POPULAR ERRORS, IN General Points concerning the knowledge of RELIGION: Having Relation to their causes, and reduced into divers observations.  
By Jean D'Espaigne, Minister of the Holy Gospel.  
LONDON, Printed for THO. WHITTAKER, at the sign of the King's arms in Paul's Churchyard, 1648.   

 depiction of crowned double rose  depiction of crowned thistle  depiction of crowned celtic harp   

To the most Illustrious CHARLES, Monarch of great Britain, etc. Defender of the Faith.  
THe deceased King, Father of your Majesty, was pleased to command the impression of a Manuscript which was the first fruits of my Pen, on which he daigned to cast his eyes; where in his Royal goodness had more respect to my zeal, then to the work. This which I offer at your Majesty's feet, carries its denial on the front. But that the clemency of him who was pleased to cast his eye upon the Hyssop, as well as upon the Cedars of Lebanon, makes me hope for a favourable Aspect. I beseech the Lord God to accept your oblations, and make your Crown flourish, and establish your Throne as the Sun itself.   

To the Reader.  
THis Treatise is nothing but a heap of observations very differing there, more especially where they are joined; they are for the most part distant in respect of the subject. This is the reason wherefore I have only sought to range them in their proper places, and pass from the one unto the other, without giving them any other connexion, or closing them with other cimment. I shall mark in the first place the nature and differency of spirits, principally of the common people in matters concerning Religion; Secondly, the matters which are of the knowledge thereof. Thirdly, the form and manner of this knowledge, and finally the means to obtain it. In all these four heads (which I have placed in as many sections) we shall show divers popular errors which serve for the subject of this Treatise.  
If this work be trivial, it corresponds to its title, which promiseth nothing but popular matters, if defective, 'tis for having omitted that which many have often repeated; if clownish, this stuff is not capable of a more artificial web, nor of the polisure of a more elegant stile; if rash, as shocking so many maxims held as Oracles among the people, and partly approved by the silence of the learned; weighing them in the balance of the Sanctuary, we shall find that in matter of Religion, nothing ought to be more suspected then vulgar opinions; some think to understand very well their religion that will find themselves not only in a dark ignorance, but also in a den of Errors.   

The first Section.  

CHAPTER I. The first Error which arose amongst Christians.  
THe report which was spread among the Disciples of the Lord, a few days before his Ascension, that St. John the Evangelist should not die, was the first Error that sprang up amongst the Christians. This opinion contradicted not any article of the Faith: and nevertheless the Spirit of truth would have the censure thereof to remain till the end of days, as a Pillar of Salt to season our conceptions. Each Error in things indifferent, is unworthy of a Christian. Time hath refuted many, if antiquity should again arise she would be ashamed to have marked with Heresy, those who believed the Antipodes, and the Scholasticks who took Zona torrida for the flaming sword which made the earthly Paradise unaccessible, they would find at this day these imaginations were more specious than veritable.  
But I will lay aside all matters of this quality, we contest not here the common opinion which marks the nativity of our Saviour to be in the season of the winter Solstice, nor the oracles attributed to the Sibyls, which if we must believe all that they say, have spoken of Jesus Christ more clearly upon the Tripos of Idols than the true Prophets upon the seat of Truth. Nor the histories which contain so many particularities of Simon Magus which are for the most part fables. Nor the interpretation which takes the four living creatures described in Daniel for the four Evangelists. Nor the form which they attribute to the cross, which many say to have been of another fashion than they represent at this day. Nor the belief that Adam & the men of the ancient world were of giantlike stature, these are problems we ●ouch not, much less will I speak of opinions of which you may put amongst the dorages of old women's tales, or that the Hebrew or any other tongue be natural, or that there hath been men ingeudeed by devils, or whether witches can transform themselves into wolves or any other species. There is none but simple Idiots who believe Luciser to be the name of the devil. And many say the tree of the cross without thinking on the superstition, which hath produced this fashion of speech, imagining that the cros● on which our Saviour suffered was made o● the wood of the tree of life. The opinions which I undertake to refuse are of far greater consequence, they concern the true intelligence of Religion, in stead of which many embrace an ignorance reduced into art sustained by maxims, which under appearance of follid piety do enfold divers capital errors, transforming men into stones, making superfluous the greatest part of the Scripture, and instead of Cherubins engrave upon the walls the figure of many unclean creeping things; of these maxims some are avowed by an express profession, others tacitly authorized by the common practice, not only among the dregs of the people, but yet amongst many which are not separated from ignorants, but by the wainscot of a pulpit.   

CHAP. II. Of the efficacy and differency of humours upon the intelligency of Religion and of the strange opinions they produce.  
I Hold there are very few men altogether exempt from popular errors; the spirits the most pure have still a touch in some point of this contagion. The reason is, that man naturally seeks to conceive the truth of things, the nearest to the form of his own inclination, as he that would turn the course of his boul, turns his head on that side, to this contributes education, old customs, and the multitude of voices, which stupifies the strongest brains. Now as the inclinations are different, the truth which is unick in itself appears in divers forms, according to the quality of the spirits, which conceives it, like the Aethiopians representing the ugliness of the devil, have a custom contrary to other people, they paint him white; so after this manner the diversity of humours produces diversity of conceptions and difference of opinions upon the same subject.  
These humours some times carries away men's spirits to make them seek to be more perfect than God himself, some cannot persuade themselves that God is so severe as he saith himself to be, and being touched with an humour more pitiful, have found wherewithal to extinguish the eternal fire, teaching that the damned, nay more, that the devils after some time of suffering, in the end shall be freed from their torments; this so  an opinion hath gotten them the title of merciful Doctors, but there is others who being of a more choleric religion, would be more rigorous towards sinners than God himself. For if some man through humane frailty have fallen under the burden of Persecution, and since raised from his fall, required the peace of the church, these would refuse it him, although he had sought it with tears of blood; as if they had had more interest in the offence, than God himself, or Jesus Christ who died for that sinner. Our Lord hath said, if you are persecuted in one place fly into another, some superabounding in zeal have judged the practice of this command to be unworthy a Christian generosity, nay more, a base cowardliness equivolent to a dissertion of the faith, one of the chief writers of the Primitive Church hath set out a Treatise expressly in favour of this Paradox. The melancholy humour so fare predominates in many, that their piety consists in sadness taking the wrinkles of the forehead for marks of Religion, and scarce will they believe him to be a good Christian that is not Hypochondriacal: Men the most pious have always been different in their fashion of life: some sociable and Politic, others loving a retired life with fasting and austerity, to these two sorts of humours, which are the most general (God himself by a wise indulgence) would defer something, to the end, to draw all sorts of people to his Gospel; making them see two different Models, The one in John Baptist, a man of great abstinency and austerity, as well in life as in clothing; the other in Jesus Christ, whose life was popular, and disdained not the table, nor conversation of the greatest sinners. But this could not universally please all men. The spots which appear in the writings of the clearest authors show ofttimes the humour in which they dipped their Pen, which you may perceive among many others in S. Jerome. Now these irregular impressions which nature forms in their spirits, goes not always to so remarkable an excess. But although a man be exempt from all gross, and notable errors; nevertheless those truths which are lodged in his spirit have some taint of his own humour; And there is very few men but that give unto religion some face or colour, or some posture according to their particular inclination. And if one might look into their brains, you should see as many several Ideas as you do of faces.   

CHAP. III. Natural humours taken for Christian virtues: and the particular spirit, for the Spirit of the holy Ghost: The devil falsely accused of all our evil thoughts: why it is hard for a man to know the time when he was regenerated, why certain articles of our faith are more easy to our belief then others: why divine Revelations were communicated to men in their sleep.  
THese natural qualities ofttimes deceive the clearest sights: the moderation which you see in many, proceeds rather from the heaviness of their phlegm, then from a virtuous habitude; many are ardent in religion, and believe they have the Zeal of God, who if entireing into themselves, would find that the fire which hears them, proceeds from a natural choler, fare different from true zeal; many take the combat of the conscience, for that of the spirit against the flesh, and security for the Peace of conscience. Many also are religious through a fearful humour, proceeding either from the weakness of the sex, or the imbecility of a scrupulous spirit, in things the most indifferent, making as much esteem of an article of Discipline, as of an article of Faith, and flying superstition, through a superstitious fear.  
There are some found, that are so addicted to meditation, that they almost fall into an ecstasy, so fervent and assidual in prayers, that they disdain to descend from the Mountain with Moses, or from the third Heaven with S. Paul, for to return to converse with men: some assure themselves of their constancy in the faith, upon a natural generosity, the experience whereof discovers its weakness, making the most resolute co●●ages to abjure at the voice of a Maid, and teacheth us that martyrdom is a thing that man cannot promise to God; In general a Christian ought to keep himself from being deceived by these natural qualities; like the Comets which have the form and appearance of Stars, but yet are not fixed in the firmament.  
There reigns two false opinions amongst those which are ignorant, upon this subject; that all the ill thoughts and wicked and blasphemous imaginations which pass through their brains against their will, proceeds from another spirit then their own, and accuse the devil thereof; which ought to be true in part, but I believe oftentimes they do him wrong, for although there should have been no devils, the spirit of man is sufficiently fruitful in monstrous absurdities for to produce such fancies, without the suggestion of evil angels; and 'tis not to be believed that Satan hath leave to enter so freely into all houses, or to enter into our Chambers and Cabinets whensoever he pleases, much less into our thoughts.  
There is another familiar error belonging to many which take their inclinations, who have some moral goodness for an infallible mark of the Spirit of grace; of all those who have some light feeling of religion there is not one but doth believe, that he is already regenerated. Almost all because they cannot remember the time in which they have perceived so notable a motion, they presuppose they have been regenerated in their infancy, not having any other memory thereof. And indeed it is very difficult for a man to discern the true moment of his conversion, in punctually noting the hour or the day. We perceive not how it is made in us in its first moment, nor have we any hand therein, no more then in our natural production: If a dead man should arise he could not tell how he recovered life. Nay more, this regeneration is not wrought by a violent and remarkable motion, except in some one, as it was in Paul, as in those who in the same hour from tormentors became Martyrs, and as without doubt it comes to pass in some whom God regenerates at the brink of the sepulchre. Ordinarily the Spirit of God leads men insensibly to the first point of Sanctification, by many turn and preceding dispositions, which in their beginnings are not to be perceived, but many make themselves believe they have been regenerated from their cradle, which are as yet far from the state of grace.  
Nay, those, namely who have been a long time regenerated, and have gotten a solid experience in spiritual things, find themselves ofttimes deceived by their particular spirit, which counterfeits the voice of the Spirit of God. These two spirits intermingle themselves in many actions. It was by the Spirit of God that Isaac blessed Jacob, but in this, that he believed that he blessed Esau, and such was his intention, it was the error of his particular spirit. It was by the Spirit of God that certain Prophets told Paul, that bonds did attend him at Jerusalem, but the counsel they gave him not to go thither, was a motion of their own particular spirit, proceeding from their humane affection. All the dreams which came to the Prophets were not prophetical, they had marks by which they discerned the celestial visions from natural impressions, to which they were subject as well as other men; In the same manner as the divine providence of God hath separated that which was writ by their particular motion, from that which was transmitted unto us by divine inspiration; The Spirit which dictated the letter of David, written with the blood of poor Uria, was quite contrary to that which indicted the Psalms. Nathan counselling the building of the Temple, seemed, speaking like a godly man, but the consequence shows he spoke not like a Prophet.  
It is most true, that neither sagacity nor humane affections reduced into a just temper are not incompatible with spiritual wisdom, contrarily they serve for a help to our weakness: All the articles of our faith are equally true, but our belief embraces them not with equal facility. We have less trouble to believe a divine Essence, than a Trinity of Persons: the immortality of the soul, than the resurrection of the body; The reason is, that in the one we have nothing but a supernatural revelation for the ground of our belief; and in the other we are moreover sustained by humane reason, which strengthens this faith: So our obedience is more voluntary in things to which we have, besides the commandment of God, some natural or personal inclination, then in those which are repugnant to our affections: I doubt not but Abraham obeyed more joyfully, when it was bidden him not to lay his hand upon Isaac; then when he was commanded to slay him. But in this concurrence, namely of the Spirit of God with our spirits, we must mark these two principals, the one of which is always regular, and the other hath still some spice of obliquity.  
A man addicted to his sense, and that adores his own opinions will very hardly give place to the Spirit of God. Ordinarily Prophecies and Revelations came unto men then, when they were asleep; where God sent them those ecstasies, whilst they lasted they were as if deprived of all sense, which was because the soul is then disintangled from many functions, and freed from an infinity of thoughts and of objects which possessed it waking; being then less glued to their natural judgement, and so more susceptible of the influencie of heaven, and more capable to receive the impression thereof.   

CHAP. FOUR Concerning the Senses: and of the imaginations: vulgar meditations: matters which seem better in Painting, then in the words of the holy Scripture. Why the corporal figure of our Saviour is not delineated in the Gospel: Why the sight of the places (esteemed holy) takes away the admiration thereof.  
REligion contains divers matters which for a simple historical knowledge are intelligible to the external senses: The star which appeared to the wise men: the manger at Bethlehem, the crown of Thorns, the punishment of the Cross, the Sepulchre of Christ, and his coming out thereof; the scars of his Wounds, his Ascension to Heaven, are objects perceptible to the imagination: Nay, we cannot conceive the truth of the natural body of Christ, but under an imaginable and sensible form. But the internal form of all these theological truths which is as it were the soul of Religion, is not apprehensible but to the intellect. The divinity resident in Christ; the personal union of the two Natures, the merits of his Death, the efficacy of his Intercession, the interest of the justice of God in this satisfaction; The eternal Election, the interior Vocation, Justification, the essence of the Faith, the regeneration, are matters purely intellectual. In every narration, principally in each article of faith which lies in the History, there is ever two things requisite to the intelligence thereof; 1. The action with its circumstances; Secondly, the causes and the consequences thereof. Now the first point is better studied, and more sought into by the common people, as being more delectable to the imagination, and far easier to be conceived then the other, which touches not the senses, and requires a more spiritual, and more laborious exercise of the understanding; from whence it comes to pass, that the science, the conception, the proofs and meditations of the vulgar are more imaginative than intellectual. A Death's head, the spectacle of a carcase, or of a dying man will represent our humane fragility more lively than can do all the sentences of the Bible. But the supernatural causes of this corruption, and the consequences thereof from whence results the true intelligence of our mortality, they are not read in such characters: A picture may give knowledge of an action, but the reasons and the motives in which lies the importance of the story asks another Pencil. A Crucifix tells us not why Jesus Christ died. Never man was yet converted by the sight of a picture. If that were, Painters and Sculptors would be the greatest Theologians. After the same manner the sufferings of Christ reduced into a Tragedy, and elevated by the highest colours of Eloquence, what tears soever it may draw from the auditors, will never suffice for a saving knowledge.  
If the true portrait of Jesus Christ representing his natural face, were to be found in the world, I would never blame the curiosity of those who would seek the possession, and who (all superstition set apart) would preserve it as one of the most precious jewels that the eye of man can behold. Many have thought, that they have the original, in an Epistle of Lentulus to the Senate of Rome, of which I will say no more, but that it is no Roman stile; Some others have drawn the Copy from the Monument of a fabulous history which speaks of a Statue erected in memory of our Saviour.  
Howsoever it comes to pass, it is a strange thing that the Scripture which paints forth the stature of Saul, the hair of Absalon, the colour and visage of David, expresses not any figure of our Saviour. We find not therein the least Idea, nor any lineament, neither of his face, colour, aspect, stature, or yet of his voice. But that by which he was discernible from other men, consisted not in his visible form, or in any extraordinary difference of Lineaments, otherwise Judas had not needed a sign to make him to be known; so that the representation of him at this day to the eye of flesh, would make him contemptible to him that would not conceive a divine Majesty under a common and indifferent appearance. Or it would be a Patron of Idolatry, which would not fail to multiply under so favourable a pretext. Our humane vanity would have added there to some frivolous and impertinent speculations of Physiognomy. Or superstition would cast its sight upon each man who should have some seeming resemblance of such a Picture. Or certainly the greatest part of Christians in stead of knowing Christ in spirit, and adoring him spiritually, would always have his imagination tied to the corporal object, and his spirit disturbed with the fancy thereof.  
Of thousands of men who return from Jerusalem, or from mount Sina, or from the river of Jordan, and many other famous places mentioned in the Scripture, scarce can you find one which brings back the admiration, which he had conceived before he had seen them. The spirit of man hath always a more reverend opinion of things which are ancient, then of Modern: of those which are farthest off, then of those which are near. The objects, the most excellent and sacred become contemptible by the facility and proximity of access: but those who go out of a devout affection to visit Palestine or Arabia, carry with them for the most part exorbitant imaginations which sometimes pass to an excess impossible in nature, thinking to find the third heaven in a cave, not considering that the innobling of those places, proceeds not from any quality which renders them either more holy, or more full of majesty than the other parts of the earth, but from the sole reputation of the wonders passed under that climate, so that the sight takes away the esteem thereof, because it answers not to the imaginations with which they were preoccupied.   

CHAP. V Of the difference and capacity of spirits: Of the faculties of the soul: Of those who promise themselves to believe, so that they have proof, and do assure themselves they should have believed in Christ, if they had seen his Miracles; Of those who limit God, according to their own wisdom, or believe the truth, because it is conformable to their own opinion.  
TO dispute whether there be Spirits more capable of Theology than others, or whether the faculties of the soul are prevalent in this study, are questions remote from our intention; without controversy the intellect is the true place of this science, although the vulgar imagine that there is more trouble to retain a point of Religion, then to conceive it, and wish rather the gift of memory, then that of the understanding.  
The knowledge of salvation is an effect of grace only. A single, historical, and speculative culative knowledge proceeds from a particular favour of God. But this grace destroys neither the natural difference nor essence of spirits. God employs for our instruction, the objects, the senses, and the other faculties of the soul. Jesus Christ himself as he was man became more knowing by experience; a man which hath the sense of hearing, from whence comes faith, hath a manifest advantage for the understanding of preaching, above that man whom God hath strucken with deafness; so there is no doubt but a good natural understanding (presupposing the light of grace) knows better how to conceive a matter of religion, and to weigh the importance thereof, and search into the causes, and to discover the consequences, than a spirit naturally stupid, and blockish; the greatest brains are ordinarily more slow to believe, than those which have but mean ones, as the highest Planets have the slowest motions, but their belief is more solid, when once they have known the truth; For God employs the same faculties for to produce an effect for which they had nothing but a natural repugnancy: so that the most violent persecutors become ofttimes the greatest zealots of the faith: whether the faculty of those who believe more promptly be more worthy of praise, it's a point we will not as yet touch. The vulgar presuppose that the Science of religion requires nothing but a single apprehension or reception of truths presupposed without any mixtion of the discursive faculty, and without any act of the judgement: many make scruple of reasoning upon the doctrines o● faith, because that reason is nothing but a natural faculty. But this maxim in the sense they give unto it is in effect contrary to all reason: by the same consequence they ought not to bring to Church, neither their ears nor common sense for to discern the voice and accents of the Word which is preached unto them, no● their memory to retain the impression for these faculties, as well as reason ar● purely natural. I will leave what is to be spoken upon this subject to come to some remarkes. Scarce can a man be found doubting of some point of religion, but he promiseth himself firmly to believe the truth, so that he may see manifest and concluding proof, there is nothing so common as this voice. If I see the proof, I will believe it: But they promise that which is not in their power: for every historical faith itself is a gift of God: and saving faith proceeds from a particular favour of heaven. In the mean time they attribute unto themselves the power, thinking that the matters of the faith may as easily be insinuated into our belief as philosophical propositions, which have no need but of a moral persuasions, or of the evidence of the senses for to introduce them into our spirit: Whereas theological truths, the most clear and palpable, are always obscure unto us without a particular illumination.  
With a like vanity many assure themselves, that if they had seen the miracles that God wrought in Egypt, or that Jesus Christ did in Judea, they would not have failed to believe in him. They wonder at the stupidity of the Jews, and think that if such wonders had been presented to their eyes they should have been far from being incredulous: But certainly if a man should see all the rivers converted into blood, the Seas cleave in sunder, the Heaven open his gates, the Mountains to remove themselves, the Sun stand still, the Dead to come forth of their graves, the Rocks to melt into water, when he himself should have been in Heaven, or should have returned from Hell, he would not have returned better if God gave him not another understanding capable of this faith.  
Now the Idolatry which forms God after the resemblance of man, consists not always in Statues or material pictures, neither in the gross conception of Idiots who never think of God, but in imagining some figure apprehensible to the sense, and place in Heaven a fantasme for the object of their contemplation. But there is one far more subtle, which indeed considers God as a Spirit, but bounds him by the law of Nature, or restrains him to the same laws which serve for bounds to the humane spirit, or confines his wisdom to the maxims of moral and intellectual virtues.  
Two things amongst all others, have seemed most absurd in the true religion, the one under the Ancient testament, to wit, the Circumcision, the other under the New, to wit, the Cross of Christ, the one ordained for a Sacrament, the other for the foundation properly of the Alliance both of them shameful in themselves, ridiculous in the quality the Scripture gives them. For God would oblige the wisest to search their salvation by a way that should be scandalous to natural prudence, to the end that their wisdom should not undertake to control his, which nevertheless happens without thinking thereon to the most religious spirits. The ancient Christians in their ordinary prayers demanded of God the retarding of the last day. This request was founded upon the coming of Antichrist, which they knew aught to preceded that day, which would bring with it many calamities, which they sought to keep from them by their prasers upon this, that the Assembling of the Elect, and the calling of so many people, would require a long space of time, and upon other reasons which was known unto them, but they took not heed that the holy Ghost, whose foresight surpasses that of man, commanded them to say, Come Lord Jesus, come.  
For a close, we shall mark that in divers matters of religion many submit their belief to the testimony of the Scripture, because that they find therein some reason or circumstance, which seems to agree with their natural judgement. They persuade themselves of the truth of an history, or the equity of a law, or the excellency of a mystery, or the importance of a Sacrament, or the justice of a rigorous execution, for as much as they meet therein a certain shadow, or an appearance conformable to the thoughts which are the most prevalent in their spirits, the faith proceeding thereof is vain: as we shall declare hereafter in its proper place.   

CHAP. VI Some say Knowledge produceth Atheism, all here says have not proceeded from learned men. The abuses of humane learning in religion.  
THe common people reproaches Athiesme to the learned, and their scorning of all religion. An accusation, but too true in respect of many. Some do so enclose themselves within the thoughts of a Science, or particular faculty, that their spirit cannot admit any principal higher than that of their own art, from whence it comes to pass, that they know no other divinity than the matter and the form, or the temperature of the body, or the virtue of herbs; or the law of nature, or nature itself. Others although most speculative in the higher causes attain not to the first.  
But certainly we must impute this crime to their ignorance, not to their knowledge; for to say the truth, there was never Atheist, but was ignorant: never a perfect Philosopher, but acknowledged a God, the most specious arguments that impiety ever displayed for to sight against this fundamental point of religion, if we look nearly unto it, are nothing but popular reasons. And it is impossible to an Atheist to sustain his cause without disavowing some principals of natural reason. If Atheism were grounded upon knowledge, the persuasion would be the stronger in stead that its weakness is subject to a thousand doubts, which wearies those which are most obstinate; As I have seen in a learned man famous in his profession, who having called myself to comfort him in his sickness, assured me upon the (silence he exacted of me) that his health depended upon the resolution of a point which he never could believe, and asked the proof thereof, which was, if there were a God, a question so criminal, that cannot proceed but from a spirit full of Egyptian darkness, what learning soever he hath in other matters. Again, the vulgar charge the learned to have been the authors of all the heresies which have troubled the Church; complaining that all the errors have had the original from their subtleties, who have seduced the common people, and which cannot proceed but from learned men. But we find two sorts of heresies. Some more artificial and subtle, which cannot proceed but from the invention of learned men, of this rank, are those who have fallen upon the attributes, and the divine decrees. The predestination, the Trinity, the Union of the two Natures in Christ, and such like points. The others more gross and stupid, as that of the Anthropomorphites. And these proceeds from imaginations of the vulgar. In general Idolatry hath always begun by idiots.  
Nay, the greatest part of popery, ●he invocation of Saints, the adoration of their reliqnes, the worship of Images, the prayers for the dead have never drawn their original, but from the superstition of the vulgar. In heresies the most subtle, the learned conduct the multitude; but in those whose stuff is more gross, as in the exterior practice and Ceremonies of religion, the people lead the skilful who carried by a multitude, as by a crowd or a torrent suffer themselves to be lead to the very melting of the Calf of gold. Nay, what is more shameful, one hath seen learned and able men most grossly deceived by the imposture of idiots not only simple in matter of action, but moreover in things purely dogmatic, without speaking of the gravity of Tertullian miserably seduced by the dotages of Montanus, nor so many spirits abused by Priscilla, and Maximilla pretended prophetesses. The learned who have believed something of Purgatory hath been brought to this belief by the revelation of silly devotious women, by the apparition of souls, that good people said they had seen with their eyes, by the Enthusiasms of some melancholy men, and by the recite of some Miracles, which ofttimes were but effects of nature, as the nocturnal fires which often appear in Churchyards. The errors of the first sort are known for the most part by the names of some chief Heretics, which hath produced them. Thus the blasphemies of the Sabellians, Arrians, Euticheans, Nestorians, are marked with the name of their authors famous for having been Patriarches of so many several bands of heretics, but the errors of the second sort have not so certain a Genealogy, it's not so easy to name the inventors of the offerings for the dead of the adorations of Saints, or of the service of Images, or the noting the time of their original, because these abuses have been generated from the confused medley of the common people, so that the true father of them is unknown. But a man may take notice of a familiar abuse in those who make use of humane learning; for in many religion takes some taint of their humours, so very often they give it the bent, or a form set set out according to the rules of the art which they exercise, or of some other Science with which they are endued.  
In the greatest part of the Fathers we find always, either in matter or phrase something which smells of Platonisme, a Philosophy which they had drank in with their studies.  
Afterwards that of Aristotle came into favour, the Theologians have imitated his language, his countenance and his gate. The excess to which this disguise obtained, was never so put off, but many endeavoured to set it again on foot So we have seen many Lawyers and Physicians who accommodate Theology to the maxims of their profession, not only in the terms, or in the method (as when the one makes it personal, real and active, the others Patholotick and Therapenti●ke) which is not of so great importance: but in the essence itself, and in the right conception of the truth thereof. So some measure the sin of Adam, the justice of his punishment the quality of grace, the satisfaction of Christ, the damnation of infidels by the Laws and rules of Civil right, or by natural equity, having as slight a foundation as popular spirits, who conceive always some point of their religion under maxims of their art or of the condition they profess, employing them, not as simple comparisons for to enlighten, but as demonstrative proofs.   

CHAP. 7. Why learned men receive the truth with more difficulty than other men, and if the promptitude of belief is always most praise worthy.  
TThe same which we have written of the most piercing spirits happens also to men of eminent knowledge; which is, that they are for the most part slower of belief in a point of Religion then ordinary men; & there must be more powerful operations, and a longer time for to draw them to the terms of an entire persuasion, on which I will only say the most prompt belief is not always the most firm. The faith of a man who receives the Gospel with a precipitated and easy approbation ought to be suspected of nullity, it is to be feared it's rather credulity then solid faith; surely our Lord spoke of certain auditors, who easily received the word with gladness but left it with the same facility which they had brought to its reception, the truth is always open and never hides her face to the end that he who receives her may see what manner of guest he is to receive. So when a man gins to be illuminated in the first acts of this faith, he meets with an infinity of objections which hinder his resolution to an entire belief. But he which finds no obstacles therein never considers thereof in good earnest, far from having conceived the faith; a man who will sound the depth of Religion and know the bottom as far as man can discover, he who will learn all the measures of the Tabernacle and know the dimensions and the proportions, and weigh all the reasons which forbids the entrance, and those which invite him thereto; his pace will not be very fast, and will not come very soon to the altar. But if once he be enlightened by the light of the Sanctuary the slowness thereof redounds to his advantage. for belief is far more clear being received upon solid grounds more sound; As lodging in a spirit refined from all that surcharged it, and more solid as having prevented by a ripe deliberation whatsoever might come to shake it.  
In this trial of religion the learned have always helps which facilitates their understanding, and where they know to make use thereof they understand better the importance of a point of the law, or of the Gospel, the enormity of sin, or the excellency of redem prion, far better than the common people. That as they have more trouble to be persuaded, so they have more objections to be resolved then those which see not the difficulty thereof, but the persuasion being form in them, possesses all those advantages which I have related. And notwithstanding it is not altogether universally true, that the learned are the more difficult to believe the truth, the conversion of an idiot proves oftentimes more painful and troublesome. A gross ignorance incapable to comprehend the easiest matter, is the mother of stubborness; nay more, of presumption the enemy of all knowledge: Many refuse instruction because they believe they have knowledge enough. So that under the shadow of Christian liberty, an artificer censures what he understands not.   

CHAP. 8. Why the learned are subject to more doubts then the simple people.  
WE find an infinite number of persons among the common people, who never doubt of any point of faith, nor of any other matter approved by the orthodoxal Church, whereas that ordinarily the most knowing men are full of doubts. Now its true, that believing and doubting are acts formally contrary: for distrust (although many teach it) is not of the essence of faith, no more than vice is not essential to virtue, and every sort of doubt is a testimony of our weakness, and a mark of ignorance. But it is easy to judge from whence it comes that popular spirits are not subject to so many doubts as the great Theologians: For as their sight extends not itself so fare, so they see not all the difficulties which the other discover in the study of Religion; as for those who have never doubted of any point, it is of necessity that this great security of spirit proceeds from one of those two causes either of a perfect and transcendent faith, incompatible with all species of doubt, or from an extreme stupidity, which never comprehended the importance of a doctrine, nor ever sounded the depth thereof. A man who hath always had an absolute and unvariable persuasion of all points of Religion without any contradicting thought, must necessarily be either An anges or a beast. This stupid, confidence deceives an infinity of souls, especially in the personal application of their belief. Many hold themselves so assured of their salvation, that their spirit is incapable of doubting; but not through the excellency of faith, which requires a more exact trial but through an excess of self love; from hence it comes to pass they willingly believe whatsoever makes for their advantage. But if they have no pertinent reasons, it is a most gross presumption.   

CHAP. 9 Of common proverbs in general and of certain maxims in favour of ignorance.  
THE vulgar people govern themselves by certain maxims esteemed for oracles, but which are indeed as many approved errors.  
The proverbs which belong to Oeconomie, exterior policy, and to natural prudence in the conduct of our lives, are nothing to our purpose, there are some which touch Religion, that are held for assured principals which have nothing but an abusive and fraudulent appearance; whosoever would make the inventory should discover a thousand absurdities. For all the proverbial sentences which are at this day in use, have not been dictated by the mouth of the wise or from reason common to all men or from universal experience.  
Ignorance hath brought forth many which are authorised only by the credit of the multitude. And every man who desires to understand very well his Religion, aught to take of these prejudicated proverbs, which at this time have course, such are the following maxims, to wit, That there's no sin but with the will, which is false. Original sin in little children, omissions proceeding from forgetfulness, the first motions which are not in the power of man, extravagant dreams, wandering and idle thoughts, doubtless, which trouble the spirit, are not voluntary, and notwithstanding are still sins. Idiots imagine that sin resides not but in the will, not considering that it hath its place in the Intellect itself, but this is to justify that opinion which some hold that Ignorance is no sin, but when it is voluntary. But the Law, the rule of our conceptions, obligeth ignorance namely that which is not voluntary to come under the expiation and purgation of sacrifices: which presupposeth a fault, Jesus Christ died as well for our ignorance as for our other sins. The holy language when it speaks of a sinner useth a term, which signifieth an ignorant, the high priest prayed for the ignorants, that is he prayed for the sinners. The eye to wit, the understanding; is called evil although its malignity consists in nothing but in error.  
That it is better to have piety then knowledge, But knowledge is the best part of piety: the new man is renewed in knowledge: whatsoever any man may say, an ignorant man can never be a good Christian, all his virtues are none. Nay more, there is nothing so dangerous as an ignorant Zealot.  
That we have knowledge enough, and that nothing is wanting but the practice, but if any one believe he knows enough, as yet he knows nothing, seeing that he is ignorant of his own ignorance: if any one should ask that man which is so perfect in the knowledge of his Religion, from whence it proceeds that they fail so much in their practice; they allege the corruption of their nature presupposing that it lodgeth only in the affections or in the will, as if the intellect were altogether exempt: Nevertheless if the eye of the soul, which is the understanding, if this eye were pure, all its actions would be full of light. It is true that the greatest part of those that commit evil know that it is unlawful, but they believe to find their good therein which is a capital error. A man who kills himself believes that death is better to him then life; the highest mover to sin will be always found in, the falseness of the judgement, and in the unjust persuasions of the spirit, or because we do not understand God rightly, but only cursorily under some general notions, without descending to the species & circumstances; or we understand without believing it. Or we believe it but with so weak a faith, that it is easily turned aside; It is true that we have knowledge enough, to make us inexcusable, but never too much to make us better.  
That works of Charity are the most visible marks of a Christian. This maxim is repugnant to experience; we cannot discern a Christian from a Jew by alms or actions of benificency, which the one may exercise as well as the other, the first mark which makes a Christian to be known is the confession of his faith, there is not a sect how desperate soever, but can furnish some examples of probity, temperance and of all virtues, whatsoever. Many heretics, have covered the foulness of their errors by the splend our of their charitable life, if we must among so many congregations differing in doctrine dispute which is the most innocent in respect of manners, the Anabaptist would carry away the prize. We never yet granted to the Roman Catholics that holiness of life was a mark of the true Church, and we do affirm that the impurity of their manners had been no lawful cause of our separation. That a Christian is not obliged to learn any thing, but in as much as it conduces to his salvation. This bold assertion carries not the mark of final obedience. Many believe themselves to be very pious, because they have a great desire to be happy, and the reason why they harken to the Scripture is because it may make them happy. Now it is most true that God hath made his word the conduit pipe of our salvation, but we ought not only for this respect to hearken to it, but in as much as it is the word of God to which we own our attention although it were against our own profit. Those whose practice is otherwise, are more amorous of their own salvation then of their Saviour, and that their devotion proves but mercenary; But this maxim serves as a pretext to another error; None dares absolutely say that the Scripture contains any thing but that it serves to salvation. Nevertheless besides an infinite number of histories, all the genealogies, chronologies, etimologies of proper names description of countries, and of buildings; ceremonial ordinances, prophetical emblems, the inwreathing of mysteries, and divers other pieces of Scripture are superfluous in the judgement of the Communality, because they see not to what use it serves towards their salvation; He that would raze out all that ignorant men hold to be unprofitable must reduce the Bible to the fourth part of what it contains, where as the Romish Church believes they ought to add thereto.  
That a Christian ought to content himself with that which is simply necessary to salvation, which is as much to say that a man ought to know no more of Religion but just as much as will serve him to be saved, as if it were a dangerous thing to understand too well his salvation, for to have too many Torches to conduct him to heaven under colour that a little spark or a smoking snuff may give him sufficient light, I believe for certain that God hath had mercy upon many Idiots, who never knew of what tribe our Lord descended according to the flesh, nor of what family was the virgin Mary, nor whether Abraham preceded Moses. But this ignorance is not pardoned to all. A certain measure of knowledge will be sufficient to save one, which will not suffice for the salvation of another; More belongs to a Doctor in Theologie then to a lay man; to him that sits in the chair of the Prophets, then him that sits at their footstool, to a man that hath lived forty years in the Church, then to an American or another proselyte who never heard speak of Jesus Christ, but at the hour of his death.  
That a Christian hath not need of much knowledge for to be saved. It is a favourable prejudication to those who are negligent but most dangerous in matters of such consequence; If man knew how difficult it were to be saved he would never think the gate of heaven so large that the blind might pass through without knowing of it, if there be any thing in which agility, dexterity, skill, knowledge are requisite it is in this point. It belongs to none but those which are wise to obtain the kingdom of heaven.  
It is true the goodness of God saves an infinity of simple Idiots enlightened only with some glimmering of his knowledge, but it is most sure that many of them receive it in a greater measure in the last moment of their lives; for this light may come at once, as a lightning which passes from the East to the West, and discovers in a wink both the length, and the largeness, and the depth of many doctrines which he could never have so well comprehended, though he should have studied 30 years. One only night at the foot of jacob's ladder will make him see more miseries than a multitude of clear and bright shining days in a well furnished library. The thief learned more Theology hanging by Jesus in a quarter of an hour then many great Doctors have gotten all their life. I stop not at those speculations which they allege upon this question from whence it proceeds, that sometimes one hath seen ignorants being on their bed of death with deliberate judgement discourse of the highest points of faith with as much depth and in as good terms as the most accomplished Theologians; Whether it be that the soul being as it were half loosed from the body, begins as then to soar aloft, and to discover that it never saw before, or that it being illuminated with a greater light, it perceives what it had never before learned; I leave the decision thereof. But this grace is not common, nor doth it authorize a voluntary ignorance nor the practice of the common people, whose knowledge is at this day reduced to the only rudiments of faith. Nor the carelessness, nor the insufficiency of many preachers who never give any thing but milk to their auditors under pretext that it is the word of God, for to keep them in perpetual infaney and far from perfection.    

The second Section.  

CHAPTER 1. Divinity reduced into a verbal science abundance of terms, as well scholastic as Oratorian: A difference in this respect amongst the Sciences: an objection touching the stile of the Scripture.  
IN these times a man is held for learned, although he knows many words, although in effect he knows very little of the substance; the knowledge of many which are reputed for learned, consists rather in terms then in reality; A collection of words heaped up in the brain to the bigness of a mountain, contains oft times but an atom, the production whereof is ridiculous: they are so multiplied, by a labour full of vanity, that there is more time spent in learning the terms than the thing itself, and in the end of our studies it's found: we know a quantity of words, but scarce: any substantial matters, if one should gather all the terms which are naturalised in Theologie and the divers senses of each one of them; he would make a dictionary whose volume would surpass four Bibles. If there be any thing in which our knowledge is straightened in narrow bounds it is the mystery of the Trinity, all which men can say insubstance is reduced into very few words. Nevertheless besides the terms of Essential, Personal, Consubstantial and others whose introduction hath been made necessary by the importunity of heresies we hear spoken of, Active and Passive Generation, likewise of Active and Passive Spiration, and Procession of emperichorisie of absolute properties, and relative properties, of Agenesia, or ingenerability of works, external, and of works internal, of divided and undivided operations of real and modal distinctions, of a distinction Characteristical of the supposed suppositive and Apotesmes, suppositions, The principles attributes substantial & Economical attributes, the Endiathetick, & the word Prophoric, reflexively, a production by the way of the intellect, and by the way of the will, a production Physical and Metaphysical, & hyperphysical, notional acts; the abstract & the Concrete. The Mission taken Actively, and the Mission taken Passively; the communication of Idioms, and an infinity of other words many of which are not altogether unprofitable, but the multitude of them shows our knowledge to be more verbal than Real. One of the highest points of our knowledge consists in distinctions; Now it is most certain, that there is more distinction of terms, then of things themselves, the only word of faith is taken in so many differing significations that it requires a great deal of study. This knowledge is necessary to a Theologian, but considering it in itself, it gives at no other quality but the knowledge of distinguishing of syllables, like those who know all the differences, names of a plant, and yet are ignorant of the virtues thereof. In the mean while we see some who will display a conception as a rare and mysterious doctrine which in the depth contains no other skill, but the clearing of an ambiguous word, the surplusage being nothing, but some trivial matter.  
Now besides the multitude of terms already received, and as yet remain, in case they each day invent new ones, so that the language of Canaan hath the least part in Religion: and if Saint Paul should again return into the world scarce would he be capable to be received Doctor in Theology for want of having studied Thomas Aquinas, for the points of Religion have other names then those by which they were called in his time, and for one name that they then had there, they give them a hundred at this day, besides those which they have given to new matters, which all the Apostles never knew.  
The Common people think that knowledge consists in the abundance of words, although that twenty different words signify but the same thing, an ignorant fellow thinks he knows much because he knows many synonimies; This error ought to be attribured either to the ignorance or to the negligence of many Preachers and composers of books, fertile in words, barren in substance, whose instructions are more verbal than doctrinal. The art to amplify a discourse, through a diversity of words and phrases equivolent in sense and gilded over sometimes with interrogations sometimes with Allegories, sometimes with Apostrophes, with Prosopoeia's; these circumlocutions would not be impertinent if they always brought along with them some new reality, which should not only augment the discourse, but also the Subject and matter thereof, otherwise to produce one only conception stretched out in words as if it were new matter under colour that they represent it in divers vestes and different postures, it is a cunning more fit for a stage then a Pulpit.  
These Retoricall amplifications are admitted into some certain sciences, in others they are altogether unprofitable. Physic hath nothing to do therewith, neither in respect of the Theory, nor of the practice. The Mathematics suffer it not; it would be ridiculous to demonstrate the proportion of the diameter, to the circumference, or the Roots of the numbers, in Panegyrics, and rhetorical declamations; The Theologian and the Lawyer only employ them, the reasons is that the end of these two professions is not only to instruct and to inform the judgement of the auditors, but also to move their affections to what else serves the ornament, and the copiousness of a language; but Theology is not only to move the affections (as ignorant men suppose) The first virtue of a Christian consists in the knowledge of God and of his works. Knowledge which cannot be but only in the intellect which is instructed by proofs, and real and direct demonstrations not by the wind and turn of words, or exaggerating of things, which oftener clouds the truth, more than it enlighteneth, it enlightens it▪  
But one may object that the Scripture itself is not every where logical in all it parts, for it not only teaches by axiom or universal rules, by concise distinction or simple Propositions, but also by promises and threaten, by examples extended to the length by ordinary similitude by diversity of paraphrases and frequent repetitions: to which we answer the Scripture ought to be explained, and not to be made more intricate, that the amplifications, metaphors and comparisons in which the Scripture extends itself, nay the very repetitions, and that which is most verbal in it, are full of realities of which we shall give some examples.   

CHAP. 2. The matters of the Scripture made verbal by the ignorant, the solidity of its stile, mysteries turned into Retoricall figures.  
TO say the same thing in divers terms, and in a multitude of words is a repetition which may serve to refresh the memory, or to move the affections, but brings no new thing to the intellect. The ignorant deceive themselves, if they believe that the repetitions which are in the Scripture are of no other quality but Grammatical or Retoricall; when the Scripture repeats any point, this repetition declares something else more than it had said the first time. In one and the same passage the repetition of the same word is not always a Pleonasme, for to give an Emphasis to the discourse, or to inculcate that which had already been spoken, to the end that it should be the better remembered. The repetitions of the Scripture always bring some addition, and terms which seem Synonimies have sometimes different significations. The twelve Patriarches are called to the Testament of their father in these terms, Come together ye children of Jacob, harken to Israel your father. These words contain in appearance a superfluous tautology. For it seems it was enough to have called them children of Jacob without adding that Israel was their father, seeing that Jacob and Israel was one and the same person. But as one of these two names was a majestic title that God had conferred upon his person, and the other was rather a mark of reproach. The Patriarches are called children of Jacob to the end they should remember their low extraction, and to take notice that their father spoke to them in quality of Israel, A Prince with God, whose words were nothing but oracles. These two names having been transmitted to the entire body of his posterity are very often joined together for to denoate on, and the same people. They shall teach (said Moses) thy judgements to Jacob and thy law to Israel, that is they shall teach the people weak in faith, comprehended under the name of Jacob and the most eminent represented under the title of Israel, in the same sort as Christ recommended unto Peter, the feeding not only of his lambs, but also of his sheep. The vulgar people know no difference between Laws, Ordinances, and Judgements, betwixt Commandments and Statutes, terms which are oft times joined in one and the same passage, but are very different in their signification which the ignorant ordinarily confound; the two dreams of Pharaoh were but one and the same, and it seems as if the second were superflous, seeing that it said nothing in substance which had not been spoken in the first. But besides the diversity of figures produced in these two dreams which teacheth diversity of circumstances under this difference of shapes, he who was the interpreter marks this repetition, as devoting something more, then as if the dream had come but once. It imports much to know how often one thing hath been repeated in the same place of the Scripture without disputing if these words of Hieremy, Say not the temple of the Lord, the temple of the Lord, the temple of the Lord advertised the Jew's not to hope for a third temple. It is certain that the number of reiterations is oft entimes mysterious. If S. Peter had remembered that he had denied his Master, thrice he would have wondered why our Lord said unto him thrice lovest thou me. In Ezekiel 28. God said to the King of Tire. All the precious stones covered thee, The Carbuncle, the Topaz, the Diamond the Berill, the Sardonix, the Jasper, the Sapphir, the Chrysolit, and the Emeraud thou walkest amongst the precious stones: Many do not see in this discourse any thing but a rhetorical description, enlarged by the amplification of magnificent words, w he one word seemingly means nothing else but that this Prince was rich, and opulent. But whosoever will remember that all these precious stones had place in the breastplate of the High Priest, that each one of them carried the name of a Tribe, that one of the Predecessors of this King of Tire had had part in the glory of these Tribes, by the honour that God did him to accept his materials, and his workmen for the fabric of the Temple. Whosoever say, I will fixedly regard these precious stones, will find that they contain fare greater lights than the Lustre of a verbal amplification, and some reason may be given, why that two or three, of these tribes are omitted in this description of Ezechiel. If this sense be obscure in this passage certainly it is evident in the foundations of the celestial Jerusalem, painted out in the 21 of the Apocalypses, which being represented in divers sorts of precious stones, differing in their species distinguished by their names, placed each one in his proper rank and reduced to a certain number which neither suffers Addition, nor subtraction cannot be taken only for a heaping together of words of amplification, the allusion of them to the twelve stones in the pectoral is altogether manifest, and the ranging of them altogether different from the order which Moses gave them produces a mystical reflection of many high mysteries, both in the one, and the other Testament; we might make an infinite of passages to this purpose. But although in many of them we find not always the true substance of the fruit the Scripture hides under this abundance of flowers, it is there notwithstanding and testifies the sottish vanity of so many commentators which think they have dived to the bottom of the Ark; when after a curious search they find there an Emphasis of the Grammar or an Epistrophe, as if a figure of Rhetoric were a mystery of Theologie.   

CHAP. 3. The essence of Christianity annihilated by the maxims of the vulgar, who reduce Religion into morality, which is the most excellent and most necessary doctrine of Religion. A difference between the method of Philosophers and the order that Theologie sets forth in the instruction of manners.  
THE common people holds that all Religion consists in practice or in works; that all Christianity lies in the doctrine of good works, or at least that this doctrine of good manners is the principal part and the foundation of Religion. These maxims are very pleasing, whereupon they represent faith, the tongues knowledge, prophecy, as unprofitable qualities without Charity. The greatest idiots are greatest Orators in this point and set forth excellently the praise of good works which indeed cannot be too much commended: But yet it is a greater error than think of, to imagine Religion to be only a doctrine of manners, whereupon we must mark these following positions.  
1 The doctrine of Religion hath two parts, the first shows what God hath done for man, the other teacheth what man ought to do for God, the first comprehends, after the consideration of the essence of God and of his perfections the entire Oeconomy of his works in nature, in grace, and in glory. The second delineates all Christian virtues, as well intellectual as Moral.  
2 This first part is the true and principal Character which distinguisheth christians from all others: For there is no false Religion whatsoever, but teacheth many excellent morallities; but to teach what God hath done for us especially in the work of our redemption is a doctrine which is not to be found, but in the Christian Religion.  
3 The true essence of Christianity, lieth in this part, for all other Religions teach salvation by the work of man towards God but ours teacheth this salvation as a work of God towards man.  
4 Ignorant men think that Religion is nothing but a Law, and so confound the difference between the Law and the Gospel and so annihilate Christianity itself.  
5 The greatest corruption which ever came into the Church began by those maxims, which commended moral doctrine, as being the whole substance of religion, for so it came to pass, that finally Christianity was reduced into morality; if one will mark the consequences of many opinions newly introduced, he will find they all shoot at this mark.  
6 It's an impiety to affirm that the doctrine of works is the foundation of Religion, or at least it is spoken very inconsiderately. For salvation which is the true subject of Religion, is grounded upon that good which God doth to us, not upon the good which we do, from whence this result doth proceed, that the fundamental doctrine of Christianity is not that which teacheth us good manners, but to the contrary, that part which we call moral hath his foundation upon the first.  
7 Then it is but a rash assertion to maintain that that doctrine which speaks of manners, is the most excellent part of Religion. For if the nobleness of a science depends upon the excellency of a subject without dispute that part which concerns God and his works, is more sublime and elevated then that which handles the works of man; nay more this second part cannot have any place, but as a consequence of the other; all Christian virtues are effects of sanctification which is a work of God.  
8 But they do allege that Moral doctrine is most necessary, and that they aught more to insist upon that, then upon the first. To which we answer, that the first part is that which gives the essence to the other, and is the source and primum mobile to all virtue. 'Tis it which furnisheth us with lights, without which all our morality would be dark and heathenish. And though this should not be, it would be a great error to believe that it were enough for a good Christian to be a good moralist; to the instruction of Christians Religion hold a contrary method to that which is used in Philosophy; for it is all one to Philosophers, whether they teach the practical sciences before the contemplative, forasmuch as that morality or politics do not borrow their principals from Mathematics, or Physic. But in Religion, Theologick virtues which rule all others, cannot be extended without a foreknowledge of their object. Now this object which is God himself is not known but by his works, so that a Christian ought to know what God hath done for him, before he can understand what he ought to do for God. The Law itself in the frontispiece of the Decalogue before that it speaks of our duty towards God teacheth us what he is, and what he hath done for us. Finally it is to be considered that the most necessary part of religion is that which handles the causes of our salvation, as is the peron & office of Christ our justification, & Now these points are not moral doctrines.   

CHAP. IU. Why common people loves not rather to be instructed in manners, then in any other point of religion. Everyone hath a natural opinion to be saved by his works.  
THis part of Religion which we call moral, is more pleasing to the common people, and a better ear given thereto then the other. The reason is, because the general rules of good manners, and the principals of virtue, are naturally known to the most blockish. From thence it comes to pass, that this kind of doctrine pleaseth them, as being in part natural, and because of its facility; For an Idcot hath no great pain to comprehend that he ought to render to each one what belongs unto him; and that one ought to have compassion of the afflicted, and other precepts which nature makes intelligible. But the other matters because they are for the most part supernatural and mysterious, find not so favourable an attention in the Auditors; Behold yet more which we have to mark; which is a natural prejudicated opinion in man, when one speaks of the obtaining of salvation, they think incontinently on works, as the true cause which ought produce that effect; The Jews taking it for granted, asks not our Lord, but upon the quality of works, John 6.28. All the men of the world except Christians build upon their works, they not being able to imagine any other merit for to be saved.  
Now this principal is natural, as having been ingraffed in the heart of man ever since his creation, to wit, that he should have eternal life by his works; Which was true in the estate of innocence, for Works would have produced this effect if man had not lost his forces. Now he leaves as yet on this principal, the impression whereof he hath retained, although that his fall having broken all his bones, shows him that his pretensions are but vain. From this fountain proceeds not only the opinions which attribute the efficacy of salvation to works, but also the maxims of the common people, who acknowledging the impuissance of works in this regard; nevertheless so highly elevates the dignity of them, that he thinks that the preaching modesty in  is a more excellent doctrine, then to teach them all the mysteries of the Gospel.   

CHAP. V The Scripture made absurd by vulgar, and by those Preachers who turn it into morality. Popular virtues.  
WHat the common people seeks principally in the Scripture is some moral instruction, certainly necessary beyond what is spoken. But many believing that the Scripture ought not to contain any other thing, reduce it all into morality, namely the Histories in which they consider no other subject, but the examples either of vice, or of virtue. This ignorance which turns the most elevated mysteries into simple moral precepts introduceth a thousand absurdities in the Scripture, in which we meet with divers narrations, which if taken only morrally, would be found very impertinent. The bargain made between Lea and Rachel, Gen. 30.14. the contention between Sara and Hagar, the childish strife betwixt Isaac and Ishmael, if we bring no other conceptions than those of the vulgar, these matters would be both frivolous and ridiculous; certainly, these histories carry a deeper sense. And S. Paul, Gal. 4.24.) finding in these two last the Image of the most important truths which are in religion which shows that the intention of the holy Ghost was clear otherwise then only to paint forth simple moralities.  
More faulty is as yet the stile of an infinite number of Preachers, who believe they handle the Scripture very well, so that they disguise all in Tropes. If they handle the miraculous healing of the leprous, all their discourse will be of the spiritual Leprosy; If of the resurrection of one dead, they will speak only of regeneration; turning these histories out of their natural sense, and omitting in the mean time the considerations which they furnish us to the true understanding of the place; Truly, it's permitted to draw an instruction for manners from an article of the faith; but it is a great folly to lay hold of the concommitant of a subject, in stead of the principal, and make the body of their discourse thereof. When any will expressly handle a moral doctrine the Scripture abounds in formal passages for such matters, otherwise he should both mock them, and his auditors to preach the decalogue in interpreting the Symbol. But it is easier for the ignorant to preach morality, then to handle a point more mysterious, only for to bring it forth after their ordinary fashion in gross equipage, and under trivial reasons; For to handle worthily a doctrine of manners one ought to have provision of rare matters and conceptions, elevated above the common, which belongs not but to a profound Theologian. The vulgar knows the virtues by their habits, then in their essence. Popular piety abounds so in certain acts that it neglects the others, namely, all charity at this day is reduced into alms; Many love rather to nourish a poor man, then to convert an Idolater, although it be a greater work of charity to save one soul, then to feed a hundred thousand bellies. Otherwise a man who had founded Hospitals, should have done a fare more excellent work then all the labours of the Apostles.   

CHAP. VI Touching curiosities, Rash questions of those which are returned from the dead: Of the Devil who exhorted to repentance: Of the knowledge of evil.  
MAn never saw the creation of any thing: when God would form Eve, he made Adam sleep; So likewise he hath reserved to himself the judgement of three points; 1. of his counsels; 2. of Scripture, 3. of consciences. To inquire of the Son, proceeds of the Father, as of the Intellect, and the holy Ghost as of the will. What had been the posterity of Adam, if he had not fall'n, and if in this case the Son of God would have clothed himself with our flesh; or if the sacred body of Jesus Christ was perfectly organified from the first moment of his conception, if God could not have saved man by any other means, then by the death of his Son. And whether Jesus Christ by his sufferances hath merited his proper exaltation besides our salvation; are most rash curiosities.  
If any one should rise again from the dead, our curiosity would ask him a thousand questions, but I mark that of all those who ever rise again, not one (except our Lord) is introduced, speaking in the Scripture, except we put into this rank, Moses and Elias in the transfiguration, which nevertheless spoke not but of the death of Jesus Christ. Though a man should come from heaven, he could not name the things which he had seen or understood, because that it never having mounted into the thought of man, they could not impose names thereto. So that those things could not be declared but in terms, the sense whereof would be unknown unto us, they are words uneffable, which man cannot pronounce, and ought not to affect. If the dead aught to be our instructors, the spirit of error would easily counterfeit them, and under this pretext would authorize his impostures. The Scripture of all the damned names, but only Judas, and would not express the name, the evil rich. But many spirits which they pretend to be returned from the other world particularise by names and surnames the souls they have seen in hell. For the vulgar presuppose that they know one another, and that the Devil knows all that are within his bottomless pit. Upon this imagination the Exorcists believing they have the power to make him tell nothing but truth, and inquire of curious things, taking pleasure to make him talk; whereas Jesus Christ never made him speak but once, imposing silence upon them in all other deliverance of those, out of whom he had cast the Devils. Namely, it is not long since the Devil preached repentance by the mouth of some, which were possessed, his words have been gathered and published in a gross volume by men bearing the title of approved theologians which have alleged them for a very persuasive argument of amendment of life, showing that the Devil who took upon him this office was sent by God to convert men, seeing that the other ways were unprofitable, fare from repulsing the impudence of this adversary, who speaks not of piety but by mockery, or for to render it suspected because of which when he would have spoken in favour of the truth, our Lord made him always hold his peace.  
All unlawful curiosities have relation unto two heads, whose inquisition is forbidden us, to wit the height of heaven and the depth of hell.  
The Scripture praiseth those who have not known the depths of Satan. A too exact knowledge of evil offends the spirit, and a man well skilled in malice although that it but in Theory will ever now and then give a taste thereof; The diligence of Casuists to examine all the species of sins namely those whose only name strikes a horror to our ears hath been a perniious labour, more capable to destroy good manners, then to instruct the consciences.   

CHAP. 7. Wherefore Scholastic Theologie was invented and how it was established: with a contrary success.  
THree things have made Scholastical Theology to be cried down, setting aside the impurity, des dogmes of their opinions, with which it is stuffed.  
1 The multitude of Philosophical matters. 2 The vain curiosity of questions. 3 the barbarousness of the language; the intention of those who built it was to keep the key of knowledge among themselves, and to hinder the common people from entering therein, and to take from them the knowledge of Theology, to this effect they stopped the gap with thorns, and made the passage difficult. First mingling Philosophy therewith, nay all the most subtle speculations of Metaphysics, then reducing the whole Christian doctrine into high and ticklish questions, which the vulgar neither durst nor could approach, and finally inventing a certain canting of strange and unexplicable words as the Physicians having their terms and Characters not to be understood, but only by those of the same profession.  
Now this Theology gins to be introduced amongst us, the principal matters which they handle at this time, are the divine decrees, with all their consequences. There be those which find the depth of the highest secrets of God; nothing is unknown unto them neither in heaven nor hell, and their mouths bring forth words uneffable which themselves understand not: For these new stuffs still have new names, and it is to be feared in the end lest all the doctrine of Religion should again turn Scholastic. But this Metamorphosis hath not the same success which it had in times passed for the ancient Scolastick theology being invented for to keep the people in a stupid silence held itself in the compass of the cloisters, and of the universities; but the Modern have leapt into the Pulpit of the Churches, from thence to the market places, to the shops to the tables, and into the brains of the common people, to fill them with scruples, cries, and contentious disputes, and to make them fight for a subject which for the most part they understand not.   

CHAP. 8. The boldness of the vulgar, the last Christians ought to know more than the first. The modern Church ought to be called ancient.  
THAT which we have spoken justifies not the temerity of ignorant men, who presently condemn all matters or questions which surpass their capacity. The vulgar are wonderfully bold to reject as curious each doctrine which they understand not or they judge it unprofitable, under colour that they do not comprehend the importance thereof, or they accuse it of novelty, because they never heard of it: before we give examples thereof we shall produce some observations. Our age is reputed worse than the precedent. If this complaint be as true as it is common, let those judge who will compare the ancient and the modern occurrences. Certainly in one point our age surpasseth others, and in the same respect posterity will surpass ourselves, especially in the knowledge of many things unknown to the ages past, a knowledge which facilitates the Scriptures in divers matters which our forefathers fifteen ages passed could never find the intelligence of setting aside the discovery of the new world, and a thousand other wonders which have happened since them, many Prophesiess have been dark unto them, which at this day are as clear as the sun: for their accomplishment hath dissipated the obscurity and knowledge hath multiplied from time to time according to the measure that the lamb hath opened the seals of his oracles.  
The name of antiquiry hath abused many, the Church which was then and which is at this day are but one universal Church in respect of time, the difference of ages makes us to distinguish into two, calling it the ancient and the new, but by transposition of names, for we call it ancient, considering it in the first ages, in which it was young & new, & to the contrary, we qualify it new, in this time in which it ought to be called ancient, as having obtained to a greater age; notwithstanding taking Antiquity in the ordinary sense, it may teach us very much, principally for history, and matters which consist in action. But as by this means we may know that which our forefathers have known, we have moreover this advantage, that we know many things which were unknown to them.   

CHAP. IX. Concerning that Maxim; That we cannot say any thing but what hath been already spoken.  
THis popular opinion serves for a pretext of ignorance, and of carelessness to many men. They would be much troubled if one should ask them if this maxim had been always true ever since the beginning of the world, for than it would follow, that whatsoever came since the first man should have been spoken before, and so of necessity that Adam had spoken of David, of Moses, and Solomon, of Pilate, and of the Romans of Constantine the great, and of Charlemagne. If this axiom hath not been always true in what time began it then to be; when all things hath been made an end to be spoken who made up the closure; but certainly the assertion hath not been always true, not in Philosophy to whom nature and experience have discovered from time to time many things unknown to antiquity. Not in Physic, which hath seen new diseases produced, and hath found out new remedies; Not in the Political science to whom occurrences have suggested laws unthought of by the Ancients. Not in Mathematics, which have produced new inventions unknown to our Fathers. Not in History which each day is enlarged, and will never fail to find new subjects. Not in Mechanic arts, many of which have been invented in this last time, and the others still produce some new artifice Ecclesiasts, which they allege to the contrary, speaks only of the ordinary course of nature, and of actions, common to all ages, and to all men. For the production and corruption of sublunary bodies, life and death, laughter and tears, prosperity and adversity, are nothing new under the Sun. But they may object, that Theology is a complete Science, having all its principals, and all its materials in the Scripture, to which nothing may be added. It is most true, but all that which is in the Scripture hath not as yet been understood; so then, all that which may be spoken upon the Scripture hath not as yet been spoken. There is an infinite number of points in History, in the Prophets, in the Moral laws, in the Ceremonies of the ancient Testament, and in the mysteries of Faith, whose sense as yet hath never been entirely dived into. Setting all curiosities apart, 'tis a blockish rashness to believe that Theology cannot furnish a subject to many excellent considerations as yet never conceived nor understood, nor will I speak of the divers Prophecies, whose accomplishment we still expect; and it is not possible to speak thereof with so much sufficiency, as those that shall see the issue, so that all is not spoken which may belong to this matter; Finally, there is many assertions which cannot be pronounced in true terms, but in their proper time, as that which our Lord said (All is fulfilled) could nor be spoken before. One day it will be said the resurrection is past, which hath not as yet been spoken but by some heretics, but we must pass to another head.   

CHAP. X. Of Paradoxes, or matters which are strange to the vulgar.  
Whatsoever is contrary to the common opinion or natural sense of men is ordinarily rejected as monstrous. Many cannot believe that Moses requiring to be blotted out of the book of life, or St. Paul wishing to be made Anathema, spoke in good earnest, for all the condition they proposed to this demand, or for what favour soever they could pretend to receive in respect of their salvation; Much less will they receive that paradox grounded upon these examples; which is, That each man ought to prefer the glory of God before his own proper salvation. Our weakness cannot conceive any thing more feelingly then the particular interest of our soul, nor have any passion so strong as for this subject. Nevertheless the theory is not less true, although the practice be impossible, either in the effect, or in our will; We have seen some scandalized for having heard that it is not permitted to curse the devil; Which was spoken to show by a strong reason, that man might not curse man, were he the most desperate villain of all the earth; And all the maledictions which a man can pronounce against the devil, as many do in virtue of their pretended charge of exorcists which can be nothing else but a frivolous action; nay more, which is an high attempt against the jurisdiction of God, which Michael the Archangel striving for the body of Moses, durst never undertake; But popular spirits are offended with whatsoever is repugnant to their prejudicated opinions. And nevertheless the Christian religion, if the depths thereof were sounded full of paradoxes as admirable to those who understand them as strange to the ignorance of the vulgar.   

CHAP. XI. Of Problems, and of their difference, and of moral Problems in particular.  
THere are many points in Theology, and also in other Sciences of which we find no decision. These points, because they are not of the essence of Faith, and remain problematical, are ordinarily rejected by the vulgar, as vain and unprofitable. But certainly the Scripture which produceth nothing superfluous suggests thereby many things unto us; 'tis well known that all the difficulties which are found therein, have not as yet been surmounted▪ divers matters remain undecided, and God will have us to exercise our spirits therein; the leaves namely of the tree of Life have their medicine in them. These questions which the Scripture covertly moves, telleth us our ignorance, and aught to be examined for to teach us that our judgement is incapable for to give the solution.  
But indeed there are divers Problems which may be put into the rank of curiosities; As the inquiry what is the language of the Angels, and how they speak, seeing they have neither tongue nor lungs; Or if in Heaven we shall speak the language of the Hebrews; Or whether the fire of Hell be material; or if a man dying a few years since, as Lazarus should rise from the dead, whether or no he should have reason to require what belonged to him at that time he died, or whether he had left the right, as well as the possession. It may be some thought of the last question, because of ancient Heretics, who blame the second marriages in taking a pretext, that the first marriage did as yet subsist betwixt the dead man and the living wife, fearing peradventure the dead should arise and dispute the place with his new successor, although that the Scripture, namely in express terms hath condemned this folly Romans 7. But the questions which are moved for to know; What was the sin of the evil angels, for which they were banished from heaven: how long the first man remained in the state of Innonocence; If in the eternal life we shall know those we have seen in this world; If there be a difference of glory amongst the blessed. and in what place the soul is lodged in the body, either in the heart, or in the brain, it may be are not so vain; laying aside those which are of this nature. It's a curiosity worthy of a Christian to ask what things were the Vrim and Thummim in the breastplate of the high Priest, if Jephta sacrificed his Daughter, if Saint Paul be the author of the Epistle to the Hebrews? How many years our Lord remained upon the earth from his Nativity to his Ascension? Whether faith hath its seat in the intellect, or resides in the will?  
But above all the necessity and profit of moral Problems is evident. I speak not of those which the Casuists have founded upon actions, either impossible or frivoous, but of questions which concerns our inordinary and important occasions; It is not sufficient to say, that we have our general principles clear, and out of dispute, which rules the conscience in all sorts of actions; For it is true, that these universal maxims are like to fixed stars, and have their regular motion; but when we come to hypotheses and particular occurrences, than they descend as in the region of elements wherein all things are various and turbulent, and where one finds a perpetual conflict of reasons, like to waves drawn by contrary winds; Nor is it sufficient for a man to allege the suspension of his action, when as he doubts the justice thereof, for fear of corrupting goodness by a scrupulous conscience; For there is sometimes occasions in which surceasing, is more criminal than an actual fault, and whilst they delay for information sake, for what they ought to do, they fall into irreparable omission; Christian wisdom ought to prevent these perplexities: a man who hath given an oath to his Country to put fire to the powder, and make himself leap into the air, rather than to render himself to the enemy; hath need to instruct his conscience, before he embark himself in such a design: but I leave this question, and an infinity of the like nature.   

CHAP. 12. Of certain cases of Conscience which are not as yet resolved.  
NOR is it sufficient to reply, that there is certain problems in divers cases, which look unto the practic, which are not as yet resolved by the most learned, they put the case that a man falling into the hands of thiefs is constrained for redemption of his life, to swear a perpetual silence, and to assure them as much as lies in him, of impunity. Whether this promise may be accomplished without offence or infringed without crime, it is a point which hath not yet been resolved the reasons are so prevalent on either side. Also they dispute, whether a Christian being imprisoned for the faith of the Gospel may in conscience seek means to escape & come out of the dungeon by breaking of the doors, or by using some other subtlety. Many maintain the negative, and qualify this evasion, shameful to the Christian profession, and repugnant to the order of justice. Others esteem it lawful, and hold that the means conducing to our deliverance cannot be despised without tempting God. It hath happened that two being of a contrary Religion, and the Orthodoxal party constrained to abandon his dwelling place, his idolatrous wife refuseth to follow her Christian husband, who ask permission to marry another, the Theologians were divided and of different opinions in this respect. If there be any thing which ought heretofore to be resolved, it is this case of conscience.  
The lending of money upon interest a question which concerns one of the ordinary points of particular commerce amongst men; and notwithstanding it is as yet undecided. For some put no difference betwixt a light interest, and that which the Jews call biting, it being interdicted by the Law, and others admit it as lawful in the proportions of equity, as the same Law recommends but the difficulty of a solution takes not away the necessity and the impossibility of it in some points takes not away from us the searching after others.   

CHAP 13. Of certain questions which are indifferent in which the one ought the rather to be delivered then the other.  
THere be disputable matters, which are not so indifferent or so well balanced but that the weight of the one will turn the scales. It's a disputable point, whether the terrestrial Paradise be as yet subsistent. The negative hath more appearance. It's a question not necessary, whether the Arch of the alliance was burnt when the Babylonians fired the temple. the affirmative is the most certain, namely we do employ it to convince of falseness the history of the Macchabees, which relates that this Arch was sound at the return from the Captivity. Behold here one more important, to wit, whether the spirits, and namely the soul of man, are purely immaterial essences. Certain ancient Theologians followed also by some modern Divines, deny it, and give it a substance as that of the air subtle and imperceptible, but notwithstanding in some sort material: to which it is very hard to subscribe. This is the most considerable of all, whether the humane soul be immediately produced from God, and by him infused into the body, or whether it draws its essence from his Progenitors, who transmit it to their children by natural propagation, the first of these two opinions is without doubt the more receiveable and the most worthy of a Christian. I set aside the disputes touching the salvation of Adam and Solomon, in which the most favourable opinion, is also most certain.   

CHAP. 14. Indifferent questions sometimes become necessary. Many things are held for problematical which are not so in effect. problematical points ought not to be believed with the same faith, as the articles necessary to salvation.  
IF there be any matters which are of small importance they are these following. What age had Terah when Abraham was born unto him, Genesis 11.12. how many years the Hebrews were in Egypt, Exod. 12. Gal. 3.17. How many persons descended thither with Jacob. Gen. 46.27. Acts 7.14. These points and many other, which we might quote have some difficulty. An ignorant will not trouble himself therewith, but an Atheist will find wherewithal to calumniate the whole Bible and the Jews from thence have drawn objections against us, crying out the new Testament to be false, which they pretended to be contrary to the history of Moses A Christian is obliged to seek instruction as well in these things as also in an infinite of others, to the end that Religion be not blasphemed through our ignorance.  
On which occasion you may mark a number of matters, which are problematical, rather in opinion, then in effect; I believe that many questions which we hold for disputable, the solution thereof is contained in the Scripture, although we find it not therein. Our ignorance is the cause that they remain problematical which would not be if the Scripture were perfectly understood; certainly there is some which are not therein decided; we ought not to beso bold as the Scholasticks who have disputed if the ravishing of S. Paul into the third heaven was in body or in spirit only. They might be assured nor to find the solution thereof. But on the other side it's a great temerity to hold all for undecided in the Scripture, because we cannot resolve it.  
In the mean time there is no reason for us to embrace with an equal stableness of belief, the points which are as yet problematical unto us, as those of which we have a full assurance.  
It is most worthy to be believed that the Virgin never had any other children than he for whom all ages call her blessed. But this point is not of the same quality as those whose demonstration is clear undubitable and necessary.   

CHAP. 15. Of those who will know nothing but what is found in the Scripture.  
WIthout derogating from the Scripture the perfect rule of faith as well as of manners, we say there is divers matters not contained therein, whose ignorance would be shameful and unfitting to a Christian capable of instruction. I speak not here of many natural principles which the Scripture expresseth not, as not to know that two contradictions cannot be true, or that the whole is greater, than a part under colour that the Scriptures speaks not of it, should be a criminal brutality. The Scripture teaches not natural Notions, but presupposeth them as manifest, because it speaks to men, not to stones. I leave divers histories and prophecies, as are the works of Daniel, the drying up of the river Euphrates in the Apocalypses and a number of others which is impossible to understand without the knowledge of many things which the Scripture teacheth not. The Passage of the Israelites through the red sea. The darkness happening at the death of our Lord are acknowledged to be miraculous, because they came in a time that they could not be produced by natural causes, which was the reason that the Scripture passeth it under silence. All the predictions which have come to pass since the closing of the new Testament show not their accomplishment but in humane histories: Nay all these prophecies are finally reduced into histories, which are not found in the Scripture.  
But I will only touch one point or two which consist not but only in act. He who would believe the temple of Jerusalem is as yet standing? that the Jews sacrifice therein? and that the other legal ceremonies are practised as if their Republic as yet subsisted would be culpable of a very gross error, and notwithstanding the history of the cessation of sacrifices is not to be read in the Scripture, it teacheth us that the levitical sacrifices were abolished by right but as then in act. Nevertheless this actual abolition came since so advantageously for the Christians, that one cannot be ignorant thereof without manifest carelessness. Also we do not learn in the Scripture, that there be as yet▪ Jews in the world: and nevertheless it would b a blockish stupidity to be ignorant of the subsistence of that nation, whose misery verifies the threaten of our saviour upon them, and whose conversion we do as yet expect. But above all it would be an ignorance worthy of reproach to put in indifferency how many ages we ought to count since the birth of Christ. A man who should not know whether there were more than two hundred years since Jesus Christ was borne, should be unworthy the name of a Christian, although that the supputation be a matter of Chronologie, which is not deduced in the Scripture, but increaseth day by day.   

CHAP. XVI. Of those which study nothing but controversies, what sort of controversies may teach us most doctrine: What points of doctrine are the most difficult amongst Christians. What expedient may weak ones take in the highest questions. A rule which is not to be found, but in the reformed Religion. Of Miracles. Of Martyrs. Concerning the question where was the Church before the Reformation.  
SOme seek no other instruction but that of controversies; a study truly which is necessary for to furnish Antidotes in places, or in times infected with heresies: But yet it is incapable to give unto the soul a full reflection. He should truly be a fool, who would take no other nourishment, but from the Treacle or the Rhubarb. Controversies shows not the whole body of Religion, but the parts thereof which are in dispute. And this is but by accident: For our faith is affirmative, not negative. And our knowledge hath for its object the evidence of truths, not the disguising of errors. Who would come by this way to a more universal knowledge of religion, he must study not only all whatsoever we dispute with the Roman Catholics, but also whatsoever the Christian Church debates against an infinite of Sects, who rob her of her title; nay more, all the differences which we have to decide with the Jews. Mahometans, Indians, and other Pagans, and that which is worse with a multitude of Atheists.  
If there be a controversy in which a Christian armed to the proof against blasphemies, may learn rare and excellent things, 'tis in that which we have with the Jews, I understand for to have an exact knowledge, and not to consider only the trunk, but also all the branches; the juice and the marrow from the lowest of the roots, to the highest of the leaves. To see the depth of this controversy, is more painful than all the others. It hath but very few Philosophical arguments; All therein is drawn from the deep fountains of the ancient testament, and you must lift all the curtains of the Tabernacle, and pass through many veils, before that one can see the holiest of holies. This was the exercise of the first Christians. For their first disputes began by the Jews, and excepting necessity which obligeth us to turn head to other adversaries, this controversy would be more fruitful than any other.  
There are two sorts of matter in which lies the hardest controversies which be amongst Christians, and the most difficult to manage; 1. Those which touch the decrees of God, as the Prevision or Prescience, Prudence, Predestination, Reprobation, etc. Secondly, Those which concerns the qualities of the soul, be it in Nature, or be it in Grace, , certainty of Faith, etc. The reason why these two points are more difficult than the others, is evident in respect of the first.  
Divine decrees are infinitely distant from our sight, as being elevated above all times and enclosed in a volume of which we see nothing but a few characters hard to be discerned at so great a distance. Many who think they read there distinctly, draw most dangerous constructions. But it is a wonder in the other point, that so many difficulties are found, seeing that the subject is so near our eyes, nay, that it is within ourselves. Our intellect is in trouble to know whether our intellect and the will are faculties really different. Whether granting the judgement of the Intellect, the will must necessary follow: or if it remains in Balance, and in power to suspend its action. If our faith be placed in the Intellect, or in our will: Our soul so little knows thereof, that she knows not where to find herself, being ignorant whether she resides in the blood, or in any other particular part of the body, or whether she be universally diffused through all the parts thereof. The proximity itself of the subject, is the cause of this difficulty. The soul no more than the eye cannot see itself, except it be by a very obscure reflection, and that false to, for the most part, which we call indirect knowledge; For to disturb the spirits of the common people, ye need but to set them on these two points, which many have chosen expressly, as being full of Labirinths.  
He who hath not been acquainted with these slights, aught to remember that in each controversy truth lodgeth in a centre, to which ought to bend all matters which are in dispute. In these differences which concern the will of God towards man, or the will of man towards God (for all the controversies of Election, of universal grace, of free will, of perseverance, and such like, may have relation to these two things) these maxims ought to be the centre, to wit, that the glory of all good belongs to God. That whatsoever is ill proceeds from man. We must not attribute to God the ill that proceeds from man. Nor to man the good which proceeds from God. One cannot take from God the smallest part of his glory without ravishing it entirely, because that it is indivisible as a point that admits no parting. Commutative justice cannot happen to be in God. The creature attributing unto God all the good which is in her, cannot fail in excess, nor incur any danger thereby, but in attributing some portion thereof to himself, he may run some hazard. In these principles which are as undoubtable as familiar, as they may easily resolve all the subrilties, will they, or nill they, which may be produced on the one side, or the other; And the weakest Christian taking heed to the lines which end not in this centre, or fall aside, will easily judge that they are irregular.  
This constant and universal rule may be applied to all foe 〈…〉 doctrine, John 7.18 and I dare say, that of all religions which are in the world, there is none but the reformed which attributes to God the glory of all good, especially in the salvation of man. And certainly, there is not one of the others, but makes profession to attribute to God this glory; but examining them nearly, you shall not find any but that take away some part, to make thereof a present to man what they avow in general, they steal by retail, or deny it by their consequences to hinder God from possessing of it in effect: As to the rest the common people ought to distinguish the certain and the infallible propositions from prejudicated opinions, which may be disputable. It's a common opinion, that there are no miracles wrought in the world, and that there shall be never more. This negative is uncertain, and the proof neither assured or necessary. When all the miracles which the Jesuits do attest to have been wrought in the midst of the Indies should be true, they would not conclude the least of their errors, no more than the annual miracle at the pool of Shiloa gave authority to Pharisaisme. Much less can they draw any consequence from the martyrdom which some of them have suffered by the hands of Indian Idolaters. Their Martyrs will never go peer with ours. When a man suffers death under an opinion that it will be meritorious, I am afraid he is a Martyr of his own merit, rather than that of Christ's, the punishment gives him no higher a title then that of his belief, or of his profession.  
There is as yet one point more which we may as yet remark. To the question where the Church was before the last Reformation, we ordinarily answer that it was in Popery, as if Popery were all the world, whereas it holds but one little corner. As if the Church could not be in Africa, or in Asia, where Popery was not. In effect we deprive ourselves of a very easy answer, and do a great injury to an infinity of Grecian, Arminian, and Abissin Churches, and others in which the Church of God resided; Churches who confess the Trinity of Persons, the Verity of the two Natures in Christ, and all the points of Mediation. Churches which seek their justification by faith in the righteousness of Jesus Christ only: Churches which practise the same Sacraments with us, and admit no other eating of the body of Christ but that which is spiritual: Churches, in which nothing is wanting that is essential to the faith, but if corruptions have made them deformed 'tis not so exorbitant but that the Church might as well subsist therein as in the Roman which held nothing but on part of the West.   

CHAP. 17. The conversion of a Roman Catholic is now more difficult then in the beginning of the Reformation.  
THE Reformed Church had in times past, enough to open the door to Empires, and to whole nations, who presented themselves in crowds to enter in, at this day it is a wonder to hear of any one Proselyte. men's judgements vary upon the causes of so great a difference, That novelty provoked the spirits to hearken to this Religion, so full of admirable Paradoxes, whereas now use hath brought in the disgust. That the Reformation came when the Vatican insolently tyrannised the Potentates, and the people glad to shake off the yoke, and that the behaviour of the first reform had a lustre which rendered his Religion amiable. That their zeal which let this Religion at so high a prize, alighted in many a violent passion to seek this treasure. That persecution whose antiperistasis redoubled their zeal, hath more augmented the Church, than prosperity the most triumphant. Like the Ark, which did more miracles whilst that it wandered in the wilderness under a pavilion of goat's hair, more than after when it was, placed under the wainscot of Cedar laid over with plaites of Gold. That the miraculous subsisting of the Church among so many powerful opposirions ravished the eyes of all the world, seeing a burning bush, and yet remain unconsumed. That the voice of the Martyrs shook the prisons, and the tribunals, the fires in which they were sacrificed served for lights to show many the way to heaven. And finally God which makes the winds blow in such places and seasons as seems good to him hath bounded the course of his grace, and forbidden his word to pass further. But to this one may add that the prudence of the Roman Clergy hath choked divers abuses, and sent to the Assize many blasphemies which made the most stupid to abhor them. And above all, time hath furnished them with many sleights (unknown to their forefathers being buried in ignorance of learning) for to shun the most manifest truths, and give a colour to opinions the most absurd, suspending the judgements of the clearest sighted, between the miracles of Moses, and the cunning of the enchanters. Finally they had many principals, and interpretations which they have left, acknowledging that they were contrary to themselves: in times past they were content to make the Scripture their judge; at this day they accuse it of incompetency and decline its juridiction. This principal being rejected it is more difficult to reduce a Roman Catholic to the Orthodox Religion.   

CHAP. 18. Why the conversion of a Jew at this day, than it was at the beginning of Christian Religion.  
THese reasons are also those in part of the pertinacity of the Jews if ever this nation ought to render itself to the obedience of the faith, it is at this day that it ought to be a dispersion of more than 1500 years, far longer than all precedent calamities, and in which they have neither had temple nor sacrifice to expiate their sins. The vain expectation of their pretended Messiah so oftentimes frustrated, since the prefixed term of his coming; of which they know not what to think. The confusion happened in their genealogies, so great that namely, when their Messiah should come, they cannot know him, not being able to mark any family that's descended from David. These testimonies I say of their foolish hope ought to make them leave their stubbornness more than ever. And notwithstanding their obstinacy was never so great. Nay it is now harder to convert a Jew, then in times passed before so long a lapse of time which as yet makes them requoil farther from their pretensions. The weakness of their cause hath made them ingenious to strengthen themselves therein. Since the subversion of their Republic some years after the ascension of our Lord, perceiving that the time belied their hope, and being ashamed not to see some glimpse which might promise them the effect; on the other side seeing that Christianity spread itself fare and near principal under the Empire of Constantine the great, they sought all the means they could imagine to retain their nation still in their blindness Now in as much as that they were condemned in their own Maxims, and namely by the interpretation of their Rabbins. They took counsel how to abrogate them, and to substitute ohers of a contrary opinion to them so then, so that where a passage of the ancient Testament speaking of the Messiah, was taken in its true sense by the ancient Jews, the Modern have changed the exposition. Our Lord for to prove Christ to be more than man allegeth that David called him Lord, alleging to this purpose Psalm 110. this passage was not then in dispute. For the Jews then of that time confessed that those terms could not have relation but to the Messiah. But those at this day overthrow this interpretarion which their forefathers did agree unto without reply, so that upon all those passages which the Apostle cited in favour of Christ, the Jews disputed the application rather than the explication but now they contest both, having charged their principals. There is another trick which they use to make Christian religion to be suspected both to their nation, and also to all others hath been to seek out all the passages of the new Testament which seems to differ from the ancient in some historical circumstances, as in the date of years, in the names of places, in the numbering of persons, and such like, pretending by this difference to convince the Apostolical writings of falsehood, and so by consequence to annihilate C ristianity.   

CHAP. 19 Why the opinions the most erroneous are maintained with greater obstinacy, than those which are less absurd. The plea of these which burned their children. Pretexts for transubstantiation.  
THe more monstrous is the error the more pertinacious is the belief when once it hath taken place in the spirit; the reason is because the falsehoods the most enormous are made important by the highest pretexts of truth and are not authorised but by the most undoubted maxims of religion under the colour of this sovereign pours, they make men renounce their judgement of reason, nay more disavow their own proper senses. If ever there were an error incapable it was the impiety of the Israelites who burned their own children as a sacrifice pleasing to God. Nevertheless neither nature which cried out against those horrors, nor the threaten from heaven which condemned them could not hinder their practice. But it needs must be that some violent passion which broke in sunder the strongest chains of natural affections was moved with some powerful engine, cloaked over with some very specious pretext. Their apology might be that the chiefest good of man consists in the remission of his sins; that this remission could not be without the effusion of blood. That it were a folly to go about to appease God by the blood of beasts, and therefore some humane sacrifice must be offered. That this sacrifice ought to be innocent; and that a greater innocence could not be found, then in a little infant. That to be of the proper substance of the man which did present it, and so it was necessary that his offering should be offered in expiation. But if the sacrifice ought to be but Eucharistical, than it were but to mock God, to present him a calf or a pigeon, his Majesty requiring more noble offerings; nay more demanding our own bowels, and that they knew not how to offer him a more precious present then the life of their own children. Under this pretext and such like, this abomination passed for the most ardent piety which a man may show to God, equallising or rather surpassing all which the Scripture extols in Abraham for an action of this quality: So that the excess of error augments the persuasion.  
The article of transubstantiation is produced under the name of the most excellent and most dreadful mystery of all religion, bearing upon its front the express words of the son of God, whose presence is fearful to the Angels, arming itself with the power of his omnipotency, enclosing within its titles, all the Majesty of heaven, and the salvation of the whole world. By how much the representation of this opinion is prodigious, by so much the more it makes them believe it mysterious.  
From thence it comes that that belief is maintained with more pertinacity than any error whose absurdity is less apparent. Also the believing hereof is esteemed so much the more meritorious, by how much less the object is to be believed, as indeed that man who firmly believes this transubstantiation should have (were it true) more faith than ever had all the Patriarches and Apostles together.    

The third Section.  

CHAPTER 1. What manner of knowledge or instruction is most natural to the vulgar.  
TWO men may know one and the same truth, but in divers manners. A Country man may know that an Eclipse ought to happen on such a day, having read it in an Almanac; but that is not called Science as an Astronomer who knows by demonstration foreseeing the Eclipse in his causes. He is not learned in religion who knows all the matters, but he that knows them in the manner, they ought to be known; on which many faults are to be observed.  
There are two traditions or ways of instruction, on which the vulgar repose themselves. Sentences and general propositions. 2 Histories, in these two consists almost all the knowledge of the common people. As for the first head the ignorant content themselves to know the generalities, because the intelligence of particular points requires a sharper sight and a more fixed contemplation. It's easier to an Idiot to say These Things, then to restrain this generality to its species, to know how to give each one of them its proper name. To the other the instruction which is given them by history pleaseth them because of its facility, for it consists in actions and circumstances perceptible to the imagination; so that all their knowledge lodgeth either in copious generalities or in the single individuums: but the points which are as it were mediums between these two wearies more the spirit obliging them to reason, and to take the measure, weight and number, and the names of all things. This is the cause the vulgar cast it off. In the mean time many are Orthodoxal in the generality of a point, who err grossly in the particulars thereof; witness the article of providence upon which the common people will give a clear opinion in respect of the generality of this doctrine; but in the particular points imagine a world of absurdities.   

CHAP. 2. Of the superficial knowledge of each point of Of religion. Of their definitions, and of their exact Knowledge. An example in the doctrine of the Eucharist.  
THE ignorance of general as well as particular points proceed from this, that popular spirits learn an infinity of descriptions, but very few definitions; I speak not in favour of subtle and artificial definitions of which every one is not capable. But certainly it is impossible to have the true knowledge of a point without knowing how to mark and define the essence, if not exactly, yet at least, very near the truth.  
When a man can say sin is the poison of the soul, and knows how to give it a hundred epithets of this sort, yet hath he not learned what sin is, this ignorance is entertained by a multitude of Preachers who are content to declaim by descriptions and abundance of metahpots never showing but the superficies of matters in stead of setting forth the dimensions. I leave the points which are elevated above all definition. The imagination of Idiots who not understanding what is properly that eternity, although they know that God hath neither beginning nor end, believe him nevertheless to have more age than he had four thousand years since. This point and many others are not the mark at which we shoot. I could show that the greatest part of our differences proceed from the ignorance of definitions. If the Romish Church comprehended intercession to be a sacerdotal act, and that Christ prays in quality of a sovereign Priest dead for us; and this function consists in the comparition of his person, etc. She would never transport to others the title of intercessor. But to make you see how many excellent matters the exact intelligence of one point furnisheth in respect of a superficial knowledge, we will produce only one example. In the words of the Lord in the Eucharist, the most ignorant understand sufficiently, that the flesh of Christ therein is presented unto us as meat, and not only in this respect, but as meat of sacrifice, for it is properly in this quality that it is offered unto us. And the terms of our Lord carry a manifest allusion to the flesh of sacrifices which they gave to eat to those for whom it had been sacrificed. A meat which the Jews because of its importance preferred before all other aliments. But you must know they did not participate but of the Eucharistical sacrifices: for the people eat not the flesh of the sacrifices of expiation although that they were offered for them, the sacrificers only did participate thereof. Nay more, a sacrificer when he offered for his own sins had no part in the sacrifice, but was to burn it entirely. And which is more, in the solemn expiation, in which the blood of beasts was carried into the tabernacle for the universal remission of sins, no man might taste of the flesh of the sacrifice, the law commanding that it should be carried out of the camp far from the people, and there consumed in fire. In brief, it was a maxim in the law, that none of those for whom the sacrifice of expiation was offered should eat thereof. But our Lord by a disposition new, and unknown to the law, presents us to eat of the flesh of the sacrifice of expiation, the body which hath been delivered for our sins. For the law forbidding those which were culpable to participate of the expiations shown the nullity of them; and taught that those sacrifices were unprofitable, seeing that those in whose favour they were offered had no nourishment by them: But Jesus Christ shows that his sacrifice is fruitful, seeing that sinners participate thereof, marking in evident terms the difference which we see between the blood of the new alliance given for drink, and the blood of Legal sacrifices whose participation was rigorously forbidden; the law forbidding to drink any blood gives this reason, that the blood was shed for the expiation of sins, and so ought not to be employed for nourishment; to the contrary, our Lord invites us to drink his blood, because that it is shed for the remission of sins; Employing (for to oblige us to the participation of blood) the same reason for which it was interdicted in the law. This consideration may furnish many others whereby to comprehend the subject of the Eucharist.   

CHAP. III. Of the distinction, conjunction, and Aranging of points of religion.  
THe beasts which divide not the hose are unclean by the Law; The religion of a man which knows not how to distinguish the points thereof cannot be pure. Distinctions which consist in vain subtleties, in divisions, and foolish subdivisions, to the cleaving of a hair, who under colour of narrowly sifting them, reduce the most solid matters into dust and atoms, which in stead of clearing the sight, gathers up nothing but dust to cast into the eyes of the simple; overturning the soundest propositions, under colour of upholding them, which under pretext of directing the spirit, shows it so many different paths, that it knows not which to resolve on; these distinctions tend not to our end. On the other side the vulgar scorns many distinctions, the ignorance of which is subject to a thousand errors. An idiot which knows little or nothing of the difference between Faith and Charity cannot understand the point of Justification, for if Faith and Charity are but lemma ourself thing, we are then justified by Charity, which is a pernicious consequence.  
But if one should ask why Charity cannot justify as well as Faith, the reason is manifest to him who knows how Faith and Charity are distinguished. The property of Faith is to receive. The property of Charity is to give. By Faith we receive God, giving himself to us with all his benefits. By Charity we offer ourselves unto him, and all that is in us. Now God would not have us justified by giving to him, for then grace would be no more grace (and man's boasting should not be excluded) but by the only receiving and acceptation of the righteousness which he presents us; and this receiving is an act of Faith, of which Charity is incapable. The common people also confound the legal righteousness with the Evangelical, sanctification with justification, not taking heed that in the contexture of the same passage there is found a word of the Law, and a word of the Gospel chained together, but which ought to be carefully distinguished; As in these words of Jesus Christ, If thou wilt enter into life, keep the commandments; this was the Law which spoke, and not the Gospel, nay, the promises of the Law are mortal to whomsoever accepts the condition.  
He who transgresseth one point of the Law, transgresseth the whole Law; As he which strikes the heart only, or the lungs only, or the brains only, doth for all that give a mortal attaint to the body. So all the parts of faith make but one undivided body, and he which is ignorant only of one, is ignorant of all the others. In the mean time, he who would examine the popular spirits should find few who know their religion entirely; few there be whose knowledge is not deficient in some point: but the knowledge itself of all the parts of religion doth not as yet serve to a true intelligence thereof, if one knows not their conjunctions, their relations and their correspondencies. All the points of religion are relatives. Sometimes a point considered in the conjunction of another carries asence contrary to that which it had being separated. The Law contemplated apart is a letter which kills: joined with the Gospel is a Restaurative to the soul. Faith in its absolute essence is a part of Sanctification, and in this quality justifies not a sinner: in its relation to Christ, it is the instrument of our Justification. Besides the relation which the parts of Religion have the one to the other, each one of them, and altogether have relation to one Totall, as members to a body, whose structure results from their composition, proportions, ligaments and order. But many know all the parts of religion, who understand nothing in the total, because they see all the pieces thereof only in detaile, but not in their conjunction.  
A man who should know the number of all the kinds of creatures the essential form of each one of them, their proper causes, the particular end, and the effect to which they serve, the rank, and place which they hold in the world, would read as in a book, for each creature is as a character, having its form, and its distinct propriety, and altogether being ranged in divers places produce such a frame of words which are intelligible by us, if our ignorance confound them not. He that knoweth the points of Religion, but is ignorant in what order he ought to rank them, resembleth an idiot who understandeth the found of every Letter of the Alphabet, without knowing how to join them to make entire words thereof. Religion as it is in the knowledge of many, consisteth in the multitude of matters confusedly heaped together in the mind, without symmetry, or proportion, without any form either of building or body, the head and feet being confounded. Some of our controversies concern the same order, and rank of points. The Roman Catholics coming to contend with us, begin voluntarily with the question of the Church, giving it the highest place, to the end they may make it pass as a rule, and principle of faith. But the Article of the Church holdeth not the first rank in the Creed.   

CHAP. FOUR Of those which believe the truth, by virtue of a false principle, or of some passage of Scripture which toucheth not the question.  
MAny believe the truth by a false faith. The Turk believes God, the creation, providence, the immortality of the soul, Christ born of a virgin, a great Prophet, and the word of God, because the Koran saith it. These points are true in themselves: but the belief which he hath thereby cannot be formally true, because it depends on a false principle. Truth may not be believed for a lies sake.  
One may not commend them which endeavour to amplify the Oracles of the Sibyls, to the end they may make them speak more advantageously in favour of the Christian Religion. Nor the pious frauds of them which under colour of proving the immortality of the soul, have supposed fabulous apparitions. It importeth not only what we believe, but also why we believe it. A man which believeth there is a God, because Philosophy, or natural reason teacheth him so, hath not a Theologick faith, although the belief which he hath touching God, be true in itself, and in its principles.  
He that believeth all the Articles of Christianity, because great Doctors believe them, or only because the Church holds them for true, hath built his faith upon man's testimony. 'Tis a complaint of a person eminent in humane learning, that being Orthodox in the Article of Christ's Divinity, notwithstanding in his interpretation, and Paraprases upon the new Testament, he did enervate, or allude, as much as was possible for him, all the most manifest passages which authorize the belief of this point. But on the other side, the world is full of people which upon every sort of matter allege a multitude of Texts, though oft times the twentieth part suit not to the subject. They which believe a truth, but ground it upon a passage of Scripture, which maketh not to the purpose, believe the truth falsely. That which they believe is very true: but that by virtue whereof they believe it, is not so. For the Scripture ill applied is no more Scripture, but a perverting thereof: although it be alleged to prove the truth which it teacheth in other passages. And 'twere to be wished that many would bring hither as much fear and discretion, as they abound in impertinent quotations. But the vulgar often suffer themselves to be led more by passages which come by the by, then by those which lead strait to the mark. I have seen a man which could never be brought from the Invocation of Saints, for any Text alleged unto him, unless when one quoted to him the passage of Esay 63. ver. 16. which notwithstanding is not the most concluding of all those which are made use of in this controversy. A Rabbin converted to the faith, and who had writ against those of his nation, found the Trinity and the two natures of Christ in the four Hebrew letters of the word Jehovah; And made almost more esteem of this Cabbalistick proof, then of all the passages of the old Testament, infinitely more clear, and express upon this subject. That which remains to be said requires another Parenthesis.   

CHAP. V Every point of Religion hath its peculiar reasons, examples, and considerations to this purpose.  
ALL the points of Religion, and all the lesser branches of them, have every one their particular reason.  
And the Scripture saith not only that it is so, but also how and why it is so.  
It gives us not simple positions, but teacheth by demonstration, and arguments, even to the resolving of objections which may be moved to the contrary. This is not then sufficient, when a man knows all his Religion by Propositions or Maxims, though conceived in proper Scripture terms, if he know not also the particular reason of every one of them. And to render a reason of our faith, is not only to allege the Scripture, which affirms such or such points, but also to show why these points which the Scripture affirmeth are such, and that they are the causes of every one of them in particular. Divinity is all full of demonstrative arguments. They which have but a naked knowledge of conclusions, see well the face and external shape of Religion: But the beating of its arteries, the spirit which moves it, and the faculties which stir within it, are visible to them who know the reasons wherewith it is animated.  
It is not to the purpose to allege, that one ought not to demand a reason what God saith, and that it is enough to believe what the Scripture pronounceth is true. This objection is of value as touching points the search whereof is forbidden us; as Why God showeth mercy more to one then to another, and for other matters which we may call transcendent, which God hath bounded with praecipices, & environed with high barricadoes which hinder us from entering in thereat. But in those whereof the Scripture teaches us the reasons, 'tis a foolish modesty to reason against his command which obligeth us to learn them. Nay this is a manifest arrogance, to will the ignorance of those reasons the Scripture gives us thereof, under pretence of believing the Scripture simply. For the Scripture itself teacheth us to reason upon many points infinitely raised above us. When it is asked Why God permitted that sin should enter into the world, though it were in his power to hinder it? Many reasons of this permission may be found, full of excellent doctrine; and saving the matters we have excepted, there is not any point of Religion, nay any particle, whereof one may not find some reason, either expressed in the Scripture, or duly averred by lawful consequences, or resulting from the property of the subject. If there be any thing which seemeth to be out of all enquiry they are the principles of nature. As for example, The prohibition of marriage between brother and sister, is the voice of nature, which hath no need to be propped with reasons, since it is reason itself. And though one may always say that the Scripture would oblige men to search the alliance of the remotest races, to the end that the affections, & correspondencies of humane society might be multiplied: which would not be, if marriages should be always contracted within the same family. Which would by this shame restrain the licence which might grow from the facility of their conversation. That so many natural relations met in one man, which might have brought the title of father and uncle together, would have brought a thousand confusions in the world. That the same proximity being disputed amongst them which are of the same blood, would have produced divers strifes in families, for the reason as that of the strait line, which oblige the brother to marry his half sister: that the woman who in case of injury, or dissertion might find a refuge with their brothers, had lost his refuge if the brotherhood had been confounded in the marriage. And other reasons which one might allege for this law.   

CHAP VI Of the exercise of the mind in every point of Religion. The default of the vulgar, and of preachers herein. The Scripture speaks by proofs.  
GOd would that our knowledge should be discursive in part; and that this faculty of the soul, which passeth from one subject to another, for to discern them, compare them together, and give judgement thereof, might also be sanctified by this exercise in matters of Religion. But because it is more difficult to reason upon a point, then to conceive it nakedly and barely; the common people is contented to hear that such a thing is true, or good, or just, without searching why or how it is such. The ignorant love only to hear a thing affirmed, or denied: insomuch that to the understanding of a proposition or assertion thus naked, there is need of but a bare apprehension, or understanding of words, without other trouble of mind. Whereupon they are delighted in maxims, and proverbs, because it is not needful to conceive the sense thereof, easy to whosoever understandeth the words. For 'tis to be presupposed they are grounded on reason, and 'tis enough to hold them for true, without any other form of enquiry. This same facility is the cause we have more talkers than preachers.  
Provided they stretch out a point by a long train of equivalent terms, that they delate a text into Paraphrases, that they heap together a great mass of sentences of Scripture, they think they have worthily handled, and the vulgar abide therewith satisfied. But the interpretation thereof requires much more than this. Certainly Jesus Christ himself, and the most excellent instruments which have spoken by his spirit, have not contented themselves to pronounce the affirmative, or negative upon any point, but besides have showed the reasons thereof. If they teach that the worship of God ought to be spiritual; they give this proof thereof, to wit that God is a spirit. If the allege to make the Jews see that the Messiah ought to die, and rise again, the words of the Psalmest, thou shalt not suffer thy holy one to see corruption: they frame thereof an argument which imports that this Oracle cannot relate but to David, or to Christ, that the body of David had notoriously felt the same corruption which death brings to other men▪ So that this prophecy could not belong but to Christ. If they say that man is not justified by the Law. they prove it by the end of the Law, which is to manifest sin. If they declare that Circumcision doth not justify; they show it by the example of Abraham, who was justified before he was circumcised: So that his circumcision being after his justification could not have produced it. If they affirm that there was a Law before that of Moses, they argue that where there is no law, there is no sin: Now we read that there was sin before Moses: this is proved, because that death which is the wages of sin reigned from Adam to Moses. If they maintain free Election; they produce the decree given before the infants had none either good or evil. If they maintain that the Covenant of grace could not be disannulled by the Law; they make it clear that it did precede the Law four hundred and thirty years. If they publish that Christ is greater than the Angels; they prove it by his titles which were never conferred upon them. If they preach the weakness of the Jewish priesthood, they take it from this, that the Scripture hath substituted for it another, of anorder altogether different to it, after the order of Melchisedech: for if perfection had been in the levitical Priesthood, what need had there been that anothe Priest should arise, which was according to the order of Aron? If they teach that Jesus Christ ought to die, they note, that where there is a Testament, there the death of the testator ought to intervene, before the heirs can have benefit thereof. In brief if they speak of the resurrection, or of other points of faith, their discourse never consists in bare assertions, but in reasons, and demonstrative proofs.   

CHAP VII. Of Popular reasons, as well in the Roman Religion, as amongst the vulgar of the Orthodox Churches. The difference betwixt the maxims of faith, and those of charity.  
THose which among the vulgar reason upon matters of Religion, are accustomed to conceive them as reasons one may call popular. These reasons are taken from the superficies, not from the very substance of truth. This is the reason why oft times they are found false: although their facility render them plausible to the ignorant. If it were needful one might show that the Roman Religion is for the most part propped up by popular reasons. Popular is the comparison of Intercessors, which are employed towards the Grandees of this world, brought for the Invocation of Saints. Popular is the question whether we ought to condemn our ancestors, and so many souls, which hold the faith we at this day disallow. Popular are the marks, under which they represent the Church: For the antiquity, multitude, local succession, are not essential properties thereof. Popular are the austerities, fastings, scourge, and external mortification of the Monk's profession. Popular are the images and the title which is given them, that they are the book of Idiots.  
The most ordinary reason which authoriseth the reason of the common people is that of charity. Prayers for the dead have been covered under this pretence; and many sometime have extended even to hell, praying even for the damned, not to deliver them wholly from pain (knowing that is impossible) but for to procure for them some diminution thereof: whereunto charity carrieth them. The maxims of charity are more persuasive, and efficacious amongst the common people, than the maxims of faith. The reason thereof is, because that those of faith are more removed from the appearance, and have not so much relation with reason and natural affection as those of charity, which are more intelligible, and more agreeing with the common notion of men. Notwithstanding to say truth, every act of Religion which is undertaken without faith, is also without charity. And the charity of the ignorant, is a strange fire which is not acceptable at the altar.  
But our discourse properly concerns them who being orthodox in points of Religion, prop not up the belief of them but upon popular reasons, such as are similitudes and arguments of this kind. Those which are found in Scripture are not of this rank, for the authority thereof makes them become demonstrations, and undoubted proofs. But all others have no other virtue then to clear being besides uncapable to prove; notwithstanding the vulgar will sooner believe for one bare comparison, which maketh no proof, then for a reason well concluding. This is it that similitudes, particular examples, and the like arguments have an appearance manifest to the sense, and therefore move beyond essential reasons, which are not perceivable but by the understanding. Notwithstanding this faith is not more solid. The man which conceives a point under the sole resemblance of truth, and not in the proper essence thereof, understandeth it not as he ought. This is to have a true opinion, but not a true knowledge. And more deceive themselves by this means, presuming they have the knowledge of a point, instead whereof they have but the opinion. It sufficeth not to say their opinion is conformable to the truth: For truth is not known by opinion. Whosoever desires the knowledge thereof aught to endeavour the understanding rather of one concluding and formal reason, than ten thousand Arguments which have but a bare resemblance of truth.   

CHAP. VIII. Of whose who persuade themselves of the truth by false reasons. Of those which falsely accuse themselves.  
IT comes to pass that many believe a truth which is grounded on Scripture, but conceive it under a false reason. He believes the truth which holds we are justified by faith, and not by works. But if he believe that faith hath a prerogative, because it is more excellent than works, this reason is false. For though faith be more excellent than works, the excellency thereof is not the true cause why it justifies rather than works. All the vulgar spirits know how to maintain a truth in express terms of Scripture. But in that which the Scripture saith, they often imagine a reason either false or impertinent. So the friends of Job did maintain God's cause, his power, prudence, wisdom, and justice: but by false presupposition. And scarcely could one have said that they erred, if God himself had not interposed his judgement in the dispute. So some to exalt the grace of God, towards them, accuse themselves to be the greatest sinners in the world: imitating the Apostle S. Paul, who speaketh of himself in this manner, although that Judas, and those that had crucified the Prince of glory were (without doubt) more guilty. Now Saint Paul ranketh not himself simply amongst the greatest sinners, but amongst them which had not sinned but through ignorance. 'Tis true that Original sin is equal naturally in all men, and 'tis the grace of God which restrains many therein. But that to amplify this grace, a man should accuse himself of actual sins which he never committed, this is a foolish sort of falsehood. The water of sprinkling which purified the unclean, did defile those which were clean. If we would exalt the mercy of God, we have enough true arguments without searching imaginary for it. If we would justify his severity, we find enough true crimes in our life, without imposing false ones upon us. Whosoever will speak of God ought to speak according unto God, that is to say, according to the truth, otherwise it is to speak against God. To maintain truth with false reasons, is to imitate the proceeding of Rebecca, who to the end the Oracle might be found true, had recourse to an abusive means, using a fraudulent superstition. There is nothing wherein one ought to be so circumspect, as in speaking for the truth. He that undertakes to maintain it, is subject to a grievous censure, if he acquits not himself thereof pertinently.   

CHAP. IX. Of points whereof one ought to know the causes. Many matters of Religion are ridiculous without their causes. The understanding whereof decides many questions. From whence come the greatest part of errors.  
THe matters of Religion are known principally either by their causes, or by their effects. The Deity, as being the highest cause of all, is not demonstrable but by its effects. Whose decrees ought also to be sought rather in their effects, then in their causes. But the other points which are subordinate are represented to us with their causes: which teach us the true reasons of every one of them. And in this the learned differ from the common people: For the vulgar sees not the quality or truth of a point, but in the effects and streams. But to comprehend it well, it behoves to see it in the spring.  
Many matters of Religion are ridiculous without their causes. All the ceremonial law, if one knows not the reasons thereof, is nothing but a heap of unprofitable burdens: The Temple but a shambles, and the priesthood but a vain occupation. In lieu thereof considering them in their causes, every thing there is important even to the least circumstances. Whosoever shall remember that Jesus Christ suffered out of the City of Jerusalem, will admire the providence of this Law, which ordained that the sacrifices of oblations, whereof the blood ought to be carried into the holy place, should be consumed out of the compass of the Camp, or of the City.  
We know that our Lord in the days of his flesh, was environed with sorrow and fear: But if we know not the cause thereof, we make him inferior to many martyrs who bore a smiling face amidst their punishments. The Jew understands nothing in the Ceremonial Laws: for although he knows the number thereof, all their particular forms, he is ignorant of the cause thereof, not knowing that they were given to serve only till the coming of Christ. The true means to well understand a point, is to learn the causes thereof; and the understanding of them is a sovereign eyesalve to clear one's self of many difficulties. Saint Paul showeth by the final cause of the Law, that it is uncapable to justify men: for (saith he) the Law came because of transgressions, to wit to discover not to cover them. And indeed they which think to be justified by the works of the Law, know not why it was given. The Law was never given to justify, Gal. 3.21. on the contrary its office is to condemn men.  
A great part of errors which waste Religion, and likewise of them which trouble it at this day, proceeds from this, that the cause is taken for the effect, or the effect is taken for the cause. Instead that the Sabbath is made for man, Pharisaisme concluded that man was made for the Sabbath. Instead that meats were not unclean, but because they were forbidden, superstition, believed them to be forbidden because they were unclean. Instead than the altar sanctified the offering they would by their Maxims, that the offering did sanctify the alter. Instead that the Scripture sanctifieth the Church, it is maintained that the Church, sanctifieth the Scripture. Instead that justification produceth works, they hold that works produce justification. And 'tis likewise disputed whether faith depend on election or election depend on faith. This turning topsie turvy is ordinary amongst the ignorant, who believe that the person is acceptable for his works, instead that the works are acceptable for the person.   

CHAP. X. Of the ignorance of the vulgar, who believe that one ought not to search nor give any other reason of the points of Religion, than the will of God.  
IF 'ttwere not the will of God that we should know why, and how he worketh, we could not know how our Lord could be born of a Virgin, yet notwithstanding this is one of the prime Articles of our faith. He hath not said why instead of causing the Hebrews to pass when they came out of Egypt by the Philistines country, which was the strait way to enter into Canaan, he led them by a great circuit full of wander and inconveniences. Nor why having given to Abraham the land of the Amorites, his posterity ought not to have possessed it but at the end of 400 years, Gen. 15. Nor why the bill of divorce was permitted the Jews. Nor why he disapproved David's design touching the building of the Temple. And a thousand other effects of his providence, whereof he would have us know the causes.  
Many think they know enough thereof, when they refer all things simply to the will of God, which they say sufficeth for all reason: and that in every point, be it historical, or dogmatic, when one asks why it is so, one ought to content himself with saying that God would have it so, or hath so ordained. This Maxim teacheth ignorance under the shadow of modesty. By this means there's no question but may be avoided in two words: and the veriest idiot shall be capable to give a solution thereof. 'Tis true the will of God is the sovereign cause of all things, and the only reason of a great part thereof. But this answer sufficeth not for all questions, nay in many matters it is impertinent. When one asketh how Abraham was justified, this would be an absurdity to answer that he was justified by the will of God, instead of saying it was by faith. An absurdity to show the first cause when the second is demanded. An absurdity to produce the will of God, when the question is of the formal or instrumental cause. An absurdity to name the Architect instead of the matter. This is to annihilate the dispensation which God hath established in his works, and to break down those steps by which he would have us climb up unto him. To think to leap over all at one leap, is extreme folly. A man that allegeth nothing but the will of God upon a Subject proposed, understands not what this will of God is. For to understand it, 'tis necessary to know wherein it consisteth, and how it concerns the matter in question. Now the understanding of this point presupposeth the knowledge of second causes, by which the will of God worketh. He that allegeth the second causes, and gives reasons thereof, allegeth the will of God: For God hath willed that such things should be so for such reasons, and these reasons are one part of his will. When the Disciples asked why they could not deliver the man possessed, the vulgar answer would import, because it pleased not God. But our Lord notes their incredulity, as a cause of this inability, and shows fasting and prayer as the means necessary to the expulsion of the Devil. When Saint Paul was buffeted by Satan he did not simply understand that such was the will of God: but that his power was accomplished in weakness.  
When we search the causes of our salvation, This would be a dangerous proceeding to desire to mount up to Election without passing by the middle means. The will of God is the first reason, but the last answer one ought to give to a question.   

CHAP XI. Objections of the vulgar touching the reason's Scripture expresseth not, and how we may know them.  
THe Scripture is full of Laws and mysteries, whereof we know not the reasons. We read of divers ceremonies, divers points of history and doctrine, the particular reasons whereof are not yet found out. But oft times we abuse ourselves, by believing that the Scripture discovers not the reason thereof, under colour that our ignorance hindereth us from seeing them. This is a common objection in the mouth of the vulgar, when they hear men reason upon any matter, to allege that this reason is not at all expressed in Scripture. Certainly the Scripture expresseth not why the Law permitted Homicides confined within the Cities of Refuge, to return to their houses after the death of the high Priest. And notwithstanding, besides politic reasons which may be given for this Law, It is impudence to deny that it meant to represent the efficacy of Christ's death. But to produce an example more formal to this purpose, the reason for which our Lord was put in a new sepulchre, wherein never any one was buried, is notwithstanding less expressed: Yet notwithstanding we say that the wisdom of God would prevent the malice of the Jews, who not able to deny the truth of his resurrection, might have disputed the cause thereof, pretending that he had recovered life by touching the bones of some Prophet, as he that was raised in the grave of Elisha. This reason is not grounded but upon conjecture, but of so great appearance, that it were a shame to reject it. In many things the very effect shows its cause If any man ask why Jesus Christ trusted Judas with the bag, whose covetousness he knew, rather than another of his disciples; the reason thereof is evident to him that considers that the convenience of this office rendered his treason so much the more inexcusable. When the Scripture tells not at all why God permitted sin, why he would harden Pharaoh, why he suffers the vessels of wrath; the effects which proceed thence, show that sin is the cause thereof.   

CHAP. XII. Of the prudence that is requisite in the examination of points where the cause is uncertain Of a Ly. Whether Satan made pilate's wife speak for the innocence of Jesus Christ.  
IT is true that one ought carefully to take heed of those causes, and reasons which are not plain unto us, but by a conjectural appearance: for the consequences thereof may be foolish and dangerous. Some have thought that Jacob in all the proceed he made to gain his father's blessing, was inspired by the spirit of God; But the consequence thereof sounds very ill. For than it must be, that the Holy Ghost had dictated the deceitful words which came from jacob's mouth. Now God is an enemy of lies. He may command to kill, but not to pronounce a falsehood: although a barely be not so bad as manslaughter. The reason thereof is, that man slaughter may be sometimes an act of Justice; but a  can never be truth. And therefore God himself may kill, but he can never lie. On the other side many have believed, that the dream which came to pilate's wife, proceeded from Satan, who foreseeing his own ruin in the death of Christ, assayed to hinder the sentence. If speculations might be received, I could say that Satan might be in doubt of the quality of Jesus Christ, seeing in him so great wonders as constrained them to call him the son of God, and then again an extreme annihilation which seemed incompatible with his divinity: so that he thought to overwhelm him with torments, as he got his desire on the first Adam by flatteries. That although he knew that the future death of Christ was foretold by the Prophets, by the sacrifices and other figures, and by the faith of the ancient fathers: notwithstanding he might imagine, that as Isaac upon the point he was to be sacrificed by the express command of God, was exempted from death, some such like thing might befall Jesus Christ. I might also say, that Satan having the day before procured the death of Christ, and employed Judas to this purpose, it is very incredible that he changed his mind in so short a time. But to come nearer unto the business, this dream which happened to pilate's wife is inserted in the history as proceeding from an extraordinary cause. If this cause be uncertain, yet 'tis dangerous to attribute to the power of, Satan, that which might proceed from the inspiration of God. By the same reason before alleged we may conclude, that Pilate as well as his wife, was induced by Satan to pronounce Christ innocent. But certainly I had rather take the Testimony of his innocence, for the voice of God then for a subtlety of the Devil.   

CHAP. XIII. Of hidden reasons of some impertinent opinions on this subject.  
According to the vulgar, all public calamities, or particular, are but punishments of sin, or corrections, or trials. But they ought to be referred to many other causes which are to us unknown. We see not the providence of God but in parcels. If we could see his works in their total, and join all ages together, we might perceive in their linking together an order of causes, and justice, which cannot be observed in retail. Some hold that the personal sins of the fathers are not punished in their children, unless when they are made partakers thereof with them; And notwithstanding many children, never having committed any evil, have been borne with notable infirmities, which their father's sins have drawn upon them. The piety of Josias hindered not that God should visit in his own person, the idolatry of Manasses, although with such a temper as turned this punishment into mercy. In the contentions of these times, touching God's foreknowledge, reprobation, and such like points, every man attempts to produce such an opinion that God may be found just. To this purpose all the distinctions, and reasons are sought out, which may be conceived. But if God himself should hear out of the midst of a whirlwind; that man which thinks he well pleadeth the cause of God, will be found to have maintianed it with bad arguments; And without doubt, we shall hear of reasons whereof man never thought upon.   

CHAP. XIIII. Of points resulting from others, and of the multitude of consequences.  
THere is nothing wherein the vulgar is more subject to fail, then in the deduction of consequences, when one point is drawn from another. This is principally seen when one comes from a general point to a particular: for general Maxims are easy to the common people; But ●rant of knowing their exceptions, they ●re easily deceived, when they will apply ●hem to some particular subject. The same incongruity is often found, when they make a general rule of a particular example. It is true that in some matters, an ex●mple alone is sufficient to make up an universal proposition; if we could produce only one man which hath been justified ●r saved by works, it would universally f●l●ow that the justification of all others ought to be attributed to works: The reason whereof is evident; such as is the justification of one, such is the justification of all others. On the other side, if we show but one which was justified without works; this is an universal Maxim for all. And the only example of Abraham produced by Saint Paul, is as strong as a demonstration: but one cannot make a Maxim of this that David never saw the children of the righteous brought to beggary. The policy which God set up in Israel, impeded this calamity, whereunto many such as Lazarus might be subject. Deut. 15.4. Psal. 37. and 25.  
Many think they do enough, when they draw a consequence from a principle, and then another, and finally an entire chain of conclusions; but the more a consequence is removed from its principle the more feeble and weak it is. Those which are immediately tied to their foundation, are strongest: as in a building, the part which is nearest to the foundation, is also the firmest. Others, in what proportion they are removed therefrom, lose their force, and the last often ends in points, and spiders webs, more subtle than solid.    

The fourth Section.  

CHAP. I. General considerations on the Scripture. Of matters which seem vulgar and of easy understanding.  
GOD would not that the Scripture should be very short, to the end we might abound in knowledge; nor over large, that our time might suffice to learn it. There was a King that read it forty times. Method is requisite thereunto. They who read it only in retail, and in confusion, cannot comprehend the harmony and contexture thereof.  
The vulgar aught to know that the distinction thereof into Chapters and verses, having been made by godly men, but subject to err, is found oftentimes irregular, separating that which ought to follow in a continued thread, and confounding that which ought to be distinguished. As for the rest, 'tis true that no man can promise himself a perfect understanding thereof. There are more than a thousand passages which no man ever yet understood. The Argument of Saint Paul concerning those which are baptised for the dead; the fire which must prove every man's work; the Prison wherein S. Peter lodgeth the spirits of all men; the thousand years of the Revelations, from whence the Millenaries have taken their names; are to us as sealed letters, nor to speak of an infinite number of questions in history, in Chronologie, in the names of places, plants, precious stones, instruments of music, and other subjects, the knowledge whereof is reserved for heaven. But on the other side the clearest passages are oft times made obscure by prejudices, which cover as a veil the eyes of many readers. The true cause which renders the Scripture dark to them, ●s this, because they search that which is ●ot there. We will represent something upon this point.  
Many matters of Scripture seem trivial. It saith, that the sun shines as well on the on just, as the just; that we brought nothing into the world, & shall carry nothing therefrom: a thing which experience sufficiently teacheth. That concord is good amongst brethren; that we ought to render to every one what belongs unto him; that we ought not to do to others what we would not have done to us; and the like propositions which the law of nature teacheth the most barbarous; that he that is invited to a feast, choose not the highest place; that he which ought, should agree with his Creditor, to shun the Prison; And other instructions of prudence, of well being, and administration which every man knows without Scripture. God gave a commission to the Prophet to publish an Oracle, the tenor whereof was, that all flesh is as grass, and the glory thereof as grass: which seems to be sufficiently known of itself, without extraordinary revelation. The 49. Psal. calls all the inhabitants of the earth to hear things rare and excellent, which it promiseth to discover unto them; the sum whereof is this, that every man is mortal, that the wise man dyeth as well as the fool, that riches exempts no man from the grave; and other sentences which the veriest idiots sufficiently know, though they never had been written: from hence it cometh that the ignorant admireth not the Scripture, because they believe it tells them nothing new; and in truth if the words thereof contained nothing but what appears manifest, these matters would be purely vulgar: But this is that which deceives the greatest part of readers, or rather their ignorance deceives them, in that they think these propositions of scripture have no other sense, then that which is common and natural to the grossest persons. These are, as for the terms, the same sentences which are dictated unto us either by nature, or by reason, or by experience, or by the universal voice of mankind: But the sense which they have in scripture, reacheth much further. That which seems there to be trivial is full of rarities, which are not perceivable to all sorts of spirits. If there be question of a passage which speaks of death, the world is full of preachers which will give a description thereof, which will declaim in a pathetic manner, and will say all that which the simple know well enough: But this is but to touch the superficies of scripture. Sometimes it pronounceth proverbs taken from the mouth of common people, nay of Pagan authors; but it heightneth the sense thereof, and refers to an end fare more noble. Many Philosophers might have conceived the same moral precepts, nay in the same terms with scrcipture, but not to animate them with a sense so high, and so complete. This is the admirable art of the Holy Ghost, to hid the rarest mysteries under the appearance of the most common matters. We reserve the examples hereof to another discourse.  
The ignorant who believe that all the substance of a passage consists in that which is therein vulgar, the understanding whereof is easy, imagine they understand it very well, and think they comprehend all the sense thereof. The opinion they have of this easiness abuseth them. When one finds a passage which seems so easy, one may assure himself, that there is some notable difficulty in it. Those which seem most clear, are very often most obscure. If there be any thing which seems to be clear and intelligible, such are similitudes taken from common and sensible things, as of a sour; of a net cast into the sea; of agrain of mustardseed; of leaven put in meal, etc. Those comparisons because they are familiar are even contemptible to the veriest ideors; and there is none of them which attributes not to himself the understanding thereof; notwithstanding, it may be there are sew men that comprehend the full sense thereof: not to speak in the similitude of the Potter, that of the wild olive used by Saint Paul upon the subject of the calling of the Gentiles, hath divers branches marvellously high, whereunto all cannot attain.  
One may refer hither divers subjects which seem to be within the cognisance of humane arts and sciences, As the Pleyades and other Celestial signs mentioned in Job, for Astrology. The remedy applied upon the Carbuncle of Ezekiah, and the third day observed for the most painful, in the wound of the Sichemites, for Physic. The statue of Nabuchadnezzar, for burial. The temple, and royal houses of Solomon, for Architecture; & an infiniteness of points which belong to Natural Philosophy. In effect there's no doubt but the Scripture contains in it many admirable secrets of this quality: but this is but the bark of a marrow more substantial and wholesome.   

CHAP. 2. Of matters which seem unprofitable in Scripture. Considerations upon Chronologie, upon the Genealogies, Proper names, Ceremonial Laws, Rules, Particularities little considerable in appearance, and histories of enormous Acts.  
TO understand the Scripture 'tis not enough to know what it saith; 'Tis necessary also to know why it saith it. For the discourse thereof tends oftentimes to about the words express not. There is nothing so clear as the Moral law; the precepts thereof are evident; there is no man so brutish, which understands not very well when it speaks of honouring father and mother, of abstaining from homicide, from false witness, etc. Notwithstanding Saint Paul saith, this law was covered with a veil, and that the Jews could not see Moses face. They did comprehend well the sense thereof; but saw not the aim thereof, which seemed to contradict eve the language and the appearance of it. For the law promised life to him that fulfilled it; and yet notwithstanding this was not the intention of the Law to induce us to search for life by the fulfilling thereof. Our Lord said, If thou wilt enter into life, keep the commandments: and notwithstanding this proposition tended to an end quite different, to wit that we should not hope for salvation by observation of the commandments. The same aught to be observed in divers other passages.  
The Scripture is full of an infinity of matters, which considered in themselves, seem to be wholly unprofitable, or at least of very little importance, if one take not heed at what they aim at. It is true that some are either more profitable, or more considerable than others; our Lord himself distinguisheth the greater commandments from the lesser. Without doubt the history of Christ's passion is more necessary than that of Samson, or the victories of David, or the description of Solomon's Palace. If it be so that the Scripture contains nothing superfluous, there is neither a attach, nor a goat's hair in all the Tabernacle, which serves not to the perfection of it.  
To this purpose are the accounts of the years, which the Scriptures observe so punctually. It were a very great brutishness to be ignorant, whether the world hath continued a long time, and how. The days of the ancient Fathers, and the measure of the following ages, which the holy history calculates so exactly, give us their chronology. The 430 years which expired the very night the Hebrews came out of Egypt, published the immutable truth of God, whose promise failed not to be effected at the named day. The thirtieth year of Jesus Christ, wherein he began to exercise the Office of a redeemer, was the age in which the Priests entered into their charge. The periods which are observed from the creation to the flood, from the flood to the promise, from the promise to the Law, from the Law, to the building of the Temple, from thence to the captivity, and from the captivity to Christ; their extent, their number, their relation and proportion are all full of wonders. Seven years were employed to the conquest of Canaan, Seven years to build the Temple, seventy years it was in raising, seven times seven years they were hindered from rebuilding it, and seven times seventy years in the whole, (which are the weeks of Daniel) it stood till the second destruction; which happened the tenth of August, which was the very day wherein it had been ruined the first time, more than five hundred fifty years before. The life of Moses is found equally divided into three, forty years he was a Courtier in Egypt; forty years a shepherd in Madian; forty years a conductor of the people in the wilderness.  
The same harmony we observe in times, is seen in generations. Moses the Lawgiver, was the seventh man after Abraham, to whom God gave the promises; Abraham the seventh from Heber, of whom the Hebrews are descended; Heber the seventh from Enoch, the first that was caught up to heaven; Enoch the seventh from Adam. Ten generations from the Creation to the flood; ten generations from the flood to the promise. From Abraham to David fourteen generations, from David to the captivity fourteen generations, from the captivity to Christ fourteen generations, which make in all, forty two, and answer the forty two journeys of the Israelites, from their departure from Egypt to the land of Canaan. But moreover, these Genealogies serve to show us, besides the original of every nation, that which brought forth to us the Son of God; for it was a matter of importance that his people, his tribe, and his family, whereof he was to be born, should be exactly marked out. Hereunto serves the catalogue of so many persons, the number whereof is found in Scripture.  
But besides this list of names in Genealogies, we read there are an infiniteness of others, the knowledge whereof seems not to be of great fruit; yet notwithstanding we can show their importance in divers examples. It sufficieth me to note by the by, that which may be without much dispute, how we ought to understand the rehearsal of our Lord, touching Lazarus, and the wicked rich man, to wit, whether in terms of history, or in form of a parable; whether it may be thought that Lazarus by changing of the dialect, is the proper name of Eleazar the servant of Abraham. Thus Jesus Christ placeth Lazarus in the bosom, or at the table of this Patriarch, whose household servant he had been. It may be there is a secret Antithesis between the quality of this wicked rich man, who is represented, as being of the blood of Abraham, whose son he is called, and that quality of the other who was but a servant. That Maxim which imports that every narration wherein is expressed the proper name of some one, aught to be taken for history, is not always to be received.  
I will not stay long to show what use there is at this day of the Ceremonial Laws of the Old Testament. This subject requires a longer discourse, I will only say that this is one of the richest cabinets of Divinity, full of inestimable Jewels; but one ought to be very expert, to know the kinds, the properties, the use, and the value of every one of them. Jesus Christ is there painted out unto us, in divers tables, which serve us to convince the blindness of the Jews. The numbering up of divers sins, for which this Law ordained sacrifices, is an assurace to them that are guilty thereof, that they may obtain pardon. Such a one as being fallen into perjury, believes he hath committed a sin which the Scripture pronounceth unpardonable, hath found a remedy against despair, hearing the Ceremonial Law, which prescribes a sin Offering altogether express in favour of wilful perjury, which it would not do, were this crime unpardonable.  
We find also in the Old Testament many rules, and narrations, which serve in show, neither for faith, nor manners, nor for our comfort. This is seen principally in the books of Moses, that the most important matters are touched but in few words, And on the contrary, divers mean things, and less considerable, are there represented at length. The redemption by the Messiah which God promised Man, immediately after his fall; the calling of the Gentiles foretold to Abraham; the Priesthood of Melchisedech, the most illustrious figure of Christ; and many other points of sovereign doctrine, are set down there but very briefly. Whereas the birth of Ishmael, the contract of Isaac's marriage, and the like histories, are there delivered largely, even to the smallest particulars. I give hereof this reason, that the Church being in the age of infancy her instruction ought to consist more in rudiments, then in high and hard lessons, for she was not then capable thereof. But it may be demanded what use may be made by reading them at this day? It is all full of mysteries. The only history of Agar and Ishmael, interpreted by Saint Paul, even to the meanest circumstances, shows what we may judge of all other histories of the Old Testament, although we see not what they aim at. God would teach us great things by small. Divers particulars of small consequence, which the Scriptures declare very largely, serve to make us see how many admirable effects have proceeded from frivolous occasions: witness jacob's primogeniture. The law forbidding to take the old, & the young birds, to wit in their nests, to unmuzle the ox that treads out the corn, & the like laws extend further than they seem. The New Testament mentions the parchments. and cloak of Saint Paul; the council he gives Timothy, to use a little wine for the weakness of his stomach; the burying of the wicked rich man, where that of Lazarus is omitted; and in divers histories many circumstances which the vulgar hold to be unprofitable for want of knowing their causes. The act of Jesus Christ stretching forth the hand to touch the leper appeared not considerable but to them who knew the Law by which this touching was declared a defilement. The same Law forbade the high Priest, who represented Jesus Christ, to enter into any house wherein ●here was any dead: yet notwithstanding our Lord himself touched the bier, nay the dead body, to wit the daughter of Jairus.  
We may find in these particulars an incomparable richness of doctrine.  
'Tis not enough to know the general intention of a passage; each of them hath a particular end. There is one meaning of the burning bush, another of the living creatures painted out in the vision of Ezekiel. The Psalmist speaking of the food which God provides for beasts, makes mention of young ravens, rather than of other fouls of the air, for a special reason. The Revelation represents not Christ to all the Churches, under the same figure. To one it shows the stars, and the golden Candlesticks; to another, it makes it see the two edged sword; to another flaming eyes, and the feet as of brass. His titles are divers according to the diversity of subjects. Many know in general, that the ceremonies figure out Christ, but know not how, and in what quality each of them represent him. There is none of them which hath not, besides the general intention of the Law, their particular aim and reason, for want of understanding them distinctly, makes the reading of them contemptible, and envied by the common people.  
Many also not knowing at what the Scripture aims, are astonished at the recital of divers enormous things which it particulariseth so carefully. I put not in this rank those which are symbolical; as the commandement made to Hosea, that he should get unto him a whore, this is but a parable. But the incest of Judas with his son's wife seems fit to have been buried with him, then to be inserted in the holy history, even with so many shameful and horrid circumstances: yet notwithstanding if one heed the arrogance of the Jews, which insolently glory of their extraction, who ground even their election and divine alliance on the virtues of their Patriarches; One shall find this error cannot be better refuted, nor this pride better taken down, then by making them see the proceed of their father, guilty of a thousand filthy acts.   

CHAP. III. Of the method which seems defective in many discourses of Scripture. Of the stile thereof. Of superfluous words. Of strange similitudes. Of the imitation of Scripture language. Of mysterious omissions.  
THere are found many discourses in the Scripture which seem to be without order, and without connexion, built with pieces ill joined, nay (in the judgement of the ignorant) extravagant, and from the purpose.  
The Lamentations of Jeremy, a number of Psalms, divers Sermons of our Lord, some Epistles of the Apostles, keep not in appearance any regular method. Many subjects seem ranked confusedly in history, unless one see their subjects, the connection, and their aim, as in the Apology of Saint Stephen, and other places. One may take notice of censures made as it seemeth out of season, nay, which is more, divers answers which concern not the queries, and in no ways touch the question proposed. The vulgar interpreters are much troubled when they must expound such passages, and show themselves ridiculous, endeavouring to reduce them to the ordinary rules of their Logic: By this means they give them a contrary and forced sense. What may be said upon this subject cannot be comprehended in this abridgement: I will touch but one point thereof for example of all the rest.  
Sometimes it is said in the Gospel, that Jesus answered, where notwithstanding it appeareth not by any circumstance of Scripture that any had spoke unto him. Some are astonished then, why it is said he answered, when none had asked him. I take this term not for a bare Hebraisme, but indeed for a proposal relative to another's. Now many which opened not their mouth in the presence of Jesus Christ, ceased not to speak in the secret of their heart, but their thoughts being known to him, he answered the subject of their thoughts.  
We ought also to observe, that where the Scripture ofttimes breaks off that which seems should have followed, in the thread of the same discourse, and inserts a subject quite different, whereof the hearers never thought; If the construction thereof be not always Grammatical, it is real; consisting more in the coherence of mysteries then in the form of words.  
In that which the Scripture saith one ought even to consider why it speaks in such terms; for when it expresseth the same thing by divers names, this diversity of words representeth always some diversity of quality in the same subject. Such a thing is called by one name in one passage, which is otherwise named in another, and this for a notable cause. Moses (Exod. 3.) asked what was the name of God, that is to say, in what quality he should speak; whether as Elohim, or as Jehovah, or as Shadai, or Adma, or according to some other name by which he is called. It is to be noted, that the title of Jehovah, which is translated Lord, was not given him in all the Scripture touching the Creation, but only after the making of man. In one place the Scripture saith, that Jesus Christ sitteth on the right hand of God; In another, that he standeth at the right hand of God. I have before spoken of the redundants which seem to be in Scripture. When it saith that such a man lived so many years, and then died; These two last words seem to be superfluous, which contain notwithstanding a substantial addition. It gives this Epitaph but to the Patriarches which lived before the flood; Of all those which died after Noah, it saith barely, such a man lived so many years, without adding that he died; Which thing is considerable. It is to be observed also, whether the Scripture itself speaks, or whether some body else speak in it. The similitude which compares God to a man that was dead asleep with too much drink, is but an echo, or an Ironical repetition of the idolaters language, who spoke of God in those jolly terms. It is to be noted also, that the Scripture sometime expresseth a thing by its contrary; As when one is accused to have blessed God, to denote the most horrible impiety that may be; These observations require many others, which we omit.  
I will speak only one word of a question that may be made, to wit, whether we may not accustom ourselves to write, and speak the same style with the Scripture. There are found some that affect its language, and assay to counterfeit its voice to authorise their dreams, and make them pass for Oracles; But they are barbarisms in divinity have made those dreams be accounted for strange. It were therefore to be wished, that those that speak according to the truth of Scripture, had also the phrase, and language thereof. A Sermon woven not with superfluous, or impertinent quotations, but with terms, and speeches of the Holy Ghost, joined, and ranked in their proper places, nips off the lustre of the most eloquent pieces. A collection which might be made upon all sorts of subjects, continual reading, a method fit for this purpose, are a memory ready, and present to occurrences, a judicious spirit, and long experience might frame the habit thereof. But we must observe, that as the Scripture often hides an extraordinary sense under a common phrase, we may well have the same words of it, though not always in so lofty a sense. There is for example, sometimes a reproof, or a doctrine, all whose words imply some prophecy which concerns not at all the present time, or any prediction whereof the accomplishment is to us unknown. We may truly pronounce the same words as the Scripture, but in our mouth they are not Prophetical.  
To close this Chapter, we are not only to consider what the Scripture saith, but also very often why it conceals certain things, for in many places it speaketh even by silence; and its silence is significative. That which I would say concerns not those matters whereupon the least curious may raise questions, as upon the day of Christ's Nativity; his actions from his infancy to his twelfth year, and from that time to his age of thirty years; and other points whereof the holy history speaks not. It may be disputed also why the tribe of Dan is omitted. Revel. 7. in a Catalogue where all others are so expressly named. But the sole omission of Melchisedeches Genealogy, of his birth, and death, show that the very silence of Scripture is mysterious, including the image of Christ's eternity. I doubt not but it contains many other examples of this kind, though our eye cannot see them all.   

CHAP. FOUR Of infused knowledge. Of Apostleship. Of those that know nothing but by books.  
I Lay aside the question whether the gifts of prophecy have wholly ceased. We call a Prophet not him which foretells what is to come, as the vulgar understand, but him which hath graces extraordinarily infused, for the understanding, and interpretation of the divine mysteries. These lights are not given at this day in so eminent a degree as heretofore; but it may be they are not wholly extinguished, though they are rare, and communicated to very few persons. 'tis not enough to object, that there may be found some sublime divine, whose knowledge proceeds not from study, so much as other men's. The heavenly influences may descend as well into a library, as into a wilderness; Daniel studied on Jeremy when the Angel came to speak unto him. St. Paul amidst the ordinary inspirations of God's spirit, even after he had been in the third heaven, desired that Timothy should send him the books. 'tis true when a man at this day hath so much spiritual wisdom, as the chief Apostles, if he hath nor the same authority, nor the Prerogatives which were to them personal, and cannot be transmitted by any title of succession. No man can be qualified as an Apostle, unless he had seen Jesus Christ raised from the dead, to the end he might speak as an eye witness. This served as a pretence to St. Paul's enemies, to dispute his Apostleship, alleging that he being converted only after the ascension of our Lord, he could not have seen him. But he had seen him in heaven; and in this very thing he had a very great advantage above the other Apostles, which saw him not but upon the earth. To come to our mark; although that divine knowledge is no more communicated but by ordinary means, and above all, by the reading of divers authors, I cannot hold them for great divines, whose knowledge consists but in a bare remembrance of what they have read. Much reading, and a good memory make not a knowing man. They that cannot say but what they have read have not the true gift of Prophecy; yet less, those poor ignorants which learn by heart oother men's Sermons. Such shoulders are not capable to bear the ark of God.   

CHAP. V Of eloquence. The principal part thereof is unknown by the greatest part of Preachers. Of vulgar matters in Sermons. The excuse and deceit of ignorant Preachers. Whether the word of God be in like lustre in the mouths of all.  
THe first, and principal quality required in a Bishop, is to be didactic, to be capable to teach excellent matters, and to handle them powerfully, and properly. I stand not on them who under colour of the simplicity of the Scripture condemn absolutely the use of eloquence in the interpretation thereof. Certainly ●n effeminate discourse woven with flowers, variagated with colours, and wantonly a●orned, is suitable to the vulgar, as a poppet to little children, is incompetible with ●●e Majesty of the Gospel. But a masculine, ●nd vigorous eloquence clothed with sumptuous ornaments, and always more natural than artificial, is not only convenient but also necessary for a Minister. Nay he is unworthy to speak in the Church, which cannot speak eloquently. They that are herein defective, are accustomed to blame in an other that which ●hey themselves see doth well. For there is no man sobrutish who desires not, when ●e speaks in public, to express himself in the best terms he can. Furthermore ●he vulgar give oftentimes the reputation of eloquence to many which have not the very shadow of it. So a man heaps togegether abundance of words, with a fine stile, though he hath not any true Rhetoric, he shall pass in the esteem of the ignorant for a great Orator. But that which is more considerable, the principal piece of eloquence consisteth not ●n figures, and other ornaments of language; It lies in that which is called invention, and in the choice of matter which is the stuff of a discourse. A weak understanding is moved with representations, and tragical descriptions, with exclamations, gestures, and other passionate actions: But a man of understanding will be instructed with reasons. And this is folly to move the affections without instructing the understanding; a proceeding contrary to the natural order which God hath established amongst the faculties of the Soul, and the disposition which the Holy Ghost keeps in our sanctification. The devotion which such discourses kindle in the hearers, is a fire of chaff, which lasts but during the Sermon; But the true instruction which must be given to the understanding, consisteth not in vulgar matters. When a Preacher hath said that we must believe in God, that every man is a sinner, that Jesus Christ is come into the world, and shall turn and widen this discourse ●ith many words, without producing up●● such points any thing, but which is al●ady common and known to his auditor's, I do not think that he hath in●●tucted them. This is not to teach a man, ●hen he is taught but that which he ●nowes already, though one tell it him in ●ivers words, and different phrases. The ●ost familiar, and most notable points for Christians, such as are the Precepts of the Decalogue, and the Articles of the Creed, ●nclude an infinite number of rare mat●ers, so that a scribe that is knowing in that ●hich concerns the Kingdom of Hea●en, may always draw thence new things. The Psalmist who prayed that he might ●e clear sighted to discover the wonders of the law, knew that it contained much more than moralities naturally known ●o men. They which treat of the points of religion so lightly, present you with the ●ascall lamb boiled in water, nay even altogether raw, contrary to God's ordinance. The ordinary excuse of such Preachers, which they put in the ears, and mouth of the common people is this, that they Preach the word of God, and that therefore one ought to content himself with their doctrine, though it be trivial, and one ought not to be troubled with their frequent repetitions, nor disdain their gross stile, and other defects which are found in their discourses. Whereunto I shall only say, that 'tis an abuse of the people to say, that a man's Sermon is the word of God. It is but the interpretation thereof; which if it be defective, or confused, or dark, or foolish, or extravagant, doth injure more the word of God than it receives authority therefrom. This colour they give their ignorance, serveth to foment that of the people, the greater part whereof content themselves with that they know of religion, and even make a scruple to learn more. One of the deceits by which many Preachers are accustomed to hid this defect is this, to take ● text of three words, upon which they enlarge themselves in digressions, mixing all the old and new Testament, reducing all divinity into one Sermon, and there is no matter so remote from the subject, which either by hook or by crook they force not to their purpose. So that once a valiant expositor of Scripture employed forty years in interpreting the Prophet Esay. The prolixity whereby they affect to appear as Giants who need a whole Acre of ground to stretch themselves upon, is of no great fruit. A succinct, and nervous discourse, nay one sole reason very pertinent, or one rare, or extraordinary conception couched in few words, shall rather convert a soul, or shall grave thereon more lively impressions, than these vast discourses shall do, more fruitful in words then matter. We have many Sermons of Jesus Christ, and some of his Apostles: But the longest of them may be pronounced in the space of half an hour. Finally not to touch on the repetitions, wherewith many fill their auditoryes, we shall find them which will be exact to the dividing of a grain of sand, by so small distinctions, and divisions, that they themselves can scarce discern them. If in lieu of the vulgar method, which under colour of desiring to say all that concerns a text, yet teacheth nothing but things common and a thousand times repeated, if a Preacher could find only three, or four observations which are rare, and but little known, his auditors might say they had learned that which they knew not, And one such Sermon were worth a hundred others: & although the ignorant think that this doth much advantage to have a multitude of Sermons, at the end whereof they are as knowing as they were at the beginning. Many also have a superstitious opinion touching Preachers, that one ought not to be more sought after, or more willingly heard then an other, because all Preach the word of God, and that it is of the same weight, and same virtue in the mouths of all. Now 'tis true that all make profession to carry the same sword of truth, but all do not manage it with the same skill, nor with the like force of arm. From whence it comes to pass that it cutteth not equally in all hands, nay in many it is, as a plate of lead. Of a thousand which handle the same passage of Scripture, it is impossible to find two amongst them which are wholly alike in conceptions, in the order and frame of discourse. In so much that representing the same subject, they give it so divers faces, that even they themselves are different in shape. But those which keep the resemblance thereof nearer the life, are to be preferred before others, which show but the draughts of it grossly delineated.   

CHAP. VI That the words of Scripture had more Emphasis in the mouth of Jesus Christ, and his first Disciples, than they have in ours. The reason of this difference.  
IT's true that all those to whom Jesus Christ himself Preached when he was conversant upon earth were not converted. The most eminent Apostles complained that few persons received their Preaching; yet nevertheless 'tis certain that the word of God had greater efficacy in their mouths, than now it hath in ours. If it converted not all them who heard it, it made itself felt by the most hardened, as a burning cautery even within the very entrails. But besides, the progress thereof was altogether different. One only exhortation of St. Peter brought in one day three thousand Jews to the Church; And by an other Sermon he gained five thousand souls. If at this day we pronounce the same Sermon word by word in an assembly of Jews, it will not have the same success. Although we sound the same discourse, nay the proper express, and formal words, as Jesus Christ, or some of his Apostles have sometimes, uttered them, they have not such virtue as they had when they themselves pronounced them viva voce. When the Son of God speak, there was felt an extraordinary working and force that never was upon the lips of mortal man. The Apostles whom he had animated with his own virtue, spoke also as out of thunder, and as cherubins of glory. The sound of their wings was as the noise of great waters, and as the voice of God Almighty when he speaks. If we would know from whence proceeds such virtue, it may be some will say it consisted rather in their morals then in their words; And that their supernatural works which were seen to be done by them were the only cause that rendered their discourse more efficacious, then that of other men; but it appears to the contrary, by the testimony of them to whom Jesus Christ spoke in the way to Emaus, For although they knew him not, so fare were they short of seeing any miracle, their heart burned within them, as he expounded to them the Scriptures. These reasons may be given hereof; that the Son of God, who knew all the thoughts of his hearers, struck directly within them; and they could not but be moved, when they heard a voice which surprised their most secret thoughts. That the same spirit which spoke in his Disciples, touched with his words that which men thought was closely hid within their hearts: an example in Ananias, and Zaphira, whereunto may be referred that we read in the first to the Corinth's 14.24. and 25. that their breast was full of flames, and the words which came from them lighted as at a furnace, did burn as live sparks, nay as burning brans. And finally, that their tongues were touched immediately with the finger of God, having wholly an other force then ours, which are not touched therewith, but at a distance, and by he interposition of many judgements, nay seeble, and light.   

CHAP. VII. What men are most hardly saved. Of the vulgar error which imports that the Pastor's manners edify as much as his doctrine.  
AN ancient father said of his time, that in his opinion there were not many Churchmen, or Pastors that were saved. This may seem strange. But if we may say there are men for whom it is difficult to be saved, they are those which have the charge of souls. For to save themselves, they ought to save many others. For whom it sufficeth not to have piety, and other virtues which are common to all other Christians. Their is need of knowledge, and eloquence. The want of moral virtues (which always render it more criminal) repugneth not the essence of his office, nor abateth the dignity of the Sacraments, nor the efficacy of the word which he administereth. Ignorance is the most formal crime of him who ought to instruct others. A good man may be a bad Pastor. The vulgar hold for a maxim, That the good life of a Preacher edifieth as much, or more than his doctrine. This error is truly popular, and more foolish than can be imagined. It's true that works aught to accompany words, and woe to that man who practiseth not his own doctrine. But this is impiety to think that the actions of a Pastor are more considerable, more perfect, or of greater edification than his doctrine which is the rule; which is more essential to his charge, more fruitful in instruction, more necessary to salvation, either the seeing of his example, or the hearing his word? Is the example of a man of greater weight them the Ordinance of God? Is it from the Pastor's example that we receive the faith, or from his Preaching? Are his good works the power of God to salvation? Do they contain the remission of our sins? Shall we be saved by them or by his doctrine? He which finds more efficacy in a man's example then in the word of Jesus Christ is not worthy to be his Disciple.   

CHAP. VIII. That it is more profitable for us to be taught by men then by Angels. Why the world values not prophets, but after their death.  
MAny could wish they might be taught by Angels, thinking that their instructions will be more profitable, and their word more efficacious. Wherein they are deceived. For there are divers points whereof the Angels cannot speak with so great feeling, nor with a knowledge so particular as men. The diseases of the body, and other kinds of the cross, the burden of sin, the terrors of conscience, the horrors of death, the combat of the flesh against the spirit, repentance itself, and regeneration, are things whereof they have no experience, and therefore cannot be touched with such compassion towards sinners, as men who feel the same infirmities. This is a reason why the son of God would take upon him our infirmities, to the end he might have the more compassion, and speak with greater efficacy; furthermore that Angel which appeared to Cornelius the Centurion, would not undertake to instruct him, but sent him for this purpose to a sinful mortal man. This is the custom of the world, and examples thereof are frequent in all ages, to undervalue, or even persecute Prophets while they live, and to adore them after death. The reason is, that the eye of the flesh seethe in them the same visage as in other men, the same natural infirmities, and a contemptible appearance; especially if he be in his own country, or amidst his familiars. Saul asked Samuel, whether he was a man of God, not knowing that he was so, because he saw nothing extraordinary in his person. The bald head of Elishai served as an object of mockery to the little children. Many that looked on St. Paul as absent, said that his presence had not so much force as his writings. On the other side, the most eminent servants of God, are they against whom Satan hath prepared most ambushes. The liberty of their censures renders them odious. He that reverenced yesterday john the Baptist, willingly procured his imprisonment, or death; but after that God had taken them into his rest, and that there was nothing remaining but the sound of their voice, which seemeth to echo still in their graves, the world regretts at what it hath lost, and endeavours to expiate its ingratitude with excessive honours. chrysostom was accused of adultery, condemned, chased out of his Church, and confined in banishment, where finally he died. The children of them which had driven him away fell down on their knees before the dead body, and desired pardon of it for their parents. Such also have builded rich tombs in memory of the just, who had persecuted them in their lives. Great were the advantages of them who were conversant with the son of God, who might hear him speaking with open mouth, propose unto him the most difficult doubts, and questions, and learn from his mouth an infinite number of sublime, and unheardof doctrines. But they paid him with outrages; and many honour him at this day, who would have helped to have crucified him, if they had been in his time.   

CHAP. IX. The want of particular instructions.  
ALL the instruction which is sought for at this day from the mouth of Preachers, is reduced to Sermons. The most excellent amongst them, out of the pulpit, is no more than a private man in the judgement of the vulgar. The common people believe that public instructions are sufficient for them; and as for the rest every Christian may order his actions according as they conform to them. There is none so sottishly ignorant who doth not think himself capable to direct his own conscience. Notwithstanding man's life is full of occurrents, wherein the wisest are subject to deceive themselves; and the most conscientious, by trusting over much to their own judgement, commit notable faults in the conduct of their affairs, of household government, or trading, of judicature, of public policy, and other vocations. Witness David's heedlessness, in causing the Ark to be carried upon his own Chariot. Moreover public instructions cannot express so many circumstances which often change the quality of actions. And which is more, not only the points which lie in practice, but also those which concern merely belief, being composed in public, frame not always in the mind of the hearers so exact an impression, as particular instruction; auricular confession, if it had not passed into superstition, was an exercise of great profit.   

CHAP. X. Of books of religion, and of the time employed in them to the prejudice of Scripture. Of the multitude, vanity, kinds and reformation of them.  
AMongst the abuses which keep up the ignorance of the vulgar, we account also the reading of so many religious books, whereunto the common people give their time, and thoughts, as to an exercise of great edification, although the books of a good divine contain in substance the same matters which are in Scripture. Whosoever shall read in Origen, or Nazianzene, the sacrifice of Abraham curiously painted out with all its circumstances, with a representation as patheticke as Rhetoric can furnish it with, shall never be so lively touched therewith as by the simple recital of Moses. A paraphrase of the new Testament, is but a dead Letter, in comparison of the vivacity of the Text. All this is said without derogating from the merit of so many learned pens, ancient and modern, which have traveled to set us at ease. Their works have converted many souls; the writing of a man powerful in spirit, preach, as well as his voice. But this eulogy appertains not to all them who undertake to write; And all the authors, even those which are worth the reading, are not for the vulgar. Besides the books which may serve to instruct the common people, are made hurtful by their quantity. The number is become so exorbitant, and still multiplied daily in such abundance, that the greater part of Christians employ ten times as much time in this reading, as in that of the Bible. That famous Doctor Luther had in hatred his own books, and wished that they were buried, for fear the readers should spend that time in them they ought in the Scripture. I am not of their opinion who regret the loss of so many books of the ancient fathers, and other writings which time hath caused to vanish. On the contrary, I think that this loss is a great gain to us, and a discharge of many unprofitable burdens. The natural history dictated by Solomon, and divers other writings mentioned in Scripture itself, were never lost without the particular providence of God, which would not that his Church should be overcharged with so many volumes. Of all the Apostles there are but six whose writings have been preserved; and yet it is certain that the other Apostles were no less careful to write to their flocks: Nay it is credible that those whose Epistles we have writ, many others, which the wisdom of God hath suppressed. Jesus Christ himself, writ not, nor would that all his miracles should be comprised in the history, lest their prolixity should exceed the measure of our life, and the capacity of our memory.  
The reading the fathers is not a task of the vulgar. To understand them, you must know the history of their times. There occur in this field an infinite number of particulars, and matters which serve for no use at this day, and even many which are full of thorns, which the common people cannot handle without pricking themselves to the blood. If the fruits which are found scattered in this vast extension of the fathers were collected a part, and heaped together in one volume, this abridgement would be of great profit. But we are to speak of modern Writers, the multitude whereof is prodigious.  
Many books are reputed learned, which are more filled with word than matter. If from all the books in divinity which go up and down the world, there be taken away the repetitions, the amplifications, the superfluous allegations, and a million of entire volumes great and small which declare nothing, but what so many others have said before, the residue will be very few. One may say of the greatest part of them, that whosoever hath read one, hath read them all. There are always the same conceptions, the same reasons; saving that the words are different. That which one calls dirt, the other nameth dung. Where they differ only in the order, transposing what others have said, and disguising it with other transisions, conjunctions, or with some pleasing point. All this with a new title makes men think that this book is altogether new. The world is full of writers, and there is not a pedant which will not be one. For so that a man fill up much paper, this is enough to get a great reputation. I know one that to attain to this, used the following method, which is common to him with many others. To make a treatise, of controversy, or commentary (which is at this day as a bridge for asses) he had upon the table five or six divers authors, took one line from one, and another from an other, and beating all together, then adding thereto some Hebrew word transcribed out of the Dictionary, and a long third of passages out of the fathers, made a composition, upon which he wrote his name; And the ignorant said behold the Commentaries of N. upon the Psalms, or upon some of the smaller Prophets. It were a great good for the public that none should write, but he that had very rare conceptions, or so little common that they might be held for new. One only extraordinary observation comprehended in ten or twelve lines, is more worth than all the great tomes out of which nothing that is new can be learned.  
All the books that can be written in divinity, are either doctrinal, or moral, or historical, or of prophecy, or of controversy, or mixed and composed of all these together, or of many of them. The form whereof is divers; Commentaries, common places, meditations, forms of prayer, homilies, discourses of virtues, and vices, and the like particular treatise. As for controversies I have thereof said my opinion. Also for commentaries, two or three for the most part suffice, taken from amongst the rest, who for the most part have more of Grammar than divinity, and sound of nothing but repetitions. The same choice is necessary amongst authors which handle all Religion heaped together in a body. Amongst so many books of meditations, there are scarce two which contain any rarity. There are seen many words set out to say that which the world knoweth already well enough. There is likewise a great multitude of Sermons which run from hand to hand. The vulgar often admire Preachers, who putting what they say in writing, you shall find that they have said nothing extraordinary. We have seen Homilies dictated by great personages, in whom beside the wide, and rampant style, you meet with even childish discourses; but the world will be deceived. The expositions upon the decalogue, the Creed, and Lords Prayer, are the subject of infinite treatyes wherein you shall scarcely find any thing, but repetitions from some other, and matters very common. As for forms of prayer fitted to particulars, although their aim be rather to frame a Christians practise in this exercise, then to give him instruction, if it appertains not to all to give their conceptions for rules, and prescribe the form, and words an other aught to use in speaking to God. But furthermore, they which spend all their time in this kind of reading, shall abide always in an ignorant devotion.  
This would be an inestimable good, if instead of so many volumes which steal away the greatest part of our life, we had a collection of the rarest secrets in Religion, separated from all vulgar matters, and freed from all these masses of words. Such a work would teach us more in one day, than so many others could do in an age. I shall willingly subscribe to their advice who have said that this would be the richest piece that hath been put out since the Apostles time. It's true that those have not observed the true field from whence these matters must be taken, but it is easy to be found.   

CHAP. XI. Great knowledge lieth not in the quantity of matters, but in their quality. The title of great divines given falsely to many.  
BY the common voice, that man is held for a great divine, who knows the languages necessary to this profession; who understands Philosophy, who hath read the fathers, and can relate what they thought upon every point of religion; who is versed in Ecclesiastical History; who is ready in controversies, in school distinctions and subtleties, besides the exact knowledge of common places which are in use, bordered with texts of Scripture, and stuffed with other allegations. But all these qualities together cannot make a great Divine but in reputation. This is truly a great advantage to hear the Prophets, and God himself in the same language wherein they spoke. 'Tis certain that the Scripture is pure, and more emphaticke in its original tongues, then in any translation. But the only knowledge of tongues supplies but a Grammatical understanding, wherein many Jews and Greeks may excel, without deserving the title of Divines. Good store of Philosophy sufficeth not; though a good Divine aught to be a good Philosopher. To know what Tertull. said, or what was St. Augustine's opinion, is not of the very essence of Divinity; so much doth it come short of being the higest degree thereof. Many that lived before all these fathers were in the world, ceased not to be as great Divines as they which have employed at this day thirty years in this reading of the fathers. The same is of History. Before the subject thereof was in the world, Divinity was complete. A man endowed with memory, who can tell what beresies have reigned, what orders were made in such counsels, what disputes or diversities have arose in Church Policy, etc. may be held knowing in History; But this is folly to hold him in this respect, for an eminent Divine. The knowledge of controversies, is accidental, and embraceth not all the dimensions of Religion. The knowledge of the most subtle points of Divinity reduced to the form of art, a promptuary of ordinary passages, and arguments upon all kinds of subjects, are not sufficient neither to give us a great Divine. The idea thereof belongs to another discourse; whence we may learn That extraordinary knowledge consisteth not so much in the multitude of matters, as in the rarity of them.  
I will now conclude this treatise of Popular Errors, that I may pass to a higher subject, and assay after this offering of goat's hair, to present you with scarlet for the ornament of the Sanctuary. Amen.   
FINIS.