teach that which is deliuered to them , not which is inuented by them ; that which they receaued , not that which they deuised ; that which is of publike tradition ; not of priuate vsurpation ; that of which they are not authours , but keepers ; not beginners , but followers ; not leaders , but lead . In which cunningly caruing , faythfully placing , & wisely adorning , like another Beezeler , the pretious pearles of diuine fayth , by adding splendour , grace , and beauty , they are to illustrate more clearely that which was belieued more obscurely ; and to deliuer to posterity more fully explicated , that which by their forefathers , being not vnderstood , was with reuerence belieued . Alwayes so teaching that which they learned , that they teach after a new māner , but not a new doctrine . That is , as afterward he sayth ; That they interprete the diuine Canon according to the tradition of the whole Church , and the rules of Catholike fayth , that is , Vniuersality , Antiquity , and Consent ; and if any part do rebell against the whole , or nouelty oppose antiquity , or if dissent of a few controule the consent of all , or the most , then m●st they preferre the integrity of the whole before the corruption of a part , the veneration of antiquity before prophanation of nouelty , and the generality of a Councell , before the temerity of a few . The Protestants giue a liberty , by the priuiledge of their spirit , to euery not only Preacher , but priuate person , to expound the most difficult and important places of Scripture , namely of the Apocalyps , & S. Pauls Epistles , not only for the schooles in scholasticall questions , or in pulpit for exhortations to good life , but in deepest articles , & greatest controuersies of Fayth , euery one as his spirit shall suggest , and thereupon they direct them to ground their fayth & the saluation of their owne soule , and of many others who rely vpon them . Whereby , as sayth Vincentius Lyrinensis , They make it a solemne practise to delight in prophane nouelties , and to loath all decrees of antiquity ; and by making ostentation of a false opinion of knowledge , do make shipwracke of all fayth . Thirdly , the Spirit of a Catholike will not presume to expound any text of scripture contrary to that sense which either the rule of fayth , or the practise of the Church , or the decree of a Councell , or the consent of Fathers hath receaued as true and authenticall , but in al will receaue & follow that which is determined and decreed in thē . The Protestāt spirit will censure , reiect , and condemne any sense , though neuer so generally receaued , or strongly confirmed by all authority of any Church , Tradition , Councell , or Fathers , and deuise a new one of his owne inuention , and therby wil build a new fayth and religion , which it perswades the followers to be the only way to truth and life . Fourthly , the spirit of euery Catholike will deliuer his owne interpretation only as probable , and submit himselfe to the censure and iudgment of the spirit of the Catholike Church , captiuating with S. Paul , his vnderstanding to obedience of Fayth . The Protestants spirit will auouch their interpretation as certaine , infallible , and of Fayth ; and all with that obstinacy , that no reason or authority shall remoue them from it , or alter their opinion in it . Fifthly , the spirit of a Catholike , being setled & groūded in a certainty of Catholike and Apostolike fayth , will expound Scripture according to the rule of the same , for the illustration or confirmation of the same fayth , as it is generally receaued : but will not ground himselfe ; and his beliefe in his owne exposition , nor perswade and introduce a new beliefe vpon the same . The Protestant spirit will ground it selfe , and his first beliefe , vpon his owne exposition , and by the same perswade others to forsake their old fayth , and to follow a new , and so change the ancient religion , for a nouell opinion grounded vpon a new exposition of any text of Scripture , framed according to the fantasy of the priuate spirits conceit . And thus though Catholike Doctours and Pastours haue the spirit of God to expound holy Scripture , as much and more then the Protestants haue , yet they vse & apply it either to schoole-questions and manners only , or as probable and credible only ; or if to doctrine of fayth , they apply it , either to illustrate and confirme their fayth , or if to ground and settle it , they square it according to the rule of fayth , the practise of the ancient Church , the decrees of Councells , and the consent of Fathers . All which the Protestant Doctour , in the setling and resolution of his Fayth , reiects , and relies his fayth vpon an exposition of scripture grounded only vpon his owne proper and priuate conceit . The obiections answered . SECT II. THE Obiections which the Protestants Luther , Melancthon , Brentius , Magdeburgenses , Musculus , Whitaker , & other Protestants do vsually make for the power and authority of this their priuate spirit to expound scripture , are drawne some from , those places which affirme the interpretation of scripture to be a guift , & that gratis , and freely bestowed : others from those places which require reading , prayer or meditation in euery one , for the obtaining of this gift . Of the first sort are these and such like . First , they obiect those places where the guift of (a) Prophecy , or interpretation of speaches , is attributed to the operation of one and the same spirit , which deuides to euery one as it will. Where also Prophecy , that is , interpretation of scripture & preaching , is giuen to the Faythfull if all doe prophecy . Euery (b) one hath a Psalme , hath a reuelation hath a tongue , hath an interpretation . Let Prophets two or three speake , and the rest iudge . You may all , one by one prophecy , that all may learne , and all may be exhorted . Therefore euery one who hath the spirit and grace of God , hath the gift to interprete scripture . To which is answered 1. That in all those places S. Paul speakes of guifts extraordinary , and gratis giuen for the tyme , such as are the guift of languages , the curing of diseases , foretelling thinges to come , and interpreting of obscure reuelations , or mysteries , which were bestowed only for a tyme , and as personall vpon the Apostles ; and first belieuers , with whome they decayed and ceased : not of any guifts ordinary and generall which are to be permanent in the Church , and common to all faythfull . Therfore these places can make nothing for euery faythfull persons power and ability to expound scripture , & that so certainly , that vpon it he may build his fayth and saluation . 2. These guifts are not giuen any one of them to all persons , nor yet all of them to any one person , and that for all ends & vses , for the guifts are giuen according to the measure of fayth , according to the measure of the donation of Christ , according to the rule of Fayth . Therefore all these guifts are not alike giuen to euery one , but so distributed that some are Apostles some Prophets , some Euangelists , others Pastours and Doctours : and not all Apostles , not all Prophets , not all Doctours , not all workers of miracles , speakers with tongues , or interpreters of speaches . Therfore all and euery faythfull person hath not the guift of interpreting and expounding scripture , but those vpon whome by speciall guift or function it is bestowed . 3. They who haue this guift , and the spirit of it , haue it as subordinate , and a part or parcell of the spirit of Gods Church , by which it is to be directed , not as opposite , singular , or independent of the same , or of any one but themselues ; for so was the spirit of the Prophets subiect to the Prophets . That is , as S. Chrysostome expounds it , that both the Prophet and his guift was subiect to the colledge or company of the Prophets , which is , the whole Church ; and the spirit of euery member is applyed to the vse and benefit of the whole body . What spirit therefore is priuate and proper as of it selfe , and either diuided from the head , or not subordinate to the whole body of the Catholike Church , and applyed to the vse and benefit of the same , that spirit is not the spirit of vnity and peace , but of diuision and dissention , and so not the spirit of God ( who is not the God of dissention but of peace ) but of Sathan , whose kingdome thus by spirits deuided will be made desolate and such is the spirit of all Protestants , as is before fully declared . According to which groundes are answered and explicated in particular all places which are obiected for this spirits authority . As first , That one and the same spirit doth work all these , deuiding to euery one as it will , is spoken first of reuelations and guifts extraordinary , called gratis giuen , not ordinary and permanent in the Church of God , such as is this guift of interpretation of Scripture . Also it is spoken of persons priuate , & the vulgar sort , vpon whome this extraordinary guift is sometymes bestowed , not of the Councels and Prelats to whose function , as proper to it , this guift or promise is annexed . And if any priuate persons haue had this extraordinary guift , as Amos a sheepheard , Debora a woman , who in the old Testament were Prophets , and Origen who not yet a Priest was a Doctour and interpreter of Scripture , they were priuiledges extraordinary , and a few only , which make not a generall rule for all , and what they taught , they taught not as Maisters , who did either arrogate to themselues any proper authority , or did teach any new doctrine , or did refuse any subordination to Superiour authority : but did it either to the consolation of themselues , or to the instruction and confirmation of others , and all according to the rule of fayth and common receaued doctrine . In which manner any , though not yet called , and hauing a talent sufficient may ( as before ) presume to interprete holy Scripture , and deliuer the sense of it to others , though he haue not yet the grace of holy Orders , nor Pastorall , or Episcopall function . Secondly , That of Rom. 1.26 . hauing gifts according to grace which is giuen to vs differēt , whether prophecy according to the reason of faith , or ministery in administring , is not so meant that euery one , according to the proportion of his faith , hath the gift of prophecy or interpetation of scripture : but that euery one who hath these gifts should exercise them according to the talent and guifts bestowed on them , not presuming to be wiser then he ought , but to be wise vnto sobriety , and according to the measure of the donation of Christ , and not to intermedle in anothers office and function ; as ( to instance in the Apostles example ) he who hath the ministery proper to Deacons and inferior orders , which was to distribute almes and to take care of the poore , is not to medle in the function of Bishops , which is to preach and instruct in doctrine of faith & to conferre orders , but euery one , according to the reason or measure of faith , that is , not of his infused and supernaturall faith by which he is disposed to grace , but of his gift of vnderstanding of scripture , and of high mysteries of beliefe , is to proceed in his function , & to vse that talent bestowed vpon them to the profit of the whole body . Which gift also , as it is not a property inseparably annexed to grace , ( for many who are in state of grace are destitut of this guift , & others who are not so holy , but for life wicked , often haue the benefit of it ) so it is not vsually bestowed vpon the vulgar and common sort of people , but is proper to Ecclesiasticall persons , of whose function are two sorts , that is Episcopall , to preach and explicate holy scripture ; and Diaconicall , to minister in externall function of giuing almes , seruing the poore , and the rest , as is by the Apostle heere expressed , in which euery one remaining in his vocation in which he is called , is to exercise his owne office and function . For , as saith S. Hierome , It is not for euery one to try gold , and expound holy scriptures , to tast wine , and vnderstand the Prophets and Apostles . And , as saith S. Paul , All are not Prophets nor Apostles , nor Doctours : but some Prophets , some Apostles , some Euangelists , some Doctours , till the consummatiō of the world . And so some , to whom by their function it belongs , not all faithfull of what sort soeuer , haue this gift of interpretation of scripture bestowed on them . Thirdly , those places of 1. Cor. 14. are vnderstood , as the whole Chapter is , neither of any ordinary and infallible interpretation of holy scripture , nor yet of any solemne and publicke office , sacrifice , or benediction of the Masse , much lesse of any guift ordinary & common to al & euery faithfull person , either for vnderstanding of scripture , or for hearing the solemne seruice of the Church ( as all expositours both ancient and moderne do confesse , & the very words of the text do conuince ) but of priuate praiers and praisings of God in Hymnes , Canticles , and spirituall songes , and of priuate guifts of speaking with tongues , and prophecying , or interpreting of holy scripture , and exhorting for mutuall consolation and instruction one another . All which as they were guifts gratis giuen , rare , extraordinary , singular , yea and miraculously bestowed vpon seuerall persons of sundry sorts in the particuler congregations and assemblies of the faithfull in those times , and only for that present time , and not to continue in the Church ; so an order and methode is here prescribed in the vse and exercise of these guifts by the Apostle , that al may be done honestly and according to order , without confusion , and to edification , specially of Infidels not yet conuerted , to whom cōming to heare the exercises of the Christians , these were signes and testimonies of the spirit of God among Christians . Whereupon it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , is thy proper , and priuate benediction : and the Prophets did speake somtimes in languages , which neither themselues nor the auditours vnderstood , as v. 13. and 14. is expressed , where the speakers are willed to pray that they themselues may vnderstand , and the prophecying or interpreting of high misteries is preferred before the vnknowne & not vnderstood languages . For which we may note out of the auncient writers Iustine Martyr , and Tertullian who liued in the age of the Apostles , that the times then so requiring it at the first begining of the Church , this order was obserued in the meetings of Christiās which were then , for the place , priuate , as in time of persecution ; that is , 1. The Psalmes were sung 2. The Prophecies and scripture was read . 3. The sermon was made by the Bishop . 4. The sacrifice ( which consisted in the oblation , consecration , communion , Canon , & some short prayers ) was offered . 5. The Communion was giuen to all . 6. Some did sing Hymnes and Psalmes of praise and thankesgiuing , others did Prophecy & speake of high mysteries , and shew their guift of languages . 7. Others more spirituall , did , as they were inspired by speciall guifts , interpret and expound scripture , which was vsed euen by women . And lastly , they concluded all with an Agape , or banquet of charity , and hymnes of praising God , & so brak vp the assembly . Which practise as it was only for that time , and in time when these extraordinary and miraculous guifts were bestowed ( for it was not obserued in the future & setled times of the Church ) so with the cessation or ending of those guifts , the order and manner partly ceased , partly was changed into a set order & forme for succeding times , which conformably is obserued by our present Church in practise , as may be seene in Cornelius vpon the 1. Cor. 14. Nothing therfore in this Chapter is intended , or spoken , of the generall and ordinary power and authority of all the common people , and euery persons spirit to interprete scripture , and iudge of Controuersies of faith . 2. It is answered , that the Prophecy , heere spoken of , is not an interpretation of Scriptures , but of languages , by which that which was spoken in strange languages to the admiration of Infidels ( for whose conuersion the guift of tongues was giuē ; ) was interpreted by this guift of prophecy in others , for the instruction of the faithfull ( for whom this Prophecy was giuen ) for languages are a signe to Infidels , but Prophecy to the faithfull (a) . When therfore the guift of tongues ceased , this guift of Prophecy also ceased , as being giuen only for the interpreting of tongues . 3. The matter and subiect both spoken by tongue , and interpreted by Prophecy , was not doctrine , or mysteries of faith , but either exhortation to piety for edification and consolation (b) ; or of things secret , as future euents , or vnknowne faults , or facts done , by which the secrets of the heart of the infidell or idiot was made knowne , and he conuinced and iudged of all (c) : therfore it makes nothing for doctrine of faith , and interpretation of scripture . 4. This manner of Prophecy howsoeuer , and of whatsoeuer it was , it was not independent , and of it selfe free to interprete what , and how it will : but so , that the rest doe iudge (d) ; & that the spirits of Prophets be subiect to the Prophets (e) . And so euery priuate spirit must be subiect to the iudgment of the Church , and the Churches spirit . Fourthly , they obiect those places where it is said , that All thy Childrē are taught of our Lord (f) ; Al shal be docible of God (g) ; Your selues haue learned of God (i) ; I will giue my law in their bowels and I will write it in their heart (k) ; All shall know me from the least to the greatest (l) ; If any will do his will who sent me , he shall vnderstand of the doctrine whether it be of God (m) ; My sheepe do heare my voice & do follow me (n) ; Yow haue no need that any do teach you , but as his vnction teacheth you of all things (o) . All these places , I say do not either ioyntly altogether , or particularly any one , mention any priuiledge that euery one hath , by the instinct of his owne priuate spirit , to interprete holy scripture , to decide deep mysteries of faith , and to iudge of all controuersies of diuinity , which is the point auerred by the Protestants , denied by vs , and in controuersy betweene both . 2. In them is affirmed only that God will giue his inward guift of grace to all sort of persons , so sufficiently that they may know him , his truth , and the true way to saluation , and by the same may obserue his Commandements , and come to be saued : ( In which yet is neither excluded , but rather supposed as precedent , and an exteriour proponent cause , the ordinary meanes of preaching by Pastours , and of instruction by them and subordination to them : ) But yet is not giuen to any one any power or priuiledge to preferre his owne spirit before the spirit of the whole Church , or to censure the doctrine which is once adiudged by the same ; which among the rest this Protestant priuate spirit doth assume to it selfe . For which we may note , that it is one thing to haue faith sufficient for saluation ; another to haue the guift of infallible interpretatiō of scripture . The former is a guift general to all the faythful , & though they be as yet (a) little ones who only sucke milke ; though they be as yet (b) carnal not spiritual ; thogh they be (c) ignorant of many things ; and haue many (d) thinges wanting ( to the perfection ) of their faith : Yet they be sealed with (e) the spirit of the promise , (f) the pledge of our inheritance , (g) haue the spirit of God dwelling in them , and so haue the literall verity of all the former places verifyed in them . The later is a guift peculiar and proper only to them , who by place and function are (h) spirituall and perfect , haue their (i) senses exercised to the discerning of good and euill . And haue the guift of (k) discerning of spirits , and interpreting of speaches . And these are they who as tryers and discerners of fayth , interpreters of Scripture , and haue the guift and power infallible to direct others in the doctrine of fayth , who are ex officio the Pastours and Prelates of Gods Church , and are (l) as Bishops to rule ; (m) to feed the flocke of Christ ; (n) to exhort and reproue with all authority ; to (o) controule & rebuke them sharply , that they may be sound in the fayth ; and (p) to denounce to certaine , not to teach otherwise . And all by that power which God hath giuen them to (q) edification , and to reuenge all disobedience , and to bring into captiuity al vnderstanding to the obedience of Christ . This is the office of the Prelates and Bishops of Gods Church . 3. This inward guift of grace or vnction of the Holy Ghost is only an efficient , internall , and cooperant cause , and so necessary , to mooue the vnderstanding and will to assent to that which , as certaine , is proposed : but this iudge or interpreter must be an exteriour proponent cause , which must deliuer to vs this sense as certaine , which being proposed grace doth enable vs to belieue . Now all these and such like places are meant of the interiour guift of grace , which is necessary , but not ordinarily sufficient without a precedent , exteriour , and proponent cause , which is this infallible Interpreter of holy Scripture , in Pastours of the Church . Fifthly , to those places where it is commanded , not to belieue euery spirit , but to proue the spirits if they be of God (a) ; and to proue all thinges , and hould that which is good (b) , is answered . 1. That all , and euery person of the body of the holy Church is not directed to make this tryall , but only the chiefe , that is the Pastours , and Prelates , as when a man is willed to discerne and see , not euery member and part of the body is directed so to do , but the chiefe members , as the head , which is to iudge , and the eye to see , to whose function it is proper and belonges , or as when an Vniuersity is directed to examine and iudge of such a booke , and doctrine , not euery student , but the chiefe Doctours of that faculty are so directed and willed ; so that not euery person and vnlearned party in the Church is to make this tryall of spirits , but only Pastours and Prelates , to whose function it is peculiar and proper to iudge and decide all such like questions and doubts . 2. This tryall and iudgment is to be made , not of questions & doctrine already decided and determined by the authority of the Church , but of such as are yet doubtfull and vndecided . For that which is once determined by the generall consent of the Church or Councell , is not againe to be examined and iudged by any priuate mans spirit ; for so the Decrees of Coūcells were both vaine & endlesse : that therfore is to be tryed which is not before both tryed and iudged , and that by those who haue both ability and authority to do it ; which makes nothing for this priuate spirit , which will both try what is before by any Councell iudged , and will by euery simple & vnlearned person try , and iudge it . Sixthly , to that of 1. Cor. 2.15 . The spirituall man iudgeth all thinges , and himselfe is iudged of none : It is answered , that S. Paul to confound the Corinthians , who standing vpon their humane & worldly wisedome , contemned his vnlearned manner of instruction , affirmes that they being men sensuall can iudge only of sensuall thinges : but he being spirituall and perfect in diuine wisedome can iudge both of things sensuall and spirituall ; and so a spirituall man iudges of all thinges in generall , that is , both of spirituall thinges which are diuine and mysticall , and also of humane thinges which are terrene and sensuall ; but a sensuall man iudges only of temporall thinges of the world , and not of spirituall which are of God. The reason therfore is de generibus singulorum , that a spirituall man iudges of all sortes of thinges both diuine & humane , but not de singulis generunt , that he can iudge in particuler of all kindes or spirituall thinges , as when a man is sayd to eat of all thinges , it is meant that he eates of all kinds of meat , both flesh and fish , not of euery particuler peece of both . 2. Euery spirituall man doth iudge spirituall thinges , but according to such rules and directions as euery thing is to be iudged , that is , thinges manifest and certaine he iudges according as they are iudged already and determined , thinges vncertaine and obscure , according to the rule of Fayth , and the authority and testimony of Councels , Fathers , Tradition , and Church , as before is explicated ; not according to his owne selfe-seeming spirit and conceit , in which his spirit is still subordinate to the spirit of Gods Church , and directed by it . 3. Because euery faithfull Christian is not alwayes spirituall , that is , perfect , hauing his senses exercised in the discerning of good and euill ; for some haue need of milke and not of strong meat , and euery one that is partaker of milke it vnskilful of the word of iustice , for he is a child (a) . Therfore this iudgment , especially of misteries of faith , is not for al imperfect , though faithfull Christians ; but only for persons spirituall , that is , perfect , and vnderstanding in spiritual learning & wisdome . And so it makes nothing for the priuate spirits iudgment in euery faithfull Christian . And because spirituall persons haue not euery one a spirit for all spirituall things , for to one certes by the spirit is giuen the word of wisdome , and to another the word of knowledge according to the same spirit , and to another Prophecy , to another discerning of spirits , all which one and the same spirit worketh . And (b) all are not Apostles , Prophets , or Doctours , nor worke miracles , do cures , or speake with tongues (c) And because some mēbers are more , some lesse honourable , or base , some more weake , some lesse ; and some haue offices & functions , some more honourable , some lesse , some to see and direct , others to walke and be directed , (d) euery one according to his nature & function , though one and the same spirit worke all these therefore all persons who are spirituall haue not all spirituall offices & guifts , but some the guifts of prayer , and contemplation , some of mortification and humiliation , some of obedience & patience , others of discerning of spirits , and others ( to whō by their office it belongs ) of iudging of faith and scripture , as before . And therefore though spirituall men iudge all things spirituall and temporall , yet euery spirituall man doth not infallibly iudge and discerne euery spirituall thing , no more then euery faculty of the soule as sensitiue , vegitatiue or rationall , doth performe all and euery function of feeling growing , and reasoning ; but euery one his proper function . And as the function of the eye is only to see , and of the hāds to worke , and the feet to walke , so they who will giue the function of seeing and iudging of the sense of scripture and misteries of faith to euery person in the body of the Church , do as much as if one should attribut the function of seeing to the handes and feet : for as in a body naturall , so in the body mysticall , ( which is S. Pauls comparison ) some are principal members , some inferiour , so euery one hath his proper function in the Church , as the bishops are eyes to discerne truth , the princes are armes to defend the body , and the people are the rest of the parts of the body to be directed . The function therfore of one is not to be attributed to another , but euery one in his place and degree is to exercise his owne function in his proper office and worke . By which is apparent , that those and such like places of scripture do make nothing for the authority and power of this priuate spirit in euery one to discerne and iudge of all places of scripture and misteries of faith ; except the Protestants , as they attribut to euery spirit power to do euery thing , so they will out of euery place of scripture inferre any thing , & so ex quolibet proue quodlibet , as their spirit doth direct and teach them . And thus much of the first manner of arguments or obiections drawne from the guift of the spirit of God and grace , impertinently applied to proue this their priuate spirits authority . Other obiections answered SECT . III. THE second manner of obiections are drawne from the meanes which are prescribed in scripture for the due & right Vnderstanding of holy scripture , which are prayer , meditation , and diligent seeking & enquiring out the true sense of scripture out of scripture , and such like ; by which the Protestants seeme to backe much their spirits proceeding , for so doth Caluin professe to imbrace that sense of scripture which by meditation annexed , the spirit of God doth suggest ; by vertue of which spirit he contemns all , what any humane wisdone can oppose . For which they obiect that Dauid did meditat day & night in the law of God. That Timothy did from his Childhood learne the Scripture which might instruct him (a) . That S. Peter did will them to attend and looke into the propheticall word as to a candell shining in a darke place (b) . That S. Paul affirmes that faith & faithful persons are built vpon the foundation of the Prophets and Apostles (c) . That they of Beroea did search the scriptures , if the things were so (d) as Paul did teach . And that Christ did will the Iewes to (e) search the Scriptures . For all which we are to obserue , 1. That these meanes are good and profitable ; but not sufficient of themselues for a certaine and infallible exposition of scripture : for besides them is required the infallible assistance of the holy Ghost for an infallible sense of scripture to be relied vpō . 2. That these meanes are to be vsed by those who haue power and authority to expound scripture ; to whom , though they be necessary yet are they not of themselues either sufficient , or infallible either to euery priuate person , or to others without other helpes and assistances of the holy Ghost . 3. That priuate persons , when they vse & apply duely these meanes , may giue a probable exposition of scripture , either for their owne consolation and confirmation in faith , or for the edification and aduise of others : but cannot rely vpon it either as a sole and solid foundation of their beliefe , or as a generall rule for the true and certaine exposition of all the difficult and abstruse places of scripture . For , as S. Augustine , saith , such is the profundity of holy scriptures , that though his wit was better , his leasure more , and his diligence greater , yet he might from his child-hood ti●l his old age profit in the vnderstanding of them ; not for that so much of them as is necessary to saluation , is so hardly to be atteined ; but for that when once ones faith is grounded vpon them , so many and manifold misteries remaine for the more intelligent proficients , inuolued in the words , and the ma●ter ▪ that the mo●t aged , witty , and industrious may say when he is become perfect , then he begins . For which elswhere he professes ; that he is ignorant of more things in scripture then he knowes . Therfore only prayer , meditation , and study will not surfice for euery one to find out the true and certaine sense of euery place of Scripture , which for euery one to assume to himselfe would not be a certainty of faith , but presumption of pride . And the same which is sayd of Prayer , Meditation , and study , may be sayd of skill of tongues , conference of originall texts , and other places , and of consideration of antecedents and consequents , of phrases and the like . Of which see Stapleton . Which supposed , the answere to all the former obiections is facile . First , Dauid did read and study the Scripture , but he did it for his priuate consolation and meditation ; not for his foundation in fayth , in which he was before grounded . 2. Timothy did read and study them from his childhood , but to learne the sense and meaning of them of his Maisters and teachers , not to be iudge and censurer of them , and that for his instruction in manners , not for his doctrine of fayth , which he receaued from his Ancestours , not from his owne reading of Scripture . 3. S. Peter did will them to attend to the propheticall doctrine , but not to interprete it according to euery ones priuate spirit , and proper interpretation ( which he forbids , saying : No (a) prophesy of Scripture is made by priuate interpretation : ) much lesse with a neglect of the rules and grounds of fayth , or with a contempt of the Pastours and Superiours of the Church of God , preferring its owne before their exposition . 4. S. Paul affirmes , that we must be built vpon the foundation of the Prophets and Apostles (b) , that is , not only vpon the written word of the Apostles or Prophets ( for many had fayth and were Cittizens of Saints , and Domesticals of God before any scripture or writing of the Apostles was extant , and many built their fayth vpon the Apostles , who writ nothing at all ) but vpon the doctrine and fayth reueiled to the Apostles , and by them left by preaching or writing to posterity , and as such by the Church proposed to vs. Out of which nothing can be inferred for making the scripture , much lesse the priuate spirit interpreting it , the sole or sufficient ground of Fayth . Againe , taking the foundation either for the doctrine or writinges of the Apostles , and they who are built vpon it , or for principall partes , or for the body of the Church , we may consider first the foundation of doctrine either in it selfe , and so , as being the truth reuealed , it is the ground of fayth ; or in respect of vs , as by vs it is accepted , and so it relyes vpon the Pastours and Prelates of the Church , by whome it is proposed to vs as reuealed , and for whose authority we receaue it as reuealed . Secondly , we may consider the Church , either as it is the whole body of all faythfull in all tymes , especially after the Apostles , and so it is built vpon the doctrine preached and written , or as it signifies the first heads and directours of it , to wit , the Apostles , and so it is built immediatly vpon Christ , and the holy Ghost , reuealing to them that doctrin and scripture which they haue left to posterity , and which they preach and propose to vs ; and in this sense the Church , that is , the Apostles and first Pastours , were before the doctrine was either preached or written by them , & so were the foundation of their doctrine and preaching of it to vs , though to the rest of the faythfull the doctrine preached and written by them is the foundation vpō which their fayth is built . Which answere doth not only cleare the Scripture for hauing any priuate spirit as Iudge ouer it : but also declares how the Church is built vpon the doctrine of the Apostles , or Prophets ( taking the Prophets , eyther for the writings of the Prophets in the old Testament , or for the Interpreters of the Apostles writing in the new ) and also how the Church in the sense before declared , is the ground of the Apostolical and propheticall doctrine reuealed to the Church , and the first Pastours of it , and by them left to vs , who receaue it from them , and their authority , and so from the Church . 5. They of Beörea did search the scriptures whether those thinges were so as Paul declared (a) , that is , not so , that by searching the scripture they did make themselues , and their spirit iudge of the Apostolicall doctrine preached out of scripture : but so , that either being nor yet fully conuerted and satisfyed , they would with diligence and in humility enquire further of the doctrine preached , which is alwayes permitted , and aduised to all ( for otherwise he that giueth credit quickly , is light (b) of hart ) or that being satisfyed they would , as Catholicke Doctours do , search out , conferre and vnderstand those places of scripture which Paul did alleadge , and thereby the more strongly confirme themselues , and better satisfy others in Fayth . In which as they did proceed prudently and piously , and we permit and aduise euery learned Catholike to do the like : so they did no more make either their spirit , or the Scripture interpreted by their spirit , iudge of the Apostles doctrine , then if one for searching the testimonyes of S. Augustine , which are cyted by Bellarmine , should therby be sayd to make himselfe iudge of Bellarmine his doctrine , or as one searching the places cited by Caluin , to see if they be as they are by him cited , should thereby make himselfe iudge of Caluin and his doctrine . Which to inferre out of their actions , as it is absurd , so is it to inferre , that the Beröeans made themselues iudges of S. Pauls doctrine out of the Beröeans , seeking out the places which S. Paul alleadged . 6. Our Sauiour willed the Iewes to search the Scripture : it is true , but which Iewes ? to wit , those who were learned ; and how ? Not so that he would make them , and their priuate spirits iudges of Scriptures , or the truth found in them , but that he would haue them , being yet incredulous , studiously to informe themselues of him , being the true Messias , out of those Scriptures , which they belieued already to be true , and to beare true witnesse of the true Messias ; which is no more then to persuade any Protestant to read Scriptures , Fathers , and Catholike authours , and out of them to informe himselfe of the verity of Catholike Religion , which is to search out the truth , and not to make himselfe , and his priuate spirit iudge of the grounds of truth , or of the truth which is to be found in thē . And this is all that can be inferred out of these places : & this may suffice for the solution of all such argumnets or obiections , as are made out of Scripture by the Protestants for the establishing of this priuate spirits power and authority to interprete Scripture , and to iudge of al controuersies of Fayth . FINIS . A TABLE OF THE PRINCIPALL MATTERS handled in this Booke . A S. Ambrose his commendations pag. 58. His authority against the priuate Spirit . pag. 59. Angells apparitions pag. 74. Difficulties about them . pag. 81. Apostles their authority to iudge of Fayth . pag. 166. Their power deriued from Christ . pag. 167. Their successors power to iudge of Faith. pag. 168. The foundation of Fayth . pag. 390. Apparitions of God , or Angells ; in what places ; to what persons . pag. 75. Apparitiōs of Diuels in diuers shaps ; of beastes ; of men ; of Angells ; of Christ ; of the B. Trinity . ibid. & 140. Of soules in Limbo , Purgatory Hell and Heauen . pag. 77.78 . Difficulties to know which be apparitions of God , Angells , Diuells , soules . pag. 79. Apparitiōs of Sathā inward by suggestions , pag. 98. By imaginary illusions . pag. 102. By exteriour visions pag. 104. S. Augustine commēded , against the priuate spirit . pag. 61. For the profundity of holy Scripture , and authority of Fathers . pag. 64. For necessity of Fayth . pag. 182. agaynst Circles . pag. 210. B BIshops and Priests , their office pag. 153. Their authority to iudge of Religion . pag. 162. Their Tribunal & power in the old Law , the beginning , progres , & end . pag. 162. In the law of Christ . pag. 165. What their authority is . pag. 166. Their authority proued by scripture . pag. 168. How for it extends . ibid. Their authority for euer . pag. 168. In all Councells . pag. 170. C CAluin his saying against the priuate spirit pag. 36.64 . His Circle between the spirit of euery man , & a Councell . pag. 215. His doctrine of the doctrine of saluation . pag. 234.239 . Of saluation of Infants without Baptisme . pag. 235. Of Christs sinne , and despaire on the Crosse . pag. 257. Of the B. Trinity . pag. 304 Of Christs Diuinity . pag. 305. Of Christs descent into Hell. pag. 308. Of his Ascensiō pag. 3●0 . Of beatitude before the day of Iudgment . pag. 311. Cases of Conscience , for feare of sinne in vaine according to Protestant doctrine ▪ pag. 26● . Catholikes aduātage aboue Protestants . pag. 24. In the habit of faith . p. 15. In the credible testimonies of Vnity , Sanctity , Vniuersality , Succession , Miracles , Examples . pag. 27. In the infallible Church-authority . pag. 28. Catholikes belieue all Reuelations , ancient , generall , infallible . pag. 25. Catholikes may challenge all which the Protestants may . pag. 28. Yea the priuate spirit . pag 29. Differēce between iust Catholikes & Protestants . pag. 266. Good life-confessed in the auncient , and late Catholikes , in the people and the Clergy . pag. 347. Catholike and Protestant doctrine compared in giuing more honour to God , to Christ , to Saints , Angells , Scripture , Sacraments , to Church , Fayth , Good workes &c. pag. 350. Christ , by Protestant doctrine no generall Redeemer . pag. 248. No perfect Redeemer from sin , & his suffering of Hell paynes due to sin . pag. 249. No Sauiour from sinne , Sathan , sensuality , the curse of the Law , or from Hell. pag. 250. No perfect Phisitian . pag. 251. No law giuer . 252. An vniust iudge . 253. No Priest , or offerer of Sacrifice . 254. Made ignorant , 256. Sinfull ▪ & suffering hell paines . pag 257. Christian Assēblies in the Primitiue Church , in what manner they were for that tyme. pag. 382. Church-authority necessary to fayth . pag. 10. infallible 11. proued by Scripture . pag. 16. Church , selected , priuiledged , armed , established &c. obligeth , p. 12. It consists of Pastors . Ibid. Is proued by Fathers & reason . Ibid. Necessary to expound Scripture . pag. 125. Church-practice A rule to confute heretikes . pag. 125. Church-pr●position and scripture-authority no circle . pag. ●02 . Vpon Church falling & failing frō faith what absurdities do follow , vz. That all anciēt Concels , & Doctors were Antichristiā : That Prophesies are false . pag. 231. That Turkes , Iewes , Gentils , haue a more credible Church , then Christians . pag. 230. Church-practice , a meanes to interpret Scripture & iudge of Doctrine pag. 125. Church of Christ a Congregation of great sinners . pag. 26● Circle , what it is . pag. 198. Difference betweene a lawfull & vnlawfull Circle pag. 199. And betweene a Circle , as obiected against Catholikes and Protestants . pag. 200 Catholikes Circle cleared as being partiall in diuers kinds of causes , and to diuers sorts of persons ▪ pag. 202. Protestants Circle between the Scripture and the Spirit . pag. 206. Betweene the Spirit & Fayth . 210. Betweene Election and Scripture . 212. Betweene the Spirit of euery person , and of a Councell . pag. 215. Protestāts Circle vnto the same kind of cause , and that totally . pag. 208. Absurdities that follow vpon it . pag. 212. Councells 3. of the Iewes in Christs tyme. pag. 164. How the holy Ghost assisted or fayled in them . pag. 164. Councells a meanes to interpret Scripture . 128. Councells haue byn a meanes to iudge of Fayth . pag. 171. Concupiscence made originall sinne , and what followes thereon . pag. 227. D DIuells . Apparitions of them . pag. 75. Difficulties to know them . pag. 80. Signes to know the motions of them . 83. Their subtility 95.97 . Their deluding of Heretickes auncient & moderne . pag. 95. Their tempting to sin , & to vertue 99. Examples of their apparitions to Heretickes . pag. 100. By imagination & visibility . pag. 10● . F FAyth . Six meanes to Fayth . pag. 3. Materiall formall obiect proposition . Ibid. Credible Testimonies , pious disposition , habit . pag. 4. Reuelation to the Apostles . Ibid. Necessity of a proponent cause Ibid. Credible Testimonies . pag , . 4.7 . & 192. Fayth requires a pious disposition supernaturall , & frees an infused habit permanent , not perpetuall pag. 6 The order of these helpes , vz. credible Testimony , Church-proposition , grace actuall , infused habit , reuelation . pag. 7.8 . The Resolution of Faith , dispositiuè , deriuatiué , eff●ctiuè , formaliter . pag. 8. Shewed by the Samaritan womā and Christ pag. 9. The helpes to Fayth , external , eternall , internall , pa. 14. Wanting in Protestants , 15. Fayth depends vpon authority . pag. 117. Faith required to know scripture & the sense of it . p. 118.120 . The rule of Fayth . pag. 146. Fayth , one . pag. 183. Certaine . 187. By preachin● and hearing . 190. By credible testimonies . 192. Obligeth to acceptance . 194. Speciall Fayth , how certaine in Protestants . 185. Fayth is of eternall verity , and presupposeth the obiect . pag. 228. Cannot stād with certainty of saluatiō , 233.240 . vide Sole fayth . Fayth by hearing , preaching , and mission pag. 190. Sole Fayth , a Protestant Principle , the effect of it . pag. 227. Sequells of Iustification by sole Fayth . p. 222. makes Protestants more certaine of their saluation then was Christ . 233 Makes Protestants as iust as Christ . 234. makes all men to be saued . 235. Is not grounded vpon Gods word . 233. Is false , contradictory ▪ sinnfull , rash , presumptuous , preiudicious to Hope , Charity , and Good life . pag. 243. is iniurious to Christ as a Redeemer , a Lawgiuer , a Iudge , a Priest ; makes him ignorant , sinfull , and damned ▪ pag. 247. Fathers , how esteemed by S. Augustine . pag. 67. Their consent a meane to interprete scripture . pag. 126. Their authority , how great . 12● . Their ancient Practice against Heretikes 227. Alleadged by Fathers and councells . ibid. consulted about scripture . pag. 138. Freewill takē away by Protest . doctrine of Predestination . pag. ●74 . Absurdities following vpon the deniall of Freewill . ibid. G GOd , by Protestant doctrine made Author of sinne , a Sinner , only a sinner , pag. ●77 . A lyer and dissembler . pag. 280. A Tyrant more cruell then any Tyrant . 284. A Diuell , a tempter to sinne , and Authour of sin . p. ●89 . Gods of the Pagās , how many , how vicious , how begot . pag. 220. Men-Gods , Women-Gods . 2●1 . Gods for euery thing : The Gods of the Romans . 2● . Passions , Beasts , Hearbes made Gods. pag. 223. Grace , generall , actuall , necessary pag. 30. How Protestants and Catholikes agree & differ about Grace pag. 31. And the effects of it . pag. 32. Grace , gratis , and extraordinary . pag. 40.378 . Not giuen to all . 380. Not a signe of Holines pag. 119. H K. HENRY the 8. how often he changed Religion . pag. 157. Heresy , what it worketh . pa. 20.56 . Why to be auoyded . 48. The origine of it . pag. 2.49.61.225 . Begon by the priuate Spirit . pag. 141. Compared with Idolatry . pag. 218. Heretikes , how they abuse Scripture . 58. How deluded by Sathan 100.102 . Examples of auncient Heretikes . 10● . Moderne . 100.103 . How discerned by Fathers , by practice of the Rule of Fayth . pag. 120.127 . By Church practice confuted . 1●5 . Deceaued by women . pag. 46. S Hierome commēded . His saying against the priuate Spirit , pag. 59. I IVdge , as necessary in Fayth , as in Lawes : How far he is to be obeyed . pag. 145.161 . What properties are required in a Iudge , and what to a Rule of Fayth , by which he is to iudge . pag. 146. Not the whole body of the Church pa. 147. Not secular Prines . 148. Not the lay people . 155. Not the Scripture . 156. But Bishops and Prelats , as is proued by scripture & Church-practice , are a Iudge . pag. 162. L LAy-People , not Iudges of Faith. pag. 155. Lawes , Precepts , Instructiōs , & Exhortations all in vaine according to Protestant doctrine . pag. 162. Luther against this priuate Spirit . 65. His bad Life , Lust , Enuy , Pride , want of deuotion and good workes confessed . pag. 339. Lutherans disagreemēt about Scripture-sense . pag. 140. O OBiections for the priuate spirits authority answered . pag. 378. Originall sin , made to be Concupiscence . pag 227. Absurdities that follow vpon Originall sinne remaining . pag. 259. That the Church of Christ is a congregation of great sinners . pag. 261. That the elect may commit as wel great sinnes as good workes . ibid. That in vaine is all mortification and labour to ouercome all Temptations , ibid. That great sinners may be perfect men , and perfect Protestants . pag. 261. That in vaine are al Lawes of Gods Church or Cōmon Welth. p. 6● ▪ All Consultatios , exhortations , all Case● or care of Conscience vaine . ibid. P PAgans saued , according to Protestants . pag 242. Predestination to damnation a Protestant Principle , and the effect of it . pag 2●8 . Absurdities that follow of it , vz It makes men Atheists . pag ●71 . Desperat● Examples of both . pag. ●72 Takes away Freewil in all sort of actions : All desert of reward or payne . 274. Makes God the Author of sin ●76 . A sinner . 277. Vide God. And is the origine of Atheisme and liberty pag 27● . Priests & Pastors of the Church are interpreters of Scripture . pag. 117. And the triers of Spirits . pag. 1●7 . 118 . Princes , not Iudges of cōtrouersies and Fayth , pag 148 They are sheep , not Pastours , proued by Fathers pa. 149. Absurdities that follow vpon making them Iudges of Fayth . pag. 153. Protestants , want all means of Faith to confute Pagans , confirme Catholikes , and reduce Heretickes , pag. ●5 . Want all credible Testimonies to the same , pag 17. All Church infallible proposition , 19. All pious disposition , ibid. All infused Fayth . pag. ●0 . Obiects Materiall and formall , ●1 . All reuelation made to the Apostles , pag. 23. Protestants relye vpon a motion of the priuate Spirit , pag. 25. In what they agree with Catholikes , pag. 30. And differ from them , about the Spirit in the Name , Vniuersality , Operation , Permanency , and effect of it . pag. 30. What they belieue of the Spirit . pag. 30.31 . How they make the Spirit Iudge and trier or Councells , pag. 36. Protestants compared with false Prophets , pag. 44. With Eliu Iobs friend , 47. Protestants Faith & Saluation how doubtfull : as relying on the priuate Spirit , p. 14● . And more doubtfull then Catholikes ibid. Sects and diuisions among them , 184 Protectants doctrine in the connexion of their electiō , faith spirit , Scripture-sense , & saluation , pag. 205. Their Circle between scipture and spirit , pag. 206. Betweene spirit and Fayth , pag. 201. Betweene Election & scripture-sense , 21● . How they make Scripture the sole meanes of Fayth , and the spirit the sole meanes to know scripture , 2●7 . 2●1 212. Protestants doctrine reduced to 4 heads , that is ▪ Church-contempt , sole Fayth , originall sin , and Predestination . pag. ●26 Their doctrine of the certainty of saluation , how contrary to Faith , and inferring a Generall saluation of all , pag 2●7 Their doctrine of Fayth what it is , and how contradictory 243. Vide Fayth . Not grounded vpon scripture , 243.245 . They are made Iust by sinne . 244. Presume vpon Iustice without ground , 245. Destroy all hope and charity , 246. Teach good life , not out of their owne principles , 247 Make Christ no redeemer nor Phisitian of soules . Vide Christ , and pag. 247. &c Their doctrine and scripture , in how many points contra●y , pag 280 ▪ How it leads to bad life , to flouth , lust , and cruelty , pag. 330. Derogates frō the honour of God , of Christs saints Sacraments , Grace , &c. p 350 Protestants Church of what kind of persons it consists , 260. Their doctaine of sin and good workes , pag 261. The bad life of the Protestant common people confessed in Germany , pag. 335. In England , 337 Of their Ministers , 338. Of their Founders Luther , Caluin , Swinglius , Iacobus Andreas , &c. pag. 344 Protestant Reformers most of them Friars , Priests , & Breakers of the vowes of Chastity , pag. 346 ▪ S SEcts and diuisions , how many mong Protestants , pag. 184. Selfe-opinion and conceite cōdemned , pag. 50. Sinners perfect Protestāts , pag. 261. Good members of their Church , p. 261. Spirits , diuers and doubtfull , not sy to be discerned , but by speciall gift , pag. 35. By what Rule to be tryed , ibid. By vniō with the Church not by Scripture , pag. 36. By whome to be tryed ; that is , by the Pastors , not the people , pag. 39. Spirits their variety and diuersity in nature , cōdition & operation , pag. 70. Spirits vitall and naturall , pag. 71. Spirituall motions their origine , pag. 7● . some spirituall , some sensible , pag. 73. Spirits of God , of Angells , of Diuells , of soules departed , how hard to be discerned , pag. 74. Rules to discerne their motions , pag. 83. Difficulty to iudge certainly of these Rules , pag. 93. In respect of mans infirmity , and Sathans subtility , 93. Signes of good Spirits , 89. Differēce betweene good and bad spirits , ibid. How hard to discerne them by scripture , pag. 109. Not to be discerned by all faythfull , ibid. Spirituall maisters necessary , pag. 111. Spirit of God , the Interpreter , as wel as the maker of scripture , p. 38.39 . Gods Spirit how it worketh in euery one , and what it is , 373. How it differs in Catholicke & Protestant doctrine in the exposition of scripture and certainty of saluation , pag. 37. Spirituall men , how they iudge of all things , ibid. Priuate Spirit the mother of all heresies , pag. ● . May be chalenged as well by Catholikes as Protestants , pag. ●8 . What it worketh , pag. 30.34.38 . Confuted by Scripture , pa. 34. Why not to be belieued , ibid. Why it cannot be a Iudge , pag. 37. What it is , in whome it is , what it worketh , how it is punished , pag. 46. Is blind , lying , deceytfull , pag. 44 Is confuted by scripture out of S. Iohn , S Paul , S Peter , Exechiel , Iob , and other scriptures , pag. 33.40.48.50 . By Fathers in the six first ages after Christ , pag. 55. A Puritā spirit described out of Iob , pag 47 ▪ Is only a selfe opinion , pag. 50. The priuate spirit cannot discerne the difficulties about the Spirit of good Angels , soules , diuels , pag. 80. cānot discerne spirits good or bad , pag. 112. cannot be meanes to interprete scripture , 1●1 . cānot explicate what bookes are scripture , in what language , figures , what seeming contradictions , what difficult places . 131. Priuate Spirits exposition of scripture is against scripture , false , fallible , contrary to the spirit of Gods Church , and author of all heresies , pag. 1●6 184 It cannot be a Iudge as not able to know , & be knowne , pag 17● . It wants authority . 174. Infallibility , 175 Certainty , ibid. & ●8● . Duration , immutability , Visibility , Vni●y , pag. 178.188.176 . Vniuersality , warrant to be obeyed , pag. 178. Priuate Spirit is the Protestāts sole groūd of scripture sense , faith & saluation , pag. 182. Authour of al sects , 184. Vpon what ground it relyes , pag ▪ pag. ●87 . Teaches & directs Protestants all in all , pag. ●91 . Cannot oblige others to beleeue any thing , 195. It can giue no credible testimonies of beliefe , pag. 195. Cānot make a knowne and visible Cōgregation , 188. Nor teach an entyre & vniuersall Fayth , pag· 186. T TEntations , vaine to ouercome them by mortification , or labour according to Protestāts , pag. 26● . V VNity wanting in the priuate spitit of Protestants , pag. 178.188.176 . Vniuersality also wanting in the same , ibid. Visibbility , a like , ibid. W WOmen , seducers of ancient and later tymes , pag. ●●6 . VVorkes neither hinder damnation , nor help to saluation , according to Protestants , pag. ●61 . FINIS . Faultes escaped in the printing . PAge 5. line 2. adde it . pag. 6. l. 20. in , read is . pag. 24. l. 16. haue , read hath . pag. 26.29 . is read as . pag. 34. l. ●7 . him read them . pag. 63 l. 23. glorify , read glory . pag. 76. l. 21. adde to . pag. 103. l. 22. adde her ▪ pag. 104. l. 30. dele to . Ibid. l. 32. his read her . pag. 107. line 33. after men , adde of which first S. Paul 1. Cor. 12. pag. 117. l. 22. after force adde of reason . pag. 121. l. 31. of read from . pag. 123. l. 14. whome read them , p. 129. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. l. 27 dele in . pag. 136. l. 31. Act. 15 12. read Act. 13.21 . pag. 152. l. 3. dele S. Ibid. l. 1● . read were not thus . pag. 163. lin . ●4 . dele and. pag. 174. lin . 10. vnity read vntye . pag. 183. lin . 15. adde First . pag. 187. lin . penult . Heretickes read Hereticke . pag. 194. lin . ● . more read most . pag. 198. lin . 23. read knowne after and vnknowne , as &c. pag. 208. lin . ●3 . affection read assertion . pag. 209. lin . 22. therfore read before pag. 210. l. 13. the read their . pag. 215. l. ●9 . spirit read spirits . pag. 216. lin . 10. adde to be . pag. 241. lin . 7. read so it is true that euery ones sinnes &c. pag. 24● . adde euery one . pag. 244. lin . 2● least read best . pag. 247. lin . ●0 . read lesse pardonable . pag. 250. lin . 16. dele and in the effect thereof . pag. 255. lin . 11. adde and confession pag. ●56 . lin . 2● . one read onely . pag. 259. l. penult . now , read new . pag. 260 ▪ lin . 25. pointed read painted , Ibid. lin . vlt. dele pit of . pag 263. l. 11. read that he had no freewill . pag. 269. lin . 24. free read freedome pag. 270. lin . 20. esteeme read esteemed . Ibid. lin . 28. his , read thus . pag. 288. lin . vlt. dele stel pag. 293. lin . 18. read tell him that which . pag 296. lin . 6. read in him sinne . pag. 311. lin . 22. adde to , pag. ●14 . lin . 3. read need not . Ibid. lin . 33. read from euer . pag. 320. lin . 10. neuer read euer , Ibid. l. 21. dele to . pag. 324. lin . 11. dele all . pag. 329. lin . 6. we read will. pag. 330 lin . 29. debauched , read debased . pag. 340. l. 21. read one hundred thou●and . pag. 346. lin , 14. read he is diuulged . pag. 348. lin . 4. dele by . In the Margent . PAg. 4. Mat. read Marc. Ibid. Ephes . 2.10 . read Ephes . 2.20 . pag. 5. Psal . 24.25 . read 92.5 . Ibid. Philip. 2.33 . read 2.13 . pag. 11. Eph. 25.29 . read Ephes . 5.27 . pag. 12. Matth. 20.10 . read 28.19 . Ibid. Matth. 15. read Marc. 16.15 . pag. 15. confirme read conuert . pag. 50. Iob. 12. read Prou. 1● . pag. 60. Ep. ●6 . read 60. pag. 65. read Tom. 7. cont . Iulian . l. 1. c. ● . pag. 104. 3. Reg. 12. read 3. Reg. 22. pag. 182. Aug. serm . 8. read 8● . Other Faultes , if any haue escaped , it is desyred of the gentle Reader to correct them by his owne iudicious reading ; the Author being far absent from the Print , and forced to commit the same to strangers . Notes, typically marginal, from the original text Notes for div A12062-e2970 Hierom. Six meanes or helpes to attain faith 1. The material obiect what we do belieue . 2. The formall obiect or reuelatiō why we belieue . (a) Ioan. 15.15 . (b) Mat. 16.15 . (c) Eph. 2.10 (d) 2. Thes . 2 14. 3. The proponēt cause declaring the certainty of what , and why we belieue . 4 Credible Testimonies to conuince the Vnderstanding , of the probability of fayth . (e) Psal . 25 Eccles . 15.4 . Luc. 24.25 . The pious disposition of the will disposed by grace to giue consēt to the verity . (f) Phi. 2.23 . (g) Phi. 16. (h) Mar. 16.26 . (i) Act. 28.24 . (*) Matt. 23 37. The guift or habit of faith cocurring to the act of assent or beliefe . (k) Heb. 11.3 . (l) Rom. 1.17 . (m) Ibid. (n) Rom. 10.10 . (o) Rom. 5.1 (p) Ioan. 12.42 . (q) 1. Cor. 13 24. (r) 1. Tim. 1.20 . 2. Tim. 2.17 (s) 1. Tim. 6.10 . (t) 1. Tim. 10.19 . (u) Heb. 6 5. The order & manner of operatiō of rhe six meanes of fayth . 1. Credible testimonies persuade . 2. The churches authority proposeth . 3 Grace inclin●th the will. 4. The habit of faith enableth the Vnderstanding to belieue the articles reuealed , and the reuelation of them . How fayth is resolued Dispositiuè . Directiuè . Effectiue . Formaliter . (w) Ioan. 4.39 : (x) Vers . 42. Effects of Fayth . The necessity of these six meanes of Faith. Of credible testimonies Of the pious disposition of the habit of Fayth . Of the materiall obiect . Of the formal obiect . Of the proponēt cause (y) Rom. 10 17. Infallibility Aug. de vtil . credendi . Which is church proposition . (a) Psal . 32 12 (b) Matt. 28 1.20.20 . (c) 1. Cor. 13.16.17.19 . (d) Cant. 4.8 Ioan. 3.19 . (e) Ose . 2. (f) 2. Cor. 11.2 . (g) Rom. 12.5 . Eph. 4.4 (i) Ephes . 5.25.29 . (k) Act. 20.28 . (l) Mat. 28.20 . (m) Ioan. 14.16 . (n) Esa . 59.21 . (o) Ioan. 14.16 . (p) Ioan. 16 13. (q) Matt. 16 18. (r) 1. Cor. 4.21 . (s) 1. Cor. 5.3 . (t) Act. 15.28 . (u) 1. Tim. 3 15. (w) Matt. 16.18 . (x) Matt. 15 15. (y) Luc. 10.16 . (z) Matt. 13 2. (a) Luc. 10.16 . (b) Matt. 18 17. (c) Mar. 16.16 . The church that is , the pastours of it . (d) Ephe. 4.11 . (e) Ier. 3.15 (f) Rom. 10. (g) Rom. 10.14 . Church propositiō cōfirmed by Fathers . Iren. lib. 3. cap. 4. Aug. lib. 1. cont . Crescō . cap. 33. Luth. de anti . Eccl. tom . 7. fol. 562. Ger. 2. part . 10.40 . The Protestants want all the meanes of faith . Externall . Eternall . Internall . Protestants want credible testimonies , which are such as either may . 1. Confirme Pagans , & these are , (h) Valentia tom . 3. dis . 1 q. 1. art . 4. pag. 87. &c. In respect of Christ . Of Christiā doctrine . Of holy Scripture . Of Christiā Professours . 2. Or may confirme Catholikes , such as are , Aug. lib. cont . epist . Funda . cap. 4. Consent . Authority . Succession . Name Catholike . (*) Aug. de vnit . Eccl. c. 7. tom . 7. Concione 2. in Psalm . 30.12 . 3. Or may reduce Heretiks , such as are , Vnity . Sanctity . vniuersality Succession . Protestants want testimonies of credibility . 1. To conuert Pagans 2. To conuince Heretikes . As vnity ▪ with the primitiue Church . Or among themselues . Sanctity of doctrine . Of miracle (n) Luth. conc 2. Domin . 1. Aduentus . (o) Becan . de fide cap. 6. num . 4. Vniuersality . Of name Catholike . Of place . Of tyme. Succession of Ordination . And Vocation . Protestants want Church-infallible proposition , in that they Disobey their Pastours . Disclaime generall Councels . And condemn their whole Church of errour . Protestants want a pious disposition of the Will. By obstinacy by which They fal into heresy . Loose their fayth . Belieue no truth by any diuine Fayth . Separate themselues frō Christ . Protestants want an infused guift of Fayth . Protestants want the material obiects , or articles of Fayth : because they belieue not Traditions , nor many partes of Scripture in which they are reuealed . Nor many articles belieued by ancient Church and Fathers . Not any article by diuine fayth . Protestants want the formall obiect of faith or diuine reuelation : As not depending vpon the reuelations made to the Apostles , but to them selues by their priuat spirit . Catholikes aduantage of the Protestants . ● . In the materiall obiect belieued , as belieuing , not only what is reuealed in scripture interpreted by their owne spirit : But what is reuealed , or declared in Scripture , Tradition , Councells , Church-practise , Fathers . 2. In the formall obiect which we make , not sense reasō , or the priuate spirit . But reuelation . Ancient . General . Continued . Infallible . 3. In the internall assistance of grace , Protestants depend only vpon a motion of priuate spirit . We vpon a permanent guift & seuerall helps of Grace . 4. In the credible testimonies , they haue none . We haue Vnity with the ancient Church . With one head . VVith our selues , Sanctity of doctrine . Sanctity of life . Of miracle● Vniuersaliry of name . Of place . Of tyme. Succession of Ordination , and Doctrine . Exampls of Martyrs , Cōfessours , Doctours , & Virgins ▪ 5. In the infallible proponēt cause they haue none at all . We haue infallible Church authority . The priuate spirit might as well be chalenged by Catholikes , as Protestants . 2. Cor. 11. ●● About the necessity of the spirit . Catholikes , & Protestants agree . Differ , 1. in the name . 2. In the vniuersality of it . 3. In the māner of operation of it . 4. In the permanency of it . 5. In the effect of it , what Catholiks assigne . What Protestants assigne . In respect of the obiect . In respect of the subiect . ●alu . 4. Inst. 17.2 . in the French editiō . Notes for div A12062-e7890 The priuate spirit not to be belieued The reason . The effect of it . (a) Act. 20.29.3 . (b) 2. Pet. 2.1 . (c) v. 2. (d) v. 10. (e) v. 14. (f) v. 19. (g) v. 18. (h) v. 20. (i) v. 21. (k) 2. Pet. 3 16. Reasōs why it cannot be belieued . (a) 1. Cor. 2 ▪ 12. (b) 1. Cor. 2.11 . (c) 7. Cor. ●·12 . (d) 1. Reg. 16.14 . (e) Ioan. 15.16 . (f) 2. Paral. 18.22 . 1. Tim. 4.1 (g) Es . 11.2 (h) Es . 19.14 . How & by what rule spirits are to be tryed . Catholikes rule . (1) 1. Cor. 12 4.11.13 . (2) Ioan. 14 16.26 . (3) 1. Cor. 12 2. Protestants rule . Cal. in 1. Ioa. 4. v. 1. Who are to try spirits according to Catholikes . According to Protestants . Conclusiō . (a) Matt. 24 4.5 . (b) 2. Pet. 2.1 (c) Ib. v. 2. (d) 2. Pet. 2.10 . (e) Ib. v. 14. (f) Ib. v. 19. (g) 2. Pet. 3.16 . (h) Ibid. (i) Act. 20.30 . The second proof out of S. Peter . The scripture is to be interpreted by the same spirit , by which it was penned (4) Ephes . 4. Chrys . hom . de spir . sanct . adorando . Clem. ep . 5. Cal. in Cōm . in hunc locum Bellar. l. 3. c. 6. de interpr . verbi Dei. Inference . Conclusiō . The third proofe out of S. Paul. The guift of interpreting scripture is gratia gratis data . It is not cōmon to all faythfull . Inferences . Matth. 7.22 Conclusiō . 4. Proofe out of Ezechiel . By whom is described . The spirit . The persōs . The effects . The punishmēt of it . The spirit of false Prophets and Protestants compared . Hierem. 29.8 . The persōs . The effects . Inferences . Women seducers . Hier. epitom . 1. epist. ad C●esiph . Conclusiō . The fifth proof out of Iob. Eliu the Busite his priuate spirit . Eliu , & the Protestants spirit alike . 3. Reg. 22.23 The sixth proofe out of S. Paul , admonishing , Who is an Heretike . Sanct. lib. 2. mor. c. 7. n. 1. Aug. ep . 162. Qui sententiam suam , quāuis falsā & peruersā , nulla pertinaci animo sitate defēdunt ; praeser tim inquam non audaciâ presumptionis pepererunt , sed à seductis & in errorem lapsis parentibus acceperunt : quaerunt autē cauta solicitudine veritatem , corrigi parati cum inuenerint , nequaquā sunt inter haereticos , deputandi . Aug. l. 18. de ciuit . Dei c. 51. Qui in ecclesia Dei morbidū aliquod prauumque sapiunt , si correpti vt sanum rectūque sapiāt , resistunt cōtumaciter , suaque pestifera & mortifera dogmata emēdare nolūt , sed defensare persistūt , haeretici fiūt & foras exeuntes , habentur in exercētibus inimicis . Aug. l. 4. de Bapt. cont . Donat. c. 16. Why an heretike is to be auoided . Tert. de prescript . cap. 6. quia in quo damnatur sibi clegit . Conclusion The 7. and last proofe out of diuers places of Script . (a) Prou. 3.5 7. (b) Iob. 12.15 . (c) Prou. 14.12 (d) Is . 5.21 . (e) Deut. 12.9 . (f) Rom. 1.22 . (g) Rom. 2.8 (h) Thes . 1.8 . Inference . (a) Is . 19.11 . (b) Apoc. 5.1.2 . (c) 2. Pet ▪ 1.20 . Aug. l. de vtilit . credend . cap. 12. Cap. 17. Cap. 7. Bellarm. l. 3. c. 6. de interp . ●erbi Dei. Notes for div A12062-e12370 What Fathers are cited . Aug. tom . 7. contr . Iuliae . pelag . l. 1. c. 2 Sed pauca paucorum , quibus tamen nostri contradictores coguntur erubescere , & cedere , fi vel in ijs Dei timor , vel ●ominum pudor , tantum malum peruicaciam superauerit . What authority they haue . What proofes they bring . Testimonies of the Fathers in the first age (a) Clem l. 10. recognit . Obseruadū est , vt cùm lex Dei legitur , non secundum proprij ingenij intelligentiā legatur : sunt enim multa in diuinis scripturis , quae possunt trahi ad eū sensū , quem sibi vnusquisq , spōteprae sumit : sed fieri nō potest . In the secōd age . (b) Iren. Vnusquisque fictionem quam à semetipso adinueuit , illam esse sapientiam dicit , seque indubitaté , incontaminatè , & sincerè absconditum scire mysterium . (c) Tertul. l. de prescrip . c. 42. fol. 400. which booke he wrote an . 197. Vnusquisque pro suo arbitrio modulatur quae accepit , quemadmodum de suo arbitrio composuit qui tradidit . (d) Idem cap. 38. fol. 399. Quibus propositum fuit aliter docendi , eos necessitas coegit aliter disponendi instrumenta doctrinae : vnde autē extranei & inimici Apostolis haeretici , nisi ex diuersitate doctrinae , quam vnusquisque suo arbitrio , aut protulit , aut recepit ? (e) Idem c. 4. f. 49. Qui lupi rapaces , nisi sensus & spiritus subdoli , ad infestandum gregem Christi intrinsecus delitescentes ? (f) Idem c. 1 Haereticus destinari potest is , qui deserto quod prius fuerat , id postea fibi elegit quod retrò nō erat . Idem . Haereses dictae graecâ voce ex interpretatione Electionis , quâ quis siue ad instituēdas , siue suscipiēdas eas vtitur : ideo & damnatū sibi dixit Haereticum , quia in quo damnatur sibi elegit : Nobis verò nihil ex arbitrio licet inducere , sed nec ●ligere quod alius de arbitrio suo indux●rit . (g) Idem . lib. 2. cont . Marc. cap. 2. (h) Id. lib. 4. ad Marci . cap. 4. Humanae temeritatis , non diuinae authoritatis est haeresis negotiū , quae sic semper emendat Euangelia , dum vitiat . (i) Idem de praescrip . c. p. 17. fol. 393. Nihil proficit congressio scripturarū , nisi planè vt stomachi quis ineat auersionem aut cerebri . quid promoue bis exercitatissime Scripturarum cùm fi quid defenderis , negatur ex aduerso ; fi quid negaueris , defendatur : & tu quidem nihil perdes nifi vocem in contentione , nihil consequeris nifi bilem ex blasphematione . Valent. non materiā ad scripturas , sed scripturas ad materiam excogitauit . fol. 399. c. 38. (k) Aug. de Genes . ad literam lib. 1. cap. 18. (l) Clem. Alex . libr. 3. Quanquā ij ▪ qui haereses sectantur , audeant vti Propheticis scripturis : tamen primùm neque omnibus vtuntur , neque integrè , sed quae ambiguae dictae sunt intelligentes , transferunt illas in priuatas suas opiniones . In the 3. age (m) Aug. l. 2. de doct . Christ. c. 42. (n) Cyp. de vnit . Ecclesiae . Christianos se vocant , & ambulantes in tenebris , habere se lumen existimant ; blandiente aduersario atque fallente , qui secundum Apostoli vocem , transfigurat se in Angeli lucem , velut Angelum lucis , & subornat suos velut Ministros iustitiae , efferentes noctem pro die , interitum pro salute , desperationem sub obtentu spei , perfidiam sub pretextu fidei , Antichristum sub vocabulo Christi . (o) Tom. 1. epist. 55. Nemo aduersus sacerdotum collegium quidquid moueret , nemo post diuinum iudicium , post populi suffragium , post coepiscoporum consensum , iudicem se ▪ ●on iam Episcopi , sed Dei faceret . Nemo dissidio vnitatis Christi ecclesiā scinderet ; nemo ●ibi placens , & tumens s●or●im foris haeresim nouam conderet ▪ (p) Idem . ep . 65. Haec initia Haereticorum , & ortus , atque conatus Schismaticorum malè cogitātium , vt sibi placeant , vt praepositum superbo tumore contemnant ▪ ab Ecclesia receditur sic , altare foris collocatur , pacē & ordinationem & vnitatem relinqunt . (q) Tom. 3. praefat . de Card. oper . Tā in diuinis quam in philosophorum doctrinis , nec tutū , nec honestum in●ruditos , & ignaros sēsuum ad literas illas pertinentium , consilire ad discussionem eorum quae nesciunt , & de his sibi vsurpare magisterium quae ignorant . In the fourth age . (r) Aug. tom . 7. cont . Iulian. lib. 1. c. 2. (s) Amb. in Tit. cap. 3. Haeretici sunt , qui per verba legis , legem impugnant : proprium enim sens●m verbis astruunt , vt prauitatem mentis suae legis authoritate commēdent . (t) Magni periculi res est , si post tot Prophetarum oracula , post Apostolorum testimonia , post Martyrum vulnera , veterem fidem quasi nouellam discutere praesumas ; & post tam manifestos duces in errore permaneas , & post moriētium sudorem otiosa disputatione contendas : veneremurergo in Sanctorū gloria fidē nostram . (u) Prosp . lib. de ingrat● . (w) Aug. ep . 903. ad Hier (x) Oros . lib. 7. hist. c. 43. (y) Dam. ep . 124. (z) Hier. ad Paulin. ep . 2. Haeretici quidquid di xerint legē putant , nec scire dignātur quid Apostoli quid Prophetae sēserint , sed ad suum sēsum incongrua aptant testimonia , quasi grande & non vitiosissimum docendi genus , deprauare sententias , & ad voluntatem suam scripturam trahere rēpugnantem . (a) Idem in cap. 5. Amos. & 10. Ose tom . 5. Haeretici adeo acumen & sensus ingenij percipientes , vt bona naturae in Dei cultum verterent , fecerunt sibi ex his idola : nullus autem potest haeresim struere , nisi qui ardentis est ingenij , & habet dona naturae : talis Valentinus , Marcion , isti quia terrae bona verterunt in titulos mortuorum , quia omnis doctrina eorum non ad viuentes refertur , sed ad mortuos , tam eos quos colunt , quam quos despiciunt . (b) Idem tom . 4. in 8. Ose . Sermones & sensus sacros verterunt in Idola , quae de suo corde finxerunt . (c) Idem in c. 4. Os . tom . 1. Perdito mentis iudicio , adorant idola quae de suo corde finxerūt : fornicationis spiritu possidentur . (d) Sensus , & eloquia Scripturae Haeretici posuerūt infomentum superstitionis , & imagines diuersorum dogmatum & abominationes offendiculorū suorum fecerūt ex ijs . (e) In 5. Dan fol. 45. Haeretici assumunt prophetarum verba , & testimonijs diuinae scripturae vtuntur ad suum sensum , & dant bibere his quos decipiūt , & cum quibus fornicati sunt . (e) In cap. 5. Os . Omnes gentiliū & Haereticorum questiones eaedem sunt , quia non scripturarum authoritatē sed humanae rationis sequūtur . (g) In Ez. 16. tom . 4. Nostra Hierusalem visio pacis ab haereticis scinditur , quando vnum laterum testimonium scripturae de proprijs carpentes locis conantur assuere his , quibus non queunt coaptare : vae qui suunt ceruicalia sub omni cubito . (h) In Ezech. 13. tom . 4. Vae Haereticis his , qui doctrinis requiem pollicentes , omnem aetatem , sexumq , decipiunt , vt capiant animas miserorum propter pugillum hordei , non panem integrū , seu solid a testimonia scripturarum , sed quae haeretica prauitate fracta , dissecta , & sanctos quosque decipiunt , & ad mortem trahunt , & peccatores varijs promissionibus consiliare contendunt . (i) Epist. 16. ad Ioan. Hieros . Manichaei , Marcion , Hebion , Gnostici , quae de purissimo scripturarum fonte assumunt testimonia , non ita interpretantur vt scripta suut , sed simplicitatem sermonis Ecclesiastici id volunt significare quod ipsi sentiunt . (k) In Os . 9. Aliqui qui se Deum videre iactant , & non spiritu sancto reguntur ; sed daemoniaco in partes varias circūferente &c. In 1. Gal. tom . 6. Philomelam Apellis virginem Angelus quidam diabolici spiritus & peruersus impleuit . (l) In Gal. 5. tom . 6. Haeresis ad opera carnis refertur , graecè ab Electione dicitur , quod scilicet eam sic sibi eligit vnusquisque disciplinam , quā putat esse meliorem . quicunque aliter scripturam intelligit quam sensus Spiritus sancti flagitat , Haereticus appellari potest . In the 5. age (m) Euseb . l. 1. c. 27. hist. Quod sens●s scripturarū arbitratu suo interpretantur . (n) Non aliunde ortae sunt haereses quam quod quisque Haereticorum priuatā sententiam à proprio spiritu haustā cōmuni Ecclesiae sentētiae anteponat . (o) De Geness lib. 7. cap. 9. Non ob aliud sunt Haeretici , nisi quia scripturas nō intelligentes , suas falsas opiniones contra earum veritatem peruicaciter asserunt : (p) Tom. 8. Psalm . 158. Conc. 1. Diuina eloquia periculosa sunt his , qui ea velint ad cordis sui peruersitatem detorquere , haec est magna & inusitata peruersitas , quia cum debent ipsi viuere secundum voluntatem Dei , volunt viuere secundum voluntatē suam , rectam arbitrantes , non quod Deus vult , sed quod ipsi volunt . (ç) Aug. Confess . l. 12. cap. 25. Veritas tua Domine , nec mea est , nec illius , aut alius , sed omnium quos ad eius communionem publicè vocas ; terribiliter admonens nos , vt nolimus eam habere priuatam , ne priuemur eâ . Nam quisquis id quod tu fruendum omnibus proponis sibi propriè vendicat , & suum esse vult quod omnium est , à communi propellitur ad sua , id est , à veritate ad mendacium . (q) Aug. de na ● gra . c. 42. Quod scripturas ónes secundum priuatos sēsus legerunt (r) Lib. de Baptis . cont Donat. Nimis amādo sententiam suā , vel inuidendo melioribus vsque ad praecidēdae cōmunionis , & condendae schismatis vel haeresis sacrilegium peruenire diabolica praesumptione . (s) Videtis vos agere , omnis vt è medio scripturarum auferatur authoritas , & suus cuique author animus fit , quid in quaque scriptura probet , & improbet , id est , non vt authoritati scripturarum subijciatur ad fidem , sed sibi scripturas ipse subijciat . (t) Cyril . Alex l. 2. thesaur . c. 3. Probè facerent haeretici omnes , si vndique studerent verum scripturarum sensum venari , nec ad voluntatem suam omnia vert●re . (u) V●c . Lyr. commonit . Si quis videtur Propheta esse , aut spiritualis rerum ●piritualium magister , sūmo studio vnitatis & aequalitatis cultor existat , vt neque opiniones suas ceteris praeferat , & ab vniuersorū sensibus non recedat . (w) Scripturam sacram pro ipsa sui altitudine , non vno eodemque sensu omnes accipiūt , sed eadem eloquia aliter atque a●iter , alius & alius interpretatur , vt pene quot homines sunt , tot illic sententiae erui posse videantur : & id●irco multum necesse est propter tantos tā varij erroris āfractus , vt Propheticae & Apostolicae interpretationis linea secundum Ecclesiastici & catholici sensus normā dirigatur . (x) Bed. in 2. Pet. 1. Queadmodum Prophetae non sua propria , sed Dei verba scribebant , tradebant , praedicabant : ita & Lector eorum non sua propria interpretatione potest vti , nec à sensu veritatis exorbitet . Ideo dicimus , ne quis ad libitum suum scripturas exponere audeat . Beda . (z) Luth. vt Coclaeus a. 15.24 . pag. 125. Neque nos impedire debet quod alij gloriantur de spiritu , & scripturas parui faciunt . Sed , bone amice , spiritus huc , spiritus illuc : ego quoque fui in spiritu , atque etiam vidi spiritus ( si omnino de proprijs gloriandum est ) fortè plusquam illiipsi intra annum videbunt , quotiescumque etiam gloriantur ; & spiritus meus etiam in aliquo se ostendit , cùm tamen spiritus corum in angulo fit tacitus . Of Caluin . (a) Cal. l. 4. instit . 17.19 . Horribili fascino Satā mentes eorum demētauit . Sathā perturbulen tos spiritus hodie quoque molitur . (b) Calu. l. 3. Instit. 2.10 . Tot vanitatis recessus habet , tot mendacij la tebris scatet cor humanum , tam fraudulente hypocrisi obtectū est , vt seipsum saepe fallat . (c) Calu. in 1. Ioan. 41. . Multi falsi doctores titulum spiritus mentiuntur . Insurgunt multi fanatici homines qui se temere iactant spiritu Dei praeditos esse . (d) Stulti sunt qui ad honorifici tituli strepitū attoniti ▪ &c. (e) Loquuntur priuato suo nomine , prodeunt priua to suo nomine , proferunt ex proprio sensu . (f) Tom. 7. cont . Iulian. Pelag. lib. 2. prope finem . Eorum ergo appende sententias , nolo esse plures , vt eas te pigeat numerare , sed non sunt leues , vt eas dedigneris appendere , imò tam sunt graues , vt te videam sub earum onere laborare . (g) Hic sunt & ceteri , quorum te mouere debet tanta consensio . non est ita , sicut stylo maledico scribis , conspiratio perditorum : in Ecclesia Catholica , doctrinae sanae studijs claruerunt spiritualibus armis muniti , & accincti : strenua contra Haereticos bella gesseruut : perfunctis fideliter suae dispensationis laboribus in pacis gremio dormierunt . (h) Finge te nescire quid dicunt Ecclesiae sanctae tot tantique Doctores , qui vita optimè gesta debellatisque suorū temporum erroribus , gloriosissimè de hoc saeculo , antequam vos ebulliretis , exierunt . (i) Tom. 7. cont . Iulian. Pelagianum lib. 2. prope finem . Verū etsi tales nō fuerunt in his causis , quas ad s● delatas , & inter partes cognitas , cū hic viuerēt , suo iudicio definierunt ; ad hanc tamen causam tales erant , quando de illa sententias protulerunt : nullas nobiscum , vel vobiscum amicitias vel attenderunt , vel inimicitias exercuerunt , neque nobis neque vobis irati sunt ; neque nos neque vos miserati sunt : quod inuenerunt in Ecclesia , tennerunt ; quod didicerunt , docuerūt ; quod à Patribus acceperunt , hoc filijs tradiderunt . Nondum vobiscum apud istos iudices aliquid agebamus , & apud eos acta est causa nostra : nec nos nec vos eis noti fueramus , & eorum pro nobis latas contra vos sententias recitamus ; nondum vobiscum certabamus , & eis pronuntiantibus vicimus . (k) Tom. 7. cont . Iulian. P●lag . lib. 1. cap. 2. circa medium . Quod credunt , credo ; quod tenent , teneo ; quod docent , doceo ; quod praedicant , praedico . Istis cede , & mihi cedis ; acquiesce istis , & quiescis à me : postremò , si mihi per eos amicus fieri non vis , saltem peto , ne per me illorū efficiaris inimicus : sed quomodo non efficieris , si in isto errore permanseris ? Quantum ergo meliùs , vt his accedas , ab illo recedas ? Tantùmne apud te possunt Pelagius & Caelestius , vt à solis ortu vsque ad occasum , tot ac tantos Catholicae fidei Doctores , & defensores antiquos , & nostrae aetati contiguos , dormientes & manentes , non solùm deserere , verum etiā Manichaeos audeas appellare ? (l) Tom. 7. cont . Iulian. Pelagian . lib. 2. prope finem Et vsque adeo permiscuit ima sūmis longus dies , vsque adeo tenebrae lux , & lux tenebrae esse dicuntur , vt videant Pelagius , Caelestius , Iulianus ; & caeci sunt Hilarius , Gregorius , Ambrosius ? (m) Tom. 7. contra Iulian. Pelag. lib. 1. cap. 2. sub finem . Vt inuante meliore atque fortiore , te vinceres ; & animositatem , quid aliud , quàm humanam , quâ cupis tuam qualiscunque sit , quoniam tua iam facta est , praeualere sententiam , potentiore pietate superares ? (n) Ibidem . Sed istis Sacerdotibus , vel potius in eis ipsi Domino Christo , non velut qui nunc primùm veneris , traderes , fed velut qui recesseras redderes ? (o) Tom. 7. contra Iulian. Pelag lib. 2. versus f●nem . Quantò tibi essent isti Iudices optabiliores , si teneres Catholicam fidem ; tantò tibi sunt terribilio●es , quia oppugnas Catholicam fidem , quam in lacte suxerunt , quam in cibo sumpserunt , cuius lac & cibum paruis magnisque ministrauerunt , quam contra inimicos , etiam vos tunc nondum natos , vnde nunc reuelamini , appertissimè ac fortissimè defenderunt . Talibus post Apostolos sancta Ecclesia plantatoribus , rigatoribus , aedificatoribus , pastoribus , nutritoribus creuit : ideo prophanas voces ve●●rae nouitatis expauit , & cautâ ac sobriâ ex admonitione Apostolicâ ; ne sicut serpens Euam seduxit astutiâ suâ , sic & mens eius corrumperetur à castitate quae est in Christo : Catholicae fidei virginitati infidias vestri dogmatis surrepentis exhorruit , & tanquā caput colubri calcauit , obtriuit , abiecit . His igitur eloquijs & tāta authoritate sanctorum , profectò aut sanaberis , Dei misericordiâ donante , quod quantū tibi optem , videt qui faciat ; aut si , quod abominor , in eadem quae tibi videtur sapientia , & est magna stultitia , perduraueris , non tu iudices quaesiturus es , vbi causam tuam purges , sed vbi tot Sanctos Doctores egregios , atque memorabiles Catholicae veritatis accuses , Irenaeum , Cyprianum , Reticium , Olympium , Hilarium , Gregorium , Ambrosium , Basilium , Ioannem , Innocentium , Hieronymum , ceterosque socios ac participes eorum , insuper & vniuersam Christi Ecclesiam , cui diuinae familiae Dominica cibaria fid eliter ministrantes , ingenti in Dominogloria claruerunt . Aduersus hanc autem miserabilem , quam Deus auertat , insaniam , sic respondendum esse video libris tuis , vt fides quoque aduersus te defendatur istorum , sicut contra impios , & Christi professos inimicos etiam ipsum de fenditur Euangelium . Notes for div A12062-e15840 Diuersity of Spirits . Greg. lib. 4. Dial. cap. 3. In nature and essence . (a) Heb. 1.14 . (b) 1. Pet. 5. In state and condition . In worke & operation . S. Bernard . serm . de 7. spiritibus . (c) 1. Ioan. 4.2 . (d) Psal . 103 4. (e) Psal . 77.49 . (e) Psal . 77.49 . (f) Col. 2.18 (h) 1. Cor. 2.11 . (g) 1. Cor. 2.12 . Diuers sortes of apparitions . Spiritual & internall . Sensible & externall . In the imagination . By Oracles . Aug. de spir . & lit . c. 25. By Visions . (a) Act. 15. By dreames Apparitiōs of God. (a) Gen. 3. (b) Gen. 6. (c) Gen. 17. (d) Exod. 3. Gen. 6. Gen. 20. (e) Gen. 32. (f) Exod. 11. (g) Ezech. 6. (h) Isa . 6. (i) Dan. 7. (k) Gen. 21. (l) Gen. 23. (m) Iosue 2. (*) Iudic. 6. (n) Tobie 6. (o) 4. Reg. 1. (p) 2. Reg. 14 (q) Luc. 1. In what places . (r) Luc. 22. (s) Gen. 32.25 . (*) Gen. 32. (t) Iud. 6.12 (u) Dan. 3. (w) Luc. 1. (x) Act. 10. To what kind of persons . In what tymes . Apparitiōs of Diuels in the shape of beasts . Delrio disqu . lib. 2. q. 30.2 . p. 160. (a) Gen. 2. (b) Mar●l l. 5. cap. 7. (c) Iouius in Elench . (d) Hugo Flor. Chron. Pet. Clun . lib. de mir . (e) Metaphr . apud Surmense Maij. (f) Damian . in eius vitae . (g) Hieron . in Hilar. (h) Marulus lib. 5. cap. 7. (i) Athan. vita S. A● . (k) Su● . eius vita Maij mense . (l) Remig. c. 13. l. 1. daem . (m) Ioan. Nid . l. vlt. Forniicae . (n) Sozem. lib. 6. cap. 28. Of women and men . (o) Matth. 4. Beat. Vincen. mag . hist , Stel. in Lucam . Gen. concord . Caiet . 3. parte q. 7. (p) Cyp. de ador . Anast. l. 3. q. 37. 2. Reg. 28. (q) Sulpit. vita Martin . (r) Greg. 4. Dial. 10. (s) Sur. t●m . ● . Inn. 7. (*) Marul . l. 5. c. 7. Sab. exemp . lib. 10. c. 23. (t) Tyreus lib. 1. de apparit ▪ c. 5. Seba●t . Michaelis pneumat . c. 4. Binsfeld . confess . malefic . praelud . 12. (u) Luth. de Missa abrog . (w) Zuing. de supplem . Eucharistiae . (x) Luth. sup . (y) Luth. lib. cont . Carol. Of Saints , Angells , Christ and God. Of Incubi ▪ Of Chimera's . As God. As seruāts . Apparitiōs of soules in Limbo . (z) Math. 1● (a) 2. Mach. 15. (b) Eccl. 46.23 . 1. Reg. 28. (*) Aug l. de cura pro mort ● . 15 . Ambr. lib. in Luc. Basil ▪ ep . 80. martyr . (c) Greg. l. 4. dial . c. 4. & 55. (d) Bern. vit . S. Malachiae . (e) Anton. 3. p. Chron. tit . 23. cap. 7. (f) Plin. de viris illustr . (g) Plin. l. 3. cap. 2. (h) Philostr . vita Apolonij (i) Phil. in Anton. Val. lib. 1. cap 6. (k) Plin. lib. 8. epist. (l) Greg. Tur lib. 8. cap. 5. (m) Greg. l. 4. dial . c. 51. (n) Marulus lib. 1. c. 11. (o) Ado. in chron . aetat . 6 Apparitiōs of Saints . (p) Act. 9.4 . ●2 . 7.26.14 1. Cor ▪ 15.8 . (q) Ambros . Anxiat . Bafil de noua trad . Greg. in 4. psal . poenit . (r) Dion . Al. ad Demoph . (s) Sur● tom· 5.15 . Nouēb (t) Benterus chrō . hisp . c 23 (u) Greg. Nis in vita eius . (w) Greg ▪ 4. Dial. 14. (x) Ioan. Hieros . eius vita . (y) Niceph. 14. hist . 24. (z) Niceph. l. 1· hist . c. 1● . (a) Prat. spirit . c. 14. (b) Greg. Turo . gloria martyr . c. 8. (c) Greg. Tur c. 8. (d) Anton. p. 4. lit . 5. (e) Trith . l. in Monast. Herson . (f) Synod . 7. cap. 2. (g) Niss . eius vita . (h) Procop. l. 6. de aedific . Iustin. (i) Rudolph . Babēburge de veter . Princ. Germ. zelo . (k) Amb. ser . 19. de pas . S. Agnetis . (l) Oros . l. 7. cap. 36. (m) Euseb . hist . cap. 5. (n) Aug. lib. de cura mort (o) Metaphr . in Theod. martyr . (p) Niceph. 10.12 . (q) Procop. aedific . Iustin . Delrio disqu . lib. 2. q. 26. sect . 5. Difficulties in discerning of any spirit . About the spirit & apparitions of God. Of Angells . Of Diuells . Of soules departed . Difficulties of discerning spirits vpon the vncertainty of the rules of discerning them . Vincent . Ferr. tract . de vita spirit . cap. 22 Turrecremat . praefat . defens . reuelat . D. Brigittae . Carlerius p. 1. sportae fragment . Ferrar. compend . reuel . Ioan. Francis . Picus lib. vltimo de praenotion . Ribera lib. 1. vitae S. Teresae . Gerson tract . de distinct . verarum reuelat . lib. de probat . spirituum . Bonauentura proces . relig . tract . 1. Puent . dux spiritual . tract . 1. cap. 23.24 . Delrio disquisit . lib. 4. c. 1. quest . 3. sect ▪ 1. Signes of euil spirits . Rules to discerne good spirits . Puent . dux spirit . tract . 1. cap. 23.24 25. The good spirit moues to Verity . Piety . Ierem. 23.29 Sometymes in generall . Isa . 11.29 . Ambr. lib. de virginit . circa medium . Sometimes in particuler In the superiour part of the soule . With pure intention . With discretion . With a spirituall tast . (1) Psal . 33.9 . (2) Phil. 1.9.10 . (3) Ioan. 3.8 Humility . Obedience . Resignation Bonauentur . processu 7. relig . cap. 18. Peace . Difference betweene good & bad spirits . Apparitiōs . Forme . Matter . Effectes . Place . Tyme . Persons . Holy things Thyraeus de apparit . lib. 1. thes . 411. Delr . de mag . disquisit . l. 6. cap. 2. q. 3. Differences betweene inspirations and suggestions . In order of time , and season . In the end of Gods honour . In humility In confidēce in God. In mercy . In reuerence to Saints In obseruing the Cōmandements . In works of miracles , or reuelations . In the conueniency for tymes . In peace & tranquility . 1. In respect of mans infirmity to apply them : Which Cannot apply the rules of sciences . Matth. 14.26 . Mar. 6.44 . Takes inspirations for illusions . Illusions for inspiratiōs . Isa . 5.20 . Prou. 14.12 16.25 . Eccles . 8.24 . 2. In respect of Sathans subtility , who hath deceaued . (a) 1. Tim. 4.1 . (b) Chrys ho. 12. in 1. Tim 4. (c) Hier. scr . Ecclesiast . (d) Cassian . collat . 7. c. 31. (e) Clem. Ro. lib. 2 . ●ecogn . (f) Iustin. Apol. 1. (g) I●n . lib. 1. cap. 8.21.24 . (h) Epiph. de haeres . (i) Theod. l 1. & 4. fab . hist. lib. 5. c. 23. Cyril . lib. 3. Catech. Epiph. haer . 27. Caesar . l. 9. c. 12. mirab . Malmsb . de gest . Angl. lib. 3. Baron . anno 1018. Bredenb . lib. 7. collat . c. 41 Luth. lib. de abrog . missa . Zuing. de suplem . Euchar. Calu. epist. ad Bucer . (a) Luth. con . Carolost . (b) Lib. de missa angul . (c) Colloq . VVittem . an . 1537. (d) Synops . cap. 37. (e) Lib. con . Anabap. (f) Alber. lib. cont . Carol. (g) Lind. lib. de fugienda Idolatria . (h) Bark . paraen . lib. 1. cap. 3. Prou. 30 . 2● ▪ The Diuells subtilty . (a) Apoc. 16.13 . (b) Iob. 40 ▪ 11.18 . Iob. 1. ● . 1. Pet. 5. ● ▪ Iob. 1. 1. Pet. 5. 1. By inward suggestions , persuading . According to euery ones disposition . 1. To publike sinnes . 2. To memory of sins past . 3. To lesser sinnes . 4. To a security from sinne . 5. To vices in shew of vertues . 6. The 〈◊〉 and effect of the Diuels subtilty . Greg. Exampls of Sathans illusions . Of heretks . Matth. 26. Of other religious persons . Cass . col . 2. cap. 3. Cass . col . 1 . ● cap. 7. Euseb . lib. 7. hist. cap. 14. Bernar. Lutzenbergus catalog . haeret . Prateolus Elench . haeret . lib. 7. haeres . 17. Exampls of false reuelations . Euseb . lib. 3. cap. 22. & lib. 7. c. 10. Iren. lib. 1. cap. 8.9 . Euseb . lib. 5. cap. 15. Epiph. haeres . 40. Aug. ep . 165 & lib. 3. de origin● animae cap. 2. Theod. lib. 4 . ●aeret . fabul . Delrio Disquisit . lib. 4. cap. 1. q. 3. sect . 2. pag. 263. Exampls of false Christs Acosta de nouiss . tempor . lib. ● . cap. 11 Delrio Proleq Disquit . In Spaine . (a) Bernard . Fuxen . catal . lit . G. & N. In France . (b) Neubrigenfis l. 1. de rerum Britā . cap. 19. In Poland . (c) Mart. Bitl . in Anal. Guagn . in vita Sigism . Delrio disqu . lib. 2. q. 9. (d) Prateolus Lindan . Genebrad . Florimund . Gualter . an . 1600. In Belgia . (e) Delrio lib. 4. disquis . c. 1. q. 3. sect . 3 In England . Stow 3. Eliz. Ann. 1591. Elizabeth . Prou. 30.19 . The Diuells subtilty ▪ By apparitions exteriour in the shape Of men . Of Angels . Iob. 1.6.2.8 3. Reg. 12.19.22 . Zach. 1.19 . 3. Reg. 22.11 Lip. Feb. 16. out of Metaphrastes . Ephrem . vi● . Abrah . E●e . Anton. vitae Simeon Styl . Cassia . col . 2. cap. 2. Socrat. lib. 7. cap. 36. Miscel . lib. 3. Of Christ . Sulpitius Seuerus in vitae S. Martin● cap. 25. dial . 1. Greg. Turon lib. 2. de vitis ▪ Patrum , cap. 10. apud Sur. August . 1. Bonau . lib. de profect . spirit . cap. 19. Gerson . apud ●ont . supra . & Dauroltiū cap. 2. tit . 26 exempl . 3. Dionys . vita Pachomij . Pallad . c. 31. Ribadineira ●ita Ignatij lib. 1. cap. 3. Orlandinus hist. Societa● . lib. 1. c. 22. Picus Miran . de strigibus . Thom. Cantiprat . anno 1523. Bencius Annal . Societat . anno 1590. Surius 6. Iu● cap. 19. Of the B. Trinity . The difficulty to discerne spirits proued by authority of scripture . (a) Pro. 16.2 (b) 3. Reg. 8.39 . (c) Iere. 6.27 (d) 1. Ioan. 4 1. (e) Psal . 63.10 . (f) Iere. 15.19 . 2. Cor 11.14 1. Cor. 2.11.14 . Of holy men . Bernar. serm . 74. in Cant. Gers . de probat . spirituū . Difficillimū est tam multos decern●re , cùm in diuersis spiritibus multa similitudo reperiatur . Puentes dux spiritu . tract . 4. c. 2. sect . 1. Inferences . 1. What visions & apparitiōs are not to be much esteemed . (a) Num. 24.17 . (b) Ioan. 11.50 . (c) 1. Reg. 1● 6. & 2. Reg. 22.12 . (d) Matt. 1● . 2 . (e) Act. 19.13 . (f) Gen. 37.12 . (g) Ios . 5.13 . (h) 1. Reg. 3 9. (i) 3. Reg. 19 12. (k) Luc. 1.19 . Necessity of a spirituall maister . Luc. 2 . 4● . Act. 9.6 . Exod. 18 . 2● Sophron. pra . spiritua . cap. 109. Conclusion That the priuate spirit cannot be a discerner of spi●its . Notes for div A12062-e27820 VVhat interpretation of Scripture is required as necessary & infallible . Scripture abused by Sathan . Matt. ● . 6 ▪ Ioan. 7.52 . Iewes . Ioan. 19. Turkes . Marfil . Ficin . lib. de vera religione , apud Stapl. Princip . fidei controu . 7. l. 10. cap. 1. Vincent . Lyr. cap. 37. Heretikes . Matth. 7. Vincent . Lyr. cap. 36. 1. Cor. 11. Gal. 1.6 . 1. Pet. 2.3 . Ambros . ad Tit. 3. Hilar. lib 2. de S. Trinit . Hier. Coment in 1. Gal. Authority of Pastours necessary to infallible exposition of scripture . The people is to obey , not iudge his Pastour . (a) Heb. 13.17 . (b) Philip. 3.16 . (c) Coloss . 1.6 . (d) 1. Ioan. ● . 7 . (e) 1 Tim. 6.20 . (f) Gal. 1. (g) Rom. 16 17. The means to find the true sense of Scripture . 1. The rule of fayth proued . (a) Gal. 6.16 . (b) Philip. 3.16 . (c) 1. Cor. 10.15 . (d) Rom. 12.16 . (e) Rom. 16.17 . (f) Colos . 1.6 . (g) 1. Tim. 6.20 . 2 Tit. 1.3 (h) 1. Ioan. 1. (i) Gal. 1. (k) Act. 15. ● (l) 〈…〉 (m) 1. Pet. 1 1. By scripture . Isa . 7.9 . Cypr. lib. con . Iudae●s . Nihil possunt Iudaei de scripturis intelligere , nisi prius crediderint in Christum . Isaias enim dicit , Nisi credideritis non intelligetis . August . tract . 27. in Ioan. Sunt enim quidam in vobis qui non credunt , & ideo non intelligunt , quia non credunt . Propheta enim dixit , nisi credideritis non intelligetis ; per fidem copulamur , per intellectum viuificamur ; prius haeraeamus per fidem , vt sit quod viuificamus per intellectum . Fides debet praecedere intellectum , vt intellectus sit Fidei praemium . Hier. ep . ad Paulin. Lex spiritualis est , & reuelationeopus habet vt intelligatur ; & reuelata facie gloriam Dei contemplamur . Liber in Apocalypsi septē●gillis signatus ostēditur , quem si dederis homini scienti literas vt legat , respondebittibi , non possum , signatus est enim Quanti hodie putāt se nosce literas , & tenent signatum librū , nec aperire possunt , nisi ille aperuerit qui habet clauem . Eunuchus cùm librum teneret , cogitatione conauerit , lingua volueret , labijs personaret , ignorabat enim quem in libris nesciens venerabatur : venit Philippus , ostendit ei Iesum qui clausus latebat in litera , eadem hora credit Eunuchus , baptizatus , & fidelis , & sanctus factus , ac magister de discipulo . (*) Aug. cont . Faustum lib. 4. cap. 2. Non enim estis eruditi in regno caelorum , id est , in Ecclesia Christi vera Catholica : quod si essetis , de diuitijs scripturarum sanctarum , non so●um noua , sed etiam vetera proferretis . (a) Iren. l. 3. cap. 3. (b) Euseb . l. 7. c. 24. l. 5. cap. 15. (c) Socr. l. 7. cap 31. (d) Aug. de vera relig . c. 5 (e) Tertul. de praescrip . (f) Hier. d●al cont . Lucif . (g) Gregor . Nazian . lib. de Theolog. (h) Basil . de Spirit . sancto cap. 27. (i) Atha . ep . ad Epictet . (k) Epiphan . haeres . 5. (l) Haer. 75. (m) Haer. 77 (n) Aug. ep . 28. & 105. (o) Aug. de peccat . meritis lib. 3. cap. 5. (p) Lib. 1. cont . Iul. c. 1 (q) Lib. 2. c. 7. & 1. de Baptis . (r) Iren. lib. 3. cap. 3. (s) Orig. pro●mi● de principijs . (t) Aug. de haer . ad Quod vult . By reason . Stapl. contr . 6. lib. 11. c. 3. Vinc. Lyr. c. 2. Vt diuinū Canonem secundum Ecclesiae traditiones , & iuxta catholici dogmatis regulas interpretētur . Quia scripturam sacram pro ipsâ sua altitudine in vno eodēque sensu accipiunt , id circo multùm necesse est , propter tātos tam varij erroris ā●ractus , vt propheticae , & Apostolicae interpretationis linea secundum Ecclesiastici & apostolici sensus normam dirigatur . The Scripture consists of 2. parts . 2. Cor. 3.6.7 Serm. 21. de tempore . Heb. 4.12 . Rom. 1.16 . The Holy Ghost is not inherent in the letter of scripture . Aug. lib. 12. Confess . c. 18 & de Genes . ad literam . The sense of scripture to be found by the rule of Fayth . 2. The practise of the Church a meanes to interprete scripture . Epiph. haeres . 59. Basil . de spiri . sancto cap. 29 Theod haeret . Fabul . lib. 4. August . cont . Iulian. lib. 1. Aug. de bono perseuerant . lib. 2. c. 22 , & 23. 1. Cor. 10.25 . 1. Cor. 5.11 . Aug. de Baptism . contra Donat. l 2. cap. 7. Euseb . lib. 5. cap. 27. The practise of the general Councells . At●an . epist. ad Aphros . Concil . Ephes epist . ad Nest . Vincent . Lyr. cap. 41. Concil . Calc . à c. 5.6 . Concil . Const. à c. 4. Concil . Nic. 2. à c. 10. The decrees of generall Councells a meane to interprete scripture . Proued by the Councel of Nice . Athan. ep . ad Afric . Episc . By the Coūcel of Ephesus . Other profitable rules of Fayth . The priuate spirit cannot assure . Which text is scripture . Which bookes be scripture . Stapl. princ . fid . doct . Controu . 5. lib. 9. c. 5.6 . & 7. Which language the scripture was writ in . Which sense is literall . (a) Es . 7. (b) Es . 14. (c) Psalm . 71. (d) Ioan. 6. VVhich is figuratiue , and what figures are vsed . (a) Ezech. 18 20. (b) Exod. 20.5 . (c) Rom. 11.29 . (d) 1. Reg. 15 11. (e) 3. Reg. 8.9 . (f) Heb. 9 4 (g) Prou. 26.4 . (h) Prou. 26.5.1 . Wisd . 1.13 . (k) Eccles . 10 15. (l) Math. 10.10 . (m) Marc. 6.8 . (n) Ioan. 5.31 . (o) Ioan. 8.14 . (p) Ioan. 20.1 . (q) Marc. 16 2. (r) Rom. 3.18 . (s) Iacob . 2.20 . (t) Gal. 1.10 . (u) 1. Cor. 10 33. (w) Act. 9.7 . (x) Act. 22.9 . Nor explicate difficult places . VVhich are in computation of tymes . Gen. 11.12 . Luc. 3.35 . Act. 7.10 . (a) Gen. 12.4 . (b) Gen. 11.26 . (c) Gen. 11.32 . (d) Act. ● . 4 . (e) Gal. 3.17 (f) Act. 7.6 . (g) Gen. 46.26 . (h) Exod. 1.5 . (i) Act. 7.14 (k) Gen. 23.10 . Gen. 50.13 . (l) Act. 7.16 (m) Gen. 93·8 . (n) Act. 7.16 (o) Gen. 33.19 . (p) Act. 7.16 (q) Gen. 33.19 . (r) Genes . 19 (s) Gen. 48.21 . (a) 4. Reg. 8. ●● . Which are in S. Paul. Mat● . 1.2 . Luc. 3.36 . Ioan. 19. Matth. 27. Marc. 15. Which many haue doubted of . The priuate spirits exposition of scripture is , Against scripture . 2. Pet. 1.19 Vide Stapl. princ . fid . lib. 10. c. 4. pag. 36. Is false and naught . Aug. l●b . 12. Confess . cap. 25. Veritas tua , Domine , nec mea est , nec illius , autalius , sed omniū quos ad eius communionem publicè vocas , terribiliter admonens nos , vt nolimus eam habere priuatam , ne priuemur ea ; nam quisquis id , quod tu fruendum omnibus proponis , sibi propriè vindicat , & suum esse vult , quod omnium est , à communi propellitur ad sua , id est , à veritate ad mendacium . (a) Ephe. 4.3 (b) 2. Phil. 1 27. (c) 1. Cor. 14 35. (d) Ioan. 5.43 . (e) Ioan. 8.44 . Act. 20.30 . (f) Ioan. 10.10 . (g) Ioan. 3. (h) 1. Ioan. 4 2.6 . (i) Ioan. 10.5 . (k) 1. Cor. 11 (l) Deut. 11.28 . Is vncertain & fallible . Is contrary ▪ to the spirit of the Church . Calu. 3. insti . 9. Luth. primo libro contra Regem Angl. VVhitak . cōtrou . 1. q. 7. cap. 7. Is the author of all heresies . Stapl. princ . doct . l. 10. c. 4. Inferences . That the Protestant faith is doubtfull . That they rely not vpon scripture . That Catholikes do more securely depend on scripture then Protestants . Notes for div A12062-e37390 A iudge of fayth necessary . How farre the iudge of fayth is to be obeyed . The properties of a rule to iudge by . The whole body of the Church is not Iudge of fayth . Ephes . 4.7 . 1. Cor. 12.4.5 . Ephes . 4.11 . Secular Princes , Kinges , Emperours , are not iudges of faith . They are sheep not Pastours . (a) Ioan. 21.15 . (b) Ioan. 10.1 . (a) Naz. ora . ad subditos timore perculsos , & Imperatorem irastentem . Non suscipitis sermonem liberum , & quòd lex Christi vos meae potestati , meoque subiecit tribunali : scio te ouem esse mei gregis sacri sacrā . (b) Amb. ep . 31. Quid honorificentius quàm vt Imperator Ecclesiae filius esse dicatur ? Imperator enim bonus intra Ecclesiam , non supra Ecclesiam est . (c) Theod. lib. 1. hist. cap. 1. Tanquam filius amantissimus , Episcopis & Sacerdotibus velut Patribus proposuit . (d) Ruff. lib. 1. cap. 2. Vobis dedit de nobis iudicandi . (e) Euseb . lib. 4. cap. 14. Vos intra Ecclesiam , ego extra Ecclesiam à Deo constitutus sum . (f) Zozem . lib. 6. c. 3. Sibi qui vnus e numero laicorum erat non licere , se eiusmodi negotijs interponere , & ideo Sacerdotes & Episcopi quibus haec sunt , inter se conueniant . (g) Paul. Diac. lib. 7. cap. 12. Eligant Episcopos quibus nos qui gubernamus imperium , sincer● capita nostra submittamus . (h) Ambr. epist . 32. (i) Theod. l. 5. cap. 17. Se didicisse quid inter Imperatorē inter●it , & Episcopum . (k) Nic. l. 12 cap. 12. Their authority is temporall , not spirituall . (a) Athan. ep ad solitariam vitam agentes . Ne te misceas Imperator , rebus Ecclesiasticis , neque nobis inhoc genere praecipe , sed potius ea à nobis disce : tibi Deus imperium cōmifit , nobis quae sunt ecclesiae concredidit . (b) Suidas verb. Leont . Miror quomodo ad alia vocatus , alijs rebus te imisceas militaribus enim & politicis rebus praefectus , in his quae ad solo ; Episcopos pertinent praeesse vis . (c) Hilar. Prouideat tua Clementia vt ad ōnes vbique Iudices prouinciarum ad quos sola cura publicorum negotiorum pertinere debet , scribatur , ne posthac praesumant atque vsurpent cognoscere causas Clericorum . (d) Ath● . ep . ad solit . vitam agentes , versus finem . Quid hic quod Antichristi fit , omisit ? Siquidem iam denuo in locum Ecclesiasticae cognitionis suum Palatium tribunal earum causarum constituit , seue earum litium summum Principem & authorem facit . Et paul● post . Quis videns eum in decernendo , principem se facere Episcoporum , & praesidere iudicijs Ecclesiasticis , non meritò dicat illum eamipsam abominationem desolationis esse , quae à Daniele praedicta est . (e) Ambros . epist. 33. Noli te grauare Imperator , vt putes te in ea quae diuina sunt imperiale aliquid ius habere : noli te extollere , scriptum est , date quae Dei sunt Deo , quae Caesaris sunt Caesari . Ad imperatorē Palatia pertinent , ad Sacerdotem Ecclesiae . Si tractandum est , tractare in Ecclesia didici , quod Maiores fecerunt mei : ●i conferendū de fide , Sacerdotum debet esse ista collatio , ficut factum est sub Cōstantino , qui nullas leges ante praemisit sed liberum dedit iudiciū Sacerdotibus . Quando audisti , clementissime Imperator , in causa fidei laicos de Episcopo iudicasse ? Ita ergo quadam adulatione curuamur , vt Sacerdotalis iuris simus immemores ? Et quid Deus donauit mihi , alijs putem esse credendum ? At certè , si scripturarum seriem diuinarum , vel vetera tempora retractemus , quis est qui abnuat in causa fidei , in causa inquam fidei , Episcopos solere de Imperatoribus Christianis , non Imperatores de Episcopis iudicare ? Athan. epist. ad solit . vitam agentes . Si iudicium est Episcoporum , quid cum eo habeat Imperator ? Sin contra ista minis Caesaris conflantur , quid opus est hominibus titulo Episcopis ? Quando à condito aeuo auditū est , iudicium Ecclesiae ab Imperatore authoritatem suam accepisse ? aut quando vn quam hoc pro iudicio agnitum est ? Plurimae antehac Synodi fuere , multa iudicia Ecclesiae habita sunt ; sed neque Patres istiusmodi res Principi persuadere conati sunt , nec Princeps se in rebus Ecclesiasticis curiosum praebuit . Paulus Apostolus amicos in Caesaris familia habebat , non tamen eos in iudicio socios assumpsit . Theod. lib. 4. cap. 16. Nunquid cum imperio est etiam sacerdotij dignitatem Imperator consequutus ? Nos vero pastorem habemus , cuius nutum sequamur . Gelasius epist ▪ ad Anast. Nosti sili clementissime , quòd licet praesideas humano generi dignitate rerum terrenarum , tamen Praesulibus diuinarum deuotus colla submittis . Subdi te debere cognoscis religionis ordine potius quam praeesse . Nosti itaque ex illorum te pendere iudicio , non illos posse redigi ad tuam voluntatem . Greg. l. 4. ep . 31. ad Ma●● . Sacerdotes esse quosdā Deos inter homines , & propterea ab omnibus etiam Regibus honorandos . (*) Damas . orat . 2. de imagin . Non Regijs regulis , sed Patrum institutis , tam scriptis , quā non scriptis Ecclesiam censeo constitui & gubernari oportere . (a) Ruffn . lib. 1. c. 2. hist . (b) Aug. ep . 262. Sacris Antistibus veniam petitur . (c) August . epist. 32. Sacerdotes de Sacerdotibus voluit iudicare . (d) Concil . Chal. act . 3. Concilium ipsum nos docet de fide sancta , Sacerdotes quod in religione obseruari debeat perspicua decisione docuerunt . Act. 5. Non ad ostendendam potentiam , sed fidem confirmandam ad praesent●m synodum venimus , exemplo religiosi Constantini . Amb. ep 32. Nullas leges praescripsit , sed liberum indicium sacerdotibus dedit , seipsos interpretes constituit Sacerdotes . Chrysost . hom 83. in Matt. Si Dux quis piam , si Cōsul , si is , qui diademate ornatur indignè adeat , cohibe & coerce ; maiorem tu illo habes potestatem . Emperours themselues reclaime this spirituall authority . Cyril . tom . 4. ep . 17. Grat. dist . 6. c. Satis . Misit comitem Candidianum ▪ sed in nullis quae facienda sunt , de pijs dogma tib●s quaesti one● communicare . Ilucitum namque esse eum qui no est ex ordine Episcoporū Ecclesiasticis immiscere tractatibus . (ç) Heb. 5.14 (a) 1. Tim. 4 14. (b) Mat. 2.7 (*) Isa . 9.21 . (c) Luc. 21.15 . (d) Math. 10 20. (e) Luc. 10.16 . (f) 1. Ioan. 4.6 . (g) Ioan. 11.50 . (h) Aug. tra . 49. in Ioan. & 16. cont . Faust . 23. Hoc in eo egit per propheticum Chrisma , vt prophetaret hoc è vita impia , vt nesciens prophetaret . Absurdities that follow vpon regall authority to iudge of Fayth . The Lay-people are not iudges of Controuersies . (a) Mat. 13.34 . (b) Math. 13.11 . Matth. 20. Ioan. 14. (a) Act. 10.6 (b) Act. 10.42 . (c) Act. 10.43 . (d) Heb. 13.17 . (e) Act. 20.28 . (f) Math. 13 30. (g) 1. Cor. 5.13 . (h) Math. 23 3. (i) Luc. 10.16 . (k) 1. Ioan. 4.6 . (l) Rom. 10.19 . The scripture is not a Iudge of fayth . Aug serm . 7. de temp . lib. 3. de doctrina Christ. cap. 5. 2. Cor. 3.6 . The letter of scripture is not iudge as hauing deceaued , Iewes . 2. Cor. 3.15 . Heretikes . Sabellians . Ioan. 10.30 Arians . Ioan. 14.28 . Macedoniās 1. Cor. 2.10 Manichees . (a) Gen. 1.31 (b) Gen. 2.2 . (c) Gen. 1.27 (d) Ioan. 1.3 . (e) Ioan. 5.17 (f) Ioan. 8.44 . (g) Ezech. 18 20. Pelagians . (h) Rom. 5.12.16.19 . Protestants and others . The sense of scripture cānot be iudg The sense is the thing in question . Is obscure and hard . Matth. 28.19 Ioan. 3.5 . (a) Ioan. 13 14. Matt. 26 26. A Iudge is necessary as well in spiritual , as tēporall causes . Bishops & Prelates are Iudges of controuersies of faith . Deut. 17.8 . Priests , and the high Priest , were Iudges in the old law . The beginning of this tribunall . (a) Paral. 19. ●0 . (b) Num. 11 ▪ 16. (c) Exod. 18.13 . The continuance of it . (d) 2. Paral. 19.11 . (e) Mal. 2.7 . (f) Agge 2.12 . (g) Eccle. 12.11.12 . The end of it . Three Coūcels of the Iewes in Christs tym about Christ . Matth. 24. (a) Ioan. 11.49 . (b) Math. 26 ▪ 57. Prelates authority to iudge of cōtrouersies , proued out of the new Testament . Authority to iudge , giuen to S. Peter . Matt. 16.19 Matt. 16.19 Luc. 22.32 . Bellar. lib. 3. c. 5. de verb. Dei scripto . Ioan. 21.16.17 . Ezech. 34.2 . Ezech. 34.5 . Vers . 16. (a) 2. Reg. 5.2 . (b) Psal . 2.9 . (c) Ezech. 34 17. (d) Vers . 20. The same giuen to the Apostles . (e) Mat. 16.18 . (f) Luc. 22.27 . (g) Mat. 23.10 . (h) Rom. 2.20 . (i) 1. Tim. 1 11. (k) Math. 28 (l) Ioan. 1.4 . (m) Math. 5.14 . (n) Ioan. 1.17.18 . (o) Act. 1.8 . (p) Ioan. 10.36 . (q) Ioan. 17.17 . (r) Ioan. 20.21 . (s) Math. 17 5. (t) Luc. 10.16 . (u) Act. 13.47 . (w) Luc. 4.18 . (x) Act. 15.7 (y) 2. Cor. 5.19 . (z) 2. Cor. 5.19 . (a) Mat. 12.18 . (b) 2. Cor. 5.20 . Ephes . 6 20. (c) Ioan. 8.47 . (d) 1. Ioan. The same giuen to the successours of the Apostles . (e) Ephes . 4.11 . (f) Ibid. v. 12. (g) Ephes . 4.13 . (h) Ibid. v. 14. (i) 1. Pet. 5.2 . (k) Act. 20.28 . (l) Tit. 1.5 . (m) 2. Tim. 2.2 . (n) Heb. 13.17 . (o) Isa . 59.21 (p) Ioan. 14.16 . (q) Ioan. 17.8 . (r) Ioan. 17.20 . (s) Mat. 28.20 . (t) Aug. enar . in Psal . lib. 4. epist. 9. (u) Luc. 10.16 . (x) Ioan. 4.6 . (y) Cyp. epist 166. (z) Aug. lib. 4. cont . Don. cap. 43. (a) Rom. 10.15 . (b) Heb. 5.4 . (c) Mat. 18.17 . (d) Chrys . & Theophil . in hunc locum . (e) Mat. 16.18 . (f) 2. Cor. 4 19. (g) 1. Cor. 4.1 . (h) Math. 2● (i) Act. 1. Matt. 24.14 . (k) Isa . 22.22 . (l) Mat. 16.19 . (m) 1. Pet. 2.9 . (n) Luc. 17.35 . The same euer practised in the Church . In councells prouinciall . Act. 19. Ann. 255 ▪ Ann. ●19 . Ann. ●66 . In councels generall . Ann. 317. Ann. 383. Ann. 430. Ann. 454. Ann. 553. Ann. 681. Ann. 781. Ann. 870. Ann. 1121. Ann. 1139. Ann. 1180. Ann. 1228. Ann. 1265. Ann. 1274. Ann. 1311. Ann. 1439. Ann. 1512. Ann. 1563. That the priuate spirit cannot be a Iudge of controuersies of faith . The priuate spirit wants ability to know & be knowne . 2. It wants authority to iudge . (a) Rom. 8.11 . (b) Gal 4.6 . (c) 2. Cor. 5.5 . (d) Rom. 8.15 . (e) Rom. 8.16 . (f) 1. Cor. 2.10 . (g) 1. Thes . 1 6. (h) 1. Ioan. 4.1 . (i) 1. Cor. 2.15.16 . 3. It wants infallibility to iudge certainely . 4. It wants the properties ▪ of a rule of Fayth . 1. Certainty (a) 1. Tim. 3 15. (b) Math. 12 46. (c) Math. 13 44. (d) Luc. 10.16 . (e) Mat. 18.17 . (f) Ioan. 14.16.26 . 2. Duration Isa . 34.10 . Isa . 66.23 . Psalm 71.8 . Eph. 4. 3. Immutability . Duditius apud Bezam ep . theol . pag. 13. (a) Math. 16.18 . (b) 1. Tim. 3.15 . (c) Psal . 88.38 . (d) Isa . 33. (e) Isa . 21.4 4. Visibility . (a) Psal . 18. ● (b) Psalm . 8● 38. (c) Math. 5.16 . (d) Apoc. 2. (e) Math. 5 . 1● . (f) Isa . 2.2 . 5. Vanity . (a) Os . 10.2 . (b) Isa . 19.2 . (c) Luc. 11.17 . (d) Eph. 4.2 . (e) Phil. 1.27 . (f) A●t . 4.32 . (g) Ierem. 32 Ezech. 11. (h) Ioan. 14.10 . 6. Vniuersality . (a) Isa . 54.2 (b) Isa . 60.16 . (c) Isa 6● . 21 . (d) 60.6 . (e) Isa 2.2 . (f) Psal . 88. (g) Luc. 24.47 . 7. Warrant & commission . (h) Isa . 66.23 (i) Act. 1.8 . (a) Mat. 13.44 . (b) Matth. 5.15 . (c) Psal . 22.12 . (d) 1. Tim. 3.15 . (e) 1. Cor. 3.17 . (f) Cant. 4.8 (g) Rom. 12.5 . (h) Mat. 16.18 . (i) Ioan. 16.13 . (k) 1. Cor. ● 21. (l) Math. 23.2 . (m) Luc. 16.16 . (n) Math. 18 19. (o) Marc. 1● ▪ 16. Notes for div A12062-e48360 The priuate spirit is the Protestants ground of Scripture , sense , fayth and saluation . Faith necessary to saluation . (a) Heb. 11·6 . Aug. serm . 8. de tempore . Faith is one Ephes . 4.5 . Leo serm . 4. de natiuit . Iren. lib. 1. cap. 3. The priuate spirits many and cōtrary . G●alt . Cronolog . saecul . 16. & 17. Claud. Sanct. repetit . 1. de Eucharistia . Gordō . controu . 1. cap. 28. pag. 202. de Ecclesia . Caluin . Comment . in 1. Ioan. 4·1 . Hoc nostrū saeculū horrendasectarum pottēta protulit , qua occasione multi attoniti haerēt , & quorsum vertere debent nescientes , om nē pietatis curam●biecerunt . neque enim melius inuenerunt cōpendium sese extricandi ab errorum periculo . Faith is certaine . Chrisost . ho● 12. in epist. ad Rom. Luth. tom . 5. enar . in 1. Pet. 1. Calu. 3. inst . 1.16 . Zuing. tom . 1 in actus despu . Tigur . sayes : Deum Patrem tantū fauere sidelibus , ac ipsi Christo , & tamen certum essenos damna●i nō posse , quam Christum non posse . The priuate spirit most vncertaine . Fayth is entire in all points . Catholike in all persōs The priuate spirit cānot cause an entire & Catholik fayth Fayth is by hearing & preaching Rom. 10.15 . The priuate spirit ouerthrowes all hearing & preaching . Fayth by credible testimonies made probable . Eccles . 19.4 . Cap. 1. sect . 3 ▪ Psal . 92.5 . The priuate spirit destitute of any credible testimonyes . Aug. lib. cont . epist. Fund . Fayth obligeth to hear and accept the meanes of Fayth . (a) 2. Cor. 10 5. (b) 1. Pet. 1.14 . (c) Rom. 1.5 . (d) Marc. 16 ▪ 16. The priuate spirit cānot oblige to accept it . Iud. v. 12. Notes for div A12062-e50190 What a Circle is . Arist. lib. 1. posteriorum resolut . cap. 3. Arist. 2. lib. priorum resol . cap. 5. & . 18. Difference betweene a Circle lawfull and vnlawfull . The Catholikes fal not into a circle between the proofe of scripture by the Church , and of Church by Scripture . What is required to Fayth . The mutual proofe of the scripture & Church . 1. In a diuerse kind of cause . 2. Is partial and not wholy , and solely of the same . The Protastāts diuers Circles . Their gradation and conexion of doctrine , of saluation . The first Protestant Circle , betweene the scripture & spirit . Ioan. 10.27 . Psal . 11. In circuitu im pij ambulāt Aug in Psal . 139. Quis est circuitus eorum ? vt circumeant & non stēt : in gyrum eunt erroris , vbi iter est fine fine . Qui enim in longū it , aliunde incipit , alicubi finit . Qui in gyrum it , numquam finit . Ipse est labor impiorum , quē demonstrat in alio Psalmo euidentius : In circuitu impij ābulant . The second Circle betweene the spirit and fayth . A third Circle between election & vnderstanding of Scripture . Calu. in 1. Ioh. 4.1 . Multi falsi Doctores titulum spiritus mentiuntur . Insurgunt phanatici homines qui se temere iactant spiritu Dei praeditos esse . Stulti sunt qui ad solū honorifici spiritus strepitum attoniti , ipsam materiam non andent inquirere . Quiloquuntur priuato suo nomine p●odeunt in medium priuato suo nomine . Nisi adsit spiritus prudentiae parū aut nihil proderit verbum Dei habere ad manum . Penes singulos erit ius & arbitriū iudicandi Hic quoque valere det examen , quod praescribit Apostolus , vt spiritus probentur Notes for div A12062-e52670 Idolatry what it is . Heresy is a kind of Idolatry . Cyp. de vnit . Eccles . Tert praescr . cap. 40. Hier. in Ezech . 8. & in Abac. 2. Aug lib. 18. de c●uit . Dei cap. 51. Idolatry what number of Gods it begat . Clemens lib. ●ec●gnit . Petri , & itiner . Clem. lib. 10. cap. 6. Iupiter the chiefe of Gods. His cruelty . His lust . Men Gods. Women gods . Cicero de natura Deorum . Eric . de genealog . Deor. Pul●o de Dijs antiquis . Guauerra diall of Princes lib. 1. c. 22. Speciall Gods of particuler thinges . The Gods of Rome . Mens passions made Gods. Beasts made Gods (a) 1. Reg. 31 10. (b) 3. Reg. 16 31. (c) Num. 25.3 . (d) 4. Reg. 1.2 . (e) 3. Reg. 11 7. (f) 4. Reg. 15 8. (g) Iud. 17.5 . (h) 2. Reg. 17 39. (i) 3. Reg. 15 13. (k) 2. Machab . 4.19 . (l) Ezech. 8.14 . Idolatry & Heresy compared . The priuate spirit the mother of all heresies . The first daughter , cōtempt of Church authority . The second daughter sole Fayth . (a) Confess . Saxon. cap. de remiss peccat . Confess . Auglican . art . 11 Belgi● . art . 22 Bohemica art . 6. Augustan● cap. de f●de Gallica art . 20. Luther . de liber . tom . 2. fol. 4. & in Gal. 2. tom . 5. fol. 305. Calu. in Gal. 2.16 . & in Act. 13.39 . In confess . fidei pag. 109. de vera Ecclesiae reform . pag. 318. In Antidot . Concil . sess . 6. Can. 9. Beza in Rom. 3.20 . Pet. Mart. in 1. Cor. 1. f. 32. in 8. Witak . ad rat . 1. Cam. pag. 7. Perk. Catathes . tom . 1. Col. 487. The third daughter , Concupiscence is originall sinne . Luth. in confut . La tom . fol. 220. & tom . 5. in Galat. 1. fol. 227.228 . in cap. 2. fol. 231. ibid. de bonis operib . fol. 581. in natal . Christi fol. 374. Calu. lib. 2. cap. 1. §. 8. & lib. 4. cap. 15. §. 10. & in Antidot . Concil . Trid. ad sess . 5. & lib. 3. Instit. cap. 11. §. 3. & lib. 3. Instit. cap. 1. §. 8. & cap. 14. §. 9. lib. 2. Instit. cap. 11. §. 8 & 9. & lib. 3. cap. 11. §. 2. & 3. Vrb. Regius in locis tom . 1. fol. 358. Witak . de peccat . orig . lib. 2. cap. 3. pag. 656. The fourth daughter , Predestination to dānation . Calu. lib. 1. Inst . cap. 18. §. 1. & lib. 3 cap 23. §. 6. & 9. & lib. 2 cap 4 §. 2. & lib. 1. cap. 18. §. 2. & . 4. & lib. 3. cap 23. §. 9. & lib. 1. Inst . c. 17. §. 5. & 18. §. 1.2 . & lib. 3. cap. 4. §. 2. & lib 1 Inst. cap. 18. §. 3. &c. 2. §. 10. & lib. 1. Inst . cap. 14. §. 2. & lib. 2. cap 4. §. 5. & lib. 3. cap 23. §. 14. &c. 24. §. 13.14 . & lib. 3. cap 24. §. 12. Vide plu●a infra sect . 5 Subdus . 4. Absurdities which follow vpon contempt of Church-authority . 1. The want of a true Church , fayth , and saluation . 2. The misbeliefe of al Prelates , Princes , & people . 3. The falshood of all prophesyes and predictions . Castalio in his preface of the great Latin Bible dedicated to King Edward 6. 2. Tim. 3.15 ▪ Dauid Georg in hist. Daui . Georg. printed at Antwerp : an . 1568 by the Diuines of Basil . & in a Protestant booke intituled , Apocalipsis infigniū aliquorum Haeresiarcharum . printed Lug duni Batauorum ann . 1608. See the Protestants Apology Tract . 2. cap. 3. p. 307. 4. The preheminence of Iewes & Gentils aboue Christians . (a) Aggeus 2.10 . (b) Psal . 2.8 (c) Isa 49.23 (d) Psalm . 71 10.15 . (e) Isa . 42.4.60.9 . Absurdities which follow vpon only fayth . 1. That euery Protestāt is more certaine of his saluation , then Christ was of his owne . 2. That their fayth is not groūded vpon any scripture or authority . 3. That all Protestants are as iust as Christ . (a) Luth. tom ▪ 5. enar . in ▪ 1. Pet. 1. (b) Zuing. to . 1. in art . disp . Tigur . fol. 628. (c) See Kellisons examen part . 2. exam 13. cap. 8. Cal. Turcis . l. 3. cap. 12. Apoc. 22.11 . Luther . serm . de natiu . virginis , & comment . in 1. Pet. 2. (a) ●ucer in Matth. 3. (b) Math. 11.11 . (c) Zuin. to . 1. in art . dis . Tygur . f. 628. 4. That all the world shal be saued , proued by diuers Protestant positions . (d) Calu. Inst 6.24 . Infās à matris vtero in foedore continetur &c. Filiorum haud dubié loco habet eorum filios , quorum semini in patrē se for● pollicitus est &c. Calu. in Antidot . Concilij Trid. sess . 6.9.5 . Verùm infantes à regno Dei arcere libuit , qui ante erepti sunt ex hac vita , quam offerri ad Baptismum potuerint . Quasi vero de nihilo dictum sit eos nasci sanctos qui ex fidelibus nascuntur . Imò quo iure ad Baptismum eos admittimus , nisi quod promissionis sunt haeredes ? Nisi enim ante ad eos pertineret vitae promissio , Baptismum profanaret quisquis illis daret . Quod si Deus in regnum suum eos adoptauit , quanta iniuria fit promissioni , quasi per se ad eorum salutem non sufficiat ? Inclusa est infantium salus in promissione , quâ Deus Fidelibus testatur se fore illis , & semini eorum in Deum . Hac ratione sibi nasci pronunciab at , qui ex Abraham ducebant originem . Huius promissionis beneficio recipiu●tur ad Baptismum , quia censentur Ecclesiae membra . Non à Baptismo igitur initium habet corum salus , sed quae iam in verbo fundata erat Baptismo obsignatur . Calu. ep . 147. & 149. The same proued out of their doctrine , by speciall and only fayth . Remission of their sins & saluation an article of Protestants Fayth . (a) Calu. cathec . c. de fide . (b) Ibid. in ● Matt. 21.21 (c) Beza in confess . cap. 7. sect . 8. p. 60. (d) Idem . in Tim. 4.15 . (e) Idem in confess . cap. 4 sect . 18. p. 15 ▪ (f) Luth. postil . in Domi. 3. Aduent . f. 31. (g) Idem in Psal . 14. tom 3. fol. 247. (h) Bucer in Matth. 16. (i) Confess . August . 1531 art . 4. Saxon. cap. 16. Luth. disput . tom . 1. f. 53. Cal. in Rom. 10.10 . confes . fidei . Lobecius . Par. lib. 3. de Iustif. cap. 4. pag. 643. VVhita . ad r●t . 8. Camp. pag. 36. l. 8. contra Dur. sect . 47. conc . vltim . Per. de Bapt. tom 1. col . 810. Reinol . thes . 2. p. 71. Iew. defenc . Apol. part . 2. cap. 6. sect . 3. p. 149. Par. vbi supra . Luth. tom . 5. enar . in 1. Pet. 1. Zuing. tom . 1. in art . disput . Tygur . f. 628. See Kellison exam . part . 2. exam . 13. c. 8. Calu. Turcis . l. 3. c. 12. See aboue chap. 7. sect . 3. As well the reprobat as the elect obliged to belieue all articles of Fayth . Particuler saluation an obiect of Protestants fayth reuealed . As the Resurrection so the particular saluation of euery one an article of fayth . Zuing. tom . 2. in Exposit . fid . Christ . f. 159. b. circa medium . VVhi. his also defended by Gualt ▪ in Apolog pro Zuing & operib . eius , praefix . tom . operum Zuing. f. 27. a. b. & 28.29 . a. b. Vide Simleru● in vita Bulling . & see Bullengers allowāce of Zuinglius his forsaid Treatise . in Zuing tom . 2 f. 5●0 b. in it . Fox Martyr . pag. 495. That a man is iustifyed by a false Fayth . That a man is iustified by a contradictory fayth . That a man is iustified by a rash Fayth . That a man is iustified by a presūptuous faith . ●ob . 4.10.11 Psal . 17.25 . Rom. 5.19 . 2. Tim. 4.8 . 1. Cor. 3.8.9 . (a) Phil. 2.12 . (b) Eccl. 5.5 . (c) Eccl. 9. ● . That a mā , is iustifyed by a fayth , destroyes hope and Charity . That a man is iustifyed by a faith , which is iniurious to Christ . Which doth derogate from the generality of Christes redemption ▪ (a) 1. Tim. 2 6. (b) 1. Ioan. 2.2 . (c) 1. Tim. 2.4 . (d) Iohn . 1.29 . (e) Ioan. 3.16 . Calu. 3. iust . 22. & in Colo● . 1. in 1 Ioan. 2. Beza colloq . Mont. Pesul . f. 211.214 . &c. Sanch. misc . l 2. pag. 180 Which faith derogates from the perfection of Christs redemptiō . Calu. harm . in 26. Mat. 37.46 . & in 27.2 . Instit. 16. Luth. in Psal 22. tom 3. Witten . ann . 1585. (a) Rom. 3.24.25 . Rom 1.9 . (b) 1. Pet. 1.10 . Act. 5.9 . (c) Apoc. 15.22.14 . (d) Col. 1.10 (e) Act. 20.28 . (f) 1. Cor. 11 25. Luc. 22.20 . Mat. 26.28 . Ma●c . 14.24 . (g) Calu. 2. Instit 16.20 . (h) ●alu . 2. Instit. 17.1 . (a) Rom 6.17 . & 11. (b) 1. Tim. 2 (c) Rom. 7.23 (d) Gal. 3.10 (e) Isa . 28.15 . Calu. Instit. 14.4 . & 9. Luth. confut . Lat●m . Calu. 2. Insti . 7.5 . & 6. Luth. tom . 5. serm . de Matrimon●o . Which makes Christ no good Phisitian of soules . Which makes Christ an vniust ●aw-giuer Isa . 33.22 . Ioan. 13.34 . Which makes Christ an vniust Iudge . Ioan. 3 . 1● ▪ VVhich makes Christ no Priest . Psal . 109.4 . Heb. 5.6 . Gen. 14.18 ▪ Heb. 7.3 . Heb. 5.11 . Gen. 14.18 . By a fayth which makes Christ ignorant . 3. Reg. 4.30 . (a) Luth. c●nc● de natal . Christ. fol. 67 Zuing. in cap. 2 . ●uce . Beza in Heb. 5.7 . & in colloq mont . pag. 177. Bucer . in cap. 2● . Lucae . Danaeus cont . 2. pag. 143 . ●o●st . in anti . Bellarm. pag. 36. VVhitak . ad ●ation . 8. Camp. p. 35. Serranus cōt . Hayū . part . 3. pag. 284.285.289.290 . Cal. harm . in Mat. 9.2 . Matt. 21.18 . Matt. 24.36 . Matt. 26. Luc. 2.40 . Paraeus l. 5. de amissi . gratiae &c. cap. 14. pag. 836. & in Coll. The●l , 9. disp . 6. Sinnefull . Damned . In the pains of hell . Smitheus collat . doctrin . de Christo. cap. 2 art . 11.12 . ●3 . & 22. Smith coll●● . doctrin . lib. 1. cap. 16. art . 10. pag. 4 47. Absurdities which follow vpon Concupiscence being originall sinne . 1. That the whole Churche of the Protestants , is a congregation of great sinners . Smit . collat . l. 1. cap. 13. art . 9. p. 246. art . 9. pag. 446. cap. 18. art . 1. p. 474.476 . 2. That euery Protestant may as well cōmit great sinnes as do good workes , in respect of auoiding damnation . 3. That the grounds of Protestant Religiō admit great sinners to be perfect Protestants . 4. That in vaine & to no end , are 1. all pennāce , mortification , and austeri●y of life . 2. All lawes & Precepts of God , or man. (a) Sap. 6.4 . (b) Prou. 8.15 . (c) Rom. 13.1 . (c) Rom. 13.5 . (d) 1. Pet. 2.13.14 . (e) Tit. 3.2 . (f) Ephes . 6.5 . Col. 3.22 . (g) 1. Tim. 6.1 . (h) Matt. 22.21 . 3. All consultations , exhortatiōs & threats . 4. All cases and scruple of conscien● . The differēce between a iust Catholike , and a iust Protestant . The fourth daughter or progeny of the priuate spirit , which is predestination to sinne , and damnatiō . Absur●●ies which follow vpon it in respect of man. 1. Of Politicians and Atheists . Aug. epist. 48 2. Of desperate men . Aug. de bono perseuerant . cap. 15. Caesar . li. 1. c. 27. Aug. lib. 2 de animabus c. 11. Aug. de vera Relig. c. 14. Scotus 1. demonst . 39. Absurdities which follow vpon this doctrine of Predestination . 1. That it makes God the authour of sinne . Aug. haeres . 46. Epiph. hom . 66. Euseb . lib. 5. cap. 19. Becanus opus . theol . com . 1 . ●ract . de pr●destin . pag 2. de authore pec cati pag 99. de Apho●ism Caluinist ●rū pag. 249. & ● de diff●rentia inter Caluinistas , P●lagianos & Caholi●os . Smith . collat . c. 1. de Deo. 2. That it makes God a sinner . Rom. 3.8 . 3. That it makes God alone , the only sinner . Calu. 3. Inst . 14.17 . Calu. 3. Inst . 23.8 . Zuing. ser● . de prouid . Aug. de vera Relig. c. 14. 4. That it makes God a great lyer and dissembler . (a) Psalm . 5.5 . (b) Psalm . 44 8. (c) Zach. 8.17 . (d) Sap. 14.9 . (e) 3. Reg. 11 6. (f) 2. Reg. 11 27. (g) Caluin . de pr●destin . pag. 727. (h) 1. Instit. 191. in Genes . 3.1 . (i) Depraedest pag. 726. (k) Beza respons . ad Acta colleq . Mon●is● . p●g . 51. (l) Depraedest . cont . 〈◊〉 . vol. 1. Theol pag. 3.7.6 (m) Mart. in Sam. 1.4 fol. 32. (n) ●erk . in Cred. pag. 7.33 . of predestination p. 1.2.7 . (o) Bucan . Instit . theol . loco 14. pag. 145. (p) Isa 53 9. (q) Sap 3.5 . (r) 1. Prou. 14.22 . (s) 1. Iohn . 3 8. (t) Eccl. 15.21 . (u) Ierem. 32.35 . (x) Iac. 1.13 (y) 1. Cor. 10.13 . (z) Calu. 1. Instit . 17.11 . & 18.1 . in Rom 9.18 . de praedest . 7.2.7.7.3.9.7.4.6 . (a) 1. Instit. 14.17 . (b) 3. Instit . 23.1 . (c) De Praedest . p. 7.2.6 . (d) pag. 7.2.8 (e) Luth. de seruo arbitrio fol. 459. & fol. 433. (f) Melanct. in Rom. 8. de praedest . (g) Beza de praedest . contra Castal . pag. 3.9.9 . in Rom. 9.18 . (h) Sanct. de excec . quaest . 1. pag. 204. (i) De praedest●nat . Sanct. cap. 5. pag. 3.2.6 . (k) De exce●at . quaest . 5. pag. 211. (l) ●●b . 5. de nati● . Dei c. 2. pag. 5.6.8 . (m) de exce●at . quaest . 4. pag. 208. (n) In Iud. cap 3. fol. 52. (o) In Rom. 1. fol. 34.37 . & in Rom. 9. pag. 6.3 . (p) Ezech. 33 11. (q) 2. Pet. 3.9 . (r) Matt. 18.14 . (s) 1. Tim. 2 4. (t) Exod. 20.3 . (u) Ezech. 18 30. (x) Prou. 1.24 . (z) Math. 23 37. (a) Mat. 11.28 . (b) Calu. 3. Instit . 3.21.3 . Inst . 23.2 . (c) Calu. Instit . 24.12 . (d) 3. Instit. 24.17 . (d) Beza colloq . Montisb . pag. 418. (e) Piscator apud Vorstiū parasceue ad collat . pag. 8. (f) Beza 2. part . respons . ad act . Mont. pag. 226. (g) De praedest . contra Castal . pag. 3●6 . (h) Apud Schusselb . Theol. Cal. art . 8. p 71. (i) Ad Cal. Andr. vol. 3. theol . pag. 125. (k) Colloq . Montisb . pag. (l) Zanct. suppl . ad Senat. Argentin . col . 57. De praedest . c. 4. col . 317. & 295. (m) Perk. of predest . col . 139. Smith . Coll. lib. 1. cap. 6. art . 1. ad art . 24. 4 That it makes God a most cruell tyrant . More seuere in his lawes then Draco Agellio lib. 2. cap. 18. More cruell then any Tyrant . (a) Math. 2.16.14.9 . Act. 12.1.7 . Iud. 1.7 . Iud. 9.5 . Es●her 3.6 . Fulg●s . lib. 10 cap. 11. & Theatrum vitae humanae . Suet. Ner. Suet. Cal. Suet. Tiber. Marfil . Ficinus in epist. lib. 2. Agath . lib. 4. Seneca lib de clement . ad N●ronem . (a) Psal . 144 (b) ●uc 1.50 (c) S●p 15.1 (d) Eccles . 16 30. 5. That it makes God a Diuell . Because it makes God a tempter vnto sinne . (a) Matth. 4.3 . (b) 1. Cor. 7.5 . (c) Act. 5.3 . 7. It makes him the sower of the tares of sin . Math. 13.25 Calu. 1. Inst. 18 1. 1. Inst 14.2 . 4. Inst . 14.2 . 3. It makes God the authour of sin . 1. Ioan. 3.8 . Ioan. 8.44 . Calu. 3. Inst. 23.4 . & 7. Luth. de seruo arbitrio . Calu. serm . de prouid . c. 6 Zuing. in ep . This doctrine condemned by Protestants . Castal . de pradestinat . Vermilius in lib. 3. Reg. cap. 6. Fcuardentius lib. 2. de Theomachia Calumistica cap. 12. Tilmannus Heshusius lib. aliquot errorū Caluini . Grauerus absurda absurdorum . Obseruations vpō the former Protestant doctrine . Psalm . 13.1 . Calu. 3. Inst. 24.13 . The difference of the Protestant God from the Catholicke God. In ordaining sinne . In compelling to sin . In necessitating to sin . In being authour of sin . In predistination to damnation . In ordaining the end of sinne In denying meanes to be saued . In not remitting of sinne . In being sinnefull . Protestant positions which oppose Fayth , Hope , and Charity . (a) Luth. de libertate tom . 2. fol. 4. & in Gal. 2. tom . 5 fol. 305. Calu. in Gal. 2.16 . & in Act. 13.39 . Beza in Rom 3.20 . VVhit . ad rat . 1. Camp. pag. 7. Perkins in Catechis . tom . 1. Col 487. (b) Confess . August . edita VVittemb . ann . 1531. art . 4. Calu. 3. Inst. 11.19 . & 3. Inst. 14.16 . & 17. Et in Antid . Concil . Trid. sess . 6. ad cap. 10.13.14 . ad Canon . 14.15 . & 16. & 4. Inst . 2.16 . VVhita . ad rat . 8. Camp. pag. 3. (c) Calu. de praedest . pag. 695. & 7.3 . & in Antid . Concil . sess . 6. Canon . 17. pag. 291. Zanct. de perfect . Sanctorum cap 2. tom . 7. col . 113. & collat . 128. VVhitak . contro . 2. quaest . 1. cap. 8. pag. 434. Perkins de dissertion . tom . 1. c●l . 1026. (d) Calu. in Ioan. 20.28 . in Matth. 13.20 . in Luc. 17.13 . Instit. c. 2. §. 21. Beza in Ioan. 6.37 . in Colloq . Montisb . pag. 380. VVhitak . lib. 8. contra Duraeū sect . 48. & contro . 2. quaest . 5. cap. 7. pag. 515. Perkins in Galat. 1. tom . 2. col . 51. Zanct. de perseu . tom . 7. col . 128. & in sua confess . cap. 17. sect . 4. tom . 8. col . 522. (e) Luther . in Gal. 2. tom . 5. fol. 229. In cap. 5. fol. 420. & in cap. 8. Isa . tom . 4 fol. 53. Calu. in Ioan. 5.29 . & 3. Inst . cap. 4. §. 28. Beza . in epist . dedic . respons . ad Castal . vol. 1. Theol pag. 427. & 457. Zanct. de persen . Sanct. quaest . 1. cap. 2. tom . 7. col . 360 VVotton . in respons . ad art . papisticos pag. 92. Abbot in Diatrib . Thomsoni cap. 20. p· 189 (f) Of which see the first part and last Chapter . (g) Luth. tom . 1. in disp . fol. 390. & tom . 2 de ration . confitendi fol. 26. de captiuit Babil . fol. 80. In confut . Latomi fol. 220. & tom . 5. in Gal. 1. fol. 227. in cap. 2. fol. 231. Ibid. de bonis operibus fol. 58 Calu. de lib. arbit . lib. 1. pag. 141 & 3. Inst . cap. 17. §. 1. Beza in confess . cap. 4. sect 19. & lib quaest . & resp . p. 670. Tindal . apud Fox . in Act. p. 1139. VVitak . de pecc . orig . l. 2. c. 3. p. 656 (h) Confess . Gallic . art . 18. Calu. in Rom. 6.3 . in Gal. 3.6 . in confess . fidei pag. 108. Hūfred . ad ration . 2. Camp. pag. 142. Beza in confess . c. 4. §. 8. (i) Apolog. Angl. in Syntag. confess . pag. 123. Luth. de libert . Christian. tom . 2. fol. 4. & in 3. Gal tom . 5. fol. 329. Calu. in Antid . Concil . sess . 10. cap. 12. pag. 284. & lib. 1. de libero arbitrio pag. 148. Beza in Luc. 18.22 . & in Rom. 10.6 . Perkins de Baptis . tom . 1. col . 833. (k) Luth. in 1. Pet. cap. 2. tom . 5. fol. 464. & in act . VVormat . tom . 2. fol. 172. Calu. i● Iacob . 4.32 . Beza in confess . cap. 7. §. 9. VVhitak . contro . 4. quaest . 7. cap. 1. pag. 715. & lib. 8. contra Duraeum sect . 103. (l) Calu. 4. Inst. cap. 15. §. 3. Perkins in serie causarum c. 33. tom . 1. Col. 77. Beza lib quaest . & respon . vol. 3. pag. 344. VVhitak . lib. 8. contra Duraeum sect . 101. (m) Luth. de seruo arbitrio tomo 2. folio 460. Calu. 2. Inst. cap. 3. §. 10. & 2. Instit. cap. 3. §. 5. Zuing. de prudentia cap. 6. tom . 2. fol. (n) Zuing. in Elench . temo 1. folio 36. Calu. 3. Inst. cap. 23. §. 4. & 8. & de praedestinatione pag. 704. Beza in cap. 22. Luc. v. 22. & de praedest . cont . Castal . pag. 340. & 360. & in Colloq Montish p 431 Mart. in Rom 9. pag. 397. & in lo i● cō . class . 3. cap. 1. §. 34. Zanct. de praedest . cap. 3. tom . 7. col . 193. cap. 4. col 318 . ●iscat . in thes . lib. 2. loco 12 pag. 143. Perkins de praedest . tom . 1. col . 117. & in serie causarum cap. 52. & in cap. 1. Apocal. tom . 2. The beliefe of the articles of the Creed oppugned by historicall , generall , & speciall Fayth . (a) Kenn ▪ in locis tit . de argument . tomo 2. pag. 95. Hun de iustifi●at . p. 220. Zuing. in Iacob . 2. v. eit . tomo 4. Calu. 3. c. 2. §. 1.9.10 . Inst . 3. c. 2. § 28.29 . Beza in Iac. 2.14 . Mart. in locis class . 3. c. 3. §. 23. VVhitak . l. 1. contra Duraeū §. 13. Pareus lib. 4. de iustifi●●t . c. pag. ●157 . The Creed oppugned by the priuate spirit . Erasm . innuit , Lutherus irruit : Erasmus paritoua , Lutherus excludit pullos : Erasmus dubitat , Lutherus abnegat . Erasmus praefat . in Paraphras . Caluinus 2. Iust. 16 : 18 : Canis . praefation . corruptelis de verbo Dei. Beza . Apolog. 2. ad Zanct. pag. 385. Eras . lect . 5. in Symb. Calu. 4. Inst. 1.3 . Zuing. serm . de Symb. Luth. Smyb . Germanico . Beza praefat . in nouum testam . 1565. The particuler articles of the creed oppugned . Aug. sermone 115. Kellis . part . 2. reform . exam . 1. Of God the Father : Calu. in actis Serueti . Beza confess . Geneu . c. 1. Confess . Aug. impressa anno 1585. Stegius apud Genebrard . l. contra Steg . pag. 108. Luth. vt de e● Zuing. tomo 2. ad confess . Luth. f. 47● . Melanct. locis editis anno 1545. & vt obijcit ei Stancarus l. 4. de Trin. Sanctius de tribus Eleur . Cap. 9. §. 5 Luth. lib. de Concil part . 2. pag 276. Melanct locis editis anno 1545. f. 43. Formula concordiae anno 1580. Tigur . in ep . ad Polonos anno 1560. Iuel . against Harding . art . 17. Luth. vt Zuing. tom . 2 respons . ad cōfess . Luth. f. 47.4 . Luth. postil . maiori enarrat . Euangelij Trinitatis . Luth. en●hir . precum anno 1543. Athan. lib. de vnitate Dei. Cypr. lib. de vnitate Eccl. Fulg. respons . ad Arian . 1. Ioan. 5.7 . (a) Hunnius ▪ Caluin . Iudaizans . Antipareus , Antipareus alter (b) Dan. lib. contra Genebrardum . Calu. tractat . Theolog. (a) Beza col-Montisb . pag. 27. resp . ad acta Torgens . vol. 3 p. 60. l. 9. vol. 1. pag. 656. Martyr . cont . Gardin . resp . ad obiect . 11. col . 199.189 Dialog . col . 6. in 1. Cor. 11 pag. 159. Piscator the●ibus loco 2. p. 78. Sadelius de Sacrament . māduc . p. 300 Danaeus citatus ab And. colloq . Mōtis . pag. 178. ex suo dialogo . Tilenus suo Syntagmat . cap. 7. p. 75. Anton. de Dominis l. 5. de republ . cap. 6. num . 178. Reinolds Conference p. 68. (b) VVhitak . in his answere to ● . Reinolds Refutation p. 179. & 180. Calu. Catech. & 3. Inst . 23 2. & in Isa . 23. Ber. lib. 2. c●̄tra Hessus . Luc. 1.37 . The second article of the Creation oppugned ▪ Calu. lib. cont . Valent. Gentilem refut . 10. in Genes . 14.18 . Harmonia in Matth. 21.44 . & Matth. 26.64 . in Marc. 16.19 . Kellis . exemē part . 2. art . 2 Cred. The third article of the Diuinity of Christ oppugned . Luth lib. con . Ia● . Lat●m . Calu. ep . 2. ad Polonos anno 156● . & lib. cont . Valent. Gentilem . Bez. lib. contra Hessus . VVhita . resp . ad 3. ration . Camp. Caluinus 1. Inst. 3 in vlt Calu. 1. Inst. 31.9 & 24. The fourth article of Christs humanity oppugned . Brentius lib. de maiestate carnis Christ. Molin . 3. par Harmoniae . Bu●er . dial . de corpor . Christ. Calu. harm . in Matth. 2. Beza contra Smidelin . VVillet synop . controu . 1. q. 1. in appendi-Martyr . in Rom. 4. The fifth article of Christs passion oppugned . The sixth article of Christs descension and Resurrectiō oppugned . (a) Calu. Psycopanichia (b) Beza lib. cont . Brent . (c) Luth. ser . de Lazaro tom . 7. folio 267. (d) Bucer . ex Conrado lib. 1 art . 217. (e) Brent . apud Hospin . part . 2. folio 308. anno 1562. (f) Lohec . disp . 6. pag. 133. (g) Perk. in Apocal. 2. to . 2. col 90. (h) VVillet . in synopsi . (i) Calu. 2. Inst. 16.9 . Bulling . in 2. Act. VVittem-instruction . anno 1521. Zuing. & alij apud Busaeum thesibus ●oll . anno 1586. Beza in cap. 2 annotat . Buc. in Psal . 10. & in Matth. 17. Luth. tom . 3. VVittemb . an . 1553. sup . Ps . 16 p. 279. Gerla●h . cont . Busaeum apud . Cal. lib. 3. c. 13. Beza in Act. 2. Cal. 2. Inst. 16.8 . Beza in 1. Cor. 15. Brentius Kēnit . &c. supra in the fourth article . Andr. Iu. lib. Nullus & Nemo . The seauēth article of Christs Ascension oppugned . Calu. 2. Inst . 14.5 . & alibi supra . The eight article of Christs iudging the quicke and the dead , oppugned . The ninth article of the holy Ghost , and Catholike Church oppugned . Geneuenses Clypeo fidei f. 376. The tenth article of communiō of Saints , & forgiuenesse of sinnes , oppugned . The eleuēth article of the Resurrection oppugned . The twelft article of life euerlasting oppugned . Luth. tom . 2. VVitemb . an . 1562. p. 51. Luth. tom . 2. pag. 44. & 45. Luth. colloq . mensal . c. 49. Calu. in Ecclesiast . Calu. 3. Inst . 20.10.24 . Calu. 3. Inst. 25.6 . The petitions of the Pater noster & all prayer oppugned . The seauen petition of the Pater Noster . All prayer made needlesse and fruitlesse by this doctrine . All prayers are sinnes . See aboue in the first subdiuision . Luth postil . in Domin . 5. post Pasca fol. 263. Luth serm . de Ascense . Illyr . Claue Scripturae part . 2. Smith c●llat . cap. 1. art . 13 Rich●om . idolitria Hugonotica l. 2. c. 28. pag 177. & cap. 29 p. 182. The Pater noster oppugned by the Protestant doctrine . The first petition The second petition . The third Petition . The fourth petition . The fifth Petition . The sixth petition . The seauēth petition . The Protestāt doctrin ouerthroweth the ten Commandements . The prayse of lawes . Aristot. 3. Polit. Cicero . 2. de natura Deor. Plato lib. 4. de Legibus . The diuersity of lawes . The diuisiō of the ten commandments . (a) Luth. de saetul potesta . apud Collium tom . 1. lib. 7. art . 1. Delibertate Christiana tom . 2. fol. 3. De votis fol. 270. & in 1. Pet. 2. som. 2 fol 3. (b) Luth. lib. contra Regem Angliae tom . 2. fol. 346. De capt . Babyl . fol. 77. (c) Cal. 4. Inst 10.7 . & 8. In 4. Iac. 12. Confess . Basil art . 10. (d) Luth. in 1. Pet. 2. to . 5. fol. 464. de bonis operibus fol. 577. lib. de confess . ad Frācis . Act. VVormatien . tom . 2. fol. 172. Deseruo arbitr . tom . 2. fol. 431. Calu. in 4. Iacob . 21. Refut . Catelin . pag. 384. De necessitate reform . Eccles . pag. 58. Confess . Fidei pag. 209. Beza confess . cap. 7. sect . 9. Mart. locis class . 4. cap. 4. §. 5. Danaeus contro . 3. p. 509. contr . 5. pag. 1125. VVhitak . co●ci . 4. quaest . 7. c. 1. pag. 715. Perk. anatomy of conscience tom . 1. pag. 1215. hic case● of conscience cap 3. col . 1033. in Gal. 5. pag. 258. (e) Confess . August . cap. 6. Apolog. confess . cap. de impletione legis . Apolog. Anglic. in Syntagmat . confess . p. 123. Luth. de libert . Christiana tom . 2. fol. 4. Melanct. apud Luth. tom . 2. fol. 507. Calu. antidot . sess . 10.12 . pag. 284. lib. de libero arbit . pag. 248. In Lucam 10.26 . In Act. 15.10 . Beza in Luc. 18.22 . in Rom. 10.6 . Danaeus controu . de Baptism . cap. 15. pag. 389 974 VVhita . 1. lib. cont . Duraeum sect . 6. controu . 2. q. 6. c. 3. pag. 563. Perkins de Baptism . tomo 1 . ●●l . 833. Scharp . controu . 12. de iustific . p. 180. Adam Francis . margar . theol . loc . 5. p. 52. (g) Luth. ser . de Moyse . M●l . in locis apud Fabritium in harmonia confess . August . art . 20. p. 364. Zuing. in explanat . art . 16 Mart. in locis class . 2. c. 15. §. 22. Cal. 2. Inst. c. 7. §. 14. & in refut . Serueti pag. 652 Beza in 1. Ioan. 5.3 . & in c. 2. v 7. Tindal . apud Foxum in actis edit . 1610 pag. 1140. Bucan loco 29 Bulling . Decade . 5. ser . 8. (g) Luth. in cap. 2. ad Gal. tom . 5. fol. 311. Cal. in Matt. 19.17 . & 3. Inst . cap. 17. §. 7. & in Antid . Concil . sess . 6. pag. 218. in Act. 15.10 . & in Matth. 9.10 . Perk. in casibus conscient . cap. 7. col . 1335. Piscat . loco 17. pag. 283. Paraeus lib. 4. de iustificat . cap 7. pag. 1031. Mart. in 1. Cor. 10.12 . & in 1. Cor. 7.19 . (h) Confess . Aug. cap. debonis operibus . Confess . Scot. art . 15. Confess . Bohem. art . 7. Luth. in 3. Gal. tom . 5. fol. 343. & in 4. Gal. tom . 5. cit . fol. 393. Calu. in Rom. 43.8 . & 3. Instit. cap. 17. §. 3. & 13. & in Antid . Concil . sess . 6. cap. 12. pag. 283. In act . 15.10 . In Gal. 3.10.12 . Brent . Homil. 1. in Dom. 13. post Trinit . pag. 777. Par. lib. 4. de iustif . cap. 11. p. 1076. Danaeus contro . 5. pag. 973. (i) Calu. in Matth. 6.10 . Perk. in 3. Gal. col . 135. Absurdities which follow vpon the impossibility of keeping Gods commādments . Vpon the no● obliging of laws in conscience . Vpon good workes being sinnes . Vpon only fayth iustifying . Vpon want of Free-will Vpon absolute predestination to damnation . The Protestant doctrine doth nourish vices . Of slouth . (a) Eccl 7.33 Bern. de considerat . lib. 2. Chrisost . lib. de lapsu . Of Lust . (a) Sap. 4.1 . (b) Eccl. 26.20 . (c) Gal. 5.22 23. (d) Apoc. 14.4 . Cyp. lib. de 12. abusibus . Boetius de scholast . disciplina . Luth serm . de Matrimonio tom . 5. Of cruelty . Of Pride . (a) Prou. 8.13 . (b) Prou. 16.5 . Eccles . 10.14 15. Greg in Moralibus . August . in Epistolis . Luth. tom . 5. mar . in 1. Pet. 1. Zuing. tom . 1. actis disput . Tigu● apud K●l●if . ex●m . part . ● . exam 13 cap 8. & Calu. Turcis . lib. 3. cap. 1. The confessed bad life of the Protestant cōmon people in Germany . (a) Luth. postill . super Dom. 1. Aduentus . (b) Luther . Dom. 26 post Pentec●st . Luth. serm . c●nniual . Ger fol. 55. Luth. in Ioan 15. tom . 4. Germ. VVitt. fol. 220. siue tom . 7. Ger. Ien. fol. 162. b. §. 3. Domestica Postilla Norinberg . concion . 8. Dom. S. Trinit . fol. 79. §. 2. aut 87. §. 3. Tom. 2. Ger. Ien. in sentēt . de vtraque parte f. 103. & tom . 7. Germ. VVitt. fol. 362. b. §. 3. Melanct in c. 6. Matth. Eras . Sar. l. de disciplina Islebiae edit . apud Vrban . Ga●besch . f. 39. Smid in ● . sua de Planetis concione f. 1●1 . Smidel . in 4. Concion . de Planet . f. 141 Ioan. Brent . ad 3. Matth. Spang . in Enarrat . Beneficiorū Dei. Calu. Concio . 10. gallic . scripta in ep ▪ ad Eph. Musculus loc . com . cap. de Decal . expla . 3 praecepti p. 62. And. Mus . Dominic . 1. Aduentus . Idem lib. de abusu Sacrame● . cap. 14 Buc. his scrip . Anglican . pag 24. med . lib. 7. de regno Chri●ti cap. 4. Paul. Eber. praefat . Comment . Philip. in ep . ad Cor. Iacob . And ▪ concion . 4 ▪ in 21. c. 4. Lucae Sim. Vien serm . Dom. 13. Trinit . Erasm . epist . ad Vul●●●ium Neo●omi●um VVitt. anno 1529. Erasm . ●p ad fratres infer . Germ. B●ned . Morgenste●●● . de Eccle. p. 221. In England . M. Richard Geffrey in his sermon preached at Pauls Crosse 7. Oct. an . 1604. p. 31. Stubs in his motiues to good workes p●inted anno 1596. in his epistle dedicatory to the Maior of Lōdon . Pag 44.45 . The Puritans in their mild Defence alleadged in M. ●owels booke of thinges indifferent pag. 136. The confessed bad life of the Protestant ministery . Vide Apol. prot . pag 593 Musc . de locis commun . cap. de Ministris verbi . Dei. p. 180. VVigand . de bonis & malis Germaniae . Paul. Eber. praefat comment . Philip. ad Corinth . The confessed bad life of the first founders of Protestant Religion . Vlenberg vita Lutheri anno 1524. pag. 202. Of Luther . (a) Simon Vion vpon the Catalogue of Doctours englished , pag. 180. Luch in Gal. 1.14 . f. 3● . englished . (b) Luth. sup . fol. 35. (c) Luth. sup fol. 35. His Lust . (d) Luth. in Prou. 31.10 . (e) Luth. to . 5. VVitt. ser . de Ma●rim . f. 119.2 . vers . finem . & colloq . mensal . Germ. cap de Matrim . & tom . 2. VVittem . fol. 328. (f) Luth. to . 1. Epist. latinar . fol. 134 ad Philippum . (g) Luth. sup . fol. 345. (h) Zozem . hist. 6.3 . Code● lib. 1. de Episc . & Cleric . (i) Sleidan . comment . lib 5. an . 1525. fol. 65. English . Fulk . answer to P. Frarines declam p. 32. Luth. Colloq . latin . tom . 2. de Coniug . Melanct. epist ad Ioan. Camer . Erasmus epist. ad Manch . Vlman . Iustus Baron . lib. de praescriptionibus apud Kellis . ●●men . part . 2. cap. 10 pag. 715. (a) Luth. Colloq . Isleb . de creat . fol. 70. a. §. 5. (b) Ib. fol. 59 §. 5. (c) Tom 1. ep . lat . ●en . fol. 334. (d) Colloq . Isleb . de Coniug fol. 411. (e) Lab de vita coniuga . (f) Praefat. ●n Oecumenium Menij . tom . 4. Ger. fol. 463. (g) Postilla VVatem . in Euang. explicat . de diuite epulo●● & Lazaro f. 92. a. §. 2. (h) Tom. 2. Germ. Ien. ep . ad Baron . de Ster●●gh . fol. 459. (i) Tom. 4. Germ. Ien. de Bello ant● t●● cico f. 435. (k) In Postil . VVitt. f. 62. (l) Tom. 2. Ger. VVitt. de Orat. con . Turcas . fol. 475. (m) Tom. 4. Germ. VVitt. comment . in Matth. 5. fol. 37. (n) Tom. 1. Germ. VVitt. in Comment . Gal. 2. fol. 47. b. (o) Ibid. fol. 92. §. 3. (p) Tom. 1. Germ. VVit. fol. 361. & Tom. 1. lat . Ie● . fol. 47. b. (q) Com. in Psal . 5. to . 3. VVitt. f. 171. b. §. 5. & to . 3. Ger. VVitt. fol. 143. a. §. 5. (r) Tom. 1. Germ. VVitt. cōment . Gal. 3. fol. 147. vel 155. (s) Tom. Ger VVitt. cōmen . Exod. 20. f. 212. (t) Tom. 1. Germ. VVitt. comm . in Gal. 5. fol 173. (u) Comm. in Gal. 4. fol. 215. a. (w) Coment in Ioan. 17. tom . 4. Germ. f. 305. a. §. 5 (x) Epist . ad Philip. tom . 1. epist. Ien. edit f. 345. (y) De capt . Pabil tom . 2. lat VVitt. fol. 72. (z) Colloq . Isl●b . titulo de tentation . f. 291. b. §. 3. Sciop . Eccles . cap. 2.11 . &c Luth con . art . Louan . thes . 27. tom . 2. f. 505. ep . ad Ia● . presbit . & tom . 7. VVittenb . fol. 381.382 . Zuing. tom . 2 resp . ad confes Luth. f. 478. Tigur . confes . Germ. Tig. an . 1544. f. 3 (a) Answer to the defence of the censure attributed to Fulke p. 155. (b) Pag. 101 (c) Tigur . resp ad par● . confess . Luth. Hospin . histo . Sacram. part . 2. fol. 188. His Pride . (d) Oecolamp . confess . ad resp . Luth. Conrad Reg. l. cont . Ioan ▪ Hosium de Coena . Luth. locis Comm● class . 4. fol. 53. Luth. lib. ad Ducem Georgium , & in colloq lat●n . cap. de consolation . & ad cap. 1. ad Gal. tom . 5. VVitt. f. 290 b. Luth. tom . 7. in serm . de euersion . Hierusalem . fol. 271. a. Luth. loc . com class . 2. pag. 83. Calu. apud Schilleb lib. 1 theolog . Calu. fol. 126. Sleid. lib. 3. anno 1524. folio 2229. english . & l. 2. an . 1520. fol. 22. a. med Zuingl●us . Caluin . Conrad . Schusse● . theol . Calumist . lib. 2. fol. 72. a. cir●a mod . Beza . Hessus . lib. verae & sanae Confess . S●huss . supra lib. 1. fol. 93. a initio . Iacobus Andreas . Hospin . hist. sacram . part . 2. fol. 380. & 389. Seleucerus , Andreas , Musculus . Protest . Apology pag. 416.58.411.595 . Catholikes liues commended . Hollius . Chro edit . last , part . 1. pag. 100. line 31. Stow Annals pag. 64 printed an . 1592. Godw. in the life of Austine pag. 117. &c. Fox Acts Mō . pag. 117. an . 1576. Tind . Reuelation of Antichrist . Melā . Apolog. Confess . Aug. VVittomb . an . 1573 f. 221. Pant. Chron. pag. 95. Fox act . Mon. p. 70. next after an . 1216. Hackl . in his booke of nauigations 2. par 2. volum . p. 81. (a) Comment . rerum in Oriente gestarū fol. 2. (b) Pag. 36. (c) Fol 9. (d) Fol. 14. Abraham Hartwell his discouery of Congo printed ann . 1597. l. 2. cap. 3. Godw. Catalogue of Bish●ps . Stubs his motiues to good workes p. 44.45 . Syr Edward Sands in his Relation of the Religion vsed in the VVest partes of the world , sect . 48. paulo post initium . (a) Sect. 6. (b) Sect. 27. (c) Sect. 42. Stubbs his motiues to good workes printed 1596 pag. 43. Deut. 32.31 . The Protest . priuate spirits doctrin compared with the Catholike doctrine & shewed . 1. That theirs derogateth from the blessed Trinity . 2. Frō Gods mercy . 3. From Gods goodnesse . 4. Frō Gods Iustice . 5. Frō Gods omnipotency . That the Protestant doctrine doth derogate from Christ . 1. From his beatitude . 2. From his knowledge ▪ 3 From his supremacy , and power . 4. From his authority in making lawes . 4. From his sanctity . 6. From his redemption of mankind 7. From his merit and satisfactiō . 8. From his corporall passion . 9. From the certainty of his saluatiō . 10. From his descending to hell . 11. From his Resurrectiō and ascension . 12. From his adoration and intercession . (a) Marc. 10 47. Mat. 15.22 . & 20.31 (b) Mat. 2.11 (c) Mat. 28.9 . That the priuate spirits doctrin doth derogate from Saints and Angells . 1. Their Beatitude . (a) ●uth . Posti● . Domini● . 2. post . Trin fol. 286. & tom . 6. in 25. Gen f. 322. tom . 4. in 9. Eccl. c. 36. & 37. & in 2. Ioan. Calu. in 2. Pet. 2.4 . in Math. 22.23 . in Math. 27.43 . in Luc. 16.12 . 3. Inst. 25.6 . Bu●an . loc 39 p. 44● . Dan. contro . 7. p. 1265. 2. Their sanctity . (b) Calu. in Coloss . 1.10 . 3. I●st . 14.16 . & 17.9 . Conc. 16. in Iob. pag. 68. 3. Their power . (c) Beza in 1. Cor. 16. Vrsin . Catech. q. 99 p 944. Piscat . thes●l . 2. pag. 373. Perk. in 3. Gal. 3. 4. Their difference of glory . 5. Their esteeme with God. 6. Their knowledge of vs. 7. Their charity to vs. 8. Their honour by vs. Luth Postil . in festo S. Ioan . f. 378. & Ferijs eiusdē f. 9. die Epip . fol. 138. Calu. in 4. Ioan. 10. 9. Their custody and help of vs. That the priuate spirit doth tak from the word of God. 1. All the vnwritten word . 2 ▪ 21 parts of the written word . 3. The true translation . 4. The certainty of the sense . 5. The integrity of faith . 6. The authority to iudge of it . The priuate spirit derogates from the Church of God. 1. The authority . 2. The visibility . 3. The markes . 4. The continuance . 5. The beauty & magnificence . 6. The purity & incorruption of doctrine . The priuate spirit derogates from the Sacraments . 1 The number . 2 The effect of Baptism ▪ 3. The substance of the Eucharist . The priuate spirit doth derogate from Fayth . 1 The vnity of it . 2. The antiquity of it . 3. The grounds of it . 4. The meanes of it . 5. The purity of it . The priuate spirit derogates from man. 1. A freewil 2. All infused habits . 3. All inherent iustice . 4 Alinward purity . 5. All necessity or possibility of good works 6. All benefit of prayer 7. All care and labour for his saluation . The priuate spirit takes from sinne . 1. All difference of mortall and veniall . 2. All possibility to be auoided . 3 ▪ All imputation to punishmēt in some persons . The priuate spirit doth derogate from good workes in generall . 1. Their merit . The priuate spirit doth derogate from heauē 1. The reward of glory . 2. The difference of glory . They take away from hell . 1. The difference of place . (a) Calu. in Matth. 3.12 . Danaeus controu . 4 §. 11. pag. 210. Vorst . in Anti-bellar . pag. 269. Perk. vpon 2 Apoc. pag. 9. Lobec . disp . 6. pag. 133. 3. The suffering of the soules . 4. The local place of hell 5. All feare of sinne for hell . 2. The fire of hell . (b) Luth. ser . de diuit & paup . tom . 7. fol. 267. in cap. 9. Eccles . tom . 4. fol. 38. Postil ●● Domin . 4. post . Tri●it . fol. 286. Bucer . & Catheis . Hedalb . apud Schusselb . theol . Calu art . 27. fol. 145. Brent . apud Hosp . part . 2. anno 1562. fol. 308. & 230. & apud Bullinger . Lobec . disp . 6 p. 133. Perk. in c. 2. Apoc. col . 90. Tylenus ●yntag . c. 6. p. 69. Cal. Inst. 16.6 . (c) Luth. in 15. Gen. tom . 6. f. 321. serm . de diuit . & Lazar● tom . 7. f. 268. Postil . in Domin . 2. post . Trin f. 268. in 2. c. Ioan. f. 418. Calu. 4. Inst. 25.6 . in 2. Pet. 2.4 . Scult●t . 1. part . medul . in Tertul. cap. 42. pag. 305. Notes for div A12062-e89080 The true efffect of the working of the spirit of God declared . By the similitude of a naturall body . 1. Cor. 12.12 Rom. 12.4 ▪ The spirit giues to euery one his proper operation . Rom. 12.5 . Ephes . 4.7 . Rom. 12.3 . Rom. 12.6 . 1. Cor. 7.20 . Ephes . 4.11 . 1. Cor ▪ 12.21 ● . Cor. 12.21 The differēt manner of the spirits operations in catholiks from Protestants . In the persons who haue authority . In the articles of faith of which exposition is giuen . Vincent . Lyr. cap. 27. Cap. 28. In the points of faith expoūded . Vincent . Lyr. In the meanes or directions by which it is expounded . In the infallibility or certainty of their exposition . In the groūding ones fayth vpon this exposition . Protestants obiections , for their priuate spirits authority , answered (a) Rom. 12.6 . 1. Cor. 12.11.1.14.14 (b) 1. Cor. 14 24. Vers . 26. Vers . 29. Vers . 31. Guifts extraordinary and gratis giuen . Not giuen euery one to all persōs Rom. 12.3 . Rom. 12.6 . Ephes 4.11 . 1. Cor. 12.28 Giuen only with subord●nation to the spirit of the Church and Superiours . 1. Cor. 14.32 1. Cor. 14.23 Marc. 3.26 . 1. Cor. 12.11 ●uifts ex●raordinary giuen not generally to all . Guifts alike are not giuen to all , but are to be vsed by all as they are giuen . Rom. 12.3 . Ephes . 4.7 . By Episcopall & Diaconical function . Rom. 12.7.8 1. Cor. 7.20 . Hier. contra Vigilan . Non est cuiusuis hominis aureos nūmos & scripturas probare , vina gustar● . & Prophetas & Apostolos intelligere . 1. Cor. 12.28 . Ephes . 4.11 . S. Paul. 1. Cor. 14. is vnderstood , not of ordinary guifts to expound Scripture . Nor of the publike seruice of the Church . But of extraordinary guifts gratis giuen for languages ▪ &c. Vers . 40. Vers . 23. Iustin . Apol. 2. ad Anton. in fine . Tertul. Apologet . cap. 39. The manner of the Christiās assemblies in the first age of the Church (a) Vers . 22. (b) Vers . 3. (c) Vers . 24. & 25. (d) Vers . 29. (e) Vers . 33. (f) Isa . 54.13 (g) Ioan. 6 , 45. (i) 1. Thes . 4 (k) Hier. 31.33 . (l) Idem . v. 34. (m) Ioan. 7.17 . (n) Ioan. 10 , 27. (o) 1. Ioan. 2.27 . Grace to be saued , not to interpret scripture . Not all who haue Fayth , haue the guift of interpreting scripture . (a) Heb. 5.12 1. Cor. 3.2 . (b) 1. Cor. 3.1 . (c) 1. Cor. 14 38. (d) 1. Thes . 3.10 . (e) Epes . 1.13.14 . (f) 1. Cor. 3.16 . (g) 1. Cor. 14 37. (h) Hebr. 5.14 . (i) 1. Cor. 12 10. (k) 1. Cor. 14 (l) Act. 20.28 . (m) 1. Pet. 5.1 . (n) ● Tit. 2.15 . (o) Tit. 1.12 . (p) 1. Tim. 1.3 . (q) 2. Cor. 10. v. 5.6.8 . (a) 1. Ioan. ● . ● . (b) 1. Thes . 5 20. Pastours , not the cōmon people are to try spirits . How spirituall men iudge of spiritual things (a) Hebr. ●5 . 23 . & 14. Only spirituall men iudge of spiritual things and some of one , some of another spiritual affaire . (b) 1. Cor. 12. vers . 8.9.10.11 . (c) Vers . 27. (d) Vers . 21. & 22. Calu. 4. Inst. 17.25 . Nos vt in tota scriptura sanam huius loci ( Hoc est corpus meum ) intelligentiam non minori obedientia quàm cura consequi studeamus , neque praepostero feruore teme●è artipimus , & sine delectu quod temerè se mentibus ingerit , sed sedula meditatione adhibitâ sen sum amplectimur quam spiritus Dei suggerit , quo freti , despicimus quidquid terrenae sapientiae ex alto opponitur . Psal . 118.474 (a) 2. Tim. 3.15 . (b) 2. Pet. 1.19 . (c) Ephes . 2.20 . (d) Act. 17.11 . (e) Ioan. 5.39 . Meanes necessary , but not sufficiēt to expound scripture . Are by persons proper and fit to be applyed . Aug. epist . 3. Tanta est Christianarumpro funditas literarum , vt in eis quotidie pro ficerem , si eas solas ab ineunte pueritia vsque ad decrepitam senectu●em , maximo ocio , summo studio , meliori ingenio conarer addiscere , Non quod ad ea quae necessaria sunt saluti , tantâ in eis perueniatur difficultate , sed cum quisque ibi fidem tenuerit sine qua pie recteque non viuitur , tam multa tamque multiplicibus mysteriorum vmbraculis opaca , intelligenda proficientibus restant , tantaqueue non solùm in verbis quibus ista dicta sunt , sed etiam in rebus quae intelli gendae sunt latet altitudo sapientiae , vt annosissimis , acutissimis , flagrantissimis cupiditate discen di , hoc cont●ngat quod eadem scriptura dicit : Cùm consummauerit homo tunc incipīt . Epist. 119. cap. vlt. Plura se in scripturis nescire quàm scire . See Staples . princip . doctrinalibus controu . 6. l. 9 c. 9.10 . &c. How Dauid and Timothy studyed scripture . How S. Peter exhorts to interpret scripture . (a) 2. Pet. 1.20 . (b) Ephes . 2.20 . How our faith is built vpon the Prophets & Apostles . (a) Act. 17.11 . How they of Ber●ea & the Iews searched Scripture . (b) Eccl. 19.4 . Act. 17.11 . I● ▪ 5.39 .