A Collection of Dr. jackson's WORKS    

A COLLECTION OF THE WORKS OF THAT Holy Man and Profound Divine Thomas jackson, D. D Late Precedent of CORPUS CHRISTI College In OXFORD. Containing His COMMENTS Upon the APOSTLES CREED, etc. First Volume. With the Life of the Author, and an Index annexed.  
LONDON, Printed by R. Norton for Timothy Garthwait at the little North-Door of S. Paul's Church. 1653.   

To the Christian Reader, more designedly, to the Younger sort of Students in Divinity, and Academical men.  
Grace, Mercy, etc. With this Account of the Design.  
IT is a part of Ingenuity to acknowledge the Parties by whom a man hath benefited. 
* See his Meditations in English, & in Greek and Latin, put out by learned M. Casaubon.  M. Aurel. Antoninus mentions with a Grateful and particular Memoration, some single Principles of Morality, which He received from Such, and Such, the prudent Instructors of his Youth.  
It is a piece of Charity to show unto others those Mines that have enriched ourselves: or the Fountains out of which we have drunk, Cleansing, quenching, and healing Waters.  
We do not well to Conceal from those in the City (though they have shut us out as unclean) the great good we have discovered during our exclusion. (Thus much in effect) said the Samaritan Lepers, 2 King. 7. 9  
O that my Lord was acquainted with the Prophet in Israel (said naaman's little captive Maid) He would cure my Master's Leprosy, 2 King. 5.  
Come see a Man that told me all that ever I did, said the Samaritan woman to her neighbours, Joh. 4. 29.  
If I mistake not, I shall in some acceptable measure at once perform (at least resemble) all the forementioned Offices, when I have in short told the Christian, more signally the Learned, or Reader willing to learn, Thus much: That, What acquired skill I have in Theology, what understanding I have got in Holy Scripture, (under God) I owe it all to this Author. Hic vir, Hic est. This is the Man I acknowledge to have been my Master, and Mystagogus in Divinis. From him I learned how to use my small Stock of Humane learning in the pursuit of Divine. By him was my soul convinced of the Truth of Scriptures, and stored with Arguments to persuade others, that at least, it was worth their Labour to Try whether practice of Scripture Rules would not produce submission to the Authority of Scripture. I did not know what a Monster that Idol Infallibility was, till I saw it drawn out by his Pencil. I had swallowed, and as I thought concocted, the common Definition of Faith, by a Full particular Assurance. But when I read this Author, I perceived that plerophory was the golden Fruit that grew on the Top-branch, 
Faith is an Assent to the Truth or Goodness of what God Revealeth in his Word, be it History, Mystery, Precept, Promise, or Threat.  not the First seed, no not the spreading Root, of that Tree of Life, by feeding on which the just doth live, and that, true Fiducia can grow no faster then, but shoots up just parallel with Fidelitas; I mean, that true Confidence towards God, is adequate to sincere and conscientious Obedience.  
Before I had Read this Author, I measured Hypocrisy by the gross and vulgar Standard: Thinking the Hypocrite had been one that had deceived men like himself, but in this Author I found him to be a Man that had attained the Magisterium Satanae, even the Art of deluding his own Soul, with unsound, but high persuasions of Sanctity: and that, not by the Cubeia, or Cogging of unrighteousness, but by virtue of some One (or more) excellent Quality, wherein he outstrips the very Saints of God.  
From Him I learned many instances and exemplifications of that Holy, but heavy Doom, of our Judge, and Saviour, Luke 16. 15. The things which are in high esteem with men, are abomination in the sight of God. And that, the Common Receipts (if not the Notions) of the World touching Good and Evil, are as distorted, and monstrous, as if a man should define an Humble meek man, by Cowardice: or a Prudent Christian, to be One, That had conquered his Conscience.  
To end this First Stage of the Preface; I must profess that I have not only reaped from this Authors sown fields, an Harvest of knowledge, but some weighty sheaves of consolation too: He hath so convincingly (above others) proved out of Moses, the Prophets, and the Psalms, and the Jews also; That our Blessed Lord Jesus is the Christ, That my soul Rests upon it as upon a Basis, or Centre immovable; And I am persuaded, were his Works translated into Latin, the Christian world, (of what Division soever, that keeps the foundation) would confess itself Confirmed by him, and a Debtor to him.  
And now having this opinion rooted in my heart, I hope the Reader will approve, at least pardon; if I pronounce this Author, The Divine, of his Rank, and Age: and if in token of my private thankfulness for good received from him, I breathe out, first towards Heaven, Benedic Anima mea Domino, etc. Psal. 103. and then towards men on earth, tokens of good will, and wishes. 
Ovid. Met. 4. l.   
— qui Te genuere Beati.  
Et mater Foelix & fortunata profecto  
Siqua Tibi soror est, & quae dedit ubera Nutrix.  
Happy were the Parents that had such a Son of understanding. Blessed was the womb that bore him, and the paps that gave him suck. Blessed was that Alma mater, that had such a name writ in her matricula, (in whose blessing her other sister was blessed also) and that Phrontisterion, who had him first a nursling child, and then a nursing father of her children. Blessed were the Places where these Apostolical Feet of Beauty trod, when he went abroad Evangelizans pacem, Evangelizans Bona. And blessed be the memory of that man, whose hand (like the hand in the Margin) pointed out first unto me this Author. His name is sweet, and his Bones 
N. F.  shall one day flourish out of their Dust.  
If Others at the first view, (Nay after some Readins and Reviews) of this Author come not up to my Rate, or esteem of Him, I have their Excuse as ready in my Pen, as mine own Blame is fresh in my memory. For when a Fatherly friend of mine (Mr. F. of happy Memory, thinking my younger years had need of such an Instructor) commended this Author unto my Reading; for some good time after, I wished he had lent me his understanding together with this Book: Yet with constant and frequent Reading, I first began to like, at last I mastered, and made mine own, so much of him as enabled me to improve, and impart his Sense to others: I often took his matter, and preparing it to their Capacity, preached it in popular Auditories. I shame not to tell this, because I know my Title to it was just by Donation, not by Plagium. The Author intended it for this purpose: His very design being to afford helps to younger Students; to the Abler, Hints and provocations for searches into the less beaten but more profitable paths, the abstruser but Richer veins of Theologie.  
It is to be expected that two Objections will militare against the Labours of this great Author, and either break the Arms, (weaken the hands at least) or Dazel, if not darken, the Eyes of the Industrious Reader. The One is, That his Style is obscure. The Other, That his Doctrine is Arminian. The second part of this Preface will endeavour (with humility and Reason) to satisfy them. And to the former of these I answer; His Style is Full and deep, which makes the Purity of it seem a kind of Blackness, or darkness; and though it abound in substantial adjectives, yet it is more short than other Authors, in Relatives, in Eeking and helping particles, because he writ to Scholars. His stream Runs full, but always in it own Channel, and within the Banks; if any will yet say it overflows, He must give me leave to tell him, It then inriches the Ground. His Pen drops Principles, as frequent as ordinary men's do sense. His matter is rare; His Notions, uncouth parcels of Truth, digged 〈◊〉 profundo, and so at first Aspect look like strangers to the Ordinary Intellect, but with Patience and Usance will cease to be so. And the Reader shall assuredly find this most certain token of true Worth in Him, that the more he is acquainted with, the better he shall like Him. The probability of this proof I gather from one of those Responsa prudentum, which long since I read in Plutarch. A professed Orator had made a speech for One, who upon the first reading, went about the cunning of it with much cheerfulness and contentment; but after 2 or 3 day's familiarity and Repetition, had begot a Fastidium, he came to the Orator and told him; Sir at the first or second reading, I liked this Oration very well, but now, I am quite of another mind, to say the truth, I loathe it heartily; Well says the Orator, how oft mean you to speak this Oration to the People, any more than Once? No, said he, But once only. Go your way then, They will like it as well as you did at first Time, I warrant you. But Reader, if thou wilt believe above twenty year's Experience or Conversation with this Author, Thou wilt find at every return, new matter both of Observation and delight in Him.  
Now for the second Objection. It will be found a mere Noise; The fancy of a prejudicated mind. The Reader must in justice Examine the particulars, before he pass his judgement, and then in wisdom, not suffer himself to be deprived of a rich Treasure, upon poor Pretences. It would fret a son of Valour, to find himself Rob by a weakling and a Coward, that had first possessed his fancy that some Visors (supported with stakes in the Twilight) were stout Fellows ready to come in, if he did not deliver his Gold.  
2 I may with modesty aver, That there is not one word in this Volume, that (to my thinking) can possibly be so forced, or wrested by the dissenting, as to take offence thereby.  
3 I find him through the whole Body of his Writings most Religiously Careful to give unto God the Things that be Gods, even the glory of his Grace, his most Gratuitous Grace in Christ preventing, exciting, furthering, and making to persevere in all works or courses of Christianity, and that so requisite and intrinsical to every holy Action, that all our sufficiency is from it. By the Grace of God we are what we are, and do what we do. And surely had the great Goodness of the Lord been Taught and tendered, in such manner as this Author sets it forth, This Age had felt itself better Thriven in Christianity, and in the power of godliness, than it now is. Sin had not so abounded, but Grace had superabounded, and reigned through righteousness unto eternal life by Jesus Christ our Lord.  
4 Nor can any man (think I) produce one passage, that intimates, much less infers any inordinate prelation of The strength of Nature, He making the chief use of that poor Remnat of freewill left in us sons of Adam, to consist not in meriting or preparing, but, in our not being so untoward patients as we might possibly be, in not doing that evil which is in Our power to do.  
5 Nor will any man speak evil of Him, but he that himself narrows the Grace of our Lord Jesus Christ, and engrosses that plenteous ransom he paid for all the sons of Adam to some small number of such he conceits himself to be.  
Finally, if the worst be Given, that this Objection pretends to, The offence will be much assuaged, if the ordinary Reader do but know, That the Lutheran, i. e. A considerable part of the Reformed Church is of that opinion, and that the other name is used mostly to inflame the Odium.  
In sum, This Man of God knew he might not Strive, nor multiply questions to gender strife: therefore he demands but two postulata of the dissenting man. 1 That God hath a True freedom in doing good. 2 That man hath a True freedom in doing evil. From him that agrees with him in these two, he will not descent in other points. 
Epist. before the Attributes.   
But from such as teach, That all events are so irresistibly decreed by God, that none can fall out otherwise then they do. Or, That nothing can be amended that is amiss; He justly differs. For, besides that the Tenets be 
* See Busbequius Epist. 4.  Turkish, being pressed they yield a morbid bitter juice, and put out a Forked sting. Their Consequent being, that either, There is no moral evil under the Sun; or, That the Fountain of Goddess (who is Ultor & intentator malorum) his will is the cause of such evil.  
I beseech the Readers Pardon, that I come but now to the last part (the most proper Business) of the Preface, to give account of the Design, dispatched, and, cum Bono Deo, intended.  
This Great Author, having framed to himself an Idea of that complete Body of Divinity which he intended; for his own more Regular proceeding, and our better understanding, did direct all his lines in the whole periphery of his studies, unto the Heads contained in the Creed, as unto their natural Centre. He published in his Life time Nine Books of Comments upon the Creed. Viz.  

These Three now Reprinted.  
4 Justifying Faith.  
5 A Treatise of Unbelief.  
6 Of God's Essence and Attributes.  
7 Of, The knowledge of Christ.  
8 The Humiliation of Christ.  
9 The Consecration of Christ.  
Together with some other Treatises and Sermons, Appendices to the former, which indent with, and like Tallies, own the Treatises to which they Relate, very appositely. viz. 

A Treatise of the Holy Catholic Church, which is part of the twelfth Book of Comments intended.  
Christ's Answer to Saint john's Disciples.  
Divers Sermons preached before the King.  
Two Sermons. Bethlehem and Nazareth.  
And, The Woman a True Comfort to Man.     
He left unpublished, according to the Account following. 

The tenth Book of Comments, Ready for the Press: Containing the Manner how sin found Entrance into the World. Of the nature of sin. Of our first servitude to it. Of that poor Remnant of freewill left in the sons of Adam, with direction to use it aright. And how we are set Free by the Son of God.  
The eleventh Book in Adversarijs. Containing a Treatise upon the Articles of Christ's coming to judgement, The Resurrection of the dead, and Life everlasting.  
The twelfth of the Catholic Church, part whereof is Printed and mentioned above.  
Besides a great number of Treatises and Sermons, respective Appendices to the Books aforesaid: So many, as would fill a Page with a Particular Catalogue. For the Publishing whereof in due Time, and manner, and suiting with this Volume, The Worthy persons, whom the Author made Supervisors of his Will, will be conscientious and Prudent Accountants to the Church of Christ, And some others, Pious and Learned men of that University, Cheerful Assistants thereto.    
But here, if the Reader be of my Temper, Secretum peto. I must lead him aside a little to Condole the loss (the Great loss) of one most Considerable piece, Finished and (Alas for the Day!) lost some years ago. It was, The Treatise of Prodigies, or, Divine Forewarnings, betokening Blood. I am bold to say: Reader, Write this a Prodigy. And to render it the more Prodigious, take notice, that it was lost in the Author's Life Time; as his ingenious Amanuensis (Mr. B.) told me, enquiring after it above 9 years ago. What shall be said or thought of This? Surely, The World was not worthy of such a Blessing! It sentenced itself unworthy thereof, by the stupid total neglect of what he Preached at Court, and Printed at Oxon: in the Year 1637. about The Signs of the Times, a Subject near of Kin to that Treatise.  
The longing impatient desire of Retreiving this Treatise, makes me not blush to transform this Preface into a kind of Proclamation: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rather into a most humble and earnest Supplication, unto the Person that hath this Treatise in keeping, (if yet it be kept from the Malice of the Destroyer) That he will please to bring it in unto the Stationer, for whom this Book is Printed, upon assurance to receive it again; or for it, twelve or twenty Copies, (or a sum of Money Equivalent) if it be Printed: For it is the desire and design of more, and more able men, than myself, to Collect and Publish This Authors Works as Complete as possibly may be.  
The Earnest whereof is Given in this First Volume; with this further Account. The Quarto Impression was scarce and dear, and ill Printed. The weighty and many Quotations of Authors so exceeding falsely figured, (and disfigured too) that it cost so much Time and great Turning, sometimes to find out One single place, as none can believe, that hath not tried the like: nor could all the Authors be found in London. This the Famous Library of Oxon: and the cheerful Candour of a learned Friend there supplied.  
I am hopeful that the Author's Sense is not altered in the least measure, (for the least sin in that kind is sacrilege.) I am sure, I was so scrupulously careful of changing, as that I have omitted what I thought necessary correction. For example, in the Epistle to the Reader, line 12. I think, I ought to have changed the word Conscience, into Conscious, or, less conscience, into more conscientious; unless you will say, Conscience there signifies Gild. So Page the 12. Line 3. after And yet— These two words, They persecuted, should be inserted, as I conjecture; unless the comparison betwixt the Roman and Turkish Emperors Subjects make them needless. So in the 250 page in the Margin, surely it ought to have been R. P. but it was R. B. in the old Copy, and in the search of Parson's Resolutions, not finding absolute evidence that he was the party meant, I let R. B. stand.  
Yet have I added now and then, a Citation or Note in the Margin. As where the Great Business of Charles Martell is Related page 110. I have cited divers Authors, whom the Reader may consult, for his own better satisfaction.  
To conclude, There is a saying, and men may think, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But, the pecuniary profit be to the Tradesman. If my heart deceive me not, as divers Nutus Dei did invite the beginning, and many remarkable momenta providentiae did encourage the Progress, (in a Time of greatest trouble for outward estate) so the Glory of God Almighty, the Benefit of his Church and Children, the doing of some small Thing (in a Time of Cashierment) that may tend to the discharge of a most unprofitable servants account at the last Day, is the gain aimed at. And if our Pr: Brethren (Sons of the same Fathers with us) that cast us out, viewing well the second and third Books, and being here advertised, That twenty of those men, whom they have put from the Stations (wherein God had set them in the Church of England,) as Factors for the Church of Rome, have contributed each man their Symbolum, to this Impression, will by this be brought to see their mistake; and taking this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confess themselves deceived, and unwittingly made Proctors for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and transported in this particular, became partial, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it will be an Accession above expectation.  
The Good Lord lay not this sin to their Charge, but reconcile them to their former selves, and be Reconciled both to them and us in Christ, and prosper the work both dispatched and intended to his Glory, and the good of his Church, for our Lord Jesus' sake.  
The Prayer of the most unworthy One of all his servants. B. O.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 483. 
If I shall find favour in the eyes of the Lord, he will bring me again, and show me both the Ark and his Habitation.  
But if he say, I have no delight in Thee—, Let him do to me as seemeth good unto Him. Good is the Word of the Lord.  
The Law of the Lord is an undefiled Law, converting the soul. The Testimony of the Lord is sure, and giveth wisdom to the simple.  
Let the Word of God dwell in you plenteously.  
Search the Scriptures— Which are able to make thee wise unto salvation.  
In which are some things hard to be understood, which the unlearned and unstable wrist, as they do also the Other Scriptures, to their own destruction.  
Remember them which are the Guides, or have the Rule over you.  
The Priest's lips should keep knowledge: and they should seek the law at his mouth.  
He that heareth you, heareth me—.  
Lo, I am with you always, even to the End of the World.   

THE LIFE and DEATH of the Venerable, Dr. JACKSON, Dean of PETERBROUGH, and Precedent of Corpus-Christi College in OXFORD.  Written by a late Fellow of the same College. 
BEing earnestly desired by an intimate and Powerful Friend, to deliver some Character of that Reverend and Learned Doctor Jackson, (late Precedent of our College) I might very well excuse myself from my unworthiness to undertake so weighty a Task. I must seriously confess, it was not so much the Importunity of that Friend, which prevailed with me, as the Merit of the man which Extracted it, and made me resolve rather to run any hazard of my own Reputation, than not to pay the Honour's due to his Memory. The Respect and Interest which he gained in the hearts of all men that he conversed with, (and most from them that knew him best) was too great to be buried in this Grave, or to be extinct with his Person. A good Name is compared to a rich and pleasant Odour, which not only affects the Sense, whilst he that wears it, is in presence, but fills the the house, and makes you inquire, who had been there, although the Party be gone out of the Room. For his Birth, He was descended from a very worthy Family in the Bishopric of Durham, His Life seemed to be Consecrated to Virtue, and the Liberal Arts, from his very childhood: He had a natural Propensity to Learning from which no other Recreation or Employment could divert him. He was first designed (by his Parents) to be a Merchant in Newcastle, where many of his near Friends and Alliance lived in great Wealth and Prosperity; but neither could that Temptation lay hold upon him.  
Therefore (at the instance of a Noble Lord) he was sent to the University of Oxford, for which highly esteemed Favour he returns his solemn thanks, in the very First Words, and Entrance of this Book. He was first Planted in Queen's College, under the Care and Tuition of the Profound D. Crakanthorp, and from thence removed to Corpus Christi College, who although he had no notice of the vacancy of the Place, till the day before the Election, yet he Answered with so much readiness and applause, that he gained the admiration, as well as the Suffrages of the Electors, and was chosen with full Consent, although they had received Letters of Favour from Great Men for another Scholar. A sure and Honourable Argument of the incorruptedness of that Place, when the peremptory Mandamus of the Pious Founder, Nec prece, nec pretio, (presented with the Merits of a young man and a Stranger, shall prevail more than all other Solicitations, and Partialities whatsoever. This Resolution hath been often assured unto me from one of the Electors (yet living) M. John Hore of West Hendred, a man of Reverend years and Goodness. There was now a welcome necessity laid upon him, to preserve the High Opinion which was conceived of him, which he did in a Studious and Exemplary Life, not subject to the usual intemperances' of that Age. Certainly the Devil could not find him idle, nor at leisure to have the Suggestions of Vice whispered into his ear. And although many in their youthful times have their Deviations, and Exorbitancies, which afterwards prove Reform and Excellent men. Yet it pleased God to keep him in a constant Path of Virtue and Piety.  
He had not been long admitted into this place, but that he was made more Precious, and better Estimated by all that knew him, by the very danger that they were in suddenly to have parted with him: For walking out with others of the Younger company to wash himself, He was in imminent peril of being Drowned. The Depth closed him round about, the Weeds were wrapped about his head. He went down to the bottom of the Mountains, the Earth with her bars was about him for ever, yet God brought his soul from Corruption, Jonah 2. 5, 6. that (like Moses from the flags) for the future Good of the Church, and Government of the College where he lived, there might be preserved the meekest man alive, or (like Ionas) there might be a Prophet revived (as afterwards he proved) to forwarn the people of ensuing destruction, if peradventure they might Repent, and God might revoke the Judgements pronounced against them, and spare this great and sinful Nation. It was a long (and almost incredible) space of time wherein he lay under water, and before a Boat could be procured, which was sent for, rather to take out his Body (before it floated) for a decent Funeral, than out of hopes of recovery of Life. The Boatman discerning where he was by the bubbling of the water, (the last signs of a man Expiring) thrust down his hook at that very moment, which by happy Providence (at the first Essay) lighted under his arm, and brought him up into the Boat. All the parts of his Body were swollen to a Vast proportion, and although by holding his head downward they let forth much water, yet no hopes of Life appeared, therefore they brought him to the Land, and lapped him up in the Gowns of his Fellow-Students, the best shroud that Love or Necessity could provide. After some warmth and former means renewed, they perceived that Life was yet within him, conveyed him to the College, and commended him to the skill of Doctor Channel, an Eminent Physician of the same House, where with much Care, Time, and Difficulty, he recovered to the equal joy and wonder of the whole Society. All men concluded him to be reserved for High and Admirable Purposes. His grateful Acknowledgements towards the Fisherman and his Servants that took him up, knew no limits, being a constant Revenue to them whilst he lived. For his thankfulness to Almighty God no heart could conceive, nor Tongue express it but his own, often communicating the Miracle of Divine mercy in his deliverance, and resolving hereafter not to live to himself, but to God that raiseth the dead. Neither did he serve God with that which cost him nothing; I must rank his abundant CHarity, and Riches of his Liberality amongst the Virtues of his first years, as if he would strive with his Friends, Patron, and Benefactors, Utrum illi largiendo, an ipse dispergendo vinceret, Whether they should be more bountiful in giving, or he in dispersing: Or that he was resolved to pay the Ransom of his life into God's Exchequer, which is the Bodies of the Poor. His heart was so free & enlarged in this kind, that very often his Almsdeed made him more Rich that received it, than it left him that gave it. His progress in the study of Divinity was something early, because (as he well considered) the journey that he intended was very far, yet not without large and good Provisions for the way. No man made better use of Humane knowledge, in subservience to the Eternal Truths of God, produced more Testimonies of Heathens to convert themselves, and make them submit the Rich Presents of their Wisemen, to the Cradle and Cross of Christ. He was furnished with all the Learned Languages, Arts, and Sciences, as the praevious dispositions, or Beautiful Gate which led him to the Temple; but especially Metaphysics, as the next in attendance, and most necessary Handmaid to Divinity, which was the Mistress where all his thoughts were fixed, being wholly taken up with the Love and admiration of Jesus Christ, and him Crucified. The Reading to younger Scholars, and some Employments imposed by the Founder, were rather Recreations and Assistances, than divertisements from that intended Work. The Offices which he undertook (out of Duty, not Desire) were never the most profitable, but the more ingenuous; not such as might fill his Purse, but increase his knowledge. It was no small accession of Respect unto him, (or rather a consequent of the good Repute which he had already gained) that those two Noble Hostages, (M. Edward, and M. Richard Spencer's, Sons to the Right Honourable Robert, Lord Spencer, Baron of Wormleighton) were commended to his charge, whom he restored fully instructed with all good Literature, the glory of Learned and Religious Nobility, and the very Ornaments of the Country where they lived; for which faithful discharge of his great Trust, he (and his Memory) were ever in singular Veneration with that whole Family, and their Alliances. His Discourse was very Facetious (without offence) when Time, and Place, and Equality of Persons permitted it. He was Entregens, (as our Neighbours speak it) a man (upon occasions offered) of Universal Conversation. When he was chosen into Office, the Governor of the College was wont to give this Testimony of him, That he was a man most sincere in Elections, and that in a Dubious victory of younger wits, it was the safest experiment for an happy choice, to follow the Omen of his Judgement. He read a Lecture of Divinity in the College every Sunday morning, and another day of the week at Pembroke College (than newly erected) by the instance of the Master, and Fellows there. He was chosen Vice-President for many years together, who by his place was to moderate the Disputations in Divinity. In all these He demeaned himself with great depth of Learning, far from that Knowledge which puffeth up, but accompanied with all gentleness, courtesy, humility, and moderation. From the College, he was preferred to a Living in the Bishopric of Durham (in their Donation) and from thence (with consent from the same College obtained, where no request could be denied him) removed to the Vicarage of Newcastle, a very populous Town, furnished with multitudes of men, and no small variety of Opinions. It was a difficult task, (and only worthy of so pious an Undertaker) so to become All Things to All men, that by all means he might gain some. This was the place where he was first appointed by his friends to be a Merchant; but he chose rather to be a Factor for Heaven. One precious soul refined, polished, and fitted for his Master's use, presented by him, was of more value to him, than all other Purchases whatsoever. He adorned the doctrine of the Gospel (which he preached and professed) with a suitable life and conversation: Manifesting the signs of a true Apostle. In all things showing himself a Pattern of goodworks; In doctrine incorruptness, gravity, sincerity, sound speech that cannot be condemned, that they which were of the contrary part might be ashamed, having no evil thing to say of him, Titus 2. 7, 8.  
I lately received letters from a Gentleman, who lived there at the same time with him, who gave this Testimony of him. He was a man very studious, humble, courteous, and charitable. At Newcastle (when he went out) what money he had, he usually gave to the poor, who at length flocked so unto him, that his servant took care that he had not too much in his pocket. At a certain time Doctor Henderson, the Towns Physician, his neighbour and intimate acquaintance, (having made a Purchase) sitting sad by him, and fetching a sigh, he demanded what was the reason? He said, that he had a payment to make and wanted money: Doctor Jackson bade him be of good cheer, for he would furnish him; and calling for his servant, told him the Physician's need, and asked what money he had. The man stepping back silent, the Doctor bids him speak, at length the man said, Forty shillings; he bade him fetch it, for Master Henderson should have it all: at which Master Henderson turned his sadness into laughter Doctor Jackson demanded his reason. He said, that he had need of 400. pound, or 500 pound. Doctor Jackson answered, that he thought forty shillings was a great sum, and that he should have it, and more also if he had had it. Thus in a place of busy Trade and Commerce, his mind was intent upon better things, willing to spend and to be spent for Them, not seeking Theirs but Them. After some years of his continuance in this Town, he was invited back again to the University by the death of the Precedent of the same College, being chosen in his absence, at so great a distance, so unexpectedly without any suit or petition upon his part, that he knew nothing of the vacancy of the Place, but by the same Letters that informed him that it was conferred upon himself. A preferment of so good account, that it hath been much desired, and eagerly sought after by many eminent men, but never before, went so far to be accepted of. Upon his return to Oxford, and admission to his Government, They found no alteration by his long absence, and more converse with the world, but that he appeared yet more humble in his elder times; and this not out of coldness and remission of spirit, but from a prudent choice and experience of a better way: not without a great Example of Paul the Aged, who when he had Authority to command that which is convenient, (yet for love's sake) choose rather to beseech, Epistle to Philemon. He ruled in a most obliging manner, the Fellows, Scholars, Servants, Tenants, Nemo ab eo tristis discessit, no man departed from him with a sad heart, excepting in this particular, that by some misdemeanour, or willing error, they had created Trouble, or given any offence unto him. He used the Friends as well as the Memory of his Predecessors fairly. He was Presidens pacificus, a lover and maker of Peace. He silenced and composed all differences, displeasures, and animosities by a prudent Impartiality, and the example of his own sweet disposition. All men taking notice that nothing was more hateful unto him then Hatred itself, nothing more offensive to his body, and mind, it was a shame and cruelty (as well as presumption) to afflict his peaceable spirit. It is a new and peculiar Art of Discipline, but successfully practised by him, that those under his Authority were kept within Bounds and Order, not so much out of fear of the Penalty, as out of love to the Governor. He took notice of that which was good in the worst men, and made that an occasion to commend them for the goods sake; and living himself, tanquam nemini ignosceret, as if he were so severe, that he could forgive no man, yet he reserved large Pardons for the imperfections of others. His nature was wholly composed of the properties of Charity itself. Charity suffereth long, and is kind, etc. Beareth all things, believeth all things, hopeth all things, endureth all things. I can truly avouch this testimony concerning him, that living in the same College with him, more than twenty years, (partly when he was Fellow, and partly when he returned Precedent) I never heard (to my best remembrance) one word of Anger, or dislike against him. I have often resembled him in my thoughts (with favour of that honourable Person, be it spoken) to him (whose name sounds very near him) who being placed 
Dr. Juxon.  in the upper part of the World, carried on his Dignity with that Justice, Modesty, Integrity, Fidelity, and other gracious plausibilities, that in a place of Trust, he contented those whom he could not satisfy, and in a place of Envy procured the Love of them who amulated his greatness, and by his Example showed the pre-eminence and security of true Christian Wisdom, before all the sleights of humane Policy, that in a busy time no man was found to accuse him; So this good Man (in that inferior Orb which God had placed him) demeaned himself with that Christian Innocence, Candour, Wisdom, and Modesty, that malice itself was more wary then to cast any aspersions upon him. I shall willingly associate Him to those other Worthies his Predecessors in the same College (all living at the same time) To the invaluable Bishop Jewel, Theologorum quas Orbis Christianus per aliquot annorum centenarios produxit maximo, as grave Bishop Goodwin hath described him, the greatest Divine that for some former Centuries of years the Christian World hath produced. To the famous Mr. Hooker, who for his solid Writings was surnamed, The Judicious, and entitled by the same, Theologorum Oxonium. The Oxford of Divines, as One calls Athens, The Greece of Greece itself. To the learned Dr. Reinolds, who managed the Government of the same College, with the like care, honour, and integrity, although not with the same austerities.  
He willingly admitted (and was much delighted in) the acquaintance and familiarity of hopeful young Divines, not despising their youth, but accounting them as sons and Brethren, encouraging and advising them what Books to read, and with what holy preparations, lending them such Books as they had need of, and hoping withal that (considering the brevity of his own life) some of them might live to finish that work upon the Creed, which he had happily begun unto them. This was one of the special advices and directions which he commended to young men. Hear the Dictates of your own Conscience: Quod dubitas ne feceris, making this the Comment upon that of Syracides, In all thy matters trust (or believe) thine own soul, and bear it not down by impetuous and contradictious lusts, etc. He was as diffusive of his knowledge, counsel, and advice, as of any other his works of Mercy.  
In all the Histories of learned, pious, and devout men, you shall scarcely meet with one that disdained the World more generously: not out of ignorance of it, as one brought up in Cells and darkness, for he was known and endeared to men of the most resplendent Fortunes; nor out of melancholy disposition, for he was cheerful and content in all estates, but out of a due and deliberate scorn, knowing the true value, that is, the vanity of it. As perferments were heaped upon him without his suit, or knowledge, so there was nothing in his power to give, which he was not ready and willing to part withal, to the deserving or indigent man. His Vicarage of St. Nicholas Church in Newcastle, he gave to Mr. Alvye of Trinity College, upon no other relation, but out of the good opinion which he conceived of his merits. The Vicarage of Witny near Oxford, after he had been at much pains, travail, and expense to clear the Title of the Rectory to all succeeding Ministers, when he had made it a Portion sitting either to give, or keep, he freely bestowed it upon the worthy Mr. Thomas White, than Proctor of the University, late Chaplain to the College, and now Incumbent upon the Rectory. A College Lease, of a place called Lie in Gloucestershire presented to him as a gratuity by the Fellows, he made over to a Third, (late Fellow there) merely upon a plea of Poverty. And whereas they that first offered it unto him were unwilling that he should relinquish it, and held out for a long time in a dutiful opposition, He used all his power, friendship, and importunity with them, till at length he prevailed to surrender it. Many of his necessary friends, and attendance have professed that they made several journeys, and employed all powerful mediation with the Bishop, that he might not be suffered to resign his Prebendship of Winchester to a Fourth; and upon knowledge that by their contrivance, he was disappointed of his resolution herein, he was much offended that the Manus mortua, or Law of Mortmain should be imposed upon him, whereby in former days they restrained the liberality of devout men toward the Colleges, and the Clergy. But this was interpreted as a discourtesy and dis-service unto him, who knew that it was a more Blessed thing to give then to receive. But that which remained unto him, was dispersed unto the Poor, to whom he was a faithful dispenser in all places of his abode, distributing unto them with a free heart, a bountiful hand, a comfortable speech, and a cheerful eye. How disrespectful was he of Mammon, the God of this world, the golden Image which Kings and Potentates have set up? before whom the Trumpets play for War and slaughter, and Nations and Languages fall down and worship, besides all other kind of Music for jollity and delight, to drown (if it were possible) the noise of Blood, which is most audible, and cries loudest in the ears of the Almighty. How easily could he cast that away, for which others throw away their lives and salvation, running headlong into the place of eternal skreekings, weeping, and gnashing of teeth. If it were not for this spirit of Covetousness, all the World would be at quiet. Certainly (although the nature of man be an apt soil for sin to flourish in, yet) if the Love of money be the root of all evil, it could not grow up in him, because it had no Root: and if it be so hard for a rich man to enter into the Kingdom of God, and the narrow gate which leads unto Life, than he that stooped so low by humbleness of mind, and emptied himself so nearly by mercifulness unto the Poor, must needs find an easier passage: Doubtless, they that say and do these Things, show plainly that they seek another Country, that is, an heavenly, for if they had been mindful of This, they might have taken opportunity to have used it more advantageously.  
His Devotions towards God were assiduous and exemplary, both in public and private. He was a diligent frequenter of the public Service in the Chapel, very early in the Morning, and at Evening, except some urgent occasions of Infirmity did excuse him. His private Conferences with God by Prayer and Meditation were never omitted, upon any occasion whatsoever. When he went the yearly progress to view the College Lands, and came into the Tenant's House, it was his constant custom (before any other business, discourse, or care of Himself, were he never so wet or weary) to call for a retiring room to pour out his soul unto God, who led him safely in his journey. And this he did not out of any specious pretence of Holiness, to devour a Widow's House with more facility, Rack their Rents, or Enhance their Fines, for excepting the constant Revenue to the Founder (to whom he was a strict accountant) no man ever did more for them, or less for himself. For thirty years together he used this following Anthem, and Collect (commanded by the Pious Founder) in Honour and Confession of the Holy and Undivided Trinity. Salva nos, Libera nos, Vivifica nos, O Beata Trinitas, etc. Save us, Deliver us, Quicken us, O Blessed Trinity. Let us praise God the Father, and the Son, with the Holy Spirit, let us praise and Super-exalt his Name for ever. Almighty and everlasting God, which hast given unto us, thy servants, Grace by the Confession of a true Faith, to acknowledge the Glory of the Eternal Trinity, and in the Power of the Divine Majesty to Worship the Unity: We beseech thee that through the steadfastness of this Faith, we may evermore be defended from all Adversity, which livest and raignest, etc.  
This he did perform, not only as a Sacred Injunction of the Founder (upon him and all the Society) but he received a great Delight in the performance of it. No man ever wrote more highly of the Attributes of God than he, and yet he professes that he always took more comfort in admiring, then in disputing, and in praying to, and acknowledging the Majesty and Glory of the Blessed trinity, then by too curiously prying into the Mystery. He Composed a Book of Private Devotions, which some judicious men (having perused the same) much Extolled and Admired, as being replenished with Holy Raptures, and Divine Meditations, which (if it be not already annexed to this Book) I hope the Reader will shortly enjoy in a Portable Volume by itself.  
Thus have many other Famous Scholars and Polemical men (in their Elder times) betaken themselves to Catechising, and Devotion, as Pareus, Bishop Andrews, Bishop Usher, and Bellarmin himself seems to prefer his Book De Ascensione Mentis ad Deum, Of the Ascension of the Soul to God, before any other part of his Works. Books (says he) are not to be estimated, Ex multitudine foliorum, sed ex fructibus, By the multitude of the Leaves, but the Fruit. My other Books I read only upon necessity, but this I have willingly read over three or four times, and resolve to read it more often; whether it be (says he) that the Love towards it be greater than the Merit, because (like another Benjamin) it was the Son of mine old age.  
He seemed to be very Prophetical of the Ensuing times of trouble, as may evidently appear by his Sermons before the King, and Appendix about the signs of the Times, or Divine Fore-warnings therewith Printed some years before, touching the Great Tempest of Wind which fell out upon the Eve of the Fifth of November, 1636. He was much astonished at it; and what apprehension he had of it appears by his words.— This mighty Wind was more than a Sign of the Time, the very Time itself was a Sign, and portends thus much, That though we of this Kingdom were in firm League with all Nations, yet it is still in God's Power, we may fear in his Purpose to plague this Kingdom by this or like tempests more grievously than he hath done at any time by Famine, Sword, or Pestilence, to bury many living souls, as well of Superior, as of Inferior Rank, in the Ruin of their stately Houses, or meaner Cottages, etc. Which was observed by many, but signally by the Prefacer to M. Herbert's Remains, I shall not prevent the Reader, or detain him so long from the Original of that Book as to repeat the Eulogies which are there conferred upon Him; I cannot forbear one passage in that Preface wherein he makes this profession. I speak it in the presence of God, I have not read so hearty, vigorous a Champion against Rome (amongst our writers of his rank) so convincing and demonstrative as D. Jackson is. I bless God for the confirmation which he hath given me in the Christian Religion against the Athean, Jew, and Socinian, and in the Protestant against Rome.  
As he was always a Reconciler of differences in his Private Government, so he seriously lamented the Public Breaches of the Kingdom. For the Divisions of Reuben he had great Thoughts of Heart. At the first Entrance of the Scots into England, he had much compassion for his Countrymen, although that were but the beginning of their Sorrows. He well knew that War was commonly attended with Ruin and Calamity, especially to Church and Churchmen; and therefore that Prayer was necessary and becoming of them, Da pacem Domine in diebus nostris, etc. Give peace in our time, O Lord, because there is no other that fighteth for us but only thou, O God, One drop of Christian blood (though never so cheaply spilt by others like water upon the ground) was a deep Corrosive to his tender heart. Like Rachel weeping for her children, he could not be comforted. His body grew weak, the cheerful hue of his countenance was impaled and discoloured, and he walked like a dying Mourner in the streets. But God took him from the evil to come; It was a sufficient Degree of punishment for him to foresee it; it had been more than a thousand Deaths unto him to have beheld it with his Eyes. When his Death was now approaching, being in the chamber with many others, I overheard him with a soft voice repeating to himself these and the like Ejaculations. I wait for the Lord, my Soul doth wait, and in his Word do I hope; my Soul waiteth for the Lord more than they that watch for the morning. As for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness. And he ended with this Cygnean Cantion, Psal. 116. 5. Gracious is the Lord and righteous, yea our God is merciful. The Lord preserveth the simple, I was brought low and he helped me. Return unto thy Rest, O my Soul, for the Lord hath dealt bountifully with thee. And having thus spoken, soon after he surrendered up his Spirit to Him that gave it.  
If you shall curiously inquire what this Charitable man left in Legacy at his death, I must needs answer, that giving all in his Life time, as he owed nothing but Love, so he left nothing when he Died. The Poor was his Heir, and he was the Administrator of his own Goods; or (to use his own Expression in one of his last Dedications) he had little else to leave his Executors, but his Papers only, which the Bishop of Armagh (being at his Funerals) much desired might be carefully preserved. This was that which he left to Posterity in pios usus, for the furtherance of Piety and Godliness, in perpetuam Eleemosynam, for a perpetual deed of Charity, which I hope the Reader will advance to the utmost improvement. He that reads this will find his Learning Christening him The Divine, and his Life witnessing him a man of God, a Preacher of Righteousness, and I might add, a Prophet of things to come. They that read those Qualifications which he in his Second and Third Book requires in them which hope to understand the Scriptures aright, and see how great an insight he had into them, and how many hid Mysteries he hath unfolded to this Age, will say his Life was good, Superlatively good. The Reader may easily perceive that he had no design in his opinions; no hopes but that blessed One proposed in the beginning, that no preferment nor desire of Wealth, nor affectation of Popularity, should ever draw him from writing upon this Subject; for which no man so fit as he, because (to use his own Divine and high Apothegme) No man could properly write of Justifying Faith, but he that was equally affected to Death and Honour.  
Thus have I presented you with a Memorial of that Excellent Man, but with infinite disadvantage from the unskilfulness of the Relator, and some likewise from the very disposition of the Party himself. The humble man conceals his perfections with as much pains, as the proud covers his defects, and avoids observation as industriously, as the Ambitious provoke it. He that would draw a face to the Life, commands the Party to sit down in the Chair in a constant and unremoved Posture, and a Countenance composed, that he may have the full view of every line, colour, and dimension; whereas he that will not yield to these Ceremonies, must be surprised at unawares, by Artificial stealth, and unsuspected glances, like the Divine who was drawn at distance from the Pulpit, or an ancient man in our days, whose Statue being to be erected, the Artificer that carved it, was enforced to take him sleeping. That which I have here designed (next to the Glory of God, which is to be praised in all his Saints) is the benefit of the Christian Reader, that he may learn by his Example, as well as by his writings, by his Life as well as by his Works, which is the earnest desire of him who unfaignedly wishes the health and Salvation of your Souls.  
E. V.   

THE ETERNAL TRUTH OF Scriptures, AND CHRISTIAN BELIEF Thereon wholly depending, Manifested by it own light. Delivered in two Books of COMMENTARIES upon the Apostles Creed. The former, Containing the positive grounds of Christian Religion in general, cleared from all exceptions of Atheists or Infidels. The later, Manifesting the Grounds of Reformed Religion to be so firm and sure, that the Romanists cannot oppugn them, but with the utter overthrow of the Romish Church, Religion, and Faith.  
By THOMAS JACKSON, D. D.  
LONDON, Printed by R. Norton, for T. Garthwait, 1653.   

TO THE RIGHT HONOURABLE, RALPH Lord EURE, Baron of MALTON and WILTON, Lord Precedent of his Majesty's Court established in the Principality and Marches of Wales: My singular good LORD.  
RIGHT HONOURABLE,  
THough few others would, I trust Your Lordship will vouchsafe countenance to these Commentaries, rude and imperfect I must confess, but whose untimely or too hasty birth (if so it prove, and must be censured) hath not been caused by any inordinate appetite, but only from a longing desire of testifying that love and duty which I owe unto your Honourable Family and Person, as in many other respects, so chiefly in this: That being engaged unto a more gainful, but not so good a course of life, and well-nigh rooted in another soil; I was by your Lordship's favourable advice and countenance transplanted to this famous Nursery of good learning. Wherein (by his blessing who only gives increase to what his servants plant or water) I have grown to such a degree of maturity, as these raw Meditations argue, or so wild a graft was capable of Course and unpleasant my fruit may prove: but, whiles it shall please the Lord to continue his wont blessings of health and other opportunities, altogether unfruitful (by his assistance) I will not, altogether idle I cannot, be. Such as these first fruits are (much better I dare not promise,) the whole after-crop (I trust) shall be: both, for the sincerity of my intention, acceptable (I doubt not) to my God; the later, I hope, more ripe in the judgement of men, then can in reason be expected the first fruits of the same man's labours should be. Thus humbly beseeching your Honour to accept these as they are, and to esteem of them (howsoever otherwise) as an undoubted pledge of a mind endeavouring to show itself thankful for benefits already received; and much desiring the continuance of your honourable favours: I continue my prayers unto the Almighty that he would multiply his best favours and blessings upon you.  
Corpus-Christi College in Oxford. October 5. Your Lordships much devoted Chaplain, THOMAS JACKSON.   

TO THE CHRISTIAN READER.  
IGnorant altogether I am not of the disposition, though not much acquainted with the practices of this present age: wherein, to have meditated upon so many several matters as I here present unto thy Christian view, will unto some (I know) seem but an effect of melancholy, as to have taken the pains to pen them, will argue my want of other employments, or forlorn hopes of worldly thriving. Unto others (and those more to be regarded) so soon in print to publish what had been not so well concocted, and more rawly penned, will be censured as a spice of that vanity which usually haunts smatterers in good learning, but wherewith judicious Clerks are seldom infected. To the former I only wish minds more settled, or less conscience of their own extravagancies and careless mispence of choicest time, faults apt to breed a mislike of others industry in such courses as will approve themselves in his sight that sits as Judge and trier of all our ways, howsoever such as desire to be mere Bystanders as well in Church as Commonwealth's affairs, may upon sinister respects, mutually misinform themselves. For many of the later, I am afraid, lest, being partly such and so esteemed, they preposterously affect not to be taken for more judicious scholars then indeed they are: for the fostering of which conceit in others, their unwillingness to publish what they have conceived aright, may well be apprehended as a means not improbable. Not to expose their Meditations to public censure, is and hath been (as the Christian world too well can witness) a resolution incident to men of greatest judgement: though no such essential property, as necessarily argues, either all so minded to be, or all otherwise minded, not to be, alike judicious. Certain it is, the more excellent the internal feature of men's minds is, the greater disparagement to them will an ordinary representation of it be, and to adorn their their choice conceits with such outward attire as best beseems them, would require too great costs and charges. Thus from perfection ofttimes springs defect: whilst judgement, too much over-growing fancy, and drying up that kind affection, whereby the fruit and virtue of one soul is diffused unto another, makes men more jealous of diminishing the high estimate of their foreprized worth, then zealous of their inferiors good, which many times might be reaped in greatest abundance from such labours as yield least contentment to their Authors. In this respect alone can I gratulate my imperfections: hoping that as my meditations can neither please the delicate, for their form, nor inform the judicious for their matter, so they may prove neither offensive for the one, nor unfruitful for the other, unto many of a middle and inferior rank.  
At the least (I trust) they will occasion some others, whom God hath blessed with better ability and opportunity, to hunt that out which in this long range I may chance to start, or make full conquest of that goodly field wherein that inestimable pearl lies bid, for whose discovery these my travels may happily yield some observations not impertinent. To this end have I purposely trained my wits to untrodden paths, to adventure on new passages, unto that true treasure which all of us traffic for, ofttimes one to another's hindrance, the more because we beat one place too much, when as many others might afford us the same or greater commodities better cheap. Though the truth be one: yet it is not always of one shape, whiles we look upon it divers ways. The Mine wherein it lies, is inexhaustible; ofttimes more full of dross and rubbish, where most have digged: and, though the inward substance of it be the same, yet the refining of it admits variety of inventions. Do not prejudice me (charitable Reader) so much as in thy secret censure, as if these premises might seem to argue my dissent in any conclusions which our Church professeth: the event (I trust) shall acquit me, and condemn all my accusers, if any I have; and how I stand affected in points of spiritual obedience to my superiors, thou mayest be informed, if it please thee but to peruse some few sheets of these my first-fruits, which I presume thou wilt, surely thou oughtest, ere thy censure pass upon me. If in the explication of some Points I fully accord not with some well esteemed domestic Writers: I trust Sarahs' freeborn children may enjoy that privilege amongst themselves, which is permitted the sons of Hagar, in respect of their brethren, though all absolute bondmen to their mother. Yet that I do not thus far descent from any of my mother's children, upon emulation or humour of contradiction, thou wilt rest satisfied upon my sincere religious protestation, That the whole fabric of this intended work was set, and every main conclusion resolved upon, before I read any English Writer upon the arguments which I handle. From some indeed which had written before me, I have since perceived a direct dissent in one or two points of moment; but wherein they had (in my judgement) contradicted the most judicious Writers of our Church and all Antiquity I am acquainted with, more rashly, than I would do the meanest this day living. Yet shall they, or whosoever of their opinion, find the manner of my disputing with them, such as shall not (I trust) exasperated, howsoever the dissonance of matter may dislike them. For outlandish or foreign Latin Writers, I must ingeniously confess, when I first laboured to be instructed in the fundamental principles of faith and manners, some points which I much wished, I found they had not handled, in others, wherein I misliked nothing as unsound, I could not always find that full satisfaction, which (me thought) a more accurate Artist (for a mean one I was then myself) would require. The greater since hath been my desire either of giving, or by my attempt, of procuring satisfaction. But will not others, when I have done my best, so think and say of mine, as I have done of these much better endeavours? It were great arrogance to expect any less. Notwithstanding, if what they shall find defective in my labours, move them to no worse patience, than what I thought (at least) was so in theirs that every way go before me, hath done me: nor I, nor they, nor the Church of Christ, (by this means partaker, and free to dislike or approve of both our labours) shall (I trust) have any great cause to repent us of our pains. For thy better satisfaction, I will acquaint thee with the particulars which moved me to write.  
First, in unfolding the nature and properties of Christian Faith, to omit the errors of the Romish Church, (wherein it is impossible it should ever come to full growth,) many in reform, too much followed in particular Sermons, did strive to ripen it too fast. I have heard complaints immediately from the mouths of some yet living, of others deceased, that they had been set too far in their first Lessons: that the hopes they had out of hand directly built upon God's general promises applied to them by their Instructours, were too weighty, unless the foundations of their faith had first been more deeply and surely planted. That certainty of justification and full persuasion of inherent sanctifying grace, whereat these Worthies (whose footsteps I precisely tract not) aim, is (I protest) the mark which I propose unto myself, but cannot hope at the first shoot to hit; if at the second, third, or fourth (as shall please God,) it must content me. In the mean time (I hope) I shall neither offend him, nor any of his, as long as I gather ground of what I prosecute, and still come nearer and nearer the proposed end. The first step, me thought, that tended most directly to this certain apprehension of saving faith, was our undoubted Assent unto the divine truth of Scriptures in general: and for the working of this assurance, means subordinate I could conceive none better for the kind (particulars others happily may find more forcible,) then such as I have prosecuted at large in the first Book: not ignorant, that such as moved me more, might move others less, those every man most, that were of his own gathering, wherein the disposition of the divine providence (always concurrent to this search so men would mark it) is most conspicuous. For this purpose I have proposed such variety of Observations, as almost every one able to read the Scriptures or other Authors, of what sort or profession soever, students especially, may be occasioned to make the like themselves, well hoping to find a Method as facile and easy for establishing the assent of the simple, and altogether illiterate, unto those articles whose distinct explicit knowledge is most necessary to salvation. But many (I know) will deem the broken traditions, or imperfect relations of heathen men (for these I use,) but weak supporters for so great an edifice: nor did I intent them for such service. Their ignorance notwithstanding, and darkened minds, do much commend the light of divine truth, so may the experience of their vanity dispose our minds to embrace the stability of God's Word with greater steadfastness. We know the virtue and benefit of the Sun, not so much by looking upon itself continually or directly, as by the variety of other objects or colours, all pleasant with it to the eye, but altogether invisible or indistinguishable without it: so for mine part, I must profess, that such historical narrations, poetical fictions, or other conceits of Heathens as they themselves knew little use of, nor should I have done had I been as they were, being compared with this heavenly light of God's Word, did much affect me even in my best and most retired meditations, of sacred mysteries, their observation, as it were, tied my soul by a new knot, or fest, more surely unto that truth, which I knew before to be in itself most sure, most infallible. Yea even in points wherein my heart, unto my seeming, was best established, it much did nourish, augment, and strengthen belief already planted, to observe the perfect consonancy, of profane with sacred Writers, or the occasions of their dissonancy, to be evidently such, as Scriptures specify: that of many events wondered at by their Heathenish relators, no tolerable reason could be given, but such as are subordinate to the neverfailing rules of Scripture. And whosoever will, may (I presume) observe by Experiment, the truth of what I say. There is no motive unto belief so weak or feeble, but may be very available for quelling temptations of some kind or other, either in speculation or practice; ofttimes such as are absolutely more weak or feeble, more effectual for expelling some peculiar distrust or presumption, than others far more forcible and strong for vanquishing temptations of another kind, in nature most grievous. Many, half students, half gallants, are often tempted either to distrust the commendations of this Eden which we are set to dress, or distaste the food of life that grows within it, from delights suggested by profane books, wherewith commonly they are first acquainted, and hence much affect the knowledge their Author's proffer, as likely to Deify them in the world's eyes. Our proneness to be thus persuaded, is a witness of our first parent's transgression, and these suggestions as relics of Satan's baits, whereby he wrought their bain. But what is the remedy? not to tread in any heathenish soil, lest these serpent's sting us? rather the best medicine for this malady would be a confection of that very flesh wherein such deadly poison lodged. Other arguments may more persuade the judicious, or such as in some measure have tasted the fruits of the spirit: But none the curious artist better, than such as are gathered from his esteemed Authors. Even such as are in faith most strong, of zeal most ardent, should not much misspend their time, in comparing the degenerate fictions, or historical relations of times ancient or modern, with the everlasting truth. For, though this method could not add much increase, either to their faith, or zeal: yet would it doubtless much avail for working placid and mild affections. The very pencilmen of sacred writ themselves were taught patience, and instructed in the ways of God's providence, by their experience of such events as the course of time is never barren of, not always related by Canonical Authors, nor immediately testified by the spirit, but oft times believed upon a moral certainty, or such a resolution of circumstances concurrent into the first cause or disposer of all affairs, as we might make of modern accidents, were we otherwise partakers of the spirit, or would we mind heavenly matters as much as earthly.  
Generally two points I have observed, not much for ought I know, if handled at all by any writer: albeit their fruit and use would fully recompense the best pains of any one man's life-time, though wholly spent in their discussion, whose want in my mind hath been the bane of true devotion in most ages. The first is an equivalency of means in the wisdom of God so proportioned to the diversity of times, as no age could have better than the present, howsoever they may affect the extraordinary signs and wonders of former generations. Of this argument here and there, as occasion shall serve in this work; elsewhere at large, if God permit. The second is, an equivalency of Errors, Hypocrisy, Infidelity, and Idolatry, all which vary rather their shape then substance, in most men, through ages, nations, and professions, the ignorance of God remaining for the most part the same, his attributes as much (though in another kind) transformed by many in outward profession joined with the true Church, as in times passed by the Heathen. The truth of which assertion, with the original causes of the error, and means to prevent it, are discussed at large in the article of the Godhead. Many likewise for aught their conscience (because not rightly examined) will witness to the contrary, are strongly persuaded they love Christ with heart and soul, and so detest as well the open blasphemy, or professed hatred, which the Jew; as the secret enmity the Jesuit or other infamous Heretics, bear against him: when as oft times the only ground of their love to him, is their spite to some or all of these, as they are deciphered to them in odious shape, the only original of their despite to these, the very dregs of Jewish, Popish, or other Heretical humours in themselves, by some light tincture of that truth which they outwardly profess, exasperated to more bitter enmity against them with whose internal temper they best agree, then otherwise they could conceive; as admission to place of credit or authority makes base minds, conscious of their own forepast villainies, more rigid censurers of others misdemeanours, or cruel persecutors of such malefactors, as themselves in action have been, and in heart yet are (were all occasions and opportunities the same) than any moderate or sincere man in life and action could be. Of the original of this disease, with the crisis and remedy, as also the trial of faith inherent, in the articles concerning Christ and remission of sins.  
From the manner of Jerusalem's progress to her first destruction, and discovery of the Jews natural temper (the principal subject of my subcisive or vacant hours from these meditations, and other necessary employments of my calling) I have observed the original as well of most states, as men's miscarriages professing true religion, to have been from presumption of God's favour before dangers approach, and distrust of his mercy after calamities seize upon them: The root of both these misperswasions to be ignorance or error in the doctrine of God's providence, whose true knowledge (if I may so speak) is the fertile womb of all sacred moral truths, the only rule of rectifying men's wills, persuasions, and affections, in all consultations or practices private or public. Unto this purpose much would it avail to be resolved, whether all things fall out by fatal necessity, or some contingently; how fate and contingency (if compatible each with other) stand mutually affected, how both subordinate to the absolute immutability of that one everlasting decree. Want of resolution in these points, (as far as my observation serves me) hath continually bred an universal threefold want: of care and vigilancy for preventing dangers in themselves avoidable: of alacrious endeavours to redeem time in part surprised by them; of patience, of hearty submission to Gods will, and constant expectation of his providence, after all hope of redemption from temporal plagues long threatened by his messengers, is past. For here we suppose (what out of the fundamental principles of Christian religion shall in good time be made evident) that in all ruinated states, or forepast alterations of religion from better to worse, there was a time wherein the possibility of misfortunes which afterwards befell them, might have been prevented, a time wherein they might have been recovered from eminent dangers, wherewith they were encompassed, a time after which there was no possibility left them of avoiding the day of visitation, never brought forth but by the precedent fullness of iniquity, but always necessarily by it. In the discussion of these and other points of like nature (because more depending upon strict examination of consequences deduced from the undoubted rules of Scripture, then upon authorities of antiquity, skill in the tongues, or any other learning that required long experience or observation) I laboured most, whilst those Arts and Sciences which are most conducible to this search, were freshest in my memory. And could I hope to satisfy others in all or most of these, as fully as I have long since done myself, I should take greatest pleasure in my pains addressed to this purpose. But would it please the Lord in mercy to raise up some English writer, that could in such sort handle these points, as their use and consequence, or necessity of present times requires: succeeding ages (I am persuaded) should have more cause to bless the day of his nativity, then of the greatest statesmen's or stoutest Warriors this land hath yielded since the birth of our Fathers this day living. It shall suffice he to begin the offering with my mite, in hope some learned Academics (for unto them belongs the conquest of this golden fleece) will employ their Talents to like public use. What I conceive, shall be (by God's assistance) unfolded in as plain and unoffensive terms, as the nature of the subject will bear, or my faculties reach unto, partly in the Article of God's providence, partly in other discourses directly subordinate unto it.  
Lastly, for the full and perfect growth, at least for the sweet and pleasant flourishing of lively Faith, one of the most effectual means our industry that can but plant or water, attains unto, would be to unfold the harmony betwixt Prophetical predictions, and Historical events concerning the Kingdom of Christ, and time of the Gospel: a point, for aught I know, not purposely handled by any modern writer, except those whose success cannot be great, until their delight in contention and contradiction be less. Notwithstanding, whatsoever I shall find good in them or any other, without all respect of persons, much more without all desire of opposition, or occasion of contention (a matter always undecent in a Christian, but most odious and loathsome in a subject so melodious and pleasant,) I will not be afraid to follow, intending a full Treatise of the divers kinds of Prophecies, with the manner of their interpretations, before the Articles of Christ's Incarnation, Passion and Ascension.  
These are the especial points, which for the better confirmation of true Christian faith, and rectifying persuasions in matters of manners or good life, are principally aimed at in these meditations. The main obstacle the Atheist stumbles at, is the Article of the body's resurrection. Whose passive possibility shall by (Gods assistance) be evidently demonstrated against him by the undoubted rules of nature, whose Priest or Minister he professeth himself to be. That de facto it shall be, the Scriptures, whose truth ere then will appear Divine, must assure us; Nature cannot, though thus much were in some sort known and believed by many natural men from traditions of the ancient, or suspected from some notions of the law of nature not quite obliterated in all sorts of the heathen, as shall in that Article (God willing) be observed. But why our Assent unto this and all other Articles in this Creed, being in good measure established, the momentary hopes or transitory pleasures of this world, should with most in their whole course of life, with all of us in many particular actions, in private and secret temptations, more prevail, than that exceeding weight of glory, which Christian hope would fasten on our souls, to keep unruly affections under, hath often enforced me to wonder, and wonderment hereat first moved me to untertake these labours, if by any means I may attain unto the causes of this so grievous an infirmity, or find out some part of a remedy for it. Doubtless, had the heathen Philosophers but known or suspected such joys, as we profess we believe and hope for, or such a death, or more than deadly torments, as after this life ended we fear; their lives and manners would as far have surpassed the best Christians now living, as their knowledge in supernatural mysteries came short of the most learned that are or have been in that profession: and yet whatsoever helps any Christian or heathen had for increasing knowledge or bettering manners, are more plentiful in this then any precedent age, so that the fault is wholly in ourselves, that will not apply medicines already prepared, as shall (God prospering these proceedings) be declared in the last Article of this Creed.  
For controversies betwixt us and the Romish Church, besides such are directly opposite to the end and method proposed, I purposely meddle with none: of that rank, some (as that of the Church's infallibility) undermine the very foundation, others (as the doctrine of merit and justification, the propitiation of the Mass) unroof the edifice, and deface the walls of Christian faith, leaving nothing thereof but altarstones for their idolatrous sacrifices. For this reason have I built with one hand, & used my weapon with the other: laying the positive or general grounds of Faith against the Infidel or Atheist in the first Book, and gaurding them in the second by the sword of the Spirit, against all attempts of Romish Sanballats, or Tobiah'sses, who still labour to persuade our people the walls of Christ's Church here erected since our forefather's redemption from captivity, unless supported by their supposed infallibility, are so weak, 
a Nehem. 4 5.  That if a Fox should go upon them, he should break them down. In the third (which was at this time intended, but must stay a while to bring forth a fourth) I batter those painted walls, whose shallow foundations are discovered in the second. The other controversies about the propitiatory sacrifices of the Mass, Merits, and Justification, I prosecute in the Articles of Christ's Passion, and of final judgement.  
By this (beloved Reader) thou mayst perceive my journey is long, and may well plead my excuse for setting forth so soon: but from that course which I have chosen, or rather God hath set me, I trust nor hopes of preferment, nor any desires of worldly wealth nor affectation of popularity, by handling more plausible or Time-serving arguments, shall ever draw me away. So far I am from aiming at any such sinister end, That since I begun to comment upon the nature of Christian faith, I never could, nor ever shall persuade myself it possibly can find quiet lodging, much less safe harbour, but in an heart alike affected to Death and Honour; always retaining the Desires, and fear of both (either severally considered, or mutually compared) in equal balance. Both are good when God in mercy sends them; both evil, and hard to determine whether worse, to unprepared minds, or whilst procured by our solicitous or importunate suit or bestowed upon us in their Donours' anger. Only this difference I find; death is mankind's inevitable doom, but worldly preferment neither so common to all, nor so certain to any: the less (in reason) should be our endeavours either for providing it, or preparing ourselves to salute it decently, though coming of it own accord to meet us. But what meditations can be too long, or what endeavours too laborious for gaining of an happy end, or giving a messenger of so importunate and weighty consequence as death one way or other brings, correspondent entertainment? This Christian modesty I have learned long since of the heathen Socrates, to beseech my God he would vouchsafe me such a portion of wealth, or whatsoever this world esteems, as none but an honest, upright, religious mind can bear: or, to use the words of a better teacher, That of all my labours under the sun, I may reap the fruit in holiness, and in the end, the End of these my present meditations, Everlasting Life.  
Thine in Christ, THOMAS JACKSON.   

A Table of the Several Sections and Chapters in the 2. Books following.  

The first Book divided into two general parts: The one explicating the nature of Belief in general: the other showing the Method, how our Assent unto the divine truth of Scriptures may be established.  

The first general part contained in the first and second Sections.  

SECT. I.  
CAP. 1. THE definition of Belief in general, with the explication. [from parag. 1. to the 12.] The divers objects and grounds thereof, and by what means it is increased. parag. 12, etc. Page 2   

SECT. II.  
CAP. 2. Of Assent unto objects supernatural, or, unto what a natural Belief of such Objects, or a bare acknowledgement of Scriptures, for God's Word, binds all men. pag. 7  
CAP. 3. Of general incitements, to search the truth of Scriptures, or Christian Belief. 9    

The second general part, containing the Heads or Topics of such observations as may confirm the divine truth of Scriptures, of which some are External, some Internal.  

SECT. I.  
Of Observations internal or incident unto Scriptures, without reference to any relations or events other then are specified in themselves. 13  
CAP. 4. Of Historical Characters of sacred Antiquities. 13  
CAP. 5. Of the Harmony of sacred Writers. 17  
CAP. 6. Of the Affections or dispositions of sacred Writers. 19   

SECT. II.  
Of Experiments and Observations external, answerable to the rules of Scriptures. page 25  
CAP. 7. Containing the Topick, whence such observations must be drawn. 25  
CAP. 8. That Heathenish Fables ought not to prejudice divine truths. 26  
CAP. 9 Observations out of Poets in general, and of dreams in particular. 27  
CAP. 10. Of Oracles. 30  
CAP. 11. Of the apparitions of the heathen Gods, and their Heroics. 34  
CAP. 12. The reasons of our mistrusting of Antiquities. 37  
CAP. 13. Of the diversity of events in different Ages. 39  
CAP. 14. Of the original and right use of Poetry, with the manner of its corruption by later Poets. 42  
CAP. 15. Of some particular Fables resembling some true stories of the Bible. 47  
CAP. 16. Of Noah's and Deucalion's flood, with other Miscellane observations. 50  
CAP. 17. Of Sacred Writers sobriety and discretion in relating true miracles, compared especially with later Heathens vanity, in coining fruitless wonders. 57   

The third SECTION of the second general Part.  
Containing Experiments drawn from the revolution of States, or Gods public judgements, but especially of the estate of the Jews from time to time. 61  
CAP. 18. Of the state of these Jews before our Saviour's time, gathered from heathen Authors, with Tully's objection against them. 61  
CAP. 19 The ill success of Pompey the great for his going into the Sanctum sanctorum: the manner of his death witnessing his sin: the miscarriage of Crassus, (parallel likewise to the manner of his offence against Jerusalem) with the like disasters of other Romans that had wronged or molested the Jews. 63  
CAP. 20. Tacitus objections against the jews refuted by their palpable grosseness, and more competent testimony of other heathen writers. 69  
CAP. 21. The means of these jews thriving in captivity: In what sense they might peculiarly be termed a mighty people: wherein they did exceed or were exceeded by other nations. 73  
CAP. 22. That all the heathens objections against, or doubts concerning the jews estate, 〈◊〉 prevented or resolved by jewish writers. 78  
CAP. 23. The fulfilling of Moses and other prophecies, touching the desolation of ●ewr●, and destruction of jerusalem: and the Signs of the Time witnessing Gods wonderful hand therein. 83  
CAP. 24. The fulfilling of our Saviour's prophecy Matth. 24 with others concerning the time ensuing jerusalem's destruction. That those signs in the Sun and the Moon are long since past, as may appear from our Saviour's words (expounded parag. 3.) compared with the Prophet Joels, parag. 8. 90  
CAP. 25. That the Saracens are the true sons of Ishmael: Of their conditions and manners answerable to Moses prophecy. 103  
CAP. 26. The beginning and progress of Ismaels' greatness. 107  
CAP. 27. The persecutions of the jews by Traian: and the desolation of their Country by Adrian: their scattering through other Nations, foretold by Moses. 111  
CAP 28. Of the jews estate after the dissolution of the Roman Empire, generally throughout Europe, until their coming into England. 114  
CAP. 29. Of the fulfilling of other particular prophecies of Moses in the jews persecutions, in England, Germany, France, and Spain. 120  
CAP. 30. General collections out of the particular histories before mentioned; the strange dispositions of the jews: and God's judgements upon them; all testifying the truth of divine Oracles. 129   

LIB. I. SECT. FOUR  
Of Experiments in ourselves, and the right framing of Belief, as well unto the several parts as unto the whole Canon of Scriptures. 140  
CAP. 31. Showing the facility and use of the proposed Method, by instance in some, whose belief unto divine Oracles hath been confirmed by Experiments answerable unto them 140  
CAP. 32. Containing a brief resolution of doubts concerning the extent of the general Canon, or the number of integral parts. 145  
CAP. 33. A brief direction for preventing scruples, and resolving doubts concerning particular sentences or passages in the Canon of Scripture. 148  
CAP. 34. Concluding the first Book with some brief admonition to the Reader. 149     

The Second Book. How far the ministry of Men is necessary for planting Christian Faith, and retaining the unity of it planted.  

SECT. I.  
What obedience is due to God's Word, what to his Messengers. Pag. 154  
CAP. 1. The sum of the Romanists exceptions against the Scriptures. 155  
CAP. 2. The former objection as far as it concerns illiterate and Laymen retorted and answered. 156  
CAP. 3. The general heads of Agreements, or differences, betwixt us and the Papists in this argument. 162  
CAP. 4. Of the two contrary extremities; the one in excess proper to the Papists, transferring all obedience from Scriptures to the Church; the other in defect proper to the Anti-papist, defrauding the Church of all spiritual authority: That there is some peculiar obedience due unto the Clergy. 165  
CAP. 5 Of the diversity of humane actions: the Original of their lawfulness, unlawfulness or indifferency: which without question belong to the proper subject of Obedience, which not. 168  
CAP. 6. That sincere obedience unto lawful authority makes sundry actions lawful and good, which, without it, would be altogether unlawful and evil. pag. 170  
CAP. 7. That the Apostles rule (Whatsoever is not of faith is Sin) doth no way prejudice the former resolution: What actions are properly said to be, not of faith: In what case or subject, doubt or scruple make them such. 177  
CAP. 8. That such as most pretend liberty of conscience from our Apostles rule, do most transgress it; with general directions for squaring our actions unto it, or other rules of faith. That by it the flock stands bound to such conditional assent as was mentioned, Chap. 4. 185  
CAP. 9 Of the nature, use, conditions, or properties of conditional assent or obedience. 189  
CAP. 10. Wherein this conditional belief differeth from the Romans implicit faith. That the one, is, the other, not, subordinate to God's Word, or Rule of faith. 196  
CAP. 11. In what sense we hold the Scriptures to to be The Rule of Faith. 198   

SECT. II.  
That the pretended obscurity of Scriptures is no just exception, why they should not be acknowledged the Absolute Rule of Faith, which is the Mother-objection of the Romanist. 201  
CAP. 12. How far it may be granted the Scriptures are obscure; with some premonitions for the right state of the question. 201  
CAP. 13. The true state of the question about the Scriptures obscurity or perspicuity: unto what men, and for what causes they are obscure. 206  
CAP. 14. How men must be qualified, ere they can understand Scriptures aright: that the Pope is not so qualified. 210  
CAP. 15. The Romanists objections against the Scriptures for being obscure, do more directly impeach their first Author, and his Messengers their Penmen, then us, and the cause in hand. 220  
CAP. 16. That all the pretences of Scriptures obscurity, are but mists and vapours, arising from the corruption of the flesh, and may by the pure light of Scriptures rightly applied, easily be dispelled. 223  
CAP. 17. That the Mosaical writings were a most perfect rule, plain and easy to the ancient Israelites. 229  
CAP. 18. Concluding this controversy, about the obscurity of Scriptures, according to the state proposed, with the testimony of Saint Paul. 233   

SECT. III.  
That the continual practice of Heretics in urging Scriptures, for to establish Heresy, and the diversity of opinions amongst the learned, about the sense of them, is no just exception, why they should not be acknowledged as the sole, entire, and complete Rule of Faith. 235  
CAP. 19 Containing the true state of the question, with the adversaries general objections against the truth. 236  
CAP. 20. That the former objections, and all of like kind, drawn from the cunning practice of Heretics, in colouring false opinions by Scriptures, are most pregnant to confirm ours, and most forcible to confute the adversaries doctrine. 239  
CAP. 21. The pretended excellency of the supposed Roman rule, for composing controversies, impeached by the frequency of Heresies in the Primitive Church, and the imperfection of that union, whereof since that time they so much boast. Page 242  
CAP. 22. That our Adversaries objections do not so much infringe, as their practice confirms the sufficiency of Scriptures, for composing the greatest controversies in Religion. 247  
CAP. 23. The sufficiency of Scriptures for final determination of controversies in Religion, proved by our Saviour's and his Apostles authority and practice. 254  
CAP. 24. That all their objections, drawn from dissensions amongst the learned, or the uncertainty of private spirits, either conclude nothing of what they intent against us, or else more than they mean, or (at the least) dare avouch, against God's Prophets and faithful people of old. 260  
CAP. 25. How far, upon what terms or grounds, we may with modesty descent from the Ancient or others of more excellent gifts than ourselves: That our adversaries arguments impeach as much the certainty of human sciences as of private spirits. 266   

SECT. FOUR  
The last of the three main Objections (before proposed) which was concerning our supposed defective means for composing controversies, or retaining the unity of faith, fully answered and retorted: That the Roman faith hath no foundation. 271  
CAP. 26. Containing the true state of the question, or a comparison betwixt the Romish Church and ours, for their means of preventing or composing controversies. 272  
CAP. 27. That the Romish Church hath most need of some excellent means for taking up of contentions, because it necessarily breeds so many and so grievous. 275  
CAP. 28. Of two senses, in which the excellency of the Romish Churches pretended means for retaining the unity of faith, can only possibly be defended, the one (from the former discourse) proved apparently false, the other in itself as palpably ridiculous. 278  
CAP. 29. That their arguments, drawn from conveniency of reason, or pretended correspondency between Civil and Ecclesiastical Regiment, do prejudice themselves, not us. 282  
CAP. 30. That the final trial of this controversy must be by Scriptures: that the Jesuits, and modern Papists, fierce oppugning all certainty of private spirits in discerning the divine truth of Scriptures, or their true sense, hath made the Church their mother utterly uncapable of any Plea by Scriptures for establishing her pretended infallibility. 285  
CAP. 31. The insufficiency of the Roman Rule of faith, for effecting what it aims at, albeit we grant all they demand in this controversy: The ridiculous use thereof amongst such as acknowledge it. The sufficiency of Scriptures for composing all contentions, further illustrated. 297  
CAP. 32. Briefly collecting the sum of the second Book. 306     
THE ETERNAL TRUTH OF SCRIPTURES, AND CHRISTIAN BELIEF, thereon wholly Depending: manifested by its own LIGHT.  

The first Book of Comments upon the Creed. First General Part.  


SECT. I.  
I believe in God the Father, etc.  
IF in any at all, most of all in this present argument, may the truth of that usual Axiom best appear, Dimidium facti qui benè coepit, habet. What's well begun, is well-nigh done.  
If God shall enable me rightly to unfold the contents and meaning of this first word [Believe] I may justly presume, the one half of this intended work to be finished in it, seeing it is an essential part of every Article in the Creed: such a part, as, if it be understood amiss, we cannot possibly understand any one proposition of this whole confession aright. I shall not therefore seem tedious (I trust) unto the judicious Reader, although I be somewhat long in unfolding the nature and conditions of belief; the divers acceptions and degrees of the same; with the means how it is, or may be wrought in our hearts.  
Whether we speak of the Act, and operation of believing, or of the disposition, and inclination of the mind, whence this operation proceedeth, it skilleth not much: he that knoweth the true meaning of the one, without any further instruction may know the other. And because the Act or Operation is more easy to be known, let us begin with the most common and general, that is, with the best and most usually known acception or notion of belief.  

CAP. I.  
Of Belief in general.  
TO believe a thing, is to assent unto it as true, without any evident certainty of the truth thereof, either from our sense or understanding.  
2 That belief is an assent; that to believe is to assent, all agree: but what more besides assent is required to some especially to Christian belief, is much controversed among Divines: of which (God willing) in the Articles following.  
3 That evident certainty, either of sense or understanding, must be excluded from the assent, which is properly called belief, is evident and certain by our usual and common speech. Thus whiles we demand of him that relates any thing unto us for true (as news or the like) whether he know his relation to be certainly true, or no: if he neither have immediately heard, nor seen the things which he relates, but have only taken them at the second hand, his usual answer is: Nay, I know not certainly, but I verily believe they are true for divers reasons and credible reports: but if he had either seen or heard them himself, he would not say, I believe, but, I know they are most true. For evident certainty doth drown belief.  
4 Yet is this evident knowledge (whether sensitive or intellectual) to be excluded only from the thing itself which is to be directly believed, not from other things that are linked or united to it by nature.  
5 That which we evidently know, may ofttimes be the cause, why we believe some other matters that have affinity with it. As he that seeth it very light in the morning, when he first openeth his eyes, may probably believe the Sun is up, because he evidently seeth the air to be light. But no man (if you should ask him the same question) would say, that he believed the Sun was up, when either the heat thereof doth scorch his face, or the beams dazzle his eyes; for now he knoweth this truth directly and evidently in itself. Nor is there any man that hath his right mind, that will say he verily believeth twice two make four: for this is evident, and certain to ordinary capacities, and he that only believeth this, knoweth nothing. For what men know certainly and evidently, they will not say, they only believe, but know: what they so know not, they may truly and properly say, they believe, if their assent to it be greater than to the contrary.  
6 Some again distinguish this unevident assent (which is properly called belief) from other assents or opinions, by the grounds on which it is built. The ground of it (in their opinion) is Authoritas docentis, the authority of the teacher or avoucher of the points proposed to be believed.  
7 This distinction in some cases is true, but it is not necessary to all belief; nor doth it fully and properly distinguish belief from other unevident assents or persuasions. For even those assents or persuasions, which seem most to rely upon authorities, may be strengthened by other motives or inducements: yea our belief, or relying upon authorities, usually (always if it be strong) ariseth from experiment of our Author's fidelity and skill, as shall appear hereafter. For our present proceedings we take it here as granted or supposed, that this word [Belief] as it is usually taken, is more general than that Assent or persuasion, which relies upon authority; yet not so general as to comprehend these assents or persuasions, which are evidently certain.  
8 It may be objected, that the Apostle calleth evident knowledge, belief, when he saith, The Devils believe there is a God, and tremble. For it should seem, that the Devils know as evidently that there is a God, as we do that the Sun did shine but yesterday, or this morning. For they once enjoyed the presence of God, and saw his glory, and since have had evident experience of his power.  
9 Of Gods Being (no doubt) they have evident certainty; albeit of his other attributes their knowledge is not so direct nor evident, but conjectural, or a kind of Belief. Wherefore unto this place of our Apostle we may answer two ways: Either that under this word [Belief] he comprehends not only their assent unto the Being, or existence of the Godhead, but their assent unto other Attributes of God, which they know not so evidently, and therefore may be said to believe them. Or if he understand only that assent, which they gave unto the existence or Being of the Godhead, he calleth this (though joined with evident knowledge) a Belief, in opposition or with reference unto the Belief of Hypocrites (against whom he there speaks) which was much less than this assent of Devils. For albeit that which is greater in the same kind, cannot be properly and absolutely said to be the less; as we cannot properly and absolutely say that four is three, but rather contains three in it: yet upon some reference of the greater unto the less contained in it, or unto some other third, we may denominate the greater with the name of that which is less in the same kind: as we may say of him that promised three and gave four, that he gave three, because three is contained in four. So the Philosopher saith, that Habitus est dispositio, every habit is a disposition, not absolutely and properly, for it is more; yet because it is more, with reference unto that which is less, or unto the subject in whom it is, we may say it is dispositio, that is, it contains disposition in it, albeit no man would say that habitus were dispositio, if he should define it.  
10 And men usually object to such as scoff at matters of Religion, that the day will come, wherein, if they repent not, they shall believe the things which now they little regard. Albeit they cannot be said in that day to believe them, if we speak properly and absolutely, without reference to their former incredulity. Our meaning is, they shall do more than believe them, for they shall feel them. Nor can we say properly that the Elect after the resurrection shall believe the articles of faith: seeing all agree, that of these three principal virtues, Faith, Hope, and Love, only Love shall then remain. The reason is that which you have heard already; because evident knowledge must be excluded from the nature of faith and belief; and the godly shall then clearly see Christ face to face, and fully enjoy the fruit of his Passion, which now they only believe.  
11 As for certainty, We may not exclude it from the nature of belief, unless this speech be warily understood. For the certainty of the Articles of our Faith ought to be greater, than the certainty of other knowledge; for we must believe them, although they be contrary to the capacity of our understanding: for even this must we believe, that many things (as all supernatural things) surpass the reach of our understanding. Yet this we may safely say, that the certainty of the articles of our belief, [as of Christ his death, of his and our resurrection,] cannot be so great to us in this life, as it shall be in the world to come, when we shall evidently know them. This rule than is infallible; That the knowledge of any thing is more certain, than the belief thereof: although the belief of some things (as of Christ his Passion) be more certain, than the knowledge of other things; as namely, than the knowledge of humane sciences. So then out of this it is evident, that belief taken generally, doth neither exclude all certainty, nor necessarily require any; seeing some belief hath a kind of certainty adjoined with it, and some cannot admit it. Wherefore it remaineth, that Assent is the essence of belief in general; I say, such an assent, as is not joined with evidency.  
12 This Assent may be weaker or stronger, and so come nearer unto, or be further from certainty, according to the nature of that object, whereunto we give assent; or according to the nature of that, whereupon our belief is grounded; or lastly, according to our apprehension either of the object, or that which is the ground of our assent. Excess in the first of these [to wit, in certainty or stability of the object] doth rather argue a possibility of firmer belief, or more credibility, not more firm or actual belief. For as many things are more intelligible than others, and yet are least understood of many: so many that are most credible, are least believed.  
13 Excess in the second of these, whence the assent of belief may be strengthened, [that is, in the ground of belief,] doth rather argue a stronger hypothetical belief, than any absolute belief; unless the apprehension or conceit of this ground be strong and lively. In ordinary reports or contracts, it skils not of what credit the party be, unto whose credence or authority we are referred for the truth of any promise or report; unless we have good inducements to think, that he did either say, or promise as we were told. If we be not thus persuaded by some apprehension of our own; we give only conditional assent unto the report or promise, and believe both with this limitation [if he say so, whose credit we so esteem.] But if we can fully apprehend that he said so, we believe absolutely.  
14 As in science or demonstrations it is requisite, both that we know the true cause of the effect, and also that we apprehend it certainly as the true cause; (otherwise we have only an opinion:) so in true and absolute belief it is requisite, that we have both a sure ground of our belief, and a true apprehension of that ground; otherwise our belief must needs be conditional, not absolute. It remaineth therefore that we set down, first the nature of the objects that may be believed: secondly, the several grounds of belief: and thirdly, the manner of apprehending them; albeit in some the apprehension of the object itself, and the ground of belief, are in a sort all one; as in that belief which is not grounded upon the authority of the teacher. This rule is general; Wheresoever the objects are in themselves more credible, the ground may be more strong, and the apprehension more lively, so men be capable of it, and industrious to seek it: and equal apprehension of such objects as are more credible in themselves, (upon such grounds as are more firm) makes the belief stronger, than it could be of objects less credible, or upon grounds less firm. Caeteris paribus, every one of these three: First, Greater credibility of the object. Secondly, Surer ground of belief. Thirdly, more lively apprehension of the object or ground, increase belief.  
15. For the Objects of belief, (whence this assent must be distinguished,) they are either natural, or supernatural; but first of that which is natural. The 〈◊〉 of natural belief are of two sorts, either scibilia, or opinabilia; either such things as may be evidently known in themselves, but are not so apprehended by him that believes them; or else such things, as we can have no evident or certain knowledge of, but only an opinion. And of this nature are all the monuments of former ages, and relations of ancient times, in respect of us which are now living: all future contingents, or such effects, as have no necessary natural cause why they should be, nor no inevitable let or hindrance why they may not be; as whether we should have rain or fair weather the next month, whether such or such Nations shall wage war against each other the next year. These matters past, and contingent which are not yet, but may be, albeit they agree in the general nature of opinabilia, that neither of them can be exactly known, but only by opinion believed: yet both differ in that which is the ground of our assent or belief. The ground or reason why we believe things past, (as that Tully lived in Julius Caesar's time, or that the Saxons inhabited this land,) is the report of others. The ground or reason why we believe future contingents, is the inclination or propension which we see in second causes to produce such effects; or the coherence betwixt any natural or moral contingent cause, and their possible or probable issue. As if we see one Kingdom mighty in wealth, and at peace and unity in itself, bearing inveterate hate to another; or if we know that the one hath suffered wrong, not likely to be recompensed, and yet able in politic estimation to make itself amends: we believe that such will shortly be at open hostility one with another. Or if we see the air waterish, we believe it will shortly rain. Yet are not the grounds why we believe things past, and the grounds of believing future contingents, always so opposite, but that they may jump in one, and conspire mutually for the strengthening of belief. For we would believe our former conjecture of war or weather a great deal the better, if a cunning Statesman should give judgement of the one, or an Astronomer, or some that we know very weather-wise, his opinion of the other. For now besides the probability of our own conjectures, we have other men's authority to confirm our belief. In both kinds, (either where the grounds of each are several, or where both conspire together) as the ground of belief, or our apprehension of the ground is greater, so our belief waxeth stronger. Thus we believe the Roman stories of Caesar's times more firmly, than the relations of Herodotus concerning matters of Egypt, or other countries; because more Writers, and they such as are less suspected of vanity or imposture, do testify the truth of Roman affairs.  
16 Other things, which are credible, or may be believed, are (as we said) scibilia; such things as may be exactly known by natural reason, though not of the party which only believes them; (for exact knowledge always expels mere belief of the same thing in the same party.) That the Sun is bigger than the Earth, or that the motion thereof is swifter than any Arrows flight, may be known exactly by a Mathematician; but ordinary Countrymen (such as are not rustically wayward) do believe it; evidently and exactly know it they cannot. The ground of their belief in such a case is authoritas docentis. And this authority of teachers, or others, upon whose assertions we rely, consisteth partly in a persuasion of the teachers or relators skill in those matters which he teacheth or relateth; and partly in his honesty, fidelity, or veracity in his dealings or sayings. And as these are reputed greater, so do we more believe him in these things which he avoucheth for true, and rely more securely upon his authority. For as we said before, Caeteris paribus, the certainty of belief increaseth as the ground of belief doth, both for the number of points believed, and for the firmness of the belief itself. If two of the same faculty teach us divers things, whereof we have no other ground but their assertion, we believe him better, whose skill and fidelity we account of better; and the more the parties be that report or avouch the same thing, the more we believe them, if they be reputed skilful and honest. And where the authority is the same, both for extension and degrees, yet we believe the things taught, better, from the better or more immediate apprehension of the authority. As if Aristotle, Euclid, or Archimedes were alive, and in that reputation for skill in their several professions, which their works are in; we would believe those conclusions which we heard them teach, better than such as we had from them by others, or (as we said) at the second hand. For though the authority in both cases were the same: yet should not our apprehension of it be so, but more immediate in the former. We see by daily experience, how opinions only grounded upon the authority of teachers for their skill in such matters well reputed of, do enforce others (especially inferiors in that kind of skill) to give an assent unto the same truth, although they have good show of reason to the contrary. As what Countryman is there, but would think he might safely swear, that the Earth were an hundred times greater than the Sun? yet if an Astronomer, (of whose skill he hath had experience in other matters, which he can better discern) one whom he knew to be an honest plain dealing man, not accustomed to cog with his friend, should seriously avouch the contrary, that the Sun is bigger than the Earth; few Countrymen would be so wayward as not to believe their friend Astronomer, Albeit (his authority set aside) they had no reason to think so, but rather the contrary. And it were a sign of ignorant arrogancy, if Punies or Freshmen should reject the axioms and principles of Aristotle, usual in the Schools, because they have some reasons against them, which themselves cannot answer. For reason might tell them, that others (their betters) which have gone before them, have had greater reasons to hold them, than they can yet have to deny them. This persuasion of other men's skill or knowledge will win the assent of modest and ingenuous youths, unto such rules or Axioms, as otherwise they would stiffly deny, and have witty reasons to overthrow. But albeit this assent, which men give to conclusions, they know not themselves, but only believe upon other men's asseverations, may be very great; as many Countrymen will believe an Astronomer affirming that the Sun is greater than the Earth, better than they will the honestest of their neighbours in a matter that may concern both their commodities: yet if the relators or avouchers could make them conceive any probable reason of the same conclusions, [as if the Astronomer in the mentioned case could show, how every body the further it is from us seemeth the less, and then declare how many hundred miles the Sun is from us:] men's minds would be a great deal better satisfied, and this assent or belief, which formerly did only rely upon authority, would be much strengthened by this second tie or holdfast. And if we would observe it, There is usually a kind of regress betwixt our Belief of authorities, and our Assent unto conclusions taught by them. First, (usually) we believe authority, and afterwards the conclusions taught by it, for the authorities sake. But after we once find experiment of the truth of conclusions so taught, we believe the authority the better from this experimental truth of the conclusion.  
17 Out of all these acceptions & degrees of Belief or Assent, something may be gathered for better expressing the several degrees of true Christian belief; which like jacob's ladder reacheth from Earth to Heaven. The first step whereof is belief or assent unto things supernatural.    

The first general part. SECT. II.  

CAP. II.  
Of assent unto objects supernatural.  
THings supernatural we call such, as the natural reason of Man cannot 
1  attain unto; or such, as naturally can neither be known or assented unto as probable, but are made known or probable by revelation. Such are the mysteries of our salvation, and the Articles of Christian Belief. For no Article of our Belief (if we consider them with all the circumstances, and in that exact manner as they are proposed in Scripture to be believed) could ever have come into corrupted men's cogitation, unless God had revealed it unto him. Seeing then we cannot know them in any sort by humane reason and authority; neither can humane reason or authority be the ground of our assenting to them; it remaineth then, that Authoritas docentis, The word of God, be the ground of our belief.  
2 Here then must you call to mind what we said before that authoritas docentis did consist in two things; namely in the skill, and fidelity, or sincerity of the Teacher: and by how much we know those to be greater, by so much is our assent or belief strengthened. Now it is evident to reason, that God is infinitely wise, and therefore cannot be deceived; whence necessarily it followeth, that he knoweth, and can tell us the truth. Again, it is evident that God is most just and true, and therefore will not deceive us, but will tell us the truth if he profess so. Again, we cannot conceive of God aright, but we must conceive of him as omnipotent, and full of power; and consequently such an one as needs not in policy, or jealousy of our emulating him in knowledge, to tell us otherwise then he knows. And therefore Aristotle reprehends the 
Metaphys. Lib. 1. cap. 2.  Poets for saying, that the Gods did envy Men knowledge. His resolution is in English to this effect, 
That Poets should the Gods belie, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
More like, than Gods should Men envy.   
3 And if the Heathen were of opinion, that the Gods did not envy Men knowledge; then must they needs believe, that if they taught them any, they would teach them true knowledge. Wherefore this must be laid down as a certain ground, That whatsoever God teacheth us, is most true. Nor is there any, (admitting there were a God) but would assent unto this. But here is the difficulty. How can we be assured that God doth teach us any of these things? Or, how shall we know that this we call Scripture, is the Word of God? If our apprehension of this ground be sure, our faith is firm and absolute: if our apprehension hereof be doubtful, our faith must needs be unstable, or, at the best, but conditional.  
4 Let us first therefore look what this conditional assent or belief doth bind us unto.  
Although many, that firmly believe, whatsoever God saith, is true, either do not acknowledge or do not firmly believe that these Scriptures are the Word of God: yet thus much in all sense and reason any natural man will grant; there be great presumptions and probabilities, why they should be taken for the Word of God. And he that doth acknowledge but thus much, doth by this acknowledgement bind himself to reverence them above all humane writings. For all men naturally know, that if they be God's Word, they are worthy all possible reverence. Wherefore if a man suppose it only as probable, that they are, or know nothing to the contrary why they may not be God's Word: he is bound to reverence and esteem them above all words or writings of man. As for example; If any Subject in this land should receive Letters concerning some lawful and indifferent request from any other his equal or fellow subject, whom he had great reason well to respect; suppose he certainly knew that they were such a man's Letters, and no counterfeit: yet if he should receive Letters in his Majesty's name, containing the same or other as reasonable request: although he knew not so certainly that these were his Majesty's Letters, as that the others were some well-respected Subjects, yet is he in duty bound to use them with greater respect and reverence, than the former. The bare presumption and probability that they were the King's Letters, doth bind him to inquire further, whether they were his Letters or no: nor were his fault excusable, if he should show any sign of disloyalty, or irreverence towards them, until he knew that they were not such, as their Title or superscription did import.  
5 He that hath but the same probability, that the Scriptures contain in them Gods own words, as that Livy his Histories contain the Roman affairs, must needs esteem of them infinitely above all humane works. And This fruit hypothetical or supposed Belief may bring forth, even in the unregenerate or natural man. And what hath been said of reverence to the Scriptures upon this supposal, is also most true of man's actions. If men do but believe it as probable, that the Scriptures are the Word of God: this belief will procure many good moral actions, and much amendment of life, though not such spiritual perfection, as God in his Word requireth. And the reason of this assertion is evident. For we see daily, that men undertake actions of great difficulty and danger, not so much according to the probability of attaining some good, as according to the greatness of that good which possibly may be attained. So we see many, that might live in ease at home with certainty of moderate gains, to undertake voyages to the West or East Indies, only upon this resolution, That if it be their luck or lot to be rich, there they may have enough, although the adventure be subject to great dangers, and obnoxious to infinite casualties. And many there be, that will not usually lay out a penny, but upon very fair ground of some gain or saving thrift, who yet will be well content to venture a Crown or an Angel in a Lottery, where there may be some possibility, though no probability, of obtaining twenty or thirty pounds. These, and infinite other examples, obvious to daily experience, may serve as a perfect induction of our general assertion. That the mere possibility of obtaining some great and extraordinary good, is of greater moment in s●●ying ●…ctions, than certainty of accomplishing petty desires, or greatest probabilities of purchasing ordinary commodities or delights. To deduce then out of this general the particular we intended. In the Scripture are promised to all such as love God and do his will, far greater blessings, then humane knowledge could ever have conceived. The like is true in avoiding dangers. ●… undertake matters of more difficulty and charges, to prevent 〈◊〉 〈◊〉 mischances which may ensue, than they would do to escape some imminent but ordinary danger, or to release themselves from some smaller harms that already have befallen them. Could men consider these things seriously, and account of them but as probable: what is there in this life, which in any reason they should not venture for the obtaining of so great a good? Were men but probably persuaded that there were (as the Scriptures and the Articles of our Belief tell us) a life everlasting, full laden with all the fruits of true life, joy, peace, and all choicest pleasures, without any annoyance: how could they not be most ready, and willing to spend this whole transitory life (whose days are but few, and most of them evil, full fraught with grief and distress) in the service of God, who would thus reward them? Yea, how could they not be desirous to lay down this life itself, upon hope of obtaining such a life? For this life compared to that to come, hath not the proportion of a Farthing to whole Millions of Gold, or all the treasures in this World. Nor is the case herein like unto that of adventures or Lottery; where a man may venture his life, or goods if he list, but if he do not, none calleth him to an account for not doing it: But in the Scriptures everlasting torments, grief, and perpetual horror are threatened to all such, as frame not their lives according to Gods will in them revealed.   

CHAP. III.  
Of general incitements to search the truth of Scriptures or Christian belief.  
1 WE may hence clearly see how inexcusable, even in the judgement of flesh and blood, all men are, that either by hearing or reading have any access unto the Gospel, and do not use the best endeavours of their natural wit (if God as yet have touched their hearts with no better grace) to search out the truth thereof. For seeing in the Scriptures are proposed to every man's choice everlasting life, or everlasting death: what extreme madness is it for men to enter into any course of life, or to undertake any matter of moment, which may exact their chief employments, before they have diligently looked to the main chance? before they have tried the utmost of their wits, and others best advise, to know the tenor of their own estate? We see daily what great pains men of no small account do take in the study of Alchemy, spending their spirits, and most of their substance in trying conclusions, and searching out the truth of those things, for which they have but weak grounds of Philosophy or reason; only the conceit of the good they aim at, (which is rather possible then probable for them to attain) enforceth a kind of hope, and encourageth them to go forward.  
2 To speak nothing of the good the Scripture promiseth, the very conceit of eternal death (me thinks) should move, either the Chemics, (which spend much gold only upon hope of getting more) or any other man whatsoever, to spend all the treasure, whatsoever either this their Art, or all other could yield, to secure themselves from such horrible torments, as the Scriptures threaten to their Contemners or negligent Hearers. And why should not all men then in reason bestow most time and pains, in searching the truth of those things, which concern their souls estate? whose security in all reason they should purchase with the highest hopes, and utmost aim of all other travails in this life. Here then (as I said) the full height of man's Iniquity, and his inexcusable Madness, is most plainly discovered; that having these two motives, which in natural reason do sway all Humane Actions, offering themselves to encourage him in searching the Scriptures: yet notwithstanding most men bestow less labour in them, then in other ordinary Studies. First, if we compare the good they set before us, as a recompense and reward of our travails, it is beyond all comparison greater than the scope of any other Trade or Science. For here is a double Infinity of solid Good: First, they promise Joy two ways Infinite, both in Degree and Continuance. Secondly, they threaten unto their Contemners & despisers death & torments doubly infinite, both in Degree and Continuance. Now if the probabilities of the truth of Scriptures were far less, than is usually found in other studies, or Humane hopes; yet could this in Humane reason be no reason why we should labour less in them, than in other affairs; seeing the incomparable excess of the good they promise, doth abundantly recompense this. But if the Probability of the truth of Scripture, be in natural reason equal to the probabilities which men usually take for their grounds in many greatest attempts; then certainly not to bestow as great pains and travail, in trying the truth of their promises, as in any other Human attempts, or affairs, doth argue infinite Madness. Ask we the Chemic, what reason he hath to toil so much in the study of Paracelsus, or other intricate Writers of his Faculty; (the like we may say of any Physicians:) their answer (as you may read in their writings) is this: Many Philosophers in former ages have laboured much in this study, and have set down good rules of their experiments; who (as is probable) would never have taken such pains upon no ground. And verily this tradition, or the authority they give to their Writers, is their chief motive. For I think few of their Ancient Authors have bequeathed to their successors any Gold made by this Art, thereby to encourage them. If then tradition, consent of time or approbation of Authors, or relation of experiments, be an especial inducement for men to adventure their charge, pains, and travel in this Faculty, as in all other affairs: without all controversy the Scriptures in all these motives have an especial Prerogative above all other faculties or sciences, albeit humane reason were admitted judge. For the Authority of God's Church is far more general, than the consent of any Writers in any one faculty whatsoever. The consent of time likewise is greater. For no Age since Christ's time in these civil parts of the World, but by the report of other Writers, as well as Christians, hath yielded obedience unto Scriptures as the Word of God. Men of most excellent spirits and learning in every Age, have addicted their studies unto this truth. About the time of our Saviour's coming, Curious Arts, and other civil disciplines did most flourish. The Grecians sought after Wisdom and secular Philosophy with the like; the Romans after Policy, State knowledge, and discipline of war; all the World almost, (above others, those places wherein Christianity was first planted) was then set upon Curious Arts: yet we see how the study and search of Scriptures in short time did prove, as Aaron's Rod amongst the Magicians Serpents. It hath devoured all, and brought them to acknowledge Allegiance unto it; using the help of best secular Arts, as it were Nutriment for the growth of Christianity, and expelling the rest as Excrements out of the Church. Nor can the Atheist name any Age, wherein the Heathen had an Oliver to oppugn our profession, but we had a Rowland to defend it. If they had a Porphyry or Celsus to oppose Philosophy against it, we had an Origen (a 
*  Man by their own, confession, of the most rare wit and hope for Philosophy then living,) to forsake Philosophy and follow Christianity. It was not despair which made him, and many other excellent Scholars, Christians: but the sure hope which they found in this profession, made them contemn all other hopes, and cleave to it with their hearts and souls; albeit their souls should, for so doing be violently separated from their bodies. This trial, I am persuaded, few of their greatest Philosophers would have endured; but they had the Potentates of the World, as ready to applaud them, as to disgrace the Christians; and yet the Christians multiplied as the Israelites did by oppression in Egypt. How resolute they were, if we may not be believed bearing witness of our own profession, let 
* Epist. lib. 10. ep. 100 ad Trajan. aliter Ep. 97. In iis, qui ad me tanquam Christiani deferebantur, hunc sum secutus modum. Interrogavi ipsos, an essent Christiani, confitentes iterum, ac tertio interrogavi, supplicium minatus, perseverantes duci jussi. Neque enim dubitabam qualecunque esset quod faterentur pervicaciam certè, et inflexibilem obstinationem debere puniri.— Propositus est libellus sine autore multorum nomina continens, qui negant se esse Christianos, aut fuisse. Quum praeeunte me deos appellarent, & imaginituae, quam propter hoc jusseram cum simulachris numinum adferri, thure, ac vino supplicarent, praeterea maledicerent Christo; quorum nihil cogi posse dicuntur, qui sunt revera Christiani, dimittendos putavi.  Pliny testify, in whose judgement, Constancy and Resolution was the only crime in our Profession deserving punishment. And for this cause, he took want of resolution, in such as had been accused before him under the name of Christians, as a sufficient Argument that they were not Christians in deed or heart; For, such, as he had been informed, could not be enforced to any such idolatrous practice, as he persuaded these men unto.  
3 Lastly, the experiments which are related by Authors of this profession, men (in any reasonable man's judgement) as much to be Believed herein, as any other Writers in theirs; are far more notable and apt to produce belief, and hope of attaining the truth in this profession, than any others can have in theirs. The experiments of others were but ordinary and natural; these are extraordinary and supernatural. If the Atheist should impudently deny the truth of their report: we may convince him with S. Augustine's acute Dilemma. If the Miracles related by our Writers be true, they give evident experiment of the truth of Scripture: if there were no such particular miracles, but all feigned; then this was a miracle above all miracles, that Christian Religion should prevail against all other Arts, Power, or Policy, without any extraordinary event or miracle. It was not so easy a matter to cozen all the Roman Emperors, and their Deputies, with feigned Tales; the World, which hated Christians so much, was inquisitive enough to know the truth of their reports. I may conclude; Nisi veritas magna fuisset non praevaluisset. It was miraculous doubtless, that it should so enrease without arms; without any promise of carnal pleasure, or security: but even against their natural inclination that did profess it, and all the World's opposition against it. It had enemies both private and public, domestic and foreign, even the flesh and sense of those which followed it fought against it.  
4 Mahomet since that time hath found a multitude of followers; but all either enforced to follow him by threats of shame, disgrace, and tortures in this life; or else alured thereto by fair promises of carnal pleasures to be perpetual without interruption in the life to come. He hath set his followers such a course, as they might be sure both of wind and tide. And if the Haven whereat they arrive were as safe as their course is easy, they were of all men the most happy. But Christianity from its first beginning, was to row against the stream of flesh and blood, and to bear out sail against all the blasts that the Devil, World, or Flesh could oppose against it. In a word, the increase of Mahumetism hath followed the barbarous Turkish monarchies advancement, as moisture in bodies doth the increasing fullness of the Moon. And it had been an extraordinary Miracle, if a barbarous multitude (never acquainted with any civil pleasures,) should not have composed their minds unto their Emperors, in following a Religion, framed, as it were, to court the senses, and woo the flesh. But Christianity then flourished most, when the scorching heat of persecution was at the height: When the countenance of Emperors, as terrible to their foes (for their Heroical valour) as plausible to their friends (for their lovely carriage) were most fiercely set against it. What Princes either more terrible to their enemies, or more amiable to their friends, than Trajan, Dioclesian, or others of the Christians persecutors were? What man living is there of civil education, that would not have loathed Mahomet, and the whole succession of the Ottoman Family, in respect of these Roman Princes? And yet a great part of their native Subjects, men, as otherwise excellently qualified, so of a quiet and peaceable disposition, yet ready always to venture their lives for these Heathen Princes, in most dangerous service against the enemies of the Roman Empire, but most ready to follow the Crucisied Christ through fire and sword, against their Emperor's command (dearer to them than this mortal life) and all the World's threats, or allurements. It were sottish to think, that such men had not perfect notice of some Higher Powers Commandment to the contrary, (whom they thought it safer to obey) when they contradicted the commandments, or fair allurements of these supreme Earthly Powers. And it were as silly a persuasion to think, that, if the great Turk would change his religion for any other, that might yield like hopes of carnal pleasure after this life, any great number of his Subjects would lose their dignities for refusing subscription.  
5 The brief of what hath been, or may be said concerning the grounds or motives of our Assent unto Objects supernatural, may be comprised in these four Propositions following; of which the first two are Axioms evident in nature, and received by all. The two latter undoubted Axioms amongst true Believers, but suppositions only to mere natural men, or Novices in Christianity.  
6 The first, The Style or Title of these Sacred Books pretending divine Authority, bind all men to make trial of their truth, commended to us by our Ancestors, confirmed to them by the Blood of Martyrs their Predecessors, to use the means which they prescribed for this trial; that is, Abstinence from things forbidden, and Alacrity in doing things commanded by them.  
7 The second, Ordinary Apprehension, or natural Belief of matters contained in Scriptures, or the Christian Creed, are of more force to cause men to undertake any good, or abstain from any evil, than the most firm Belief of any ordinary matters, or any points of mere Natural consequence.  
8 The third, Objects and grounds of Christian Belief have in them greater stability of truth, and are in themselves more apt to found most strong and firm Belief, than any other things whatsoever merely credible.  
9 For, as the most noble Essences, and first Principles of every Art, are most intelligible: so are divine Truths of all other most Credible. Not that they are more easy to be Assented to of any, at their first proposal, But that they have a greater measure of credibility in them: and as their credibility and truth is inexhaustible, so Belief of them once planted, can never grow to such fullness of certainty, as not to receive daily increase, if we apply our minds diligently unto them: so that true Christian Belief admits no stint of growth in this life, but still comes nearer and nearer to that evidence of Knowledge, which shall swallow it up in the life to come. For the conceit of impossibilities or repugnances in nature, objected by the obdurate Atheists to make the Principles of Christian religion seem incredible (that they might like old Truants have the company of Novices in Christianity to loiter, or misspend good hours with them:) we shall by God's assistance dispel them, and all other Clouds of like Errors, in unfolding the truth of those Articles, which they most concern.  
10 The fourth, The means of apprehending the truth of Scriptures, and experiments confirming their divine Authority, are, both for variety of kinds, and number of Individual, in every kind, far more and more certain, than the means of apprehending the grounds of any other Belief, or the experiments of any other teacher's Authority.  
11 Some Particulars of every kind, with the General Heads or Common places whence like Observations may be drawn, we are now to present, so far as they concern the confirmation of the truth of Scriptures in general. For the experiments, which confirm the truth of such particular places of Scripture, as teach the Articles of our Creed expressly, will come more fitly into the unfolding of the Articles themselves.     

The second general part of the first Book.  

SECT. I.  
Of Observations internal or incident unto Scriptures, without Reference to any relations or events, other than are specified in themselves.  
ALthough the Experiments confirming the truth of Scriptures be, as I have said, many and divers; yet all may be reduced into these general heads or kinds. They may be found either in the Style or Character of these writings themselves; the Affections or dispositions of their Writers; or in Events or Experiments (whatsoever the course of times affords) answerable to the Rules set down in Scriptures.  

CAP. IU.  
Of Historical Characters of Sacred Writings.  
TO any man endued with reason not perverted, the Books of Moses give more perfect proof of matters done and acted, than any other History in the World can possibly do: albeit we set aside the secret Characters of God's Spirit speaking in them, which we suppose can be discerned of none, but such as have the mark of the Lamb answerable to it engraven upon their hearts: But now we seek such inducements to Belief, as may persuade the natural unregenerate man of the Historical truth of these sacred Volumes.  
2 The prejudices arising from the strangeness of matters related by him, the Reader shall find mitigated in the next discourse. In the mean time I must request him to suspend his judgement of them, and only to intend the lively Characters of Historical truth in other relations, of matters neither strange nor incredible in themselves. Either Moses wrote a true History, or else his words are but a Fiction: either Poetical to delight others, or Political to advantage himself or his successors. Let such as doubt of their Historical truth, duly examine, whether many things related by him can possibly be referred to any of these two ends. As for example, if these relations, Gen. 4. 1. and the 25. had not been either real Adjuncts of some Famous Truth then sufficiently known, or else appointed by God to be notified for some special purpose to posterity: how could it possibly have come into any man's thought, or to what end should it have gone thence into his Pen, to show the reason why Evah should call her first son Cain, or her third Seth?  
3 He that would set himself to contradict, might reply; Moses his invention was so copious, as to forecast that those insertions might make his History seem more probable: or that he spoke unawares according to the Custom of the times wherein he lived. But why then should he omit the like in all the generations from Cain and Seth unto Noah? the reason of whose name given him by his father he likewise specifies, Genesis 5. 29. Genesis 5. 29. Then Lamech begat a son, and called his name Noah, saying, This same shall comfort us concerning our work, and sorrow of our hands, as touching the earth which the Lord hath cursed. It was doubtless from some diversity in the matter presupposed unto this work, not from the workman's choice or invention, why the reason of these three men's names should be specified, as afterwards will more plainly appear. For the positive notes, or sure tokens of a true History, they are most plentiful in the stories of Abraham, Jacob, and Joseph. Each part of which, the Divine Providence, (whereof these are the most Ancient, most perfect, and most lively patterns,) would have set out with such perspicuity of all circumstances, that the Reader might be an eye-witness of their Historical Truth. The subject and issue whereof is in itself so pleasant, as will ravish sober and attentive minds, and allure them to follow the main current of Divine Mysteries, which flow from these Histories mentioned, as from their first Heads or Fountains. To point at some few, rather than handle any particulars.  
4 If we may judge of the truth of men's writings by their outward form or Character, as we do of men's honesty by their looks, speech, or behaviour: what History in the World bears so perfect resemblance of things done and acted, or yields (without further testimony than its own) so full assurance of a true narration, as the stories of Abraham's departure out of his Land, his answers to God, Sarahs' distrust upon misconceit of God's promises; her seeking to fulfil it by giving her Maid to Abraham, the manner of her speech upon her Maids contemning her, the debate and issue of her controversy, the Dialogue between the Angels of God and Abraham, with Sarahs' Apology for laughing at their Message; Abraham's journey to Mount Moriah, his servants expedition to Aram Naharim, with his Commission to provide his young Master a Wife? There appears not in any of these the least surmise of any Political respect, not any sign of affected delight, or Poetical representations: seeing this Author falls immediately into other matters, and relates every thing (though many of most divers natures) with such natural specification of every circumstance, as unless our hearts were prepossessed with Belief, that he had writ them by his direction, who perfectly knoweth all things, as well sore-past, as present, or to come, we would be persuaded that most of them were relations of such as acted them, uttered to their familiar friends immediately upon the fact, whilst all circumstances were fresh in memory.  
5 How others are affected I cannot tell; me thinks when I read that story, Genesis 34. I am transformed into a Man of the Old World, and become a neighbour of old Jacob, overhearing him and his sons debating the slaughter of the Sichemites: The old man complains; Ye have troubled me, and made me stink among the inhabitants of the land, as well the Canaanites as the Perizzites: and I being few in number, they shall gather themselves together against me, and so shall I and mine house be destroyed: and they answered and said; Shall he abuse our Sister as a Whore?  
6 Or if this description, though issuing as naturally out of the real disposition of the true, (no feigned) parties described, as brightness out of the body of the Sun, yet because but short, may seem more imitable by Art: I will propose a longer Dialogue betwixt this old man and his sons for a pattern: of which fairest colours, that Art or Invention can put upon any feigned Subject, will come as far short, as Solomon's gaudy, but artificial attire, did of the native beauty of wild Lilies; or any die that Art can give, of the natural splendour of finest Pearls, the Onyx or other more precious stone. 
* Genesis 42. 29. And they came to Jacob their father unto the land of Canaan, and told him all that had befallen them, saying, V. 30. the man, who is lord of the land, spoke roughly unto us, and put us in prison as Spies of the Country. V. 31. And we said unto him, we are true men, and are no Spies. V. 32. We be twelve brethren, sons of our father: one is not, and the youngest is this day with our father in the land of Canaan. v. 33 Then the lord of the Country said unto us, Hereby shall I know if ye be true men; Leave one of your brethren with me, and take food for the famine of your houses, and depart; V. 34. And bring your youngest brother unto me, that I may know that ye are no Spies, but true men: So will I deliver you your brother, and ye shall occupy in the land. V. 35. And as they emptied their sacks, behold, every man's bundle of money was in his sack, and when they and their father saw the bundles of their money, they were afraid. V. 36. Then Jacob their father said unto them, Ye have robbed me of my children: Joseph is not, and Simeon is not, and ye will take Benjamin: all these things are against me. V. 37. Then Reuben answered his father, saying, Slay my two sons, if I bring him not to thee again: Deliver him to mine hand and I will bring him to thee again. V. 38. But he said, my son shall not go down with you: for his brother is dead and he is left alone: if death come unto him by the way which ye go, than ye shall bring my grey head with sorrow unto the grave. Cap. 43. v. 1. Now great famine was in the land. V. 2. And when they had eaten up the corn which they had brought from Egypt, their father said unto them, Turn again, and buy us a little food. V. 3. And Judah answered him, saying, The man charged us by an oath, saying, Never see my face, except your brother be with you. V. 4. If thou wilt send our brother with us, we will go down and buy thee food. V. 5. But if thou wilt not send him, we will not go down: for, etc. N. 6. And Israel said, wherefore dealt ye so evil with me, as to tell the man, whether ye had yet a brother, or no? V. 7. And they answered, The man asked straight of ourselves, and of our kindred, saying, Is your father yet alive? Have ne any brother? And we told him according to these words. Could we know certainly that he would say, Bring your brother down? V. 8. Then said Judah, to Israel his father, Send the boy with me, that we may rise and go, and that we may live and not die, both we, and thou, and our children. V. 9 I will be surety for him, of my hand shalt thou require him: If I bring him not to thee, and set him before thee, then let me bear the blame for ever. 10. For except ye had made this carrying, doubtless by this we had returned the second time. V. 11. Then their father said unto them, If it must needs be so now, do thus: Take of the best fruits of the land in your vessels, and bring the man a present; a little resin, a little Honey, Spices, and Mirth, Nuts, & Almonds. V. 12. And take double money in your hand, and the money that was brought again in your sack's mouths: carry it again in your hand, lest it were some oversight. V. 13. Take also your brother, and arise, and go again to the man. V. 14. And God Almighty give you mercy in the sight of the man, that he may deliver you your other brother, and Benjamin: but I shall be robbed of my child, as I have been.  The story is is Genesis 42. from the 29. unto the 15 verse of the 43 Chapter. The circumstances, which I would especially commend unto the Readers consideration, are, first; The old man's jealousy, v. 36. upon his son's relation what had befallen them in their journey, and the Governors desire of seeing Benjamin, v. 31, 32, 33, 34, 35. His peremptory reply, v. 33. to Reubens answer, v. 37. The manner of his relenting, chap. 43. v. 6. upon necessity of their going for more food; and his sons peremptory refusal to go without Benjamin, in the five first verses of the 43 Chapter. * His condescending v. 11. upon their just Apology for mentioning their youngest brother to the Governor; and Judah's undertaking for Benjamins' safe conduct back, and forth, in the 10. 9 8. and 7. verses; lastly, the close or Epiphonema of his speech, v. 13. and 14. Whilst I compare one of the circumstances with another, and all of them with other precedent and consequent, (chiefly with Judah's speech to Joseph, Genesis 44. from the sixteenth verse to the end of the Chapter,) although I knew no other Scripture to make me a Christian, this one place would persuade me to become a Pythagorean, and think that my soul had been in some of jacob's sons, where it had heard this controversy, rather than to imagine, that it could have been feigned by any that lived long after.  
7 Or if we consider not the particular relations only, but the whole contrivance and issue of this story; what pattern of like invention had Moses to follow? If the Atheist grant such a Divine Providence, as he describes; let him tell us whence he learned it. If from any more ancient description, let this be suspected for artificial; if not, let this be acknowledged for the first natural representation of it. Without either a former pattern to imitate, or true resemblance of such a Divine Providence in events immediately to be related, how could such a Supreme Power, governing and disposing all things contrary to the designs and purposes of man, be by mortal man conceived? More probable is the Poet's fiction, that Minerva should be conceived in Jupiter's brain; then that Humane Fancy should bring forth a more Omnipotent, more wise or excellent Deity, than the Poets make their Jupiter, without any true image of his Providence, manifested in the effects? But after the manifestation of it in the story of Joseph, and the live-picture of it taken by Moses; all imitation of it was not so difficult, though he that would seek to imitate him fully should herein come as far short of the solid marks of his historical truth, as the Egyptians Jugglers tricks did of true Miracles.  
8 As all these, and many other places yield undoubted Characters of true Historical narrations, so do his speeches unto this people, Deut. 29. 30. 31. Infallible symptoms of a dving man, and one that indeed had born this mighty Nation, as an Eagle bears her voung ones upon her wings. These admirable strains of his heavenly admonitions, and divine prophecies, compared with the live images of former truths, witnsse that he was the Janus of Prophets, Vates oculatus tam prateritorum quain futurorum, one that could both clearly see. what had been done beso ●… what should fall out after his death: Both which shall hereafter (God willing) better appear, by matters related, and event, foretold by him.  
9 But to proceed, the whole Historical part of the Bible, not Moses his Books alone, yield plenty of such passages, as being compared with other circumstances, or the main drift and scope of the entire stories, whereof they are parts leave no place for imagination, either why they should, or how possibly they could have been inserted by Art or Imitation: or have come into any man's thoughts, not moved by the real occurrence of such occasions as are specified in the matters related. And seeing all of them are related by such as affect no Art; many of them by such as lived long after the parties that first uttered or acted them: we cannot conceive how all particulars could be so naturally and fully recorded, unless they had been suggested by his Spirit, who giveth mouth and speech to man, who is alike present to all successions, able to communicate the secret thoughts of forefathers to their children, and put the very words of the deceased, never registered before, in the mouths or pens of their successors for many generations after, as distinctly and exactly, as if they had been caught in Characters of Steel or Brass, as they issued out of their mouths.  
10 When I read that speech in Ovid. 4 Metam. Fab. 8.  
Sive es mortalis, qui te genuere beati,  
Et Mater foelix, & fortunata profectò  
Si qua tibi Soror est, & quae dedit ubera Nutrix.  
If mortal thou, thrice happy sure thy Parents be;  
Or if thou any Sister haste, thrice happy she;  
Thrice happy Nurse, whose breasts gave suck to thee.  
I see no inducement to believe this for a true Story, because I know the end and aim of his writing was, to invent Verisimilia, to feign such speeches, as best befitted the persons whose part he took upon him to express, thereby to delight his hearers with variety of lively representations. But when I read that narration of our Saviour's Apology for himself against the Jews, which said he had an unclean spirit, Luke 11. 14. and a woman coming in with her verdict, Now blessed is the womb that bore thee, and the paps that gave thee suck, v. 27. This unexpected strain, with our Saviour's reply unto it; Yea rather blessed are those that hear the word of God and keep it, v. 28. so briefly inserted into the Story, enforce me to think, that it was penned by one that sought only to relate the truth, part of which was this woman's speech. But with the means of knowing the New Testament to be the Word of God, I will not here meddle: the Old Testament sufficiently proveth it, besides many other experiments to be prosecuted in the unfolding of sundry Articles.   

CAP. V.  
Of the Harmony of sacred Writers.  
AN other Inducement for believing the truth of the Old Testament, is the Harmony of so many several writers, living in such distance of Ages, handling such diversity of arguments, and covering them with styles, for the majesty of some, and the familiarity of others, more different, than Virgil's verses, and the rudest countrymen talk; and yet all of them retaining the self same relish. Whiles we read Tully, Virgil, Livy, Sallust and Ovid, though all living near about one time; yet their writings differ as much as Flesh and Fish. Many learned men like some one or few of these, and yet much mislike others, reputed as excellent writers in their kind, living about the same time: much more might he that should have read the common or vulgar Historiographers, Poets, or Orators of that time, have contemned them as base in respect of the former. But the Prophets of the Old Testament, and the Historiographers of the same, though differing infinitely in degrees of stile and invention; yet agree as well in the substance or essential quality of their writings, as the same Pomander chafed and unchafed. There is the same odour of life, and goodness in both, but more fragrant and piercing in the one than in the other. And no man that much likes the one, can mislike the other: he may like it less, but dislike it he cannot, if he like the other. 
Omnibus est illis vigour & coelestis origo.   
2 Many other inducements of this kind are set down at large, by that Flower of France, and glory of Christian Nobility, in the 24 and 25 Chapt. of his book of the truth of Christian Religion: as also in Ficinus and Vives, whose labours it is hard to say whether he hath more augmented or graced. One especial motive is from the drift, and scope of all these sacred writings; whether Histories, Prophets, Psalms, or the Gospel. The end and scope of all these, is only to set out the glory of God, and the good of mankind. In their most famous victories, and good success of their best contrived policies, they ascribe the glory wholly to God. There is no circumstance inserted to erect the praise of man, not of the chiefest managers of such affairs. They account it the greatest praise that can be given unto their Worthies, to let the World know they were Beloved of God, and that God did fight for them. Not one Writer in this sacred volume betrays the least sign of envy towards others, that lived with him, or had gone before him: Not one that giveth the least suspicion of seeking his own praise by lessening others deserts, as if he had corrected wherein others had erred, or finished what they had well begun, but left imperfect. No intimation in any of them to let posterity understand, that it should think itself beholding to them for their good directions. They seek no thanks, as if they undertook their labours voluntarily, only for the good of others; but proclaim a necessity laid upon them, for doing that which they do, and a Woe if they do it not. They spare not to rehearse the iniquity, and shame of their progenitors and nearest kinsfolks, with God's fearful judgements upon them for the same, to register their Prince and peoples, or their own disgrace (as the World counteth disgrace) to all posterity: so God's Name may thereby be more glorified, and his Church edisied, Jer. 9 v. 23, 24. Let not the wise man glory in his wisdom, nor the strong man glory in his strength: but let him that glorieth, glory in that he understandeth and knoweth the Lord. Jeremy himself revealeth his own slackness in undertaking his appointed charge, Jer. 20. v. 7. 8, 14, 5, 16, 17, 18. he no where betrays any desire of praise, as if he had excelled all his equals in wit: all that is good in him, or his people, he giveth to God. Daniel, who did excel in the interpretations of dreams and prophecies, and had the state of many kingdoms for many years to come revealed unto him; so as if he would have challenged the revelation of his country's return from Captivity, he could not have been disproved, yet ingenuously showeth that he learned this out of the prophecy of Jeremy Dan. 9 v. 2. Although his measure of knowledge was exceeding great, yet he affects not the reputation of Knowing above that measure, which God hath given him, Romans 12. 3.  
3 This one quality (in them all) of not seeking their own, nor their country's praise, but only the praises of their God, and the profit of his Church (if we consider it well) may sufficiently testify, that they speak not upon private motions, who were thus clear from all suspicion of private respects. Nor can we suspect, that they should thus conspire together unto one end, from the will and purpose of man. For what man could limit others thoughts, or rule their wits which lived after him? Lest of all can Chance be imagined the Author of so many several writer's constancy in conspiring thus to one end in several Ages. Let us conjecture what causes we can, S. Peter must resolve the doubt, 2 Peter 1. 20, 21. All of them spoke as they were moved by the holy Spirit, which was present one and the same to all. If they had not spoken as they were moved by the Spirit, but as if they had moved themselves, to find out matter, or stretched their wits to enlarge invention: then would the later sort especially have catched at many By-narrations, and inserted many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little pertinent to that foundation which others had laid before them. But now we see the continual drift of their writings so seriously set upon one and the selfsame end, as if they had all wrought by an others diction, who had cast the platform of the edifice himself, not minded to finish his work in any of the first workmen's age: and yet will have the later to begin where the other left, without any alteration or tricks of their own invention.  
4 All these properties of these sacred Writers, do sufficiently witness their motives to have been Divine, but more abundantly whilst we consider the vanity of the Jewish people, if we take them as they are by nature, not sanctified by the Spirit of God. For naturally they are given to magnify their own Nation, more than any other people living, yea to make God beholden unto them for their sanctity: few of them would seek the praise of their God, but with reference to their own Hence our Apostle S. Paul brings it as an argument of the truth of his Gospel, 2 Cor 4 5. in that he did not preach himself but Christ Jesus the Lord, and himself their servant for his sake so doth our Saviour, John 7. v. 18. He that speaketh of himself seeketh his own glory, but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. This sincerity in teaching, (especially in a man of Jewish progeny) when it is tried to continue without all affectation or dissimulation, is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or touchstone, the Livery or Cognizance of a man speaking by the Spirit of God. The like live Characters of sincerty are not to be found in any else, save only in these sacred Writers, or such as have sincerely obeyed their doctrine. And in many of those books which our Church accounts Apocryphal, there evidently appears a spice of secular vanity; howsoever the Penmen of them were truly religious sanctified men, and have sought to imitate the writing of the Prophets, and other Writers of this sacred Volume. But much more eminent is the like vanity in Josephus, a man otherwise as excellent for mere natural parts, or artificial learning, as his Country yielded any, not inferior to any Historiographers whatsoever.  
5 Seeing in this whole body of Scriptures there appears one and the same Spirit, albeit the members be of divers fashion and quality: this sacred volume itself may serve as a lively type or image of that Unity of the Spirit in the bond of peace, which ought to be in the Church and mystical body of Christ, Ephes. 4. v. 3. They all endeavour to keep the unity of the Spirit in the bond of peace. None of them presumed to understand above that which was meet for them to understand. All according to sobriety, as God dealt to every one of them the measure of faith. They are as many members of one body, which have not one office, v. 4. And we may see that verified in the Canon of the Old Testament, which S. Paul attributes unto the Church in Christ; There are diversities of gifts, but the same Spirit. And again, To one was given the spirit of wisdom, as unto Solomon; to another knowledge, as unto Ezra Nehemiah; 
1 Cor. 12. 4. Verse 14.  to another saith, as unto Moses, Abraham; to another prophecy, as unto Esay, 
Verse 11.  Jeremy: All these gifts were wrought by one and the same Spirit, which distributeth to every one as he would. The best means to discern this harmony in their several writings, would be, to retain the unity of the Spirit by which they wrote. But alas! we have made a division in the body of Christ, whilst one of us detracts, envies or slanders another; or whiles we wrangle unmannerly about idle questions, or terms of art, our jars, (ours that have the name of Christ's messengers) make all the World besides, and ourselves ofttimes (we may fear) doubt of the true and real unity betwixt Christ and his members, now eclipsed by our carnal divisions. But howsoever these here mentioned are in their kind, good motives unto sober minds; and the more diligent and attentive men are to observe these and the like, the more fully shall they be persuaded, that these writings are the dictates of the Holy Ghost.   

CAP. VI  
Of the Affections or dispositions of the sacred Writers.  
WIth the Experiment of this kind we may rank the vehemency of affection, which appears in many of these sacred writers, most frequent in the book of Psalms. And to distinguish feigned or counterfeit from true experimental affections is the most easy, and most certain kind of Criticism. He that never had any himself may safely swear, that most Poets ancient or modern, have had experience of wanton loves. For who can think that Catullus, Ovid, and Martial had never been acquainted with any but painted women, or written of love matters only as blind men may talk of Colours? Or, who can suspect, that either Ovid had penned his books De Tristibus, or Boetius his Philosophical Consolation, only to move delight, (as children ofttimes weep for wantonness:) or feigned these subjects to delude the World, by procuring real compassion to their counterfeit mourning? But much more sensible may we feel the pulses of our Psalmists passions beating their ditties, if we would lay our hearts unto them. Albeit we seek not to prove their divine authority from the strength of passion simply, but from the objects, causes, or issue of their passions. And the Argument holds thus; As the Ethnic Poet's passions, expressed in their writings, bewray their experience in such matters as they wrote of; as of their carnal delight in love enjoyed, or of earthly sorrow for their exiles, death of friends, or other like worldly crosses: So do these sacred Ditties witness their penmen's experience in such matters as they profess; as of spiritual joy, comfort, sorrow, fear, confidence, or any other affection whatsoever. If we compare Ovid's Elegy to Augustus with that Psalm of David, (in number the 51.) why should 
Tr●st. l. 〈◊〉. 2.  we think that the one was more conscious of misdemeanour towards that Monarch, or more sensibly certain of his displeasure procured by it, than the other of soul offences towards God, and his heavy hand upon him for them? David's penitent bewailing of his souls loss, in being separated from her wont joys, his humble entreaty and importunate suit, for restauration to his former estate, argue, he had been of more entire familiar acquaintance with his heavenly, than Ovid with his earthly Lord; that he had received more sensible pledges of his love, was more deeply touched with the present loss of his savour, and better experienced in the course and means of reconcilement to it again. Have mercy upon me, O God, according to thy loving kindness: 
Pslam 51. 1.  according to the multitude of thy compassions put away mine iniquities. Wash me throughly from mine iniquity, and cleanse me from my sin. For I know 
Verse 2. Verse 3.  mine iniquities, and my sin is ever before me. Against thee, against thee only have I sinned, and done evil in thy sight. What was it then which caused his present grief? bodily pain? exile, loss of goods, want, or restraint of sensual pleasures? Yea, what was there that worldly minded men either desireor know, which was not at his command? And yet, he, well for health of body, only oppressed with grief of mind, most desirous to sequester himself from all solace, which his Court or Kingdom could afford, in hope to find his company alone who was invisible, and to renew acquaintance with his Spirit. Create a clean heart (O God) and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy spirit from me. He accounts himself but as an exile, though living in his native soil, but as a slave, though absolute Monarch over a mighty people; whilst he stood separate from the love of his God, and lived not in subjection to his spirit. If one in hunger should loathe ordinary or course sare, we would conjecture he had been accustomed to more sine and dainty meats. Hereby than it may appear, that David had tasted of more choice delights, and purer joys, than the carnal minded knew, in that he loathes all earthly comfort in this his anguish, (wherein he stood in greatest need of some comfort,) desiring only this of God; Restore me to the joy of thy salvation, and establish me with thy free Spirit. So far was he from distrusting the truth of that ineffable joy, which now he felt not (at the least) in such measures as he had done before, that he hopes by the manifest effects of it once restored, to dissuade the Atheist from his Atheism, and cause lascivi●… bloodthirsty minds to wash off the silth, wherein they wallow, with their cars. For so he addeth, Then shall I teach thy ways unto the wicked, & sin●… be converted unto thee. Deliver me from blood, O God, which art the God ●…, and my tongue shall sing joyfully of thy righteousness. Open thou ●…, and my mouth shall show forth thy praise; which as yet he could not show forth to others, because abundance of joy did not lodge in his heart; for God had sealed up sorrow therein, until the sacrifice of his broken and ●… were accomplished. From the like abundant experience of ●… joy, the Psalmist, Psalm 66. v. 16. bursteth out into like consi●…; inviting us, as Christ did his Apostle Thomas, to come near and lay our hands upon his healed sore, and by the scars to gather the skill and goodness of him that had thus cured him, beyond all expectation: Come 
Verse 17.  and hearken all ye that fear God, and I will tell you what he hath done to my soul; I called unto him with my mouth, and he was exalted with my tongue. Praised be 
Verse 20.  God which hath not put back my prayer, nor his mercy from me. The fullness of his inward joys was such, and God's providence over him so manifest and wonderful, that the present age wherein he lived could not (to his seeming) but take notice of it, whilst the particulars, wherein the Lord had heard him, were in fresh memory: and all posterity, he presumes out of the abundance of his own belief, should still believe the goodness of God, from this experimental relation of his goodness towards him. He that hath least experience of the like in himself, would he but attentively mark the fervency of of those men's zeal, and vehemency of their godly passions, expressed in these here mentioned, and many like unaffected strains, could not but acknowledge that famous inscription, which a later degenerate lascivious Poet, (out of such a vainglorious humour, as moves some basely descended to usurp the Arms of Noble men whose names they bear,) sought to bestow on all, even upon such as himself was, Vates in name, but not in quality, to belong of right only to these Psalmists, or ancient sacred Poets.  
Fst Deus in vobis, agitante calescitis illo:  
Impetus hic sacrae semina mentis habet.  
Sure in your breasts Gods Spirit hath his seat,  
'tis Divine motion breeds this heavenly heat.  
For who can imagine, that the Author of the 74 Psalms, v. 9 should complain, without some touch of that Spirit, which he knew had been more plentiful in such as had gone before him; We see not our signs, there is not one Prophet more, not any that knoweth how long. V. 10. O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever? V. 11. Why withdrawest thou thine hand, even thy right hand? Draw it out of thy bosom and consume them. v. 12. Even God is my king of old, working salvation in the mids of the earth. These sober and constant motions, as it were of Systoles and Diastoles between Despair and Hope, expressed in this and the 44 Psalms, argue that those wonders and noble works, which they had heard with their ears, and their fathers had told them, were no Fables, but matters truly and really acted, which had left deep impression in their forefather's hearts, who had so thoroughly felt and tasted the extraordinary Goodness of their God, that the longing desire of like Favour is transfused as hereditary to posterity, as the desire of such meats as Parents best affect, and use most to feed upon, usually remains in their Children.  
2 Or, to use the Author of the 42 Psalms his own comparison; Braying doth not more sensibly notify the Hearts panting after the water brooks, than that Psalm doth his thirsting after the Spirit of Life; which sometime had been diffused through his Faculties, and had fructified in Joy and comfort, but now in these storms of affliction lay hid in his heart, only supporting it with hopes of like fruit against a better season; as the sap whereby trees flourish in Summer, retiring to the root in Winter, preserveth them sound within, so that although Frosts may nip, and storms outwardly deface them, yet they break forth again, and bear fruit in the Spring. And although I never mistrusted the truth of that dissension, betwxt the willingness of the Spirit, and weakness of the Flesh, oft mentioned in Scripture; yet I know not how it addeth more life to my Belief, whilst I see this conflict acted by the Author of the 42 and 43 Psalms. The flesh complains, as if his heart were ready to close with dejected fear; My soul is cast down within me, all thy waves and ●●ouds are gone over me. The Spirit like a good Physician, by reiterating that speech of comfort, Why art thou cast down, O my soul, and why art thou so dis●…eted within me, raiseth it up again, and dilateth his heart with hope in God against all hope in worldly sight. For so he concludeth both these Psalms, Wait on God: for I will yet give him thanks: he is my present help and my God. Generally, though the Psalmists complaints be ofttimes grievous, yet they never end them but with Hearty Prayer; though God ofttimes lay great Plagues upon them; yet is their Confidence always as great, that he will heal them. The beginning of their mournful Ditties always represent the storms of grief and sorrow, that had gone over their souls: their end and close is like the appearing of the Morning Star, foreshowing the removal of the shadow of death wherein they sat. Their sudden transitions from grief to joy, is even as the breaking out of the Sun from under a thick tempestuous Cloud: So that the outward Character of their Songs, is a lively representation of that truth, which one of them out of his inmost experience hath left registered to the World; His wrath endureth but the twinkling of an eye, and in his pleasure is life: heaviness may endure for a night, but joy cometh in the morning. Psal. 30. 5.  
3 This patience in Adversity, and confident expectation of deliverance from above, compared with the Heathens impatience, always ready to accuse their Gods in their unexpected calamities, and seeking to vent their grief in Poetical Invectives against them: infallibly testify, that the one did only know the Divine Powers by hear-say, the others by experience; and that God was near to this people in all which they called upon him, and beheld the affairs of the Heathen only a far off.  
4 Yet beside these particular lively Characters of experimental joy or grief, fear, or confidence: their consonancy with the historical truth of alterations in the state of Jewry, will much illustrate the former observations. For albeit the Psalmists in their greatest distresses or calamities, murmur not against the Lord God, as the Heathens do: yet the tenor of some late mentioned, with divers other Psalms, argue that the people of God in those times wherein they were written, either had not such manifest signs of God's favour; or else found not such speedy deliverance from the dangers feared, or calamities suffered by them, as the Prophet David in the 27 Psalms v. 1. and other of their godly Ancestors had done. The Lord (saith David) is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid▪ Though an host pitched against me, mine heart should not be afraid: though war be raised against me, yet I will trust in this; to wit, upon his former experience of God's mercies specified v. 2. When the wicked mine mine enemies came, and my foes came upon me to eat up my flesh, they stumbled and fell. But greater was his confidence from the more often experience of God's favour, when as his case otherwise, for the multitude and malignity of his enemies, was more desperate, Psal 3. v. 1. Many were his adversaries that rose up against him; and many that said unto his soul, (when he fled from his son Absolom) V. 2. There is no help for him in his God. Yet he, as an expert soldier, cannot be terrified with stales or brags, but betaketh himself unto his weapons; V. 3. Thou lord art a buckler for me, my glory, and the lifter up of my head. So little is he dismayed, that after his prayers he taketh his quiet rest; V. 4. I did call upon the lord with my voice, and he heard me out of his holy mountain. I laid me down and slept, and rose again, for the Lord sustained me. V. 5. I will not be afraid for 10000 of the people, that should beset me round about. The same confidence, raised from the experience of God's assistance, was in the Author of the 46 Psalms; God is our help and strength, a very present help in trouble: Therefore will we not fear though the earth be moved, and though the mountains fall into the midst of the Sea. The manner of David's carriage, his confident presaging of good success, in times more apt to breed despair in others less experienced in assistance from above, expressed in sundry Psalms, composed when he fled from Saul, yield abundance of observations pregnant for this purpose.  
5 Otherwiles this Kingly Prophet expostulates the wrongs offered by his enemies so confidently, and relateth his own integrity in such pathetical and serious manner, that unless the inscription of his Petitions, or other historical circumstance, did give us notice, to whom he tendered his complaints, we would think that they had been so many reports, of what he had openly pleaded at some Bar, or Court of civil Justice, in the personal presence, sight, or audience of some visible Judge, ready to give sentence for him upon the first hearing of his cause. If any civil Heathen, that never had heard of any invisible God, should have taken up some of his Psalms (the ninth for example) in the streets, he would have imagined that the Author of them had either heard some supreme Magistrate in his time deeply protesting his resolution for righting the poor, or else had been most intimately acquainted with the integrity of his proceedings in matters of Justice, that he durst so confidently avouch unto the World on his behalf; Psalm 9 v. 8. He shall judge the world in righteousness, and the people with equity. V. 9 The Lord also will be a refuge for the poor, a refuge in due time, even in affliction. V. 10. And they that know thy Name, will trust in thee: for thou Lord hast not failed them that seek thee. So lively was David's, and other Ancient Psalmists experience of the invisible God's assistance always ready, as well in war as in peace, as well in executing judgement upon their treacherous, deceitful, or secret enemies, as in giving them victory over their professed and potent Foes.  
6 But posterity had not, oftentimes, so full Experience of the same assistance, as appeareth from the manner of their complaints. The reason of this Diversity, in the Ancient and later Psalmists apprehension of God's favour; either in delivering them from danger, or righting them from wrong; was from the Diversity of Times, the later not yielding so manifest and frequent Documents of God's mercy or justice, as the former had done. As God's plagues upon the Ancient Israelites were ofttimes sudden, and (for the time) violent: so their deliverance from them was speedy, because their stubbornness was less, and the sins, for which they were to repent, of less continuance. But the continual increase of this people's wickedness, in their successions, and posterities slackness, in sorrowing either for their own or Predecessors sins, made God's plagues inflicted upon them more durable, as appeareth by the long Captivities and oppressions of this people in later Ages, If we compare them with the often, but short afflictions, which in former times had befallen them. This long durance of great calamities, made Posterity less apprehensive of God's promises then their forefathers had been; at the least, whiles these continued, they were less acquainted with God's favour then their Predecessors were. And from the want of like sensible Experience of his present help in time of trouble, later generations are more querulous and less confident in their prayers uttered in their distress, as we may see in the 98, and other Psalms, conceived by the Godly amongst this people in the calamities of later Times. Thus we may see how truly the diversity of Gods dealing with his people in different Ages, is represented in the Character, Style, or Affection of these sacred Writers, all much different in former and latter Ages: much more may we presume, that the general and true Diversity of Times, and GOD'S divers manner of proceeding with mankind in their several Generations, is most truly related and exemplified in the Historical relations of the same sacred Volumes; of which in the Section following.  
7 Thus much of Experiments, or Observations drawn from the Character, or tenor of these sacred Writings themselves, or their Writers Affections represented in them. These I have gathered, not that I can hope to persuade any man so much by reading them, as by occasioning him to observe the like, whiles he readeth these sacred Volumes. For every man that readeth them with attentive Observation, may apprehend much more for the framing of true Belief in his own heart, than he can express to others: yea, to seek to make full resemblance of our inward Belief, or such Experiments as confirm it, by outward discourse, were all one, as if a man out of the slight impression or transitory representation of his own face which he had lately beheld in a Glass, should seek to describe it as fully and perfectly to another man's Apprehension, as if he had looked upon it with him in the same Glass  
8 As there presentation of our bodily shape, is lively and perfect whilst we behold it in a true and perfect Glass; but the Memorial or Fantasy of it when we are gone thence, imperfect and dull: So is the apprehension of our own, or Experiments of others Belief, sensible and fresh, whilst we set our hearts and minds unto this perfect Law of Liberty, the only true Glass of our Souls; but more hard to retain in memory, or to be fully represented to another by Discourse, than our bodily shape is by a bare description. And as in the Art of Painting, general rules may be given for the right drawing of Pictures, yet he that will take any particular man's, must look upon the love face itself, or use the benefit of his Glass: So in this case, there may be good directions given, how men should draw Experiments, or take Observations of this kind, which being taken, can not be fully imprinted in another, by him that took them: but every man must have continual recourse unto this Spiritual Glass, which far surpasseth all bodily Glasses in this; that in It we may see, not only the true shape and proportion of our Souls as they are, or of what fashion they should be; but It hath also an operative force of assimilating them unto the patterns of godly and religious men's Souls represented herein, yea, even of transforming them into the similitude of that Image wherein they were first created. The Ideas of Sanctity and Righteousness contained in this Spiritual Glass, are the causes of our Edification in good life and Virtue: as the Idea or Platform in the Artificers head, is the cause of the Material House that is builded by it.    

SECT. II.  
Of Experiments and Observations External, answerable to the rules of Scripture.  

CAP. VII.  
Containing the Topick, whence such Observations must be drawn.  
1 IF the Books of some Ancient rare Author, who had written in sundry Arts, should be found in this Age; all bearing the Author's name and other commendable Titles prefixed: a reasonable man would soon be persuaded, that they were His whose name they bore; but sooner, if he had any positive arguments to persuade himself or their Antiquity, or if they were commended to him by the authority or report of men in this case credible. But, besides all these, if every man according to his Experience or Skill in those Arts and Faculties which this Ancient writer handles, should upon due examination of his Conclusions or discourse, find resolution in such points as he had always wavered in before; or be instructed in matters of his Profession or observation, whereof he was formerly ignorant: this would much strengthen his Assent unto the former reports or traditions concerning their Author, or unto the due praises and Titles prefixed to his Works; albeit he that made this trial, could not prove the same truth so fully to another, nor cause him to Believe it so firmly as he himself doth, unless he could induce him to examine his writings by like Experiments, in some Faculty wherein the examiner had some, though less, Skill. And yet, after the like trial made, he, that had formerly doubted, would Believe these works to be the supposed Authors, and subscribe unto the Titles and commendations prefixed, not so much for the Former's Report or Authority, as from his own Experience. Now we have more certain Experiments to prove that the Scriptures are the word of God, than we can have to prove any men's works to be their supposed Authors: for one Author in any Age may be as good as another; He perhaps better, of whom we have heard less. We could in the former case only certainly Believe that the Author, whosoever, was an excellent Scholar; but we could not be so certain that it was none other but he whose Name it did bear: For there may be many Aristotle's and many Plato's, many excellent men in every Profession, yet but One God that is All in All; whose Works we suppose the Scriptures are, which upon strict examination will evince him alone to have been their Author.  
2 The means then of establishing our Assent unto any part of Scripture, must be from Experiments and Observations agreeable to the rules in Scripture. For when we see the reason and manner of sundry events, either related by others, or experienced in ourselves, which otherwise we could never have reached unto by any Natural Skill; or, generally, when we see any effects or concurrence of things which cannot be ascribed to any but a Supernatural Cause, and yet they fully agreeing to the Oracles of Scriptures or Articles of Belief: This is a sure Pledge unto us, that he who is the Author of Truth, and gives being unto all things, was the Author of Scriptures.  
3 Such Events and Experiments are divers, and according to their diversities may work more or less on divers dispositions; Some may find more of one sort, some of another, none all. Some again may be more induced to Believe the truth of Scriptures from one sort of Experiments, some from others. Those observations are always best for every man, which are most incident to his Vocation. With some variety of these observations or Experiments we are in the next place to acquaint divers Readers.   

CAP. VIII.  
That Heathenish Fables ought not to Prejudice divine Truth.  
1 NOthing more usual to men, wise enough in their generation, then for the variety or multitude of false reports concerning any Subject to discredit All that are extant of the same. And all inclination unto diffidence or distrust is not always to be misliked; but only when it sways too far, or extends is self beyond the limits of its proper Circumference, that is, matters of Bargain or secular Commerce. As this diffident temper is most common in the cunning managers of such affairs: so the first degree or propension to it were not much amiss in them, did they not Transcendere à genere ad genus; that is, were not their Mistrust commonly too generally rigid and stiff. For most men of great dealings in the world, finding many slippery companions, hold it no sin to be at the least suspicious of all: Others, being often cozened by such as have had the name and reputation of Honest men, begin to doubt whether there be any such thing indeed, as that which men call Honesty; and from this doubting about the real nature of Honesty in the Abstract, they resolve undoubtedly, That if any man in these days do not d●… ill with others, it is only for want of sit opportunity to do himself any great good. But as Facility in yielding Assent, unless it be moderated by discretion, is an infallible Consequent of too great simplicity, and lays a man open to abuse and wrong in matters of this life: so General Mistrust is the certain forerunner of infidelity, and makes a man apt enough to cozen himself, without a tempter, in matters of the life to come; though otherwise this is the very disposition which the great Tempter works most upon: who for this reason, when any notable truth of greater moment falls out, labours by all means to fill the world with reports of like events, but such as upon examination he foresees will prove false: for he knows well, that the Belief of most pregnant truths may be this means be much impaired, as honest men are usually mistrusted when the world is full of knaves. And to speak the Truth, It is but a very short Cut betwixt general and rigid Mistrust in worldly dealings, and Infidelity in spiritual matters; which indeed is but a kind of diffidence or mistrust: and he that from the experience of often cozenage comes once to this point, That he will trust none in worldly affairs but upon strong security or legal assurance, may easily be transported by the variety or multitude of reports, in spiritual matters, notoriously false, to Believe nothing but upon the sure pledge and Evidence of his own Sense or natural Reason. This is one main fountain of Atheism; of which (God willing) in the Article of the Godhead. In this place I only desire to give the Reader notice of Satan's Policy, and to advertise him withal, that as there is a kind of Ingenuous Simplicity, which if it match with sobriety and serious meditation, doth prepare our Hearts to Christian Belief; so there is a kind of Suspicion, by which we may outreach the old Serpent in his subtlety, and prevent his former Method of deceit. So, whilst we read or hear variety of reports concerning any notable Event, or many Writers beating about one matter, every one of which may seem improbable in particular Circumstances, or else their diversity such as makes them Incompatible; we should be Jealous, that there were some Notable Truth, whose Belief did concern us, which Satan hath sought to disparage by the mixture, either of gross improbable fruitless fables, or else of dissonant probabilities.  
2 Truth is the Life and nutriment of the world, and the Scriptures are the Veins or Vessels wherein it is contained; which soon corrupts and putrifies, unless it be preserved in them, as in its proper Receptacles, as both the fabulous conceits of the Heathen and foolish practices of the Romish Church in many points may witness. But as from Asphaltites, or the dead sea, we may find out the pleasant streams and fresh springs of Jordan: so from the degenerate and corrupted relish of decayed Truth, which is frequent in the puddle and standing lakes of Heathen Writers, we may be lead to the pure Fountain of Truth contained in these sacred Volumes of Scripture.  
3 The Experiments, which now we seek or would occasion others (chief young students to observe, are such as the Heathen did guests at; or men out of the works of nature, by reading of Poets, or Ancient Writers, may yet doubt of: whereas the true resolution of them only depends upon the Truth set down in Scripture.   

CHAP. IX.  
Observations out of Poets in general, and of Dreams in particular.  
1 THe most exquisite Poems are but a kind of pleasant waking dream, and the art of Poetry a lively imitation of some delightful visions. And as nothing comes into a man's Fancy by night in dreams, but the parts or matters of it have been formerly in his outward senses (for even when we dream of golden Mountains or Chimaeras, the several ingredients have a real and sensible truth in them; only the frame or proportion is such, as hath no sensible example in the works of nature:) so in Ancient Poems, which were not made in imitation of former, as pictures drawn from pictures, but immediately devised (as we now suppose) from the sensible experiments of those times (as pictures drawn from a living face) many parts and limbs have a real and senble truth, only the composition or frame is Artificial and feigned, such as cannot perhaps be paralleled in every circumstance, with any real events in the course of times. And albeit the events which the most Ancient Poets relate) through long distance of time, seem most strange to us, yet is the ground (of their Devises especially) Such, as upon better search may always be referred to some Historical truth, which yielded stuff to Poetical structure, as day's spectacles do unto night's visions. This Aristotle had observed out of the practice of the best Ancient Poets and prescribes it as a rule to Poets, to have always an Historical truth for their ground. Nor durst Poets have been so audacious in their fictions at the first, seeing their profession was but either to imitate nature, or adorn a known truth; not to disparage any truth by prodigious or monstrous fictions, without any ground of like experience. For this is a fundamental law of their Art;  

Hieron. Vida, Lib. 2. Poet.  Curandum, ut quando non semper Vera profamur,  
Fingentes, saltem sint illa Simillima Veri.  
Though all's not true that feigning Poets sing▪  
Yet nought on Stage but in truth's likeness bring.  
None, I think, will be so foolish as to take Homer in the literal sense, when he tells us how Iris by day, and Sleep by night, run Errands for the greater Gods, and come with these and the like messages unto King's chambers:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Why will by counsel guide a State,  
Must early rise, and lie down late.  
Yet with such Artificial and painted plumes oftentimes are covered true and natural bodies, though the messengers be Poetical and feigned; yet these kinds of night-messages had an Historical truth: for not the Poets only, but many great Philosophers of the old world, have taken Nocturnal presages for no dreams or fancies. Hence did Homer usurp his liberty, in feigning his Kings and Heroics, so often admonished of their future estate by the gods: he presumed at least, that these fictions might carry a show of truth in that age, wherein such admonitions by night were not unusual. And his conceit is not dissonant unto the sacred story, which bears record of like effects in Ancient times, and gives the true cause of their expiration in later.  
2 So usual were dreams among the Patriarches, and their interpretations so well known, that Jacob could at the first hearing interpret his young son joseph's dream, Gen. 37. 10, 11. What is this dream that thou hast dream●… Shall I, and thy mother and thy brethren come indeed, and fall on the ground before 
Gen. 37. 10.  thee? Nor did he take it only for a Fable, no more than his brethren had done his former for a Fancy; for, as the Text saith, his brethren envied him, 
Ver●. 11.  but his father noted the saying. And Joseph himself coming to riper year, was as expert in interpreting Pharaohs and his servants dreams, Gen. 40. ver●… 12, 13. Then Joseph said unto him, this is the interpretation of it: The three branches are three days; within three days shall Pharaoh lift up thine head, and resiore thee unto thine office, and thou shalt give Pharoahs' cup into his hand, after the old manner when thou wast his Eutler. And verse 19 Within three day's sh●… Pharaoh take thine head from thee, and shall hang thee on a tree, and the bir●… shall eat thy flesh from off thee. These considerations will not suffer me mistrust divers Ancient Historiographers, making report, how Princes and Fathers of Families have had fore-warnings of future events, either concerning themselves, their Kingdoms or Posterity. Nor were all dreams among the Heathens illusions of wicked spirits: for Elihu spoke, out of the common experience 
 of those Ancient times wherein he lived; God speaketh once or twice, (that is, usually) and one seeth it not. In dreams and visions of the night, when sleep falleth upon men, and they sleep upon their beds, than he openeth the ears of men, even by their corrections, which he had sealed, that he might cause man to turn away from his enterprise, and that he might hide the pride of man and keep back his soul from the pit, and that his life should not pass by the sword. A lively experiment of El●hu his observation we have, Gen. 20. 3. When Abimelech King of Ge●ar had taken Sarah, Abraham's wife, God came to him in a dream by night, and said to him, Behold, thou art but dead, because of the woman which thou haji taken; for she is a man's wife. And again, verse 6, 7. God said unto him by a dream, I know that thou didst this even with an upright mind, and I kept thee also that thou shouldest not sin against me, therefore suffered I not thee to touch her: Now then deliver the man his wife again; for he is a Prophet, and he shall pray for thee, that thou mayest live: but if thou deliver her not again, be sure that thou shalt die the death, thou, and all that thou hast. And Moses witnesseth the ordinary Prophecy of Ancient times to have consisted of dreams and visions, Numb. 12. 6, 7. If there be a Prophet of the Lord amongst you, I will be known unto him by a vision, and will speak unto him by a dream. My servant Moses is not so that is, he is no ordinary Prophet) unto him will I speak mouth to mouth, and by vision, and not in dark words, but he shall see the similitude of the Lord.  
3 These allegations sufficiently prove, that night-dreams and visions were frequent, and their observation (if taken in sobriety) to good use, in Ancient times even amongst the Nations, until they forgot, as Joseph said, 
Gen. 40. 8.  That interpretations were from God, and sought to find out an Art of interpreting them: Then night-visions did either cease, or were so mixed with delusions, that they could not be discerned; or, if their events were in some sort fore seen, yet men being ignorant of God's providence, commonly made choice of such means for their avoidance, as proved the necessary occasions or provocations of the events they feared.  
4 Much better was the temper of the Nations before Homer's time: They, amongst other kinds of prophesyings and Sooth-saying, held dreams and their interpretations (as all other good gifts) to be from God. As no evil was done in the Grecian Camp, which the Gods, in their opinion, did not cause, so Homer brings in Achilles, advising Agamemnon to consult their God's interpreters with all speed for what offence committed against them they had sent the Pestilence into their Camp.  

Homer Il. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
But to what Priest, or Prophet shall we wend,  
Or Dreamer? for even Dreams from Jove descend.  
All those kinds of Predictions had been in use amongst the Heathens, as they were amongst the Israelites; albeit in later times they grew rare in both: for the increase of wickedness throughout the World the multiplicity of business and solicitude of Humane affairs, and men's too much minding of politic means, and other second causes of their own good, did cause the defect of true dreams and other divine admonitions for the welfare of mankind.  
5 This cause the Scriptures give us, 1 Sam. 28. 6. Saul (who had followed the Fashions of other Nations not the prescripts of God's Word) asked counsel of the Lord, but the Lord answered him not, neither by dreams, nor by 
* i. by Priests.  Urim, nor by Prophets His sins had made a separation between him and the God of Israel, who for this cause will not afford his presence to his Priests or Prophets, that came as mediators betwixt Saul and him; much less would he vouchsafe his Spirit unto such Priests or Prophets as were carnally minded themselves. This was a rule so well known to the people of God that Strabo 
See Strabo. casaubon's Edit. l. 16. p. 761.  from the tradition of it (for Moses his story he had not read) reckons up this as a special point of Moses his doctrine, concerning the worship of the God of Israel; his words are to this effect: Moses taught, that such as lived chastely and uprightly should be inspired with true visions by night, and such men it was meet, should consult the Divine Powers in the Temple by night-visions: but others, who were not so well minded, ought not to intrude themselves into this sacred business; or, if they would, they were to expect no true visions, but Illusions or idle Dreams; from God they were not to expect any. Yet may it not be denied, but that the Heathens, were ofttimes, by God's permission, truly resolved by Dreams or Oracles (though ministered by Devils) of events that should come; but seldom were such resolutions for their good: So the Witch, which Saul most Heathen-like consulted, when God had cast him off, did procure him a true prediction of his fearful end. This is a point wherein I could be large, but I will conclude. As the Heathens relations of sundry events usual in Ancient times, confirm the truth of the like, recorded in Scripture; so the Scriptures give the true causes of their Being, Ceasing, or Alteration: which the corrupt and Polypragmatical disposition of later Ages, without revelation from the cause of causes and disposer of times, could never have dreamt of; as may partly appear from what hath been said of Dreams; more fully from that, which follows next of Oracles.   

CAP. X.  
Of Oracles.  
I Have often and daily occasion (for the satisfaction of my mind in sundry questions that might otherwise have vexed me) to thank my God, that as he made me a Reasonable Creature, and of a Reasonable Creature a Student or Contemplator, so He did not make me a mere Philosopher: (though Plato thought this deserved the greatest thanks, as being the greatest benefit bestowed upon him by his God) but never was I more incited in this respect to bless the day wherein I was made a Christian, then when I read Plutarch's Tract of the causes why Oracles ceased in his time. Whether Heathen Oracles were all illusions of Devils, or some uttered by God himself for their good (though ofttimes without success, by reason of their curiosity and superstition) I now dispute not. That Oracles in ancient times had been frequent; that such events had been foretold by them, as surpassed the skill of humane reason: all Records of unpartial Antiquity bear uncontrollal le evidence. Nor did the Heathen Philosophers themselves, which lived in the Ages immediately following their decay, call the truth of their former use in question: but from Admiration of this known change, they were incited to search the cause of their ceasing. Plutarch, after his acute search of sundry causes and accurate Philosophical disputes, refers it partly unto the Absence of his Demoniacal Spirits, which by his Philosophy might die or flit from 
●ib de Deaf▪ cta Oraculor●m.  place to place, either exiled by others more potent, or upon some other dislike; and partly unto the alteration of the soil, wherein Oracles were seated which yielded not Exhalations of such a divine temper as in former times it had done; and without a certain temperature of exhalations or breathing of the Earth, the Demoniacal Spirits (he thought) could not give their Oracles, more than a Musician can play without an Instrument. And this decay or alteration of the soil of Delphi, and like places, was (in his judgement) probable, from the like known experience in sundry Rivers, Lakes, and hotbaths; which, in some places did quite dry up and vanish; in others, much decay for a long time, or change their course; and yet afterwards recover their former course or strength, either in the same places, or some near adjoining. Thus he expected Oracles should either come in use again in Greece, or else burst out in some more convement Soyl. The Atheists of this Age (our English homebred ones at least) have altogether as great reason to deny the decay or drying up of Rivers and Lakes, as to suspect the frequency of Oracles, or other events in times past: for neither they no● their fathers have had any more experience of the one then of the other. Plutarch's testimony (amongst many others) is Authentic for the use and decay of Oracles: but neither his Authority, nor the reasons which he brings, can give satisfaction to any man that seeks the true cause of their defect. He refers it (indeed) in a generality to the Gods; not that they wanted good will to mankind still, but that the matter did decay which their ministers (the demoniacal Spirits) did work upon, as you heard before. We may upon sure grounds with confidence affirm, That even this decay of matter, which he dreams of (had it conferred aught to the use of Oracles) was from God. And he (as the Psalmist speaks) that turneth the floods into a wilderness, and drieth up the water 
Psal. 107.  Springs, and maketh a fruitful land barren, for the iniquity of them that dwell therein, did also bring, not only the Oracle of Delphi, so much frequented amongst the Grecians, but all other kinds of divinations, used amongst his own people in the old World, to desolation: and by pouring out his Spirit more plenteously upon the barren hearts of us Heathen, hath filled the Barbarous Nations of Europe with better store of Rivers of comfort then the Ancient Israel, his own inheritance, had ever known. Or if we desire a more immediate cause of these Oracle's defect amongst the Heathens; the time was come, that the strong man's house was to be entered, his goods spoiled, and himself 
Matth. 12. 29. John 12. 31.  bound; now the Prince of this world was to be cast out.  
2 Plutarch's relation of his demoniacal Spirits mourning for great Pan's death, about this time, is so strange, that it might perhaps seem a Tale, unless the truth of the common bruit had been so constantly avouched by ear-witnesses unto Tiberius, that it made him call a convocation of Wise men, as Herod did at our Saviour's birth, to resolve him who this great Pan, late deceased, should be. Thamous, the Egyptian Master (unknown by that name to his Passengers, until he answered to it at the third call of an uncouth voice, uttered Sine Authore from the land, requesting him to proclaim the news of great Pan's death, as he passed by Palodes) was resolved to have let all pass as a Fancy or idle Message, if the wind and tide should grant him passage by the place appointed: but, the wind failing him on a sudden, at his coming thither, he thought it but a little loss of breath to cry out aloud unto the shore, as he had been requested, Great Pan is dead. The words, as Plutarch relates, were scarce out of his mouth, before they were answered with a huge noise, as it had been of a multitude, sighing and groaning at this wonderment. If these Spirits had been by nature mortal, as this Philosopher thinks, the death of their chief Captain could not have seemed so strange: but that a far greater than the greatest of them, by whose power the first of them had his being, should die to redeem his enemies from their thraldom, might well seem a matter of wonderment and sorrow unto them. The circumstance of the time will not permit me to doubt, but that under the known name of Pan was intimated the great Shepherd of our souls, that had then laid down his life for his flock; not the feigned son of Mercury and Penelope, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ubi sup.  as the Wisemen foolishly resolved Tiberius: Albeit even this base and counterfeit resolution of these Heathens coining, bears a lively image (for the exact proportion) of the divine truth, Charactered out unto us in Scripture. For it shall appear by sufficient testimonies, in their due time and place to be produced, that sundry general, confused, or Enigmatical traditions of our Saviour's Conception, Birth, and Pastoral office, had been spread abroad amongst the Nations. Hence, instead of Him, they frame a Pan, the God of Shepherds; in stead of the Holy Spirit, by whom he was to be conceived, they have a Mercury (their false God's feigned Messenger and Interpreter) for Pan's father; instead of the Blessed Virgin, who was to bear our Saviour, they have a Penelope for their young God's Mother. The affinity of quality and offices, in all the parties here paralleled, made this transfiguration of divine Truth easy unto the Heathen; and the manner of it cannot seem improbable to us, if we consider the wont vanity of their imaginations, in transforming the glory of the Immortal God into the similitude of earthly things, most dislike to it in nature and quality. Thus admitting Plutarch's story to be most true, it no way proves his intended conclusion, that the wild goatish Pan was mortal: but the Scriptures set forth unto us the true cause, why both he, and all the rest of that hellish crew should at that time howl and mourn, seeing by the Great Shepherds Death they were become Dead in Law; no more to breath in Oracles, but quite to be deprived of all such strange motions, as they had seduced the ignorant World with, before. All the antic tricks of Faunus, the Satyrs, and such like creatures, were now put down; God had resolved to make a translation of his Church; and for this cause the Devils were enforced to dissolve their old Chapels, and seek a new form of their Liturgy or Service. Whilst the Israelites were commanded to consult with God's Priests, Prophets, or other Oracles, before they undertook any difficult war or matters of moment, Satan had his Priests and Oracles as much frequented by Heathen Princes upon the like occasions. So Strabo witnesseth, That the 
Lib. citato.  Ancient Heathen, in their chief consultations of State, did rely more upon Oracles then humane policy. If Moses were forty days in the Mount, to receive 
Plato in Mino●  Laws from Gods own mouth, Minos will be Jupiter's Auditor, in his Den or Cave, for the same purpose. In emulation of Shiloh, or Kiriath-jearim, whilst the Ark of God remained there, the Heathens had Dodona; and for Jerusalem they had Delphi, garnished with rich donatives of foreign Princes as well as Grecians; so magnified also by Grecian Writers, as 〈◊〉 it had been the intended Parallel of the holy City. Insomuch, that Plutarch thinks the 
Plut. ibid.  story, commonly received of that Oracles original, to be less probable, because it ascribes the invention of it to Chance, and not to the Divine Provivence, or Favour of the Gods, when as it had been such a direction unto Greece, in undertaking wars, in building Cities, and in time of Pestilence and Famine. Whether these effects in Ancient times had been always from the information of Devils (as I said before) I will not dispute. That this Oracle had been often consulted, it is evident; and that oftentimes the Devils deluded such as consulted them, is as manifest. But since that saying of the Prophet was fulfilled, I will put my law in their inward parts, and write in their 
Jer. 31. 33.  hearts; since the knowledge of Truth hath been so plenteously made known and revealed, and the principles of Religion so much dilated and enlarged by discourse, the Devil hath chosen proud hearts and busy brains for his Oracles; seeking by their subtlety of wit, and plausibility of discourse, to counterfeit and corrupt the form of wholesome Doctrine; as he did of old, the truth of God's visible Oracles, by his Apish Imitations.  
3 This conclusion than is evident, both from the joint authority of all Ancient Writers, as well profane as sacred; That God in former times had spoken unto the world by Dreams, Visions, Oracles, Priests, and Prophets; and that such revelations had been, amongst the Israelites, as the Stars or Night-Lamps; amongst the Heathen as Meteors, fiery Apparitions, or wandering Comets, for their direction in the time of darkness and ignorance. But when both the sensible experience of our times, and the relations of former Ages, most unpartial in this case, have sufficiently declared unto us, That all the former Twinkling Lights are vanished; the reason of this alteration, I see, men might seek by Natural Causes, as Plutarch did; but this doubt is cleared, and the question truly resolved by our Apostle in these words; At sundry times, and in 
Heb. 1. 1.  divers manners, God spoke in the old time to our Fathers by the Prophets: in these last days he hath spoken unto us by his Son, whom he hath made Heir of all things, by whom also he made the world: who, being (as the Apostle there saith) the Brightness of his glory, hath put the former lights, which shined in darkness, to flight. The consideration hereof confirms that truth of our Apostle to all such as are not blinded in heart, where he saith, That the night was past, and the day was come: For the sudden vanishing of all former lights, about this time (assigned by Christians) of our Saviour's Birth, abundantly evince, That this was the Sun of Righteousness, which (as the Prophet had foretold) 
Malach. 4. 2.  should arise unto the world. It was the light which had lately appeared in the Coasts of Jury, then approaching Italy, Greece, and other of these Western Countries, which did cause these sons of darkness, (the demoniacal Spirits) to flit Westward, as Darkness itself doth from the face of the Sun, when it begins to appear in the East. And Plutarch tells us, That after they had forsaken the Country of Greece, they haunted 
Plut. ibid.  little desert Islands, near adjoining to the coasts of this our Brittany; where they raised such hideous storms and tempests, as Navigators report they have done of late in that Island, called by their own Name. Both reports had their times of truth; and the like may be yet true, in some places, more remote from commerce of Christians. But the Heathen (as Heathenish minded men do even to this day) sought the reasons of such alterations from sensible Agents, or second Causes, which have small affinity with those effects: or if they had, yet the disposition of such causes depends wholly upon his will; who, though most Immutable in Himself, changeth times and seasons at His pleasure. And wheresoever the light of his Gospel cometh, it verifieth that saying of our Apostle, Ecce vetera transierunt, & nova facta sunt omnia: And new times yield new observations; which cannot be taken aright, nor their causes known, without especial directions from this rule of Life. By which it plainly appeareth, that the second main Period of the World, since the Flood (whose beginning we account from the promulgation of the Law, and the distinction of the Israelites from other people, until the time of Grace) yields great alteration and matter of much different observation from the former. And in the declining, or later part of this second age, we have described unto us, as it were, an Ebb or staunch in the affairs of the Kingdom of Israel, going before the general Fullness of Time: After which we see the Tenor of all things in Jury, and of other Kingdoms of the world, quite changed. But the particulars of this change I intent to handle hereafter: I now would prosecute my former observations of the old world.  
4 Continually, whilst we compare Ancient Poets or stories with the Book of Genesis, and other volumes of sacred Antiquity: these sacred books give us the pattern of the waking thoughts of Ancient times. And the Heathen Poems, with other fragments of Ethnic writings (whose entire bodies, though not so aged as the former being but the works of men, have perished) contain the dreams and fancies which succeeding ages by hear-say, and broken reports, had conceived, concerning the same or like matters. So no doubt had God disposed, that the delight which men took in the uncertain Glimpse of truth in the one, should enure their minds the better to observe the light which shineth in the other; and that the unstable variety of the one, should prepare men's hearts more steadfastly to embrace the truth and stability of the other, when it should be revealed unto them. And, as any man almost, if he be observant of his former actions, cogitations, and occurrents, may find out the occasion how dreams (though in themselves oftentimes prodigious, absurd, and foolish) come into his Brain or Fancy: so may any judicious man, from the continual and serious observation of this Register of truth find out the Original, at least, of all the principal heads or common places of Poetical fictions or ancient Traditions, which cannot be imagined they should ever have come into any man's fancy, unless from the Imitation of some Historical truth, or the Impulsion of real events stirring up admiration. I or Admiration (as shall afterward appear) did breed, and Imitation spoil, the divine Art of Poetry.   

CAP. XI.  
Of the Apparitions of the Heathen Gods and their Heroics.  
1 WEre all the works of Ancient Poets utterly lost, and no tradition or print of their inventions left, so as the art of Poetry were to begin anew, and the Theatre to be raised from the ground; the most curious wits in this or near adjoining Countries, might for many generations to come Beat their Brains, and sift their Fancies, until they had run over all the forms and compositions which the whole Alphabet of their Phantasms could afford, before they could ever dream of bringing the gods in visible shape upon the Stage, or interlacing their Poems with their often apparitions. And unless ensuing times should yield matter of much different observations from that which these present do, this invention would be accounted dull,, and find but sorry and unwelcome entertainment of the auditors or spectators. That the like invention finds some acceptation now, it is, because men's minds have been possessed with this conceit from the tradition of their forefathers. For many inventions, which in succession cease to be of like use and consequence as they were in former times, become yet matters of delight and sport unto posterity: as Shooting continues still an Exercise of good recreation to us of this Land, because it hath been a practice of admirable use and consequence unto our worthy Ancestors. But whence came this conceit of the gods appearing in sensible shapes into Homer's and other Ancient Poets heads? How became it a common place of Poetical invention, whilst Poetry itself was but beginning? Surely, as God had spoken in divers manners unto the old world, so had he appeared in divers forms (perhaps) not only to the Israelites, but unto other nations also, before the distinction of this people from them: howsoever, as the devils had counterfeited God's manner of speaking to his people, so did they the manner of His, or his Angel's apparitions.  
2 Such apparitions of God or his Angels, the sacred Story tells us, were frequent, not only in Abraham's, isaac's, jacob's, and the Patriarches times, but in the Ages immediately going before the times that Homer wrote of: so that the traditions of these undoubted Experiments (if Greece or Asia had 
Exod 3. 2. Numb. 22. 22.  not the like in Homer's time) might then be fresh and unquestionable. So God appeared to Moses in the Bush; his Angel to Balaam, to Gedeon, to Manoah 
●udg. 6. 11. ●udg. 13▪ ●.  and his wife. The like apparitions in times following were more rare in Israel; not that the date of Gods, or his Angels extraordinary presence was utterly expired: but their presence was seldom apprehended, by reason of that people's blindness of heart, and want of Prophet's eyes. For Elisha's servant had not seen so much as a glimpse of any Angel, albeit a mighty Host of these heavenly soldiers had pitched their tents about him, unless his Master, by his prayer to God, had opened his eyes. His master and he may be a perfect Emblem of the heavenly and worldly wise. The servant did see the host of the Aslyrians as clearly, perhaps more clearly, at the least he descried it sooner than his Master did: And when the servant of the man of God 
2 Kings 6. 15, etc.  arose early to go out, behold, an Host compassed the City with horses and chariots. Then his servant said unto him, Alas master, how shall we do? And he answered, Fear not: for they that be with us, are more than they that be with them. Then Elishah prayed, and said, Lord open his eyes that he may see. And the Lord opened the eyes of the servant, and he looked, and behold, the mountain was full of horses and chariots round about Elishah. This place, and that other of the Angels appearing to Balaam, may instruct us, that such apparitions might be conspicuous to some one or few whom they concerned, though not to others present with them: and that the eyes of some, which were open enough to worldly spectacles, might be close shut to these celestial visions, as the ears of others have been in like case. For S. Paul only Herd the voice which cried 
Acts 22. 9  aloud unto him: though those that were with him saw the light that shone at his conversion, and were astonished at it. From the like experience about Creece or Asia, in his own, or the usual tradition of the like in former times, did Homer bring in Pallas appearing thus to Achilles;  
Iliad. 1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
Of all the rest not one but he  
The Goddess did, though present, see.  
3 As the end and purpose which Homer assigns for these apparitions of his gods; so are both these, and many other particular circumstances of his gods assisting the Ancient Heroics, such as might justly breed offence to any serious reader, if a man should avouch them in earnest, or seek to persuade him to expect more than mere delight in them. Yet I cannot think, that he would have feigned such an Assistance, unless the Valour of some men, in former times, had been extraordinary, and more than natural. Which supernatural Excellency in some before others, could not proceed but from a supernatural Cause. And thus far his conceit agrees with Scripture: that there were more Heroical spirits in old times, then in latter, and more immediate directions from God, for managing of most wars. And from the experience hereof, the Ancient Poets are more copious in their Hyperbolical praises of their Worthies, than the discreeter sort of latter Poets durst be, whilst they wrote of their own times. Not that the Ancient were more licentious, or less observant of Decorum in this kind of fiction, than the other: but because the manifestation of a Divine power in many of their victories, was more seen in Ancient, then in latter times: so that such fictions, as to the ancient people might seem (by reason of these extraordinary events then frequent) very probable; would have been censured as ridiculous and apish in succeeding Ages, wherein no like events were manifested. The like extraordinary manifestation of God's power in Battle, and of this Heroical valour inspired into men, we see most frequent in the Ancient Stories of the Bible, as in the books of Moses, Josuah, Judges, Samuel: some One man in those times, was worth a Thousand others: but in the Histories of the latter Kings of Judah and Israel, such extraordinary Heroical spirits are very rare. 
* The Reader may add ●he like observation of Giants Frequent in the Times of Moses and Joshuah, but afterwards seldom mentioned in the sacred story. A representation of which Historical Truth we have in Two or Three speech●s of Nestor [Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in which he intimates that in his youth, (which was about Joshuahs' time) there had been many Giants and men of stature and strength unusual in the time of the Trojan wars. His Cyclops' for the manner of their habitation & other qualities are live pictures of the Anakims expelled Hebron and the mountain Countries of Judah by Joshuah. Vid. Masium in cap. 11. Josuae. vers. 21. & August. De Civit. Dei Lib. 15. Cap. 9 & Vivem in Comment.  One or two Miraculous Victories Israel had in Elishahs, & Judah in Ezekiahs' time: but by the power, of Angels: no extraordinary valour of any man was much seen in them. And, these few excepted, their Pattels, their Victories, & manner of fight, come near unto the nature of other nations in the same time. Generally from Rehoboams time, the Histories of Judah and Israel fall much more within the compass of modern and o●cinarie observation, than did the events of former Ages. And if we had any perfect Register of such matters as had fallen out in other nations and kingdoms during the time of Moses, Josuah, and the Judges: we should find them much more consonant to the sacred Stories of these times, then are any Histories of later times, or of former ages, wherein any Historiographer of better account did live. And albeit I cannot excuse Herodotus and Ctesias, either from affecting fabulous narrations, or too great facility in admitting the superstition report or hear-say-traditions of others: yet is men's mistrust of them usually more universal, then in Scholastic discretion and observation it need to be: only because the like events have not been usual in any Age throughout these parts of the world, since the times whereof they wrote. No marvel if many since that time suspect the signs and wonders of the old world, when as the Psalmist, that lived before most Heathen Writers that are extant (besides such as relate like strange events) complains; Psal 74. 9 We see not our signs, there is not one Prophet more. Generally, after Judah had been captived by the Gentiles, That and other Kingdoms lie, as it were, under one Parallel, and may almost be measured by the same line: the elevation of the Jew and Gentile is much-what the same, and the same celestial observation may serve for both. The Priests after their return from captivity, were forbidden to eat of the Most Holy Thine, till there arose up a Priest with Urim and Thummim, Fzra 2. 63. But, either no such did arise at all, from the erection of the Second Temple until Christ, time: or, if any did, it was but to give this people a Farewell of God's extraordinary speaking unto them, either by Priests or Prophets. Josephus consciseth, that revelations by Urim and Thummim did finally cease 200 years before his time. Put more probable is the opinion of others, that this, as all other kind 
An●●. ●●. 3. Cap. ●●.  of Prophecies, and many extraordinary signs of God's power and presence (sometime most frequent in that nation) did cease with that generation which returned from captivity, or immediately after the finishing of the Second Temple: as if God during all that time, had appointed a Fast or Vigil, as an introduction to the Time of Fullness, ●foel 2. 28. Wherein their sons and daughters should prophesy, and their old men, dream dreams, and their young men see visions, and his Spirit should be poured out on all flesh; as well upon the servant, as the master; as well upon the Gentile, as the Jew, Malach. 1. 11. For this cause, as I said God had enjoined this long fast in Judah, to humble the Jew, and te●u●h him, that He was no more his God then the Gentiles; and imposed silence to all his prophets dis-inuring his chosen Israel from his wont Call: that so this people might grow more mild, and apt to herd together with his other flock, now to be brought into the same fold, wherein both might jointly hear the great Shepherd's voice. As God▪ elsewhere, had threatened, so it came to pass, that visions had ceased in Judah, before the rising of the Roman Empire: and likely it is that presages by dreams, or like means, formerly usual among the Ancient Heathen, did either altogether determine, or much decrease in many Nations about the same time. For which reasons, the Romans of that Age, being the only wise men of the world (given too much by nature unto secular Polic●e: did give less credit to the relations of the Ancient Greeks, or the events registered by their Ancestors in their own Country. The like incredulity remaineth in most of us; but may be easily removed by discovering the root of it.   

CHAP. XII.  
The reasons of our mistrusting of Antiquities.  
1 IT is the common practice of men to measure matters of Ancient times, by observation of the times and place wherein they live: as commonly we pass our censure on other men's actions and intentions, according to our own resolutions and secret purposes in like cases. And, besides this general occasion of mistaking other men's actions, and events of other times, every particular sort of men seek to assign causes of things suitable unto their proper Faculties. The Natural Philosopher striveth to reduce all effects to Matter and Form, or some sensible quality; the Mathematician, to abstract Forms or Figures, or insensible influences; the Politician thinks no alteration in public States, or private men's affairs, falls out, but from some Politic cause or Purpose of man: and whilst in the Annals of Antiquities he reads of sundry events, surpassing the reach or skill of man's invention, or contrary to the ordinary course of nature, he attributes all unto the Simplicity or credulity of their Ancestors. Albeit, if we should search the true cause of their credulity in yielding assent unto such strange reports, it will easily confute the error of posterity: for this credulity in such particulars, could not have been so great in their Ancestors, unless their minds had been first inclined to the general, from the tradition of their Predecessors. But why their forefathers should either have invented such strange reports, or be so inclinable to believe them: if we search into the depth or first spring of this persuasion, we cannot imagine any other cause, but the real and sensible Experience of such strange events as they reported to posterity. This did enforce Belief upon the first Progenitors of any Nation: and from the fullness of this persuasion, or actual Belief in them, was bred this credulity or aptness in posterity, to believe the like, which yet in success of time did by little and little wear out. It is great simplicity and uncharitable credulity in us, to think, that either the most Ancient, or middle Ages of the world, were generally so simple, credulous, or apt to believe every thing, as some would make them. It had been as hard a matter to have persuaded men of those times, that there were no Gods, no divine power or providence: as it would be to persuade the modern Atheists, that there is an Almighty power, which created all things; governeth and disposeth of all things to his glory. The most politic Atheist now alive, is as Credulous in his kind, as the simplest creature in the old world was: and will yield his assent unto the Epicures or other Brutish Philosopher's conclusions, upon as light reasons, as they did their Belief unto any Fable concerning the power or providence of the Gods: the reason of both their credulities in two contrary kinds, is the same. The often manifestation of an extraordinary power in Battles, or presence in Oracles, and sensible documents of revenge from heaven, made the one prone to entertain any report of the Gods, though never so strange: and the want of like sensible signs or documents of the same power in our days (whilst all men's minds are still set upon politic means and practices for their own good) doth make the other so credulous and apt to assent to any Politik Discourse, and so averse from Belief of the Prophets or sacred Writers, which reduce all effects to the First Cause. But this we cannot do so immediately as the Ancient did: because God useth his Wisdom more in the managing of this Politic world, than he did in times of old; and men naturally are less apprehensive of His Wisdom, then of His Power; so that his present ways are not so obvious at the first sight unto sense as sometimes they were, though more conspicuous to sanctified reason now at this day then before, and the manner of his proceeding more apt to confirm true Belief in such as follow his 〈◊〉, than ever it was. For the same reason were the Ancient Israelites more prone to Idolatry, than their successors were, after the erection of the second Temple; or either of them were at any time to serve their GOD. For the sensible signs and bewitching enticements of some extraordinary powers, mistaken for Divine, were then most common; and God's Wonders and miracles grew more rare, because they swarved from his commandments. What Jew was there, almost, in the time of the Maccabees, but would have given his body for an Holcaust, rather than sacrifice to any of the Heathen Gods? The undoubted experience of long Woe and misery for their former Idolatry, made them so averse from this sin. And the certain signs of the Messiahs' approach, did support them from falling into Atheism. Such violence as these later willingly suffered at the hands of Heathen Princes, rather than they would consent unto Idolatry, their Forefathers in the wilderness were as ready to offer unto Aaron, for not furthering them in their idolatrous imaginations. So we read Exod. 32. when God had but for a while withdrawn his extraordinary presence from them, and Moses his instrument in working miracles, had been but a short time out of their sight: they complain he tarried long, and gather themselves together against Aaron, and say unto 〈◊〉; Up, and make us Gods to go before us: for of this Moses, the man that brought us out of the land of Egypt, we know not what is become of him. There was no danger l●st they should turn Atheists, this was a sin unknown in that age. And this people had experience enough of extraordinary powers in Egypt, which they took for Gods. So far are they from thinking there was no God that guides the world, that they thought there were Many: and if one did withdraw his presence, another might serve to conduct them: one they must have, otherwise all help of man was in vain. As Jannes and Jambres had withstood Moses Miracles with their Magic; so had the devils, their masters, sought to work wonders about the Egyptian idols, which did stupefy the people. For albeit Their Wonders were not so great, as Gods: yet were they more delightful to their outward sense; for their service for the most part, was sport and play. They were never dainty to show their juggling tricks, for their own advantage; always pliable to the humours and lusts of men: whereas the Omnipotent Majesty of God would have all to frame their lives and actions according to his written Laws, which might not be altered or misinterpreted, at the pleasure of men; nor would he vouchsafe to work his miracles in all ages, or unto such as were unworthy spectators of them. Thus had Satan his Oracles and sacrifices oft times better frequented, than God had his; As in these times, such Preachers as will accommodate themselves unto the people's Humours, are most frequented; but such as hold this sin as Sacrilege and dishonour to their God, are despised and set at nought. And though we may not mitigate Aaron's fault, nor diminish these Israelites transgression (as their foo●… pos●…v doth) by transferring the blame of this idolatrous fact upon the M●…which followed the Host of Israel out of Egypt: yet it is more than probable from the circumstance of the Text (besides the tradition of the ancient Hebrews,) that there was some magical or demoniacal skill practised in the 〈◊〉 moultin▪ of this Egyptian god, whence this people's superstition towards it was mer●ased. The Heathen Princes of those times were no Babies; as 
 wa●y (we may presume) upon what occasion to forgo their children, as misers are to part with money: and yet these were wrested from them, and their blood shed by their own hands, to pacify the rage of powers, then manifestly known for supernatural. But when both God's Wonders grew rare, and the devils tricks waxed scant, either by restraint from above, or of their own free choice, as if by their long continuance they had grown out of request: they see it more boot to draw the Politic world unto Atheism, which never did flourish until the rising of the Roman Monarchy. Unto this main inconvenience of the late Romans, and other worldly wise men's distrust of wonders past, this second mischief did accrue, That sundry Writers of those times, did hold it a part of their Profession, to fill their Books with such stuff, as they found in Ancient stories; as if their Histories or Poems had not been Current, without as many parts or heads of invention, as others had in former Ages. And this experience of counterfeit wonders, meeting with the want of experience of any true wonders of that time, did concur as Form and Privation for the producing of infidelity in men's minds already disposed to this evil by secular Policy. And these were enough to carry our minds below the lowest degree of any credulity, or suspicion of truth, in like reports: unless the Scripture did forewarn us of this guile and policy of Satan, which we may the better prevent, if we diligently observe; First, the difference of times and places: Secondly, how strange Fables and lying wonders receive Being from notable and admirable decayed Truths, as Base Creatures, do life, from the dissolution of more Noble Bodies.   

CAP. XIII.  
Of the Diversity of Events in different Ages.  
THe divers Characters of different times rightly taken, give us as easy and perfect a Crisis between the Fictions of latter, and the true Annals of former Ages: as out of ordinary discretion men usually make between foolish Travailors reports of great wonders in Spain, or France, and the judicious records of uncouth sights, and strange events, in the East and West Indies. And we have altogether as little reason to deny either the general truth of strange events recorded by the Ancient, or the Prototypes of Poetical inventions in former times, for the want of like experience in later, as we have to discredit Benzos' martyrs, or other late navigators observations of the East and West Indies; because many, who have traveled France, Spain, and Italy, while they make true relations of their travels, relate no such event, as the Indies afford many. And yet Gulls, when they fly abroad, will relate (among such as know them not) as strange matters of near adjoining countries, as he that hath compassed the utmost ends of the world. Now it were a great folly to discredit all late Navigators for the absurdity of some few Gulls, & as great madness it were to disparage all Ancient stories, for the absurd and preposterous imitation of latter writers, against all experience of later times. For diversity of times yield as great diversity of observations, as the diversity or distance of place: only this is the difference; daily observation yields experiments of this diversity in place, whereas the word of God alone which endures for ever, giveth us the sure rules and grounds of alterations in the events of different ages. And yet in many remote places lately made known unto the inhabitants of Europe, such strange events as Antiquity hath told us, were sometimes frequent in th●se Countries which we now inhabit, are not at this day altogether unusual. And the face of Time is now there much-what such, as the Ancient Registers of Times have portrayed unto us: as if the affairs and fashion of this visible world, were framed according to some invisible patterns or supercoelestial Characters; which varying their aspect in revolutions of time, did now (by reflecting that force upon those remote countries, which they did on these near adjoining in times past) produce the like shape and fashion of things there, as they have done here. And those places shall, in time, come to the self same temper and disposition which we now enjoy: and the posterity of such as now live there, shall hereafter suspect the undoubted stories of our times concerning their Ancestors, as we do many Ancient stories of Jewry, Syria, Asia, or our own countries, for want of like modern experiments in our land.  
2 For the better rectifying of our Assent, which must be by the right balancing of Credulity and Mistrust, it shall not be amiss to consider, that, besides these general diversities of times and places, Particular Kingdoms and nations have their several ages proportionable to Infancy, Youth, Virility, and Old Age in men. Nor is the Period either of the whole Age, or the several parts thereof, one and the same in all, but varies in divers kingdoms, as the course of life, or several ages do in divers men. Some Kingdoms bear age well unto a Thousand; Some to six hundred years: Others break and decay in half that time. Again, as in the course of man's life diversity of ages requires divers manners or conditions: so, in the same people or nation, some events are usual, as best befitting them in that degree of their growth which answers to Youth, or Infancy, which seldom or never fall out in that part of their age which answers unto mature or Old age in men, because not convenient for their constitution then; and yet the want of like experience makes them as distrustful and incredulous of what formerly had been, as old men are forgetful of their own disposition or temper in youth. Generally, when the fullness of any nations Iniquity (wherein their decrepit age consisteth) is come, They grow more and more incredulous: so as they verify the Latin Proverb concerning the disposition of old men: Nullus senex veneratur Jovem: more true of states; 
As they grow old,  
Their zeal grows cold.   
3 As the world was redeemed by Christ, so do nations begin a new Computation of their ages, from their Admission to Christianity. Some were come to Youth, or Virility in that profession, before others were born in Christ: as Asia and Asrica, for the most part, were Christians before Europe. Again, the Ancient inhabitants in some provinces had been Christians, long before other people that afterward subdued them, and lived in their countries: as the Britain's in this Island had been long partakers of God's mercy in Christ, before the Saxons; and the Ancient Gauls, before the Franks, which afterward seated themselves in their habitations. Generally, Miracles were usual in the Infancy of Christianity, as we read in Ecclesiastical stories: nor can it be certainly gathered when they did generally cease. To say they endured no longer than the Primitive Church, can give no universal satisfaction, save only to such as think it enough for all the world to have the light of the Gospel looked up in the Chancel of some one glorious Church: for some Churches were but in the Prime, or Change, when others were Full of Christian knowledge. The use of Miracles at the same instant was befitting the one, not the other. For God usually speaks to newborn children in Christ, by Miracles or sensible declarations of his Power, Mercy, or Justice: as parents de●… their children from evil, in tender years, by the rod, or other sensible signs of their displeasure; and allure them to goodness with apples, or other like visible pledges of their love: but, when they come to riper years, and are capable of discourse, or apprehensive of wholesome admonitions, they seek to rule them by reason. Proportionably to this course of parents doth God speak to his Church: in her Infancy, (wheresoever planted) by sensible documents of his Power; in her Maturity, by the ordinary Preaching of his word, which is is more apt to ripen and confirm true Christian Faith then any miracles are, so men would submit their reason unto the rules set down in Scripture, and unpartially examine all events of time by them, as elsewhere, God willing, we shall show.  
4 These grounds, well considered, will move any sober spirit at the least to suspend his assent, and not suffer his mind to be hastily overswayed with absolute distrust of all such Miracles, as either our writers report to have been wrought in this our land at the Saxons first coming hither, or the French Historiographers record in the first conversion of the Franks, or in the Prime of that Church.  
5 And the Franks and Saxons before their conversion to Christianity, were much-what of that temper, in respect of their present posterity, as Greece was of in Homer's, or Italy in the days of Romulus, in respect of Cicero's, or Plutarch's time: nor would I deny, but that admonitions by dreams were usual amongst them, as they had been amongst the Eastern nations.  
And, without prejudice to many noble Patriots and worthy members of Christ this day living in that famous Kingdom of France, I should interpret that dream of 
* See Aimoinus (aliter Annonius.) de Gestis Francorum Lib. 1. c. 7. & 8. in the Corpus Francicae Histor. printed in Folio. 1613. Hanoviae.  Bassina, Queen unto Childerick the first, of the present state of France: in which the last part of that threefold vision is more truly verified, than it was ever in the lineal succession of Childerick and Bassina, or any of the Merovingian, or Carlovingian Families.  
6 The vision was of three sorts of beasts; The Frst, Lions and Leopards; The second, Bears and Wolves; The third, of Dogs or lesser creatures, biting and devouring one another. The interpretation which Bassina made of it, was registered certain hundred years ago; That these troops of vermin or lesser creatures, did signify a people without fear or reverence of their Princes, so pliable and devoutly obsequious to follow the Peers or Potentates of that Nation in their factious quarrels, that they should involve themselves in inextricable tumults to their own destruction.  
7 Had this vision been painted, only with this general notification; that it was to be Emblematically understood of some state in Europe: who is he that can discern a picture by the known party whom it represents, but could have known as easily, that this was a map of those miseries that lately have befallen France; whose bowels were almost rend and torn, with civil and domestic Broils? God grant her closed wounds fall not to bleed a fresh again. and that her people be not so eagerly set to bite and tear one another (like dogs or other testy creatures) until all become a prey to Wolves and Bears, or other great ravenous Beasts; which seek not so much to tear or rend in heat of revenge, as lie in wait continually to devour and swallow with unsatiate greediness, the whole bodies of mighty Kingdoms, and to die her Robes, that rides as Queen of Monsters upon that many-Headed beast, with streams of blood that issue from the bodies squezed and crushed between their violent teeth; yea, even with the Royal blood of Kings and Princes. Many such examples of admonitions by dreams and other extraordinary signs of future woe or calamities, both foretold and fulfilled many hundred years since Bassina and Childericks days, I could bring, which might confirm the Historical truth of the like mentioned in Scriptures to any civil Heathen, as they have enforced such as we most suspect for Atheists, to acknowledge a divine power or providence in them. And I know not what reason any professor of truth can have to deny the like presignifications in later times upon extraordinary occasions, or in some transmutations of Kingdoms; if he have so much Religion as not to doubt of Nebuchadnezar's vision. But of such signs, (whether good, or ominous) and of their lawful use elsewhere. Of the use of prophecies amongst the Heathen and Barbarous people, and of that offence which some take at such as seem to give any credit to them, as if this were against the truth of scriptures, we may perhaps take occasion to speak, when we come to unfold the divers kinds of prophecies amongst the Jews, with their interpretations. Thus much may suffice for the removal of that prejudice, which Atheists, Infidels, and other Worldly-wise men have, of their Ancestors Credulity, or Fabulosity, which were not incident to primary Antiquity, but unto Ages in succession nearer to those times wherein wonders had been plentiful: as commonly the Braggadochian humour doth haunt the degenerate race of worthy Ancestors, before their posterity come to be Sneaks or Peasants, which in the race of private persons answers in proportion to Infidelity, the common Symptom of decrepit Age in Kingdoms.   

CAP. XIV.  
Of the Original and right use of Poetry: with the manner of its Corruption by later Poets.  
1 THe positive truth, which (in the removal of impediments and offences) hath been made more than probable in the former discourse, may yet be made more evident from more particular observations concerning the manner how Monstrous Fables have descended from true Wonders: which will best appear by setting down the Original and right Use of Poetry.  
2 A Poet being (as his name imports) a Maker, according to the Latin proverb, is not made by Art, but framed to this divine Faculty by Nature. Not that any amongst the Romans became Poets on a sudden: but that many very fruitful wits in all other kinds of learning, could not be forced by any industry, art, or culture to such a temper, as was befitting this plant of Eden, which groweth not in any modern breast without more tender care and greater cherishing, than any other slip or branch of the tree of knowledge; and yet when all is done seldom comes to any proof, unless it borrow grounds from the Ancient: as tender plants can hardly be removed from a better soil to a worse, without some of the earth wherein they naturally grow. Were Arts to begin anew, Poetry, which was the first and most common among the Ancient, in all probability, would spring the last, & grow the slowest amongst us. Their wits of old were not naturally or generally better than ours: why then was the way to Parnassus, which unto us using all help of Art and Imitation, is laborious and hard to ascend, so plain and easy to them, without any guide or help; all other Artificial learning being then either unknown, or very scant? Such knowledge or observations as they had or cared for, they knew not otherwise how to convey unto posterity, then by Poetical numbers and resemblances. He is a Poet by nature (saith that excellent Poet and divine Philosopher) That is apt to be ravished with the true and native beauty of such Objects as are represented to his senses, and can express his conceit by such pleasant resemblances, as often as he shall have occasion to utter his mind in writing or set speech. This inclination or disposition is as the ground or soil whereon Poetry doth naturally grow, whether in Ancient or Modern breasts: but the Ancient had this advantage. The Fashion of the world in their times was more apt to ravish their thoughts with Admiration: wonderful Events were then frequent: nor did their frequency abate, but rather increase wonderment, because their variety was great, and the apprehension of invisible or Supernatural Powers in them usual. So that admiration was then enforced upon men, and the breasts of such as diligently observed these events, or were any way disposed by nature to the Faculty, were inspired with lively and sublimate affections, apt to vent themselves in such Poetical Phrase and resemblances, as we cannot reach unto, unless we raise our invention by Art and imitation, and stir up Admiration by meditation and study. And because neither our senses are moved with any extraordinary effects of God's Power, nor our minds bend to observe the ways of his Wisdom, so as we might be stricken with true Admiration of them, we have fewer good sacred Poems, then of any other kind. But as the Ancients chief learning did consist of Poetry: so the excellency of their Poetry was chiefly seen in the proper and native subject of this Faculty, that is, in matters of Sacred Use or observation: whence the title of Vates did descend unto secular or profane Poets, which retained the number and manner of speech used by the former.  
3 That such as were Vates indeed, were taught this sublimity of speech by admiration of extraordinary events, may be confirmed by the Historical narrations of the Sacred Story: wherein Poetical Hymns or sons are the usual consequents of strange or wonderful events. As, Judg. 5. after the victory gotten over Sisera, Then sang Deborah, & Barach the son of Abinoam, the same day saying; Praise ye the Lord, etc. So likewise Hannah after the Lord had heard her prayer, and taken away her barrenness, burst out into the like Poetical Hymn, 1 Sam. 2. So did the Blessed Virgin upon her cousin Elizabeth's salutation, and John Baptist springing in her womb, take up her song, Luke 1. 46. My soul doth magnify the Lord, etc. So doth Zachary, John Baptists father, take up his prophecy, Luke 1. 68 and Simeon, Luke 2. 28. So likewise after the manifestation of God's wonders in the red Sea, all his people (as if they had been baptised in a sacred Helicon) presently turn Poets, Exod. 15. 1. And again, Numb. 21. after they had returned to Beer, the Well which Moses had opened out of the hard rock with his rod, Israel (as if they had washed their mouths in Hippocrene) had their voices tuned to an high strain of Poetry: Then Israel sang this song: Rise up, WELL, sing ye unto it, the Princes digged this Well, the Captains of the people digged it, even with their staves.  
4 That the frequent use of Poetry among the Ancient heathen, did arise from like occasions, may be gathered from Strabo: who from Antiquity, better 
Strabo Lib. 1. Fol. 15.  known to him then us, avoucheth it as unquestionable, that all other set speech, whether Historical or Rhetorical, was but the Progeny of Poetry, falling in latter times from its wont state and dignity; whereas the Ancients knew no other branch of Artificial or set speech, but only Poetry. Albeit to speak properly, it was (in respect of the Efficient or impulsive causes) rather Superartificial, then Natural or Artificial; and Rhetoric and History only Artificial. This opinion will not seem strange, if we consider, that the wiser sort in those times did commend such matters only to writing, as might inflame posterity with devotion and love of virtue. For Poetry, as the same Author tells us, was accounted by Antiquity, Prima quaedam Philosophia, a kind of sacred moral Philosophy, appropriated, as it seems, at the first to the relation or representation of supernatural Events or divine matters only: of which the most Ancient had best experience, and were impelled to communicate them to posterity, elevated (as is observed before) by the excellency of the Object, to this celestial kind of speech which is most apt to ravish younger wits, as itself was bred of Admiration. This use of Poetry appears in some Fragments of most Ancient Poets, in their kind proportionable to the book of Psalms, of Job, and the songs of Moses, the only pattern of true Poesy: whose subjects, usually, are the wonderful works of God manifested unto men. Some degenerate footsteps of these Holy men the Heathen, about Homer's time, did observe: using their Poets and Musicians for planting modesty and chastity amongst other virtues in their auditors. 
*— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So Agamemnon left 
Hom. odies. 3.  the musical Poet as Guardian to Clytaemnestra, who continued chaste and loyal until Aegisthus got the Poet conveyed into an uninhabited Island. For this reason was Poetry 
b Strato Ibid.  taught children first throughout the Grecian Cities, as Moses had commanded the Israelites to teach their children his divine Poem, Deut. 31. 19 and 32. 46. And they much wrong that divine 
c Plat. lib. 10. de Repub.  Philosopher, that think he was any farther an enemy unto the sacred Faculty, then only to seek the reformation of it by reducing it to its first natural use; which was not mere delight, as Eratosthenes dreamt, rightly taxed by Strabo for this error. That might perhaps be true of the Comical Latin poets;  
Poeta quum primum animum adscribendum appulit,  
Id sibi negoti credidit solum dari,  
Populo ut placerent quas fecisset Fabulas.  
When first the Poet bent his wits to write,  
The only mark he aimed at, was delight.  
Which notwithstanding had neither been the only, nor chief use; no end at all, but rather an adjunct of Poetry amongst the Ancient: by the wiser and better sort of whom nothing was apprehended, at least approved as truly delightful, which was not also Honest and of profitable use for bettering life and manners. The law of nature being then less defaced, They could read it without spelling, and comprehend all the Three Elements of Goodness, jointly under one entire conceit, as we do the product of divers Letters or Syllables in one word, without examination of their several value apart. But when the Union of this Trinity, wherein the nature of Perfect Goodness consists, was once dissolved in men's hearts, and Delight had found a peculiar Issue without mixture of Honesty or Utility: the desire of becoming popular Poets, did breed the bane of true Poesy; and those Sacred Numbers, which had been as Annulets against vice, became incentives unto lust. Or if we would but search the native use of Poetry by that end which men, not led awry by hopes of applause, or gain, or other external respects, but directed rather by the internal impulsion of this Faculty, and secret working of their Souls, do aim at: It principally serves for Venting Extraordinary Affections. No man almost so dull, but will be Poetically affected in the subject of his strongest passions. As we see by experience, that where the occasions either of Joy for the Fortunate Valour, or Sorrow for the mishaps of their Countrymen, or Alliance, are most rife, this disposition is both most pregnant and most common. And as Speech or Articulation of voices in general, was given to man for communicating his conceits or meaning unto others; so Poetry, the Excellency of Speech, serves for the more lively expressing of his Choicer Conceits, for Beautifying His darling-thoughts or Fancies, which almost disdain to go abroad in other than this exactly-proportioned attire, The souls wooing suits (if I may so speak) whereby she wins others to Sympathise with her in abundance of Grief, or to consent with her in excessive Joy, or finally to settle their Admiration or dislike where she doth hers. And the more strange or wonderful the matter conceived, or to be represented, is, the more pleasant and admirable will the true and natural representation of it be: and the more he that conceives it, is ravished with delight of its Beauty or goodness, the more will he long to communicate his conceit and liking of it to others. Whence, such as had seen the Wonders of God and had been fed with his Hidden Manna, sought by their lively & hearty representations to invite others, as the Psalmist doth, To taste and see the Goodness of the Lord, as Birds and Beasts, when they 
Psal. 34. 8.  have found pleasant food, call (on their fashion) unto others of the same kind, to be partakers with them in their Joy: until Satan, who hunts after the life of Man, as Man doth after the life of Birds, did invent his counterfeit Calls to allure our souls into his Snare. For, when men had once taken a delight in the natural representation of events, delightful in themselves: he stirred up others to invent the like, albeit there were no real truth or stability in the things represented, and the manner of representation usually so light and affected, as could argue no credence given by the Authors to their own report, but rather a desire to please such as had never set their minds to any Inquisition of solid Truth, whose unsettled Fancies cannot choose but fall in Love with as many Fair Pictures of others pleasant Imaginations as are presented to them. For, as to view the connexion of real Causes with their Effects (most of all, if both be rare, or the concurrence of Circumstances unusual) doth much affect the judicious understanding: so the acquaint or curious contrivance of Imaginary Rarities, set forth in splendent Artificial colours, doth captivate the Fancies of such as are not established in the love of truth. But (as the Orator said of such as applauded the Tragedy of Pylades and Orestes) how would such men's souls be ravished, could they upon sure grounds be persuaded, that these stories were true, albeit devoid of Artificial Colours, or Poetical contrivances, never used by sacred Antiquity? in whose expression of Wonders, the Phrase is usually most Poetical, as naturally it will always be, where the mind is much affected; their invention less Artificial or affected, than our Historical narrations of Modern affairs; the Character of their stile, (as was intimated before) doth argue that they sought only to set down the true Proportion of matters seen and heard, with such resemblances as were most incident to their kind of life. And from the Efficacy of such extraordinary effects upon their souls, is it, that the Prophets so often express the same things in divers words, as if all they could say, could not equalise the sensible Experiments, which did move their Hearts and Fancies (as the Musician's hands or breath doth his instruments) to sound out such Pathetical Ditties. Nor had their Ditties any greater disproportion with their subject, than our Songs of Famous Victories, have with theirs; or other passionate Ditties, with their composers affections: albeit he that hath experience of Love, or abundant Grief, or Joy, will speak in another Dialect, then ordinarily he useth, without any touch of affectation.  
5 Hence we may clearly discern, whilst wonders decayed, and men sought as great delight in Feigned, as their forefathers had done in True Representations: how the disproportion betwixt Representations, and the real Events, or Experiments of the times, wherein the later Poets lived, became so Monstrous and Prodigious. This fell out just so, as if the Armourer's of this Age should not observe the stature of men now living, but fashion their Armour by old Guy of Warwick's Harness, or our Painters, not look upon the bodies of modern Englishmen, but take their proportions from some Ancient Pictures, which had been truly taken about some 1000 years ago, in some other Country, that had yielded men of more ample stature in that Age than this land of ours did in any. Such an Error as this, which we have mentioned in Poetry, would quickly have been reform in any other Faculty, that had concerned men's temporal profit or commodities, or whereof others had been as competent Judges as the Professors: for so, when they had begun to wander, or digress a little from their right end, they should presently have been called to this account; Quid ad rem? your Work may be Pretty, but not to our Purpose. But when such Admirable Events, as were well worth Poetical expression, decreased, and worldly cares did multiply, as men increased: the divine art of Poetry, which admits not many competent Judges in any age, was counted no better than a matter of mere delight, or recreation; and for this reason the Prodigious Representations of it, so Monstrously disproportionable to the truth represented (because oft times more pleasant to men wearied with other studies or employments, than the bare narration of the truth) were never reform. And so at length, that Audacious Licentiousness of Fictions, for moving delight, did in the judgement of posterity disparage the very patterns or Prototypes of Poetical representations, whereunto later Poems had been framed: As many Tall Fellows in this present age, if they should see the true image or picture of some Ancient Giants, would swear that the painter had played the Poet: were it not that the dead bodies or limbs of some Ancient people, lately digged out of the ground, did by their unusual bigness teach us to estimate (as we say) Ex pede Herculem, how great others might have been, whose big limbs and bones have not come unto this Age's sight.  
6 But most of these strange Events were such, as did continue no longer than while they were a doing, wherefore we must seek out the true proportion of these Heavenly Bodies, by their shadows, represented in the later Profane Poets. The Original and manner of whose digression from the patterns of the Ancient Divine Poets, or rather from Divine truth, the pattern of Ancient Poetry itself, was partly as you have heard, partly as followeth.  
7 Gods wonderful works have been more plenteous in Asia, then in other parts of the world; more plentiful in Judea, and the Regions about it, than mother parts of Asia; most plentiful in them, about the Israelites deliverance 
 out of Egypt. In that time and in the ages before, or immediately succeeding it, Artificial learning was very scant; and Characters, either not invented, or their use very rare in most places. The fresh memory of such wonders presupposed; the lively image either of inch licentiousness in coining fables, or confounding true Histories with the mixture of false and unnatural circumstances, (as these wants every where in all times naturally breed) we may clearly behold in the modern Turks: who are as abundant in Prodigious Fables, as defective in good learning; and for want of printing, or neglect of writing, have no perfect Character of the world's Fashion in times past, nor any distinct order of former Events. It is but a petty solecism among them, to affirm that Job the Huss●ite was chief Justice; and Alexander the Great, Lieutenent general unto King Solomon.  
8 The like confusion of times and places might be more incident unto the Asiatic Nations, before Alexander's time, because their Ancestors had been acquainted with more strange events, latelier forepast than the modern Turks are. Now always the more strange the events be, the more ready they be to Mount upon the Wings of Fame; and once so mounted, the more apt to receive increase in every Circumstance, and vary their shape, whilst they fly only from mouth to mouth in the open air, not fashioned or limited at their first birth, by some visible Character, or permanent Stamp set upon them.  
9 From this vicinity of true wonders in Jury, or thereabouts, were the Medes, Persians, and Syrians, so much addicted to Fabulous narrations, that their delight in such traditions did make their later writers ambitious in the skill of coining wonders; as Strabo tells us. And Greece, as it received Artificial 
Strabo. Lib. 11. Fol. 107.  learning first from Asia, so did it drink in this humour with it. For the traditions of God's Miracles in Jury, and the Regions about it, having been far spread, when Greece began first to tattle in Artificial learning, the Grecians (Always Children in true Antiquity, as the Egyptian Priest told one of their Philosophers) were apt to counterfeit the form of Ancient Truths, and misapply it to unseemly matters, or foolish purposes; as children will be doing that in homlier stuff, which they see their elders do in better. Finally, the same humour which yet reigns amongst men, might possess most of the Heathen. There is no famous Event that falls out, (though it be but a notable Jest) but in a short time, is ascribed to a great many more, then have any affinity with it. As many of Diogenes conceits have been fathered upon Tarleton: and what the Christians say of S. George, the Turks ascribe to 
* Or Chederles Busbequius. ibid.  Chederley. If it be any story concerning way-faring men; every Ostler, Tapster, or Chamberlain, will tell you that it fell out in their Town, or in the Country thereabouts. And though you hear it in twenty several places, yet shall you have always some new tricks of addition put upon it. In like manner did the reports of sundry events, which either fell out, only in Jury, or upon occasion of God's people, fly about the world, sometime with cut and mangled, but most usually with enlarged, Artificial wings, as if the same had been acted every where, or the like invented upon every occasion.   

CAP. XV.  
Of some particular Fables resembling some true stories of the Bible.  
1 TO draw some instances from the The first Fountain. The Well of Beer, mentioned before, did prefigure Christ, the Rock and Fountain, whence 
Numb. 21.  issue streams of waters unto Eternal life. And that sacred Poetical spirit, which now possessed them, was as a Praeludium to those Hymns and Songs uttered by Christ's Apostles, and his Disciples, when the Spirit of God was poured upon them, after Christ's Glorification. Neighbour-countries', amongst whom the Fame of this Event was spread, might easily hence take occasion to ascribe the effect unto the Well. And hence had Greece her Helicon, and others (by her) reputed Sacred Wells, whose waters drunk did make men Poets on a sudden. Besides that, the opportunity of such places, as Helicon and Parnassus were, did dispose men's minds unto this Faculty, The Demoniacal spirits, which for this reason would frequent the same, might inspire such with Poetical Fury as did observe their Rites and Ceremonies; counterfeiting the spirit of Divine Prophecies, as they had done God's voice in Oracles. Who can doube, if he compare both stories, but that the Fable of Hippocrene or Aganippe in Boeotia, so called because digged by an horse's foot, as Poets feign, did take beginning from the story of this sacred Well which Moses digged with his Rod; and (as the Israelites have a tradition) the Princes afterwards with their Staves? And the Phaenicians which followed Cadmus into Europe, are made such wanderers by the Poets, as the Israelites were in the wilderness: and Cadmus himself, the Founder of Hippocrene or Aganippe, amongst other of his inventions is said to have been the first that taught Greece the use of letters, or that wrote Histories in prose; and in one word, another Moses. The Fiery Serpents, which stung the Israelites murmuring for want of water, might 
Numb. 21. 6.  grow in short time to be Dragons; and hence, as it is most likely, are Cadmus' 
Ovid Met. l. 3. ●ab. 1. vel. 2.  companions said to be slain by a dragon, whilst they sought for water. The Sun, as we read in the story of Joshuah, at his prayer once stood still in the 
Josh. 10. 13.  vale of Gibeon. The occasion is in the same place specified; That Joshuah might have A Day of the Amorites: such A Day as was never before it, nor shall be after it. This strange Miraculous Event, the Heathen people of those times had noted, and delivered it by tradition unto their posterity; who, after the manner of this world, sought to assign some causes of it. The Poets in ages following, ascribe it (with some additions) unto that unnatural prodigious murder, which Atreus had committed; and for aught we know, besides the reasons specified in sacred writ, God might use this, partly as a means, to make Greece and other countries, that should hear of Atreus Bloody Fact, stand amazed at such foul Impiety, whereat the heavens did blush, and the Sun stood still. The times of Atreus his Fact, and Joshuah his Victory, come near to one point: if Statius the Poet be not far out in his Chronologie. For he tells us, that this horrible fact of Atreus was committed, about the time of the Theban War; for which reason the Mycenae amongst other good neighbours, did not aid King Adrastus, and his Argives against the Thebans.  
Milite vicinae nullo juvere Mycenae.  
Funereae dum namque dapes, mediique recursus  
Solis; & hinc alii miscebant praelia fratres.  
Their Mycenae, neighbours only send no aid,  
Their tragic cheer had bred such bloody broils,  
Whose direful sight the blushing Sun had stayed,  
Whilst fierce revenge in heart of Brothers boils.  
2 And some Chronologers, whose skill in this Faculty, and other good literature, I especially Reverence, refer the Siege of Troy to the time of Judges, or Age following Joshuah; whereas the Theban war was in the Age before: for Tydeus, father unto Diomedes (who was one of the greatest Sticklers against Troy) was one of the greatest Chieftains in the Theban war.  
3 From the forementioned humour of seeking to play the Poets or Painters in adorning true stories; or of vain curiosity in inventing the like: we may easily conjecture, what variety of reports would in that temper of the world be extant, of Samsons Consecrated Hair, wherein his inconquerable strength as the sacred story tells us, did consist. Let Dalilah, Samsons wife, be but mistaken for his daughter; (as few reports of foreign or forepast matters, 
Judge 1●, 1●, 18.  but 〈◊〉 as much in some circumstance or other) and for Samson and Dalilah you have the famous Legend Nisus and Sylla. This mistake was very easy. For such as had heard of Dalilahs' treachery, without any particular certainest of that circumstance, whether she were his daughter or wife, might justly suspect that she was his daughter, one that wanted an husband, doting upon some foreigner, whom she hoped to win unto her love by this practice. Or perhaps Sylla had betrayed her father Nisus, upon hope of satisfying her lust; and Ovid (with other Poets) having heard of like practice, did Stage-play-like put Samsons Hair upon Nisus his Head; as usually the Grecian Poets have borrowed their best Stage-attire from the glorious wardrobe of Israel. Other circumstances of this story are very like; save only that Ovid feigns Nisus his unvanquishable fortune, to have been seated in one hair, which was of the 
Ovid. Metam. l. 8. fab. 1.  colour of his costly robes.  
— Cui splendidus ostro  
Inter honoratos medio de vertice canos  
Crinis inhaerebat, Magni Fiducia Regni.  
One scarlet bright, amids the ranks of white and reverend hairs,  
He had, whereon did hang the Hope, and Hap of his affairs.  
But Samsons strength was in his locks, as he told Dalilah; There never came 
Judge, 16. 17.  razor upon my head, for I am a Nazarite unto God from my mother's womb: therefore if I be shaved, my strength will go from me, and I shall be weak, and be like all other men. For the means and opportunities whereby Dalilah did, and Sylla is feigned to have compassed her intended treason, they are the very same. Dalilah, as it is said, made Samson sleep upon her knee, and she called a man, and made him to shave the seven locks of his head; and so Ovid brings in Sylla, taking 
Vers. 19  the like opportunity of her father's sleep;  
Prima quies aderat, qua curis fessa diurnis  
Pectora somnus habet, thalamos taciturna paternos  
Intrat, & (heu facinus!) fatali nata parentem  
Crine suum spoliat.—  
First sleep was come, and weary limbs were at their sweet repose  
When she unto her father's bed, in sliest silence goes:  
But let no silence cloak her shame, (O detestable theft)  
Her Father of his Fatal Hair the Daughter hath bereft.  
4 Not much greater variety is there between the story of Lot's wife's transformation into a pillar of salt, and Niobes into a stone. The Poets fain that 
Ovid. Met l. 6. Fab. 3. aliis 4.  Niobe was transformed, upon her grief for death of her children: and the Jews have a Tradition, that Lot's wife was overtaken with that Hideous shower of Fire and Brimstone, whilst she stayed behind her husband to see what would become of her friends, and her kinsfolk, which remained in Sodom. And it is probable out of that Chapter, that Lot's sons in Law remained in Sodom. and likely their wives too, Lots other daughters. For so it is said (not 
Gen. 19 14.  without Emphasis in the Original) Take thy wife and thy two daughters, which are found, or (as the Chaldee paraphrase) which are found faithful with thee, (that 
Vers. 15.  is, which are not corrupt by conversing with others abroad) lest thou be destroyed with others in the punishment of this city. Whether this Tradition of the Jews be true or no, it makes little for my present purpose. Very Ancient it is, & whether true or false, might give occasion to the former Fable, as other stories of the Bible do sometimes the rather, because the sense is mistaken. As the common opinion is, that Lot's wife was transformed into a Pillar of Salt, when as no circumstance of the text doth enforce so much, but rather leaves us free, to think, what is more probable; that fearful showers of God's Vengeance, wherewith Sodom was destroyed, were heaped upon her, so that her body was wrapped wrapped up in that congealed matter, which was perhaps in form like to some thunder-stone, or the like, from which it could not be discerned, being as it were Candyed in it.  
5 If such a transformation of Lot's wife seem strange; what will the Atheist say unto the destruction of Sodom, and the five Cities? or if this seem more strange and incredulous, because their destruction vanisheth whilst they perished; What can he say to the salt sea? Doubtless, unless God had left this as a Lasting Monument to confute the Incredulity of Philosophers, by an ocular and sensible Demonstration, they would have denied the truth of ●h●s Effect, as well as they doubt of the Cause, which the Scriptures assign of it. Is the violence of that storm, which destroyed the five Cities, strange, and above the force of nature? so is the quality of that Sea, and the 
* Haud procul inde campi, quos ferunt olim uberes ●nagris●● Urbibus habitatoes, ful●ninum jac●u arsisse▪ & manner ●… gia, terram●; specietor●●dam, ●nn srugiseram per a●d●sse, nam cuncta sponte edita, aut ●n●nu sata, sive herba ●enus aut fl●re-seu solitarn in srec●e●n adolevere, atra, & inania velut in ●●nere ●… anes●unt. I g● st●ut Jud●… as qu●n●●● ur●…●gne ●xlest● t●●g●asse c●●● esse●●m, ●… hal●… la●us in fr●● terram, ●or rump● su●er ●●● sum sp●●um, c●●●aetus segetum & autumni ●utres ere rear, sole, ●●l ●…●uat● gra●t. Tac●●us lib. 5. Host.  So●l about it, contrary to the nature of all other seas, or inland lakes. And let the most curious Philosopher in the world give any natural cause of it; and the disproportion between the cause, and the known effect, will be more Prodigious in Nature, than the cause, which Moses gives of it, is strange. Some Cause by their confession it must have; and though the storm were raised by a Supernatural Power, yet admitting the violence of it, to be such as the Scripture tells us, & the fall of so much durable matter, no cause can be conceived, so probable in nature, as that which Moses gives; as out of the grounds of Philosophy, & divers Experiments in nature, I could easily prove. ●ut 
a St●abo l. 1●. p●….  Strabo that great Philosopher, and no Credulous Antiquary, hath eased me of this labour. For albeit he held the Syrians for a Fabulous people: yet the evident marks of God's wrath, that had been kindled in that place, (as concavities made by fire, distillation of pitch out of the seared rocks, the noisome smell of the waters thereabouts, with the relics and ruins of the Ancient Habitations) made the Tradition of neighbour inhabitants seem probable unto him; That there had been Thirteen populous Cities in that soil, of which Sodom was the chief, whose circumference then remaining, was sixty Furlongs. But (as the custom is of secular Philosophers) he seeks to ascribe the cause of this desolation rather unto Earth then Heaven, and thinks the Lake was made by an Earthquake, which had caused the bursting out of hot waters, whose course was upon Sulphur and Brimstone. And it is not unlikely, that the earth did tremble, whilst the heavens did so terribly frown, and the Almighty gave his Fearful Voice from out the clouds: and once having opened her mouth to swallow up those Wicked Inhabitants, the Exhalations of whose sins had bred these Storms, became afterwards a Pan or Receptacle of moisture, infecting all the waters which fell into it, with the loath some qualities of those dregs of God's wrath, which had first settled in it; as bad Humours, when they settle in any part, plant (as it were) a new nature in the same, and turn all Nutriment into their Substance.   

CAP. XVI.  
Of NOAH'S and DEUCALION'S Flood, with other Miscellane Observations.  
1 NOt any son so like his natural father, as Deucalion's Flood is like Noah's. Every Schoolboy, from the similitude of their substance, at the first sight can discern the one to be the bastard Brood of the other; albeit Ovid, from whom we have the picture of the one, hath left out, & added, divers Circumstances at his pleasure; which assures me, that he had never read the sacred Story (as some think he did) but took up the confused Tradition of it, which had passed through many hands before his time: For other Poets which had come to 
* Plut. de Solertia Animalium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Plutarch's reading, though not to ours, make mention of Deucalion's Ark, his Doves returning to him again before the waters Fall, his Prognostication of the waters decrease, by her perpetual absence at her last setting out. This Tradition was so commonly received in Greece, that some Etymologists think the Famous Hill Parnassus did take its name from the Arks abode upon it, as if it had first been called 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word Plutarch useth in that place.  Larnassus. These are sure testimonies that such a flood had been: but that in Deucalion's time any such had been, or that the Ark did stay in Greece, hath no show of truth. See S. Augustin, De civet. Dei, Lib. 18. cap. 10. & L. vives.  
2 If Trogus Pompeius' Works had come entire into our hands, or had they light upon a more skilful and sincere Epitomist than Justin, we should have found more evident prints of the story of Noah's Flood, in that Controversy, between the Scythians and Egyptians; whether were the most Ancient people: As Justin relates it, Lib. 2. thus it was.  
3 The Egyptians thought the Heavens over them had been in love with their soil, and that from the conjunction of the ones mildness with the others Fertility, the first people of the world had been brought forth in Egypt. The Scythians alleged, it was most probable, that their country was first inhabited, because if fire had shut up the womb of their mother earth, this Element did forsake theirs first, as being the coldest country: or if water had covered the face of nature, and made it unapt for conception by too much moisture, this Veil was first put off in Scythia, as being the highest part of the inhabited Land. Unto these reasons of the Scythians, the Egyptians yielded, as Justin reports. Both of them erred in the manner of man's Propagation; both again held a general Truth, in thinking mankind had some late Propagation, and that Kingdoms had not been so frequented with people in former generations, as now they were. The Scythians agreed herein with Scripture, That the higher parts of the World, which they inhabited, or parts near unto them, were first dried up from the waters; for in the mountains of Armenia the Ark stayed, and Noah went first on land in that country. The Story of whose preservation in this Deluge, and the propagation of Mankind from him, and his children, not being expressly recorded to the Scythians, they Imagine that men had grown like Mushrooms after Rain, because they had been so few, and now were come unto such great multitudes. Nor did Noah only go first on land in Armenia, but his posterity had their habitation in the mountainous Countries, until their multitude caused them to seek 
Tres vero Noe filii Semas, Japhetus, & Chamas centum annis ante diluvium nati, primi relictis montibus planitiem habitare coeperunt, & aliis recenti etiam tum cladis memoria pavidis, nec audentibus à celsiore loco descendere, idem faciendi autores & exemplum fuere. Joseph. lib. 1. Antiq. cap. 5.  more room; as we may gather Gen. 11. v. 1, & 2. Then the whole earth was of one Language, and one Speech; and as they went from the East (that is, from Armenia) they found a Plain in the Land of Shinar, and there they abode. Some broken Traditions of this Truth might cause the Ancient Scythians to stand upon their Pantofles, and plead Priority of nature from superiority of place. And this conceit of Antiquity being propagated to posterity, they seek to Fortify their Title to it (called in question) by such reasons as were alleged before. And even in these their reasons, though false in particular, there appears a certain general glimpse of Divine Truth: For in that they take it as granted, that either fire or water had stopped the course of nature, this is an infallible Argument, that they had heard of the Dominion allotted by Fate to those two Elements over other Bodies; albeit they did not rightly apprehend the manner of the world's destruction by them, nor whethers course was first passed. This Tradition of the World's destruction by Fire and Water, and the distinction of their courses (though not so plainly revealed in the old Testament) had come more distinctly to Ovid's hand; who bringeth in Jupiter, resolving to plague the old World rather by Water then Fire, because 
Met. L. 1. Fab. 7. Jámque erat in totas sparsurus sulintna terras, sed timuit, ne forte sacer tot ab ignibus ●ther conciperet slammas, tot us●●, ardesceret axis.  it was to have a Fatal dissolution by Fire:  
Fsse quoque in Fatis reminiscitur assore Tempus  
Quo Mare, quo Tellus, correptaque Regia Coeli  
Ardeat, & Mundi Moles operosa laboret;  
He calls to mind the day would come (for Fates had set the same)  
When Sea and Land, Heavens, Elements, and all this Mundane Frame  
Should sweat with Heat, and melt as Wax before the Fearful Flame.  
4 The Egyptians likewise had many reasons why they might justly think themselves a very Ancient people, and those not dissonant unto Scripture; which witnesseth Egypt to have been a mighty Kingdom, every way better replenished then any other Country that we can read of in times so Ancient; first possessed by Mizraim, the son of Cham, by whose name it is continually called by the sacred Writers, as well the Prophets and late Historiographers, as by Moses; and in the Eastern Languages bears that name until this day, as 
* Com. in Gen. cap. 10. v. 6. Vid & Josephum, lib. 1. Antiq. c. 7.  Mercerus tells us. This Mizraim also did propagate sundry particular Nations in short time, as we find registered Gen. 10. 13, 14. All which might make for the Egyptians conceit of their Antiquity. And albeit the old Canaanites were as Ancient and populous a Nation (though not so united in a Kingdom) as the Egyptians; yet, before these Altercations arose, or (at least) before any other people took notice of them, their posterity was rooted out by the Israelites, who though they came in the others place, yet came not into competition with the Egyptians for Antiquity in the Judgement of any Heathen writer; because the Israelites were no people, till the time that Egypt was one of the mightiest Nations upon earth; and the Heathen being ignorant (as making little reckoning of their original) took them for a Colony of the Egyptians, as appears by Strabo, 
* ●ib. 16.  who in recompense of this his Error hath elsewhere acquainted us, with another Experiment, which may confirm the Antiquity of Moses story concerning Shems' posterity.  
Moses tells us Gen. 10. 23. that Aram, son of Shem, and brother to Ashur, had Uz, and Chul, and Mash unto his sons. The Aramites no question had their name and propagation from Aram. Some think the Arabians, or other Countries about Idumaea, or both, had their Original from Uz: Others, that the Massiani in Arabia were so called of Mash: Josephus, that the Armenians were the progeny of Chul. Consonant to all these opinions is 
* Sed Scripturā mutare cum sit vetusta, non est necesse; culpanda potius nominis ●utatio quae frequens est & usitata omnibus gen●●bus; & videntur quidam literarum mutation●bus temerar●is earn efficere. Optimè omn●u existimo P●ssidoniurn, hic quóque à gentiurn cognatione & communitate interpretationem vocum ducere. Nam Armeniorum, Syrorum, & Arabum, multum cognationis prae se ferunt nationes, sermone, vita, corporum forma, maximè ubi degunt in vicinia. Idque ostendit Mesopotamia ex tribus his conflata populis. Maxunè enun in his similitudo est illustris: quod si qua est varietas pro eo atque ali● parts aliis magis ad septentrionem, aut meridiem vergunt, aut in medio sunt sitae; nihilominus tamen communis affectio obtinet. Assyrii quóque Ariani & Armenu inter se at●● istorum sunt assimiles. Estque colligendum harum gentium nomina esse affinia: Qui enim à nobis Sylli, two ab ipsis Syris Aramart dicuntur, bisque conveniunt Armenii & Arabes, & Erembi, Strab. l. 1. This opinion of Strabo confirms Jesepbus' observation concerning the changing of nations names, Lib. 1. Antiq. c. 6. Porro gentium quaedam adhuc servant derivatam à suis conditeribus appellationem, qu●d●m etiam mutaverunt, monnullae in familiarein accolis & notiorem vocem sunt v●s●, Graces p●ttssunùm talis nomenclaturae autoribus. Hi enim posterioribus saeculis veterem locorum gloriam sibi usurpârunt, gentes nomibus fib● no●●s insigniur●t, dianque tanquam ad suum jus attinerent, mores quóque proprios in illas invehunt.  Strab● his observation of these people; whom the Grecians call Syrians, the Syrians themselves call Aramaeans; and his collection is, That the Armenians, and the Erembi (that is, the ancient Arabians) have taken their denomination from the same name, a little varied (as the custom is) by continuance of time, and variety of Dialect. That these three Nations did all proceed from one stock, he gathers from the similitudes and perfect resemblances of their nature customs and manner of life.  
5 Put for the first habitation or Antiquity of Armenia or Scythia it skils not much. That mankind had a new propagation about the time assigned by Moses of the Universal Flood, and that the Nations were propagated from those Regions, which Moses tells us were allotted to the Sons of Noah, and inhabited by his Nephews, is apparent, from the sudden increase of Arts and Sciences: Which were in a good measure perfect in those Countries, in times as Ancient as any profane History can point unto; yet seated only in a narrow room, whence they were derived, as from a Centre, to more remote parts of the World. The ripeness of Literature, Civil Discipline, and Inventions, amongst the Assyrians, Chaldeans, and Egyptians, before the like did so much as bud forth in Greece, Italy, or other Countries, far distant from the former doth argue, that these were the stock, and others but slips or Branches transplanted thence. Again, the State and Pomp of these Eastern Countries, before Greece, or Italy, or any other Western People, did grow into the Fashion of a Kingdom or civil Nation, demonstrates unto us, That the Inhabitants of those places were the Heirs of the World, who had the Court, Kingdom, and Metropolis amongst them, and other Nations but as Colonies of men of meaner sort, not so near allied unto the Firstborn; or (as it were) of a younger house, and far ruder Education. And it is most likely, or rather evident, that the sons of Japhet did first inhabit Scythia, or the Northern parts of Asia Minor, and other parts near adjoining, before they came into Greece, or other Countries of Europe. And these were the sons of Noah's meanest posterity, until the fullness of Shem and Chams iniquity were accomplished. For as God's promise unto Abraham was not accomplished in his Person, but in his Posterity, many generations after his death; so neither did his curse upon Cham take place, till the sametime. The Execution of God's curse upon the one, was the collation of his blessing upon the other: but the enlarging of Japhets' race came long after both. Thus the Egyptians were the first great Princes; the Assyrians, Medes, and Persians the next; the Grecians and Romans after them; and in later times the race of Ishmael hath been the mighty People: for of him the Saracens lineally descend, and the Turks, by Adoption Heirs of the same promise. So truly doth the Scripture tell us the truth of all antiquity, and the true causes of Nations increase; but of this 
Vid. Fagium in cap 16. Genes. & Paraeum.  elsewhere. To conclude this story of Noah.  
6 The former Argument drawn from the sudden increase and propagation of men, the scarcity of Arts, Civil Discipline and Inventions, with other Experiments better known to them then us, enforced certain of the Ancient Philosophers to hold a perpetual Vicissitude, some of General, some of Particular Deluges, whereby the works of Antiquity, once come to perfection, had been, and continually should be defaced; either generally throughout the World, or in sundry Countries according to the extent of the Inundation. This Opinion might seem more safe, because not ea●●e to be disproved in that Old World, in which the wisest living (besides the people of God) had no distinct Knowledge of any thing, that had happened 100 year before his own Birth; much less what mutations should follow after his death: but unto us their Prognostication is like unto some late Prophecies of Doomsday, confuted by a world of witnesses, even by the continuance of every thing after that time: which, by their prophecies, should have imposed a fatal end to all things. We may truly use the Mockers words, to these mockers of truth; Since the old Philosophers died, all things continue alike, Seedtime and Harvest have been still distinct, nor hath there been any Flood to destroy either the Whole Earth, or any entire Nation thereof. For Assurance of which promise, the Almighty hath set his Bow in the Cloud: whose Natural Causes, though the Philosophers can in some sort assign, and show the manner how diversities of colours arise in it; yet the Ancient Poets saw more, (than either they themselves have left expressed, or later Philosophers sought to conceive) when they feigned Iris to be Thaumantis Filia, the Daughter, or (as we of this age would say) the Mother of Wonderment: the Messenger of the great God Jupiter and his Goddess Juno. The occasions of this Fiction (had they been well acquainted with them) might have informed Philosophers, that the Rainbow, had some better use, than a bare Speculation how it was made; some Final, besides the Material and Efficient Cause, unto whose search the Admirable Form or composition of it did incite men naturally. And the Ancient Philosophers (who were for the most part Poets, and endued with more lively notions of the First, and Supreme Cause of all things) did usually assign a Final Cause, (commonly) Supernatural, of such effects as proceeded from Efficient and Material Natural Causes. As the Pythagoreans thought the Thunder (whose matter, form, and efficient they well knew) was made to terrify such as were in Hell▪ not erring in the general, that it had some such like use, though mistaken in the particulars, whom it was made to terrify. Natural Philosophy gives us the Material 
Arist. 2. Post. Phoes. 2. l. c. 3.  and sensible Efficient Causes; the Scripture only the true and Supernatural End, which leads us to the Immortal, Invisible, and Principal Efficient Cause of all natural effects, even of Nature itself. And Aristotle acknowledgeth the motions or dispositions of the Matter to depend upon the End or Final Cause: albeit he gives no Final cause at all of main principal, much less the Supreme or Principal Final cause of all natural effects, but confounds the Form with the End, against his own principles, and contrary to the Analogy between Nature and Art, which is the ground of all his Discourse, about the Matter, Form, and Efficient. For the Artificial Form is not the End of the Artists work, but rather incites the Spectator to view and admire his Skill, from which his gain or fame may redound. And these (one, or both) are the Principal end of all his labours: so is the Glory of the First, and Supreme Efficient Cause, the Principal and utmost End of all the works of Nature; and Nature itself (if I may so speak) the Art or Skill of the First and Supernatural Cause. But as Aristotle's Philosophy is imperfect, because it leads us not, either unto the First Cause, or Last End of all things; so it is fully sufficient to confute such Divines, as think there were Rainbows before the Flood. Which opinion hath no pretence of Scripture to enforce it: and grounds in nature it can have none, unless they will avouch this evident untruth, That every disposition of the Air, or every Cloud, is fitly disposed to bring forth the Rainbow. And if other Natural Causes, with their motions and dispositions, depend upon the Final; such as acknowledge the truth of Scripture have no reason to think, that either the Clouds or Air had that peculiar disposition which is required unto the production of the Rainbow, before the Flood, when this wonderful Effect could have no such use or end, as it hath had ever since. For it was ordained, as the Scripture tells us, to be 
Gen. 9 12, 13. 14.  a Sign or witness of God's Covenant with the New World, a Messenger to secure mankind from destruction by Deluges. Now if it had appeared before, the Sight of it, after the flood, could have been but a silly comfort to Noah's Timorcus Posterity; whose mistrust, lest the the like inundation should happen again, was greater, than could be taken away by any ordinary or usual Sign, if we may believe such 
* Joseph. hist. Noae. Ant. 1. Lib.  Testimonies of Antiquity as we have no reason to suspect. I omit the discussion of 
† Vid Ammian. Marcell. lib. 20. in Fine. Et quoniam indicium est permutationis aurae (ut diximus) à sudo acre nubium concitans globos, aut contrà ex concreto immutans in serenam laetitiam coelum: ideo apud poëtas legigim▪ saepe Irim de coelo mitti, cum praesentium rerum fit status mutatio. See Joh. Archiep. Cantuariensis his perspectiva Communis, Lib. 3. in Fine.  their Opinion, who think the Rainbow doth naturally argue such a temper of the air, as is unapt for the present to conceive any Excessive Moisture. Either from these reasons in nature, than well known, or from the Tenor of Gods forementioned Covenant, communicated to the Ancient Heathen people by Tradition, doth Jupiter in Homer make Iris the messenger of his Peremptory command unto Neptune, to desist from aiding the Grecians.  

Iliad. o.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
From Jove I come a messenger, to him that Neptune height,  
His pleasure is, that thou henceforth, ne come in field or fight:  
But hence to Heaven, or to wide Sea address thy speedy flight.  
7 The true Mythology of which Fiction I should, from the circumstance of the Story, conjecture to be this. The swelling of waters and abundance of moisture, did advantage the Grecians, and annoy the Trojans, for whom fair weather was best, as having greatest use at that time of service by Horse. For this reason is Neptune by Iris commanded to get him into the Sea; which ●s as much as to say, the Overflow of waters and abundance of moisture was now to be assuaged; and Apollo on the other side sent to encourage Hector, and his Trojans; The meaning is, that Jupiter would now have fair and dry weather.  

Hom. ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Go to! prepare the Troops of Horse (for they must do the deed)  
And charge thine enemies at their ships, but charge them with all speed;  
Mean time I'll go before, and smooth the way, you follow must;  
I'll turn the Grecian Chieftains back, or lay them in the dust.  
Such mysteries of Nature are often wrapped in Poetical Fictions, though many of them not so easy to be discerned in such distance of time; this kind of Divinity being now worn out of date. But we that have this Supernatural Commentary upon the works of nature, may see in the mixed colours of the Rainbow, more clearly then in any Prophetical vision, the Old World's destruction by Water: and This presents future consumption by Fire, whose brightness is predominant in the waterish humour. The resolution of the cloud, by the heat of Sunbeams reflected upon it, prefigures unto us the melting of the Elements with fire, 2 Pet. 3. 12.  
8 Scarce any thing in the frame of Nature, no not the untruths of Poetical Fables, or lying stories, but bear Witness of the Divine Truth revealed in Scriptures; so men would not be preposterous in their observations; like Julian the Apostate: who sought to discredit the Sacred Story of the Tower of Babel, by the Poet's fictions of the Giants war against Heaven; as if there had been no more probability in the one then in the other. If he could have showed us any Poem of the same Subject, more Ancient than that story, he might have had some piece of an excuse for his Impiety; some pretence for accusing the Scripture of Poetical Imitation: but if the Poets have been Imitators of Moses, or other Writers of this story, the blame must lie upon them, either for wilful corrupting of the truth, or (which is most likely) for taking the Hyperbolical Phrase of Scriptures in a strict sense; as if they had meant to build a Tower up to Heaven Indeed, when as the Phrase importeth no other intendment in them, then only To build an Exceeding High Towa●… which might secure them from Inundation (as some think;) or else endure as a Monument of their Fame, or a Refuge whereunto they might resort, and continue their Combination.  
9 But the later Grecians, having their Consciences convict with the Evidence, not their Affections conquered with the Love of Truth, were driven into more desperate Impudence, to say that our Saviour Christ had taken those Divine Sentences, which they could not but admire, out of their divine Plato: whereas Plato himself (as S. Ambrose, and S. Augustin, out of Testimonies not now producible, gather) had his best Divinity from such as wrote of Christ, 
Aug. lib. 2. de Doct●. Christ. Cap. 28.  although the Medley of their Divinity and his Philosophy, is but like the mingling of Jordan's sweet streams with the salt Sea. That Plato had either read, 〈◊〉 been instructed by such as had read the Books of Moses, he will easily Believe, that shall read the speech of Aristophanes in the Dialogue of Love, or Banquet-discourse. In the beginning (saith he) there were three sorts or Sex's 〈◊〉 
Plato in 〈◊〉 ‑ 〈◊〉.  men, not these two only which now are extant, Male, and Female; But a th●● common nature composed of these, whose Name now only remaineth, without any such real Nature, as the word Androgyni imports.  
10 This opinion (doubtless) was conceived from a misconceit of Mo●… his meaning, in making divers mention of our First Parent's Creation. Gen. 2. He makes first mention of Adam's Creation, then of Evahs', distinct from it. But Gen. 1. 26, 27. and Chapt. 5. 1, 2. He seemeth to relate both their Creations so jointly and briefly, that a man, not acquainted with the Hebrew Dialect. nor the Mysteries of Matrimony represented in that Story, might think, that neither distinct Man or Woman had been there created, but Androgyni. Furthermore God said, Let us make Man in our likeness according to our Image, and let Them rule over the fish of the Sea, and over the fowl of the Heaven, and over the beasts, and over all the Earth, and over every thing that creepeth or moveth on the earth. Thus GOD created Man in his own Image, in the Image of GOD created ●e Him; he created Them Male and Female. And a secular Artist that affecteth Artificial, being ignorant of Moses his Method, might think that these were not Repetitions of the same, but distinct Stories of divers Creations. From the like ignorance of the Grecians in the Eastern tongues, or some default in the written copies which they followed, did the River Perath enlarge its name by translation from one tongue to another, as it doth its streams by passing from place to place. For if we join the Hebrew Pronoun or Article with the Noun, whereby this River is named in Scripture, the compound is only different in termination from the same River's name in Creek. Moses Gen. 2. having mentioned Three Rivers of the Garden, addeth, And there was a Fourth which is Perath [
* Which according unto the Greek termination i● 〈◊〉, not 〈◊〉 ‑ 〈◊〉, 〈◊〉 of the Hebrew Beth is the Greek 〈◊〉 〈◊〉 ‑ 〈◊〉  Hu Perath] or rather [Hu Prath] which words conjoined are Huphrath. All these argue, that the sacred Antiquity of Jewry was, unto other Nations, as Nilus to Egypt, the main Stream or Principal River, whence they drew most of their Inventions, either of necessity or delight; albeit these Cuts or petty streams thence derived, did quite alter their native quality in the conveyances, receiving infection from the Soil through which they ran, or putrifying in the Cisterns wherein they settled.  
11 For confirmation of all, we may add this. The Greek Alphabet hath been taken from the Hebrew, as is evident to such as will compare both. The Grecians themselves acknowledge, that they had their very Letters from the Phoenicians▪ who were next neighbours to Judea.  
12 To Recollect the sum of all that hath been said throughout this Discourse. As both the first Elements, and sundry Primitive words of the Greek and Hebrew, scarce differ so much one from another, as Three from Four, or one Digit number from the next unto it, and yet after many deflections from the first Roots or Themes of both, and new Frames of words by Artificial Composition, (a thing as natural to the Greeks as spreading branches to the Vine) the Languages themselves, or whole product of both Elements, are much different: So are the Principal or first Heads of the Grecian Inventions, derived for the most part from the Hebrews; although by successive Artificial Imitation their Variety grow greater, and their resemblance of divine Truth the less. So likewise were Logical conceits first clothed, like Nature's children, in Terms not much abhorrent from Common and Civil Use; but after divers Reflections of Artists Imaginations, and endless Revolution of Conceit upon Conceit, the Logicians Dialect is become a Distinct Language from all others; so that a man may as well speak Greek to a mere Latinist, as Logick-Latin to a mere Humanitian▪ Thus much of the Heathens digression from the Historical truth of Scriptures▪ It remains that we compare the moral use, and issue of their Inventions with the End, Scope, and Fruit of these Divine writings.   

CAP. XVII.  
Of sacred Writers Sobriety and discretion, in relating true Miracles; compared especially with later Heathens vanity, in coining Fruitless Wonders.  
1 ALbeit the Superstition of later Gentiles was most opposite to the most True, most Ancient Religion of the Israelites: yet if we trace the most Civil sort of them backwards in their Sinister ways, we shall find It, and the right path of the Israelites, like the two opposite Branches of Pythagoras his Letter, jumping as it were in one Trunk. Sundry Fragments of Orpheus, Linus, Pythagoras, yea of Eu●ipides, much later than the former, with many Sayings of other Ancient Poets and Philosophers, do witness that their Authors had Many Notions of Good and Evil, not much dissonant from the Moral Law of God, fully consonant (for their general truth) unto the good Sentences of Jobs Friends: albeit even these were mingled with many particular Errors of the Divine providence. Much more did the most of the Heathen, since the division of the Jews from other people, by their Sacred Laws, go much, every day more than other, awry, from those good rules of life, which had been naturally engrafted, both in the Jews and Gentiles Hearts. These excellent Sayings of the Ancient Heathen, and their posterities credulity to believe all reports of their Gods, demonstrate that they had observed many Wonderful Experiments, & Evident Documents of a Divine providence; & communicated the same unto posterity, both in plain Literal Moral Discourses & Allegorical or Mystical Fictions. In thus doing, perhaps not intending so much, that their Successors should expect the same Events, or Course of things to continue for ever: as that they should learn to Reverence these Sacred Powers, to glorify them as Divine, who could always alike effect what they intended, though by means most contrary. But unto the Heathen, destitute of Gods written word, the best Observations of their Ancestors became quickly like a Calendar out of date; they could not discern the works of God, nor his inward secret Calling, when once the course of his proceedings, or manner of his speaking to them changed. Thus Planetiades in Plutarch ascribes the defect of Oracles 
Plu●de defectu Oraculorum.  unto the Carelessness or malignancy of the Gods, as if, these once taken away, they had no other means left for procuring the welfare of Mankind. Put in Jewry the true Doctrine of the Divine Power, or Providence was well known For God by Moses had both given them his written Oracles as an absolute Fphemerides of all things that had been since the first moment of Time, by whose Rules they were to discern all other succeeding Predictions; and also continually raised them up Prophets, like yearly Astronomers, to continue the Ephemerideses, which Moses had made for the direction of man's Life, and to instruct them as it were in a Monthly Calendar of every particular Alteration or Change, unto which that great Lawgiver in his General Predictions could not descend. From this reason it is, that the Penmen of the Sacred Story do not always relate the same, or like Events, but assign divers manners of his working and speaking to several Ages. Some afford us lively Monuments of his Power; others Patterns of his Wisdom; some Examples of his Justice; others, of his Mercy: yet all of them continually acknowledge him to be the Only Author of their Good, albeit the manner of procuring it be divers, yea contrary. Thus Fzra, Nehemiah, and other Godly men of that time, ascribe their Redemption from Babylonish Captivity, as immediately to the Wonderful Working of their God, as their Fore-elders did their Deliverance from Egyptian Thraldom: although no such Miracle of his Power were seen in the later. The former Deliverance had confirmed his Omnipotent Ability of doing what He would, the later, his infinite Wisdom in doing what He could, by what means He would: and it was his good Pleasure to be Glorified in sundry Ages, by divers Manifestations of his several Attributes.  
2 But the Heathen wanting His Word for their direction, after they had once begun, knew not how to make an End. If God cease to show his Miracles in any one kind, which they had heard of before, either they sought to continue them by feigning the like, (more ready to play upon former reports, then to observe the course of God's proceedings in their own times:) or else from the variety of wonderful Events, whose Cause they knew not, they imagine a plurality of Gods. Others, from these men's Superstition, and Curiosity, were prone to suspect the Truth of what had been; after once such sensible Events, or Experiments begun to cease. This gave the first occasion unto Atheism; which h●th most abounded since the propagation of the Gospel, whose Glory hath quite extinguished those petty lights, which purblind Heathen only used for their direction, being most conspicuous to the Flesh or Sense, as the Gospel is to the Spirit. For as dim or weak sights can make some shift with Starlight or Candles, that shine a far off, but are quite put out by looking upon the bright Sun; So hath the Brightness of Christ's Glory revealed, put out the Eyes of corrupted Nature, in such as loved darkness more than Light, and would not seek for any remedy at his Hands, which giveth Sight to the Blind. Yet might this their disease be sooner cured, if they would compare other Country's vanity in feigning wonders without Occasion, with this Religious Sobriety of the later Writers of the Bible, or other godly men, who have written of Jews Affairs; not one of them since Ezekiahs' time relating such wonders, as their Fathers had told them. This Sobriety in them evidently shows, that the Former Miracles were no Fictions of Humane Fancy: otherwise the Jews, living between Ezekiahs and Christ's time, would have been copious in their Inventions of the like, as we see by experience, that the learned fews since our Saviour's time have been most ridiculously apish in coining, and the Illiterate as gross in believing most absurd and Filthy Fables. That this people, during the whole time of the Second Temple, added no books to the Canon of the Bible, confirms their Forefathers care, of admitting none in former times, but upon evident and sure Experiments of their divine Authority. Again, it was most miraculous, that this people which had Prophets, and sacred Writers in every Age, before the Babylonish Captivity, should after their redemption thence lie so quiet, that not the most Learned among them did ever challenge the name of Prophet; though they had men of divine spirits, and excellent observation in Heavenly matters, as appears by the Author of Ecclesiasticus, the Book of Wisdom, and other Books of good use amongst all Religious men, though not Canonical amongst the Jews themselves. Answerable to this sobriety of the learned was the disposition of the unlearned among this people; which during the former Period of time, wherein they wanted Prophets, were generally most averse from all Idolatry, whereunto they were most prone, while Prophecies were most plentiful amongst them; and yet continued still as far from Atheism, as Idolatry. The reason of all which, I have given before. God had enjoined a General Silence throughout this Land, that all might hearken more attentively unto the Criers voice, appointed to prepare the ways of the Lord: after whose message once fully accomplished, as it had been after the ringing of a Market-Bell, every Mountebank throughout their coasts, sets to sale the dreams and fancies of his own brain, for Divine Prophecies.  
3 Lastly, the Heathen in their most Sacred Traditions, and matters of greatest consequence, add circumstances according to the occurrents of their own Times, which suit no better with the Substance, or Essence of their Ancestors Observations, than a Pigmeies' slipper with a Giants Foot. How shamefully doth the wanton Poets feign his Gods to long after such matters, as he himself did most delightin? The best end and use of his greatest Gods apparitions are oft times to accomplish beastly lust; Divine truths are usually transformed into the Poets private affection. Ovid's description of Jupiter's coming to Semele, 
* Aethera conscendit auliumque sequentia traxit Nubila, queis nimbos immistáque fulgura ventis Addidit, & tonitrus & inevitabile Fulmen. Libr. 3. Metam. Fab. 3.  is not much unlike the manner of GOD'S passing by 
† 1 King 19 11, 12. And behold, the Lord went by, and a mighty strong wind rend the mountains and broke the rocks before the Lord, and after the wind an earthquake, and after the earthquake fire.  Eliah upon the mount; and therefore not altogether unbeseeming the Majesty of the Great King, if all circumstances were answerable to the substance of the description: but it is brought to an absurd, profane, and foolish purpose. So likewise 
‖ Det pignus amoris Si modo verusis est, quantlisque & qualis ab alta Junone excipitur, tantus talisque rogato Det tibi complexus suáque anre infignia sumat. Ovid. Ibid.  Semele's petition unto Jupiter, is but 
a Exod. 33. 12, 13, & 18. Then Moses said unto the Lord; See, thou sayest unto me, Led this people forth, and thou hast not showed me whom thou wilt send with me: Thou hast said moreover, I know thee by name, and thou hast also found grace in my sight: Now therefore I pray thee, if I have found favour in thy sight, show me now the way that I may know thee, and that I may find grace in thy sight. Again he said, I beseech thee show me thy glory.  Moses his request unto God, Effeminate and transformed in sundry circumstances to the Poet's humour. Moses, Exod. 33 18. desired to see the Glory of the Lord: and the Lord answered him, Thou canst not see my Face: for there shall no man see my Face and live. Yet willing to confirm this his Servants Faith, he condescends thus far to his suit: 
b Exod. 33. 20, 21, 22, 23.  Whilst my glory passeth by, I will put thee into a cleft of the rock; and will cover thee with mine hand whilst I pass by, and thou shalt see my backparts, but my face shall not be seen. Either from some mistaking of this place, or from experience of others sudden death, upon such apparition of the Divine Majesty, as Moses and Elias by peculiar dispensation had escaped, did that tradition spring which Manbah conceited so deeply, Judg. 13. 22. And Manoah said unto his wife; we shall surely die, because we have seen God; as Gideon had done likewise, Judge. 6. 22. 
* Hence was that of H●mer lib. 1. Od●ss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Alas my Lord God, for because I have seen the Angel of the Lord face to face, I shall die. This Tradition had come to Ovid's 
† Co●pus mortale ●umultus n●n tul●●thereos●d m●p ●u●ahl us a●s●.  hands, who makes that Majesty, which he had described to be so great, so Improvident withal, as to grant her foolish request, on whom he doted, to her utter ruin; and so Impotent, that he could not protect her, albeit he strove to cover her with his hand: and so finally neither the God could enjoy his Love, nor his best Beloved her Life. Such are the consequences of latter Heathens greatest Miracles; but in the Sacred Story, wherein are specified Events as strange as Poets relate any, such causes are assigned of them, as are more weighty, and the manner of their relation more Grave and Serious than the Events are Rare; if God at any time appear, either in vision by night, or corporal shape by day, it is for some Extraordinary purpose. All the Miracles or wonders wrought in Israel, were to bring that people unto the knowledge of the true God, to rely continually upon his Providence; A matter more hard, if we consider the frailty of our own flesh, than the effecting of any Miracles, reported to have been wrought for the Jews. Why his Wonderful Works should be most frequent amongst this people, this reason is as plain as probable, from the End. This people was placed as a Light unto all the Nations of the World besides: They enjoyed extraordinary prosperity that others might be alured to reverence them, and Taste the Goodness of their God: Their unusual Judgements and strange kind of Afflictions were as so many Proclamations unto the World, to beware of like Rebellion: seeing all the world was set on wickedness, and God had appointed a day, wherein he would judge the world in righteousness, necessary it was, to set out a pattern of his Mercy and Justice in some People; and without wrong to any other, it was His especial Favour, to make choice of Abraham's seed for this purpose, on whom he showered his mercies in greatest abundance, whilst they were obedient and faithful in the works of Abraham; but when they rebelled, and vexed 
Isa. 63. 10.  his holy Spirit, than he turned to be their Enemy, and he fought against them, making them continual Examples of his unpartial Judgements, as shall appear in the next Section.    

SECT. III. The Third Section of the Second general Part. Lib. 1.  
Containing Experiments drawn from the Revolution of States, or Gods public Judgements, but especially of the Estate of the Jews from time to time.  
OF all external Experiments, the most Firm and solid, for assuring the truth of these divine Oracles unto our souls, are gathered from the Revolution of States, or God's Judgements upon several Lands and people. In the observation of which, the continual story of the Jewish Nation doth best direct us. The Intercourse of their particular afflictions, before our Saviour's time; the manner of their Recovery from them, as from so many Spices of some grievous disease growing upon them; The Epidemical 
* Crantzius I. 10. Wandal. c. 18. Christiano sanguine abutuntur ad Restinguendum Cruorem qui perpetuò illis Fluit, whose fathers cried, His Blood be on us and our children.  disease, which through every generation haunts theirs, since they desired our Saviour's blood to be upon them and their children: are so many Probata, or tried Experiments, that these Celestial precepts contain the only Method of preserving the Public or private welfare of Mankind, whose observations may cure, whose neglect will breed, all the misery that can befall any people. And this Method I would wish every Christian to follow; First diligently to consider the State of the jews from time to time, for it evidently confutes the Atheist, and confirms the Truth of the old Testament: and the Truth of it established, doth most evidently confute the Jew, and witness the truth of the Gospel unto us, as shall be proved (God willing) in due place.  

CAP. XVIII.  
Of the state of the Jews in General, before our Saviour's time, with Tully's Objection against them.  
1 IT is storied of 
‖ Enimver● tanta fuit autoritas Alphonsi, ut etiam victus conditiones dixerit, & victores victi metu cesserint, quasi victorians casu non virtute se consecutos arbitrati. Ant. Panormitan. l. 4. de dict. & Fact. Alphonsi.  Alphonsus the Great, that being sometime Prisoner to his Enemies, he did so carry himself amongst them, and prescribe them such Conditions for his release, as might argue, that they had overcome him only by Chance. This was not so strange in a Prince, so Famous and Venerable for the Integrity of his whole life, and so Amiable in his carriage towards his Enemies; A man, as it were made to overcome and quell all the spiteful malice or Base Intendments, that could be devised against him, by his Heroical open Heart, and Bountiful Hand towards all, and indefatigable Clemency even towards such, as sought to outvie it by Ingratitude, and just provocation of his heaviest displeasure. But that the Jews, a people whom others prejudicial conceit of their peevish self-conceited Singularity, (raised from their strict observation of Laws contrary to the customs of other people) had made for the most part Odious, ere known unto the world, should 
* August. (ex Seneca) 16. de Civit. Dei. c. 1●  Victivictoribus leges dare, being Captives, give Laws unto their Conquerors, even to such as sought to Triumph in their disgrace, as Birds over an Owl caught in a snare; did justly minister occasion of Wonderment to sundry Heathen, and might have taught the proudest and mightiest of their Enemy's/ that they had overcome them only by permission or Chance, or (if these words seem unfit) for want of that good Hap & Favour in their Battles, which they after their overthrows finding, became by it in a sort, Conquerors of their enemies, even whilst they were detained in Captivity.  
2 The full Height and Amplitude of those Fortunes, whereof This People was only capable, would bring the natural man, (could he fully comprehend them) within perfect ken of that Incomprehensible Omnipotent Power, which was only able to effect them. But because these cannot be taken by any Ethnic Observations, which reach not near those Ancient times, wherein their Extraordinary Success was most Conspicuous; we must gather them from the manner of their States declining, since it hath been known to Ethnic or other Writers, not liable to suspicion of partiality on their behalf God in his providence (as Moses prophecies compared with later, and the succession of their Histories, Testify) had ordained, as the Fullness of Time and their Iniquity drew near his Favours toward them should decrease by such an uniform proportion, that their Contraction in later, might notify their excessive Greatness in former times. The manner of their deliverance from the Babylonish Captivity (to such as rightly observe the divers manner of Gods proceeding in different ages before specified) will give the true Estimate of Wonders wrought for their Forefathers: and Cyrus' Favour towards them will appear most credible, from the representation of like extraordinary Kindness showed them in Egypt by Ptolomaeus Philadelphus; 
* Of the favours that God procured the Jews from Divers Kings, etc. See Josephus Antiq. l. 12. c. 2, & 17. l. 16. c. 10. l. 19 c. 4, 5, 6, 7. 1 Maccab. 15.  who, thought their supreme Lord by right of Conquest, set at liberty a Hundred thousand of their Bodies, captivated by his Father, to submit himself unto their Laws, which he (directed by the Divine providence) caused to be translated into the most known tongue then on earth, through which the nations (as it were through a perspective-glasse) might better discern the New Star of Jacob which was shortly to arise.  
3 It is a point without the Circumference of Politic Observation, plainly arguing such a Celestial Providence, as can control the purposes of the greatest Princes, why Jerusalem so often Ruinated, should still be repaired again or, the Temple continue in such Beauty after it had so often fallen into the enemy's hands; especially seeing the Flourishing state of the One was apprehended by their Conquerors, as a great Encouragement, and the Fortification of the Other, as a great Opportunity of this people's Rebellion; upon which consideration 
‖ Ezra 4. 17. 1 Esdr. 2. 25, etc. Jos. l. 11. Antiq. cap. 3. Etsi Cambysem pro Artaxerxe habeat. Appianus de Bell Syriac. Yet here is omitted the reedification by Hireanus in Julius his time. Jos. Ant. l. 14. c. 16. Their demolishing by Sasius. l. 14. c. 28. & l. 15. c. 1. Re-edifying in Ca●u● time. Joseph Ant●… l. 14. c. 17. and in Claudius his Time. Bel●am●ac●●us ●ac●●us Hist. l. 5.  Artaxerxes did inhibit the execution of Cyrus Grant for the Re-edifying of Jerusalem. The City walls had been razed since the time of the Babylonish Captivity, (which was before any Heathen Historiographer of note) first by Ptolomey the First; secondly by Pompey the Great; and yet repaired before Vespasians time, who overthrew their strongest munitions, as Adrian afterwards did the same, once again repaired.  
4 The Truth again of that Favour which they found under the Egyptians, (though otherwise known by unpartial writers) is more than Credible in itself, from the extraordinary Favour which they found amongst the Nations, about the time of their Conquest by Pompey. Tully tells us in his Oration pro Flacco, that Gold was transported out of Italy itself, and all the rest of the Roman Provinces, for Garnishing the Temple of Jerusalem. The prohibition of this practice in Asia, enacted by Flaccus Governor of that Province, was afterward laid to his Charge, though the like had been decreed by the Roman Senate in the time of Tully's Consulship. It was no little prejudice unto his cause, that Pompey in the Conquest of that City, did think so reverently of the Jews religion and Temple, that, albeit he 
* Jos. de Bell. Jud. l. 1. c. 5.  viewed the Golden Table, Candlestick, and other Vessels of like metal, with many costly Ornaments, and two thousand Talents of their Sacred Treasure: yet he did not diminish so much as one Jot of it, nor spoil Jerusalem's Temple of any Ornaments, to beautify the Temples of his Roman Gods. This abstinence of Pompey, Tully in the forecited place acknowledgeth, albeit (for bettering the cause he had in hand) unwilling to confess, that Pompey did abstain for any Religious Respect of the Jews or their Laws: for after many shifts, 
a Cicero pro Flacco. Sua cuique civitati religio, Laeli, est, nostri nobis. Stantibus Hierosolymis, pacatisque Judaeis, tamen istorum religio sacrorum à splendore hujus imperii, gravitate nominis nostri, majorum institutis abhorrebat. Nunc verò hoc magis, quod illa gens, quid de imperio nostro sentiret, ostendit aimis, quam chara diis immortalib esset, docuit, quod est victa, quod elocata quod servata  he takes this as the best argument to elevate the Romans conceit of the Jewish religion; Whilst Jerusalem flourished and the Jews were quiet, yet their sac●ed rites were altogether dissonant unto the splendour of the Roman Empire, the gravity of that nation, and the institution of their Ancestors; much more (as he thought) should the Romans now make less account of that nation, which had given perfect proof what good will they had born unto the Romans, by their late taking arms against them. And what good will the Immortal Gods did bear to them, their late Fortunes did witness, in that they had been vanquished, made tributary, and (as he thought) were at the Romans disposition for their preservation or destruction.  
5 If these Jews late subjection were any disparagement to their Religion; much more might Pompey's and Tully's overthrow discredit the Roman Gods, which Pompey's Faction did reverence more than Caesar's; yea Fortune itself, on whose Favour 
b Lib. Epist. ad Attic.  Tully relied after he had fallen out with all the rest, could not be excused, if earthly calamity were any just presumption of impiety against Heaven. But if Tully would have sought but the first Fountain of his Country's wrack; want of Reverence to the Jewish Temple, and their Religion was cause of Pompey's and Crassus' overthrow, and their overthrow the Ruin of the Roman State.   

CAP. XIX.  
Of Pompey's ill success after his entry of the Sanctum Sanctorum: The manner of his death fitting his sin. Of Crassus, Cassius, etc.  
1 I Know the Secular Politician can espy many Oversights in Pompey's proceeding 
The original causes of Pompey's fortunes sudden alteration.  against Caesar, and assign other Causes of his disaster: But he that had gone into the Temple of the Lord, with more Reverence than Pompey did, might have understood that it was his Unhallowed progress into the Most Holy Place, which had set an untimely Period to his greatness growth. This was the main Spring or Head of all his other particular Errors observed by Secular Politicians. Hitherto he had marvellously prospered in all his ways, Fortune had been his Guide, and Felicity his Attendant. Although his Wisdom and Experience would not suffer him to oversee any thing, that lay within the compass of warlike skill: yet happy Chance delighted to have a Finger in his proceedings, always bringing somewhat to his aid, and furtherance, from beyond the Hemisphere of Humane Policy; so as the Issue and product of all his Enterprises were still discerned to be greater, than could amount from the particular means forecast by him, or his Counsellors, for their Achievement. 
* See Tully de lege ●●an●lia, of Pompey's felicity in his African expedition: and piratical war.  He had the help of Wind, and weather, to prosecute his foes by Sea: the Favour of 
† As in his Conquest of Mithridate, See Flor. de Gest. Rom. l. 3. cap. 5. Nollurna ea Dimicatio fuit. Et ●una in partibus, quip quasi commilitans, cum à tergo hostibus, à fancy Romans se prabuisset, Pontici per errorem longius cadentes umbrassuas, quasi hostium corpora petebant. V●d. Stadit comment. in locum.  Moon and Stars to make him Conqueror by Land. Thus Fates had been his friend, until his ascending the Holy Mount: but upon his descent thence, Fortune (to use the Romans language) began to turn her wheel upon him. His wont providence and forecast 
‖ Vid. Plut. in Pompeio, & Applanum lib. 2. de Bell. civili. & Dionem, in in●●jo, lib. 42.  forsook him; and he that in his younger days (when his heart was as full of hopes as his blood of spirits) had used greatest vigilancy to prevent all dangers in matters of smaller moment, whose loss might easily have been recovered: now in that age, whose usual Symptoms are Timidity, and too much care, suffers those Consultations on which his Own, his Friends, his Country's Fates, and Fortunes wholly depended, on which the whole state of the world did in●… manner hang, to pass away as in a dream; yielding his irrevocable consent to whatsoever any Parasite should propose, in points wherein error & oversight were incorrigible, & their consequence, if bad, remediless; with as great speed and little care, as a man would answer, yes, or yea, to some idle question proposed unto him betwixt sleeping & waking. Answerable to this his Sottish demeanour, Victory, which before had Wooed him, once in his last extremit● (like a wanton Minion disposed to flout her blind decrepit doting Lover, seems a little to make toward him, 
* Such was Caesar's censure  either wanting eyes to discern her, or 〈◊〉 to give her entertainment. But not Victory herself could make him victorious, in whose death and overthrow the Almighty would have his Judgements seen. For seeing it could not content him to have vanquished so many Kings and Kingdoms, but he will provoke the King of kings in his own House, by his Unmannerly Intrusion into his most Secret Closet, reserved alone, of all places of the earth besides, (though all the earth besides were His) for His Holiness presence and his Priests: it seemed just to this Lord of Heaven and Earth, the Supreme disposer of all Success, to give the Kingdoms subdued by Pompey into his Fatal Enemy's hand, not leaving him so much firm ground of all his Conquests as might decently cover his miserable Corpse. Since the foundations of the Earth and Sea were lald, 
a Hic, post tres consulatus, & tandem triumph●●, 〈◊〉 ●-qi terra●um or●em sanctiffi●nt 〈◊〉 ma● e●ecti ●ape● quod ascen●●t non potest 〈◊〉 ge●●mum annum agentis, pit●te natalem ipsius, vitae fuit e●●tur: in tantum in ille viro à se dis●●dāte ●ortuna, 〈◊〉 cui modo ad victoriam Terra de●u●●at, deesset ad sepul turam. V●llei. Pater. Hist. 1. lib. 2.  never had so high a Flow of all good fortunes, so sudden, so strange, so low and naked an Ebb, Ut cui modò defuerat terra ad victoriam, deeset ad sepulturam: that he, who, as the Roman Orator saith, had conquered more Provinces than almost any of his Countrymen had seen, He 
b Qui mare 〈◊〉 e●sam, quod Romanis parebat, pacaverat, in eo ipso periit, qui olim mille navibus (tot enim ferunt) praefuerat, tunc in naticula ●…tum occisus est, 〈◊〉, ab eo P●olem● quodammodo, cujus patrem ipse in eam regionem ac Regnum reduxerat. Di●a Hist. 〈◊〉 lib. 42. & statni● p●st. Sic Pompetus, inter Romanos habitus antea potentiss●●nus, ut Agamemnon eitam cognominaretur, quod mille navitus & ipse ●um Imperio praefutsset, tunc quasi unus de extremae sortis Aebyptiis, ad montem Cassium interiit, ea ipsa d●, qua qu●ndam de Mithridate & paratis triumphum duxerat: ut ne in his quidem extrema cum primis convenerint.  that had commanded 1000 ships, restored the use of the Sea to the Nations again, and freed all others from the violence of Pirates, sole Lord of that Element, and the coasts adjoining; should (upon that very day, which in memory of this 
c The Piratical was the most honourable War that ever any Roman undertook, and justly deserved a glorious triumph: but Pompey triumphed in his Sin, whilst he included Juries Conquest, as part of that day's glory, which the Lord for this reason would have defaced by his miserable death, as he had polluted the solemnity of God's Sabbath in Jerusalem, for he took it on the Sabbath day. Vid. Joseph. lib. 1. de Bell, Jud. cap. 5. And Dion, l. 66. says that Titus did so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  matchless victory he had celebrated some few years before at Rome with greatest Triumph and Solemnity) become a prey to a Beggarly Egyptian Boat, and fall into such base Hucksters hands, as knew not the worth of so great a Prize, but (as if he had been some ravenous Sea-monster, that had lived by Public Harms, of whose death only some petty commodity might be made) present his Head to the chief Magistrate in hope of reward, leaving that Body, whose goodly presence had overcharged the greatest Temples, like a pestiferous Carrion, or some offensive Garbage, or forlorn Spawn, rather hid then 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Vix caperet templum quem parva recondit auna. Epitaph. Pompeti apud Appian. l. 2. de Bello Civili.  Buried in a little heap of Sand.  
2 The strange stupidity, and more strange Destiny of this famous Prince, so Wise by nature, so well Experienced, and always before this time most Fortunate, did argue to the Heathens apprehension, that He was 
a Appian. ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we would say, Taken in the Brain by the Hand of God, and his Hopes blasted from above. But such is the preposterous dulness of Humane sagacity in Divine matters, that even where the Print of God's ways is most sensible and perspicuous, the wisest of us run Counter still until His Word direct our footsteps, and His Spirit give life unto our senses. For the most Religious amongst the Romans, 
b The Romans preposterous and impious collections upon Pompers overthrow.  deeming Pompey such as they thought themselves, one that had never given just offence to any of their Gods; upon his miscarriage, either altogether 
c Hence were these and like complaints. Marmoreo Licinus tumulo jacet; at Cato parv●, Pompeius' nullo; quis putet esse Deos?  Disclaim the Divine Providence, or else Exclaim against the Ingratitude or Malignity of Celestial Powers; as if there had been no other God or Gods, but such as they and Pompey had well deserved of. Whereas his Fatal Overthrow, whom their gods they thought had most reason to ●avour, should have instructed them, that there was a God of gods in Jury, which did bear rule over the ends of the world, who would not be worshipped after their fashion, as Pompey dreamt. For the reason of his desire to see the Most Holy Place, was to be resolved whether the Romans, which worshipped the gods of every Nation subdued by them, had not that God already, which the Jews adored: 
d Romanorum prim Cn. Pomp. Judaeos domuit. Templumque jure victoriae ingressus est. Ind vulgatum, Nulla Intus Deum effigy, vacuam sedem, & Inania Arcana Tacitus lib 5. Histor. Vide Florum. l. 3. c. 5.  but finding no graven Image, nor likeness of any thing in heaven or earth, many Romans, which till that time had lived in suspense and admiration who this God of the Jews should be, held their concealed Mysteries for mere Gulleries, and thought it folly to worship they knew not whom, For 
e Lucan. 2. lib.  Incerti Judaea Dei; yet were his Judgements upon this great Peer of Rome, the first among that people, that had to do with the Jews most Certain, yet Judgements mixed with Mercy and long suffering. Seeing Uzzah, and Uzziah King of Juda, for intermeddling in the Priest's office, were smitten, the one with sudden death, the other with continual Leprosy until his dying day; who can expect that this Alien should escape unpunished for like presumption? Nevertheless, because he did approach the Most Holy Place, though with an unsanctified heart, yet with no sacrilegious hands, he had a longer time of repentance then his next Peer in Might amongst the Romans, his Predecessor in like miserable and disgraceful death, though his Successor in like, but more shameful sacrilegious base profaneness.  
3 That Sacrilege was one especial cause of Crassus' miscarriage in the Parthian Wars, the Heathens of that time had observed; and it may be, Plutarch, 
The miscarriage of Crassus' parallel to the manner of his sin against Jerusalem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plutarch in Crasso. As the destruction of Heirusalem did not immediately follow upon our Saviour's, but upon his servants, S. James unjust death.  from unwritten Traditions the nurse of error, did mistake the story. Sure it was not the Goddess of 
f This Hierapolis was Bambyea or Edessa, where Dirceto the great Syrian Goddess was worshipped, as appears from Strab●s 16 Book. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It was beyond Euphrates: whereas Crassus had ominous signs of his destruction at his first passage over that River Plutarch.  Hierapolis, but the God of the holy City, which made the young and aged to stumble one against another. Or if Crassus and his Son had this first Omen of their overthrow at their Egress out of this Goddesses Temple; this doth not argue that it was either solely or principally for this offence therein committed; albeit even sacrilegious wrongs against the Heathen Gods, did oft redound to the true God's dishonour, being not intended by worldly minded men, so much against them in Particular, as in contempt of the Deity or Divine Power Simply: Nor are such warnings usually sent immediately ᵍ upon the principal 〈◊〉 act, but rather after continuance in the like. And the vicinity of this ʰ places name, (which was a second witness of Crassus' sins) might have put him in mind of his former misdeeds in Jerusalem, with whose sacred treasure he had dealt just so, as Plutarch saith he did with the treasury of that Goddess of ●…rapolis. Which makes me suspect that Plutarch did mistake the story. For as Josephus tells us, he took away the two thousand Talents, which Pompey left untouched, and eight thousand besides. But such was the Heathens prejudice of the Jews, that the least injury offered to their Idol-Gods was more than the most grievous sacrilege that could be devised against the God of Israel. The worst that could be done against his Temple, was, in many of their opinions, but as reproachful words, which can bear no Action, because not easily appliable to any determinate person: with many of them it was all one, Non esse Does, & non apparere, represented in some visible shape or image. Thus Polybius, otherwise an ingenuous writer, imputes the cause of Antiochus Epiphanes sudden and fearful death, unto his intended pillage of the Goddess Artemis Temple; when as this misereant was guil●e of that actual crime before, for ransacking the Temple of Jerusalem. (See Joseph. Antiq. l. 12. c. 13.) But as the plenary cause of Crassus' miserable and shameful death, was his shamelessly miserable and Sacrilegious Mind in general: so in the means, or manner of His end, the Almighty would have his particular offences against his Priest and Temple to be most Fminent and Conspicuous. 
* ●… totum esse in colli●…, trabem ●…, n●●il aliud loco 〈◊〉 ‑ 〈◊〉, ●… inserta erat trab●●…. solus ●… templi au●…, ●… totum quantum ●…. Joseph. A●●. Lib. 14. c. 12.  Fleazar the high Priest, seeing him wholly bend to make a golden Harvest of the Parthian expedition, feared lest he should rake all the sacred Treasure into his cossers. For preventing of which misehief he presents him with a Golden Beam, whereon the Hangings of the Temple hung, hoping thereby to redeem the rest of the sacred Treasure; but he having gotten this into his hands, which otherwise he could not have found (being covered with wood) contrary to his Oath, most agreeable to his Humour, seized upon all the residue. Yet gold which he thus greedily sought, as (to his seeming) the only sure Nerve of war, by the Almighty's disposition, became the indissoluble chain of his dismal Fates. As love to it had made him perjure himself to circumvent God's Priest; so did it expose him to circumvention by a Perjured 
† ●… Aug●us ●●sis ●…. Quod ●…. semper potentio●… autem, ●… see Crassis ami●… ex●…, & Part●o ●…. Dion. 1 〈◊〉. 4.  Villain; who having found out his appetite, prepared a sit Bait for his Bane. For by feeding this greedy thirst of gold, he insinuated himself into the society of his Secrets, which he disclosed unto the Parthian. Had Crassus' wits naturally been ●o dull, or had he usually showed himself so gross and sottish, as he proved in this expedition, he had never born any place amongst the Remans', much less had they ever permitted him to manage any for rain Wars. But 〈◊〉 partly from his prodigious Stupidity, uncapable of any warning by so 
.  many Ominous Signs and tokens, as did stupisie his whole Army besides, partly from his more than brutish Facility, in taking an uncouth way (as if he had been a tame beast before the drover) until he came to the very Stand, where his enemies stood with their bows bend, and their arrows of death made ready upon the string for his destruction, all the Roman writers agree, that He was lead awry by Sinister Fates. Now if they had but once read what God he was, that had blinded Absalon to disclaim Achitophel's good counsel, and ratify Hushais plot for his Overthrow, 2 Sam. 17. they would easily have granted that the same God, and no other, 
* Tum Cassiani rursum aegre serebant, & omisso Crasto, qui monitores audire gravabatur, conviciis incessebant Abgarum. (in Greek, Acharus, in Dion. Augarus, and in Plut in Crass. Ariamnes.) Sceleratissime hominum, quis te malus daemon ad nos adduxit? quibus veneficiis, quibus pras●igiis persuasisti Crasso ut per vastas sol tudines i●er faceret. Numidae latronum principi magis decorum quam Romano Imperatori? Ille versipellis confortabat eos blanditiis, & hortabatur, durarent paulisper: milites verò sublevabat accurrens, & cum risu cavillabatur: Quid, per Campaniam vos iter facere putatis, ut requiratis fontes ac rivos & umbras, scilicet, balne ásque & continuata penè diversoria? non meministis vos transire per Arabum & Assyriorum confinia? Ita tum Abgarus Romanos quasi paedagogus quidam castigabat: & priusquam deprehenderetur in perfidia abequitavit, non clam, sed ex consensu Cra●●i, fiagens se curaturum necessaria & turbaturum consilia hostium. Appian de Bell. Parth. Augarus si quod utile consilium Crassus cepisset, dehortatus hominem est: sin damnosum, confirmavit; ac tandem hujusmodi rem confecit. Crassus' Seleuciam contendere decreverat, quò se tutò cum exercitu ac commeatu praeter Euphratem ac trans eundem pervenire posse cogitabat: à Seleucia (quam ut à Gracis hominibus habitatam, facile sperabat in suam potestatem venturam) ad Cresiphontem Urbem baud difficulter se trajecturum. Id consilium, tanqua multo tempore opus habiturum, ut repudiaret, ac potius adversum Surenam, qui prope cum parva manu esset, iret, Augarus persuasit. Quibus constitutis, cum Crassum ut petirer, Surenam (cum quo sub speculandi pra●extu frequenter congrediebatur) ut superare posset, paravisset, Romanos nihil solicitos, ac tanquam ad certum jam victoriam proficiscentes, eduxit: in eisque tum per insidias opprimendis Parthum adiuvit. Dion. lib. 40. As he came into this danger by Augarus treachery, so was he slain after he had yielded himself unto Surenas, contrary to his oath and promise, Vid. Appian. l. citato, & Strabon l. 16.  had infatuated Crassus' heart to renounce Cassius, and other grave experienced Roman Warriors wholesome advice, and betake himself wholly to the Barbarous Fugitive Augarus directions, suborned by the Parthian to betray him.  
4 But Cassius, much wiser than his General in this one particular of mistrusting Forainers, was afterwards as far over-seen in the main chance, and overtaken with that sin which had caused Crassus' blindness: First, polluted with like 
‖ So saith S. Augustin de Civit. Dei. l. 18. c. 45. Postea. (i. post Pompeii victoriam de ludaeis) Cassius Templun spoliavit, Of his cruel exactions in Judea, Vide Joseph. antiq. l. 14. c. 18.  Sacrilege, and cruel oppression of these Jews: then with his own blood, 
† Of his gross error in mistaking his victorious friend for his persecuting enemy. Vide Velleium Paterculun l. 2. & reliquos Rom. hist. autores.  shed by his servant at his commandment, upon as gross an oversight as Crassus had committed. So shall they all, sooner or later, be Infatuate, that rob God of His Honour, and put their trust in Wrong and Violence. And thus till this time did they perish all, as many as bore ill will to Zion; for Hierusalems' Hour was not yet come, because the Dayspring had not visited her from on High. The glory of her Temple was not as yet revealed; unto whom, after Her children had offered greater disgrace than the Romans had done to their Temple, the Staff of her wont Stay begins to break, the bonds of her former peace untwine, and only one part of her double Fates remain; if then she fall, she riseth not again, she hath no inclination left but to destruction; The burden of the Father's sins, and the yoke of captivity due thereto, grows heavier and heavier in the descent upon posterity, without all hope of recovery, much less of revenge, upon such as offer her greatest violence; but rather happy shall that man be thought, and highest earthly honour shall be the wages of his service, that rewards her children, as they had served their Lord and Saviour. But these times were not come in Crassus or Cassius days, in which some Relics of her Ancient Hopes remained, to see the rods and scourges of her correction consume and wither, after once the Almighty had taken off his punishing Hand. And if unto these Three above mentioned, we add the like destiny of Antony and Scipio; and the ill success of the other Romans, who had aught to do with these Jews before our Saviour's time: we may conclude, that although the Romans were then Lords of the earth, yet This People, whom they held as Base, retained the privilege of God's Royal Priests. Although the souls of all flesh were the Lords, who for this cause revenged the oppressed in every Nation: yet Israel only (as the Prophet 
Jerem. 2. 3. Levit. 23 10.  speaks) was as A Thing Hallowed unto the Lord, His First Fruits; all such as devoured them did offend, evil should come upon them, although inflicted by their own, or their servants hands at their appointment. Lastly, if we call to mind the former distinction of Ages, and the divers manner of Gods dealing with them, before and after the Baby jonish Captivity; the contraction or Abridgement of their large Privileges, in the long succession of times foretold by Ancient, and acknowledged by their own later Writers: we cannot mistrust the Amplitude of their Fundamental Charter, or their Historical Narrations of what the Lord had done of old unto Jabin, Sisera, and S●…herib, would we (allowing some different condition of times) compare theirs with Pompey's and his Complices unusual Fates. God's Power was more immediately 
God's judgements upon Pompey's I●●h 〈◊〉 most just, because they had parti cipated ●… Sin.  manifested in the one, his Wisdom more admirable in the other, his Justice the same in Both. Yet a Roman would reply: If Pompey had so grievously offended, why should He not have born the whole burden of His sins? So he should, had either be alone offended, or the Romans suffered him to have lived a Private Life; but if they will associate themselves as members to their natural Head, and profess their service and Allegiance unto Him, that stood as proscribed by the Court of Heaven: God's quarrel with the whole Faction is most Just, All of them are guilty of their General's Sins, All liable to the Plagues and Punishments due thereto. Yet, besides that Pompey's intolerable Presumption and Proph 〈◊〉, according to the usual Course of God's Justice might propagate his Destiny unto such of his Adherents, as had been free from any actual wrong done to the Jews, or contempt of their God and Religion in particular: a great many of his Chief Followers had polluted themselves with the like Sin in Jerusalem. For, as 
* 〈…〉 qu●…: Ro ●… veto p●…, ●●d pl●… sunt. 〈◊〉 ant●m gravur ●… Jud●… visum ●ll, quam san ctum illud Are ●…●u●quam ●aus vi●um, 〈◊〉 e●●e dectum. Denique Pom peius una cum Sui● Comitib in templum ●… l●bra cu●●… & ●… in qu●●….  Josephus tells us, Pompey went not into the Most Holy Place alone, but accompanied with a Multitude. All of them, no doubt, had sinned presumptuously against the Admonitions and Threathing of God's Priests; and this people's curse (it seems) did follow them, whither they themselves durst not; for as the same writer testifies, No other calamity in that war did grieve the Nation so much, as this Polluting of their Temple.  
5 Whatsoever Tully's or other Politic Romans conceit of this people in his time was; many amongst the Romans, as well as in most other Nations, had (without question) either observed the like Fatal mischances of such as vexed them, or else had felt some good in observing their Laws, whose persons unknown they hated. In one, or both which respects, these Jews stood upon better terms with their Conquerors, than any other Captives did. And unless it had been a received Opinion amongst other Romans, that this had been A People Favoured of the Divine Powers; why should 〈◊〉 have objected their late Conquest by Pompey to prove the contrary? And me think 〈◊〉 it might have moved him and others, so much devoted to the Roman Gods before, to have thought these Jews did serve a better God than they knew any, after they had seen their own state utterly ruined without all hope of recovery, and their gods either unwilling, or unable, (as 〈◊〉, doubtfully complains) to redress those miseries and calamities, of which they should at least have given them warning, when as Hierusalems' 〈◊〉▪ which Pompey had demolished, were (according to this people's Hope, from which no power on earth could deject them, being supported by the ●… Promise of their God) Re-edified within twenty years, and they ●… with great Privileges for their good Service performed to Caesar. For chiefly by their means became He Lord of Egypt, the first and surest ground o● b● good success in afric; as Josephus out of the public Decrees and ●… of Roman Writers boldly avoucheth, challenging the Heathen to ●… him or his Testimonies, if they could, Though this they easily ●… have done, if he had cited them amiss, because the Originals were then every where Extant.  
6 The former testimonies alleged out of Tully (whose works we have) so well agreeing with Josephus, who it seems had never read them, will not suffer any ingenious man to suspect the truth of that which the same Josephus citys, out of Strabo the Cappadocian, whose works are lost. 
a Quatuor ●… rant genera in Cyrenensium urbe, Civ●s, Agricolae, In quilini, & Quanti Judai, hoc jam in omnes urbes subrep●…, etc. J●s. Ant. l. 14. c. 12.  The Jews (saith he) have crept into most Cities, nor can a man almost name any place in the inhabited world, where they once get footing, but they hold possession. Egypt, Cyrene, and many other nations have admitted their Rites, and in lieu of them, nurse huge multitude of Jews using their own Domestic Law. Besides that a great part of Alexandria is assigned to their use, there be Colonies of this Nation throughout Egypt which enjoy Magistrates of their own, for determining all controversies of right and wrong in such sort and form as is used in Absolute States. 
b Seneca inter alias civilis Theologiae superstitiones reprehendit Sacramenta Judaeorum▪ Christianos ta●● jam tunc Judaeis immicistimos in neu●●am partem commemorare ausus est, ne vel lau daret contra suae patriae veterem consuerudinem, vel reprehenderet contra propriam sorsitan voluntatem. De illis sanè Judais, cum loqueretur, ait, cum interim usque eo sceleratissimae gentis consuetudo convalvit, ut per omnes jam terras recepta sit, victi victoribus leges dederunt—. Mirabatur haec dicens, & quid divinitus ageretur, igno●…, subjecit plane sententiam, qua significaret, quid de illorum sacramentorum ration● sentiret. Ait enim: Illi tamen causes titus s●i noverunt, & major pars populi sacit, quod cur faciat, ignorat. Aug l. 6. de Civit. c. 11.  Saint Augustin hath the same observation out of Seneca's Books concerning Superstition, which this Reverend Father had perused, though, with divers others of that famous Philosopher's works, now lost.  
7 What Strabo had observed of these Jews in Sulla's, and Seneca in his time, is intimated by 
c Sequitur auri illa invidia Jud●ci. Hoc nimirum est illud, quod non longe à gradibus Aureliis haec causa dicitur, ob hoc crimen hic locus, abs te Lali & illa turba quasi a est. Scis quanta sit manus, quanta concordia, quantum valet in concionibus, etc. Cic. Orat. pro 〈◊〉.  Tully in fewer words. You know well (saith he unto his adversary) what a great faction it is: how closely they hand together, what sway they bear in assemblies. But how great soever the number of this people was at Rome, they durst not have been so bold in the Mistresse-city of the world, unless their Patrons there had been many. And it seems by Tully's conclusion, in the forementioned place, that the bare unkindness offered by Flaccus to this Nation, was worse taken at Rome, than the wrongs and violence, which he was accused to have done to sundry other people. 
d Aurum in aerario est, furtum non reprehenditur, à judicibus oratio avertitur, vox in coronam turbámque effunditur. Cic. Orat. pro Flacco.  The gold (saith he) for which Flaccus was accused, is in the Treasury: you charge him not with theft, but only seek to make him odious: your speech is turned from the Judges and directed to the Company.   

CAP. XX.  
Tacitus Objections against the Jews resuted, by their palpable grossness, and more competent Testimony of other Heathen writers.  
1 Unto this their powerfulness in persuading other Nations to renounce their own, and embrace their Laws and Religion, 
* Hi ●itus quoquo modo mducti, ontiquitate d●f●●… tur. Cetera in 〈◊〉 ra▪ ●…, pravitate valuere. N●m 〈◊〉 ●…sque ●pr●●…: ●igioui bus patriis, tributa & ●npes illuc con ge, ba●r. Y●it. Hist. lib. 5.  Tacitus ascribes the increase of these Jews estate; albeit he maliciously attributes this attractive force unto the Impiety of their Laws, as if by Sympathy they had wrought most upon wicked and depraved natures. Put wherein did their Impiety consist? 
† Profana illic omnia, quae apud nos sacra. Rurtum concessa apud illos, quae nob 〈◊〉. Idem ibid.  What we Romans esteem Sacred, they account Profane, what is polluted to us, is lawful to them. This argues that either the Roman religion o● Theirs, was Superst tious and profane: and he, like a true Patriot and right Romanist▪ joath to suspect that Religion wherein his Forefathers had prospered so well, charges the contrary Orthodoxal with superstitious Impiety. Most true it was, that the Jews of his time were a wicked people, but every way of the Losing ●●and: their strength, which had been long in gathering, was suddenly broke by Titus, and their wont means of increase, by addition of Proselytes, quite cut off. For after the Temple's destruction, Nullus ad amissas that 〈◊〉 op●s: From the first day of our Saviour's Ministerial Function, they did not win half so many Gentiles to Judaisme, as our Saviour and his Disciples did Jews unto Christianity. Tacitus then spoke not of such Jews as lived in his time, when their strength and greatness was in the Wane; but of their Ancestors, during the time of the Second Temple. Nor was it that, which was most wicked indeed in this people, or their predecessors (as their particular opposition, or contrariety unto divine truths) but rather what was only good in them, as their Constancy in their Religion, and steadfast Profession of Abraham's Faith, common to them and the Christians; which was the ground of this Politics hateful Censure, for this reason alike bitter against them and the Christians. That Either should be so resolute in defence 
The grounds ●….  of their own Religion, was, in his opinion, a Pernicious Superstition, liable to any punishment that could be imposed, as 
† .  another Roman Writer of his time was not ashamed to avouch. If Wilfulness simply deserve punishment, the Carnal minded make no scruple in what measure it be inflicted, seeing the more grievous the Torture is, the greater it always argues their Wilfulness or Obstinacy to be, that will undergo it rather than obey their Superiors, so as the Crime seem always commensurable to the Punishment, though it could be increased in infinitum. And Tacitus seems well to approve of Antiochus' Savage Cruelty against the Jews, as a Medicine that would in time have wrought a Reformation, if the Parthian had permitted this cruel Chirurgeon to have applied his Patients with change of such corroding plasters. So Immoderate is the ambitious man's desire, that to be Lord of others Bodies doth but whet his appetite, and stir up alonging to become Lord of their Faith and Consciences also. And to refuse absolute Obedience in matters Spiritual, as well as Temporal, unto such as are competent Judges of the one, not of the other, in a Sin as hateful as Rebellion, the foulest Crime that can be conceived or fashioned in the Politicians Brain.  
2 Besides these general motives, which would minister enough of matter for Superiors to condemn their Inferiors: it did in particular Exasperate Tacitus, and other Politics of his temper, to see so many natural Romans renounce their Name and Country, forsake Father and Mother, Friend and Alliance, for maintenance of Jewish Religion. And albeit that Nation had sustained incredible calamities by the Romans, yet it vexed him to remember, that they should be able to have done the 
†  Romans so much mischief always stirring when others were quiet; being, to his seeming, a Base People in respect of many other subject to the Roman Empire. Perhaps his hate to Christians was propagate from his inveterate malice against these Jews, in whose region Christianity (as he confesseth) did first spring. But 
*  〈◊〉 testimony will sufficiently quit the Christians from those Imputations, which 
a ●… vel culp● sua vel e●●otis, quod essent soliti ●…●… ●… Sacramento●on ●on in s●●lus aliquod obstringere, sed ●e 〈◊〉, ne lat●…, ●e ●… depositum appellari ab●●garent—. Quo magis necessarium credi●● ex ●… esset ve●i, & per 〈◊〉 qu●●ere. Sed nihil aliud inveni, quam super●… cognition ad consulendum Te dec●c●r●i. 1●…●… ●… nec quidquam p●●us imb●●ntur, quam contemnere D●os, exuere patriam▪ ●….  Tacitus unjustly layeth upon them. As for that impiety, wherewith he chiefly chargeth the Jews religion, it implies an Evident Contradiction. Such as conform themselves (saith he▪ to their customs are likewise transformed in mind. The first precept, wherewith they are seasoned, is to contemn the Gods, to put off all natural affection to their Country. If the Jews did either forsake father, or mother, or other kindred, It was for the love of their God, Religion and Country. For, unless the greatness of their love to God drowned the other, no people in the world did ever match them in love to their Kinsfolks, Friends and Countrymen. But if they persuaded the Romans to esteem the glory of Rome as vile, in respect of Jerusalem; and account Romish Rites and Ceremonies, compared with theirs, as Sacrilegious and profane; they did That but upon good and warrantable grounds, which any true Roman would have done upon far worse; that is, they sought their Country's good, by winning the good will of others to their Estate and Religion.  
3 But what madness possessed Tacitus his mind, that he should think, or rather write (for I do not think that he thought, or cared what he wrote, when he avouched) that the wickedness of their Laws was a means of alluring wicked or lewd companions to their observance? I would their greatest Enemies were admitted Judges; whether such as indeed were, or such as any Civil Heathen would so account, not such as it pleased Tacitus only, out of mere pride and spleen, to call wicked persons, would not in all likelihood, be more ready to subscribe unto the Rites of Venus or Bacchus, (whose service Tacitus so well likes) or any other of the Romish Gods, then tie themselves unto Judaical Ceremonies; which, once subscribed unto, were to be most strictly observed by Aliens as well as Jews; nor could they be throughly acquainted with their Laws, or admitted to other Mysteries, until they had communicated with them in that Sacrament of Circumcision, always most loathsome and Grievous to Flesh and Blood. What pleasures of the flesh, what dissoluteness or Luxury, or what, that can be properly called Sin or Enormity, did their Laws maintain or nourish, or their Rites or Ceremonies any way insinuate? All that Tacitus (comparing their rites with those of Bacchus) could in conclusion say against them, was; That 
* Liber festos laetosque ritus posuit; Judaeorum mos absurdus sordidúsque. Tacit. Hist. lib. 5.  Bacchus his rites were Merry and pleasant, Theirs, absurd and Base.  
4 Unto these Political Surmises of Tacitus, altogether ignorant of foreign Antiquities, I will oppose the judgement of Strabo a less Partial 
‖ Strabo ' s Testimony of the Jews religion. Lib. 16. p. 761 Casaub. edit.  writer, and a professed Antiquary, living about our Saviour's time: from whom amongst others we may gather, that the Famous and Conspicuous Hill of Zion stood as a Problem to oppose the Nations; and from Admiration of her strange and unobservable Fortunes and change, were so many Opinions blazed abroad of those Jews Original and state. Of all that were extant in his time, capable of any Credit, this following went best for currant, and did sway the most, to wit; That these Jews (as you heard before of his error in this particular) were descended from the Egyptians: the cause of their departure out of Egypt, was to seek a place, where they might worship God aright, persuaded hereunto by Moses, whom he takes for an Egyptian Priest, but one that condemned the Egyptians for painting Beasts, the Africans and Grecians for using Pictures of men to represent God; deeming it a madness to imagine, that He that contained all things, could be represented by any visible or sensible Creature. Chastity and holiness were the dispositions of such as sought Him, or could hope to know His Will: and for this purpose ordained Sacrifice, neither chargeable to such as should use them, nor otherwise offensive by their undecency, lewdness or absurdity. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  With th●se persuasions (saith he) Moses prevailed with the better sort, and such as se●●red God, to forsake Egypt: and seated once about Jerusalem, neighbour Countri●● did associate themselves unto them, alured by the Equity of their Laws, and the Purity of the Religion which they professed, whence he erected a new Kingdom, and that no mean One. And his Successors for a time continued in his Institutions, just and rightly Religious. But after they had (as Tacitus likewise observeth) joined the Priesthood to support their Kingdom, they grew more 
† ●et was St●a●●o somewhat offended with Circumcision and their Sabbaths, as 〈◊〉 ignorant of their causes, ●… Sabbaths indeed were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strabo lib. 16. p. 761. See Dio●s acqu●tal of these Jews ●… imputations. D●… à reliquis hominibus obti●ent, cum al●●s in rebus, u●uque vitae quotidiano, tum ●… colunt, unum autem quendam 〈◊〉 study venerantur. Nec ull●m si●●lach●●●●… quam hab●…, 〈◊〉 suum illum Deum Ines●abilem & formae expertem, religioso ejus cul●● caetero, mo●… D●… lib. 37.  Superstitious, Tyrannical to their own, and noisome neighbours to other Countries. 〈◊〉 Yet was their Hold or Fort still had in Honour: not detested as a nest of Th●… or seat of Tyrants, but Reverenced as a Temple. Thus far Strabo. Who although he were mistaken in sundry particulars of this People's Antiquity, (as all beside themselves of necessity were, by reason This sacred Volume was kept secret from all such as did not observe their Rites) yet from Tradition he had learned as much, as could be known of them in general: That Moses their first Lawgiver was a Prophet, and one that relied not upon Poliere, but the Divine Oracles; that this people in Ancient times had been much better, and had prospered accordingly.  
5 With this Strabo the Geographer, that noble Historian Dion Cassius 〈◊〉 accords, but more fully with Strabo the Cappadocian, whose Works, new lost, Josephus cited. This people (saith Dion) differ from others, as in ma●● other points and daily practise of life, so especially in this, that they worship 〈◊〉 other Gods, but only One of their own, whom they hold to be Invisible and 〈◊〉ble, and for this cause admit not any Image of Him: yet do they worship 〈◊〉 more devoutly and religiously then any other people do their Gods. But who 〈◊〉 God of theirs was, or how He came at first to be thus Worshipped, how greatly he was feared of this people, were points he listed not to meddle withal, many other had written thereof before him. It seems he gave but 
Regio ipsa, 〈◊〉▪ 〈◊〉▪ 〈◊〉 apple 〈◊〉 ●… unde ●… 〈◊〉 〈◊〉 〈◊〉 Qu●…, & ●…, ●●que ●a●…pe imminutum ●uerit, ita tamen auctum est, ut etiam condendi leges licentiam 〈◊〉 〈◊〉. ●… read, ut legum quóque pote●●atem vice●it. Dion. Ibid.  little credence unto Tacitus discourse of their Original, for he ingeniously professeth: That he knew not whence they had this name of Jews, but others that followed their Rites, although Aliens by Birth and progeny, did Brook the same Name or Title; even amongst the Romans themselves therewere of this Profession. He addeth; Although this People had been often crushed and diminished: yet did they rise and increase again above the control of all other Laws, only subject to Their Own. Thus he spoke of the Jews living in Pompey's time, after which they had been often crushed before Tacitus wrote, yet recovered strength again.   

CAP. XXI.  
The means of these Jews thriving in Captivity. In what they exceeded other people, or were exceeded by them.  
1 THese Allegations, and many other, which out of Heathen Writ●… could bring, sufficiently prove, that albeit these Jews tasted of as bitter calamities as any other did: yet had they this strange Advantage of all; that whereas all other were forsaken of their Friends in their adversity, and their Laws usually changed by their Conquerors, ofttimes abrogated or neglected by themselves upon their ill success: these Jews still found most Friends, and their Laws (never forsaken by them) most earnest Favourers, in the time of their Captivity and distress. This was quite contrary to Nature Politic Observation, or Custom of the world. Wherefore seeing Nature and Policy can afford us none, we must seek resolution from their Laws. The reasons subordinate to the Cause of Causes (Gods providence) were these. In the time of their distress, They did more faithfully practise their Laws themselves, and had better opportunity, or greater necessity of communicating them unto others: they being of themselves always most potent to allure sober and discreet minds to their observance, made known and not prejudiced by the foolish or sinister practice of their Prosessours. So their great Lawgiver had foretold, Deut. 4. verse 5, 6, 7, 8. Behold I have taught 〈◊〉 Or 〈◊〉 and Laws, as the Lord my God commanded me, that ye should do even so in the land, whither ye go to possess it. Keep them therefore a●…o them; for That is your Wisdom and Understanding in the sight of the people, which shall hear of all these ordinances, and shall say; Only This People is Wise and of Understanding, and a great Nation. For what Nation is so Great unto whom the Gods come so near unto them, as the Lord our God is near unto us in all that we come unto Him 〈◊〉? And what Nation is so great that hath Ordinances and Laws so righteous, as all this law which I set before you this 〈◊〉? That They had not in later 
God was mo●●●avourable to these Jews than 〈◊〉 any other People,  times so great prosperity, as others had, was no Argument that Their God was not more near to Them, than the Gods of other Nations to their Worthippers; for He was the God of gods, and Lord of lords, which did good to every Nation; yea, He made the Romans so great a Nation, albeit they knew it not. That these Jews were now in subjection, and the Romans Lords, was no Argument, that He was better to the Romans then to Them, or that They were a less Nation, if we make an equal comparison. For if God should often recover a man from dangerous diseases, and propagate his life unto 200. years, in health and strength competent for old Age; This were no argument to prove that He were not more Favourable to him, then to men of younger years or middle age, whose strength is greater for the present, but they unlikely to recover health often impaired, or to renew life once lost in Human Estimation, or to account half so many years. In like sort was This People's Often Recovery from so many Overthrows and Captivities; their long continuance a distinct Nation from others: more 
In what sense the Jews might truly be thought a Mighty Nation.  Extraordinary than the Romans present Strength or Greatness. And albeit many other Empires and States were larger, than the Kingdom of Israel was at any time, yet no other people could be said so great a Nation as this. For others continued the same rather by Identity of Soil, or like Form of Government, then by any Real or Material Unity or Identity of people: their increase was merely Political, and their greatness rose by way of Addition or Accumulation; that is, by admitting such mixture of others, that from the first Erection of the Kingdom, ere it came to its full greatness, the number of Aliens might overspread and hide the natural inhabitants, or Progenyes of such as laid the Fundamental Laws thereof, which were seldom so continuate by direct Succession, as they might be rightly distinguished from others. And as Theseus his ship was accounted one and the same, because it retained the same Form, though not so much of the same Timber, whereof it was first built, as did go to the making of Half the Keel: so the greatest States amongst the Heathens, retained perhaps some few Fundamental Laws, or relics of Ancient Families descending from their First Founders, in which respect alone they might be taken for one Kingdom, but not so properly termed one People or Nation, to whom greatness could be truly Attributed, seeing a great many of several people were to share in this Title. But These Jews (besides the perpetual Unity of their Particular, as well as Fundamental Laws, less varied either by change, addition, or abrogation, than the Laws of any other Nation) continued still One and the same People by a strict Union of Succession, their growth was natural, after the manner of Vital Augmentation. For albeit they admitted some mixture of strangers, they could notwithstanding always distinguish the Progeny of Foreign Stocks from their natural Branches, which they could still derive from their several Stems, and these all from one and the same Root: so that after so many Changes, and Alterations of their State from better to worse, and back again; after so many glorious Victories, as Scriptures mention gotten by them over others; and so many captivityes of their persons and desolations of their countries, as others had wrought, They remained still one and the same people, by such a kind of Unity, as a great Oak is said One and the Same Tree, from its sirsi Spring to its last Fall, whether naked and bereavest of leaves by blasts of Autumn or Winter's frost, or stoyled of Boughs by the Loppers Axe, or Beautified with pleasant Leaf, or ●ar-spreading Branches. If the glory of other Kingdoms were more Splendent for a Flash, presently to be extinguished, (as being greater than their corruptible nature was capable of:) this no way impeacheth God's promise for making Abraham's Seed a Mighty Nation; seeing it was not at any time so great a People as at all times it might have been, had they observed the means appointed for their growth. How incomparable the Height of Zions Roof, above other Nations, might have been, we may 〈◊〉 from the Capacity of her Foundations. The known Altitude and continuance of her Walls, though never finished to her Founder's desire, yet Such, 
.  as whoso shall look upon with an unpartial eye, must acknowledge ordained for Extraordinary Strength and Creatnesse. For take we this Kingdom with its defects; what wonder can Revolutions of time afford like to this late mentioned? That by such an Unity of Natural propagation from One Root, (almost perished before it sprouted) & distinct lineal succession never interrupted, Abraham's Seed should continue One and the Same Nation for Two Thousand years: sometimes the mightiest amongst Coeval Kingdoms, a scourge and terror to all neighbour Countries; and after many grievous wounds and deadly, (in their estimation that gave them, received from others) still preserved alive, to see the successive rise and fall of Three great and potent Monarchies, yet able in decrepit days, to hold play with the Fourth, the migh●… that ever was on earth, even whilst it was in its Best Age, full Strength and perfect Health, free from any intestine Broils, secure of all external Assaults. Much better were these Jews able to encounter the Roman Empire, in Tacitus his life time, than It, (within three hundred years after his death) to defend the Imperial Seat against Barbarous, silly, and foolish Nations, unhatched when the Roman/ Eagles wings were spread over the most famous Kingdoms of the earth. Suppose the Roman Empire had received, at the same time, but half so terrible a blow in Italy, as these Jews had done in Jury and Jerusalem under Vespasian, and his Son: 
The Roman Empire had never the like push before it fell, as it had by the Jews in Adrian's time.  how easily had the commotions of their Relics, in Trajan's and Adrian's times, shaken the Roman yoke from off the Nation's neck? Or if the other ten Tribes return had been but half so entire and complete, as Judah's and Benjamins were; the Roman Eagles had never come to prey upon their Carcases in the territories of Judea. But it was their Strong God, which before had scattered Israel amongst the Nations, and at the time appointed shut these Jews up in Jerusalem, as in a Prison.  
2 Again other Kingdoms gained little by their greatness, save only Magnificent Names or swelling Titles. No other people enjoyed so great proseritie, so good cheap, as This sometimes did, and all times might have done. No other had so good Assurance or Security of that Prosperity or Peace they enjoyed▪ as This People had, unless themselves had made a wilful Forfeiture: nor was the Public Health or Welfare of any other State or Kingdom so fully communicated to every particular and inferior member. For usually the titulary or abstract Brightness of that Glory, wherewith other Great States outwardly seemed most to shine, was maintained with the perpetual Harms and internal secret Mischiefs of many private persons, as Great Flames are not nourished without great store of Fuel: whereas the prosperity of David's Throne, as in other points so in this, was established like the Moon: that whilst They turned unto their God, their State was capable of greatest Splendour, without consumption of their natural parts or Substance. And even whilst other States did for their Sins prevail against Theirs, yet such Peers as had been principal Instruments of their woe, and took Occasion to disgrace their Laws or Religion, in their Captivity and distress, had for the most part, (as was observed before) Fearful and disastrous Ends: and might more justly have taken up that complaint, after their spoils of Jewry, which Diomedes did after the destruction of Troy,  
Quicunque Iliacos ferro violavimus Agros,  
— nefanda per Orbem  
Supplicia scelerum poenas expendimus Omnes.  
What did Troy's Fall, or Phrygian Spoils, the Grecians State advance?  
Whom Fearful Plagues Haunt through the world: Such was the Victor's chance.  
Many of them (no doubt) before their dying day, had observed as he did, that they had fought against some God, whilst they wronged this people: and would have been as unwilling to bear Arms against them again, as he was against the Relics of the Trojans:  
Nec mihi cum Teucris ullum post eruta Bellum  
Pergamon: nec veterum memini laetorve malorum.  
With Troy my Spleen to Trojans ceased, her flames quench th'heat of War  
I little Joy of what is past; Rub not a Bleeding Scar.  
3 For these and many like Consequents, this people in the Issue and upshot of their greatest calamities, had both reason to rejoice, and the Heathens just cause to say: The Lord had done great things for them, albeit he often suffered 
Psal. 126. 2.  them to be Conquered. For even this sickliness of their State was a means of its long life, Their Scourges and Phlebotomies a Sign of God's tender Care over their Health, until they grew proud of his Favour, and waxed obdurate by his often Fatherly corrections, as one of their own writers well observes. The Lord doth not long wait for us, as for other Nations whom He punisheth when 
2 Ma●●. 6. 14.  they are come to the Fullness of their Sins. But thus He dealeth with us, that our sins should not be heaped up to the Full, so that afterwards He should punish us, and therefore He never withdraws His mercy from us, and though He punish with adversity, yet doth He never forsake his people.  
4 Finally, their Decay and Increase was such as could not be measured by the Rules of Policy. Hence was it that Tacitus was not tacitus, but a Tatler, transported from himself, his wont sagacity and ingenuity, as being quite out of his natural Element, while he meddled with their affairs. That Contrariety, which he observes betwixt Theirs and the Romans Religion, was as great betwixt their Policies. What was good in the One, was nought in the Other: that which Rome did think might preserve her in health, was apprehended, by the wisest amongst this People, as ready Poison for their State. Those Plots which would have crushed any other People once brought under, did oft work Their Advancement, and their Enemies Fall. Whence both their Rising and Falling, and Consequently, the Success of such as opposed themselves against Them, were, in other Nation's apprehension, sometime in their own, merely Fatal, altogether Incorrigible by worldly Policy, especially in more Ancient times. Hence did the Wise Men of Caldea, upon the first notice of the Winds Turning for them, read Hantans' Destiny, but too late: If Mordecai be of the Seed of the Jews, before whom thou hast begun to Fall, thou 
〈◊〉 6. 13.  shalt not prevail against Him, but shalt surely Fall before Him. Achior the Ammonites Speech to Holofirnes, whether truly uttered by him, or Feigned by the Penman of that Story, was framed (no doubt) according to the known Experience of thosetimes, and contains such Advise, as a Faithful Councillor, well acquainted with their Estate, upon like Occasion should have given unto his Lord, not so well acquainted with it. This he was bound unto by the rules of Poetry, which the Author of that Book (unless perhaps his Memory 
Unto what time 〈◊〉 Histories to be referred, See Sul●…. Seve 〈◊〉 Judith 〈◊〉. 17, etc.  failed him in the Circumstance of Time, an Escape incident to Fictions, for their Assinitie with Lies) very well observes, if his work be rather to be censured for a Poem then an History; his Advice was This: And whiles They sinned not before their God, They prospered, because the God that hated iniquity was with Them. But when They departed from the way which he appointed Them, They were destroyed in many Battles after a Wonderful Sort, and were led Captive into a Land which was not theirs: and the Temple of their God was cast to the ground, and their Cities were taken by the Enemies. But now They are turned to their God, and are come up from the Scattering wherein They were scattered, and have possessed Jerusalem, where their Temple is, and dwell in the Mountains which were Desolate. Now therefore my Lord and Governor, if there be any Fault in this People, so that They have sinned against their God, let us consider that this shall be their Ruin, and let us go up, that we may overcome Them. But of there be none Iniquity in this People, let my Lord Pass By, lest their Lord defend Them, and their God be for Them, and we become a Reproach before all the World. The first Root of all such Effects or known Experiments, as in Ancient time, yielded matter to their Neighbours of this or like observation, was God's First Promise unto Abraham: And I will make of thee a great Nation, and will bless Thee, and make Thy Name Great, and Thou shalt be a Blessing, I will also bless them that bless Thee, and curse them that curse Thee, and in Thee shall all the Families 
Gen. 12. 2.  of the earth be Blessed. Which promise, as it doth concern the Temporal State of the Jews, was to be limited according to the Tenor of Achiors' Speech, and did then only take Effect, when they followed Abraham's Footsteps, and lived in Faithful Obedience to God's Laws, or having transgressed them, did turn again with their whole Heart to seek the God of their Fathers. 
† The causes of the Heathes, Insulting over the Jews in their distress.  From Experience of their good Success in such cases, partly (I think) were their Neighbour Countries so Savage and Merciless towards them in their greatest Distress, always Crying, upon like occasion, as the Edomites did in the Day of Jerusalem, Down with it! Down with it! Even to the Ground. Because they could not hope for any Revenge, but by waiting the Turning of their Fates, and taking them in the Ebbing of their Fortunes: for when they begun to rise, they knew there was no means to stay them. The 
* Judaea terra quali nunquam ante motu concussa, magnam pertotam eam regionem jacturam fecit pecudum: quin & hominum oppressa sunt ruinis aedium circiter decem millia. M ilitaris tamen multitudo nihil detrimenti accepit, ut pote sub dio agitans. Haec clades etiam in maius aucta rumoribus, quos nuncii, gentilium odiorum non ignari, dabant auribus Arabum, immane quantum extulit hostium animos, quasi subversis Judaeorum urbibus & extinctis hominibus, nulli jam superessent. Legatos itaque gentis, qui rebus afflictis pacem petituri venerant comprehensos necaverunt, moxque magna alacritate properaverunt ad hostilem exercitum. Joseph. Antiq. l. 15. c. 7.  Arabians Immane and Savage Practices upon their Ambassadors, seeking Compassion to their Lamentable Estate torn and ruinated by the Mighty Hand of their God, in a Fearful and Prodigious Earthquake, do argue a deep rooted Memory of their Ancestors strange Overthrows (mentioned in Scripture) by this people's Forefathers, and these later Arabians, long lying in wait to do these Jews a Mischief, if they had not been restrained by the Mighty Hand of God; who now, as they suppose, being turned their Enemy, they apprehend this Opportunity of working a Full Revenge. Nor are their hard hearts mollified with their Public Miseries, nor their inveterate malice so quenched with their Ambassadors Blood, shed in the seventh year of Herod's reign, but it burst out again in Vespasians time. For these Arabians, though never (as Am. Marcellinus Lib 14. notes) any true Friends, or Well-willers to the Roman State, were the forwardest men to assist Titus in Hierusalems' last and Fatal Siege. For the same reasons were the Nations round about them as earnestly bend to hinder the Re-edifying of Jerusalem, after the Return from Captivity, as these were now to pull it down, as fearing lest this People's good Fortunes should rise again with their City Wals. But as Nehemiah notes, After the enemies had heard that the Wall was finished, they were afraid, and their Courage failed them, for they knew that this Work was wrought by God. Nehem. 6. 16.  
5 These and like Observations make me think, it was not Skill in Astrology, or such Arts as the Magis used, (whereunto this of all people was least addicted) which first hatched that opinion of the 
‖ Refer: Diog. Lae●…us in Prooemio. p. 6.  Jews descent from the Magis: rather the later Heathen, ignorant of their Original, and not able to derive that strange success which did haunt them, or their demeanour answerable thereto, from Ordinary or natural Causes, referred all to Magic Spells, or some Art of Divination. So unwilling is Flesh and Blood to acknowledge such as They Hate, for the Beloved of the Lord; and so powerful is the Prince of darkness, either to blind the hearts of the worldly wise, or to avert their eyes from beholding an Unpleasant Truth, that if at any time the Finger of God appear in the Deliverance or good Success of his people, the Infidel or Natural man ascribes such effects as Magicians (unless upon presumption of Traveller's Privilege amongst the Ignorant) durst not arrogate to themselves, unto Magical or other like Arts; because the corruption of their Nature is more capable of such Practices, then of true Belief in God, and they more prone in distress to fly unto Sorceries or Magic Charms, then with true Faith and Firm Constancy to expect The Deliverance of the Lord by such means as the Faithful Israelites did. 
* Dion Xiphil. l. 71. 2 Kings 3.  So when the Christian Legion had, by their Prayers, relieved Antoninus' Army, ready to swoon for Thirst, with plenty of water, in as Miraculous Sort as Elishd did sometime the Host of Israel; the Heathens, acknowledging the Effect for Supernatural, ascribed it to Arnuphis, the Egyptian Sorcerer, his acquaintance with Mercury, and other supposed Gods of the Air. In like sort the modern Jew, acknowledging many Wonders wrought 
See Munster on the Second Chapter of Math. Hebr.  by our Saviour; takes it for a sufficient Argument. That all of them were wrought by Magic Skill only because the Evangelist saith, He had been in Egypt; so is he b●●nded with wilful malice, that he cannot see how, by this Objection, he lays all the wonders which Moses wrought, open to the like Exception of Atheists, Insidels, and Heathen. For both Moses, in whom he Trusts, and Abraham in whom he Glories, and all the patriarchs, from whom the Jews descended, had been in Egypt in ripe Age, where our Saviour came not but in his Infancy. As for his Miracles, the Testimony of Moses, and other Prophets, whose divine Authority is acknowledged by the Jew, shall evince them, wrought by The Einger of God. In the mean time the estate of the Jews since Their death, sufficiently known to all the world, and foretold by Them, shall manifest against the Atheist, that They all wrote by The Spirit of God.   

CAP. XXII.  
That all the Heathens Objections against, or doubts concerning the Jews Estate, are prevented or resolved by Jewish Writers.  
1 OUt of that which hath been hitherto Premised, this Conclusion stands firm, supported both by foreign Writers observation, and these Jews own confession, That They were a People Remarkable, for their unusual Prosperity and Calamity. I am fully persaded it would have given full Satisfaction to any ingenuous Roman or later Heathen, That This was a People Beloved of God, had they known as much as we do: that all they could Object in contempt of the Jews, or their Religion, had been (conceived before by the Aslyrian and Babylonian; but Falsified in the Event) fully answered by Judaical Writers, and plainly foretold by their Prophets; lest such Events as occasioned others to contemn them, might have proved Temptations to the Godly amongst this people, as if they had been Forsaken of their God. The days had been, wherein the Babylonians had taken themselves for men, and their Idols for gods, as good as Rome had any; and these Jews for as Base a People as the world yielded: They had gathered captivity as the sand, mocked the Kings, and 
Hab. 1. 1●.  made a s●orn of the Princes, deriding every strong Hold: and hence (as the Prophet foresaw) they were as ready as the Romans to take courage in transgressing and doing wickedly▪ imputing this their power unto their God. But the Prophet is not herewith dismayed, nor tempted to think his God's power was less than theirs; albeit, to show himself a true Patriot of Israel, he complains of their Intolerable Presumption, which in due time he well foresees should be abated. Art not thou of old, my Lord my God, mine Holy One? We shall not die: O Lord, thou hast ordained them for Judgement, and O God thou hast established them for correction. Thou art of pure eyes, and canst not behold wickedness: wherefore dost thou look upon The Transgressors, and holdest thy tongue when the wicked devoureth the man that is more righteous than He? and makest men as the ●ishes of the sea, and as the creeping things, that have no Ruler over them? They take up all with the Angle, they catch it in their Net, and gather it in their Yarn, whereof they rejoice and are glad. Therefore they sacrifice unto their Net, and burn incense unto their Yarn, because by them their portion is Fat, and their meat plenteous. Shall they therefore stretch out their Net, and not spare continually to slay the Nations? No: he knew their time was limited, and other Nations, as Jeremiah saith, When his Time was come, were to serve themselves of Him; though God at that time had exposed the Princes of Judah to his violence, for their Violent Oppression of their Brethren, as Habakkuk expressly notes in the beginning of his forementioned Prophecy. These Jews, before the Event did prove the contrary, were as incredulous they should be brought into Captivity by the Babylonian, or such foolish Idolaters, as the Romans were of their great prosperity under David or Solomon. And for to beat down this proud Humour in them, the Prophet Ezekiel foretells, That for their Extreme Cruelty the Lord would punish them by the Most wicked of the Heathen: Make a chain: for the Land is full of the judgement 
Ezech. 7. 23.  of Blood, and the City is full of Cruelty. Wherefore I will bring the Most Wicked of the Heathen. and they shall possess their houses: I will also make the Pomp of the Mighty to cease, and their Holy Places shall be defiled. When Descruction cometh, they shall seek peace, and shall not have it: Calamity shall come upon Calamity, and Rumour shall be upon Rumour: then shall they seek a Vision of the Prophet, but the Law shall perish from the Priest, and Counsel from the Ancient. And lest any should marvel, why God would so use his Chosen People; he gives the reason in the words immediately following, Because he was a God of Justice. The King shall mourn, and the Princes shall be clothed with desolation, and the hands of the people in the land shall be troubled: I will do unto them according to their ways, and according to their judgements will I judge them, and they shall know, That I am The Lord.  
2 More particularly both Tully's Objection, concerning their Overthrow and Conquest, is directly answered; Strabo and Seneca's doubt, concerning their thriving in Captivity, fully resolved; and Tacitus false Imputations of their increase, sufficiently cleared by the Psalmist: They were stained with their own works, and went a whoring with their own inventions: therefore was the 
Psal. 106. 39  wrath of the Lord kindled against his people, and he abhorred his own inheritance, and he gave them into the hand of the Heathen: and they that hated them were Lords over them. Their enemies also oppressed them, and they were humbled under their hand. Many a time did he deliver them, but they provoked him by their counsels, therefore they were brought down by their iniquities. Had Tully read thus much, he might have been fully satisfied, that it was not love or hate of his Immortal gods, which made the Romans Conquerors, the Jews Captives: But it was their Love to Sin, only Hateful to their God, which brought them in subjection unto the Romans; and made Caesar, whom Tully and other Romans hated, Lord over them, as they had been over the Jews. And if Strabo, Seneca, Tacitus, or others, that either envied or marvelled at these Jews prosperity, had read what follows in the same Psalm, they had rested better satisfied with the reason that the Psalmist there gives, then with such as Blundering Politicians guess at: For although they had been brought down by their iniquity, yet their God, who had given them into their Enemy's Hand, saw when 
Psal. 106. 44, 45, 46.  they were in Affliction, and heard their Cry. And he remembered his Covenant towards them, and repented according to the multitude of his Mercies, and gave them Favour in the sight of all them that led them away Captives. The Psalmist had better understanding of Gods dealing with these People, than Tully and Strabo had; and in Confidence of God's Mercies, which they had often tasted, he concludes with this Prayer: Save us, O Lord, our God, and gather us 〈◊〉 among the 〈◊〉 th●… we may prais●… by Holy Name, and glory in thy 〈◊〉 Though this Godly Psalmist saw this People in greater distress than they 
.  were in Tull●… time, yet he attributes not their Captivity and oppre●… 〈◊〉 any want of goodwill in their God towards them, but unto the●r 〈◊〉 toward him: for if they had been thankful unto Him, the 〈◊〉 〈◊〉 light on them should have been spent upon their Enemies. But as an 〈◊〉 Psal●… 〈◊〉 in the per●●n of his God▪ ●sal. 81. 11. 〈◊〉 people ●… 〈◊〉 m● 〈◊〉 and Israel woul●… have none of Me. So 〈◊〉 them ●… of th●●r 〈◊〉, and they 〈◊〉 walked in their own Coun●… my People would 〈◊〉 ●…kened unto Me, and Israel had walked in my ●… I would 〈◊〉 h●… bled their Enemies, and turned my hand against ●… A●…: The 〈◊〉 of the Lord should have been Subject to th●… 〈◊〉 their 〈◊〉 s●●uld have ●n●ured for ever. I would h●ve said Them (saith the Lord with th●… wheat, and with the honey out of the rock would I h●… 〈◊〉 〈◊〉.  
3 This one place to omit many other, abundantly proves the 〈◊〉 
 Assert on, That ●f this People had continued in well doine, all the Natio●… continually 〈◊〉 〈◊〉 〈◊〉 at Th●●r extraordinary Prosperity. 〈◊〉 〈◊〉 Christ●an may as well doubt, as the heathen wonder, Why Israel 〈◊〉 in my 〈◊〉▪ as the Author of the hundred and sixth Psalm co●… of, was not d●…oved at once, as other great and mighty Nations had 〈◊〉. 〈◊〉 the more abundant Favours their Forefathers had sound, and 〈◊〉 greate● God's ●…essings (laid up for their Po●…) were, the 〈◊〉 〈◊〉 was their Ingratitude in rebelling▪ their Rebellion itself so much 〈◊〉 wilfully ●…nous; and alwa●es the more wilful or ●…ainous any Sin 〈◊〉 more grievous certain, and more speedy punishment it deserves. How 〈◊〉 that Mos● 〈◊〉 and Holy One. which so often protesteth ●…e res●…eth no 〈◊〉 Person▪ 〈◊〉 this most Ungrateful, Stubborn, and Rebellious People, 〈◊〉 g●● then any other?  
4 The full and necessary Consequence of these Collections is Thus 〈◊〉 and no more: The ●inal extirpation of these ●ews had been accomplashed 〈◊〉 〈◊〉 〈◊〉 before it came to p●…, had the Lord been only Just, or res●… their deserts, 〈◊〉 hom he so often preserved, when justly he might have ●… th●…. But if we look farther into the wa●es of God's Providence. 〈◊〉 〈◊〉 〈◊〉 and reason of destroying others, and preserving them, will appear one 〈◊〉 ●…. For that sudden Execution of his Justice upon others, which did 〈◊〉 much advance his Glory, equally practised upon them had as greatly 〈◊〉 〈◊〉 an oug●● the Nations. This cause of their long preservation the Lord himself as●…gns Deut. 32. 26. I have said I would s●atter th●m abr●…d. 〈◊〉 〈◊〉 〈◊〉 their Remembrance to cease from amongst men; save that I 〈◊〉 〈◊〉 〈◊〉 of the enemy, les● their Adversaries should wax proud, and 〈◊〉 〈◊〉 〈◊〉 ●ur 〈◊〉 hand▪ and not The Lord, hath done all this. Again, a 〈◊〉 ●… most Just, so was he most kind and Merciful towards all▪ 〈◊〉 excepted) even towards the Gentiles, in these Jews; for by their 〈◊〉 deliverance and restauration the other might have learned, That their 〈◊〉 ●… of ●od▪ and Lord of lo●ds, most worthy to be Honoured of all the world, as he himself addeth in the forecited place: For the Lord shall 〈◊〉 
 〈◊〉 people and ●●pent toward, his servants, when he seeth that their 〈◊〉 ●… and none ●… Hold, nor le●t abroad: when men shall say▪ 〈◊〉 her● are 〈◊〉 〈◊〉, th●ir mighty God in wh●m they trusted which a●d eat the sat of th●●r 〈◊〉 〈◊〉, and did drink the wine of their drink-offering? Let them ri●● up and 〈◊〉 you; let him be your refuge: Behold now, for I. I am He, and there is no gods with Me. Thus, since these Jews began first to be a Nation, as well the Wane as the Increase of their▪ estate; or (to use our Apostles words) as well their Diminution as Abundance might have yielded the docil and well disposed, greater riches, than the Spoils of their Cities and Country did the proud and Mighty amongst the Gentiles. And albeit they oft times sinned more grievously than others did yet were there always left some Godly amongst this People, which in their distress knew themselves and could teach others the right way to Repentance; of which the Heathen, one and other, were altogether Ignorant. And this was an especial Cause, though subordinate to the former, of their long preservation. For when they were not so extreme bad. as to continue in former sins, but unfeignedly called upon the Lord in their distress, He heard their prayers; and being once received to His, they found Favour at their Enemy's hands. So Solomon had observed, When the ways of a man please the Lord, he will make also his Enemies to be at peace with him. The truth whereof we have seen 
Prov. 16. 7.  continually experienced in these Jews, before our Saviour's time, though much degenerate from their ancestors But their posterity, as much degenerate from them as they from the other, go as far beyond the middle sort in punishment, as they came short of their First Forefathers in all Graces and Favours bestowed upon them by their God. Though these (such I mean as lived since our Saviour's time) cry unto the Lord, yet doth he not hear them, although their distresses have been more, and more grievous many hundred years together, than their Forefathers▪ What is the reason? Because they have turned their ears continually from hearing the Law, therefore their prayers are continually turned into Sin, Prov. 28. 9 Psal. 109. 7.  
5 Thus though the Alteration of the Jewish State be such, as all the World might Wonder, and stand amazed at; such as would make the wisest Heathen Gidd●e, that should seek to comp●sse the true Causes thereof by Politic Search; yet unto us Christians, that have the Oracles of our God, their Estate cannot seem strange; seeing nothing, good or b●d, that hath befallen this people, from their first Beginning to this present day but is Foretold in the Sacred Story, which hath continually proved itself as Infallible a Prognostication for what is to come, as it is an Authentic Register of all things past.  
6 The particular Kalendars, wherein their Good or Dismal Days are distinguished, according to the diversity of their ways, we may find Levit. 26. After Moses had proposed Extraordinary Blessings if they would walk in the Laws which he had given them, he threatened them with Plagues and Calamities in their own Land; with Bodily sickness, Incursion of Enemies, Oppressions and spoil of goods, strange overthrows in Battle, and fearfulness of Heart, v. 16. And if these would not reclaim them, than he threateneth to punish them Seven Times more according to their Sins: as with Barrenness of Soil, Prodigious Famine, and scarcity of Fruit, v. 18. And yet if they hold on still to walk stubbornly against Him, He threateneth to multiply the former plague's Seven Times; by sending Wild Beasts among them, which should spoil them, and destroy their cattle, and make them few in number, and your Highways shall be desolate, v. 21. The like multiplying of his Plagues for the Increase of their Stubbornness, he reiterates Twice again. Yet, if by those you will not be Reform, etc. He increaseth all the Former Plagues Seven Times again, v. 23. and 28. The First and Second degrees of the Plagues threatened, were in part fulfilled in the days of Gedeon, Samson, Samuel, and Saul. The third likewise (by Wild Beasts) we see fulfilled in the days of Jehoram King of Israel, 2 King. 17. 25, 26. The fourth and fifth likewise we see in part fulfilled in their Captivity, in the days of Manasseh, Jehoiachim, and Zede●iah; and in the time Ptolomey the First, under Antiochus Fpiphanes. Both their own and other Stories, give us full Experiments of this Prophecy. As their stubbornness did Increase, so God's plagues here threatened did wax more Grievous: these later Calamities being, at the least, Seven Times greater (both for Extent and Durance) than the former Persecutions, which they suffered by the Philistines, Moabites, Aramites, and Ammonites ●ut The last Plague, which containeth all the rest more than Seven Times was not accomplished till after our Saviour's Death: after which time, all the rest (in part fulfilled before) are more than Seven Times multiplied upon them. In their former Overthrows or Captivities, they suffered the violence of War, and oftentimes felt the Extremity of Hostile laws: but after these Storms were passed, so they would submit themselves unto their Conquerors, they usually found (as was showed before) more than ordinary Favour at their hands. But since our Saviour's Death, the Memory of their former ●lagu●● hath been but an Invitation of the like▪ or worse; their continual bad usage prescribing the law fullness of their abuse. In the 28. of Deuteronomy, the Extraordinary Blessings, and Plagues which were to overtake this People, either in their Life or Death, are more exactly calculated. And albeit their I lessings might have been more, and more Admirable, than the Curses that have befallen them: yet Moses▪ it seems) foreseeing, or fearing what would Be rather than hoping the Best that might Be, is almost Four times as long in Calculating their Plagues, as their Blessings. So have the Miseries of these later Jews been Four times as long, as the prosperity of their worthy Ancestors; if we would take an exact measure of the One, from the Sacred Histories before the Babylonish Captivity, of he Later from Experience and Relation of Jewish or Heathen writers. And yet no Plague, either known by Experience, or related by any Writers, but is evidently foretold by Moses. His particular Predictions shall be inserted, as the Events shall give the Occasion throughout th●● Discourse. To begin with that most Horrible Plague, Deut. 28. 53, etc. An● thou shalt eat the fruit of thy Body, even the Flesh of thy Son's an● thy Daughters, which the Lord thy God hath given thee, during the si●ge and straightness, wherein thy enemy shall enclose thee. So that the Man that is tender and exceeding dainty among you, shall be grieved at his Brother, and at his Wife that ●●eth in his Bosom, and at the r●mnart of his Children, which he hath yet lef●. For fear of giving unto any of them of these sh of his Children, whom he shalt eat, because he hath nothing left him in that si●ge and straightness, wherein the enemy shall besiege thee in all thy Cities. The tender and ●ainty Woman among you, which never could venture to set the sole of her foot on the ground (for her softness and tenderness) shall be grieved at her Husband that l●eth in her Bosom, and at her Son, and at her Daughter, and at her Afterbirth, that shall come out from between her feet; and at her Children which she shall bear. For when all things lack she shall cat them secretly, during the siege and straightness, wherein th●● enemy shall ●esiege thee in thy Cities. This 
* It was ●… man of 〈◊〉, who in the ●… Son, 2 King. ●… manner, ●….  Prophecy we see fulfilled, to an Hairs-Breadth, in Vespasians time.   

CAP. XXIII.  
The Fulfilling of Moses and others Prophecies, touching the Desolation of Jewry, and Destruction of Jerusalem: and the Signs of the Time, witnessing Gods Wonderful Hand therein.  
1 SEeing that part of Tacitus is lost, whence we might have known more, concerning their Calamity, than we can find now in Heathen Writers, we must take the Conclusions, answerable to Moses predictions, from Josephus a Jew by Birth, no way partial for Christians. And his Conclusions (to omit Moses' Authority or other Inducements) can not seem Improbable, from such Premises, as the Roman writers have confirmed; though little intending such Inferences, as we now make from them. Do those calamities of the Jews, related by Josephus and Eusebius, seem strange? They justly may, if we consider This People as Natural or Ordinary men, not as Patterns of GOD'S Extraordinary Judgements. Strange might their Judgements seem, and incredible to the Romans or Worldly-wise, unless other circumstances of that Time, witnessed by the Romans themselves, were as rare. But if, By the Romans Opinion, every Unusual Effect in Nature did Portend some such strange Event in Human Affairs: why should not the Wisest of them in that Age, expect some Extraordinary or Miraculous Matters of Vespasians time? yet, (excepting what he did to those stubborn Jews) his other Acts were but Ordinary, and required no Pompous or Magnificent Prologues: whereas many Signs, either foreshowing his Exaltation to the Empire, or confirming his Right unto it, or Authority in Managing it, were such as no Heathen, I think, hath ever heard of before, but most Consonant unto God's wont Signs in Israel whilst their Kings did prosper. Seeing the Wisdom of the Wise, and Understanding of the Prudent amongst this People, had been long hid, as the Lord had threatened by his Prophet Esay Chapt. 29. and they themselves had complained, We see not our tokens, we have not one Prophet more: Whence was it that Josephus the Jew should become a prophet for Vespasians good, who had already brought much, likely to bring more Harm upon his Country and Him, now Captived, and Imprisoned by Him? So 
* Et unus ex Nobilibus Captivis Josephus, cum conjiceretur in vincula, constantissimè asseve●avi● fore, ut ab eodem brevi solveretur, ve●… ja●n imperatore. Sueton. in Vesp. It is not pr●obable that either Suetonius, Taci●us, or Dion should take this testimony from Josephus (though he relate it, Book 3. Chapt. 14. of the Jewish Wars) but from the Romans that were ear-witnesses of it. It is less probable again that Josephus should learn this from any prophecies concerning Christ, for he knew Vespasian was no Jew: rather God made him as a mouth to these other dumb signs which Roman writers relate, by his appointment foreshowing Vespasians Exaltation; as Dion notes: For speeking of other signs he saith: Sed haec quidem omnia egebant interpretatione. At Josephus, natione Judaus ante ab eo cap●us constrict usque vinculis ridens ait; Nunc quidem me vincies, post annum autem solves, quum fueris Imperator factus. Igitur Vespasianus ut alii quidam, ad principatum natus erat. Dion. hist. Rom. lib. 66.  S●etonius and Tacitus (no Factious Friends for Jews or Christians) tell us, Josephus did Solace himself at his Commitment, with This; That Vespasian the Emperor should shortly release him. Though Vespasian at that time was far enough from such Hopes, in the Judgement of the Roman State, which had appointed him General in the Jewish wars, because 
† Suetonius in Vespasiano.  His mean Birth, and obscure Family, did minister least Suspicion of affecting the Splendour and Dignity of the Roman Empire, if He should prove Conqueror. Did the rest of his unruly Countrymen, conceit any such matter of Vespasian, as Josephus did? Then had they not continued stubborn as they did. But although Israel knew him not, and his people had no understanding, yet the dumb 
‖ Pra●dente eo quondam, Canis Extratius triclinio manum humanam intulit. Coenante rursus, Bos arator decusso jugo, tric●… i●…upit, ac fugatis ministris, quasi defessus, procidit ad ipsos accumbens pedes cervicemque submisit. Apud Jud●… Carmeli Dei Oraculum consulentem, ita confir●avere Sorts, ut quicquid cogitaret animo volveretque quantumlibet magnum, id e●●e proventurum pollicerentur. Suet. in Vesp. Dion Cassius Reports that of the Ox and Dog, and other particulars besides. Lib. 66. initio.  Ox knew him to be his Owner, and appointed Lord of the Forth, and in Sign of his Submission to him, having ●●st off his yoke, r●● suriously into the Room where he sat at supper; where affrighting his Attendants from him, he straight prostrates himself before his Feet (as if he had been weary) offering his neck to His Clemency. Oracles had ceased in Jewry (at least from speaking any good unto the Jew●… yet the Oracles of Carmel assure Vespasian of good Success in all that he should set ●is hand unto.  
2 As these, and many other Presignifications were more than Natural, so the means of his Advancement (if we respect only the purpose of men) were merely Casual: nor is it possible for the Atheist to imagine their Concurrence contrived by Policy.  
3 But herein we may clearly see God's Covenant of exalting this People, and humbling their foes, quite Inverted. All the Plagues threatened to such as bore ill will to Zion, light on her Friends and Inhabitants, All the ●les●ing● promised to such as prayed for Jerusalem's Peace, are heaped upon them that work her Ruin. More particularly do they verify that Prophe●●e of M●…, ●●●t. 28. 4●. The stranger that is amongst you shall climb up on high, and t●●● shalt come down beneath allow. For these Children of the Kingdom, taking Violent but false hold upon God's truest Promises, do, by their unseasonable desire of exalting themselves above the Nations, hoist Him up to highest Dignity, that was ordained to pluck them down from their seat, and bring them below all other people. The manner of it was thus.  

* ●… Opinio●●… Prae●…o, Legatum insuper Sy●…ae Consularem suppetias ser●ntem rapta Aquil●●ugaveru●●. A●●…, ●um ex●… auxiliari, & non in●●renuo duce, ●ui tamen tuto tanta res committ●…, 〈◊〉 ●…us est, ut iudustriae expertae, ne● metuendus ullo modo ob Humilitatem Generis ac N●… 〈◊〉 〈◊〉 〈◊〉.  4 There was a constant Opinion through the East, that Jewry about this time should bring forth the Monarch of the World. In Confidence of which Prophecy, the Jews (as the Roman Writers observe) did Rebel. Vesp●…: (otherwise likely to have lived in Danger, and died in Obscurity and disgrace whereunto Nero had designed him) appointed, for reasons afore alleged, to Manage these Wars, gets Renown for his good Service, among the Roman●▪ Good w●… of the Eastern nations, and upon Nero's death and Civil Broils thence ensuing, partly by promise of assistance from the Parthian, partly by other unexpected Occurrents, had the Empire thrust upon him, otherwise 
† N●● tamin qu●dquam 〈◊〉 ●entav●t, prom●…is atque etiam instantibus suis, quam solicitatus quo●… & ig●… & a●…●ort●●to ●avo●e. Suet. ibid.  backward of himself to entertain Hopes, suggested to him from Heaven by many wonderful Signs and tokens.  
Yet after all this, being made Emperor on a sudden, before he could bethink himself what belonged to so High a Place, he wanted (〈◊〉 as the Historian 
.  notes) Authority and Majesty to countenance his proceedings: and these again are conf●●med unto him, at his first entrance into the Empire, by means more Miraculous than the former. Since Rome began was it not heard, that, any Roman had opened the eyes of the Blind; unless this man had been from God▪ he ●ould have done nothing. Why then do the Heathen rage, and the people ●…in thing, against God, and his Anointed, The Christ, as if He had not Healed him which was born Blind, with spital? when as Vespasian, ●…perour, d●d ●ure one desperately blind, by spitting upon his eyes▪ or whence came that virtue into this new Emperor's feet, that he should ●eal a lame and withered thigh, by treading upon it? Both these effects were well known unto the most judicious Roman Writers of those times, so constantly avouched by them, as can leave no place for suspicion in Ages following 
* Ae●●imari à medicis jubet Vespasianus an talis ●acitas ac debilitas ope humana superabiles ●●●ent. M●●d●ci variè d●… Huic non ex●●am vim l●…is & ●●dit●ram si p●…r obs●antia: illi elapsos in 〈◊〉 a●●●●s, si salu●ris vis ad●ibeatur, pos●e ●…grari▪ ●d ●ortasse cordi D●is, & divino ministerio princip●●…: denique p●… remedy gloriam p●n●s Casar●m; ●…i judibrium pe●es miseros fore. Igitur Vespas●●nus ●uncta fort●n● suae 〈◊〉 ●●●us, n●c quidqu●m ●… incredibile, ●…to ip●e v●…, e●…cta quae a●… dine, jussa ex●quitur. Statim conversa ad usum manus, ac c●coreluxit dies. U●…que qui intersuere nunc qu● que memorant, pos●qu●m nullum mendacio pretium. ●…us histor. lib. 4. Suetonius hath the same story with the same circumstances. .  
5 What shall we Christians say to these things? Only this; In both these Cures there was the Finger of God▪ pointing out Vespasian to the world, as 
† Seeing they had rejected the true Son and Heir of David, the Lord raised up Vespasian (as it were an adopted Son and lively pattern of old David both in Meanness of Birth, Manner of Exaltation and Humility) to rule them with an iron rod, and seed them with the Sword. Suetonius Character of his pa●●en●e and disposition, hath a perfect relish of David● Spirit. Mediocritatem pristinam néque d●…lavit unquam, ac frequenter etiam prae se tulit. Quin & conantes quosdam originem Flavii generis ad Conditores Reatinos Comit●●que Herculis cujus monumentum exstat via Salaria refer, irrisit ultro. Ad●óque nihil ornamento●um extrinsecus cupidè appetivit, ut triumphi die satiga●us tarditate & taedio pompae non reticuerit: me●ito se plecti, qui triump●… quasi aut debitum majoribus suis, aut speratum unquam sibi, tam ineptè senex concu▪ pisset. Sueton, in Vespasian▪  Christ's Right Hand appointed for some Extraordinary and Peculiar Service, even to in●… the Plagues foretold by him, upon these Jews, which had reviled, traduced, and crucified the Lord of Glory for the like, and infinite other far greater Miracles wrought amongst them. These strange Calamities, had they fallen in Nero's, or other like Emperor's time, might have been attributed to their Cruel disposition: but that Vespasian for his natural 
‖ Néque caede cujusquam unquam laetatus, justis suppliciis ●llac●ymavit etiam & ingemuit. Idem. Ibid.  Inclination another Moses, scarce provocable to revenge Practice of Treason against his Person in private men, should work that strange desolation upon a whole Land, hath this signification, that he was God's Instrument only in this Business; what he did, he did impelled by Him, not of his own Motion or Inclination. And because he had 
b Convenit inter omnes tam certum e●m de suâ suorumque genitura semper fuisse: ut post a●liduas in se conjurationes ausus sit a●…are Senatui, aut Filios sibi successuros, aut Neminem. Dicitur etiam vidisse quondam p●r quietem, stateram in media parte ve●●ibuli Palatinae domus positam examine aquo: cum in alte●â pa●te Claudius & Nero ●●arent, in alterâ ipse ac filii. Nec res fefellit: quando totidem annis, parique temporis spatio utrique imperave●unt. Sueton. in Vespas.  diligently executed that which was right in God's eyes, and had done unto these Jews, according to all things that were in God's Heart, he had (by what Revelation God best knoweth) Jehu's Blessing Sealed unto him, That his Son should sit upon his Throne: so confident was he in this persuasion, as after the discovery of many, to scorn all Conspiracies, though daily intended against ●…; avouching still, either his Sons, or None, must succeed him in the Empire, as both of them did. Though the later (much degenerate from so worthy a Father, most dislike unto his noble brother) was most unworthy, and uncapable of so High a Place, but only from his Father's deserts, which GOD had ordained, should be rewarded with this Honour. Had either of his Sons rendered according to the reward bestowed upon them, more Sceptres had sprung from the Flavian Stock: But as it Grew ●pace, so did it quickly Fade; Titus, the fairest Branch to all men's seeming, being plucked off, to his great Heart's grief, in the Blossom, for what Secret sin, GOD knoweth best, This One was grievous enough, to have deserved a more grievous death, that apprehending his Fates approach, he durst so confidently look Heaven in the Face, and Expostulate his untimely death as unjust, seeing he never had offended the Sacred Powers thereof but Only Once. The Signs of those Times were Extraordinary, could the Romans have rightly observed them: But these Great conquerors were taken with their Captives ●rrour in not discerning, or mis-applying them. As the Spring Sun, which naturally reviveth all other living Creatures, often times prepareth such Human bodies as are fullest of Life and Blood, but most neglective of the opportunity of taking Physic, or using diet convenient for that season, to hot and desperate diseases, never perceived in their Summer's growth, until they be ripe of death in the Autumn: so albeit the Sun of Righteousness, whose coming into the world, was to give life unto it, did first arise in Jewry; yet by her children's Confidence in their wont Temper, so whole and sound unto their seeming, that of all other people, they only needed no Physician, the very Beams of saving Health did secretly dispose their evil disposed hearts to violent death, which burst out in the later end or Autumn of that Age, wherein he appeared. For that Generation with whom our Saviour Christ Jesus conversed on earth, was not fully passed, until this People began to swell with insolent and proud hopes of Sovereignty over others, and by their untimely provocation of the Romans, bring sudden Destruction upon themselves; as stout and full Bodies, by violent and unseasonable Exercises, are soon brought down from the height of their strength, unto the grave. The Romans again, seeing these Jews defeated, and themselves possessed of their hopes, (Vespasian being called to the Empire during these wars, which Titus his son did gloriously finish, to the utter ruin of that Nation) think sure their Gods had been more potent than the GOD of the Jews; and apply the Prophecy, meant of Christ, unto Vespasian, as if He had been That Monarch of 
Suetonius in Vespas. & Tacitus, Hist. l. 5. Vid. annot. ex Tacito infrà paragr. 8. & ex Sucton. suprà 4.  the World, which, according to the common received Opinion throughout the East, was at this time to arise in Jewry. So doth the God of this World still blind the eyes of the worldly-wise with Fair Shows or earthly shadows of Heavenly Things, that they cannot, or care not to look into the Body or Substance of Divine Mysteries, for whose representation only those are given; otherwise uncapable of any cause either in Nature, Reason, or Policy. Vespasian the Emperor (indeed) was the Second Type or shadow of the Messiah, That great Monarch and Prince of Peace, whose endless Kingdom shall put down all Wars for ever. For seeing by the Fall of these Jews, as Saint Paul saith, Salvation is come unto the Gentiles, it pleased the Wisdom of our GOD, to have their Destruction Solemnised with the selfsame Signs, that His birth had been, which brought forth Life unto the World.  
For immediately after their Fatal Overthrow by Titus; Janus had his Temple shut, and Peace a Temple erected by Vespasian. Thus Divine Suggestions Effect no more in most men's thoughts, then diurnal Intention of mind doth in hard Students broken sleeps; which usually set the Soul a working, seldom finding any distinct Representation of what she seeks, though contenting herself ofttimes for that Season with some pleasant Phantasm, as much different from the true nature of that she hunts after, as the clouds, which Ixion embraced, were from Juno. Vespasians Secret Instinct in this devotion did aim no doubt (as it was directed by all Signs of the Time) at the true Prince of Peace, but was choked and stifled in the Issue or Passage, and his intent blinded in the Apprehension, by the palpable and gross conceits of Romish Idolatry, wherein he had been nuzzled; as men's Inbred desire of true Happiness is usually taken up and blindfolded by such pleasant sensible Objects, as they most accustom themselves unto. And yet, God knows, whether this virtuous Emperor's last Hopes were inwardly rooted in Pride and Presumption of heart; or rightly conceived there, were only brought forth amiss. As, if a man should first apprehend the state of Blessedness or Regeneration in a dream, the Representation of it would be gross, though the Apprehension sound. Quite contrary to his Son's disposition, when he himself apprehends death coming upon him, (which the Physicians and Astronomers could not persuade him to beware of) he solaced himself with this saying; Now shall I be a God: his inward Hopes of a Celestial state after this 
Dion. ziph. l. 〈◊〉.  life might (for aught that any man knows) be true and sound, and the representation only tainted with the Romans gross Conceit.  
6 But whatever became of Him in that other World; His Entrance into this, His Continuance herein, and Departure hence, were in all the world's sight of unusual and Extraordinary Observation. The disposition of the Times, by the most irreligious amongst the Romans, were referred to Fates or divine Powers, who had not graced the Birth, Life, and Death, or long flourishing Reign of Augustus with half so many Tokens of their Presence on Earth, or Providence over Humane Affairs. What Effect, or issue, can the Roman assign answerable unto them? Rome could not invite the nations to come and see, whether any prosperity were like hers, for hers had been far greater and of longer continuance, than now under Vespasian; who was suddenly called away by a 
* Dion. ex Xiphil. lib. 66  Comet from Heaven, and Augustus his Sepulchre opening of its own accord to welcome him to his grave. Whereat then did all these Signs point? They should have been as a New Star to lead the wise men of the West unto Jerusalem now crying out of the dust unto the careless Roman; Have ye no regard all ye that pass by? Behold and see if there be any sorrow 
Lamen. 1. 12.  like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce wrath. It was not Titus and Vespasian that had afflicted her, they were but His Deputies, that was Lord of Zion, who had Decreed what they Effected. 
† His de causis uté●que Imperatoris Nomen obtinuit, neuter tamen Judaicus cognominatꝰ est, licer alia multa, ut par erat tam magnâ parta victoria, atque imprimis arcus Triumphales eis decreti sunt. Dion. li. 66.  For this cause did neither the Father nor the Son take the name of Judaicus, albeit the Difficulty of the War, begun by the Father, and the Famousness of the Victory achieved by the Son (according to the custom of the Romans observed by them in their Triumphs and other Solemnities) did solicit them hereunto. For what victory gotten by any Roman was like unto this either for the multitude of the Slain, or the Captives? Nothing in this kind could seem strange unto the Politician, if it had proceeded from Tacitus pen. But Satan, it seems, by God's permission, hath called in that part of Tacitus as a Book too dangerous for his Scholars to read; lest, giving Credence unto it, they might Believe him less, and Christians more, in any other points; and yet praised be the Name of Our Gracious God, who envies no man the truth, and hath left us abundant Records of this Story, all answerable to his Sacred Word, and Prophecies of old concerning Jerusalem. From that part of Tacitus, which is left, we may gather, how consonant his Conclusions would have been unto that Faithful, and most Ingenious Historian Josephus, with whom he Jumps in these particulars; That this people were of Bodies 
a So are they not now.  Healthful and able, their City 
b Fons perennis aquae, cavati sub terra montes, & piscinae servandis imbribus: praeviderant conditores ex diversitate morum, crebra bella; inde cuncta, quamvis adversus longum obsidium: & à Pompeio expugnatis, 〈◊〉 aeque usus pleráque monstravere. Atque per avaritiam Claudianorum temporum, empto jure muniendi, struxere mu 〈◊〉 in pace tonquam ad bellum: magna colluvie, & caeterarum in bium clade aucti. Tacit. Hist. lib. 5 The writers of Sacred 〈◊〉 corrplain of defect of water in Hiernsalem. since that time. Vid. Strab. lib. 16. Est locus saxosus aquis ipse quidem abundates. This barrenness was only about Jerusalem; for Tacitus acknowledgeth the fertility of Judaea.  exceeding strong, every way well provided against long siege. Which Assertion would have ministered Suspicion to such as measure all Stories by rules of Policy, unless some Roman writer had avouched it, seeing Pompey had razed the City-wals, and Sosius had taken it by force in Augustus' time; since continuing in Subjection unto the Romans until the last and Fatal Rebellion. But Tacitus tells us, that these Jews made their benefit of Claudius his covetousness, and purchased licence to fortify the City in time of peace against war: during which it grew more populous than before, by the relics of other ruinated Cities resorting unto it. And albeit he differ from Josephus in the number of the besieged; yet he acknowledgeth Six Hundred Thousand of all sorts; the Women as resolute as the Men; Armour and munition enough for as many as could; and yet more in this People that durst use and manage them, than could be expected in such a number. Their Seditious, and Factious, their stubborn and desperate minds against God and man, and their own souls, neglective of fearful Signs from Heaven, and other prodigious Tokens foretelling their Desolation, are Pathetically described by the same Writer. The preparations likewise on Titus his part we may gather from him, to be as great as any Roman ever used. His army, at the first approach to the City, thought scorn to expect the help of Famine to make the Besieged yield; and yet after one or two Assaults made to little purpose, enforced to desist, until all the Engines of Battery, either of Ancient or Modern Invention, were ready. And all these circumstances, we have fully set down in this fragment of Tacitus which is left.  
7 Were that Register of Hierusalems' Tragical Funerals (to use his words) now extant as entire, as he intended it, what other Conclusion from the former Premises could we expect, than such Woe and Miseries as Moses and Jeremy had foretold, and others have related to us? Josephus (as if Jeremiahs' spirit had directed his pen) saith, their Misery did far surpass all Plagues inflicted upon any Nation, either by God or Man. The multitude of Jews dead in the Wars, was equal to the number of living men in Israel under King David, when jacob's posterity flourished most, besides Fifty Thousand taken Captives. The 
‖ Josephus says, that, the High Priest (requested by 〈◊〉, in Nero's time) Nubred the people in Jerusalem, at Easter, and (reckoning but Ten to a Lamb) sound, 2700000 persons purified and Sound. Well then, might the number of Capi●es be 〈◊〉 and destroyed in the S●●ge 〈◊〉 as besays.  number (albeit he maketh it eleven hundred Thousand) cannot seem strange, if we consider the Confluence of this people from all Nations almost under Heaven unto Jerusalem at their Passeover. Dion telleth us, that besides the natural inhabitants of Jewry, strangers, not only of Jewish Progeny, but such as observed their Rites and Customs, did flock to the City's defence, both from those parts of the Roman Empire, through which they were scattered, and from the Countries beyond Euphrates not Subject to the Romans: Consonant herein, to Josephus, 
† Book 〈◊〉. ch. 1●. of the Jewish Wars.  where he telleth us that the greatest part of the slain, were strangers, but most of Jewish Progeny. The whole Nation (to use his words) was shut up by Fates, as in a Prison; or to speak more significantly; Foiled by the Romans in the Field: they were driven into the City as into a Slaughter-House. And here the Psalmists curse beginneth to seize upon the Nation, that which should have been for their Good, proves the occasion of their Fall: the Effect of God's blessing upon Abraham proves a Plague to his Seed: the huge number, wherewith God had multiplied them, which had late made them swell with hopes of Victory in the Open field, brings grievous Famine suddenly upon them once enclosed in the City: and Famine no sooner got within the Walls, but le's in her Fellowmessengers of God's Wrath; first breeding the Pestilence by the Carcases of the famished, then disposing the Bodies of the living to receive this and such other loathsome infectious diseases, as hunger and the huge Multitude of the besieged in such a strait place would quickly breed; and yet they so desperately set to increase these Miseries, as even in their greatest penury to receive Fugitives from Titus Camp. For, as Dion storieth, divers of his Soldiers fled to the besieged, being partly wearied of the difficult Siege, partly animated thereto, by a Rumour bruited throughout the Roman Army, that this City could not be taken.  
8 Thus, All Occasions conspire to work them woe whom God will plague. The general persuasion of the East, that Jewry, about this time, should bring forth the Monarch of the world, minister's matter for their False-Prophets to work upon: and from their trust in their Prophets, it was, that neither the present Adversity which they felt, nor Prodigious Signs from heaven could dissuade or terrify the Seditious from their enterprise unhappily undertaken. God (no doubt) had so disposed, that the Roman Soldiers should despair of Victory, to give Countenance to these false Prophets, and make these Castawayes, who still delighted most in Lies, more confident in the ways of death. Though the Signs, recorded by 
* Tacitus concurring with Josephus in relation of those horrible signs, addeth: Pauci in metum trahebant: pluribus persuasio inerat, antiquis Sacerdotum literis contimeri, eo ipso tempore fore, ut valesceret Oriens, profectique Judaea rerum potirentur, quae ambages Vespasianum ac Titum praedixerant. Sed vulgus more humanae cupidinis, Sibi tantam fatorū magnitudinem interpretati, ne adversis quidem ad vera mutabantur. Tacit. Hist. lib. 5. Unto all the former mischiefs these did accrue: Praelia, dolus, incendia inter ipsos, & magna vis srumenti ambusta. Tacit. Hist. lib. 5.  Tacitus (and Josephus in his 7th Book 12. Chapt. of the Jewish Wars) might seem Fearful, yet their Interpretation was Ambiguous: they might as well menace Their Enemy's Harm, as Their Destruction; howsoever to regard them much might argue Heathenish Superstition; and In-discreet avoidance of Superstition, makes Hypocritical Professors of true Religion preposterously stubborn in Imitation of true Confidence. They could pretend the Prophet's admonition: Learn not the ways of the Heathen, and be not afraid of the signs of Heaven, though the Heathen be afraid of such. For the customs of the people are vain, Jer. 10. 2. and hence assume his Resolution to themselves, Paveant Illi, ne autem paveas Tu; Let the Idolatrous Heathen tremble and quake, but why should Israel be afraid of these Apparitions of their God? Or if a man would have measured all by Politic Observations, it was more likely the Romans should have forsaken the Siege, than the besieged have fallen into their hands. But God was against Them, and They could not be for Themselves. For, as 
† Cumque vicina quaedam aedificia succendissent, velut hac quóque via Romanos, etiamsi maxime circulo illo potirentur, ab ulteriori progressu rejecturi: simul & ipsum destruxere murum, & inviti munitionem, qua templum includebatur, exusserunt. Ita Romanis aditus ad Templum patefactus suit. Dion. Lib. 66.  Dion notes, (which I think josephus omitteth) they themselves, by making way for their more commodious defence, did (against their will) demolish the chief Muniment of the Temple; at which breach the Romans entered, but net without some Stay, Amated only with Reverence of The Place. Nor did the Success answer their Resolution in the Assault (albeit they were far more in number then the defendants) until Titus commanded part of the Temple to be set on fire: But then, as the same Author witnesseth, Some offered their bodies for sheaths unto the Romans swords; Some killed their Fellows, requited instantly with like kindness from them again; Some leapt into the fire; All accounted it their Happiness to perish with the Temple. Dion. l. 66.  
9 The Lord had often professed his dislike unto their Solemn Feasts, and his loathing of their Sacrifices; both fully manifested in this their last Calamity. Such as the Stench of their Dead was now to their polluted senses, Such had the Abomination of their sweetest Incense long been to His Holiness, now to be purged with the Priests own Blood, sacrificed in the flames and ruins of the Temple: the City, as oft before, was now taken upon the Sabbath day. Other particular Miseries, described by josephus and Eusebius, I leave for this time to the Readers private Meditations: desirous only in these Generalities, to justify theirs or other Ecclesiastical Writers reports, against all Suspicions cast upon them by Atheists or Infidels, from the Testimony of such as Infidelity itself cannot suspect for partial. Both sorts afford us Evident Documents of the divine Truth of Scripture; and might afford us more than we are aware off, were we better acquainted with the Ancient manner of interpreting Scriptures amongst the Jews, in our Saviour's and his Apostles time: of which hereafter If now upon Occasions of these relations concerning jerusalem's last Day, and the Signs of the Times ensuing, I interpret One or Two places otherwise, than such as are most followed in our times do, the Christian Reader, I hope, will grant me Pardon, upon promise of such Satisfaction as shall befit one Ingenuous Christian to expect of another, to be made; when I shall come to explicate the divers kinds of Prophecies amongst God's People, with the right manner of their Interpretations.   

CAP. XXIV.  
The Fulfilling of our Saviour's Prophecy, Mat. 24. with others, concerning the Times ensuing Jerusalem's, Destruction.  
1 REading Josephus, I cannot but acknowledge Hieremiahs' Lamentation, as well for a Prophecy of these late times under Vespasian, and Titus, as an History or Elegy of the miseries that had befallen Jerusalem by Nabuchadnezzar. The Lord, I know, had then done that which he purposed: but now more properly hath fulfilled his word that he had determined of old time; he hath 
Lament. 2. 17, etc.  thrown down and not spared, he hath caused thine enemies to rejoice over thee, and set up the Horn of thine Adversaries. Arise, cry in the night, in the beginning of the watches: pour out thine heart like water before the face of the Lord, lift up thine hand towards him for the life of thy young children, that famish for hunger in all the corners of the streets. These words perhaps were meant, in divers measures, of both Calamities; but the Complaint following, of the later only under Titus: Behold, O Lord, and consider to whom thou hast done thus. Shall the women eat their fruit, & children of a span long: shall the Priest and the Prophet be slain in the Sanctuary of the Lord? the young and the old lie on the ground. My Virgins, and my Youngmen are fallen by the sword: thou hast slain them in the Day of Thy Wrath: thou hast killed and not spared. Thou hast called as in a Solemn Day my Terrors round about; so that in the day of the Lords wrath none escaped or remained. Those that I have nourished and brought up hath mine Enemy consumed.  
2 Many particulars, here set down by jeremy, are not so much as once intimated by the Sacred Story, which describes the Siege by Nabuchadnezzar. But no calamity either intimated by any Historical Relations of those times, or prefigured in jeremy's complaint, but in this later Siege by Titus, is most exactly fulfilled: as if the Lord had but sown the seeds of destruction & desolation by Nabuchadnezzar; which now being come to their full growth & ripeness, this People must reap according to the full measure of their Iniquity. They are as dry Stubble, & the Romans as a consuming Fire. Nebuchadnezars Host perhaps slew some, but had no occasion to make a General Massacre in the Temple, destitute of Defendants ere it was taken, the King and his greatest Commanders being first fled into the Wilderness; nor was it destroyed until the heat of war was past, and most of the People lead into Captivity. But whilst in this later destruction by Titus, it fell by the furious Heat & Brunt of War, the number of such, as were either willing or forced to end their days with it, was of all sorts exceeding Great: and which was most Miserable, many who had taken 
Joseph de Bell. Jud. l. 7. c. 10, 11.  their Farewell of Life, & had bid Death Welcome, revived again to renew their more than deadly Sorrows, & to reiterate their bitter Complaints, which This Lamentable Accident could only teach them to Act aright, and utter with such Tragical and Hideous Accent, as was befitting a Calamity so Strange & Fearful as never had been known before. Even such as Famine had caused to faint, having their Vocal Judgements clung together, and their Eyes more than half closed up with death, upon sight, or noise of the Temples crackling in its last and Fatal Fire, roused up their spirits and resumed their wont strength, to proclaim unto all Neighbour-Regions in shrill and loudest Out-cries; That there was Never Any Sorrow like unto this Sorrow wherewith the Lord had afflicted them in the Day of his Fierce Wrath, and yet they blow the fire which it had kindled, ventilating and enlarging the devouring flame (whose extinction the abundance of their Blood did otherwise seem to threaten) by violent Breathing out their last Breath into it. The ghastly Confusion of this Fearful Spectacle and hideous noise are so lively expressed by Josephus, and others, that they may well serve the Christian Reader, as a map of Hellish misery. I only prosecute the fulfilling of Jeremy's Prophecy; in particulars related by 
* Joseph. lib. 7. c. 8. De Bello Judaic.  Josephus: as of The Woman's Fating Her Child, a Thing 
* So the Circumstances of his relation plainly show. It was worse then That, 2 King. 6.  never heard of in that or any Nation before: of the Priests Slaughter both in the Temple, and after the destruction of it. For Titus, otherwise inclined to Mercy, seeing it consumed by Fire, which he sought by all means to save, commanded such of the Priests, as had escaped the flame, in a By-room adjoining, to be Executed, telling them, It was fit they should perish with the Temple, for whose sake, might it have stood, he willingly would have saved their lives. Again, the Massacre of the promiscuous multitude of women and children, unfit for War, are particularly described with all the circumstances by Josephus, Book 7. Chapt. 11. of the Jewish Wars. Of six thousand persuaded by a False Prophet to repair unto the Temple, there to expect Signs from God of their deliverance, not one Man, Woman, or Child escaped.  
3 Thus Moses foreshews the grievous Plagues, which hung over this Nation's head, but then afar Off: Jeremy after points out the Very Place where they shall fall; our Saviour Christ only knew the distinct Period of Time, wherein Both the former Prophecies should be accomplished. I will 
Mat. 24. Luke 21.  not trouble the Reader with Rehearsal of particular Calamities foretell by Him; their observation is already made unto his hand by Eusebius, and will apply themselves, being compared with Josephus; so perhaps will not some places of Scripture following, though as much concerning the same times. For the better understanding of which we must call to mind, what was observed before; That Jerusalem was the Lords own Seat, and the Jews a People set apart by Him, and distinguished of purpose from others, to Exemplify his Mercy and Justice in their Prosperity and Distress. Consequent hereunto his pleasure was, that in the desolation of Jewry, and destruction of the Temple, other Nations should be put in mind of their mortality, and not think in their hearts that these were Greater Sinners than any other Nation; but rather that he who plagued them was Lord of the whole Earth, as well as Jewry; that the like and more Fearful Judgements did hang over their heads, unless they would learn by the known Calamities of this People, to avoid them. So saith the Lord to All the Earth without Exception: For Lo I begin to 
Jer. 25. 29.  plague the City where my name is called upon, and should you go free? ye shall not go quit: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of Hosts. Therefore Prophecy thou against them, all these words, and say unto them; The Lord shall roar from above, and thrust out his voice from His Holy Habitation: he shall roar upon his habitation, and cry aloud, as they that press the grapes, against all the inhabitants of the earth. The sound shall come to the ends of the earth: for the Lord hath a controversy with the Nations, and will enter into judgement with All Flesh, and he will give them, that are wicked, to the sword. And thus saith the Lord God of Hosts; Behold a plague shall go forth from Nation to Nation, and a great whirlwind shall be raised from the coasts of the earth, and the slain of the Lord shall be at that day, from one end of the earth even unto the other end of the earth; they shall not be mourned, neither gathered nor buried, but shall be as the dung upon the ground. Howl ye shepherds and cry, and wallow yourselves in ashes, ye principal of the flock: for your days of slaughter are accomplished, and of your dispersion, and ye shall fall like Precious Vessels. And the flight shall fail from the shepherds, and the escaping from the Principal of the flock. Thus when the City and Temple was first destroyed by Nabuchadnezzar, all the Nations round about them were enforced to taste of the same Cup. Babylon herself that begun the Carouse, which she meant not to Pledge; hoping to make herself Sport to see others drunk with the Blood of their slain, was compelled at length to drink so deep of the dregs, till (as the Prophet speaketh) all her strong-men did fall, and her Princes slept their Everlasting Sleep. This Prophecy notwithstanding concerns the Second Destruction of Jerusalem, as literally as the former: and sundry plagues here mentioned, for aught that can be gathered from any History Sacred or Profane, were not in any degree verified of the Nations, in the days of Nabuchadnezzar, or his Son. But scarce any Nation was free from such calamities as are here described in the time of Titus and his Successors; as shall be declared anon. Rome herself, which had rejoiced at Judah's misery, and triumphed in Israel's woe, trodden Jerusalem under her feet, and given her dust and ashes for a covering to her Nakedness, was shortly after Pinched at the Heart with like Sorrows; how soever her outward Robes of Majesty did cover her secret Wounds from their eyes that lived after, or beheld her estate only afar off, not acquainted with her inward Gripes or smothered Out-cries. All is not Sound within, that is Fair without, nor they furthest from Danger who feel least pain for the Present: such as since have lived securest, neither regardful of Hierusalems' misery, nor the calamities of other Nations that ensued them, altogether unacquainted with any like sorrows of their own times, shall have their deepest share in the Horrors of that Dreadful Day, whereof these were but Shadows and Maps, to represent unto us in some proportion the Inconceiveable Affrightments that shall then appear. But as no man knows of that Day and Hour, so neither did the Prophets themselves distinctly conceive the manner of it: They did see it only in these Adumbrations, which in process of time grew still more lively. The second destruction of Jerusalem, and the Signs following it, exceeds the former in the distinct prefiguration of the later day, as much as a Map of a particular Country taken at large, doth the representation of the same in a general Map of the whole Earth, of like quantity. And as Maps have a distinct quantity of their own, easy to be known by sense, but which no man measures so much for itself, as for to know the Capacity of the Country which it represents: so have most Prophecy▪ of the old Testament a distinct, Peculiar, Natural, or Literal sense Verified in the time of the Law, which is not so much to be respected as the Mysteries of the Gospel, or matters of the world to come prefigured by these Events past: the most secret of which Mysteries, after some one or few Circumstances be revealed, may be distinctly known. For the proportion of one Circumstance or Event with another, is all one in the later, and in the former; so that by the distinct knowledge of the former, we may discern the later, after it be Paralleled in any one part: as by the measure of a Map, we find out the quantity of the ground represented. For this reason hath our Saviour Christ pictured us out The Last Day by the calamities of Jerusalem only. For, (under correction) I should think, that no one part of his Prophecy, Mat. 24. from the 15. to the 36. Verse, but is literally meant, and hath been verified of Hierusalems' Fatal Day, and the times ensuing. For so our Saviour concludes; Verily I say unto you, this generation shall not pass, till All these things be done. All what? All he had spoken of before. What, did the Sign of the Son of m●n appear? did he send his Angels with a great sound of a trumpet, to gather the Elect from the four winds? No. Christ is not yet come: the Elect are not thus gathered. Yet upon Hierusalems' destruction they had the Watchword given: the nations had then a glimpse of his Last Coming in Glory: Then it Sounded the first time unto judgement; and the Sun and Moon were seen in Tragical Attire, that the whole world might take notice of such a Woeful Tragedy towards, as we expect: wherein the whole Frame of Nature, even the earth itself, this Stage of Mortality, shall be Actors; and all Mankind were Then set to Learn their Parts. Our Saviour's coming with power and great glory mentioned in the ninth Verse, must be understood in such a sense, as he is said to have Come in his Kingdom, or with Power, at his Transfiguration. And that first Verse of the ninth of Mark will best interpret the place above cited, Mat. 24. 34. Sundry learned Interpreters, I know, expound both places otherwise. 
* Some interpret these words, Of the Gospel's promulgation, which is called the Power of God: but it is usual in Prophecies, to attribute that unto the Type or Pledge which is proper to the Substance. And CHRIST'S Transfiguration was both a lively Type and a pledge of his future appearance in Power and great Glory.  But, to omit the former for this present, the continuation of our Saviour's speech doth enforce this my Interpretation of Saint Matthew. For having spoken of the calamities that were shortly to fall out in Judah and Jerusalem, (as all agree) in the former verses, he addeth, Verss. 29. And immediately after the tribulations of those days, shall the Sun be darkened, and the Moon shall not give her light, and the Stars shall fall from heaven, and the powers of heaven shall be shaken. And then shall appear the sign of the Son of man in heaven; and then shall all the kindreds of the earth mourn; and they shall see the Son of man come in the clouds of heaven, with power and great glory: and he shall send his Angels with a great sound of a trumpet, and they shall gather together his Elect from the four Winds, and from the one end of heaven to the other. Now learn A Parable of the Figtree; when her bough is yet tender, and it bringeth forth leaves, ye know that Summer is near: so likewise when ye see all these things, know that the Kingdom of God is near, even at the doors. Verily I say unto you, This Generation shall not pass, till all these things be done. Some refer these words [immediately after] to the troubles of the Church; as if their meaning were this: And immediately after God hath made an end of the troubles of his Church, these Signs shall follow. But who knows when that shall be? whereas our Saviour's words must be referred to those days whereof he had spoken, which were comprised within determinate and set Bounds, and would shortly manifest themselves; so as all men might be certain when to expect those Signs, which he promised to all the world for the confirmation of His Doctrine and their Faith. The full and natural meaning of the place is, as if he had said,: When you have seen Hierusalems' Fatal Day, then look for such Signs in the Sun and Moon as I have told, for the one doth Prognosticate the others Approach, as certainly, as the Budding of the Figtree doth Summer. The like connexion of these fearful Signs with Hierusalems' desolation we have in Saint Luke, chapt. 21. 25, Having spoken before only of the tribulation of Jerusalem, he continueth his speech: Then there shall be signs in the Sun, and in the Moon, and in the Stars, and upon the earth, trouble amongst the Nations with perplexity, the Sea and the Waters shall roar, and men's hearts shall fail them for fear, and for looking after those things which shall come on the world. For the Powers of Heaven shall be shaken; and then shall they see the Son of man come in a cloud with power and great glory. And when these things begin to come to pass, then look up and lift up your Heads, for your Redemption draweth near. And he spoke to them a Parable; Behold the Figtree and all trees, when they now shoot forth, ye seeing them, know of your own selves that Summer is then near: so likewise ye, when ye see these things come to pass, know ye that the Kingdom of God is near. Verily I say unto you; this generation shall not pass, till All These Things be done. As we are bound by Christian Faith to Believe that this Prophecy is not yet, but shall be Fully accomplished at the last Day: so in truth I should suspect my Heart of Infidelity, if I did not acknowledge it truly verified (in such a sense as I have intimated) immediately after the destruction of Jerusalem. The former Distinction of Our Saviour's Coming in Power, or to present the terrors of the last Day, and His last coming unto Judgement Indeed, he himself hath intimated: for he gave his Disciples infallible Signs, when they might certainly expect the former, verse 33. Heaven and earth shall pass, etc. but of that day and hour (to wit of the last judgement) no man, no not the Angels of Heaven, but my father only knoweth, As if he had said; This last day shall not come with such Observation, as the former will: the Signs here described shall not Prognosticate, but accompany it: In the Former, there were signs in the Sun and Moon; but in the Later both Sun and Moon shall cease to ●e: In the Former, the powers of Heaven were shaken, the Earth did tremble, and the Sea did roar; in the Later, The Heavens shall be gathered like a scroll, and pass with away a noise, the 
* 2 Pet. 3. 12.  elements shall melt with heat, and the earth with the works that are therein shall be burnt, 
† Revel. 21. 1.  the Sea shall be no more: the whole Frame of Nature shall be dissolved on a sudden, and such as until that time mind earthly matters, confining their thoughts within this Sphere of Mortality, shall be entrapped in the ruins, and pressed down to Hell with the weight of it; Only such as being In this world, are not Of it, but have their Conversation in Heaven, where their Redeemer sits at the right hand of GOD, shall escape these sudden and fearful dangers, as Birds that are without the Compass of the Trap when it begins to fall; Seeing it will be too late for men to begin their Belief Then: too late to fly from death, when destruction hath surprised them; or to cry for Mercy first, when God's Judgements begin to seize upon the World. The Atheist or careless Worlding may gather both the Terrors and Calamity of that Day, from the often-mentioned lively representation of it under Titus: for even in his time the Heavens and the Earth did threaten to pass away, that all the world might know Christ's words should not pass away. The fire of God's wrath, which Moses had foretold should eat the Foundations of the Mountains in Jewry; and such as 
* Bell. Jud. 〈◊〉 7. c. 11.  Josephus tells us had been krndled in the Holy Mount, did devour the Foundations of the Mount Vesuvius 
‖ It is worth the labour to Come pair the 〈◊〉 & 20. Epist. of Pliny 16. Book of Epistles with Dion; and consider.  in Campania. The Consequences thereof with other Prodigious Concomitants, were so strange and fearful, that if we compare the Ingenious Heathen Historiographers description of them, with the forecited place of S. Luke, his Relation doth as fully answer our Saviour's Prediction, as the Historical narrations of Events past, contained in Scripture, do the Prophecies that had gone of them before.  
4 The sudden Earthquakes were so Grievous, that all the Valley was sultering hot, and the tops of the Mountains sunk down; under the ground were noises like Thunder, answered with like Bellow above. The Sea roared, and the Heavens resounded like noise; huge and great Crashing were heard, as if the Mountains had fallen together: great stones leapt out of their places, as high as tops of Hills; and after them issued abundance of Fire and Smoke, in so much that it darkened the Air and obscured the Sun, as if it had been Eclipsed, so that night was turned into day, and day into night. Many were persuaded, that the Giants had raised some Civil Broils amongst themselves, because they did see their Shapes in the smoke, and heard a noise of Trumpets: others thought the World should be resolved into the old Chaos, or consumed with Fire; some ran out of their Houses into the Streets: others from the Streets or Highways into their Houses; others from Sea to Land; some again from the Land to the Sea So Dion. 〈◊〉. 66.  
5 These questionless were The Signs of the Son of Man, that made all the Kindred's of the Earth thus Mourn. For the Calamity was Public: the Abundance of Ashes and Dust was such that it overspread Egypt, afric and Syria choking not only Men, but Beasts and Birds, poisoning Fishes, and spoiling the grounds where it came. The inhabitants of Rome (whither this infection came a few days after the fire kindled in Campania) thought that the Frame of the World had been out of joint: that the Sun did fall down to the earth, and the earth ascend up to heaven. And albeit the ashes and dust did not such present harm there, as it had done every where else: yet it bred a most grievous Pestilence breaking out not long after: and in the year following, whilst Titus went to view the calamities of Campania, a great part of Rome was burnt by fire issuing out of the ground. Amongst other harms, these following were most remarkable: It consumed the Temple of Serapis, of Isis, of Neptune, the Pantheon, the Diribitorium, the Temple of Jupiter Capitolinus, unto which the Jews were not long before enjoined to pay that Tribute, which they formerly had done to the Temple of Jerusalem. Thus though the Ark be taken, yet will it be the Downfall of Dagon their chief God that took it: and though Jerusalem lay buried in her Ruins, for her People's grievous Sins; yet shall hers, as All Sacred Pensions Sacrilegiously employed, devour the Seats of their possessors. But what can we more say, than this noble Historiographer 
Dion. lib. 66.  hath said of this Event: Id malum Divinum potius quam Humanum fuit: this was a Calamity more than Humane, in which the Finger of God was Evidently seen. And as it was a Type of the last Day: so may it, and the like following, confirm the truth of Sodom's Destruction. Nor did God speak only once in this Language to the Roman: (to omit other wonderful works of God in these times, to be recounted in their proper place) The like fearful Earthquakes, with other Prodigious Concomitants, fell out in Trajan's time at Antioch: But the harms not terminate within her Territories, or the Cities about her, herewith destroyed. For abundance of Soldiers and multitudes of other people did repair from all quarters to the Emperor Wintering there; some in Embassages, some for Suits, some upon other Businesses, some to see Plays and Pageants. Whence the damage as this Author saith, did redound to all that were Subject to the Roman Empire. This out of question was the Lords doing, That all the world might Hear and Fear his Wondrous Works; and wondering inquire after the true Causes and meaning of them. Thus Antioch, as well as Edom and Babylon, is overtaken with the Psalmists curse, for Rejoicing in the Day of Jerusalem. Besides ●he Massacres of the Jews there committed when Titus came unto that City; ●he Inhabitants after their Insinuating Gratulations, petitioned with all Humility 
See Jos. lib. 7. de Bell. Jud. c. 21. or 24.  and Policy, that the Relics of this People (for whom there was no place left in their own land) might be Extirpate thence, comprising the Christians, no doubt, under this Name.  
6 Many particulars, then known, are not registered by such Heathen writers ●…s now are extant; & many Signs of those Times not regarded by any Heathen: all which might witness the Truth of our Saviour's Predictions, and ex●…ound their meaning, were they as well known to us, as to the Faithful then ●…ving; whose Meditations, it seems, were so wholly taken up with these Contemplations, that they had no leisure to leave their Comments in writing ●…o Posterity. That dreadful Woe directed against the women of Jerusalem, with child and giving suck, did take these Antiochians at the rebound. Women in such cases could not die, but a double death, and yet how many such ●…re slain none can tell. Of an infinite company of all sorts, starved by their ●…se imprisonment in houses, whose foundations were sunk, the roof remaining, Only one woman was found alive, which had sustained herself and her 
Dion. 1. 68  child by her milk; Another child found in the like concavity alive, sucking his deceased mother's Duggs. In fine (saith the Author) there was no kind of violent Disaster, which did not at this time befall men. For the Earthquakes being caused by the Divine Power, men's Wits were not their own, nor knew they what Medicine to seek for these Miss-haps. Such as were on the Housetops had no List to descend to fetch any thing out; such as were in the Field, had no Mind to return back to fetch their clothes; Trajan himself was drawn out at a window by no Mortal Creature (as this writer thinks) so astonished with this disastrous Sight, that for many days after the Earthquake had ceased, he durst not come into any House. See Dion. l. 68  
7 Neither of these strange Signs of the Son of Man fell out in any corner of the world, but the one in the Chief, the other in the Second City of the Empire, at that time the Emperor's Court: so that the whole World's Representative (as we may so speak) was in Danger, and all men, at least, men of all sorts, at their Wits End; & by their terrors all mankind had public warning to prepare themselves against That terrible and dreadful Day: These being such Types of it, as the First Destruction of the Holy City and Temple by Nabuchadnezzar, was of the Second by Titus; so as that which is truly said of the one, may in an higher degree be truly avouched of the other.  
8 Of these times again was that of the Prophet meant; I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy. And I will 
Joel 2. 28, 30, 31. Zach. 14. 7.  show wonders in the heavens and in the earth, Blood and Fire, and Pillars of Smoke: the Sun shall be turned into darkness, and the Moon into Blood, before the great and terrible Day of the Lord come. But whosoever shall call on the name of the Lord shall be saved. If we rightly observe the Prophet's Method in this place, it will both Justify and Illustrate the former Interpretations of Jeremy, and our Saviour's Prophecy. First he speaks (none can deny) of Christ's coming in the Flesh, and Effusion of the Holy Ghost upon all people; I will pour out my Spirit upon all flesh. By The Spirit, the Gospel was to be communicated to all Nations: and thus (as the Evangelist witnesseth) at the first descending of the Holy Ghost upon the Apostles, there were resident at Jerusalem 
Acts 2. 5.  men that feared God of every Nation under heaven: and all these at their Baptism received the gift of the Holy Ghost, whereby they might manifest the 
Acts 2. 38.  Power and Virtue of the Gospel unto the Countries where they lived. If we compare the generality of Saint Luke's speech in that fifth verse, with our Saviour's, Mat. 24. 14. And this Gospel of the Kingdom shall be preached throughout the whole world, for a witness unto all Nations, and then shall the End come: We cannot doubt but our Saviour's prophecy was verified before the Destruction of Jerusalem, which was the End he meant should come. But why should the Prophet Joel, immediately after his description of the time of Grace, add in the second place; I will show wonders in the Heavens, and in the Earth; blood and fire, and pillars of smoke? Doth he call the people of God again unto Mount Sinai, to fire, blackness, darkness, and tempest, unto the sound of Trumpets, the voice of words, which they that once had heard, should not desire to hear any more? No: but he would have the world understand, That after the Gospel was once proclaimed throughout It, the Lord would show himself as terrible a Judge to all such as did not embrace the Glad Tidings thereof, as he had done before to the Israelites at the promulgation of the Law. Both that fearful sight in Mount Sinai, and those other Prodigious Appariti▪ in Italy and Syria, were Types and representations of That Dreadful Day. The former was seen and testified by the Israelites only, because the Law was only revealed to them: the horrors of the later are registered by Heathen Writers, known and felt by the principal Nations of the World, and from them diffused to all others (as Earthquakes, which begin at the Centre, leave their Effects upon the whole Surface of the Earth) because the Gospel was at that time communicate to all the inhabited or frequented Parts of the World. Those Prodigious Signs then, which the Prophet Joel describes, and the Heathen witness to have been so frequent among the Nations, presently after Jerusalem's destruction, and the Extirpation of the Jews, were added as so many Seals, to assure the Truth of the Prophets and Gospel; and to testify both to Jew and Gentile, That if either the one did follow his Jewish Sacrifice, or the other his wont Idolatry, after the Truth of God's new Covenant with Mankind was Sealed and proclaimed, There remained no more sacrifice for sins, but a fearful looking for of judgement and violent fire: that there was no other name under Heaven able to save them from such everlasting Flames, as they now had seen some Flashes of, but only the Name of Jesus, whom the Jew had crucified. So the Prophet Joel concludes, Whosoever shall call on the Name of the Lord, that is, of Jesus (for now all Israel might know for a surety, that God had made that Jesus whom they had Crucified, both Lord and Christ) He shall be saved. The fruits of calling upon the name of the Lord, and that distinction betwixt the state of the Elect and Reprobate, intimated by the Prophet in the last Verse of that Chapter, shall be most fully manifested in the Day of Judgement: For such as have watched and prayed continually, always expecting their Masters Coming, shall, upon the first apprehension of his approach, lift up their Heads, as knowing that their Redemption draweth near. But for the Riotous or careless liver, he shall not be able to stand before the Son of Man: instead of calling upon his Name, he shall cry unto the Hills, Cover me, and to the Mountains, Fall ye upon me. Yet was the same distinction, between the Reprobate and the Elect, truly notified by the confident Carriage of the Christians in those fearful times lately mentioned (which did so much affright the Heathen) as we may gather from Antoninus the Emperor's Decree, inhibiting the Christians persecution by the Commons of Asia. It seems the other had accused the Christians as Hurtful Persons and offensive to the Gods; unto which the Emperor makes Reply in this manner: I know the Gods are careful to disclose hurtful persons; for they punish such as will not worship 
Euseb. l. 4. c. 13.  them, more grievously than you do those whom you bring in trouble, confirming that opinion which they conceive of you, to be wicked and ungodly Men—. It shall seem requisite to admonish you of the Earthquakes, which have and do happen amongst us; that being therewith moved, ye may compare our estate with theirs: They have more Confidence to God-wards than You have. I will shut up this Discourse for the present with that Saying of our Saviour; Remember Lot's Wife: and His Exhortation, Take heed to yourselves, lest at anytime your Hearts be oppressed with Surfeiting and Drunkenness, and Cares of this Life; and lest that Day come on you 
Luke 21. 34.  unawares: for as a snare shall it come on all them that dwell on the Face of the whole Earth. So did the former Calamities in Titus and Trajan's time, which were as the Days of Noah; They ate, they drank, and rose up to play: and when they said, Pax & tutaomnia, sudden destruction came as an unexpected Actor upon the Stage. For as you heard before, one Cause of the great Concourse unto Antioch at that direful Season, was to see Plays and Prizes: and in the former under Titus, 
† Duas integras urbes, Herculaneum & Pompeios, populo sedente in Theatro, penitus obruit. Dion. l. 66.  two whole Cities were overwhelmed with the Tempest of God's Wrath, while the Citizens were sitting in the Theatre. So must all such Fruitless Spectacles, or pleasant (but unseasonable) Comedies, be concluded with their Spectators Tragedy in the Catastrophe of this great and spacious Amphitheatre.  

All that follows, till you come at the 9th Paragraph, was, An APPENDIX, in the former Edition; yet set before the whole Book; and so must be accounted, and allowed for in the Reading.  
ALbeit Lawful in every Age it hath been, to Vary (if without dissension) from former Interpreters, in unfolding divine Mysteries, without Censure of Irregularity, so the Explication be Parallel to the Analogy of Faith: yet partly, to clear myself from all Suspicion of Affecting Novelties; partly, more fully to satisfy the ingenious and unpartial Reader, I have thought good to acquaint him with Some Observations, which have almost betrothed my mind unto that exposition, of our Saviour's Words related by Saint Matthew and Saint Luke, which I here commend to his Christian consideration.  
That happily will cause others to suspend their Judgements, which for a long time did retard my Persuasion, and inhibit my Assent unto the Truth I here deliver. For albeit the Reasons alleged seemed very probable, whilst weighed apart, but far more pregnant from comparing the Concurrence of all Circumstances, which led me to that opinion: yet on the other side strange it seemed, that my best grounds being borrowed from the relation of Antiquity, no Ancient Writer, living shortly after those times, should have observed the like. But whilst I considered again, how the Almighty, whether, in his just Judgement for the Sins of that present, or, in his Wisdom and Mercy for the greater good of future Generations had deprived us of all their sacred Meditations that lived about Titus' time, or immediately after: both Effects, as I conceived, might have One & the same just Cause, though secret and only known to God, not fit for us to make any further Inquiry after, the●… might stir us up to true Admiration of his Wisdom. And truly Admirable his Wisdom seemed in this, that the Canon of the new Testament being finished in the most known Tongue then extant in the World, (in which respect besides others, The Gospel of the Kingdom might be truly said to be preached through The Whole, for a witness to all Nations) he would have it Severed from all other Writings, as well by the Subsequent as Precedent Silence of Ecclesiastical Sacred Writers. He that would not have any Prophet in Israel after the Erection of the Second Temple, would not, for the same Cause only known to Him, have any Writings of men, (otherwise most religious and devout) to be extant in the Age immediately following the Gospel's Promulgation, that it thus shining, like a Solid or compact glorious Star in the Transparent Sphere, Environed every where with Vacuity, might more clearly Manifest ●t Self by its own Light to be Supercelestial.  
Necessary it was the Period of that Generation, wherein our Saviour lived and died, should have the Divine Truth of his Gospel confirmed unto them by Signs (as the 
* Joel 2. 3●.  Prophet speaks) In the heavens and in the earth, to increase their Care and diligence in commending it to Posterity, who were to rely on it immediately, not on their Forefathers relation of Signs past. The like or more effectual, and as fully answerable to the Rules set down in it, they could not want, so long as they carried souls or minds careful to observe and practise what is prescribed. And who knows whether the Lord had not appointed, that the serious consideration of those Prodigious Signs, which followed the publishing of the Gospel, should sleep in all or most intermediate Ages, till these later days wherein we live, wherein such Observations are more Seasonable, We being the Men on whom the later Ends of the world are come. Happily had Ecclesiastic Writers Commented upon those times, our curious Modern Wits, too much addicted unto Gentilism, would have given less Credence to the pregnant Testimonies of profane Authors, as suspecting, lest Christians, (in whose Custody their writings for many generations have been) had infected either the whole Discourses or some peculiar Circumstances pertinent to their purposes, or apt to countenance their Opinions, otherwise improbable in the world's Judgement. But now, by how much the Silence of Ecclesiastic Authors in these narrations hath been greater, and the Testimonies of Heathen Writers more plentiful or pregnant, so much the more unexcusable is the curious and unregenerate Artist, or incredulous Atheist. That most generations, since those times whereof we treat, should expect Signs in the Sun, & Moon, to come before the Day of Judgement, cannot seem either strange in itself, or prejudicial to this Doctrine which we deliver, if we call to mind how men otherwise truly Religious have been usually ignorant, or mistaken in the meaning of divine Mysteries, until the time appointed for their Revelation, or until they unfold their Enigmatical Construction by the approach or Real Existence of the Events foretold. Thus, many well affected to our Saviour and his doctrine did expect Elias should come before the Kingdom were restored to Israel, even whilst they had John Baptist, (of whom that Prophecy was properly meant) amongst them; Yea, after he had Sealed his Embassage with his Blood. Even in the Apostles time, That our Saviour should instantly come to give Final Judgement, was an Opinion (as it seems from S. Paul his Admonition to the Thessalonians) generally received 
2 Thess. 2. 1.  amongst Christians: first occasioned as is most probable, from misconstruction of our Saviour's Prophecy, Verily I say unto you, This Generation shall not passtil all these things be done, and this Misconstruction caused from a Common Error or Ignorance in not distinguishing betwixt the Typical and the Mystical or Substantial Sense of Prophecies; ofttimes, both alike literally and necessarily imported in the selfsame words.  
From this Error of Christians in misapplying our Saviour's words, unto the Substance, which, for that time, were only appliable to the Type, was the like Tradition propagated to the Heathen of those times: as may be gathered from Lucan, who lived when S. Paul flourished, and died by the same Tyrant's appointment. His description of the last Day is but a Poetical Descant upon our Saviour's words related by three of his Evangelists: The Sun shall wax dark, and the Moon shall not give her light, and the Stars of heaven shall fall, and the powers of heaven shall be shaken.  

Lucan Lib. 1.  — sic, cum compage soluta,  
Secula tot Mundi Suprema co●gerit Hora,  
Antiquum repetens iterum Chaos, omnia mistis  
Sidera sideribus concurrent: Igneapontum  
Astrapetent: Tellus extendere Littoranolet,  
Excutietque Fretum: Fratri contraria Phoebe  
Ibit, & obliquum bigas agitare per arbem  
Indignata, diem poscet sibi: totaque discors  
Machina divulsi turbabit Foedera Mundi.  
When the last hour hath summed up Time, and when  
This Frame resolves into's First Chaos; Then  
The Stars shall justle, Reel, Fall fowl, and drop  
Into the Sea. Churl ●arth will grudge; and stop  
The water's Course. The Moon shall Counter-move  
The Sun: And claim to Rule the Day. Thus Love,  
(Love, that Atoned each Atom with his Brother,  
Made Feuds (in League or Truce) to Kiss each other;)  
Love, Ligament of Th'universe, Turned Hate;  
All falls in pieces—. See you, Doomes-Dayes Fate!  
The Romans might well have taken their Martyred Poet for a Prophet, at least in this Prediction, when within few years after they did behold the Sun, and Moon, with all the Host and powers of heaven, Tragically Acting what he had penned. 
* A preamble to such Effects they might have seen in that calamity at Ve●uvios. 〈◊〉▪ vibus 〈◊〉 〈◊〉 ‑ 〈◊〉 quo propi●s accede●●●●al●d●or & den●●or ●am p●… e●●, nigrique & a●… 〈◊〉, & ●●●cti ig●e lapides: ●am vadum ●ubitum, 〈◊〉 ‑ 〈◊〉 montis littora ob 〈◊〉. P●…. lib. 6. ●…  The Romans conceit of that rueful Spectacle, whose Admiration had brought her great Philosopher, ‖ Nature's Curious Secretary, to his untimely Death in Dions' words (Book 66.) was thus: Postremo tantus fuit cinis, ut inde pervenerit in Asricam, Syriam, & Aegyptum, introieritque Romam, ejus● aerem compleverit, & solemn obscuraverit. Nec mediocris etiam Romae trepidatio complures ad dies accidit (or as some read) [id Romae accidit paucis post di●bus,] quum omnes ignorarent id quod sactum erat in Campan a, nec quid esset, conjectura assequi possent. Itaque etiam ij putare coeperunt, omma sursum deorsum ferri, solemque in terram cadere, ac terram in coelum conscendere. 
a See the 5 paragraph of this Chapter, where this is English▪ ed.  So well doth this Heathen express the Prophet's Words: I will show Wonders in the heavens, and in the earth, Blood, and Fire, and Pillars of smoke. Joel 2. 30. But most admirable is the consent between the same Prophet, and Pliny the younger, who was an eye-winesse of the first rising of that smoke, portending such dismal times. That great and terrible Day of the Lord, before which (as the Prophet speaks) the Sun was to be turned into darkness, and the Moon into Blood, was not to be terminated unto one set, Natural, or Artificial day, but to be extended unto all the Prodigious Calamities, which after Jerusalem's destruction successively ensued throughout the world, or (as another 
† Jer. 25. 31.  Prophet speaks) unto the continuance of that great Controversy which the Lord had with the Nations: before which, the Burning of Vesuvius was as a Beacon to give warning to all flesh. And the Ingenious Reader, will, I hope, be incited, by P●…ies expressing the beginning of that Prodigious Sight, to Admire the Hidden Mysteries, that are often enwrapped in the Enigmatical Propriety of Prophetical Words, rather than censure this Observation following for a Tale of Smoke or Critical Conjecture, fet beyond that Region wherein these Fiery Comets appeared. The word in the Original, rendered by Pillars, properly signifies a Palmtree. From the Analogy betwixt Pillars, and whose long Trunk and broad Top, it comes to signify a Pillar, or Supporter, Pliny the younger setting down the occasion & manner of his Uncle's 
‖ It was ●e that wi●● the Natural History.  death, resembles the first Apparition of that Huge and strange Cloud unto a 
b P●aster 〈◊〉 est al●… qua 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 alut●d ●e, & a medio 〈◊〉 ●a, 〈◊〉 〈◊〉▪ 〈◊〉 ve●tice Pl●…. 〈◊〉. lib. ●….  Pinetree for to no other (as he saith) he could more fitly compare it, though, for this reason, it might altogether as 〈◊〉 have been compared to a 
c 〈◊〉 the ●… Pa●m 〈◊〉, 〈◊〉 d●… 〈◊〉 〈◊〉. N●lla est ●…— ●…. 4.  Palmtree, had that Tree been as well known in Italy, as in the Region wherein the Prophet lived, that did foretell this strange Apparition so long before. Pliny's words are these, Mater mea melicat e● apparerenubem inusitata & magnitudine & specie. Surgit ille—. ascendat locum, ex quo maxime Miraculum illud conspici poterat. Nubes, incertum procul intuentibus ex quo monte (Vesuvium fuisse postea cognitum est) oriebatur: ●●jus formam non alia magis arbor quam Pinus expresserit. Nam longissimo velut trunco elata in altum quibusdam ramis diffundebatur. Credo, quia recenti spiritu evect a, deinsenescente eo destituta, aut etiam ponderesuo victa, in latitudinem vanescebat, candida interdum, interdum 
† Representing Blood and Fire as the Prophet had foretold.  sordida & maculosa, prout terrant cineremuè sustulerat. Magnum id, propriusque noscendum ut Eruditissimo Viro visum est. It was told Him That there Appeared a Cloud, for Bigness and Shape never the like seen. Up the Gets— and goes to an Advantage whence he might the Better see that Strange Sight. A Cloud Rose, (as yet the Beholders knew not from what Mountain, afterwards it was found to be Vesuvius) much Resembling a Pinetree, For it seemed to have as it were, a Long Trunk, and Boughs spreading out above—. Sometime it appeared White, other-while Duskie and Dapled (or stained and spotted) according to the blended proportions of Earth and Ashes. He thought it a strange Sight indeed, and worthy his Adventuring nearer to View it, etc. That the Sun was turned into Darkness, that with this Smoke was mixed Fire, may appear from the same Author's Words a little after: Jam dies alibi, illic nox omnibus noctibus nigrior, densiorque, quam tamen Faces 
* Fiery Meteors.  multae, variaque lumina solvebant. Plin. Ep. 1. 6. Ep. 16.  
This, which occasioned Wonderment to the Heathen, was (no doubt) a sufficient Warning to all Godly Christians, to betake themselves to their Prayers: to expect the confirmation of their Faith by their mighty deliverance from those dangers, wherein innumerable Heathens utterly perished, which made the hearts of all mankind, (besides) to fail. This corporal preservation of the Elect from fear or danger, whilst Castaways perished, and trouble raged among the Nations, was that Redemption which our Saviour speaks of.  
And when these things begin to come to pass, then look up, and lift 
Luke 21. 28.  up your heads: for your Redemption draweth nigh. For this was a sure Type or pledge of their and our Everlasting Redemption. And before the bursting out of that Fire, and the erection of those Pillars of Smoak before mentioned, God, as our Saviour foretold, had sent his Angels to gather his Elect together, either to places free from those general Calamities, or miraculously to preserve them in the midst of them. For to deny or suspect the truth of dion relations, I have no reason: and yet what other Cause to assign of those Giants Apparitions in Vesuvius, and the Towns about it immediately before that danger, I know not, but only that which our Saviour had given.  
And He shall send his Angels with a great sound of a trumpet, and they shall gather together his Elect from the Four winds, and from the one end of the Heaven to 
Mat. 24. 31.  the other.  
Thus Dion; Ita verores acta: Viri multi & magniomnem naturam Humanam excedentes, quales exprimuntur Gigantes, partim in ipsomonte, partim in agro circumjacente, ac in oppidis interdiu noctuque terram obire, at que acra permeare visebantur. Posthaec consecuta est maxima siccitas, ac repentè ita graves terrae motus facti, etc. L. 66.  
The like Gathering of the Elect, Ecclesiastic Writers mention in the Siege of Jerusalem and Jewish wars; the Godly sit at ease and in peace, whilst the Obstinate and Seditious were overwhelmed with Calamity upon Calamity. And yet all the Calamities which accompanied Jerusalem's Destruction, did in greater measure afflict the Heathens within few years after It was destroyed. Above other places, Gods plagues haunted the Roman Court, that all the world might take notice of our Saviour's Prophecies. And the Romans, albeit they knew not who had given the Advice, resolved yet to practise as our Saviour advised Let him (saith our Saviour) that is upon the house top not come down into the house, neither enter therein, to fetch any thing out of his house. And let him that is in the field, not turn back again unto the things which he left behind 
Mark 13. 15. 16.  him, to take his clothes. So Pliny testifies, that, in the times above mentioned, albeit the Pumice stones did fly about men's ears in the open fields; yet they held it more safe during the Earthquake, to be abroad, then within doors, arming their heads with Pillows and Bolsters against the blows they expected. In commune consultant, intratecta subsistant, an in aperto vagentur: nam ●…bris vastisque tremoribus tecta nutabant, & quasi emota sedibus suis, nunc huc, nun● illuc a●ire, aut referri videbantur. Sub dio rursus, quanquam levium exesorumque pumicum casus metuebatur: quod tamen malorum collatio elezit—. Cervicalia capitibus imposita linteis constringunt. Id munimentum adversus incidentia fuit. Plin. Ep. 〈◊〉. 6. Ep. 16.  
This was the beginning of that Great and terrible Day of the Lord, foretold by the Prophet, wherewith the world was for a long time shaken by Fits, as it were by a deadly Fever, as may appear from the like calamities in Trajan's times, related by Dion. Our Saviour himself expounds the Prophet's words not of One Day, but Days; for there shall be in Those Days such tribulation, as was not from the beginning of the Creation which God created, neither shall be. 
Mark 13. 19  So terrible were these days, that, as our Saviour in the next word addeth, except the Lord had made an end of them, they had quickly made an end of all mankind. Even at that time the world by the Ordinary Course of God's Justice should have been destroyed, but He spared it at the instant prayers of his Chosen, as he would have saved Sodom after Judgement was gone out, had there been but a few such Faithful men in it, as in the fore mentioned times the world had many. So merciful is our God, so loving unto all the works of his hands, that his Son cannot come to Judgement so long as he shall find faith upon the earth. Whosoever, saith the Prophet, shall call upon the name of the Lord, shall be saved; yea, he shall save others, as our Blessed Saviour more fully foretells what the Prophet saw but in part: Except that The Lord had shortened those days, no flesh should be saved: but for the Elects sake which he hath chosen, 
Mark 13. 20.  He hath shortened those days. Other Prophecies there be of those times, which seem to intimate a final destruction of all Flesh without delay: and so, no doubt, the Prophets themselves conceived of the world, as Jonah did of Nineve, which he looked should instantly have perished upon the Expiration of the time he had foretold. Wrath they had seen go out from the Lord, of force enough to have dissolved the Frame of Nature, but could not usually foresee either the Number of the Faithful, or the dispositions of men's hearts upon their Summons: but This Great Prophet, who only foresaw all things, not only foretells the Calamities or Judgements due unto the world, but withal foresees the Number of the Elect, their inclination to hearty prayers and Repentance, by which he knew the fierce Wrath of God, whose representation the Prophet saw, should be diverted from the world; that his stroke should be a little broken.  

* Vide C●…▪ 〈◊〉 ad De●…num.  Out of such Fathers as lived in the Ages following, it is evident the Calamities of these times had been such, as did threaten the world's end; many relics of that grievous disease, wherewith the world was sick almost unto death, remained until Saint Cyprians time. But as Jerusalem's Plagues did Prognosticate the Storms of God's Wrath which were shortly after to be showered upon the Nations; so these Castaway Jews prefigure the Heathenish Temper: of whom that saying of our Saviour holds as true, They are like unto children sitting in the market place, and crying one to another, and saying; 
Luke. 32.  we have piped unto you, and ye have not danced: we have mourned unto you, and ye have not wept.  
In our Saviour's time, God invited them with Peace and Plenty, which they foolishly attribute to their gods, or their own Policy: after his Death he threatens them with the former Calamities, all which they 
† Dixisti per nos fieri, & quod nobis debeant imputari omnia ista, quibus nunc mundus quatitur & urgetur; quod dii vestrià nobis non colatur. Cyprian▪ add Demet.  falsely ascribe, as the Superstitious in like cases usually do, to the Alteration of Religion and the decay of Idolship.  
Would God, the temper of this present Age were not much worse than either the Jews or Gentiles was; not such as did threaten the Final Destruction of the World, from which Faith hath utterly perished. But of this Argument, as far as befits Christian Sobriety to inquire, by God's Assistance, in its proper place. Thus much in this place I have added, to persuade the Reader, that For ought any man knows, or for any precedent Sign can be expected, it may This Night sound to Judgement: Watch we therefore, and pray continually, that we may be Counted Worthy to escape all these things that shall come to pass, and that we may stand before The Son of Man.   
9 Thus much of the Prophecies concerning Hierusalems' Destruction, and the Signs of those Times. Ere we return to survey the Jews estate since, it shall not be amiss to Note, how upon the Expiration of their Interest in God's promises, confirmed unto their father Isaac, the Seed of Ishmael began to enter upon the other Moiety of his Promise made to Abraham.   

CAP. XXV.  
That the Saracens are the true Sons of Ishmael: Of their Conditions and Manners Answerable to Moses Prophecy.  
1 THat the sons of Isaac and Ishmael (for more than 3000 years after their Father's Death, in Countries almost as many Miles distant from their Original Seat, whither scarce any other asiatics come) should Kithe each other with as little Scruple as if they were Full Cousin Germans, to me hath seemed an Argument, That the Lord had appointed Both, for Continual Signs unto the Nations: the more, whiles I consider with what Difficulty of Search, Variety of Conjectures, and Uncertainty of Resolution the best Antiquaries amongst the Natural Inhabitants of those Countries assign either their first Planters there, or the Regions whence they came.  
2 But howsoever such as we call Saracens, are best known to the modern Jews of Spain by the name of Ismaelites; yet in these later days (disposed to quarrel with former Ages) some begin to Suspect, others to Contradict the Common received Opinion, as well concerning the Saracens natural descent from Hagar and Ishmael, as their pretended Original from Sarah, Abraham's lawful Wife. Unto which bold Assertion, or needless Scruple, though utterly devoid of all Ground, either of Reason or Authority, we are thus far beholden; it hath occasioned us to seek the Ground of the contrary out of Antiquity, as well Secular as Ecclesiastic: Whose pregnant Consonancy with the Sacred Oracles is Pertinent to this Present, Necessary for Subsequent Discourse, in itself neither unpleasant, nor unprofitable to the Judicious Christian Reader.  
3 Of Abraham's Base Seed, some (in Scripture) are denominate from their Mother, known by the name of Hagarens; Others from her Son, their father, are called 
* So these Two are distinguished 1 Chron. 27. 30, 31.  Ismaelites: some take their names from his Sons, as Kedar, Duma, Naphish, 
† 1 Chron. 5. 19  Jetur, etc. Not any people in Scripture (to my remembrance) take their name from Nebaioth his eldest Son: Which adds probability to 
‖ Goropius Becanus in Hispanicis.  their Opinion, who think such as the Heathen called Na●athaei, were in Scriptures termed Ismaelites, as sole Heirs to their first Progenitors Name: Their seat was in the best part of Arabia Petraea, near unto the Midianites, as is probable from the Story of Joseph; who in one place, is said to be sold unto the Ismaelites, in another, to the Midianites, these being near Neighbours, as it seems, and Copartners in Traffic. As the Nabathaeans are not mentioned in Scripture, so neither do I find the name of Ishmael in any Ancient Heathen Writer: All of them I think being of Strabo his mind, who (Book 16.) professeth; That he omits the Ancient name of the Arabians, partly because in his time they were out of Use, partly for the Harshness of their Pronunciation; unto which Exception the name of Ishmael was most obnoxious.  
4 The Seat of such as the Scripture calls Hagarens, was in the Desert Arabia, betwixt Gilead and Euphrates, as we may gather from 1 Chron. 5. 9, 1●. This people were called by the Heathen [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Agraei, (a name more consonant to their name in Hebrew [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] then the Latin Hagareni) rightly placed by Ptolomey in the Desert Arabia, and by Strabo (Book 16.) in that very place 
a To wit, next unto the Chaulotaeans or inhabitants of Havilah.  which the Scripture makes the Eastern Bounds of Ismaels' Posterity; their Metropolis or chief City in later times was 
b This name [Atreni] it seems was peculiar to the inhabitants of A▪ troth, the chief City of the Agarens or Agraeans: as Petrae was the Metropolis of the Nabathaeans, so that the Atreni and Agareni differ as the Petraeni and Nabathaei.  Atra, or Atrae, and the Inhabitants thereof Atreni, unless both Dion and Herodian either mistake, or have been mistaken to have written Atreni for Agreni. But to omit the particular denomination of Ismaels' Seed, they were best known to Ancient Heathens from the manner of their habitation in 
c Caelius Augustinus Caelius Augustinus Curio, in his Historia Saracenica, speaks of a City called Scene (perhaps it should be Scenae) in Arabia Desarta. And Strabo in his 16. Book (of Casauhons' Edit. pag. 648.) Tells of Scenae: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Tents: and Scenitae Arabes was a name General, and (I think) Equivalent to his Race, unless perhaps the Midianites or Idumaeans might share with them in this Name, as they were partakers of their Quality: which is not so to be appropriated unto either, as if they had neither House or Town; for the Tents of Kedar are most famous in Scripture, yet saith the Prophet, Let the Wilderness and the Cities thereof lift up their voice, the Towns that Kedar doth inhabit▪ Isaiah 42. 11. Nor did he mean as many Tents as would make a Town; for even in Moses time they had their places of defence, as appears Gen. 25. 16. These be the sons of Ishmael, and these be their Names, by their Towns and by their Castles, twelve Princes of their Nations, or rather twelve Heads of so many several Houses, Tribes, or Clans; which kind of Regiment they continued, till four hundred years after Christ. And the Heathen Writers, both Greek and Latin, better express Moses words in the forecited place [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] then sundry Modern Interpreters do; who call them Dukes or Princes, being to the 
d Strabo lib. 16▪ in descript. Syriae, & lib. 2.  Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Latins Phylarchi Arabum, or to the later Writers Saracenorum, albeit 
e Ammian. Marcell. lib. 23.  some Latin Writers call them Reguli Saracenorum.  
5 The proof of our intended Conclusion depends upon these two Premises; The First, That the Saraceni were the same people whom the Ancients call the Scenitae Arabes, as is expressly avouched by Ammianus Marcellinus in sundry 
* Lib. 23. Scenitae Arabes quos Saracenos posteritas appellavit.  places, and every one will acknowledge, that compares the 
† Whom the Ancient Writers call Phylarchi Arabum, the later call Phylarchi Saracenorum, as appears by Sextus Rufus, and Jornandes. Montes Armeniae, primum per Lucullum Romana arma viderunt; per quem & Osroene & Saracenorum Phylarchi devi●● Romans se dediderunt. Jornandes lib 1. So he calls them by anticipation, as in Scripture places are oft times called by those names which were best known in the Writers time; not by the names which they bore in those Ancient times of which they write. So likewise, Sextus Rusus in his Breviary of the Roman story, speaking of the Consul's time, mentioneth the Saracens; albeit no mention is made of them or their Phylarchi, by any Roman that lived within 200 years of Pompey's Conquests.  Ancient and later Romans, writing the same Stories. The Second, That the Scenitae Arabes were the seed of Ishmael; which doth appear by the Identity of their Habitation, Condition, and Quality.  
6 First, it is evident out of Pliny and 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strabo l. 2. Ed. Casaub. p. 130. Et lib. 16. Syria Orientem verse terminatur Euphrate & Arabibus Scenitis.  Strabo, That the Scenitae Arabes were seated Eastward about the river Euphrates, noisome neighbours to Caldaea and Mesopotamia; some part whereof in Strabo his time they inhabited: on the West part they bordered upon Egypt and Ethiopia: So Ammianus Marcellinus in his 22 Book, describing the Situation of Egypt, saith, 
b Egypt Gens, qua Orientem è regione prospicit, Elephantinam & Meroen urbes Aethiopum, & Cata-dupos rubrumque Pelagus & Scenitas praetenditur Arabas, quos Saracenos nunc apellamus. Amm. Marcell. lib. 22.  It bordered on the East upon the Cataracts of Nilus, and the Scenitae Arabes, whom now we call Saracens. And in his 14 Book, describin the situation of the Saracens, he makes Assyria their border on the East, and the confines of Blemyae and the Cataracts of Nilus on the West. And Moses Genesis 25. saith, The sons of Ishmael dwell from Shur, which is towards Egypt, unto Havilah, which is toward Ashur, in the way from Egypt thither. This land of Havilah, or (according to the Orthography of the Hebrew) Chavilah, Famous in Scripture for Gold, retained the same name in 
c Lib. 16. initio. descript. Arabiae.  Strabo's time; the inhabitants called by him Chaulotaeans, next neighbours to the Hagarens, or Agraei, whose country Severus suspected to have had good store of Gold.  

d The description of the Saracens Situation and conditions 〈◊〉 of Ammianus Marcellinus, in his 14 Book, compared with Moses Characters of Ishmael, and his Prophecy of his Posterity, Gen. 25. 18. & Gen. 16. 6. & 12. Saraceni nec amici nobis unquam nec habendi [alii legunt, nec Hostes optandi] ultro citróqoe discursantes, quicquid inveniri poterat, momento temporis parvi vastabant, milvorum rapaci vitae similes; qui si praedam despexerint celsiùs, volatu rapiunt celeri, aut si impetrarint non immorantur. Super quorum moribus pauca expediam. Apud has gentes, quarum initium ab Affyriis ad Nili Cataractas porrigitur & confinia Blemyarum, omnes pari 〈◊〉 sunt Bellatores, seminudi, coloratis Sagulis pube tenus amicti, equorum adjumento pernicium, graciliúmque camelorum per diversa reptantes in tranquillis vel turbidis rebus. Nec eorum quisquam aliquando stivam apprehendit, vel arborem celit, aut arva subigendo quaeritat victum, sed errant semper per spatia longè latéque distenta, sine lare, sine sedibus fixis aut legibus, nec idem perferunt diutius Coelum, aut tractus unius soli illis unquam placet, vita est illis semper in fugâ, uxoresque Mercenariae conductae ad tempus ex pacto: atque ut sit species matrimonii, dotis nomine futura conjunx tra tam vel Hastam & tabernaculum offert marito, post statum diem si id elegerit discessura: incredibile est, quo ardore apud eos in Venerem u●erque sexus solvitur. Ita autem quoad vixerint, latè palantur, ut alibi mulier nubat, in loco pariat alio, liberósque procul educet, nulla copia quiescendi permissa. Victus universis Caro ferina est, lactisque abundans copia, qua sustentantur, 〈◊〉 multiplices, & si quae alites capi per aucupium possunt. Et plerósque nos vidimus frumenti usum & vini penitus igno●●●●. Hactenus de natione perniciosa.  If Amm. Marcellinus had but known how fully Moses had prevented him in his Observations of these Saracens, (gathered from his Experience of their behaviour) many hundred years before the Romans had heard of such a people; nay ere they themselves were any Nation; it would perhaps have proved him to have thought better of Moses writings, and worse of his master 〈◊〉 for oppugning them. And if neither Love, nor Fear of God, or true Religion, me thinks, natural civil Modesty should enforce men to Believe His Report of things past, that can so clearly point out the nature of men many hundred years before they come into the world. For so we must esteem Moses words of Ishmael and Hagar, though Historically verified in their persons, yet withal a Typical Prophecy of their Posterities Conditions. And it is a demonstrative Argument, That their wildness was foretold by His Spirit, that only can command Nature, and prescribe limits to the free thoughts of man, in that this Progeny (throughout so many hundred generations) vary no more from their first Progenitors agrest and fierce qualities, than the wild Plants of the Forest, never accustomed to Human Culture, do from the Trees whence they are propagate.  
8 Ishmael, as Moses tells us, was begotten of Hagar an Egyptian hireling▪ 
* See the last note, out of Am. Marc.  The Matrimony of Saracen women in Ammianus his time was Mercenary, and upon compact for a time. Hagar conceived Ishmael in Abraham's house, but ready to bring him forth in the Wilderness, whither he and she were sent again, after her return unto her Mistress: The Saracen women of Ammianus his time Marry in one place, Bear children in another, and Bring them up in a third far distant; never permitted to live in rest: and in show of matrimony, they bring a Spear and a Tent for their dowry, being indeed a perfect Emblem of their mercenary roveing life: for these they may by Covenant take with them at the end of their service, and be packing from their Masters to seek their food in the Wilderness, as their Mother Hag●… taught them. Who would think, but that it were more likely one should die rather of hunger than thirst in the Wilderness? Or who could imagine, that Abraham (unless directed by some secret instinct, presaging that rude and sharking life whereunto this wild slips progeny was ordained could suffer Ishmael and Hagar to go to the Wilderness out of his house, which God had blest with all manner of store, only furnished with a little Bread, and a Bottle of Water, so quickly spent, that the Child had almost died for thirst, before God did provide him more. This did portend, that his Posterity should be pinched with like Penury, scant of water (their best drink) straightening their Territories (as 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 lib. 16. p. 765.  Strabo tells us) in Arabia; and after they had enlarged the bounds which Moses set them, 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem, p. 74●.  even in Mesopotam●… itself, they are confined to dry and barren places; nor could the Prophe, 
a Isaiah 13. 20. From which place we 〈◊〉 gather that such as the An●…nt Writers of sacred story would have termed Hagarens or Ismaelites were called by later, Arabians: 〈◊〉 is it 〈◊〉 after 〈◊〉 〈◊〉 (if at all) to mention the Ismaelites or Hagarens; The Name of the Arabians being then e●… to the 〈◊〉▪ if we take them generally, as may be gathered likewise from Josephus in sundry places, amongst others, from his 13▪ 〈◊〉 after of his 〈◊〉 〈◊〉 〈◊〉 of Antiquities.  better express the future Barrenness of Babylon, and the Regions about, then by Intimating it such, as the Sons of Desolation, which sought their food out of Flint, should not be able to Inhabit. That Water, many years after Strabo's time, was the Scenite Arabians best, or only Drink, appears from 
b Tu●…tibus iis qui à Saracenis victi fuerunt, & dicentibus, Vinum 〈◊〉 〈◊〉 〈◊〉, ●…quit, illi qui vos vincunt Aquam b●●unt. Vide A●lium Spartian: in Pescennio Nigro.  Pescennius Nigers Reply unto his Soldiers, pretending lack of Wine as cause of their lack of Courage, or faint Service, You may be ashamed (faith he) of this Excuse, whereas they that foil you, are but Water-drinkers. And Ammianus saith, he knew very many of them in his time, that neither knew use of Wine nor Corn. Moses describing the manner of Ismaels' life, said he was an Archer in the Wilderness. None of the Saracens, if we may believe Ammianus, did ever set his hand to the Plough but got their living for the most part by their 
c The Sara●●n● have been famous for their Artillery throughout all their Generations.  Bow. For as were they, such was their meat, wild Flesh or Venison, Herbs or Milk, or such wild Fowls as the Wilderness did afford, and they could catch. For their own Wildness he compares them to Kites, ready to spy a prey, but so untame withal, that they would not stay by it, as Crows or other ravenous Birds do by Carrion, but presently fled with what they caught unto their nests. So notoriously was their Wildness incorporated into their Nature, that the more Tame they grew, the less right they seemed to have unto their names, as Strabo intimates.  
9 Yet did they not more fully resemble Ishmael and Hagars Conditions, then preposterously imitate Abraham's Rites, or Religion. Their Father Ishmael was about thirteen years old when God established his Covenant with Abraham: and for this reason not 
* Isaacum octavo mox die circumcidunt, qui mos adhuc Judaeis durat, ut post ●otidem dies circumcisionem celebrent—. Arabes vero post decimun tertium annum id faciunt. Ishmael enim generis eorum author, Abrahamo è concubina natus, post tantum temporis est circumcisus. Josephus Antiq. l. 1. c. 12, & 13. This custom was continued by the Saracens of Spain and afric.  circumcised until that Age: the Saracens 
† Lud. vives De. verit. Fid. l. 4. c. 12. Says, the Saracens Circumcise their children at 14 years old. The Turks, I know not whether upon ignorance of Ismaels' age, at the time of his Circumcision, or upon other occasions, (perhaps mistaking years for days) Circumcise their children at eight years old. Philip. Lonicer. tom. 1. l. 2. part 2. cap. 24.  till this day circumcise not their children before that time; when as they might with as good reason defer it till about the hundreth year of their age, because Abraham was thereabouts when he first received this Seal of God's Covenant▪ Abraham erected Altars, and Jacob anointed the stone, in the place where God had appeared to him: the Saracens from these or like Traditions, Celebrate their Sacrifices 
‖ Saracenis autem (quandoquidem & ipsi de ea re aliquid dicere velle videntur) sufficiat ad confusionem quod in eremo lapidi inanimato sacrificia faciant, acclaméntque hanc vocem Chob●r, quod à patribus acceptum per puerilia Mysteria & Fes●a peragant. Synodus Nicena secunda. Actione quarta in Epist. Germani Episc. ad Thom. Episc. Claudiopolios'. The Jews and Saracens had objected worshipping of Images to the Christians of that Age, and this Synod useth this Apology better beseeming a scolding butter-quean then such as should be Reverend Fathers; their testimonies notwithstanding we may admit without Prejudice to that Controversy betwixt us and them.  Unto a stone with Apish and Childish Solemnities. God commanded Moses (ignorant belike of that religious and decent custom which his Forefathers in like cases used) to put off his shoes, when he was to tread on Holy Ground; Which Rite, was afterwards observed by the Jews in their more Solemn Vows, and the 
a Nunc quoque Ma●… i & Saraceni, ejusmodique genus hominum, templa, in quibus Sacra facturi sunt, non ingrediuntur nisi Calceis depositis. Gyraldus de Symb. Pythag.  Saracens to this day have their Nudipedalia sacrificia. Abraham, if we may believe 
b Joseph. Antiq. lib. 1. c. 8 Vide Hieron. in vita Hilarionis. Et Riberam in quint. Amos. numero. 72. Of the occasions of these Saracens Idolatry, and preposterous Imitation of the Patriarches, vide Sozomen. lib. 6. c. 38.  Josephus from his sober Contemplation of the Heaven and Stars, began to detest the Idolatry of the Heathen, and to adore that Divine Providence, by which these supposed Gods were guided: the Saracens falling back to Heathenism, adore Lucifer or the morning Star; and from their Forefathers no doubt the Israelites learned this Idolatry in the Wilderness. And as I should conjecture their habitation in Tents, and wandering life was not continued, throughout so many generations, so much upon Necessity, as in Imitation of Abraham's using Tents, necessary in that time for him, that would Journey throughout so many Countries as he was enforced to do.   

CAP. XXVI.  
The Beginning and Progress of ISMAELS' Greatness.  
1 THe chief strength of Ismaels' Sons in Ancient time did consist in Artillery, as we may gather from the Prophet, Isaiah 21. 16. Yet a year according to the years of an hireling, and all the glory of Kedar shall fail, and the residue of the number of the strong Archers of the sons of Kedar shall be few: for the Lord God of Israel hath spoken it. Though the plague here threatened by the Assyrians did overtake them: yet as Saint Jerom notes, they escaped the rod of God's wrath, better than most of their neighbours, by reason of their speedy removal from place to place, most of them such as were never out of their dwelling, whilst they had Tents, and Camels, and Wastes to range in. Afterwards they continued troublesome neighbours unto Syria, until it was annexed to the Roman Empire, by whose valour the strength of their 
Strabo. lib. 16  Archers was again diminished, and the Reign of their Phylarchi cut short. But their Country first brought into the Form of a Province by Trajan, in whose time the Hagarens, (so soon are they weary of Civil Subjection) begun to revolt and for ought I find, were never brought again to perform perfect obedience unto the Roman or any other people.  
2 Their City saith Dion, was neither great nor rich, yet had it Zoars privilege: He that preserved the one from the Storms of Fire and Brimstone, 
Lege histor. apud Dion. l. 68  which devoured far greater neighbour-Cities, did guard the other against the violence of two most Potent Emperors, who had overrun the mightiest Kingdoms of the Earth. The Heathen thought the Sun, to whom their City was consecrated, did protect it. But can they show us any Prophecy of Old, given by Phoebus for this people's good? we can show them the express promise of abraham's God, more than two thousand years before, for making Them and their Brethren a Mighty Nation Let the Atheist judge, whether their God's Arm was shortened, or whether His Miracles, which the Scripture tells us were wrought for the sons of the Freewoman, whilst they followed their Father's steps, can seem incredible, being compared with the wonderful deliverance of the Agarens, the sons of the Pond-woman, from Trajan and Severus, both Besieging them in Person. The soil about their City was barren, and when Trajan besieged it very hot; so that the violence of the siege could not be long. These Signs the Politicians could assign of Trajan's ill success. Put whence was it, that as oft as the City was assaulted the Seuldiers were annoyed with Lightnings Thunders Whirlwinds and Hail▪ affrighted or dazzled with the apparition of Rain-Bows? whence was it that Flies should corrupt and spoil their meat, whilst they did eat it? by these and the like means, wonderful in the Heathens sight, was Trajan forced to give over the siege; which he had followed, not without great danger of his life, by coming within these strong Archers shot in viewing the City, shortly after, (as if he had fought before with men, but now against God) falling into a disease, whereof he died.  
3 About Eighty years after, the Emperor Severus, disdaining (as Trajan had 
See Dion. lib. 75. where he calls Them Arteni.  done) that these Hagarens should stand out still against the Romans, when all the rest about them had yielded, being repulsed with loss of Men and Munition, made great preparation for the second Assault, in which (after great loss of his Soldiers) having overthrown part of the City-wall, he caused the Retreat to be sounded in Policy, hoping the besieged would have come to entreat for Peace and Liberty, which he was not minded to grant, but upon Condition they would bewray the hidden Treasure supposed to be Consecrated to the Sun. But they continued resolute a whole day, giving no intimation of any Treaty for Peace. The Soldiers in the mean time were so discontented, that on the morrow following, the Europaeans before most resolute, would not enter at the Breach: and the Syrians, enforced to undertake the service, had a grievous Repulse. So, saith Dion, God delivered the 
Lib. 79.  City, recalling the Soldiers by Severus, when they might have entered, and restraining Severus the second day by the Soldier's backwardness. The Conquest after this breach, was in Martial Esteem so easy, that one of his Captains confidently undertook to Effect it, without the hazard of any other man's life besides so he might have but 550. European Soldiers assigned him. To which fair Proffer the Emperor (as pettish as they had been peevish) in a distracted Chafe replied: But where shall I find so many Soldiers? and so departed into Palestina. Thus are the proud Assaults of greatest Monarches, in their height of strength, but like the Billows of a swelling Tide, which break over the banks, and immediately fall again. The Almighty hath set bounds to both, which they must not pass; and under his protection may Ishmael rest, as secure from the Roman Forces, to whom he had given all the Regions round about them, as Edom did from the Israelites, when they slew mighty Kings, and cast out far greater Neighbour-nations. It is probable that these Hagarens, after their good success against Trajan and Severus, did propagate their Name to all the sons of Ishmael; as whole nations in like cases take new Denominations from the Ringleaders unto Revolt. 
* Lib. 6. Cap. 38.  Sozomen and Saint 
† Comment. in 21. Isa. & 25 Ezech.  Hierom, both living shortly after this people was generally known by the name of Saracens, avouch without question, (what they could have given reason for, had they fore-seen Posterities Incredulity) They usurped the Name of Sarah, in hope to extinguish that note of Bastardy, imported in their for▪ mer Name of Hagarens: as great men's Bastards in few descents, will attempt the changing of their Ignominious Coat. And in all Ecclesiastic writers, the names of Saracens or Hagarens, are used promiscuously as Equivalent; which argues that the name of Hagarens had sometimes been common to all the race of Ishmael, not appropriate to the Agraei or such as the Scripture calls Hagarites.  
4 It is evident out of Ammianus, that the name of Saracens was not Ancient. The first certain mention of it is in Ptolomey: who describes a Region called Saracene in the West part of Ismaels' Territories, as they are described by Moses, and a people, called Saraceni in the wealthy Arabia, near unto the mountains, which the Scenitae inhabit. Whether the Fertility of the Soil, might make them scorn their former Name, as it would cause them loath their Ancient Seat: or whether given, or taken upon other occasions: the whole Progeny as well in the desert Arabia as elsewhere was willing to make the Benefit of it, as an Argument to persuade the world they were Freeborn, and true Heirs of that Promise whence the Jews were fallen. For Mahomet, as all writers agree, used this plausible Etymology as a fair Colour to countenance his Foul Blasphemies: and a 
a Ibi ab Saracenis coepta est Oratio, quae commiserationem efflagitaret. Communen esse Deum quem utrique colerent, ritum diversum. Illis Abraham esse generis principium, quod à Sa●a geniti Saraceni dicantur, fratres esse, communi praeditos humanitate, sub uno patre Deo, humanarum rerum varietate jam se victos saepe ante victores. Krantzius Saxon. l. 7. c 12.  Grave Relator of Truth, not accustomed to make Speeches for dead men to utter, brings in the later Saracens in the Siege of Torutum (which was a mile from Tyre) using their Name derived from Sarah, as an argument to persuade their true descent from Abraham, for whose sake they hoped for Favour at Christians hands. But they could not so easily change their Nature, as their Name: the greater they grow in might, the more exactly they fulfil that Prophecy of Ishmael, And he shall be a Wild Man, his hand shall be against every man, and every man's hand against Him. For a long time they continued, like Forward, but poor Gamesters, not able to Set at more than One at once, and that for no great Stake, without some to bear their part; until at length by their Treacherous Shuffling from Side to Side, and Banding sometimes with one, sometimes another against some third, they grew so flush, that they durst Set at All, and take Asia, Europe, and afric to Task at once.  
5 Sometimes they took part with Mithridate, and other Eastern nations, against Lucullus and Pompey, and yet ready to join with Pompey against the Jews. Some of them again were for the Parthians against the Romans, others for the Romans against the Parthians, some now for the one, then for the other as Alchandonius and 
b Osr●enus Dioni, aliis Arabs, quanqua● & Osroeni Arabes origine, Mesoporamiaes incolae  Augarus before mentioned. Some again for Pescennius Niger against Severus, others against Pescennius, afterwards one while for the Persian, and another while for the Romans, as in the times of Constantius and Julianus. 
e 〈◊〉 ●…gera gradiens manu in station quadam sub pellibus mansit, ubi Saracenorum reguli gentium genibus supplices 〈◊〉, oblata ex auro Corona, tanquam mundi nation unique suarum Dominum adorârunt, suscepti gratanter ut ad furta bello●… adpositi. Ammian. Marcell. l. 23.  The later of whom they Reverenced most of any Roman; and yet at length, not satisfied in their Expectations, 
* Hos Saracenos ideo pati 〈◊〉 ●●se stos, quod Salatia M●●eraque pl●tima à Juliano ad similitudi●… temporis accipe●● ve●●ti, questique apud cum, solum audierant Imperatorem belli●●sum & vigilantem, Ferrum habere non Aurum. Ammian. lib. 25  revolting from him. Afterwards, they serve under the Romans against the Goths: and yet while the Goths and other Barbarous people, clasp with the Roman Eagle in the West, These foul Harpies pluck off her Train in the East; and not therewith content take their flight toward the West to snatch the meat out of the other Bussards' mouth, and beat them one after another from the prey which they had seized on in Spain and afric; attempting the like in France, Greece, and Germany; dis-pluming the Breasts, and ofttimes ready to devour the very Heart, even Italy and Rome itself. 
† A naked S●… issuing from his own company, set upon a Body of Goths, Slew one, set his mouth to the wound, and sucked the Blood. So saith A●…. Marcellinus, in the end of His Last Book.   
6 Finally, as Ishmael began first to give proof of his might, when Isaac● strength begun to fail, so can we scarce name and place where Isaac's Seed have been scattered, whither the dread of Ismaels' hath not followed them: that such Christians, as would not suffer the miserable Estate of the one to sink into their souls, nor learn to fear God's Judgements showed upon Them, might apprehend the other, as present Executioners of like Woe and Vengeance upon Themselves. It is well observed by the Author of the Tripartite work, Touching the Sacred War (annexed to the Council of Lateran) that the Persecution of Christians by the Saracen, hath been every way greater and more grievous without interruption, than all the Persecutions under the Roman Emperors, or any Foreign Enemies. These provocations by this Foolish Nation, witness the Truth of God's threatenings to the Ancient Jews, and that our pride of heart hath been like theirs: for the asswaging whereof his pleasure hath been, To bring the most wicked of the Heathen to possess ou● houses, and to defile the Holy Places. According to their Judgement hath he judged the most part of Christendom. Such Servility as the Jews suffered under the Creeks and asiatics, have They endured under the Saracen, and the Turk who is but a Proselyte of Ishmael and Heir by adoption of that promise. Gen. 17. 20. I will multiply him exceedingly, and I will make a great nation of him. Besides his participation with him in the Covenant of Circumcision, (the best Pledge and ground of Ismaels' greatness) the Manners and Conditions of the Turks and Saracens have great Affinity; The Turk also is a Wild Man, yea this is the Signification of his Name (as 
‖ Utérque in ●…ne suae historiae Arabs likewise is as much as homo ag●●stis, or incul tus. And Arabia, as much as ●…a agrestis & inculta: in which all things gr●w promiscuously. And if I mistake not, only the 〈◊〉 late 〈◊〉 parts of that Coun●…, which we call Arabia, 〈◊〉 so called in S●●red Story.  Chalcocondylas and I onicer expound it.) But though both Turks and Saracens by Christians continuance in their Father's sins have been perpetual Scourges of Christendom; yet hath God at sundry times given us manifest Signs of Help laid up in store, so that we would turn to him with our whole hearts. The sirange and almost Incredible, though most undoubted Victories, which Christians sometimes had over them, do lively represent the Miraculous Victories of the Jews over the Heathen, related in Scriptures. To omit others, It might be remembered as an Irrefragable Witness as well of the multitude of God's Mercies towards us, as of Ismaels' Posterity, that 
* .  Three Hundred and Eighty Thousand of them should be slain all in one day by one Christian General. 
* .  Unless the Lord had raised us up a Gedeon then, he only knows how quickly these parts of Christendom might have been rebaptized in their Blood, and born the name of Saracens ever after. And, as a Germane writer well observes, the French Kings might well brook that Title of Christianissimi, from that Admirable Exploit of Carolus Martellus 
* . , the next means under God's Providence that other parts of Europe had not Saracen Tyrants instead of Christian Princes. Of such particular Experiments, as the Histories of Turks and Saracens afford, answerable to the Prophecies in Scripture concerning them, we shall have fitter occasion to speak hereafter.   

CAP. XXVII.  
The Persecutions of the Jews by Trajan: and the Desolation of their Country by Adrian: their Scattering through other Nations, foretell by Moses.  
1 THough the Greatness of the Jews Former Plagues under Vespasian had made their number less in their own land; yet Egypt, Cyrene, and Cyprus, had too many of those Snakes within their Bowels, until their deadly Stings, procuring others, did provoke their own Destruction. In the later end of Trajan's Reign, the Manner of their Outrageous Massacres, practised upon both 
* The Jews did eat their Flesh▪ Besmeared Themselves with their Blood Wore their skins. Sawed them asunder. Cast them to Beasts. Made them Kill one another, etc. Dion. l. 68 in Fine.  Greeks and Romans in the forementioned Countries, was as Heinous, as the Facts themselves; though these Heinous beyond all Credence, if not related by most credible and most unpartial Writers. Besides the particular Butcheries which they commited throughout Egypt; About Cyrene these Jews did slay two hundred thousand; and in Cyprus two hundred and fifty thousand. The Lord (no doubt) had smitten them, as he had threatened Deut. 28. 28. with this Madness and Blindness of heart, that they might hereby provoke this Puissant Emperor's Indignation; which otherwise would have slept, but now pursues them throughout his Dominions, not as Enemies, or Rebels of the Empire, but as Noxious Creatures to Humane Society, with Revenge suiting to their former Outrages. 
† Dion. ibid.  Partly for the Cyprians better Security in time to come, partly in Memory of their former Misery, and these Jews Infamy; It is publicly enacted, that no Jew, though driven by Tempest thither, should presume to set foot within their Coast, upon pain of present execution, as already condemned by his very Appearance on that Soil, which had been tainted with the deadly Venom of his Countrymen.  
2 But lest Posterity, little respective of Jewish Affairs (through negligence of the Roman Writers) should forget, or, from the inconsiderate frailty of Humane Nature, less observe these two most grievous Persecutions of the Jews than was behoveful for Testification of Moses, or Christ's Prophecies, and Confirmation of Christian Faith: In Adrian's time, (like Traitors that had fainted upon the rack before their full Confession taken) they are recovered to greater Torture. And lest the Nations in that, or Ages following, should not acknowledge them to have been such a Mighty People, as the sacred Story makes them: they are made a Spectacle to the world again, to show their Natural Strength by their grievous lingering pains in dying. This was that which Moses had said Deut. 28. 59 The Lord will make thy plagues wonderful, and the plagues of thy seed, great plagues and of long continuance, sore diseases, and of long durance. Yet their Destruction now, a● at both times (always) before, was from their own Procurement. For Adrian, causing new Aelia built by him where Jerusalem stood, to be inhabited by others, Christians as well as Jews, and permitting the use of their Country-religion to all: the Jews began first to Repine while Adrian was near, afterwards to Mutiny upon his departure out of these Eastern Provinces.  
3 The Fresh memory of their former Desolation, made their strength seem little, and the Apprehension of their weakness made the Romans Care for preventing new dangers, less than otherwise it might, and in reason should have been. But as men Environed with Darkness, have great advantage of such as stand in the Light; and presumption of good-casting in the beginning bring such, as intend the aftergame well, to better possibility of winning the stake: so these Jews, partly through the Romans Confidence of their strength, partly by their own Secrecy in meeting, security of harbour in Caves and Dens purposely digged in the earth, and diligent providing necessaries for war; from little and contemptible beginnings gather such strength and resolution, that they can be content to set the Whole Stock upon it, offering Battle unto the choicest Warriors of the Empire, to 
* Hadrianus optimo quos induces adver so eos mittit, quorum prin●●s ●uit Julius ●eve●us q●i ex 〈◊〉 〈…〉, con 〈◊〉 Ju●●o● 〈◊〉 〈◊〉 etc. Dion. Hist. Rom. ●i 69.  Julius Severus that noble General himself, called to this Service (such was the danger) out of this Island of Britain. And albeit the Romans in the end had the Victory without Controversy, 
† 〈◊〉 ●uo qu● ex ●oma●… complu●es in ●o ●●llo. Q●…m Hadrianus, cum ●●ribere● ad ●e●●tum, non est 〈◊〉 illo ●…dio, quo uti ●●pe 〈◊〉 con●u eve●●nt: Si Vo● Liberique 〈◊〉 valet●●, e'en est▪ ●go qu●dem & Ex 〈◊〉 Valemus. Dion. Ib dem.  yet would they not have wished many Triumphs at the same price. This people's last conflict with death and destruction now seizing upon them, may witness to the world, that they had been a principal part of it, now so generally and deeply affected with their last pangs. For as this judicious and unpartial writer saith; The whole world, in a manner, was shaken with this commotion of the Jews. Dion. 69. Book.  
4 But as the Preacher observeth, that riches are oftentimes reserved to the owners for their evil: So these Jews Extraordinary strength was given them for like Destruction. The greater danger their Mutiny had occasioned to the Empire, the greater was the Emperor's Severity in punishing their Rebellion past the greater, his care to prevent the like in time to come. In battles and skirmishes were slain of this people 580000. besides an infinite number, consumed with famine and diseases, during the time of this lingering war, protracted of purpose by the Romans, not willing to try it out in open field with such a forlorn desperate multitude. Now as 
‖ Deut. 28. 62.  Moses had expressly foretold, and 
a Julius Severus nulla ex parte ausus est apertè cum hostibus congredi, ●…itudine ipsorum atque desperatione cognita, sed eos singu▪ 〈◊〉 militum legato●umque numero aliquo adoriens, ●…ns at 〈◊〉 〈◊〉 ●s, 〈◊〉 quidem, sed minore cum periculo, & ad●erere & exhaurire, & exscindere potuit, ut pauci adm●dum evaserint, 〈◊〉 ●… arces muni●…, vicique celeberri●i atque nobilissimi nongenti octoginta quinq●e funditus 〈◊〉 〈◊〉▪ 〈◊〉 sunt in 〈◊〉 ●…que hominum quingenta octoginta ●illia: ●…um autem qui ●ame, 〈◊〉, & igni ●… no● potuit, it● ut omni● pen● Judae● deserta relicta ●ueri●. Dion. Hist. R●m. lib. 69.  Dion (living not long after this time) Emphatically notes, They were left Few in number, their land laid waste, fifty of their strongest Munitions utterly razed, 985 of their chief and most populous Towns sacked and consumed by fire.  
5 This Mighty Destruction of these Jews, and general Desolation of their Country by Romans, and their Tributaries of these Western Countries, 
b 〈◊〉 〈◊〉 〈◊〉 ●●th Sp●…ds by B●●th, Julius Seve●us was called to their destruction out of this Island, wherein Vespasian 〈◊〉 ●… Services. Their ensigns (being Eagles) were as Emblems of their S●●f●nesse to execute God's 〈◊〉 ●… in this place by 〈◊〉 Inspiration, alludes unto the Roman Eagles.  a people strange and perhaps unheard of to their Ancestors: are Everlasting Monuments of the truth of Moses his Prophecy, Deut. 28. 49. The Lord shall bring a nation upon thee from far, even from the end of the world, flying swift as an Eagle; a nation whose tongue thou shalt not understand: a nation of a fierce countenance, which will not regard the person of the old, nor have compassion of the young. The same shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed; and he shall leave thee neither wheat, wine, or oil, neither the increase of thy kine, nor the flocks of thy sheep, until he have brought thee to naught. And he shall besiege thee in all thy Cities, until thy high and strong walls fall down, wherein thou trustest, in all the land: and he shall besiege thee in all thy cities throughout thy land, which the Lord thy God, hath given thee. Thus at length Judah as well as Israel, hath ceased to be a Nation not without Manifest Signs 
c Signs foreshowing Juries 〈◊〉▪ 〈◊〉 〈◊〉, recorded by Dion. l. ●9. and others.  foreshowing their Fatal Expiration. Solomon's Sepulchre, which they held in greatest Honour, a little before this War, did fall asunder of its own accord; as if it would have signified unto them, that God's covenant, made with Solomon for Judah's peace and restauration, was now utterly void, and finally Canceled by its Rupture and Fall. Wolves and Hyena's did howl throughout their Streets, and devour this People in the Fields: these are the Lords Messengers of Woe and vengeance to this ungracious seed, whose Fathers had killed and stoned his Prophets, sent unto them for their good. Yet is not the wrath of the Lord ceased, but his hand is stretched out against them still. For 
* Jornandes. de Regn. success. (in 8º) p. 103. Euseb. l. 4. c. 6. ex Aristone Pellaeo.  Adrian, after this strange Desolation, by public Decree ratified with the Senate's consent, prohibits any Jew to come within the view of Jury. This he did only in a Politic respect, lest the sight of their native Soil might inspire this People with some fresh desperate Resolutions, but herein made, though unwittingly, God's Angel to keep, by his powerful sword, this wicked Progeny of those rebellious and Ungracious Husbandmen, that had killed their Lords Firstborn, out of that Pardise, which he had set them to dress and keep. The same mighty Lord, having now (as it were) Disparked the place which he had walled and fenced about, and graced with many Charters of greatest Privileges, doth by his Arm, stretched out against them still, scatter the Relics of this Rascal Herd throughout all the Nations under heaven. So as this Remnant (left by Adrian) and their race, have been as the Game, which Gods judgements have held in perpetual Chase for this Fifteen hundred years.  
6 Thus are Gods Judgements executed upon this People; according to the order and course of Moses his Sentence, pronounced against them almost two thousand years before. For after he had foretold that Paucity, whereunto this last War had brought them, Deut. 28. 62. he adds immediately, vers. 63. As the Lord hath rejoiced over you to do you good, and to multiply you; so he will rejoice over you to destroy, and bring you to naught: and ye shall be rooted out of the land, whither thou goest to possess it: and the Lord shall scatter thee amongst all people, from the one end of the world to the other. 
† Quos verò Hadrianus in eo bello Judaeos cepit, in Hispanian exulatum ●isit, (haec fuit decima ●orum Captivitas;) porrò ex eo ●empore, ad soelicissima usque tempor● Catholicorum regum Ferdinandi & Isabellae, atque eti● Emanu●lis invicti Portugal▪ liae regis publicae in Hispania Judaeorun Synagogae ●u▪ ere. Jo. Vasaeus, Chron. Hispan. An●. Chri●●i. 137. vide Pe●. Ant. Beuter. 〈◊〉. 10. c. 19  Such as were Captivate in this War, were transplanted by Adrian into Spain, his native Country: where they had their Synagogues since his, until Ferdinando and Isabella's time. Of their ill rest there, and in other of these Western Nations, (foretold by Moses in the very next words) we are now to treat: but first to advertise the Reader. 
‖ S● 〈◊〉 C●…er of th● History of the sacred War complains. N●lli mirum erat, nos rerum per Judaeam gestarum no●itia desti 〈◊〉, ob Ro●●norum tum in Judaeos tu● in Christianos invidia●, quorum quidem tempore, & devotionem & pietatem, ●…am quandam persuasionem credebant. Nulla igi●ur eorum ratione habita, nec mentionem de his ha●ere digna●● 〈◊〉. Add qu●d qui Syr●ae praefectus erat, hanc qu●que viribus, opibus, armis, militibus exutam, regebat. Cumque Chri 〈◊〉 〈◊〉 pace quam bello magis accresceret, tumultu nunquam inclaruit Judaea, neminem Imperatorum seditione nobili 〈◊〉. ●…l. Joh●n. Herold. lib. 1. cap. 15. de Contin. Bell. Sacr●.  That the state of these Jews, from this time until the Expiration of the Roman Empire, cannot easily be gathered from any Roman Writers; who seldom vouchsafe the Jews or Christians any mention, unless enforced thereunto by some such Famous War or Mutiny, as fell out in Vespasians, Trajan's, or Adrian's time; or by some other event redounding to the Romans glory; whereas Jury after this time, was not famous for any tumult, till Rome's Captivity; the Jews wanted strength, and Christians willing minds, to erect any Emperor's praise by their Seditions. So that, whatsoever Calamity, Either of Them suffered by the Romans, was passed over by Roman Writers, as private wrongs not worthy of Registering in their Annals.  
7 
a Why Roman Writers make no mention of our Saviour Christ 〈◊〉 his Acts.  No marvel then, if they took no notice of our Saviour, or his acts, all tending to Peace and Loyalty. For as Tacitus notes, 
b Tacit. Lib. 5. Histor. Ergo abolendo rumori Nero subdidit reos, & quaesitiss●mis poen●s affecit, quos per 〈◊〉 ●●visos, v●lgus Christianos appellabat. Auctor nominis ejus Christus, qui, Tiberio imperante, per procuratorem ●…tium Pilatum supplicio affectus erat. Tacit. Annal. Li▪ 1.  Judaea was most quiet in Tiberius' time; which was the best news the Romans cared to hea●… thence: only Tacitus spleen to christian's (it seems) had made him inquisitive of their first Original, whose Author he acknowledgeth to have been one Christ, put to death by Pontius Pilate, in the reign of Tiberius.  
8 The estate of these Jews in general, between Adrian's and Honorius time may be gathered out of the Reverend Fathers of the Primitive Church; who usually stopped the Heathens or Blasphemous Atheists mouths, by proposing their condition, then known unto all the world, for such as our Saviour had foretold. But these Reverend Father's observations, and such scattered testimonies of their estate and quality, as can be gathered out of Roman Writers, during that flourishing age of Fathers, and continuance of the Roman Empire, will come in more fitly in the Article of our Saviour's Passion.   

CAP. XXVIII.  
Of the Jews estate after the Dissolution of the Roman Empire, generally throughout Europe, until their coming into England.  
1 AFter the dissolution of the Roman Empire, they had some hopes of taking root under the shelter of 
* Tunc temp●●s, Gallia●●m Epi●copi, sacros ordines non nisi pretio & quaestu conferehant; uti ne hodie quidem faciunt: & Jud●i, genus hominum coelo quoque ipsi invisum, Christians mancipia ●…debant, Gregorio utcunque non placebar, etc. Papirius Mass●n. lib. 1. Annal. Franco●um p. 63.  Theodebert and Theodorick, Kings of a great part of France, and other Provinces, then annexed to that Kingdom. And whilst the Bishops of those Countries made merchandise of sacred Orders, these Jews purchased Christians for their Bondslaves; until Gregory the Great, by his Fatherly Admonitions and reproof, wrought a Reformation of these two foul Enormities, and open Scandals of Christianity. Their number after was much increased throughout most parts in France, by their sudden decrease in Spain, caused by Sisebodus King of the Goths, and 
† Vide Cran●zium, lib. 4. Succiae, cap. 33.  Lord of that Country; who had urged them to profession of Christian Religion, or perpetual exile from his Dominions, Such as made choice of Banishment, before Baptism, fled in troops into France: where in short time, they and their Countrymen, there residing before, had as hard entertainment under Dagobert, though peaceably admitted at the first. 
‖ Paul. Aemil in Dagoberto.  Some think the Fame, and Honour, which the Goth had purchased amongst Christians by his late Fact, did inflame the Frank with a zealous desire of like glory: others from more particular information of Ancient Writers, as well 
a Heraclius cum ●it●ris abunde esset instructus, ad ultimiun Astrologus c●●icitur. Agnoscen● itaque in signis side●ū, unp●rium ●●ū a circumci●a gente vastan▪ dumb, & autumans id de Judaeis suisse praemonstratum, per internuntios Dagobertum rogavit, Regem Francorum, ut ounct●● Judaic●●… qui in Provinciis illi subjectis mancbant, Christianos fieri praeciperet, eos vero qui nollent aut exilio aut morte dam●ati. Quod Dagobertus volens effecit, omnes qui nolnerint Baptisma suscipere, procul à finibus eliminans Franci● P●… Heraclio non de Judaeis, sed de Sa●●cenis fuerat praeostensum. Aimoinus sive Annonius, lib. 4. cap. 22.  French as 
b Vide Hisp●n Taraphae (Bound up with Vas●us) etc. in Sisebuto. I suppose Sisebodus in Crantzius, and Sisebutus in Tarapha and Vas●us, a●e the sarn●. As also that Egica a succeeding King, or Egican, in Vasaeus, and Egyta in Tarapha, be the same.  Spanish, refer the Original of both Persecutions unto Heraclius the Emperor; who seeking his Fates in the Stars, pulls down God's Judgements from heaven upon these Jews, scattered from the East to West. By this means, he had learned (whether by mere skill in Astrology, or otherwise, is not now to be disputed) That the wings of his Empire should be clipped by a Circumcised people. This foreknowledge, howsoever gotten, was not given him for his Good (for his Fears came upon him, whence he least suspected;) but for these Jews Mischief: for, he deeming Them the likeliest, or the only men, that could bring his Fates upon him, inserts the former Persecution as a condition of peace, then concluded between him and Sisebutu, afterwards prevails with Dagobert, for enforcing all the Jews throughout his Dominions, either to renounce Circumcision, France, or their Lives. And no doubt, but he, that could prevail thus far with these western Kings, did also deal effectually with other Sovereignty's of Europe, nearer unto his Imperial Seat, for disinabling of this Nation from effecting what he feared: much more would he seek their Extirpation, or Conversion, throughout his own proper Dominions. And so I find his persecution of the Jews recorded, by such as wrote his life, 
* Judaeos etiam invitos ad Baptismum compulit, Matheseos studiis operam dedit, haruspiciis & praestigiis daemonum fidem adhibuit. Append, Aur. Victoris.  as one of the chief Memorables in his Reign: which confirms their report, though otherwise Authentic, who refer the two former Persecutions, under the Goth and Frank, unto the occasions above mentioned.  
2 Shortly after, the Progeny of such as had been enforced to Baptism by 
† Hoc tempore Judaei perfidi non solum tunicam sacri Baptismatis, quam susceperant, macul runt: Sed e●ia contra Regem regnúmque conspirate au▪ si sunt, in quos haec poena statuta, ut omnibus suis rebus nudati, tam ipsi perfidi, quam uxores eorum & filii, ac reliqua posteritas per cunctas Hispaniarum Provincias, servituti subjacerent perpetuae, maneréntque usquequáque dispersi. Praeterea quicunque eosdem Judaeos in servitutem reciperent, in nullo eos permitterent rituum suorum ceremonias celebrare aut colere. Filii vero eorum ab aetatis anno Septimo, nullam cum parentibus suis habitationem, aut societatem habere permitterentur, sed fidelissimis Christianis a ●…iendi traderentur, & filiae eorum ac filii Christianis in matrimonium darentur, ne infidelium patrum suorum Semitas quibusibet occasionibus iterare possent. Vasoeus in Chron. Hispan. anno. 694.  Sisebutus, for their revolt from Christ, and conspiracy against Egica (his Anointed) and his Kingdom, were adjudged to perpetual Servitude, throughout all the Provinces belonging to Spain: prohibited the use of their rites and Ceremonies, not permitted to inhabit together; but, as if the Lord had used the Land of Jury as a Marl-pit, to fat the Soil of this Nation where his Vine was planted; after he had lead forth the Jews thither in heaps, he scatters their heaps over the whole surface of the Land. All Parents not suffered to commerce with their children at all, after the seventh year of their age, committed by public Decree to the Education of Christians, appointed in riper years to be given in marriage unto their Sons and Daughters; that so the succession of infidelity might be abolished. But Christian Princes consultations prevail as little for their good, as Pharaohs policy for their Forefathers harm: they must multiply, that God's plagues may be multiplied upon them. This last here mentioned, in their estimation not the least, though otherwise intended by the state of Spain, was by the disposition of the divine providence brought to pass, that another prophecy of Moses might be fulfilled: Thy Sons and thy Daughters shall be given unto another people; and thine eyes shall still look for them, even till they fall out; and there shall be no power in thy hand. Deut. 28. 32.  
3 Of their Estate from this Accident, till three hundred years after, nothing memorable hath come unto my reading: dishonourable it was, in that their name, throughout this time, seems quite put out; miserable we may presume it, in that their wont curse is not expired, but rather increased in ages following, in which we have express, distinct, undoubted, records.  
4 About the year one thousand, they were so vexed throughout most parts of Europe, that, as Moses had foretold, and 
‖ Judaei ea tempestate, in pluribus Europae locis graviter vexati, quid agerent, aut quo se verterent nesciebant, etc. Papir▪ Massonus ex Glabro.  my Author (little thinking of Moses speeches) expressly notes, They could find no rest. A company of them, seated about Orleans, out of their Devilish Policy, address an Embassageto to the Prince of Babylon, advertising him, that the Christians in these Western parts were joining forces to assault him, hoping hereby to make him invade Christendom, by whose broils they expected, either better security from wont dangers, or fitter opportunity of fishing for gain in troubled streams. But the tenor of their Embassage being either known, or suspected by the Christians, the Ambassador upon his return was called in question, convict, and sentenced to the Faggot. Nor could the heinousness of the Fact be expiated by his death; the rest of his Countrymen (generally presumed to be as treacherous, when occasion served) were made away, without any Formal course of Law, by Fire, Water, Sword, or what instrument of death came next to hand; This fury of Christians raging against them, as far as the fame of their villainy was spread, which was quickly blazed throughout Europe.  
5 E'er this time Ishmael was come to his full growth, and his posterity having prosecuted their old broken title to the Land of Promise, through their division had left the possession of it to the Turk: and so far is Isaac's seed from all hope of possessing the good things thereof, that the very love which Christians, the true seed of Abraham, bare unto these Lovely dwellings of Jacob, breeds his ungracious posterities Woe, unto whom the inheritance belonged. For no expedition, either made, or intended by Christians for recovering Jewry from the Turk and Saracens, but bringeth one Plague or other upon the Jew; so provident is this People, to procure their own mischief, and as it were to anticipate God's Judgements upon themselves, by such Devices as their former Embassage, whose effect was to hasten the Sacred War: which in the Age following, undertaken upon other occasions, more than doubles all their wont miseries. For it being intended against the Turk and Saracen, these other Infidels were apprehended as a fit subject for such Soldiers, as were indeed bend for Asia and the Holy Land, to practise licentious hostile Outrages upon, by the way. Others again made a show of setting forward against the Turks or Saracens of Asia. intending indeed only to spoil the Jews of Europe; Unto which purpose that worthy Edict of the Claremont Council ministered this occasion.  
6 
* Aventinus Bpo●r●m Anna●●um lib●o quiver. P. 361. ●● Germani●s c●litùs voce edita (●ta ●●adic●n●) D●us ●ult, ●alliis, ●●spa●●s, Pa●●●an●●s, l●a●i●, ●…●●●●●●…s ho●●i●… vis, ●…s prase●●● Tet●at●●●, ●…, ●… E●▪ spi, Sa●●●●●l, Mona●hi, f●mi●●●ac●●ta, ●●ves, op●●ices, agricola, ●…, muligrub's cum c●●i●, ●… cum ●…●●mp●●, cont●berniis, uxorious, liberis, pradiis, aratro, in Asiam gregatim migrant; sub specie religionis (ita sunt huma●●n●landa ●…●mp●n● pe●p●●ant. Anserem praeferunt spiritum sanctum esse. Carolum Magnum revixisse prae●….  The joint consent of Bishops and others there assembled, testified aloud in these Terms, Deus vult, Deus vult, having found (as it seems) some lavish commendations, as if it had been the Voice of God, and not of Man, brought forth a Rumour of a voice from heaven, calling Europaeans into Asia: The report was not so vain, as the people of those times credulous. For beside such as were appointed, or would have been approved by the Council, huge multitudes of all sorts, conditions and sexes, run like Hounds to the false Hallow; some pretending the Holy Ghosts presence in visible shape. Amongst the rest one 
† E●●cho quoque Dynast● cum Rheni accolis unde oriundus erat, ad Pannoniam processit. lique omnes ●…●ogo relig●● nis nos●●●●i●●●re conantur, Philosophiam nostram recipere recusantes Compilant, bonis omnibus ●… agunt, domibus climinant atque contrucidant. Duodecim tum millia Judaeorum in nostra regine ●… in annal relatum est.  Emicho, with a great band of his Countrymen gathered from the banks of Rhein, having ranged as far as Hungary, and there either despairing of his hoped prey in Asia, or only using this expedition, generally countenanced by Christian Princes, as a fair pretence to catch some Booty nearer home, falleth upon the Jews about that Country, compelling them either to live Christians, or die. Besides the spoil of their goods, twelve thousand of their persons were slain by Emicho, and his complices, as the Annals of these Countries do testify. The like had been practised a little before by one Codescalcus a Dutch Priest; who had persuaded the King of Hungary, that it was a charitable deed to kill these uncharitable Jews, until his beastly life did discredit his doctrine, and Christians begun to feel the harms of such licentious Pilgrimages, after the Jews being exhausted, could not satisfy his, and his followers greedy appetites.  
7 About the same Age, 
* Per id tempus Judaei in Gallia & Germane a re●um suarum sedem ac domicilium non pauci habebant; Petrus Cluniacensis literas ad Ludovicum scripsit quae extant; iis laudat consilium regis de bello pro Christianis adversus Arabes Persásque suscipiendo: deinde, exposita Judaeorum perfidia atque improbitate, Auseratur air, vel maxima ex parte imminuatur Judaicarum divitiarum maleparta pinguedo, & Christianu● exercitus, qui ut Saracenos expugner, pecuniis, vel terris propriis, Christi domini sui amore, non parcit, Judaeorum thesauris tam pessimè acquisitis non parcat, reservetur eis vita, auferatur pecunia. Serviant populis Christianis, etiam ipsis invitis, divitiae Judaeorum. Crudelior in eos Rodulphus Vilis Monachus fuit, etc. Papitius Massonus libro tertio in Ludovico septimo. p. 244.  Petrus Cluniacens●s directeth a Parenetical discourse unto Lewis the French King, for furtherance of his intended Expedition against the Saracens; showing him withal a ready means of maintaining his army, making the perfidious Jews purchase their lives with loss of their goods. But more vehement, if not more Jewish, was Rodulphus Vilis the Germane Monk, delivering it in Sermons as sound Doctrine, throughout both Germanies, that for the better supply of the sacred war, (which Christians he thought were bound in conscience to undertake) the Jews, being as great enemies to Christianity as the Saracens were, might not only be robbed of all their goods, but aught to be put to death by Christians; as a good Omen to their future success against the Saracens. And unless Saint Bernard, with other grave Divines of that Age, had sounded a Counter-blast to this Furious Doctrine, both by mouth and pen; this Monk's prescript had been practised generally throughout Germany, ready enough to hold on as▪ she had begun to evacuate herself of Jewish blood, always apprehended by that people as the worst humour in their body politic: Many such general Massacres have been intended against them in divers Countries; but God still raised up one or other to solicit their Cause, because 
† Why the Lord would not have the Jews utterly destroyed.  he hath an ear continually unto the Psalmists Petition, not so much for Theirs as Christians good; Slay them not lest my people forget it, but scatter them abroad by thy power, Psal. 59 11. Unless God had given them such trembling hearts, and sorrowful minds (as Moses had foretell) through Germany, France, and other Countries, they had not been scattered so soon through this Island; whither they were first brought from France, by him that brought many grievances thence unto this Nation. But the evil which he intended, hath God turned to our good. For God's Israel planted here until this day, may hear and fear his Heavy Judgement, manifested upon these Jews in the time of our forefathers; albeit at their first coming they found some breathing from their wont persecutions. But so prodigious is all appearance of prosperity, in such as God hath cursed, that these Jews hopes of ease and welfare, are an infallible Symptom of great distemper in the public state wherein they live. Twice only I find in all the Legend of their wand'ring, they had obtained some freedom, and hopes of flourishing in the Lands where they were scattered: once in France, in the time of Theodebert and Theoderick, when sacred orders (as you heard before) were set to sale; Once in England, under William Rufus, whose conditions were such, that whosoever would give enough, might have whatsoever lay in his power to grant. Their estate in England, during other three Kings reign until Richard the first, yields little matter of observation: this people hate had not as yet broken out against them, but was all this time in gathering; and after their first planting here they were to have a time to bring forth fruit for others to eat, a time to gather wealth for others to spend, as Moses had foretold.  
8 Most miserable in the mean time was their estate throughout the Eastern Empire, as one of their own Writers, (Benjamin Tudelensis who went on Pilgrimage to visit his Countrymen, wheresoever dispersed throughout the world) complaineth of their 
Nulli J●… urbem habitant, exclusi enim ab ●… aq●●●um, atque ●●ter illud & So phiae ●…que in urbem i●e per●… idque n●go●● & commercii causa: ●… qu● cum magistris cong●… discipulis, inter quos prima, 〈◊〉 Abdias & Aaron ●… & Eliakim gubernator; ●… vestium seric●um, quam●… sunt, i●que ditissimi. Nulli ●… S●lomonem Aegytium M●… cujus o●●●cio Judaei r●c●●antur, ●…●olantur, quam gravem sentiunt: o●… enim invisi sunt Graecis Jud●i omnes, nullo bonorum ac malorum discrimine; propter coriarios, qui dum ●…●mpuram aquam in plateas, ●…●●●undent: ideóque omnes ●… p●●●untur, atque in plateis vapu●an●, & coguntur violenter ins●rvite. Verum Jud●i ipsi 〈◊〉, ut dixi, sunt, vitique boni ac misericordes, ●… observatores, qui captivitatis mise●… ammo. Benjamin Tudelensis in Iti●…. p. 31.  general hard usage amongst the Grecians, instancing in such as were seated about Constantinople, within whose walls they might not come, but upon occasion of public commerce or business; in which case they were allowed passage only by Boat, having their habitation, as it were, in an Island. Amongst two thousand of this servile Congregation there residing, not one permitted to come on horseback, save only Solomon the Emperor's Physician; whose exaltation (perhaps not fourteen handfuls above ground) was held as a public grace of the whole Nation, the chief solace of that miserable and servile usage, which all the rest, without difference, good or bad, did sustain, daily beat and scourged in the open streets. Yet must we believe this Relator; That these Jews were wealthy, good and merciful men, observant of the Law, such as could patiently endure this miserable captivity. But Patience perforce, according to the Proverb, is no Patience. If GOD had granted them ability, or opportunity, they had quickly showed their Jewish minds by Jewish actions. And why he keepeth them 
The Fulfilling of samuel's Prophecy in the Jews living after our Saviour's death. ●… 8. 18.  continually under, unwilling to hear their cry, though They cannot, we Christians may easily perceive the cause. For so his Prophet Samuel had foretell; And ye shall cry out at that day, because of your King whom ye have chosen you; and the Lord will not hear you at that day. Which words, 
† Joh●. Baptista de 〈◊〉 ●….  as a learned convert Jew rightly observeth, were not fulfilled in samuel's time; whose opinions may be fortified by these reasons.  
9 samuel's authority over that people, was not so strictly linked with GOD'S, but that they might reject the one for their present Judge, still retaining the other for their supreme Lord: and who can deny, that the God of their Fathers did rule over them in david's, solomon's, Jehoshaphats and Ezekiahs' times? Sin no doubt they did in abandoning God's Priest and Prophet, to follow the fashions of other Nations, in submitting themselves unto a King. And Samuel, like a good Physician, forewarneth them of that incurable disease, which this newfangle and intemperate act did even then Prognosticate: whose Fatal Crisis notwithstanding did not ensue, until they (overgrown with desperate, wilful, and intemperate malice) had rejected Hint with open mouth, who was both Priest and Prophet, and their lawful King; whose kingdom was not of this world, whose Sovereignty was so united with the divine Majesty, that 
‖  in casting him away, they could not but cast off God, that he should not reign over them.  
10 Again, before that time, God always heard their cry, and redeemed them from all Foreign Bondage; and such as Samuel there describeth, was neither general, nor perpetual under their own Kings: neither did the best of such use any, nor the worst all, or most part of the natural Israelites, in such sort as he there threateneth; yet all the miseries there threatened, 1 Sam. 8. 11, 12, 13, 14, 15, 16, 17. have been since accomplished in full measure if I may so speak, in length, breadth, and profundity. First, this Servi●●●y hath been extended over All the Nation, without exception. Secondly, the continuance of it hath been exceeding long and perpetual without interruption; and so must continue until they confess their forefather's rebellion, and acknowledge him for their King, whom rejecting, they rejected God; for he that will not so honour the Son, cannot Honour the Father as King. Lastly, those marks of servility, set forth by Samuel, have been so deeply imprinted in this generation rejected of GOD, that his Prophecy compared with Modern Histories concerning them, will seem but as Painted Wounded men in a cloth of Arrasse, to the bleeding relics of a scattered, vanquished army. For neither under any Caesar, (though they made choice of Caesar for their King) nor under any other Kings or States, have they lived as Free-denizons, capable of public Office or Honour: the best of them are but as slaves, prohibited to use the meanest of Christians so: The most of them, as Samuel foretell, are admitted in Commonwealths, for manual services or other handicraft's employments; Captains I think none of them have been; unless perhaps in some desperate services: many of them in greater Cities are suffered to follow Merchandise, that they may serve the State as Sponges; always surer to be squeezed for the moisture they have sucked, then to be nourished by it: Sundry of them are curious, Artificers, and profess ingenious Trades; like silly Silkworms, permitted to exercise their skill in precious stuff, to fill Princes Coffers, and find their Country's clothing.  
11 The possession offields and Vineyards, hath not been so usual amongst this people, as their spoil amongst such as possessed any: so this Jew relateth it as a special prerogative of 
* Ex Na●●ona proficiscitur lex in omnes nationes▪ ubi sapientes sunt & magni & suspiciendi imprimis Calonymus Filius Theodori bonae memoriae ex semine David recta genealogia, qui praedia & fundos habet à principibus regio nis, nullius hominis vi● aut impetu● metuentia. Benjamin. Tu delens. in Iti● p. 14.  Calonymus, the son of Theodorus (both in their lifetimes) chief of the Synagogue in Narbona, and lineally descended (as he pretendeth) from David, that he might quietly possess the fruits of his grounds. The Princes, it seemeth, of that and like places, did take other Jews fields and vineyards, and best Olive trees, and gave them unto their servants, rather tything then taking the tenth of their seed and Vineyards; for that usually was the Jews part, the other nine (as Samuel foretold, 1 Sam. 8. 
Est urbs eni● ipsa Theim magna & sr● quens. Hor● regio inter montes qui septe ntrionales dicuntur, sedecim dierum iti● re protenditur, urbibus magnis & m● nitis●●mis e● culta, nul● lóque exter● gentis jug● subdita. Un prodeuntes incolae fini● mas & ren● tiores etia● gentes diri● unt omnes quotquot 〈◊〉 usque ad A●… bes; qui●… ipsis ●oedꝰ bend. Iden p. 75.  14, 15, 16.) fell unto Prince's Officers lot.  
12 But the greater these dispersed sons os Isaac Servility was, the more it commendeth the fidelity of God's word concerning the sons of Rechab, who, as this Author relateth, live united in form of a Kingdom or Nation, not subject to any foreign yoke; rather able to offend their neighbours, then likely to receive harms from them. Their estate to this Author's days continued such, as they themselves acknowledged unto Jeremy; Only experience (it seemeth) had taught them to build Cities, for their better security against the incursion of foreigners, which was not against their oath, in case of necessity, as appeareth from Jeremy 35. 9, 10, 11, 12. Because in other points, they have obeyed the commandment of Jonadab their Father, and kept his precepts, and done according to all that he had commanded them; therefore Jonadab hath not wanted a man to stand before him until this day; that is, their estate hath continued, such as their Father left them, much better than the estate of Abraham's Sons by Sarah; Though this Jew at his return to Paris, then flourishing with all manner of Arts and Sciences, found his Countrymen marvellous great Students in Divinity, and in much better state than might be expected to continue any long time.  
13 Lewes the seventh, albeit instigated thereto (as was said before) had not shorn them so near upon his Expedition to the Holy Land, but that they might bear Fleece again for his Son to pluck off. Their Synagogues had remained still beautified; and their private wealth, either before his death 
The persecu of the Jew France 〈◊〉 Philippus gustus.  much increased, or in his time not much impaired. But Almighty GOD, who in Testimony of his rejoicing to do them good, had raised up Cyrus to Balthazars Throne to release their Nation from that Captivity, which Nabuchad-nezzar had brought upon them; to give the world as perfect a proof of his Rejoicing over them to destroy them, and bring them to nought, Deut. 28. 63. did Advance Philippus Augustus 
* An. 〈◊〉 K●… O●… vici 〈◊〉 ●…pus apud R●… Christianis molestos esse, primum debita omnibus remisit, deinde fundos eorum & res not ●… Masson. lib. 3. Annal. Franc. initio. Phil. Aug. p. 250. , son unto the former Lewes, unto the Crown of France, to defeat the Jews throughout that Kingdom, in an instant, of all their former hopes. No sooner was he enthroned King, but presently he giveth forth his Edict; That their Synagogues should be spoiled of all Donatives and ornaments belonging to them: and, informed of the grievances which Christians sustained by them, granteth a general Release of all debts due unto them from Christians, confiscating all their lands and immovable goods. This was done that Moses his prophecy might be fulfilled in part, Deut. 28. 30, 31, 33. Thou shalt build an house, and not dwell therein; thou shalt plant a Vineyard, but shalt not eat the fruit thereof. Thine Ox shall be slain before thine eyes, but thou shalt not eat thereof: Thine Ass shall be violently taken away before thy face, and shall not be restored unto thee: Thy sheep shall be given unto thine enemies, and no man shall rescue them for thee: the fruit of thy I and, and all thy labours shall a people which thou knowest not, eat; And thou shalt never but suffer wrong and violence always.   

CAP. XXIX.  
Of the fulfilling other particular Prophecies of Moses in the Jews persecutions, in England, Germany, France and Spain.  
1 THat they should not once or twice, in this or that Age, in some one or few Kingdoms only, but always, in every place, where they have come since their rooting out of their own Land, suffer such wrong and violence; must needs be thought to have proceeded, rather from Divine Justice, than man's Injustice, which could not but have varied with the diversity of times & places, and the several dispositions of parties, amongst whom in this their long Pilgrimage they have lived. And yet this brief Enumeration (following) of their particular spoils, and hard usages, since Philippus Augustus' time, throughout the most civil and best governed States of Europe, will abundantly confirm the truth of Moses general Induction, in the place now cited, Thou shall never but suffer wrong and violence always. To begin with their persecutions in this Land.  
2 Had Henry (the eldest son of Henry the second) (who was 
*  present at the forenamed French Kings Coronation, acquainted with these severe Edicts against the Jews) lived to enjoy the Crown of England after his Father, as he was entitled King with him: the grievous wrongs and violence, immediately after befalling these Jews throughout this Kingdom, had been ascribed to this politic imitation of the French King his Brother; at least men would have thought, they had been done by his sufferance or connivance. But God had taken him away, and yet these Jews Entreaty continues much worse under Richard the first, who never intended them like harm; only upon his Coronation day, (with his Reign begins their Woe, which ends not till their final Extirpation hence) not willing to be beholden unto them for their presents, or (as some think) partly afraid lest admitted to his presence, they might practise some Sorcery upon his body, he gave command that no Jew should come either within the Church, where he was Crowned, ●or the Palace where he was to dine. But they desirous to present him with some gift in hope to have their Charters, and other Privileges, granted by other Kings, confirmed by him, press in at the Palace gate amongst others, making (perhaps) more haste but worse speed; one of them receiving a blow for his forwardness by one of the King's servants, who might well justify the fact by the King's command to keep them out. The people about the gate apprehend the matter so, as if this Jew had been beat by the King's commandment, and so they thought might all the rest of that crew: and hence fall upon them with such weapons as they could find, as it was easy to find bats to beat these doggish Jews, home to their kennels, where they found but silly shelter: For albeit their houses were strong, yet the rage of the people was too great against them. With the multitude the former rumour was enlarged, that it was the King's pleasure to have all the Jews destroyed: And, as the Axiom is, men's own desires are quickly believed. So far more apt they were to apprehend this rumour as true, then to examine whether it were true or no, that the Lord chief Justice and other Officers, sent from the King to appease the tumult, were more likely to catch harm themselves, then to free these Jews from present danger: some of whose houses now flaming gave the people light to spoil and rifle others in the dark. For so violently were they set to wrong them, and eat their labours, that they could not be satisfied from dinner time on the one day, to two a clock on the other: many of these Jews in the mean time being roasted, or smothered with their goods; other leaping out of the fire fell upon their enemy's weapons. Although the outrage was such, as in a peaceable state might seem intolerable; yet was the heinousness of the offence quite swallowed up by the multitude of the offenders. But as the English escaped unpunished: so the Jews were not amended, by their correction. Their Stubbornness, as the Scripture tells me, did first procure their Blindness, and their Blindness becoming Hereditary hath confirmed their Stubbornness to posterity.  
3 The former violence which they suffered, would have been a sufficient 
The Brutish Stupidity of the Jews.  Caveat to any people in the world besides, to have carried themselves with more moderation in a strange land: but not the flies so stupid and senseless in discerning the causes of their smart, as this people is. Their perfidiousness and daily sucking of Christians blood, had made them most odious in this, as in other Lands; and though a number of them be Massacred to day for like attempts; yet the rest are as ready again to morrow to seize upon every sore, either to exhaust the relics of life from such as are shrunk in their estate, by cruel exactions, and damned usury; or else to intrude themselves, as wedges or instruments of divisions, into every breach that shall appear amongst Christians, or between them and others. In which practice they have been continually crushed. Finally, their general carriage is so odious and preposterous, that, Albeit the CHRISTIAN Magistrates conspire together for their good, they themselves will certainly provoke their own misery.  
4 The lamentable death of those Jews in London had purchased pity 
Their Massac in Lin in No folk.  and compassion towards the rest, (as the King's Proclamation for their peace and security did witness) but their Brethren of Lin can not abstain from offering that violence, from which the King had privileged them, to one of their own lineage, for becoming a Christian; attempting forcible entrance into the Church, whither he had fled for Sanctuary. Unless they had thus riotously violated the King's peace, the Christians had not assemble●… together, and the Inhabitants were afraid at all to meddle with them. But 〈◊〉 God had provided, that a great company of Foreign Mariners should 〈◊〉 pair unto this mutiny; who moved with indignity of the attempt, could not content themselves with the rescue of the Convert (at the first perhaps only intended) but assault these mutinous Jews, through fear repairing to their houses; which the other first rifle, then burn together with their owners, departing unpunished with spoil.  
5 The end of the King's Proclamation being once frustrate, by this strange Accident, though not purposely or directly violated by the inhabitants of this place; his subjects elsewhere are willing enough to imitate the Fact, without any occasion of like wrongs, offered by the Jews only upon opportunity of doing violence by the King's absence, and the present mustering of Soldiers for the Holy Land; upon whom, transported hence, their partners in evil, here at home remaining, might post over the whole blame of the fact, of part whereof no doubt his Soldiers had been guilty. The like massacres of these Jews ensued at Stamford, at Lincoln,, and S. Edmundsbury shortly after; but of all others, most memorable and lamentable was that, which in the same Lent befell them at York.  
6 The Jews there dwelling had heard by this time, what had been done unto their brethren in London, and Lin, and see now the like or greater violence intended against themselves: so that as Moses in the forecited place, Deut. 28. 34. addeth; They became mad for the sight of their wrong and 
The Horrible Conspiracy of the Jews against their own souls in York.  violence, which their eyes did see. One of their learned Rabbins persuades four hundred of his company, besieged with him in a strong Tower by a furious multitude, to prove themselves (such as the world had long taken them, and were now persecuted for) right Cutthroats indeed, rather than fall into their enemy's hands; himself confirming his doctrine by his example, in cutting his wife's throat first, than his children's, and lastly by killing himself. The residue of the four hundred, which he had persuaded unto this unnatural and Jewish Act, not only willing to imitate him herein, would before their death have enforced many others, that would not yield unto this Rabbins advice, to a more violent death, had they not conveyed themselves into a strong Turret, within the main Tower, which defended them from the flames that consumed their goods. And yet these poor souls, that had scaped their fellows violence, were born to suffer thelike of their Christian Enemies; to their shame, who had promised them life, upon condition they would yield themselves, and become Christians; which whether they meant in heart or no as they promised, he that trieth the secrets of all hearts doth know. Sure I am, their professed Christian enemies did turn Jews in heart, that treacherously killed them before any trial made of their sincerity towards Christ.  
7 All these wrongs and violences were committed only by the people, much against the Magistrates minds; but hereafter the supreme Magistrates, Kings themselves (as if they had learned wit of their subjects) took the Monopoly of wronging the Jews into their own hands. To omit what Richard the first had done unto them, their hard usage under King John, Henry the third, & Edward the first, 
† Yet were 〈◊〉 worth enquitie Whether such as have been transported out of Spain or other Countries of Europe were not sent into Egypt; or what entertainment they find there. They came out of Egypt without Ships, for the Sea gave them passage. Deut. 28. 68 The 〈◊〉 port of their persecutions about this time in Spain made them 〈◊〉 ‑ 〈◊〉 to redeem th●n peace. Vide Matth. Paris.  makes me think, that Moses, in the last words of his often mentioned Prophecy Deut. 28. spoke in his language that said, Patria est ubicunque bene est: so as England, and every place in Europe, wherein their condition of life hath been more hard and burdensome, than their forefathers had been in Egypt, may be said to be that Egypt, whereunto the Lord had threatened to bring them again by ships. King John's exactions were so grievous, that they had rather suffer than do what he commanded, many of them being imprisoned and tortured before they would yield what he demanded. What an intolerable thing was it, for a private man in those times to pay 
* Vide orationem Pontificis Judaeorun, suorum calamitates deplorantis apud. Mat. Paris. Aaron the Jew paid Hen. 3. 30200 marks. Hollingsh. Anno 1250. p 242. The French King persecuted them at the same time a●… miserably, a●… Matthew Paris intimates.  ten thousand marks, for refusal of which that poor Jew of Bristol was so pitifully used? But with God it was just, to punish him by his own greediness of gain; for unless his money had been as dear to him, as meat to such as make Their Belly Their God, he would have let his Gold go, before he had lost Seven Teeth o●…ne.  
8 King Henry the third, first demands the third part of all their moveables for his supplies; then punished them grievously by the purse, for a murder secretly committed by them; and thirdly makes them buy their miserable peace by the third part of what was left: Finally, he brought them to such extreme poverty, that his brother, to whom he let them out to farm, could (it seems) make nothing of them; and so they were freed from this brutish servitude (as Moses in the forecited place had foretell) for want of a Buyer. The King surely did not so much pity them, as he did himself and his posterity, who should have gotten nothing of them, if the bargain with his brother had gone forward: whereas his Successor, Edward the first, accounted their goods as his own, & for Nonpayment of what he demanded, the whole generation scattered throughout this Land, were shut up in one night, where they enjoyed no day, until they had fined at the King's pleasure; who yet perhaps did recover but as much as he and his subjects were endamaged, by two hundred and odd of their Countrymen, all condemned some eight years before for circumcising, counterfeiting, and washing his coin. This King, albeit their wealth under him was much diminished, had this advantage of his predecessors. The English, desirous to have them banished, and they, as willing to spite the English by their staying here, were both forward to purchase their contrary desires by large offers to the King, until the English at last did outvie them, by a fifteenth, which the Parliament granted for their utter avoidance of this Land; so much welcomer was their room then company.  
9 All their immovable goods, with their Obligations and Bills of debt were confiscated: Thus (as Moses saith) they had builded houses, but could not dwell therein, Vineyards they had planted which they could not carry with them, never to return hither again, they nor their seed to eat of their fruit: yea, even the gold and coin, with other riches which they were permitted to transport, were reserved to many of their owners evil. The Sea which gave their forefather's passage from Egypt, did swallow up a great number of those wealthiest Jews at their departure out of this Land. And, howsoever both his Fact that exposed them to danger was most Impious, and his speeches Scurtilous, in turning them off to pray to Moses, when he might have saved them, yet if we consider the concourse of circumstances, and opportunity tempting him, otherwise ill disposed unto this fact, his profane jesting at their miserable death was a sensible document of the Almighty's rejoicing to destroy them and bring them to naught.  
10 During this time of their abode here (which was two hundred and 
Of these Je● Massacres in Germany, after their B nishment out England, or 'bout that ti●…  odd years) their general persecutions throughout Germany (that have come unto my reading) were not so rife, as in the ages following. 
† Avent. B●… or. Annaliu lib. 7. p. 44  In the year 128● (in which they had been generally imprisoned throughout this land) they had stabbed a child, throughout his whole body, with needles, at Munchen in Bavere, taking his blood in a basin; to use it, as the suspicion was then, in sacrifice, for staunching that issue of blood, wherewith this people (Christians know why) is continually pestered. These butchers were detected by the Drover, an old Hag, taken in the very manner, while she was stealing a second for the same purpose. The body of the former being found out by her directions, the fresh print of infinite wounds filled with gore, imploring vengeance, as it were with so many watery and blubbery eyes, did so enrage the multitude, that they could not expect the Judge's sentence, but fall immediately upon these Jews, notwithstanding the Prince's servants, and their chief Magistrates earnest endeavours to appease the tumult conveying as many Jews as they could into their Synagogue, which the people burning with fury, set on fire, and with it burned an hundred and eighty Jews.  
11 Yet this was but as a little flash in the fire-pan to that general fury, which the people of this and other Countries of Germany did discharge upon 
Aventinus lib. 7. Boior. Annalium.  this cursed seed about ten years after. The Alarm to this Bloody Fact was a Rumour, true or false, by God's disposition a means to bring destruction upon them whom he rejoiced to destroy; as soon condemned by the multitude, as accused for stealing away the consecrated Host, as they term it, and amongst other indignities, for braying it in a Mortar, until it bled again. One Rindeflaish, of what spirit God knows, by profession a Husbandman (whether one of the raisers of this rumour, or only taking opportunity upon it blazed abroad by others) proclaims that he was sent from heaven to destroy the Jews, wheresoever scattered upon the face of the earth: and with that conjuring acclamation, As many as bare any love to Christ, or wished the safety and welfare of Christendom, let them follow him, gets so many followers, that through eight or nine Cities, named by mine Author, and many others omitted, they rob, spoil and kill these Jews, now become as obstinate and stubborn as the others were violent. For after they had gathered their goods and household stuff together, lest the Christians should be any better by it, or they themselves by Christians, that would have enforced them to Baptism, the men with their Wives and Children cast themselves into the fire, and so perish with their ill gotten goods. The Signs of the time with which in particular we are not acquainted, did fully persuade both Priest and People, that all was done by God's special appointment: and Aventinus himself saith, Iram divinam fuisse necesse est; because the Emperor, most desirous to revenge their wrongs, was enforced to give place to this persuasion, and dissemble his grief. The magistrates of Regineburgh (the ancient Metropolis of Bevere) with much ado persuaded their people to forbear execution of their wrath, and expect more certain warrants from heaven for their proceedings.  
12 
* Superest ultimus Philippi annus: illo, lep●osos, Jud●ósque in Gallia vexatos constat, propter sulpic●●nem vene●● in poteos 〈◊〉—. Au●●●●● 〈…〉 (nulla expectat● judicii formâ) igni illos cremante▪ Papirius Massonus. l. 3. Fran. Annal. in Philippo Longo▪ p. 3●  Not many years after this their general calamity throughout Bevere▪ and old France, they and the Lepers conspire to poison the Fountain throughout the French Kingdom, and are both made away on heaps by th●… people, dying for the most part by the contrary element, without any con●… viction or arraignment, which forty of them 
† Idem Ibidem  imprisoned at Vitrie in Camp●… nigh, did wisely prevent, by killing themselves all in one Gaol. So cunnin●… lie doth the Almighty plot their overthrow, ever since he became their en●…my, that it is oft times hard to say, Whether man's purposes for their goo●… or evil, bring greater plagues upon them. Not fifteen years before t●… time, 
‖ Uno die Judaei ●ota Francia capti, bonis eorum fisco addictis, regni finibus excedere jussi ●… 〈◊〉 Masson. lib. 3. Annal●●m Francoru●▪ p. 363.  Philip the Fair had apprehended all the Jews throughout his domin●ons in one day, rob them of their goods, and rid his land of them. About ten years after this their banishment by public Edict (not five years before the late mentioned persecution) 
* Idem Papir. in vita Ludovici. Hutini p. 372.  Lewes the tenth, son to this Philip, intending their good, revokes his Father's Edict for their perpetual banishment, and brought them back again into France; where these malefactors were, by the appointment of God, to suffer just punishment for their villainies there committed by their Fathers and them, and their bodies serving for fuel to the flame, prepared by God to purge the air, which their blaspemous mouths had polluted.  
13 
† Aventinus lib. septimo Annalium Boior.  The like plagues, but far more general, from like provocation, did befall them, about the year 1337. and the times ensuing, till 1348. 
‖ The like plague befell them at Prage: about the year 1389. for the like contumely offered by their children to the Host (as they term it) Incensis domibus, f●…inae cum parvulis se sua sponte injecerunt incendio, ne probris Christianorum expositae ad extremum necarentur. Krantzius Wandalorum Hist. l. 9 c. 23.  They hoped Christian religion should have died in the wars between the Emperor and the Pope; the state of Christendom, they saw deeply endangered in these civil broils: and they according to their Jewish Policy, seek to thrust it over head and ears in Blood, poisoning the Fountains throughout Germany, offering like violence to the Sacraments as they had done before; and by this just provocation were so dealt withal by one Hartmannus and his complices, as they had been used some forty years ago by Rindeslaish. The rehearsal of all particular outrages committed against them, during the time of the Pope and Emperor's variance, would take up more room in this Discourse, than all the rest hitherto reckoned. 
a Vide H. Mutium & Bertoldum Presbyt. Constant.  Most memorable is that of the Jews, inhabiting Worms; who, persecuted by the people, implore the Bishop's intercession for their safety: the conditions of their peace, procured by him, were to be washed from their sins; and having respite given to deliberate upon the point, they pollute themselves with their own blood, without returning any further answer to the Bishop that had interceded for them.  
14 This and the like Barbarous impiety, committed by others of this cursed race at Vitrie, almost forty, at York, above an hundred years before, cannot be ascribed to the Revolutions of the Heavens, or successive Reign of some unruly Stars; all of them were from His Will, in whom there is no shadow of change. In these last Massacres, as in the former, the Magistrates in many places had minds willing enough to save them, but durst not venture their bodily presence for their rescue. Albeit the manner of the Christians proceeding against them be usually such, as none but Jews would justify; yet this is an evident Argument, that the Lord of lords, and King of kings hath ordained them to suffer wrong, whom the greatest powers, in such civil States as Germany, France, and England are, cannot right. For although the Palsgrave, with some others inclining unto them, had taken their protection upon them in these last Persecutions; yet even this pity, whether true or pretended, did cause their further wrongs, by grievous exactions, for maintaining the war begun in their defence. So strangely doth the wisdom of God bring that to pass, which his servant Moses had foretold, Deut. 28. 29. Thou shalt not prosper in thy ways, thou shalt never but be oppressed with wrong, and be polled evermore, and no man shall succour thee. Even ●…r itself by their distempered appetites is turned into Sorrow. Though all Christian Kings and States should conspire together for their weal; yet (as I said before) they will conceive mischief, and bring forth their own destruction, by ●…ing out into such shameful Acts, as deserve grievous punishment in sight of God and man. So in the 
‖ Krantzius. lib. 10. Wandal. cap. 18.  year 1410. they go about their wont practice of crucifying, a Christian child in contumely of our Saviour Christ; but their intent being known before they had opportunity of acting it, the marquis of Misna, and Land-grave of Turing find room enough for their coin in their cossers, but leave none for them, stripped naked of all they had within any part of their dominions. Or if they do sometimes that which in itself is good, they do it with such malicious minds, that God gives them but the reward of wickedness: 
a Krantzius. lib 〈◊〉. Saxon. cap. 〈◊〉.  So in the year 1421. for furnishing the poor Christians of Bohemia with money & munition against their Antichristian persecutors, they were generally imprisoned throughout Bevere, quite bereft of all their money and coin, and lastly banished all the dominions belonging to Frederick Duke of that Province. Nor doth their in bred spite to Christians, or their plagues due thereunto wear out in that age. For, in the year 1497. they were burnt at 
† Krantzius 〈◊〉. lib. 14. cap. 1●. The like facts and 〈◊〉 of the Jews, at ●…, are related to the same Krantzius 〈◊〉. 8. Wa●d●● cap. 8. ●… Of these Jews estate in 〈◊〉 and Portugal●… ●… Emanuelis.  Stenneberge in the Province of Stargardia, for their wont violence, and indignities offered to the blessed Eucharist.  
15 Thus much of their estate in England, France, and Germany, until the year 1500. Of their estate in Germany since, if God permit elsewhere, because it yields matter of distinct observation from the former. Now briefly to acquaint the Reader with so much of their affairs in Spain, as may testify some other parts of Moses his prophecy in the forementioned place. In the year 1482. the measure of their iniquity was grown so full, that this land could not bear it: and they themselves become so abominable to Ferdinand, and Isabel his Queen, that none of this seed must stay within their dominions, unless they will become Christians, as sundry of larger possessions amongst them in outward Profession did, the rest were scattered thence into other Countries, most into Portugal, welcome for their money to sojourn there a certain time: after which as many as were found in Portugal, were there to remain as slaves unto the King, such as would, were to be transported at his cost and charges. The King himself (unless Orosius be partial for him) was careful to perform his promise, to secure them of peace during their abode, and of safe passage at the time appointed. But the Mariners having once gotten them aboard, did make their ships as so many prisons, or houses of torture, to wrest wealth out of their hands, lengthening the time by circular and unnecessary turnings, back and forth, until the Jews had quite spent all their provision, afterwards enforced to buy their food, and other necessaries of the Mariners, at what rate they pleased. And, not content with spoil of their goods, they abuse the bodies of their wives and daughters to their lust, not pleasant enough, unless sauced with other contumelies, and indignities practised upon their Fathers and Husbands. Finally by these mariners, too much thinking that their passengers were Jews, and might be used accordingly, they forget that they themselves were Christians, and slain that sacred profession with all manner of base villainy and impiety. Partly through this delay in shipping over the first company, partly, through the abuses done unto them, so shameful, that the fame thereof was brought unto their fellows ears by the wind, which served the Mariners back to Portugal: the later sort remaining in expectation of safe passage, either could not, or would not be transported at the day appointed, and so by their staying become captives to John then King of Portugal. But Emanuel his successor, not long after sets them free, using all other fair means to bring them unto Christ, until Ferdinand and Isabel his confederates, solicit these ill-thriving plant's ejection 
The Jews ●… Portugal, 〈◊〉 their ●….  out of Portugal, as unfit to settle in any Christian soil. After long debatement with his counsellors for their exile or stay, the fresh examples of their expulsion by so many other Christian Kings and Princes did move Emanuel to their imitation. So that either they must avoid his dominions by a certain day, or else remain there either freemen in Christ, or slaves and Captives unto him: as many of them did against their wills, not able to provide themselves of shipping, having but one port at last allowed them for their passage: whereas at the first promulgation of the King's Edict against them, they had choice of three. The greatness of their number, best appearing by their confluence about the day appointed for their passage, moved the good King with compassion, to see so many thousand souls should desperately run the ways of death; and seeing no hope of diseasoning the old and withered stocks, fit fuel for everlasting flames, he was the more desirous to recover some of their young and tender grafts, by watering them with the water of grace: and for this purpose gives strict commandment, that all their children under fourteen years of age should be taken from their Jewish parents, and trained up in the School of Christ. This sudden and unexpected divorce, though intended in compassion of the children, brought greater misery on the Parents, then if their own flesh had been torn from their bones. There a man (so his heart would have served him) might have seen silly infants haled from their mother's breasts, more willing to embrace death, than part with them; And yet for pity, (lest their hands by holding fast, might prove their children's racks) suffering them to be drawn out of their tender Embracements, with far more grief and sorrow of heart, than they had been brought out of the womb; Fathers enclasping their sons and daughters, willing to die in their arms, had these beat off (as hoops from vessels which they environ) from their children's bodies, and either broken or benumbed with blows. A voice was heard through Portugal, surpassing that in Ramah, nothing but mourning, and weeping, and lamentation, many a Leah blearing her eyes with weeping for her children, and would not be comforted; Men and women filling the heavens with more hideous outcries than the Egyptians did at their Forefathers departure out of Egypt: when the Firstborn of every Family, throughout the land, was slain at midnight. But these were bereft at once of all their loving children, in the open Sun. Many of them, not able either to rescue or dispatch their own bowels, become mad with the sight that their eyes had seen, and killed themselves: Others, having better opportunity, account it a part of their happiness, to be able to prevent their children's washing in the sacred Font, by drowning them in draw-wels and ditches. In both these calamities, at the two forementioned transportations, we may see those Prophecies of Moses exactly fulfilled, Deut. 28. 30. Thou shalt betrothe a wife, and another man shall lie with her. And again verse 32. Thy sons and thy daughters shall be given unto another people, and thine eyes shall fail at the sight every day, and there shall be no power in thy hand. Many Moors, professing Mahumetism, were transported from Portugal the same time, but had no such violence offered them: what was the reason? God would have a manifest distinction between this and other people. The Barbarous Moors had some power in their hands, & the Portugals abstain from like usage of them: lest the report coming to the African Mahumetans ears, might have moved them to avenge their wrongs upon poor Christians, living amongst them. But these Jews no where had any Nation, none to avenge their grievous wrong, which the Lord God of their Forefathers had ordained they should suffer, at all times, in all places wheresoever they have come, without redress.  
16 Nor do their Fates change with their Name or Profession. For what violence was ever offered to any of this race like to that which these late converts Christened Hebrews, (but still Jews in misfortunes) suffered in 
‖ The latentable Massacre of these Jews at Lisbon: and the natural Consequence of Monkish devotion towards Christ's Image therein represented. Osorius lib. 4. de rebus gestis Emanuelis.  Lisbon, in the year 1506. Two thousand massacred in three day's space; many not suffered to die of deadly wounds, were dragged by their mangled limbs into the market place, where the bodies of the living and slain, with others half alive half dead, were burnt together on heaps. The Spectacle was so horrible, that it quite astonished the rest of this miserable progeny, at other times as desperately set to suffer, as Monks furiously to inflict any torture. Parents durst not mourn for children, nor children sigh for their parents, though each haled in others sight to the place of torments, lest these significations of their grief and sorrow might bewray them to be of the tormented kindred, with whom the least suspicion of alliance, was sufficient to make them inherit like plagues, ere the breath was out of their predecessors bodies. 
† Ingens eo die stupor adeo mise●●i●… gentis sensus oppresserat, ut ne lamentari quidem cladem illam, & deplorate miseriam su● possent. Qui se oc●…bant, quamvis filios aut patentes suos ad supplicium abripi viderent, ne lugubri gemitu proderentur, vocem emittere non 〈◊〉. Sic a eos me●… tus exanimaverat, ut vivi non multum à mortuor● similitudine distarent. Osorius de rebus g●● Emanuelis lib. 4.  Osorius description of these distressed souls perplexity, showed in their gesture and carriage during this Massacre, may serve, albeit he meant nothing less, as a Paraphrase upon the last words of Moses often-mentioned Prophecy. There (that is in the utmost parts of the earth) the Lord shall give thee a trembling heart, and a sorrowful mind, and thy life shall hang before thee. The disposition of the Divine Providence in affording opportunity to this licentious outrage was much what like to that, described before in Lin. A great part of these Tragical Actors were Germane and French mariners, which had repaired to Lisbon for other traffic, but returned home unpunished, burdened with the spoil of these Hebrews goods, but more heavily laden with guilt of their blood: albeit their souls were not so deeply died therewith as the Lisbon Monks, who had instigated them and others to this Butchery, inflamed themselves with this furious zeal only by an unseasonable speech of one poor Hebrew apprehended by the other as derogatory to our Saviour. For whilst the others, by long gazing upon the picture of his wounded side, through a glass took the reflex of light, thence cast upon their dazzled eyes, for a Miracle, the silly Hebrew, whether openly to contradict, or unawares (uttering to some bystanders what he thought) bewrayed his incredulity, How a piece of dry wood should work Miracles.  
17 Whilst I read so many Christened souls, thus Butchered like Beasts for one's denial of divine Honour to a liveless Image, I could not but pause with myself; and now I must commend it to the Christian Readers consideration, whether that part of Moses prophecy, and there thou shalt serve other Gods, which thou hast not known, nor thy Fathers, Wood and Stone, may not be understood 
Deut. 28. 36, 64.  of the convert Jews throughout the Pope's Dominions, thus oft times urged to commit Idolatry with stocks and stones, upon more Tyrannical terms, if they gainsay, than their Forefathers were either by the Assyrian, Caldaean, Egyptian, Roman, or any whosoever had led them Captive out of their land. If the Monkish Apologizer reply: There is a great difference between the Heathen Idol, and their Image worship: I grant the Idolatry is of a divers kind: and so it seems Moses meant when he threatened this people, that after their final transplantation by Adrian, and their scattering through Spain, and these Western Countries, They should serve such Gods as their Fathers had not known. For this people's Forefathers, before Moses time and after, had known the Heathen gods too well. If the Romanist yet rejoin, that in worshipping Christ's Image, they worship Christ, I will not deny, but he may think so: for so the Jews thought they honoured Moses, because they honoured the Letter of his Law. But, to omit other reasons, this and other like outrageous Facts, committed upon as light occasions, shall convince their nice School-distinctions of foul error, and turn their lies with such violence into their throat, that (as Saint Augustin interprets the Psalmist of these Jews) It shall even break their teeth in their mouths. For if the zeal 
Psal. 58. 6.  these Monks of Lisbon bore unto this Image, had been directed unto Christ, they had in some good measure been transformed into the similitude of His gentle, meek, and merciful disposition. It was Wbod-worship doubtless which had made them so mad and furious: It was their continual adoring of stones, which had turned their hearts of flesh into hearts more full of fire then the flint, and harder than the hardest Adamant. But of the effects of Monkish pity towards Christ or the Crucifix, as also of the Jesuits doctrine concerning Image-worship, elsewhere if God permit. Thus much of these Jews estate from time to time, may suffice for our intended purpose, to be further collected in the Chapter following.   

CAP. XXX.  
General collections out of the particular Histories before mentioned: the strange dispositions of the Jews: and God's Judgements upon them, all Testifying the Truth of Divine Oracles.  
1 I Cannot but approve 
* Gens perfida, agens quod solet mus in pera etc. Crantz. Libro Undecimo, Saxon. cap. 7.  Crantzius his judgement of these Jews, That they are a perfidious and wicked people, worthy to be spewed out of the confines of Christendom, as many Princes have expelled them their Dominions. But as the same author observeth, howsoever Christian Governors (as the world now counts Christians) are most Opposite in outward show to the Religion which they profess: yet they agree too well with them in their love unto this world's god; By whose means these Jews, after they have been expelled one country, find admission into some other, or else into the same again; as they did into France whence they were expelled by the Father, and brought in again by the Son; and into 
† Abierunt hoc anno ex hac parte Judaei, Pii 5. Pontificis max. jussu, qui acerrimo diplomate exterminari illos ex ecclesiasticae ditionis Civitatibus mandaverat. Quanquam enim illos tolerabat Ecclesia, miserata illorum vicem, ut Christianis frequenti illorum aspectu, Christi Dei mors, versaretur ob oculos; & Judaei Christianorum exemplis, ac doctrina, ad amplectendam Christianae fidei veritatem, quam reliquias Israel, iuxta divini vatis oraculum, accepturas, constat, incitarentur: i qua, fi ablegarentur ad alienos, longius multò abessent: Tamen, cum, & usuris gravibus exigendis, & latronibus furi●…que etiam rerum Ecclesiasticarum recipiendis, magicis artibus, ac lenociniis mulierum exercendis, illorum impietas 〈◊〉 ●o processisset, ut pro communi omnium incolumitate expediret, tanti vim morbi celeri remedio coercere, omnino 〈◊〉 tejiciendos ex civitatibus decrevit. Hieron. Rubeus. lib. 11. hist. Raven.  Ravenna whence banished (for their combination with thiefs and robbers, and sacrilegious persons, for Sorceries or Magical charms, in winning women to their own or others lust) by Pius Quintus in the year 1568. they were recalled by Sixtus Quintus in the year 1587. As if the former of these Kings and Popes had cast their hooks into another man's liberties, and their successors had drawn them, when they had caught the prey. For so in truth these Jews are like roving Hounds or Spaniels, which catch a prey wheresoever they come, and carry it unto any Prince, or Potentate, that will give them Harbour. They never stand upon better terms with any Prince, or people, then notorious or cunning malefactors do with grave Judges, or great Statesmen; Who ofttimes wink at such villainies as they hate, for some further purpose. Nor could these Jews ever hitherto purchase their ease and quiet, as they have often done their admission into divers countries. Since their rooting out of their own land, they have continued as Hares Hunted from their seat; no sooner find they any place of habitation in these ends of the world, but the cry of God's Judgements straight pursues them. If for a time they may seem to gather strength, or to recover themselves from that faintness of heart: it is but to take their Feeze (or Rise) with greater force to their Break-neck. In the pits, which they dig for Christians, are their own feet always taken. The best advantages which they can espy and entertain with greediness for their good, are but baits, laid by the Almighty's hand to entrap them ●… and whilst his Judgements hunt them one way, and they take another t●… escape them in the very places (whereunto they fly for refuge, as Fox●… chased do to their holes) is the Fatal Gin set for their Souls; as appears out of the Histories here set down, which are but so many Experiments of M●… his rule, Dent. 28. ve se 65, 66, 67. Also among these Nations, thou shalt ●… nonst, neither shall the sole of thy foot have rest: for the Lord shall give thee there a trembling heart, sinking eyes, and a sorrowful mind. And thy life shall hang before thee, and thou shalt fear both day and night, and shalt have no assurance of thy life. In the morning thou shalt say, would God it were evening, and at evening t●… shalt say, would God it were morning. For the fear of thine heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.  
2 But as no money could hitherto purchase their peace, and security from calamities: so neither could their calamities, though continually mos 
Of the ●… some ●… which ●… Moses and the Prophets..  grievous, redeem their estimation in the world, nor all the blood of their ●… (though their Massacres have been numberless) till these times, alloy much less extinguish that hateful and loathsome conceit, which most men have entertained of them. To ascribe all this to their forefather's sins against our Saviour is true, but too general to give satisfaction in all particular doubts which their estate might minister. For why the children should inherit their father's curse, without continuance in like sins, is a point which admits no resolution Again, why This People above all other creatures should continue their devilisa temper still, having tried such change of air, diversity of soils, conversing among so many severally-disposed people, seems yet more strange. I have read of trees, leaving their poison with their native soil, by transplantation bringing forth edible and wholesome fruit; Wolves in few generations will become as kind as dogs. Lions and Bears by often presence of men grow more tame; generally beasts of most wild nature by often housing will come near the nature of domestic creatures. Rude Idiots by frequent intercourse with men of better fashion, in time will take some tincture of civility and discretion. Of all sensible creatures only the Jew, in so many descents, after so many grievous corrections, for his own, and his Forefathers sins, can no more leave his Jewish disposition, than the Leopard can his spots. It further increased my admiration, why the whole Progeny being utterly banished this Land above three hundred years ago, their memory should still remain for a pattern of mischievous minds, either apt to do, or sit to suffer any violence: The very name of a Jew serving this people as a perfect measure, either to notify the Height of Impiety in the Agent, or to found the depth and bottom of an abject, worthless, forlorn condition in any Patient. Better we cannot express most cutthroat dealing then Thus, None but a Jew would have done so: Lower we cannot prise any one of most abject Condition, then by comparing him to a Jew. For so in common speech we exaggerate Enormous wrongs, done to the most odious or despised amongst us, This had been Enough for a Jew to suffer, or I would not have done so to a Jew. All these Plagues are come upon them, for continuing in their Forefathers steps; and To make their Creator the Author of their villainous minds, were Impiety: His word endures for ever, Perditio tua ex te, O Israel. Yet, is it possible that any people, endued with the light of reason, should continue so obstinate and obdurate, as willingly to deserve all men's hate they have to deal with? I know not better how to resolve this doubt, than our Apostle did his, of their forefather's unbelief, after so many Miracles wrought amongst them: Therefore (saith he) could they not believe, because Esayas saith, He hath blinded their eyes, etc. John 12. verse 39 and 40. Therefore must I say, they could not but continue hateful and opprobrious amongst all people with whom they have conversed, 
Such speeches do not import an Absolute Cause of the thing, but of our instruction or persuasion concerning it.  because Moses had said, Deut. 28. 37. Thou shalt be a Wonder, a Proverb, and a common Talk among all people, whither the Lord shall carry thee. So likewise had Jeremy 24. verse 9 I will give them for a Terrible Plague to all the Kingdoms of the earth; for a reproach, and for a Proverb, for a common talk, and for a curse, in all places where I shall cast them. If any man then further ask, Why Israel is cut off from the Land which God had given him, and made a Proverb, and a common talk amongst all people; God himself hath taught us how to answer, Because they have forsaken the Lord their God, which brought their fathers out of the Land of Egypt, etc. This the Lord himself foretold, and gave them warning of, even when he specified the Articles of his Covenant, made with Solomon for their peace, 1 Kings chap. 9 vers. 6, 7, 8, 9 These Authorities may suffice, to stay all such doubts as might arise from curious enquiring after the causes of these people's incessant misery; which cannot seem strange, because foretell; nor unjust, in that they were born to more extraordinary prosperity; from which being fallen, by following their own ungracious ways, they are now reserved, as Pharaoh after many admonitions was, for Marks or Butts, against whom the arrows of God's wrath and vengeance must be shot, to the terror of others, and manifestation of his power.  
3 These grounds supposed, the Consideration of their many and Cruel Massacres, their often spoiling and robbing, and other outrages, which, according to the forecited Prophecies of them, they continually suffer, would the Atheist but lay it to his Heart, would wring thence, what the Divine Oracles have uttered; that this had been a people appointed to destruction, never suffered to multiply unto a Nation; as if God had used them as men do wild Beasts, nursing only so many of them, as may make sport by their destruction. So likewise their continual wand'ring up and down in the world, without any rest, doth abundantly witness; that albeit they bore the shape and nature of men, yet are they no natural part of the World; but have the same proportion in the Civil body, or Society of Mankind, that bad humours have in our natural and material bodies; Which by course of nature should be expelled her confines, but, being retained, run from joint to joint, and lastly breed some grievous swellings in the extreme parts. And, amongst other most tried and demonstrative Experiments of Moses often-mentioned Prophecy; this is not the least; that Spain and Portugal, for these later years, have been the chief receptacle of these Jews: as if Hercules Pillars, accounted by the Ancients the utmost ends of the World, were not the full period of their peregrination Westward, whom the Lord had threatened, Deuteronomie 28. verse 64. to scatter amongst all people, from the one end of the World unto the other. There they have been in greatest abundance for many years, as it were expecting a wind for their passage to some place more distant from their native Country. And who knows whether that Prophecy, Deuteronomie 28. verse 41. Thou shalt beget Sons and Daughters, but shalt not have them; for they shall go into captivity: hath not been fulfilled, in the Jews inhabiting that Kingdom? Whether many of their Stock, whom Emanuel detained in Portugal, have not been transported since into America? or whether many of the Spanish Colonies, have not a mixture of Jewish Progeny in them? Nay, who knows, whether the West Indies were not discovered, partly, or especially for this purpose, that the sound of these Preachers, unto whom God hath appointed no set Diocese, might go out into all Lands with the Sun, and their words unto the ends of the world, until they return unto the place whence they were scattered? But these conjectures I leave to be confuted or confirmed by future times, desirous to prosecute briefly some observations of their forepassed miseries, not yet ended.  
4 As God's judgements upon this people have had no end, so neither have the grounds or motives of Christian Belief any limits; every degree of their fall is a step unto our rising. Enough it were to condemn the whole Christian world of Infidelity, if it should not be rapt with Admiration of God's mercy towards us, as it is manifested only in his severity towards them. But if, unto their perpetual grievous calamities here recounted, we add their like continual stubbornness of heart, we shall prove ourselves more stiffnecked than this people itself, unless we take up Christ's yoke and follow him; under which only we shall find that ease and rest unto our souls, which they have wanted ever since his death, and without repentance, must want everlastingly. Angels, Men, and Devils, yea all the world may clearly see, that the God of their Fathers hath cast them off; that they have born no Signs or Badges of his Ancient wont favours, whilst innumerable grievous marks and scars of his fearful indignation against their Fathers still remain unhealed in the children, after more generations, than their Ancestors Seat of prosperity had been in the promised Land. And yet even these later, as all the former, since their scattering thence, continue their boastings of their prerogatives, as if they were his only chosen people. A grievous distemper of body and mind hath run in their blood for almost 1600 years; the children still infected with their father's disease; all raving and talking, like men in a Frenzy, As if they were Wisdoms Firstborn, and Heirs of Happiness. This their unrelenting stubbornness is an irrefragable Argument, That they are the degenerate seed of faithful Abraham. For, Stubbornness is but a strong 
A comparison of the ●… Jews ●… with the steadfastness of Abraham's faith.  Hope malignified, or (as we say) grown wild and out of kind. If the Scripture had not described His Nature and quality with His Name, we might have known by these modern Jews, that their First Progenitor had been a Man of strong Hopes, against all Hopes in the sight of men: But these go further, continuing stiff in their persuasions of God's favour towards them, contrary unto the grounds of Hopes, either in the sight of God or man, insolent in confidence, even whilst they are at the very brink of deepest despair. Abraham looked for a Son, after the chiefest strength of his body was decayed, and Sarah his wife by course of Nature past all possibility of conceiving: but His Hopes were assuredly grounded upon His Faithfulness which had promised the same: These hope for a Messiah, after the Fullness of time is past and gone, and their Country, being the Land of his Nativity, covered with Barrenness and desolation; without all grounds of hope, quite contrary to the predictions of GOD'S Prophets, whom they believe in gross; after whose meaning They groap as palpably now in the Sunshine of their Messiahs' glory, already revealed, as if it were in Egyptian darkness. Yet even the fullness of that joy, which most of them do look for in the days of their Messiah (were their hopes of his coming as probable as they are impossible) could not in reason support any other men's nature, to sustain that Perpetual violence, disgrace, and torture, which they endure throughout so many successions, in this wearisome time of their Expectation. Abraham was approved of God, for his readiness to sacrifice his son Isaac at his command. These his degenerate Sons have crucified the Son of Abraham's God; and for their infidelity and disobedience, have been cast out of that good Land, which was given to Abraham and his righteous seed; and for their stubbornness in like practices, their posterity continue Exiles, and Vagabonds from the same, not to this day willing to offer up the sacrifice of a contrite heart, for their disobedience past, but rather (adding thirst to drunkenness) Bless themselves, when they hear the words of that Curse, promising peace unto themselves, though they walk 
Deut. 29. 19  on according to the stubbornness of their Forefathers hearts. Their own desires they will not break. But 
* Vide Socratem lib. 7. cap. 16. Krantzium lib. 10. Wandalorum c. 18. Papirium Masson. lib. 3. p. 335. ex Villaneo. Vide Hollinshead. An. 40 Hen. 3. & alibi. At Prage in the year 1240. (or thereabout) they crucified a Christian. Die Sacra Parasceves. Krantzius lib. 7. Wandalorum c. 40.  Christian Children they can be well content to Sacrifice, kill, and mangle throughout all ages, wheresoever they come, as their often practices in England, France, and Germany, witness; and the Jews of Lincoln, executed at London for this crime, did confess to be a solemn practice, as oft as they could conveniently come by their prey. Thus out of the mouths of Infants and Children, will God have his praise erected still: Their Blood hath sealed, and their Cries proclaimed the truth of our Saviour's words, that these Jews are of their Father the Devil, and the lusts of their Father they will do (John 8. 44.) He was a murderer from the beginning, and always delighted much in such Sacrifices, as were most displeasing unto God.  
5 If Christian Sobriety did not teach us to acknowledge God's judgements always just, although the manner of his Justice can not be apprehended, much less exemplified to ordinary capacities, by the wisest of the Sons of men: the consideration of these Jews perpetual temper would half persuade us, that the souls of such, as had either procured, consented unto, or approved our Saviour's and his Apostles death, had been Sent from Hell by course, into the bodies of these Jews here scattered in these Western parts, as so many Messengers from the dead, to show the malignant heat of those Everlasting flames, by their unquenchable thirst of innocent blood. But neither doth Scripture warrant, nor natural Reason enforce such suppositions, either for acquitting God's Severity upon this people from injustice, or His Goodness from suspicion of being the Author of their villainous minds, though he be the sole Creator, as well of theirs as their godly forefathers souls. For these their wicked posterities plagues are just, because their souls, which he hath made, will not receive correction by their own, or their father's plagues continually inflicted upon them since our Saviour's death; but still, as it were, Hunt out God's judgements, which lie perpetually in wait for them, by treading in their Ungracious predecessors steps. In one word, Though the God of their Fathers have made their souls; yet they make Pride of heart, Inveterate custom, Examples of their progenitors, Their God. For us Christians, let us admire the wisdom of our gracious God, that so disposeth our enemies mischievous minds unto our good; rather than inquire, how their villainies can stand with his justice. This their unsatiable desire of Crucifying them, unto whom the Kingdom of heaven belongs, doth confirm our Faith, in that Main Article of their Father's crucifying The Lord of Glory. And (no doubt) but God, in his Allseeing wisdom, hath permitted the like hellish temper to remain in all Generations of these Jews, that the former most Horrible, and otherwise almost Incredible Act, with the Actors Devilish Malice, might be more lively and sensibly represented to all posterities, which had not seen or known them by Experience. And God's Judgements upon these Modern Jews, for their Forefathers sins, hereby may appear most just, in that they make them their won by Imitation: plainly testifying to the world, that They would do as their Forefathers had done, if the same Tragedy of Christ's Passion were to be acted our again; yea, in as much as they practice the like upon his living members, They are guilty, as well as their Forefathers, of His Death.  
6 Generally, the outward carriage, and inward temper of these modern Jews are such, as all that have any Experience of them, may perceive the Excellent qualities of their worthy progenitors, and the extraordinary Prerogatives whence they are fallen, as sensibly and undoubtedly, as we can know by the Lees, or corrupt remainder of any Liquor, what the virtue and strength thereof was in its Prime. The present Depression of this People, below all others amongst whom they live, rightly taken, doth give us the true Excess of their Exaltation, in former times above the Nations, as perfectly as the Elevation of the Pole which we see, doth give us the degrees of the others Occultation. Finally, if we compare the Estate of such as lived in Tully's times, with these Modern Jews estate lately mentioned; the great prosperity of their Ancestors under Joshuah, Judges, David and Solomon, may be gathered from these differences as exactly, and as clearly, as the third proportionable number out of two others already known. This is that Golden Rule, whose practice I would commend to all young Students. For, from the known differences of their Estate from time to time, we may be led unto the perfect knowledge of God's Power and Providence, of his Mercy and Bounty to such as love him, of his Judgements upon such as Hate him, and transgress his Laws. Finally, nothing in Scripture can seem Incredible, if men would consider the wonderful exaltation, and depression of this People.  
7 This admirable difference between the true Israelites of old, and 
Vide Ezah. 6.  these Modern perfidious Jews, is most lively represented unto us in that Parable of divers Figs, which Jeremiah saw Jerem. 24. 1, 2. The Lord showed me, and behold two baskets of Figs were set before the Temple of the Lord: one basket very good Figs, like the Figs that are first ripe, and the other very naughty Figs, which could not be eaten, they were so evil. No man, I hope, will challenge me, for extending this Text beyond its literal sense. One part of which, by the Prophets own exposition, is to be understood of such as were led captive by Nabuchadnezzar, signified by the good figs: the other of Zedechiah, with the residue of Jerusalem, and them that dwelled in the Land of Egypt, represented by the bad figs. My Prophet indeed applies it only unto them of his own time; of whom I confess it was Literally meant: but not, only of them; but more principally, more fully and directly, of the Jews, about, or since our Saviour's time, and his Apostles, or their followers. The parable, with the consequence thereof, is true of both▪ in as much as both are particulars, contained under that general division, which 
* Vide 〈◊〉 cap 〈◊〉 ●●gr. 〈◊〉.  Moses had made of Blessings and Cursings to befall this people in divers measures, according to their constancy in good, or stubbornness in evil. Unto this General Prediction the Prophets do still frame their prophecies, as Corollaries or Appendices; and so must they be applied by us, not only to the present times wherein they wrote, but to the times of the Messiah, in which both Moses his general, and the Prophet's particular prophecies were more fully accomplished, then in any age before. That which Jeremy in the third Verse of that same Chapter said of the Figs. was true of this people in all Ages: The good amongst them were very good, the naughty always very naughty: but the difference greater betwixt the better sort of the Ancient, and the worse of later, then betwixt the best and worst of such as lived in the middle Age; greatest of all betwixt the good and bad, in our Saviour's time, or immediately after. These words again of the Prophet, verse 6. and 7. are altogether as Literally, more peculiarly meant of Christ's Apostles, and Disciples, then of Nehemiah and Zerubbabel, and the rest which returned from the captivity of Babylon: For I will set mine eyes upon them for good, and I will bring them again to this Land, and I will build them, and I will plant them, and not root them out, and I will give them a heart to know me, that I am the Lord, and they shall be my people: and I will be their God; for they shall return unto me with their whole heart. So is that curse, Verse 9, 10. more fully verified of the Jews, about, or after our Saviour Christ's time, then of Zedechiah, and his complices: I will even give them for a terrible plague to all the Kingdoms of the Earth, and for a reproach, and for a proverb, for a common talk, and for a curse in all places, where I shall cast them. And I will send the sword, the famine, and the pestilence among them, till they be consumed out of the Land that I gave unto them and to their Fathers. In like sort I must needs with all Orthodoxal Antiquity, not contradicted for more than a thousand years, acknowledge the Psalmists prayer, Psalm 59 to have been more directly meant, at least more notably fulfilled, in the Jews of later times, then of his enemies amongst whom he lived; Slay them not, O God, lest my people forget it; but scatter them abroad by thy power, and put them down O Lord our shield, for the sin of their mouth, and the words of their lips; and let them be taken in their pride, even for their perjury and lies which they speak. The infallible grounds of thus interpreting these two places, and the like, shall be fortified, (GOD willing) when I come unto the Prophecies concerning Christ's Incarnation, Passion, or Exaltation; My warrant at this time, for the later here alleged, shall be the end of the Psalmists wish, verse 13. Consume them in thy wrath, consume them, that they be no more: and let them know that God ruleth in Jacob unto the ends of the world. Their strange Massacres in these ends of the world, whither they have been scattered, do better confirm our Faith of God's Providence, and Mercy towards us, than David's Enemies exile, and scattering, did his people, of God's favour towards him and them. And it is to be observed, that he saith not, Let them know in Jacob, that God ruleth unto the ends of the world. For we the adopted sons of Abraham, though living in these extreme parts of the world, which he never knew, are the true Jacob; and the natural sons of Abraham according to the flesh, though living in the Promised Land, have no inheritance in Jacob; All are Jews. So doth he, which sits upon the Circles of the Heavens, weigh all the kingdoms of the earth as in a Balance, debasing some, and advancing others at his pleasure: and so doth the Light of his 
God's Favours to the Ancient Israelites Paralleled by like Blessings upon the Gentiles.  gracious Countenance towards any Land or People, change or set, in Revolution of Times, as the Aspect of Stars doth unto such as compass the Earth. And yet, as the same observation of the Sun's motion from contrary Tropics to the Line, serveth our English in Summer, and the Navigators of opposite Climes in Winter: So is the same light of God's countenance, which shone upon the Jews, before, turned to the Gentiles, after the fullness of time. Abraham had the Promise of Canaan often renewed unto him; but neither he, nor his posterity possessed it, until the fullness of the Canaanites iniquity were accomplished. We Gentiles had the promises of being Engrafted into Israel, as it were, conveyed unto us in the building of the Second Temple, and afterwards renewed in the Translation of these Sacred Writings (the Instruments of our inheritance) into the Greek tongue, but were not partakers of the blessings of Jacob, until the Iniquity of Abraham's Posterity, according to the flesh, was full. Again, as the Canaanites were not utterly destroyed, albeit the Israelites were commanded so to do; but some relics were reserved in the promised land to a good purpose, by the wisdom of God: so neither were these Jews utterly extinguished, but a remnant was scattered abroad amongst the Gentiles, that they might know God's mercy towards them by his judgements upon the other; and though Christian Princes have oft received them, upon as unjust respects, as the Israelites did permit the Canaanites to dwell amongst them, yet God hath still rectified their Error, and turned their evil Imaginations to the great good of his Chosen. God's favours towards them of old, and us of late, might be thus paralleled in many points: and, as Moses made nothing about the Ark, but according to the 
Exod. 25. 40. Heb. 8. 5  fashion that was showed him in the Mount: so is there no Event or Alteration of moment under the Gospel, but had a pattern in the Law and Prophets. The Celestial observations which were taken for these Israelites good, might continually serve for the direction of the Gentile, if he would observe the several signs of divers Ages, as Mariners use divers Constellations in divers Latitudes, and gaze not always upon the same Pole. The 
† Matth. 16. 3. Luke 12. 54.  ignorance in discerning the Signs of Times, was a Symptom of the Jews Hypocrisy, and cause of his continual shipwreck in Faith. For suffering the Fullness of time (where he and the Gentiles should have met as at the Aequator) to pass away without Correction of his course or due observation of the sudden change of Heaven's aspect; he lost the sight of his wont Signs, and since wanders up and down, as Mariners destitute of their Card, deprived of all sight, either of Sun, Moon, or Stars: or rather, like blind men groping their way without any Ocular direction: yet even this Their blindness, is, or 
The Jews 〈◊〉 is an especial Light unto the Gentile.  may be a Better Light, and direction unto us, than their wont sight and skill in Scriptures could afford us. First, this might teach the wisest amongst us, not to be High minded, but Fear; seeing wisdom hath perished from the wisest of mankind, even from Gods own chosen people. Secondly, this palpable blind Obstinacy, which hath befallen Israel, might persuade us Christians (were not we blind also) to use that Method, which God himself did think most sit, for planting true Faith in tender hearts. Christian parents, whether Bodily or Spiritual, should be as careful to instruct their children what the Lord had done unto these Jews, as the Israelites should have been, to tell their sons, what God had done unto Pharaoh. His Hardness of heart, was nothing to their Stubbornness: Egyptian Darkness was as noon-tide to their Blindness; all the Plagues and Sores of Egypt, were but Flea-bite to Gods fearful Marks upon these Jews: yet is all this come upon them, that the Fullness of the Gentiles might come in. With a more mighty hand hath God brought us out of the 
Rom. 11. 25.  shadow of death, and Dominions of Satan, than he brought the Israelites out of Egypt, out of the house of Bondage: with a more powerful, and harder stretched out Arm, hath he scattered these Jews among all people, from the one end of the world to the other, than he brought the frogs, flies, and caterpillars into Egypt. And it should be as a token in our hands, and as frontlets between our children's eyes, that the Lord hath redeemed us through a mighty hand. 
●…4, 〈◊〉.  When Israel departed out of Egypt, the Egyptian did not furnish him with weapons for his defence, or Apologies for his departure. These Jews scattered abroad, are made such Messengers as Uriah was, of their own destruction, bearing records against themselves, but sealed up from their sight; holding Moses their chief Accuser, in greatest Honour; or to follow that faithful follower of Christ, S. Augustine in his Similitude to this purpose: although these Jews be desperately blind themselves, yet they carry those Looking-glasses before them, which long since put out their eyes by their too much gazing on them, so as now they can hold them only in their hands, or turn their faces towards them, not able to discern their misshapen visages in them; but we Gentiles which come after them, do herein go before them, that we may clearly see their Deformity, and Hideous blindness, first caused by the glorious beams of the Divine Majesty shining in these sacred fountains, whilst they used them as (as Narcissus did his Well, or little Babes do Books with fair Pictures) only to solace themselves with representation of their Godly Forefathers Beauty, set out in them in freshest colours; not as Looking-glasses to discover, much less to reform what was amiss in themselves, whom they in the pride of their hearts still presumed to be in all points like their worthy Ancestors.  
8 If unto all their miseries throughout so many Ages, we add their perpetual Stupidity and Deadness of Heart to all works of the Spirit; if to this again we add their Incomparable Zeal and Courage, in preserving the Letter of the Law; and lay all unto our hearts: what is it we can imagine, the Lord could have none unto his vineyard, that he hath not done to it? He hath commanded 
Esay 5. 4, 6.  the clouds not to rain upon the natural branches, that the abundant fatness of the root might be wholly communicate to us Gentiles, by nature wild grafts. He hath laid his vineyard in Israel waste, and left the hill of Zion his wont joy, More desolate than the mountains of Gilboah, that the dew of all his heavenly blessings might descend upon the valleys of the Nations. Let us not therefore tempt the Lord our God, in ask further Signs for confirmation of our Faith: for no Sign can be given us, Equivalent to this Desolation of the Jews. Such as the days of Jerusalem were in her distress, such we know (but how far more grievous, we cannot conceive) the Day of Judgement shall be; even a Day of wrath, and a Day of vengeance; An end of days, and an end of comfort; a beginning of an endless night of sorrow, troubles, woe, and miseries to the wicked. Such as the condition 
The Desolation of the Jews the most Effectual Sign for confirming Christian Faith. Levit. 16. 44.  of these Jews hath been, for more than fifteen hundred years; such shall the state of unbelievers be without end, without all rest or security from danger, disgrace, and torture, ten thousand times more dreadful and insufferable, than what the others at any times have feared or felt. What else hath been verified of them, as in the Type; must be fulfilled in unbelievers, as in the Body or substance. These shall fear both night and day, and shall have no assurance of their life; but in stead thereof, an inevitable perpetuity of most grievous death. In the morning they shall say, Would God it were evening; and at evening they shall say, Would GOD it were morning, and wish that Time might be no more, or that no days of joy had ever been; that all their mirth had been exchanged for sorrow, even whilst it was first conceived within their breast, that so no memory of sweet delights or pleasures past, might add gall unto the bitterness of their present grief, nor minister oil unto that unquenchable flame wherein they frie. Thus much of God's extraordinary mercies and judgements towards these Jews, and of the Experiments which their Estate from time to time hath afforded for the establishing of our Assent to Scriptures.  
9 Particular judgements upon any Land or People, as remarkable and perspicuous to common sense, as heretofore have been, we are not in this Age to expect. The approach of this general and fearful judgement, we may justly think, doth swallow up the most of them, as great plagues usually drink up all other diseases. The conversion of these Jews we may probably expect, as the chief Sign of later times; only this last part of Moses prophecy. Leviticus chapter 26. 44. hath not been as yet fulfilled, ●…ut must be in due time, for so he saith, Yet notwithstanding this (even ●… the plagues and curses which he had threatened, and we have seen ful●…d in these Jews) when they shall be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: For I am the Lord their GOD: But I will remember for them, the Covenant of old when I brought them out of the land of Egypt, that I might be their God: I am the Lord. And the continuation of their former plagues seemeth much interrupted, the plagues themselves much mitigated, in this last Age (since the Gospel hath been again revealed) as if their misery were almost expired, and the day of their redemption drawing nigh. Yet would I request such as with me hold their general conversion, before the end of all things, as a truth probably grounded on GOD'S word; not to put that evil day far from them, as if it could not take them unawares, un●l GOD'S promise to this people be accomplished. For, (were that the point now in hand) I could (me thinks) As probably gather out of Scriptures, that their conversion shall be sudden, As at all, and such as many parts of the world shall not so soon hear of, by Authentic reports or uncontrollable relation, as sensibly see at our general meeting before our Judge.  
10 Like Experiments might be drawn from the Revolutions or Alterations of other states, oft times wrought by such causes▪ as are without the reach of Policy, but most consonant to the Rules of Scriptures; or from the Verification of such rules, in God's Judgements upon private persons. But these observations cannot be made so evident to ordinary Readers, before the doctrine of God's providence be unfolded. Wherefore I must refer them partly to that place, partly to others of my Labours, which have been most plentiful in this Argument. Only that mutation in our deliverance from the Servitude of the Romish Church, may not be omitted. For, if we compare it with the Israelites departure 
A Parallel of the Israelites deliverance from Egyptian, and Ours from Rome Babrlonish Ihraldom.  out of Egypt: the manner of God's Providence exemplified at large by Moses in the former, is as a perfect rule to discern the same power in the later; and the fresh Experiment of the later confirms unto our consciences the truth of the History concerning the former. God from the spoils of the Egyptians furnished the Israelites with all things necessary for their journey; the same God had revived the study of Tongues, and revealed the Art of Printing, a little before our forefathers departed out of Babylon, that they should not come away empty, but well furnished to wage war with their Enemies, whom they had robbed of their chief Jewels, leaving small store of polite literature, or skill in Scriptures amongst them; though they have increased their Faculties that way since. If we diligently view the disposition of God's Providence before those times, we cannot but acknowledge, that it was the same power that first caused light to shine out of darkness, which then renewed the face of the earth again, and brought the light of ingenious and sacred Literature forth of the Chaos of Barbarity, obscurity, and fruitless curiosity, wherein it had been long enclosed. It is (me thinks) a pleasant Contemplation to observe how the Worthies of the Age precedent did bestir themselves in gathering and dressing Armour, not used for many hundred years before, no man knowing for what purpose, until the great Commander of heaven and earth gives our his Commission to the Captains of his Host, for invading his enemy, the Man of Sin. Little did that noble, religious, and learned King Alphonsus, or Laurentius de Medicis, with such like, think of Luther, Zuinglius, Calvin, Bucer Melancthon, or other Champion's departure from the Romish Church, when they gave such countenance to Polite learning and learned men, from whom these had their skill: yea, These Men Themselves, and their Fellows did little think of such Projects, as God by them after effected, when they first began to use those weapons, by which they finally foiled their mighty adversaries▪ Again, we have as it were, a fresh Print of Gods dealing with Pharaoh, in his like proceedings against the Pope. Pharaoh being delivered over to the stubbornness of his own Heart, had it so hardened at last, that he desperately ●oseth both life and kingdom, whilst he wrangles with the Israelites for their cattle. The Pope's heart likewise was so far hardened for his former pride, and so strangely besotted with the sweetness of his own Cup, that he cannot forgo the very dregs, but will have all swallowed down, even Indulgences themselves; that so the Lords Name might be glorified in his shameful overthrow. Unless it had been for such a notorious and palpable blindness of heart, in retaining that more than Heathenish and Idolatrous Abomination; the just causes of Luther's revolt had not been so manifest to the world, nor others departure from the Romish Church so general. All this, as it was the Lords doing, so ought it to seem wonderful in our eyes. For in this our deliverance was manifested the self same Power, Wisdom, and Providence, for the steadfast acknowledgement of which, all the former miracles in Egypt had been wrought; then necessary to the Israelites, but not to our Forefathers, who had believed the truth of Moses Miracles; instructed by the rules of God's providence in them manifested, to discern the same infinite power and wisdom in their own deliverance: the manner of which was truly miraculous, as 
* Interim si Pontificii omnino cum Judaeis signum habere velint, accipiant hoc, quod nos su● rhi miraculi loco habcmus, unicum virum eumque miserum Monachum, absque omni mundana vi, Romanorum Pontificum tyrannidem, quae tot seculis non tantùm potentissimis Regibus, sed & Toti Orbi Formidabilis fuit, opp●gnasse, superesse, prostravisse, juxta Elegantissimos versiculos: Harmon. Evangel. cap. 59  Cheninitius well answered the Papist Jew-like requiring signs or miracles for Luther's doctrine, which had the same signs to confirm it, that Christianity itself first had.  
Vir sine vi ferri, vi verbi, & inermibus armis,  
Vir sine re, sine spe, contudit orbis opes.  
Sans dint of sword, by strength of word,  
And armlesse harmless pains;  
A wealthlesse wight, hopeless in sight,  
Hath crashed Rome's golden veins.  
11 Luther's success was apprehended by the worldly wise men of those times as impossible, as the predictions of Pharaohs overthrow by Moses, would have been to such in that Age, as knew not the Will or Power of God. And Albertus 
‖ Dolebat sanctissimo viro non solum vitam eorum, quibus religionis confessio mandata erat, nefariis sceleribus inquinari, sed serpere etiam in religionem maximos errores. Ideò de illis evertendis plurimum laborabat: Sed quod tandem ●dcsct r●pae authoritatem, quousque processisset, & diffideret, ne unos homo tanto negotio par esset, de seipso spem ●…, & opravit, ut omnes docti viri conjunctis studiis papam in ordinem redigerent. Idem dixit, quum paulo ante ●…, inf●●● us, Lutheri propositiones de indulgentiis vidisset. Lurherum in bonam causam ingressum esse, sed unius ●… vires nihil valere ad tantam pontificis potentiam infringendam, quae nimium invaluif●e●. Et lectis & appro●… propofitionibus Luth●●i, exclamasse fertur, Frater, etc. Johan. Wolf. in prafat. ad Kranizii opera.  Krantzius, a man, as of an excellent Spirit, so of far greater place and authority in Germany then Luther was, and one, that from as earnest detestation of the Romish Churches pride and insolences, notified as great a desire of reformation▪ as Luther had; yet thought he should but have lost his labour in oppugning that greatness whereto it was grown. The same Bishop, a little before his death being made acquainted with Luther's purpose; after approbation of his good intents to reform the abuse of Indulgences, burst out into these despairing Speeches of his good success: Frater, frater, abi in cel●●●, & dic; Miserere mei, Deus. Brother, Brother, get into thy cell, and take up a Psalm of mercy.  
12 Would God the Incredulity and careless carriage of the Israelites after their mighty deliverance, had not been too lively represented by the like in most reformed Churches. When that generation was gathered to their fathers, would God another had not risen after them, which neither knew the Lord nor the works which he had done for Israel, Judg. 2. 10. A generation as much addicted unto Sacrilege, as abhorring Idols, Rom. 2. 22. dishonouring GOD by polluting that law of Liberty, wherein they gloried.    

Lib. 1. SECT. IV. Pars. 2.  
Of Experiments in ourselves, and the right framing of Belief, as well unto the several parts as unto the whole Canon of Scriptures.  
THough these we now treat of, be the surest Pledges of divine Truths, without which all Observations of former Experiments, are but like Assurances well drawn, but never Sealed: yet are they least of all communicable unto others. He that hath tried them may rejoice in them, as of That Good Treasure hid in the Field, which he that hath found, can be content to sell all that he hath, and Buy the Field wherein it is: that is, (to moralise that Parable for good Students use) he can be content to addict himself wholly or principally unto this study, suffering others to discourse of such matters as they most delight and glory in; Sealing his own mouth with that Hebrew Proverb, Secretum meum mihi. It shall suffice then, to set down some general Admonitions, for the finding of this Hidden Manna: albeit thus much cannot be so well performed in this place, seeing the search hereof is not so easy or certain without the doctrine of God's Providence; and the matter or Subject of the most or best Experiments in this kind, belong unto particular Articles of this Creed, to be prosecuted in their proper place, according to the Method used in these general Introductions, by comparing divine Oracles with the Experiments answerable unto them.  

CAP. XXXI.  
Showing the Facility and use of the proposed Method by Instance in some, whose Belief unto Divine Oracles hath been confirmed by Experiments answerable unto them.  
1 THe Method is such as the Simplest Christian may easily learn, and the greatest Professors need not to contemn. For S. Peter himself, that 
S. Peter's Belief of known Or●d●●●ns●me●● E●p●….  great Doctor of the Circumcision, did profit much by this Practice. He had often heard, that God was no Accepter of Persons. This truth was acknowledged by Elihu, who had never heard, nor read the written law of God: He accepteth not the person of Princes, and regardeth not the rich more than the poor: 
J●● 34 19  for they be all the work of his hands. The like hath the Wise man from the same reason: He that is Lord over all, will spare no person, neither shall he fear 
Wisd. 6. 7.  any greatness: for he hath made the small and great, and careth for all alike. The same in substance is often repeated in the Book of Life: and no man could deny it, that had heard it but once proposed, if he did acknowledge God for the Creator of all. Notwithstanding the fresh Experiment of Gods calling Cornelius to Christian Faith, comfirmed S. Peter in the right Belief of Divine Oracles to this effect: and as it seems, taught him the true meaning of that place, Deut. 10. 16. Circumcise therefore the fore skin of your heart (as if he had said, Glory not in the circumcision of the flesh) and harden your necks no more: for the Lord your God is God of gods, and Lord of lords, a great God, Mighty, and Terrible, which accepteth no persons. From this place alone, the proud Jews might have learned, that the Lord was God of the Gentiles as well as of Them: and, from the Abundance of his inward Faith, enlarged by the forementioned Experiment, S. Peter burst out into these Speeches: Of 
Acts 10. 34.  a truth, I perceive that God is no accepter of persons: but in every Nation, he that feareth him, is accepted with him.  
2 The same Method the Lord himself hath commended unto us in many places of Scripture, wondering oft times at the dulness of his people's hearts, that could not from the Experiments of His Power, Might, and Majesty, showed in them, or for them, acknowledge those Principles of Faith which Moses commended unto them in writing: O (saith he) that they were wise, then would they understand this; they would consider their later end: how should one chase a thousand, and two put ten thousand to flight; except their strong God had sold them, and the Lord had shut them up. And again, Eehold now, for I am He, and 
Deut. 32. 29, 30, 39  there is no Gods with me. Why should they Believe this? They were to take none for gods, but such as could do the works of God. What were these? Such as God avoucheth of himself in the next words: I kill, and I give life; I wound, and I make whole; neither is there any that can deliver out of my band. These, and like Effects, specified in the former place, often manifested amongst this People, might have taught them the truth of the former Oracle, albeit Moses had been Silent. For so the Finger of God, manifested in naaman's, the Syrian 
Naaman without the written word, by Experiment, confirmed in the truth of what was written in the word. 2 Kings 5. 15.  General's cure (which was but one part of the former effects appropriated unto God) did write this divine Oracle as distinctly in his heart, as Moses had done it in the Book of the Law. For after he was cleansed (from his leprosy) he turned again to the man of God, he and all his company, and came and stood before him, and said; Behold, now I know there is no God in all the world, but in israel: And again, thy servant will henceforth offer neither burnt sacrifice, nor offering, unto any other God, save unto the Lord. This was as much, as if he had said: Behold now, for the Lord is He, and there is no other Gods with Him: He woundeth, and he maketh whole. 
Verse 17.   
3 If the cure of Leprosy, contrary to Humane Expectation, could so distinctly write this divine Oracle in an uncircumcised Aramites heart, without any pattern or written Copy, whence to take it out: how much more may the Lord expect, that the like Experiments in ourselves should imprint his Oracles already written, by Moses and other his Servants of old, in our hearts and consciences, that have these patterns of Naaman and others registered to our hands, admonishing us to be observant in this kind? But alas, we are all by nature sick of a more dangerous leprosy, than Naaman knew: and yet the most of us far sicker of Naaman's Pride, then of his leprosy.. If God's Ministers shall admonish the curious Artists, or Athenian wits of our times, as Elisha his Prophet did Naaman: they reply with Naaman in their hearts: We looked they should have called upon the name of the Lord, their God, and made us New Men in an Instant: and now they bid us wash ourselves again and again in the water of life, and be clean. Are not the Ancient Fountains of Greece (that nurse of Arts, and Mother of Eloquence) and the pleasant Rivers of Italy (the School of delicate modern Wits) better than all the waters of Israel? Are not Tully and Aristotle as learned as Moses, and the Prophets? Thus they depart from us in displeasure.  
4 But if the Lord should command us greater things for our temporal Preferment, or for the avoidance of corporal Death or torture: would we not do them? How much rather then, when he saith unto us, Wash yourselves often in the Holy Fountain, the Well of life, and ye shall be clean, even from those sores, which otherwise will torment both body and soul eternally? Yea, but many read the Scriptures again and again, and daily hear the word Preached publicly, and yet prove no purer, in life and action than their Neighbours. The reason is, because they hear or read them negligently; not comparing their Rules with Experiments daily incident to their course of life: their preparation and resolution are not proportionable to the weight and consequence of this sacred Business; their Industry and alacrity in observing and practising the prescripts commended to their Meditations by their Pastors, do in no wise so far exceed their care and diligence in worldly matters, as the dignity of these Heavenly Mysteries surpasseth the pleasures or commodities of this brickle earthly life: and not thus Prepared to Hear, or Read the Scriptures; to Hear is to Contemn, to Read is to Profane them: even the often repetition of the words of life, without due reverence and attention, breeds an insensibility or deadness in men's souls. Yet should not such men's want of Sense breed Infidelity in others: rather this Experience of so much hearing, and little doing Gods will, may confirm the truth of his word, concerning such Teachers and Hearers: Many in our times, not Monks and Friars only, but of their stern Opposites, not a Few, Having a 〈◊〉 of godliness, but denying the power thereof, crept into houses, and lead captive simple 
2 Tim. 3. 5, 6, 7.  Women, laden with sins, and lead with divers lusts, ever hearing, and never able to come to the knowledge of the truth. And as the Philosopher said of his moral Auditor's Indocilitie, that it skilled not whether he were Young or of Youthful affections: so is it not the difference of Sex but resolution, that makes a good Scholar or non proficient in the School of our Saviour JESUS CHRIST. Many men have weak and Womanish, and many women, Manly, and Heroic resolutions, towards God and godliness.  
5 The infirmity which vexed the religious Hanna, was not so grievous 
Be●… effects of Experiments less wonderful in Anna.  as that of naaman's: she was in our corrupt language, as many honest women at this day are, by nature Barren; or, if we would speak as the Prophet did in the right language of Canaan, the Lord had made her barren: weary she was of her own; and, according to the ordinary course of nature, she saw no hope of being the author of life to others. Yet in this her distress she prayed unto the Lord her God, and he granted her desire. From this Experiment of God's Power, though not altogether so remarkable in ordinary estimation as Naaman's cure, she fully conceives not only the truth of the former Oracle, acknowledged by Naaman (but more Emphatically expressed by her, There 
1 Sam. 2. 2.  is none Holy as the Lord; yea, there is none besides thee, and there is no God like our God;) nor that other Attribute only of Wounding, or making whole (so lively uttered, vers. 6. The Lord killeth, and maketh alive; bringeth down to the grave, and raiseth up:) but God's Word, planted in her heart by her fresh Experience, grows up like a grain of Mustardseed, and brancheth itself into a faithful acknowledgement of most of his Attributes: The Lord is a God of knowledge, and by him enterprises are established; the Bow and the mighty men are broken, and the weak have girded themselves with strength: they that were full, are hired forth for bread, and the hungry are no more hired, so that the barren hath born seven, and she that hath born many children, is feeble: the Lord maketh poor, and maketh rich; bringethlow, and exalteth: he raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the seat of glory: for the Pillars of the earth are the Lords, and he hath set the world upon them; He will keep the feet of his Saints, and the wicked shall be silent in darkness; for in his own Might shall no man be strong. Nor doth it contain itself within the bounds of ordinary Belief, but works in her heart like new wine, filling it not only with Songs of Joy and Triumph over her envious Enemies, Mine heart rejoiceth in the Lord, my mouth is enlarged over my enemies, because I rejoice in thy salvation; but also with the Divine Spirit of 
* De Prophetiâ Hannae, vide Augustinun, lib. 17. de Civ. Dei, c. 4.  Prophecy: The Lords adversaries shall be destroyed, and out of Heaven shall he thunder upon them; the Lord shall judge the ends of the world, and shall give power unto his King, and exalt the horn of his Anointed. verse 10.  
6 The like docility was in the blessed Virgin, of whom perhaps Annah was the Type: both of them verified that saying, Verbum sapientisat est, One 
Different Operations of like Experiments in divers parties, with their causes.  Experiment taught them more than five hundred would do most of us: The reason was, because their hearts were so much better prepared. For, as heat in some bodies, by reason of the indisposition of the matter, causeth heat and nothing else; in some scarce that; in others brings forth life, and fashioneth all the Organs and Instruments thereof: so Experiments of God's power, in some men's hearts, breed only a persuasion of his Might or operation in that particular, as in those foolish 
† 1 Kings 20. vers. 23.  Aramites, who, vanquished in Battle by the Israelites whom he favoured, questioned whether he were a God as well of the Valleys as of the Mountains; in others, the same or less Apprehension of his Power or Presence, begetteth life, and fashioneth this image in their hearts, which thence will show itself unto others in such ample and entire Confession of his Attributes, as Hannah and the blessed Virgin uttered. Some again are so ill disposed and indocile, that the whole Moral Law of God might sooner be engraven in hardest Marble or Flint, than any one precept imprinted in their hearts by such wonderful Documents of his Power, as would teach the godly in an instant both the Law and Prophets. Imagine some men in our days had been cured by like means of such a malady as Naaman was; or some women blessed from above with fruit of their wombs, after so long sterility, as Hannah endured. Who could expect, that one of ten in either Sex should return to give like thanks to God in the presence of his Priests or Prophets? Were Elisha now living, he must be wary to work his cure by his bare word (and so perhaps he should be censured for a Sorcerer) in any case, he might not use the waters of Jordan, or other like second causes: otherwise curious wits would find out some hidden or secret virtue caused in them (at least for the time being) by some unusual, but Benign ●●●ect of some Planet or Constellation in whose right they should be entitled either full Owners, or Copartners of that glory, which Naaman ascribed wholly unto God. And poor Hannah, in this Politic Age, should not be so much praised for her devotion or good skill in divine Poesy, as pitied for a good H●●●st well-meaning silly Soul, that did attribute more to God then was his due, upon ignorance of Alterations wrought in her Body by natural causes. For it is not the custom of our Times to mark so much the ordering or disposition, as the particular or present operation of such Agents. If any thing fall out amiss, we bid a Plague upon ill Fortune, or curse mischance: if aught aright, we applaud our own or others Wits that have been employed in the business, or perhaps thank God for Fashion sake, that we had Good Luck. He is to us, in our good success, as a friend that lives far off; who, we presume, wisheth well to such projects as he knows in general we are about, being unacquainted with the particular means that must effect them, or no principal Agent in their contrivance. Hence do not I marvel (though many do) if such men in our times, as reap the fruits of the fields which God hath blest, in greatest Abundance, make no conscience of returning the Tenth part to him that gave the whole; when as not one of a thousand, either in heart or deed, or out of any distinct or clear apprehension of his power or efficacy, or true resolution of all effects into the First Fountain whence they flow, doth attribute so much as the Tenth, nay as the Hundreth part to Gods doing in any Event, wherein the industry of man or operation of second Causes are apparent. We speak like Christians of matters past, recorded in Scripture; but in our discourses of modern affairs, our Paganismes and more than Heathenish Solecisms bewray the Infidelity of our thoughts and resolutions. And albeit we all disclaim Manes Heresy, that held one Creator of the matter, and another of more pure and better substances; yet are we infected, for the most part, with a Spice of his madness, in making Material Agents the Authors of some effects; and the Divine Power, of others. Nor can I herein excuse the School-divines themselves, ancient or modern, domestic or foreign; the best of them (in my judgement) either greatly erred in assigning the subordination of Second Causes to the First; or else are much defective, in deriving their actions or operations immediately from Him, who is the First and Last in every action that is not evil, the Only Cause of all good unto men: as shall appear (God willing) in the Article of his Providence, and some other Treatises pertinent unto it, wherein I shall, by his assistance, make good these two Assertions: The One, that modern events, and Dispositions of present times, are as apt to confirm men's Faith now living, as the Miracles of former would be, were they now in use, or as they were to instruct that age wherein they were wrought; The Second, that The Infidelity of such in this age, as are strongly persuaded they love Christ with their heart, and yet give no more than most men do unto his father's providence, may be greater than theirs that never heard of either, or equal unto the Jews that did persecute him.  
7 Until the Article of the divine Providence, and that other of the Godhead 
General directions for the right making of Experiments in ourselves.  be unfolded, these General directions for Experiments in this kind must suffice. First, that every man diligently observe his course of life, and survey the circumstances precedent or consequent to every action of greater importance that he undertakes, or events of moment that befall him. Secondly, that he search whether the whole frame or composition of occurrents be not such, as cannot be attributed to any natural, but unto some secret and invisible Cause; or whether some cause or occasions precedent be not such, as the Scripture hath already allotted the like events unto. Would men apply their minds unto this study, Experience would teach them (what from enumeration of particulars may be proved by discourse) That there is no estate on earth, nor business in Christendom this day on foet, but have a ruled cause in Scripture for their issue and success. Nor is there any prescript of our Saviour, his Evangelists, or Apostles, but his people might have a Probatum of it, either in themselves or others; so they would refer themselves wholly into his hands, and rely as fully upon his prescripts, as becomes such distressed Patients upon so Admirable 
The causes why so many in ●ur dares have little 〈◊〉 〈◊〉 Experience of the truth of divine 〈◊〉.  a Physician.  
8 But many who like well of Christ for their Physician, loathe his medicines for the Ministers his Apothecary's sake, and say of us, as Nathanael said of him; Can there any good thing come from these silly Galilaeans? They will not with Nathanael come near and See, but keep aloof. And what marvel, if spiritual diseases abound, where there be spiritual medicines plenty, when the flock, be they never so Soul-sick, come only in such sort to their Pastors, as if a sick man should go to a Physick-Lecture for the recovery of his health, where the Professor, it may be, reads learnedly of the nature of Consumptions, when the Patient is desperately sick of a Pleurisy; or discourses accurately of the Plethora or Athletical constitution, when his Auditor (poor soul) languisheth of an Atrophy? Most are ashamed to consult us (as good patients in bodily maladies always do their Physicians) in any particulars, concerning the nature of their peculiar griefs: so as we can apply no medicine to any but what may as well befit every disease. Whereas, were we throughly acquainted with their several maladies, or the dispositions of their minds, the prescript might be such, or so applied, as every man might think the medicine had been made of purpose for his Soul; and, finding his secret thoughts with the Original causes of his Malady discovered, the Crisis truly Prognosticated, he could not but acknowledge; that he who gave this prescript, and taught this Art, did search the very secrets of men's hearts and reins, and knew the inward temper of his Soul, better than Hypocrates or Galen did the constitution of men's Bodies. Finally, would men learn to be true Patients, that is, would they take up Christ's yoke, and become humble and meek, and observe but for a while such a Gentle and moderate Diet, as from our Saviour's practice and doctrine might be prescribed by their spiritual Physicians upon better notice of their several dispositions, they would in short time, out of their inward Experience of that uncouth rest and ease, which by thus doing their souls should find, believe with their hearts, and with their mouths confess, that these were rules of Life, which could not possibly have come from any other, but from that Divine Aesculapius himself, the only Son, yea the Wisdom of the only Wise, Invisible, and Immortal God. The more unlikely the means of recovering spiritual health may seem to natural reason, before men try them, the more forcible would their good success and issue be, for establishing true and lively Faith. But such as can, from these or like Experiments, subscribe unto main particular Truths contained in Scripture, and acknowledge them as divine, may be uncertain of their Number, or Extent; doubt they may of the number of Books wherein the like are to be sought: and again, in those books which are acknowledged to contain many divine Revelations and Dictates of the holy Spirit, they may doubt whether many other prescripts, neither of like use, nor authority, have not been inserted by men.   

CAP. XXXII.  
Containing a brief Resolution of Doubts concerning the Extent of the general Canon, or the number of its integral parts.  
1 THe full resolution of the former doubt or rather Controversy, concerning the number of Canonical books, exceeds the limits of this present Treatise, and depends as much as any question this day controversed, upon the testimonies of Antiquity. The order of Jesuits shall be confounded, and Reynold's raised to life again, ere his learned Works, lately come forth upon this Argument (albeit unfinished to his mind, whilst he was living) 〈◊〉 confuted by the Romanists: Or, if any of the Jesuitish Society, or that other late upstart Congregation, will be so desperate as to adventure their Honour in Bellarmine, or other of their foiled Champions rescue, they shall be expected in the Lists before they be prepared to entertain the Challenge, by one of that deceased Worthy's Shield-bearers in his life time: whose judgement in all good learning I know for sound; his observation in this kind, choice; his industry great; his resolution to encounter all Antagonists, such as will not relent. For satisfaction of the ordinary Reader, I briefly answer.  
2 First, that this is no controversy of Faith, nor need it to trouble any Christian man's Conscience, that we and the Papists differ about the Authority of some Books; it rather ought to confirm his Faith, that men disagreeing so much in many opinions, so opposite in their affections, should so well agree about the number of no fewer than two and twenty Canonical Books of the old Testament. Had their authority only been Human, or left to the choice of men, whether they should be allowed or rejected, many that now admit them, would reject them, because opposite Religions did embrace them. That all sorts of Protestants, Papists, and 
* The testimonies of the Ancient Israelites and modern Jews for the Canon of the old Testament is most Authentic. For even those A●… Fathers which our adversaries allege to ackknowledg some more Books for Canonical then our Church doth; did it only upon this Error, that they thought there had been more in the Canon of the Hebrew, upon whose testimonies they relied; as will be made clear against the Papists.  Jews do receive them, is an infallible Argument, that he who is Lord of all, did commend them to all. Nor doth our Church so disclaim all which the Romans above these two and twenty admit, as if it were a point of faith to hold there were no more: it only admits no more into the same Rank and Order with the former, because we have no such, warrant of faith or sure Experiments so to do. Many of them discover themselves to be Apocryphal: and albeit some of them can very hardly, or not at all, be discerned for such by their Style, Character, or dissonancy to Canonical Scriptures; yet, that none of them indeed are, or can be admitted for Canonical, without manifest tempting of God, is evident from what hath been observed before, concerning Gods unspeakable providence in making the Blinded and Perfidious Jews, (Christ's and our bitterest enemies) such trusty Feoffees for making over the Assurances of Life unto us. For, seeing by them he commended unto us, only so many Books of the old Testament, as our Church acknowledgeth: this is an intallible Argument, that His will was, we should admit no more; Had any more been written, before the re-edifying of the Temple by Zerubbabel, no doubt the Jews would have admitted them into their Canon. For all such as should be written after; the Prophet Malachi, who is the last of their Canon, had left this caveat in the last words of his prophecy for not admitting them; Remember the law of Moses my servant, which I commanded to him in Horeb, in all Israel, with the statutes and judgements: as if he had said, You must content yourselves with His Writings, & such as you have already, Consonant to his; for any others of equal Authority you may not expect, until the Expectation of the Gentiles come. For no Prophet shall arise until that time, as he intimates in the last words, Behold, I will send you Eliah the Prophet, before the coming of the great and fearful day of the Lord: and he shall turn the hearts 
〈◊〉 ●…at, M●…. 11. 1●. 〈◊〉 be 〈◊〉 ph●…●●●nem, etc. That is, their writing▪ w●re the complete 〈◊〉 of 〈◊〉 and infallible means of salvation until John. Yet can it not be proved, that any Book held by our Church for A●…al, 〈◊〉 contained either unde● th● Law 〈◊〉 Pro●●●ts, 〈◊〉 the Historical books of the Hebrew Canon are. Evident it is that the b●●ks 〈◊〉 〈◊〉 and M●…s were writ since Malachies time: from whom till John no Prophet was to be expected, ●ut Mos●● 〈◊〉 (〈◊〉 by 〈◊〉 recorded in Histories and prophetical commentaries till Malachies time Inclusive) was to be the immediat● 〈◊〉 for d●…ning the Great ●roph●●. See Lib. 2. c. 17. numb. 3. & 4. & l. 1. c. 17.  of the fathers unto the children, and the hearts of the children to their fathers, lest 〈◊〉 come and smite the earth with cursing. The Ministry of others for converting souls, he supposed should be but ordinary, by the Exposition of the Law and Prophets: and the Authority of such (writ they as much as they listed could not be Authentic or Canonical.  
3 Some others again of reformed Churches in these our times, have from the example of Antiquity, doubted of the authority of some Books in the new Testament: as of 
‖ The divine Authority of Some Books in the new Testament, especially the Apocalypse, doubted of by the Ancient, brought to light in later times.  Judas, of James, the second of Peter, and some others. Which doubt is now diminished by their continuance in the sacred Canon so long time, not without manifest documents of GOD'S providence in preserving ●hem, whose pleasure (it may seem) was to have these Books, of whom the Ancients most doubted, fenced and guarded on the one side, by S. Paul's Epistles, and other Canonical Scriptures (never called in question by any, but absurd and foolish Heretics, whose humorous opinions herein died with themselves;) and on the other, by the Book of the Apocalypse: of whose Authority ●hough many of the Ancient for the time being, doubted; yet He that was before all times did foresee, that it should in later times manifest itself to be ●…is work, by Events answerable to the Prophecies contained in it. And, albeit many Apocryphal Books have been stamped with Divine Titles, and ob●…uded upon the Church as Canonical, whilst she was in her Infancy, and the sacred Canon newly constitute: yet the divine Spirit, by which it was written, hath wrought them out, as new wine doth such filth or grossness as mingle with it whilst the grapes are trodden. S. John's Adjuration in the conclusion of that Book hath not only terrified all for adding unto, or diminishing it ●elf: but hath been, as it were, a Seal unto the rest of this Sacred Volume of the new Testament, as Malachies prophesy was to the old; the whole Canon itself, consisting both of the Old and New, continues still as the Ark of God; and all other Counterfeits as Dagon.  
4 Were not our Roman adversaries Doctrine concerning the general principles of Faith, an Invention devised of purpose by Satan to obliterate all print ●r impression of God's providence in governing his Church, out of men's hearts: how were it possible for any man endued with reason to be so far overgrown with Frenzy as not to conceive their own folly & madness, in avouch●…g we cannot know what books are Canonical, what not, but by the Infallible Testimony of the present Romish Church But of those impieties at large hereafter. I will now only infer part of their Conclusion, which they still labour, but never shall be able to prove, from Premises which they never dreamt of. For 
Wherein the Testimony of the Rimish Church in discerning some Canonical Books is most available.  〈◊〉 profess among others, this is not the least reason I have to hold the Apocalypse for Canonical Scripture, because the Romish Church doth so esteem it. Nor could reform Church's Belief of its Authority be so strong unless that Church had not denied, but openly acknowledged it for Canonical Scripture. As the same Beams of the Sun reach from heaven to earth, and from one end of the world to another; so do the same rays of God's power extend themselves from generation to generation, always alike conspicuous to such as are Illuminate by His Spirit: for who, thus Illuminate, can acknowledge his providence in making the Jews so careful to preserve the old Testament; and not as clearly discern the same in constraining the Romish Church to give her supposed infallible Testimony of the Apocalypse? Doubtless, if that Book had been the work of man, it had been more violently used by that Church of late, then ever the new Testrment hath been by the Jewish Synagogue, or any Heretic by the Romanists, seeing it hath said far more against ●hem, than any whom they account for such, ever did. But God, who ●ade Pharaohs Daughter a second mother unto Moses, whom he had ap●…ted to bring destruction afterwards upon her Father's house and King●●m, hath made the Romish Church of old, a Dry Nurse to preserve this Book (whose meaning she knew not, that it might bring desolation upon herself 〈◊〉 her children, in time to come. For by the breath of the Lord shall she be destroyed; her doom is already read by S. John; & the Lord of late hath entangled her in her own snare, whilst she was drawing it to catch others. Her children's Brags of their mother's Infallibility, wherewith they hale most silly sou●… to them, were too far spread before the Trent council, too commodious to b● called in on a sudden. Had they then begun to deny the Authority of this Boo● (though then pronouncing their mother's woe more openly than any Prophecies of old had done the ensuing desolations of the Jews) every child 〈◊〉 have caught hold on this string, that this Church (as they suppose) always the same, never obnoxious to any error, had in former time acknowledgeed it for Authentic and divine: albeit (no question) but many of them sinc● have wished from their hearts that their forefathers had used the same, as Seraiah did Jeremiahs' books which he wrote against Babylon, Jer. 51. that bot● it, and all memory of it, had been drowned in the Bottom of the deepest se●▪ and a millstone thrown upon it by God's Angel, that it never might rise up again to interrupt their whorish mother's beastly pleasures, by discovering her filthy nakedness daily more and more. For conclusion of this point for this present: That this and other Canonical books had been long preserved or rather imprisoned by the Romish Church in darkness and ignorance, until the Almighty gave his voice, and caused them to speak in every tongue throughout these parts of the world; doth no more argue her to have been the true and Catholic Church, than Moses Education in Pharaohs Court, during the time of his Infancy or Nonage, doth argue the Egyptian Courtiers to have been Gods chosen People.   

CAP. XXXIII.  
A brief direction for preventing Scruples and resolving doubts, concerning particular Sentences or passages in the Canon of Scripture.  
UNto the second demand, [How we know this or that Sentence in any Fo●… of Canonical Scripture, to have been from God, Not inserted by man] Some perhaps would say this must be known by the Spirit. Which indeed is the Briefest Answer that can be given: but such as would require a long Apology for its Truth, or at least a large Explication in what Sense it were true, if any man durst be so bold as to reply upon it. 
† How our firm Assent to some Principal mat ter revealed in Scriptures, 〈◊〉 our Faith unto their whole Canon.  Consequently, to our former Principles, we may Answer, That our full and undoubted Assent unto some Principal Parts, doth bind us unto the Whole Frame of Scriptures. 〈◊〉 you will say, we Believe such special parts, from undoubted Experience 〈◊〉 their Truth in our hearts, and without This our Belief of them could not be 〈◊〉 steadfast: how then shall we steadfastly believe those parts, of whose div●… truth we have no such Experiments? for of every Sentence in Scripture, w●… suppose few or none can have any: Yet even unto those parts whereof we have no Experiments in particular, we do adhere by our Former Faith because ou●… Souls and Consciences are as it were tied and fastened unto other Parts wher●… with they are conjoined, as the pin & nailing of two plain bodies in som●… few parts, doth make them stick close together in all so as the one cannot b●… pulled from the other in any part, whilst their fastening, holds. It will be r●…plied, that this Similitude would hold together, if one part of Canonical Scripture were so firmly or naturally united to another, as the divers portions 〈◊〉 one and the same continuate or Solid Body are: but seeing it is evident 〈◊〉 so they are not, who can warrant the contrary, but that a Sentence or Pe●… odd, perhaps a whole Page, might have been Foisted into the Canon by some Scribe or other? Here we must retire unto our First Hold or Principles of Faith. For if we stead fastly Believe from Experiments or otherwise, that some principal parts of Scripture have come from God, and that the same are sure Pledges for man's good, the only means of his Salvation: this Doctrine or Experience of God's Providence once fully established, will establish our Faith and Assent unto other parts of his Word, whereof (should we take them alone) we could have no such Experiments. For he that knoweth God, or his Providence aright; knows this withal, that he will not suffer us to be tempted above our strength. And once having had Experience of his Mercies past, we cannot, without Injury to his Divine Majesty, but in Confidence of it, Believe and Hope, that his Allseeing Wisdom and Almighty Power will still (maugre the spite of Death, Hell, Satan, and their Agents) preserve his Sacred Word sincere without admixture of any profane, false, or humane Inventions that might overthrow, or pervert our Faith begun. Hereto we may refer all former Documents of His Care and Providence in preserving the Canon of our Faith from the Tyranny of such, as sought utterly to deface it; and the Treachery of others, who sought to corrupt it. And it ought to be no little motive unto us, thus to think: when we see Austin, Gregory, and other of the Ancient writers, either maimed, or mangled, or purged of their best Blood, where they make against the Romish Church; or else her untruths fathered upon Them, by her shameless sons, in places where they are silent for her: and yet this Sacred Volume untouched and uncorrupt, by any violence offered to it by that Church; only it hath lost its natural Beauty and Complexion, by long durance in that homely and vulgar Prison; whereunto they have confined it.  
2 But as from these and like Documents of God's Care and Providence in preserving it, and of His Love and Favour towards us, we conceive Faith and sure Hope, that he will not suffer us to be tempted with doubts of this nature, above our strength: so must we be as far from tempting Him, by these or like unnecessary, unseasonable curious Demands. How should we know This or That Clause or Sentence (if we should find them alone) to be God's word? Why might not an Heretic of malice have forged, or a Scribe through negligence altered them? It should suffice that they have been commended to us not alone, but accompanied with such Oracles as we have already Entertained for Divine. And if any Doubt shall happen to arise, we must rely upon that Oracle, of whose truth every true Christian hath, and all that would be such, may have sure Trial. Deus cum tentatione simul vires dabit: God with the Temptation will give Issue; yea, Joyful Issue to such Temptations as he suffers to be suggested by Others, Not unto such as we thrust ourselves into by our needless Curiosity. When we are called unto the search of truth by Satan or his Instruments Objections against it, the Lord will give us better reasons for our own or others Satisfactions, than yet we know of, or should be able to find, but by the conduct of his untempted Providence.   

CAP. XXXIV.  
Concluding the First Book with some Brief Admonition to the Reader.  
TO conclude this Treatise, as it was begun. The greater the Reward proposed to the faithful Practice, or the Punishment threatened to the Neglect of these divine Oracles: the greater is the Madness of many men in our time, who in contemplative Studies, whose Principal End is delight, can under go long toil, and great pains, never attaining to exact Knowledge but by Believing their Instructors, and taking many Theorems and Conclusions upon Trust, before they can make Infallible Trial of their Truth,: and yet in matters of their Salvation, which cannot be exactly Known, but only Believed in this life, and whose Belief must be got by Practice, not by Discourse, demand Evidence of Truth, and infallible Demonstration, before they will vouchsafe to Believe or adventure their pains on their Practice; and finally, so Demean themselves in speech and resolution, as if God Almighty should think himself highly graced, and our Saviour, his Son, much beholden to them, that they should Deign to be his Scholars, sooner than Mahomet's, or Machiavels. But we that are his Messengers must not debase His Word, nor Disparage our Calling, by Wooing them upon such Terms, or professing to show them the Truth before they be willing to learn it: One first Principle whereof is this, That such as will seek, may find starting holes enough to run out of Christ's Fold, and escape his Mercies proffered in his Church. And as many reasons are daily brought, sufficient to persuade a Right-disposed understanding of the Truth of Scriptures: so no Argument can be found of force enough to convince a Froward Will, or persuade perverse Affections. These are they which make a many altogether uncapable of any Moral, most of all, of any Divine Truth; and must be laid aside at the first Entrance into the School of Christ, and continually kept under by the Rod of his Judgements and Terrors of that Dreadful Day. Unto such as account these Consequents less dreadful, or their dread less probable, then that they should (for a time at least) lay aside all perversity of will, or Humour of Contradiction, to make sure trial of those divine Oracles for their Good; we can apply no other Medicine, but that of Saint John: He that is Filthy let him be Filthy still. Rev. 22. 11.  
2. Thus much of general Inducements to Belief. In the Observation and Use of all these and others of what kind soever, we must implore the Assistance of God's Spirit, who only worketh True and lively Faith, but (ordinarily) by these or like means. These Scriptures are as the Rule or Method prescribing us our Diet and Order of life: these Experiments joined with it are as Nutriment: and the Spirit of God digesteth all to our Health and Strength. Without It all other means or matters, of best Observation, are but as good Meat to weak or corrupt Stomaches: With It, every Experiment of our own or others Estate, taken according to the rules of Scriptures, doth nourish and strengthen Faith, and preserve our spiritual Health. Many in our days uncessantly blame their brethren's Backwardness to Entertain the Spirit, or rely upon it only; being more Blame-worthy themselves for being too forward in Believing Every Spirit, and seeking to 
* This is that Circle which the Adversary 〈◊〉 as a Counter●… to us, whilst we seek to overthrow their Circular ●…. The Objects 〈◊〉 may justly be 〈◊〉 upon the Enthusiast, but not on Our Church as shall appear in the 〈◊〉 Section of the Second Book.  discern Canonical from Apocryphal Scriptures by the Spirit, and again to Try True from False Spirits, by the Scriptures, without serious Observation and settled Examination of Experiments answerable unto sacred Rules. Such men's fervent Zeal unto the Letter of the Gospel is like an hot Stomach accustomed to light meats, which increase Appetite more than Strength, and fill the body rather with bad Humours then good Blood.  
3 The Spirit no doubt speaks often unto us when we attend not; but we must not presume to understand His Suggestions by His immediate Voice or Presence; only by His Fruits, and the inward Testimony of an appeased Conscience (which he alone can work) must we know him. He that seeks (as † Ignatius 
† Profici●●tibus (ut admonet P. noster Ignatius L. Exercit. de dignosc. spirit.) Spiritus malus se dure, implacide & violenter, quasi cum strepitu quodam, ut imber in saxa decidens, infundit. Bonus vero iisdem leniter, placide & suaviter, sicut aqua irrorat spongiam. Illis vero qui in deterius proficiunt, experientia docet, contrà evenire. Delrius disquisit. Magic. lib. 4. cap. 1. q. 3. sect. 6.  Ignatius Loyola taught his sons) to discern Him without more ado, by his manner of breathing, may instead of him be troubled with an unwelcome Guest, always ready to invite himself where he sees preparation made for his Better, and one (I am persuaded) that hath learned more kinds of Salutations than Loyola knew of, able to fill empty Breasts or shallow Heads unsettled in Truth, with such pleasant, mild, and gentle Blasts, as are apt to breed strong persuasions of more than Angelical Inspirations.  
4 God grant the carriage of ensuing Times may argue these Admonitions needless: which further to prosecute, in respect of times late past and now present, could not be unseasonable; but thus much by the way must now suffice me, purposed hereafter (if God permit) to Treat of the Trial of Spirits, and certain apprehension of inherent Faith: about the general means of whose production, and establishment, the Question; most controversed in these days, ●s: Whether beside the Testification of God's Spirit, which (as all agree) must (by these late mentioned or other means) work Faith in our hearts: the Testimony or authority of others besides ourselves, be necessary, either for ascertaining our Apprehension of the Spirit thus working, or for assuring the truth of Experiments wrought by it in our Souls? or if no other besides the testimony of God's Spirit and our own Conscience, be necessary, either after their Sentence given or whilst they give it, How far the Authority or Ministry of men is necessary or behoveful, either for bringing us acquainted with the Spirit of God, or for the assistance and direction of our Conscience in giving right Sentence of the Truth or true meaning of God's word? Of these questions and others subordinate to them, we are to dispute at large in the Books following.      

How far the Ministry of Men is Necessary for PLANTING True Christian Faith; and retaining the Unity of It PLANTED.  
The Second Book of Comments upon the CREED.  
AS in the first Intention, so after some Prosecution of this long work; my purpose was, to refer the full Examination of the Romish Churches pretended Authority in matters Spiritual, unto the Article of the Catholic Church: Which (with those three others of the Holy Ghost, Communion of Saints, and forgiveness of Sins, for more exact Methods sake, and continuation of matters, in nature, and sacred writ, most united) I have reserved for the last place, in this Frame of Christian Belief: annexing the Articles of the Body's resurrection, and Everlasting life, unto that of Final Judgement, whereon these Two have most Immediate and most direct Dependence.  
2 But, after the Platform was cast, and matter for Structure prepared; upon evident discovery of the Jesuits Treachery, in setting up the Pope as a secret Competitor with the Blessed Trinity, for Absolute Sovereignty over men's Souls; (and for this purpose continually plotting, to have the Doctrine of their Church's Infallibility planted as low and deep, as the very first and Fundamental Principles of Belief:) albeit in laying the former Foundations, I had come to ground firm enough (if free from undermining) to bear all I meant to build upon it: I was, notwithstanding, in this place constrained to Bare the whole Foundation, and all about it, unto the very Rock, on whose strength it stands; lest this late dismal Invention (concerning the Pope's Infallibility) might prove as a Powder-plot to blow up the whole Edifice of Christian Faith; as it certainly will, if men suffer it to be once planted in their Hearts and Consciences. The Jesuits speculative Positions of their Churches transcendent Authority, are as the Train, the Pope's Thunderbolts as the Match, to set the whole World on Combustion, unless his Lordly Designs, (though in matters of Faith, and greatest moment) be put in execution, without Question or demur: as shall (God prospering these proceedings) most clearly appear in the sequel of this discourse:  
Wherein are to be discussed 

1 Their Objections against us; the Points of Difference betwixt us; with the Positive Grounds of Truth maintained by us.  
2 The Inconveniences of their Positions: Erection of triple Blasphemy by the overthrow of Christianity.  
3 The Original Causes of their Error in this; and such erroncous Persuasions, as held by them in other Points, not descried by us, prove secret Temptations for others to follow them, or serve as previal Dispositions, for their Agents to work upon.  
4 The possible Means and particular Manner, how Orthodoxal may be distinguished from Heretical Doctrine, or the Life-working Sense of Scriptures from Artificial Glosses.    
These Points discussed, and the Positive Grounds of Christian Faith cleared, as well against the open Assaults of the professed Atheists, as the secret Attempts of undermining Papists: we may with better security proceed to raise the Foundation, (laid in the first general Part of the first Book) to the height intended.  

SECT. I.  
What Obedience is due to God's Word, what to his Messengers.  
THe whole Scripture (saith the Apostle) is given by inspiration 
2 Tim. 3. 16.  of God, and is profitable to Teach, to Reprove, to Correct, and to Instruct in Righteousness, that the Man of God may be absolute, being made perfect unto all good works. What or whom, he means by The Man of God, is not agreed upon by all that acknowledge his words in the sense he meant them, most Infallible and Authentic. Some hereby understand only such men as Timothy was, Ministers of God's word, or Prophets of the new Testament; and so briefly elude all Arguments hence drawn to prove the sufficiency of Scriptures, for being the Absolute rule of Faith, at least to All, as well unlearned as learned. Yet should they in all reason (might God's Word rule their Reason) grant them to be such, unto all such as Timothy was, public Teachers, men conversant in, or consecrated unto, Sacred Studies; but even This they deny as well as the Former, the former in their opinion be more absurd for us to affirm, especially holding the Hebrew text only Authentic. Briefly, they charge us with debasing Peter, for advancing Paul; or rather for colouring or adorning our pretended sense of Paul's Words, that is, for giving too little to Peter's Successors, or the Church; too much to Scriptures; too little to Spiritual, too much to Lay men.  
2 These are plausible Pretences, and sweet Baits to stop the mouths, and mussle the pens of Clergymen in reformed Churches; unto most of whom, as they object) besides the Spiritual Sword, little or nothing is left for their just defence against the Insolences of rude, illiterate, profane Laics. And yet, who more earnest than they in this Cause, against the Church, against themselves? yet certain it is, that no man can be truly for himself, unless he be first of all for Truth itself, of which he that gains the greatest share, (what other detriment or disparagement soever in the mean time he sustain) in the end speeds always best. And seeing To Lie or teach amiss, is a matter altogether impossible to Omnipotency itself: to be able and willing withal to defend a Falsehood, or set fair colours on foul Causes, is rather Impotency than Ability: Hence was that, quicquid possumus pro veritate possumus. Seeing by Truth we live our Spiritual Life: to weaken it for strengthening our Temporal Hopes, can never rightly be accounted any true effect of Power, but an infallible Argument of great and desperate Imbecility.  
3 For these Reasons, since I consecrated my labours to the search of Divine Truth, my mind hath been most set to find it out in this present Controversy; whereon, most others of Moment chiefly depend. And, as unto the Romanist it is (though falsely) termed the Catholic, so should it be unto us, to all that love the Name of Christ, The very Christian Cause: a Cause, with which the Adversaries Fortunes, our Faith: their Temporal, our Spiritual Estate and Hopes must stand or fall: a Cause whose Truth and Strength on our part, will evidently appear, If we first examine what the Antichristian Adversary can oppose against it.  

CAP. I.  
The Sum of the Romanists Exceptions against the Scriptures.  
1 THeir Objections against Scriptures spring from this double Root: The One, that They are no sufficient Rule of Faith, but Many Things are to be Believed, which are not taught in Them. The Second, that albeit they were the complete Rule of Faith; yet could they not be known of us, but by the Authority of the Church, so that all the former Directions for establishing our Assent unto the Scriptures, as unto the Words of God Himself, were vain, seeing this cannot be attained unto, but by relying upon Christ's visible Church.  
The former of these two Fountains, or Roots of Error, I am not here to meddle with: elsewhere we shall. That the Scriptures teach All Points of Faith set down in this Creed, they cannot deny, or if they would, it shall appear in their several Explications: So that the Scripture, rightly understood, is a competent Rule for the Articles herein contained. Let us then see whether the Sense or Meaning of these Scriptures, which both They and We hold for Canonical, may not be Known, Understood, and fully Assented unto, Immediately, and in themselves, without relying upon any visible Church or Congregation of men, from whose Doctrine we must frame our Belief without distrust of Error, or Examination of their Decrees, with any intention to reform them, or swarve from them.  
2 That the Scripture is not the Rule whereon Private Men, especially Unlearned, aught to rely in matters of Faith; from these general Reasons, or Topics, 
The Romanists 1. Objection set down here, is answered in the next Chap. etc.  they seek to persuade us. First, admitting the Scriptures to be Infallible in themselves, and so consequently to all such as can perfectly understand them in the Language wherein they were written: yet to such as understand not that Language, they can be no Infallible Rule, because they are to them a Rule only as they are Translated: but no Unlearned man can be sure that they are translated aright, according to the true Intent and meaning of the Holy Ghost: for if any man do infallibly Believe this, and build his Faith hereupon, then is his Faith grounded upon the Infallibility of This or That man's Skill in Translating; whereof he that is Unlearned, can have no sufficient Argument, neither out of Scripture, nor from Reason. Nay, Reason teacheth us that in matters of ordinary capacity most men are obnoxious to brrour: and the most Skilful may have his escapes in a long Work: For,— Opere in longo sas est obrepere somnum,— Aliquando bonus dormitat Homerus: A man may sometimes take Homer napping, even in that Art whereof he was Master: much more may the greatest Linguist living (in a Work of so great Difficulty as the Translation of the Bible, not another Man's (though that more easy to err in, than a man's Own) but the Work or Dictates of the Holy Ghost) prove an Homer, but a blind Guide unto the blind. Many things he cannot See, and many things he may Oversee; And how then can any man Assure himself, that in those Places whereon we should build our Faith, he hath not gone besides the Line, unless we will admit an Insallible Authority in the Church, to assure us that such a Translation doth not err.  
3 Again, 
* This 〈◊〉 is answered Chap. 19, ●…c. 〈◊〉. 2.  in those very Translations wherein they agree; Luther gathers one Sense, Calvin another; every Heretic may pretend a secret Meaning of his Private Spirit. Who shall either secure the People distracted by Dissensions amongst the Learned, or the Learned thus dissenting, unless the Infallible Authority of the Church? 
† This is R● 〈◊〉 and an s●… Chap. ●….  Finally, without such an Infallible Authority, Controversies will daily grow: and unless It be established, they can never be composed, seeing every man will draw in the Scriptures as a Party, to countenance or abett his Opinion, how bad soever. 
‖ Answered Chap. 12.  The Ground of all which Inconveniences (though the Sectaries cannot see it) is the natural Obscurity and Difficulty of the Scriptures. These are the main Springs, or first Fountains, whence the Adversaries Eloquence in this Argument flows. And it will be but one labour to stop up These, and his Mouth. Or granting them passage, we may draw his invention against us dry, by turning their course upon himself.   

CAP. II.  
The former Objection (as far as it concerns illiterate and Laymen) retorted and answered.  
1 IF to suppose such an Authority, were sufficient to confirm any Translation, or secure the world of sincere Translations, or to allay all Controversies arising about the true Sense and Meaning of Scriptures: we were very Impious to deny it. But, if we have Just Cause to suspect, that such as contend for it, have but Put this Infallible Authority, as the Astronomers have Supposed; Some, Epicycles and Eccentricks; Some, the motion of the Earth; to salve their Phenomena, which otherwise might seem Irregular: We may, I trust, Examine: First, Whether the Supposal of this Infallible Authority, in the Church, do salve the former Inconvenience: Secondly, whether greater Inconveniences will not follow upon the putting of it, then are the supposed Mischiefs, for the Avoidance of which this Infallible Principle was invented, and is by the Favourites of this Art, sought to be established and persuaded.  
2 
*  That this supposed Infallible Authority of the Church visible doth no way salve the Inconveniences objected against our Positions, is hence evident. As the Scriptures themselves were written in a Tongue not common, nor understood of all Nations, but of some few: so likewise the Decrees of this visible Church, concerning the Authority of Translations, are written in a Tongue neither common to all, nor proper at this day to any unlearned Multitude, but to the Learned only. Sometime they were written in Greek: but, in later years, all in Latin, or some other Tongue (at the least) not common to all Christians: for no such can this day be found. Nor is the Pope, (or his Cardinals) able to speak properly and truly every Language in the Christian world, of which he challengeth the Supremacy. He Would be the Universal Head indeed: but he hath not, nor dare he profess he hath, an Universal Tongue, whereby he may fully instruct every Person 
Tot verò translationes, mutationes, since gravissimo periculo & incommodo non fierent. Nam non semper inveniun cur idonei in terpretes: atque ita multi errores committerentur qui non possint postea sacilè tolli Cum neque Pontifices, neque Concilia de tot linguis judicare possint. Bellarm. lib. 2. de verbo Dei. cap. 15. in Fin.  throughout the Christian world, in his own natural, known mother Tongue. For Bellarmin brings this as an argument why the Bible should not be translated into modern Tongues, because if into one, why not into another: and the Pope (as he confesseth) cannot understand all.  
3 Tell me then, you that seek to bring the unlearned Lay-sort of men to seek shelter under the Infallible Authority of the Romish Church: how can you assure them what is the very true Meaning of that Church? They understand not the Language wherein her Decisions were written. What then? must they infallibly, and under pain of Damnation, Believe that you do not Err in your Translations of them? or must they steadfastly Believe, that you Interpret Her Decrees aright? Nay even those Decrees, which you hold Infallible, condemn all private Interpretation of them: and your greatest Clerks daily dissent about the Meaning of the Trent-Councel in sundry Points. Yet, unless the Lay people can steadfastly Believe, that you Interpret the Church's Sentence aright: your supposed Rule of the Church's Infallibility in confirming Translations or Senses of Scripture, can neither be a Rule Infallible, nor any way Profitable unto them. For it hath no other Effect upon their souls, save only Belief: 
* Were their Objections against us pertinent: not the Pope's Infallibility, but the Priests and Jesuits, Honesty or Fidelity, should be the Rule of mose Lay Papasts Faith.  and they have no other Means to know that this which they must Believe is the Church's Sentence, but your Report: then can they not be any more certain of the Church's Mind in this or that point, than they are of your Skill or Fidelity; neither of which can be to them the Infallible Rule of Faith. For, if they should be thus Infallibly persuaded of your Skill or Fidelity: then were their good Persuasion of you, the Ground and Rule of their Faith; and so they must Believe that you neither did, nor could Err in this Relation; Whereas your own Doctrine is, That even the Learnedest among you may Err: and you cannot deny, but that it is possible for the Honestest Jusuite, either to Lie, or Equivocate. Otherwise, your Infallibility in not Erring, were greater than your Popes or Churches: for they both may Err unless they speak ex Cathedra. Now, whether the Pope speak this or that ex Cathedra, or whether he speak or write to all or no is not known to any of the common People in these Northern Countries, but only by your Report: which if it be not Infallible, and as free from Error as the Pope himself, the People must still stagger in Faith. Nor do I see any possible Remedy: unless every man should take a Pilgrimage to Rome, or unless you would bring the Pope throughout these Countries, as men use Monsters or strange Sights. Yet, how should they be certain that this is the Pope, rather than some Counterfeit? or how should they know Rome, but by others? Or can you hope to salve this Inconvenience by an Implicit or Hypothetical Faith? as, that it were enough for the Lay people to Believe absolutely and steadfastly, that the Pope, or Church cannot Err: but to believe your Report or Informations of his Sentence in doubtful Cases, only Conditionally; if it be the Pope's Mind: if otherwise we will be free to recall our present Belief. This is all which I can imagine any of you can say for yourselves. And may not we, I pray you, say as much, if thus much would serve for us? Might not we by the self same Reason teach the People to admit of Translations, but only Conditionally, as far forth as they shall be persuaded that this was the Meaning of the Scripture or the Word of God? For Questionless, it is more certain that God cannot Err, then that the Pope cannot. And it is more necessary un●o Christian Belief to hold, that God the Father, Son, and Holy Ghost neither can, nor will speak a Lie: then that the Pope cannot, or will not teach us amiss. That the Pope and his Cardinals do arrogate thus much unto themselves, is more than the Lay and unlearned People can tell, but only by yours and others Relation: But that the God of Heaven neither can, nor will Teach amiss, is a Principle not controversed by any that thinks there is a God.  
4 Let it then first be granted, That God is freer from Error, from Deceiving, or being Deceived in Points of Faith, or matters of Man's Salvation, than the Pope is, although he speak ex Cathedra. From this Position it follows most directly and most immediately, that if the Lay unlearned People of this Land have as good Means and better, to know that these Books of scripture are Gods own Words, than they can have to know that this or that Canon in any Council was confirmed by the Pope's teaching ex Cathedra: then must the same People Believe the One more steadfastly than the Other; to wit, God's Word, as it is read unto them in our Church, more steadfastly than the Pope's Interpretations, Injunctions, or Decrees. Let us compare the Means of knowing Both. First, if the Pope's Decrees be a certain Means of knowing any Truth: they are as certain a Means of knowing those Scriptures which our Church admits, to be God's Word, as of any thing else; for the Pope and his Council 
† Concil. Trident. Sessione quarta.  have avoucht Them for Such, although they add some more than we acknowledge.  
5 If the worst than should fall out that can be imagined; as if we had Reason to despair of all other Translations save only of the Vulgar, yet that it were the Word of God we might know, if by no other Means, yet by Consent of the Romish Church; and all the People of this Land might be as certain of this Decree, as of any the Pope can give. But take the same Scripture as it is Translated into our English, the People may be as certain that it is the Word of God, as they can be that the Trent Council was Lawfully called, or by the Pope confirmed, yea much more certain. The Jesuits may tell them, that these very words (being first englished) were spoken in the Trent-Councel, and confirmed by the Pope. Why should they believe it? Because they avouch it seriously, whom they think able to understand Latin? Suppose not only one, or two, or three, but the whole Assembly of our Clergy tells the same People, that these (reciting the Points of our Salvation are the very Words of God Himself; and are for Substance all one in the Hebrew, Greek, Latin, and English. What Difference can you here imagine? That the Trent-Councel decreed thus, the modern Jesuits have it but from Tradition of this Age: That God spoke thus, we have the Consent of all Ages. Yea, but it is easier to render the Trent-Councels Meaning out of Latin, than the Meaning of God's Word out of Hebrew or Greek. Whether it be so or no, the unlearned People cannot tell, but by hearsay: yet, if we would take the Vulgar Latin, this foolish Objection were none: for It is as easy to be Rendered, as the Trent-Councel; and if the Trent-Councel be true, It is the Word of God. All then is equal concerning the Difficulties, that may arise from the Skill, or Ignorance of the Translators of the one or other; the Pope's Decrees, or Scripture. Our Ministers know to Render the Meaning of Scripture as well as yours do the Meaning of the Counsels. Let us now see whether it be as likely, that our Minister's Fidelity in telling them as they are persuaded, and as they Believe themselves, be not to be presumed as Great. To call this in Question were extreme Impudency and Uncivilitie, especially seeing we Teach, that the people should be throughly instructed in the Truth: whereas you hold it for good Christian Policy, to hold them in Ignorance. Our permitting the free Use of Scriptures to all doth free us from all suspicion of Imposture of Guile: of which in the Jesuit or learned Papist the denail of like Liberty, is a foul Presumption. Further, let us examine, whether from the Matter or Manner of the Pope's Decrees, there can be any Argument drawn to persuade the People that these are his Decrees and no other Man's: more than can be gathered from the Matter and Manner of Scripture Phrase, to persuade a man that these are Gods, and can be no Man's Words: And Here certainly we have infinite Advantage of 
Granting the Pope to be as infallible as God himself: yet were not his Decrees related by his messengers to be so much believed, as Gods written Word, received by us & them, because it is more free from suspicion of Forgery, than they can be; harder to be Counterfeited, than they are.  you. For no man of Sense or Reason, but must needs suffer himself to be persuaded, that it is a far easier matter to Counterfeit the Decrees of the Lateran or Trent-Councel, or the Pope's Writs, Interpretations, or Determinations: then Artificially to imitate the Invincible and Majestical Word of God, either for the Matter or the Manner.  
6 The Sequel is this, that if the Scriptures received by us, be obnoxious to any the least Suspicion of being Forged: then from the same Reasons, much more liable to the same Suspicion are those which we account the Pope's Decrees, and therefore in respect of us, much less to be Believed; although otherwise we should grant the Pope Decrees (which without controversy were his Decrees indeed) to be as Infallible as the Eternal and Immutable Decrees of the Almighty. God's Word ofttimes unto Atheists hath discovered itself by the Majesty of Style and Sublimity of Matter, to be more than Human, and therefore Divine, not able to imitated by any lying Spirit. If any Jesuit will deny this: let him make trial of Imitation in the Prophecy of Isaias, the Beginning of S. John's Gospel, the Relation of Joseph and his brethren's Dialogues, the Book of Job, etc. The Majesty of Speech and other Excellencies which appears in them (especially if we consider the Time, wherein most of them were written) doth argue a Divine Spirit: in whose Imitation the most accurate Writers of later Ages, (albeit no man writes excellently but from some Beam of Divine Illumination in the Faculty) are but Apish, if we read the same Scriptures in the Tongue wherein they were written, or in sundry modern Tongues capable of the Divine Splendour which shines in the Original; with which the Latin (especially in Prose) hath greatest Disproportion of all Learned or copious Tongues. As for the Pope's Decrees they bewray themselves both for the Matter and Manner, to be only Human, and therefore easy to be imitated by the Spirit of Man, subject to many Errors. Nor doth the Pope challenge to himself the gift of Prophecy, but only of legal Decisions: which are no otherwise written, than many write, and contain no deeper nor more Supernatural Matter, than many may invent: most of them usually penned in a base and barbarous Logic Phrase: his Style at the best is not peculiar, his Character easy to be counterfeited by any man that can pen a Proclamation, or frame an Instrument in Civil Courts.  
7 To recollect what hath been said. First, seeing God is more to be Believed then Men; secondly, seeing we have better Arguments to persuade the People that these Scriptures daily read in our Church, are Gods own Words, than the Priests and Jesuits have, that the Tidings which they bring from beyond Sea are the Popes or Churches Decrees or Sentence: we may and ought Teach them to rely immediately upon God's Word preached or read unto them, as the surest and most Infallible Rule of Faith, the most lively, most effectual, and most forcible Means of their Salvation. Or if the Jesuits will teach them to Believe the Pope's Decrees given ex Cathedra, or the Church's Opinion indefinitely taken Fide divina, by Infallible Faith; but the Jesuits or Priests Expositions or Translations of them, only Conditionally, and with this Limitation, [If so they be the Pope or Church's Decrees:] we may in like sort with far greater Reason, teach the People to Believe the Scriptures or the Word of God absolutely, and our Translations or Expositions of it but Conditionally or with Limitation, so far as they are Consonant to the Word of God. Seeing it is as probable, that we may expound God's Word as rightly and sincerely, as the other can the Church or Pope's Edicts; we have better Reason to exact this conditional Obedience and Assent, in the Virtue and Authority of God's Word, which we make the Rule of Faith; then they can have to exact the like Obedience by Virtue of the Pope or Church's Edict, which is to them the Mistress of Faith. For it is more certain to any man living, that God's Word is most Infallibly True, then that the Pope cannot Err. Wherefore if the Absolute Belief of the Pope's Infallibility, and Conditional Belief of the Jesuits or Priests his Messenger's Fidelity or Skill, be sufficient to Salvation: much more may the Absolute Belief or Assent unto the Infallibility of God's Word, and such Conditional and limited Belief of his Minister's Fidelity, be sufficient for the Salvation of his People: who, as hath been proved, cannot be more certain that the Romish Church saith This or That, than we can be of God's Word. For they never hear the Church or Pope speak, but in Jesuits or Priests Mouths. And although they knew he said just so as those say: yet may a man doubt in Modesty, whether the Pope's Words be always Infallible; but of the Infallibility of God's Word, can no man doubt.  
8 And Here I cannot but much wonder at the preposterous courses of these Romanists, who holding an Implicit Faith of Believing as the Church Believes, (in many Points) to be sufficient unto Salvation: will yet fasten this implicit Faith upon the present Church of Rome, and not refer it rather unto that Church as it was under S. Peter's Jurisdiction and Government. For if Universality be (as they contend) a sure Note of undoubted Truth: then must it needs be more undoubtedly True, that S. Peter could not Err in Matters of Faith, then that this present Romish Pope and his Cardinals cannot so Err. For all Papists hold this as True of S. Peter, as of this present Pope: and all Protestants hold it True of S. Peter, not in the present Pope: and so did all the Fathers without controversy hold it most True, that S. Peter did not teach amiss in his Apostolical Writings. So that Universality is much greater for S. Peter, then for this Pope that now is, or the next that shall be.  
9 For these Reasons (fully consonant to their own Positions) all Papists methinks, in Reason, should make the same Difference in their Estimate of S. Peter and later Popes, which a French Cardinal (as the Tradition is at Durham) once made betwixt S. Cuthbert and venerable Bede. Abeit S. Cuthbert was accounted the greater Saint amongst them, whose greater Benefactor he had been, (in which respect they brought the Cardinal first unto S. Cuthberts' Tomb:) yet, because he knew him not so well, but only by their Report, he prays very warily; Sancte Cuthberte, si Sanctus es, or a pro me. But, afterwards brought unto Bedes Tomb then in the Consistory; because he had been Famous in Foreign Nations, from the Commendations of less partial Antiquity: he fell to his prayers without Ifs and Ands; Vener abilis Beda, quia tu Sanctus es, or a pro me.  
10 Proprotional to this Caution in this Frenchman's Prayers, should every modern Papist limit his Belief of the present Pope's Infallibility in respect of S. Peter's; And say thus in his heart: As for S. Peter, I know he Believed and Taught aright: And I beseech God I may Believe as he Believed, and that my Soul may come whither his is gone: as for this present Pope, if he believe as S. Peter did, & be likely to follow him in LIfe and Death, I pray God I may Believe as he Believes, and do as he Teacheth; but otherwise (believe me) I would be very loath to pin my Belief upon his Sleeve, lest happily he run Headlong to Hell to that which should have drawn me up to Heaven: For in this Life I walk by Faith, and by Faith I must ascend Thither, if I ever come There; and therefore I dare not fasten my Belief upon any Man, whom I would be loath to follow in his Course of Life. But most surely might this Implicit Faith be fastened upon Gods written Word, contained in the Writings of Moses, the Prophets, Apostles and Evangelists. We know, O Lord, that Thou hast Taught them All Truth that is Necessary for thy Church to know. And our Adversaries confess, that thy Word uttered by Them, (rightly understood) is the most sure Rule of Faith: for by This they seek to establish the Infallibility of the Church and Pope. They themselves speak aright, by their own Confession, where they speak consonantly unto it. Wherefore the safest Course for us must be, to search out the True Sense and Meaning of it: which is as easy for us, as them to find, as in the Process of these Meditations, God willing, shall appear.  
11 
† A brief Answer to the Objection concerning the Illiterate. In what Sense the Scripture or written Word may be said to be the Rule of their Faith-see chap. 11. parag. 3. and 4. How far such are to rely upon their Instructors Authority, see chap. 8.  Unto the main Objection, concerning the Means of knowing Scripture to be Scripture, we have partly answered (or rather prevented it) in the first Treatise: and throughout this whole intended discourse we shall (God willing) explicate the former general Means or Motives, as also bring other peculiar Inducements for the establishing of True Faith, unto the particular Articles in this Creed contained. For the present Difficulty, concerning the Rule of Illiterate laymen's Faith, or such as understand not those Languages in which the Holy Ghost did write: we answer briefly, That the Language, Tongue, or Dialect, is but the Vesture of Truth; the Truth itself for substance, is one and the same in all Languages. And the Holy 
‖ See chap. 16.  Spirit, who instructed the first Messengers of the Gospel with the true sense and knowledge of the Truths therein revealed, and furnished them with Diversity of Tongues to utter them to the capacity of divers Nations: can, and doth, throughout all succeeding Ages, continue his gifts, whether of Tongues or others, whatsoever are necessary, for conveying the true sense and meaning of saving Truth already taught, immediately to the Hearts of all such, in every Nation, as are not, 
* The want of skill in sacred tongues in former ages was for their ingratitude towards God, and loving of Darkness more than Light. For the like reasons were the Scriptures to the Jews (as to our Forefathers they had for a long time been) as a sealed Book See chap. 13. parag. 3, 4, 5.  for their sin judged unworthy of his society: of all such, as resist not His Motions, to follow the Lusts of the Flesh. And as for men altogether Illiterate, that cannot read the Scripture in any Tongue, we do not hold them bound (nor indeed are any) to Believe absolutely or expressly, every Clause or sentence in the sacred Canon, to be the Infallible Oracle of God's Spirit, otherwise then 
a Lib. 1. cap. 34.  is before expressed: but unto the several Matters or substance of Truth, contained in the principal Parts thereof, their souls and Spirits are so surely tied and fastened, that they can say to their own Concences. Wheresoever these men that teach us these good Lessons learned the same themselves, most certain it is, that Originally they came from God and by the gracious Providence of that God (whose Goodness they so often mention) are they now come to us.  
Such are, the Rules or Testimonies of God's Providence, the Doctrines or real truths of Ori●…il Sin, of our Misery by Nature, and Freedom by Grace: Such are, the Articles of Christ's Passion, and the Effects thereof; of the Resurrection, and Life everlasting. Unto These, and other Points of like Nature and Consequence, every true Christian Soul, endued with Reason and Discourse, gives a full a firm and absolute Assent, directly and immediately fastened upon these Truths themselves, not tied or held unto them by any Authority of Man. For albeit true and steadfast Belief of these Fundamental Points might be as scant, as the true Worship of God seemed to be unto Flias in his days yet every Faithful Soul must thus resolve: 
‖ Thus mu●… 〈◊〉 g●… eth de 〈◊〉. Theol. ●… cap ●… 〈◊〉. Ad ●… omnes 〈◊〉, 〈◊〉 the doc●●ru●●, ●… ad●ò an●cli ●●●lo●um mihi a●●rue●t oppo●●●● 〈◊〉, quod 〈◊〉 de ten●… m●a lab●fa●tare●ur. 〈◊〉 ●a Paul● Apo●●oli ●…iptom illud, Licet nos ●nt Angelus, etc. Gal ●● v. 8. Consequently hereunto he proveth the last Resolution of Faith not to be into the V●●a●●● or Infallibility of the Church, taxing Sco●●s, Gabri●l, and Dur●●●, (as the margin telleth us:) But his ●… g●…d against all sa●●h as male the Church's ●…lity the Rule of ●… shall be ●hewed God ●… Lib. ● Sect. ●. See l. 2. Cap. 10.  Though all the World besides myself should worship Baal, and follow after other Gods: yet will I follow the God of Heaven, in whom our Fathers trusted, and on whose Providence who so re●…es shall never fall. So likewise must every Christian, both in Heart resolve▪ & Cutwardly profess with Peter, (but with unfa●●ed prayers for better Succes●… & diligent Endeavours by his Example to beware of all Presumption:) Though the World beside myself should abjure Christ, and admit of Mahomet for their Mediator: yet would not I follow so great a Multitude to so great an Evil, but always cleave unto the cruci●ied Christ my only Saviour and Redeemer who, I know, is both Able and Willing to save all such as follow him, both in Life and Death. So again, though all the subtlety and wisdom of Hell▪ the World, and Flesh, should jointly bend their Force, & stretch Invention to overthrow the glorious Hope of our Resurrection from the dead: yet every Faithful Christ an must here resolve with Job, and out of his Believing Heart profess▪ I am sure that my Redeemer liveth, and he shall stand the last on the earth: and though after my skin this Body be destroyed, yet shall I see God in my Plesh, whom I myself shall see, and mine eyes shall behold, and none other for me. Job 19 25. As we hope to see Christ with our own eyes immediately and directly in his Person not by any other men's eyes: so must we in this life steadfastly believe, and fasten our Faith upon those Points and Articles, which are Necessary for the attaining of this sight of Christ, In and For Themselves, not from any Authority or Testimony of Men, upon which we must rely; for this were to see with the eyes of others Faith, not with our own.  
12 Many other Points there be, not of like Necessity or Consequence, which unto men, specially altogether unlearned▪ or otherwise of less capacity, may be proposed as the Infallible Oracles of God: unto some of which it is not lawful for them to give so absolute, and firm irrevocable As●ent, as they must do unto the former, because they cannot discern the Truth of them in itself, or for itself, or with their own eyes, as (it is supposed) they did the Truth of the former.   

CAP. III.  
The general Heads of Agreements, or Differences, betwixt us and the Papists in this Argument.  
1 A●… the Difficulties in this Argument may be reduced to these Three Heads▪ First, How we can know, whether God hath spoken any thing or no unto his Church. Secondly, What the Extent of his Word or Speech is; as whether All he hath spoken be Written, or some Unwritten; or how we may know amongst Books written, which are written by Him, which not. Likewise of Unwritten Verities, which are Divine, which Sergeant. Thirdly, How we know the Sense and Meaning of God's Word, whether Written or Unwritten.  
2 These Difficulties are common to the Jews, Turks, Christians, and all Heretics whatsoever: All which agree in this main Principle, That whatsoever God hath said or shall say at any time, is most undoubtedly and infallibly True.  
3 But for this present, we must dismiss all Questions about the Number or Sufficiency of Canonical Books, or Necessity of Traditions. For these are without the lists of our proposed Method. All the Professors, either of reformed, or Romish Religion, agree in this Principle: That certain Books, (which both acknowledge) do contain in them, the undoubted, and infallible Word of God.  
4 The first Point of Breach or Difference betwixt us and the Papist, is, 
The First Breach betwixt us.  concerning the Means how a Christian man may be in Conscience persuaded, (as steadfastly and infallibly as is necessary unto Salvation) That these Books (whose Authority none of them deny, but both outwardly acknowledge) are indeed God's Words.  
5 The second Point of Difference (admitting the steadfast and infallible Belief 
The Second.  of the former) is, concerning the Means, how every Christian man may be in Conscience persuaded, as infallibly as is necessary to his Salvation, of the true Sense and Meaning of these Books jointly acknowledged, and steadfastly believed of both.  
6 
* Our Agreement concerning the Necessity of Ministerial Function, for the planting of Faith.  In the Means or Manner, how we come to Believe both these Points steadfastly and infallibly, we agree again in this Principle: That neither of the former Points, can (ordinarily) be fully and steadfastly Believed, without the Ministry, Asseveration, Proposal, or instructions of men appointed by God, for the begetting of Faith and Belief in others hearts; both of us agree, that this Faith must come by Hearing of the Divine Word.  
7 Concerning the Authority of Preachers, or men thus appointed for the begetting of Faith, the Question again is Twofold.  
8 First, whether this Authority be primarily, or in some peculiar sort, annexed to any peculiar Men or Company of Men distinct from others by Prerogative 
The points of Difference betwixt us, about the Prerogative of Pastors, and the man's of their begetting Faith in others.  of Place, Pre-eminence of Succession, and from him or them to be derived unto all others set apart for this Ministry; or whether the Ministry of any men, of what Place or Society soever, whom God hath called to this Function, and enabled for the same, be sufficient for the begetting of true Faith, without any others Confirmation, or Approbation of their Doctrine.  
9 Secondly it is questioned, how this Ministry of Man, which is necessarily supposed (ordinarily) both for knowing the Word of God, and the true Meaning of it, becomes available for the begetting of true Belief in either point. In whomsoever the Authority of this Ministerial Function be, the Question is; whether it perform thus much, only by Proposing or Expounding the Word, which is Infallible, or by their Infallible Proposal or Exposition of it, that is: whether for the attaining of true Belief in both Points mentioned we must rely infallibly upon the Infallible Word of God only; or partly upon it, and partly upon the Infallibility of such as expound it unto us. Or in other words thus: whether the Authority or Infallibility of any Man's Doctrine or Asseveration concerning these Scriptures, or their true Sense, be as infallibly to be Believed as those Scriptures themselves are, or that Sense of them, which the spirit of God hath wrought in our Hearts, by sure and undoubted Experience.  
10 These are the principal Roots and Fountains of Difference between 
Other ●…●chcs of the for 〈◊〉 Differences.  us, concerning our present Controversy, whence issue and spring these following: First, Whether Christ (whose Authority both acknowledge for Infallible) hath left any Public Judge of these Scriptures which both receive, or of their right Sense and Meaning, from whose Sentence we may not appeal; or whether all, to whom this Ministry of Faith is committed, be but Expositors of Divine Scriptures, so as their Expositions may by all faithful Christians be examined. Hence ariseth that other Question, whether the Scriptures be the Infallible Rule of Faith. If Scripture admit any Judge, then is it no Rule of Faith: If all Doctrines are to be examined by Scripture, then is it a perfect Rule.  
11 Our Adversaries▪ especially later Jesuits, Positions are these. The 
〈◊〉 Roma●…s 〈◊〉.  Infallible Authority of the present Church, that is, of some visible Company of living Men, must be as absolutely Believed of all Christians as any Oracle of God: and hence would they bind all such as pro●esse the Catholic Faith, in all Causes concerning the Oracles or Word of God, to yield the same Obedience unto Decrees and Constitutions of the Church, which is due unto these Oracles themselves, even to such of them as all Faithful Hearts do undoubtedly know to be Gods written Word.  
12 The Reasons pretended for this absolute Obedience, to be performed unto the Church or visible Company of Men, are drawn from the Insufficiency of Scripture; either for notifying itself to be the Word of God, or the true Sense and Meaning of itself. Consequently to these Objections, they stiffly maintain, That the Infallible Authority of the present Church, is the mos● sure, most safe undoubted Rule in all Doubts or Controversies of Faith, or in all Points concerning these Oracles of God: by which we may certainly know Both; without which we cannot possibly know either, which are the Oracles of God, which not, or what is the true Sense and Meaning of such as are received for his Oracles: one of the especial Consequents of these Assertions is, That this Churches Decisions or Decrees may not be examined by Scriptures.  
13 Our Church's Assertions concerning the knowledge of God's Word in general is thus As God's Word is in itself Infallible, so it may be infallibly apprehended, 
Our Church's Assertions contradictory to the f●●mer.  and Believed by every Christian, unto whom he vouchsafeth to speak, after what manner soever he speak unto him▪ Yea whatsoever is necessary for any man to Believe, the same must be infallibly written in his heart: and on it once written there he must immediately rely, not upon any other Authority concerning it.  
14 Or if we speak of Gods written Word, our former general Assertion may be restrained thus.  
15 We are not bound to Believe the Authority of the Church, or visible Company of any living men, either concerning the Truth or true Sense of Divine Oracles written, so steadfastly and absolutely, as we are bound to Believe the Divine written Oracles themselves. Consequently to this Assertion we affirm.  
16. The the Infallible Rule whereupon every Christian, in matters of written Verities absolutely and finally, (without all appeal, condition▪ or reservation) is to rely, must be the Divine written Oracles themselves; some of which every Christian hath written in his Heart by the finger of God's Spirit, and Believes immediately In and For themselves, not for any Authority of Men; and these to him must be the Rule, for examining all other Doctrines, and trying any Masters of Faith.  
But because most in our days, in Matters of Faith, and Christian Obedience, miss the Celestial Mean, and fall into one of the two extremes: It shall not be amiss, while we seek to divert their course from Sylla, to admonish lest they make shipwreck in Charybdis.   

CAP. IU.  
Showing the Mean betwixt the two Extremities.; the one in Excess, proper to the Papists; the other in Defect, proper to the Anti-papist.  
1 IT is a Rule in Logic, that Two contrary Propositions (for their form) may be both False; And hence it is, that many Controversers of our times, (either in love to the Cause they defend, or heat of contention) not content only to Contradict, but desirous to be most Contrary to their Adversaries, fall into Error with them. No Controversy (almost) of greater moment this day extant, but yields Experiments of this Observation, though none more plentiful than this in hand, concerning the visible Church's Authority, or Obedience due to Spiritual Pastors.  
2 
* The s●st ●●●tremitie held by the Papis●●.  The Papists on the one side demand Infallible Assent, and illimited Obedience unto whatsoever the Church shall propose, without examination of her Doctrine, or appeal; which is indeed (as we shall afterwards prove) to takeaway all the Authority of God's Word and to erect the present Church's Consistory above Moses, and S. Peter's Chair. 
† The second held by the Anti-papists.  On the other side, sundry by profession Protestants, in eagerness of opposition to the Papists, affirm, that the Church, or Spiritual Pastors must then only be Believed, then only be Obeyed, when they give Sentence according to the Evident, and Express Law of God, made evident to the Hearts, and Consciences of such, as must Believe and Obey them. And this, in one word, is to take away all Authority of Spiritual Pastors, and to deprive them of all Obedience, unto whom (doubtless) God, by his written Word, hath given some special Authority and Right, to exact some peculiar Obedience of their Flock.  
Now if the Pastor be then only to be Obeyed, when he brings evident Commission out of Scripture, for those particulars, unto which he demands Belief or Obedience; what Obedience do men perform unto Him, more than to any other man whomsoever? For whosoever he be that can show us the express undoubted command of God, it must be Obeyed of all: but whilst it is thus Obeyed, It only, not He that showeth it unto us, is Obeyed. And if this were all the Obedience which I owe unto others, I were no more bound to Believe, or Obey any other man, than he is bound to Obey or Believe me: the Flock no more bound to Obey their Pastors, than the Pastors them. Yet certainly God, who hath set Kingdoms in order, is not the Author of such Confusion in the Spiritual Regiment of his Church.  
3 Seeing then, it is most certain that the Romanists do foully Err, let us see how their Error may be fully Contradicted, not strive to be most Contrary unto them, but rather to seek out the mean between these two Erroneous Extremes.  
4 Infallible Assent, and illimited, unreserved Obedience we may not perform to the present Church, or any visible Company of Men; but to the Scripture only, made known, and evident to our Consciences. This Assertion is directly, and fully Contradictory unto the Papists.  
5 Conditional Assent, and cautionary Obedience we may and must perform to our spiritual Pastors, Overseers, and Governors, albeit we see not express Commission out of Scripture, to warrant these Particulars, whereunto 
.  they demand Assent or Obedience. It is sufficient that they have their general Commission for Obedience, expressly contained in Scripture. This Assertion directly Contradicts the other Extreme, or contrary Assertion, and of all the three only doth not Contradict the Word of God, which expressly teacheth, that Some peculiar Obedience is due unto Spiritual Governors. Unless we hold, that when Christ ascended on High, and led Captivity captive, his Donation of Spiritual Authority, was but a donation of bare Titles, without Realities answering unto them. To some He gave to be Aposiles, to some Prophets, some Evangelists, some Pastors and Teachers, Ephes. 4. 11. Though Prophesying in some degree hath ceased, and the Eminency of Apostleship 
.  be dead with the Apostles; yet Pastors remain, and Teachers must continue in Christ's Church unto the World's end. If Pastors we be, then must we have our shepherd's Staff: if Teachers, a Rod to keep our Scholars in awe. The same Apostle from these grounds thus exhorteth the flock. Obey them that have the oversight of you, and Submit yourselves: for they watch for your Souls, as they that must give account, that they may do it with joy, and not with grief, for that is unprofitable for you, Heb. 13. 17. What manner of Submission, or what kind of Obedience doth he here exact? Only Spiritual will the carnal gospeler reply. But what manner of Obedience is this Spiritual? the least of all others? It is doubtless in their esteem, which fear no loss, but what is sensible for the present, nor know not the Virtue of any thing, but what is palpable: unto all such, to be Spiritual, is all one as to be Invisible, and to be Invisible, is all one as not to Be at all. This is the last Resolution of most men's Conceit of all Spiritual Authority in our times. But such such as dread the Majesty of that Invisible God, and fear to grieve his Holy Spirit will be most afraid of contemning Spiritual Authority. Disobedience to it, though in a Prince, is as hateful to the King of Kings as the sin of Witchcraft: for no Subject is more bound to Obey his Prince in Civil Actions, than his Pastors in Spiritual. He that said, touch not mine Anointed, said also, do my Prophets no harm. Of Princes it is said by the Apostle 
* Rom. 13.  He that resisteth them, resisteth God. To Pastors it was said, (by the Wisdom of God by whom Prince's reign) 
‖ Luke 10. 16.  He that heareth you, heareth me, he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me, and elsewhere, 
† Joh. 〈◊〉. 23.  〈◊〉 hose sins ye remit, they are remitted, whose sins ye retain, they are retained. These are Prerogatives of Priests, and were not esteemed as words of Course, or Formality, in the Ancient and Primitive Church. It was the just fear of Disobedience in the Flock, which first gave occasion to Pastors, to usurp this Tyranny over them, which now they practise. For as Idolatry 
V●d●…l● 1 cap. 12.  and Superstition could not have increased so much in the old World, unless there had been evident Documents of a Divine Power in Age's Precedent: So neither could this extreme Tyranny over Christ's flock have been either usurped in the middle, or continued to the later Ages of the Christian world, unless the Flock had made it a main matter of Conscience to Disobey their Pastors, and Overseers, whose Authority they knew from those places of Scripture, than well expounded by the Practice of Holy Men, to be exceedding great.  
6 Saint Peter foresaw, that this Antichristian Authority was likely to spring from the People's Reverend Conceit of their Pastor's Authority: and because the Fock was bound most strictly to Obey them, he willeth the Pastors not to be too Lordly in their Commands. 
† 1 Pet. 5. 2, 3.  Feed the flock of God, which dependeth upon you, caring for it, not by constraint, but willingly: not for filthy lucre, but of a ready mind: Not as though ye were Lords over God's Heritage, but that ye may be Ensamples to the flock. So doth Saint Paul, 
‖ Acts 20. 28, 29.  Take heed therefore unto yourselves, and to all the flock, whereof the Holy Ghost hath made you Overseers to feed the Church of God, which he hath purchased with his own blood: for I know this, that after me departing shall grievous Wolves enter in among you, not sparing the flock. Unless the Flock, for their parts, had been bound to strict Obedience, Usurpation of Lordship over them had not been so easy, especially when there was no Power beside the Pastoral staff to keep them under: nor could their Pastors have had any such opportunity to attempt it, as might justly occasion these Caveats from these two Apostles, which by their moderate Carriage had prescribed a contrary Example to their Successors. Easie it had been for the Flock to have spared themselves, or kept aloof from such merciless Overseers: whose Designs, though they could not with safe Consciences contemn, Avoid they might, by circumspect and careful attending to other true Shepherd's voices, who by their skill in Scriptures, and true knowledge of the Apostles Rules, knew how to limit the former large Commission, directed to Pastors, after they begun to degenerate into Wolves. For this cause, neither of these Apostles direct these Admonitions to their flock, as if it were permitted them to limit their Obedience at their pleasure, but unto their Pastors. And Saint Peter in the words immediately following this Admonition unto Pastors, exhorts the Flock unto Obedience, 
* 1 Pet. 5. 5.  Likewise ye younger, Submit yourselves unto the Elders; without any the least intimation, that they might Disobey, as soon as the other began to Domineer. Not that the flock may not refuse to Obey their Overseers in some Cases; but our Apostles did foresee, that the People would be always most prone to disobedience, upon less Occasions than was requisite: and yet Disobedience, unless upon evident, and just Occasions, he knew to be as dangerous, as blind Obedience in matters Unlawful; the one usually is the forerunner of Superstition and Idolatry; the other the Mother of carnal Security, Schism, and Infidelity. And, according to our Apostles fear, did it fall out in the Church of God. The first Mischief, which befell her in her Prime, was from the want of due Reverence, and awful regard of Ecclesiastic Injunctions, and Constitutions. Hence did Heresies spring in such abundance; Satan had sown their seeds in proud hearts; and the Civil Magistrates facility to countenance every prating Discontent, or Forth-putting Vocalist, in preaching what he list, though contrary to his Governors' Constitutions, was as the Spring-Sun to cherish and bring them forth. And as the Romish Church, upon the depression of such rebellious Spirits, did raise herself above all that is called GOD: So in truth it cannot be denied, but that many in reformed Congregations, by seeking to cure her Diseases, have cast the Church of God into a Relapse of her former Sickness: which was the Usurpation of too much Liberty in her children. For the Avoidance whereof, we are now, as God hath enabled us, to Advise.   

CAP. V.  
Of the Diversity of human Actions: The Original of their Lawfulness, unlawfulness, or Indifferency: Which without question, belong to the proper Subject of Obedience, which not.  
1 OF the Subordination of Spiritual Governors amongst themselves, we shall have fitter occasion elsewhere to treat: Now we are to inquire the limits and Bounds of Spiritual Authority in general, only so far forth as it concerns the rectifying of their Belief, who are bound to Obey.  
2 Out of the places before alleged, these Truths necessarily and immediately flow. There is some peculiar Authority in the Priesthood, or Ministers, which is not to be found in other men. This Authority in them, is as essentially Subordinate to Christ, as the Authority of any other Magistrates is, unto the Principality, or Sovereignty, of that Nation wherein they live. Disobedience unto Spiritual Governors, doth redound as directly and fully unto Christ's, as disobedience to inferior Magistrates doth unto the Princes or Supreme Governors' dishonour: For he that heareth Christ's Messengers, heareth Him; he that despiseth Them despiseth Him: and yet it is as Evident again in some Cases they may be Disobeyed. The difficulty is in which they are to be Obeyed, in which not; or in one word, What is the proper Subject of Obedience due unto them.  
3 
† .  All Obedience is seen, either in doing what is Commanded, or abstaining from what is forbidden; all Disobedience in refusing to do what is Commanded, and doing that which is forbidden by Superiors, or Men in Authority. Things commanded or forbidden are of three sorts, either Good in themselves, and required, or else simply Bad and prohibited by the Law of God or Nature; or finally Indifferent, neither Commanded, nor forbidden by either of the former Laws. Again, of Good things, some are better, some less Good. And so of Evil, some are more, some less Evil Things Indifferent only admit no degrees; but our Persuasion of their Indifferency, as also of the two other kinds, may be stronger or weaker. 
‖ Pe●… Pure 〈◊〉 M●●●.  Our Persuasion in all three kinds may be Pure or Mixt. Our Persuasion of any kind, is then Pure, when there is no surmise or Persuasion of any contrary Quality in the Action to be undertaken; then Mixed, when we are partly Persuaded, that it is of this or that Nature, but not without some Surmise or Probability, that it may be of another Quality▪ 
* ▪  The Mixture of our Persuasion likewise may be divers. Sometimes we may be strongly persuaded, that the Matter enjoined is Good, and yet have some weak Persuasion or Surmise, that it is Evil, or chose. Sometimes we may have an equal persuasion both ways, and think it as probably Good as Evil. Sometimes we may have a strong Persuasion, that it is indifferent; and a weak, that it is Good or Evil, or chose. Sometimes we may have a weak Persuasion, or Conjecture, that it may be a great Good, and a strong Persuasion that it is but a little Evil, or chose. Sometimes a strong Persuasion that it is a thing ●ndifferent, and yet some surmise, that it is a great Evil, or great Good. Finally, as the Good or Evil apprehended by us; so our apprehension or Persuasion of the● Truth, or the Truth of that Indifferency, which is found in some Actions, may be divided into as many Degrees as we please: from the Multiplicity of whose different Combination, the Variety of Human Actions (if we would descend to Mathematical mensurations of our Conceits, or calculate every scruple, which Curiosity of Speculation might breed in matters of Practice) may be in a manner Infinite. But because most men measure matters of Conscience, as they do Commodities of little worth, only Grosso modo; for our present purpose, it will suffice to suppose three degrees of Good, and three of Evil, and as many of our Persuasions concerning the Lawfulness, unlawfulness, or Indifferency of our Actions.  
4 Of Things Good in themselves, or so Apprehended by us, without any Suspicion or scruple of Evil in them, there is no Question. Every man's Conscience hath Authority sufficient to enjoin their Practice, and other Authority is scarce seen in the Substance of such Actions. For seeing the Good itself is to be done, one time or other, in some Measure, only the Alacrity of doing it being enjoined; in what Time or Measure it is to be done, or other like Circumstances, do properly come within the Subject of Obedience.  
5 Concerning pure persuasion of things Indifferent likewise, there is no Difficulty of moment. For no man that understands what he saith, will once deny, that every lawful Governor is to be Obeyed, in things acknowledged for merely Indifferent. Only this Question may be made, Whether things Indifferent in the general, or unto many, or most men at ordinary times, be Indifferent in the individual, to this or that particular man, at some peculiar Seasons? Either he makes no Conscience of his ways, or else he is Besides himself, that denies Obedience unto any Lawful Magistrate: save only in such matters as at that time seem Unlawful for him to do, though Indifferent in the general, or at other Seasons, or to other men. Hence ariseth the first degree of Difference betwixt Governors and private Persons, That in things acknowledged for Indifferent unto us, at this very instant, we are not bound to follow private men's Advice; But a Magistrates or Governors Command we are in Conscience to Obey, and to make choice of whether part He shall appoint.  
6 If we speak of private Resolutions concerning things evil: This Rule in general is most Certain; Whilst we are persuaded, that any Action is Evil, 
The Rule of private Resolutions in matters apprehended as merely Evil.  without any Conceit or Persuasion of Good in the same, the adventuring upon it is Desperate, and the performance of it Unlawful. And yet, as he that exchangeth a Commodity worth eleven shillings, for another not worth five, sustains greater loss, than he that hath a Crown taken from him, without any thing in lieu thereof: so may a man ofttimes wrong his own Soul and Conscience more, by undertaking Actions which have some Show or Probability 
In what Case some matters apprehended as merely evil, may be undertaken with less danger, then others which are partly apprehended as Evil, partly as Good.  of Goodness in them, then in undertaking others, which have none, but are only apprehended as evil. This falls out only and always then, when the Difference between the Greatness or Probabilities of the evil feared in the one, and the Goodness hoped in the other Action, is greater than the Quantity or Probability of the former evil, which admitted no mixed Apprehension of Good. The Reason is plain, because the Mixture of good doth only recompense so many degrees of evil as itself contains of good. Now if in the Actions of equally mixed Persuasions, the Proportion between the evil and good be such, as is between eleven and five; the overplus of the evil will be as six; and so shall it make that Action, wherein it is, worse, then that which hath but five degrees or parts of evil, albeit without all Mixture of any contrary Persuasion, or Conceit of good. But always where the evils feared are equal, and the Probabilities of their ensuing likewise equal: any mixed Apprehension of some good probably incident to the one, not to the other, doth make the Action whereto it is incident, less evil, according to the degrees, either of the good apprehended, or of our Probabilities that it may be accomplished: and yet shall the Action still be evil, as long as the evil which we Fear is greater than the good which we can Hope for; or, (these being equal) the Probabilities greater, that the evil should fall out, than the good. For if to prefer a less good before a greater, be evil, much more to adventure upon a great evil, in hope of a lesser good; most of all to adventure upon any great or probable evil, without Probability of any good to countervail it in the choice.  
7 Concerning mixed Persivasions of good and evil, this Rule is general for private Resolutions. Wheresoever the Probabilities or Persuasions of the Goodness 
 of any Action, are as great, as the Persuasions and Probabilities of the Evil that may ensue, and the Measure of the Goodness apprehended, as great as the Quantity of the Evil feared: a man of his own private accord may as safely adventure upon the Action, as the Omission of it, referring the Event to God's Providence, which favoureth positive Actions, more than Privations; Works rather then Idleness; and the following of that which is Good, more than abstinence from Evil. A Lawful Governors Command, whether Spiritual or Temporal must in this Case rule all private Choice, either for doing or omitting it: the Case is all one, as in things merely Indifferent; for here is an Indifferency of Persuasions. These Rules are evident in private Resolutions.  
8 All the Difficulty concerning the Subject of Obedience unto Governors, 
The chief point of Difficults ●…ing the 〈◊〉 of Obedience.  is, either in pure Persuasions of the evil, that may be in Matters Commanded, without any Probability of Good, or else where the mixture of Persuasions is unequal, in respect of the evil feared, or lastly, where (supposing the Probabilities of good and evil are equal) the Quantity of the evil which men Fear, is greater than the Quantity of the good which they Hope: The Points of Difficulty are especially Two.  
9 First, whether Injunction of Public Authority may oversway any degree of our private Persuasions, concerning the unlawfulness of any Opinion or Action; as, whether we may safely adventure upon such Actions, or embrace such Opinions, as we ourselves judge Evil, without any show or conceit of Good: or such as we are more strongly persuaded, that they are evil, then good: or such, wherein the evil which we Fear, seems greater, than it can be recompensed with the good, which we can Hope for; though it were as likely to ensue.  
10 Secondly, if Public Authority may oversway any at all, what kind of private Persuasions these Be, or how far they may be overswayed by it.   

CAP. VI  
That sincere Obedience unto lawful Authority makes sundry Actions Lawful and Good, which, without it, would be altogether Unlawful and Evil.  
1 MAny in our days are persuaded, that no Injunction of Authority ought to move us to any thing, which privately we deem Evil, either Absolutely, or Unto us. Obedience, in matters Lawful, they acknowledge to be good, and acceptable in the sight of God: but the goodness of it not so great as may warrant our undertaking Actions, either suspected for unlawful, or already condemned for such, in the Consistory of our private Conscience: for this, in their opinion, were to do Evil that Good might ensue.  
2 But here men should consider, that many Actions may be Evil, whilst undertaken by private Men, upon private Motions, which are not Evil, once allowed or enjoined by Authority; not that any Authority can make that which is Evil, Good: but that it may add some Circumstance or Motive, whereby the same Action, which barely considered, was Evil before, may now by this Addition or Alteration, become not Evil, because not altogether the same. For Abraham, upon private Instigation or secular Motives, to have killed his Son, had been hideous and monstrous Cruelty, one of the greatest Breaches imaginable of the Law of Nature: but being appointed by God so to do, to have killed his Son had been no Manslaughter. Not that God in this particular did (as some speak) Dispense with the Law of Nature: for dispensation had made his Action or purpose, only not Unlawful; whereas God's 
* Abraham non solum non est culpatus crudelitatis crimine, verum etiam laudabus est nomine pietatis, quod voluit filium nequaquam sceleratè, sed obedienter occidere. Aug. de civet. Dei. lib. 1. Cap. 21. Spontaneus metus execrabils, Deo jubente Landabilis. Aug. contra Faust. Man. l. 22. c. 73.  Commandment did, not only exempt his Resolution from that Precept, Thou shalt not Kill, but placed it in the highest rank of Goodness. For he had done better in killing his Son, upon this Motive, then in saving of his enemy's Life, out of his private Resolution, or Goodness of Nature. Most true it is (for a Prophet said it) of the general, 
† Abraham's Obedience made that Action, which without it had been worse than Murder, to be better than Sacrifice. How far the former Instance serveth to infer the Conclusion proposed.  Obedience is better than Sacrifice: the truth whereof was most undoubtedly most perspicuous, in this particular, by which that very Action, which otherwise had been most cruel Murder, became more acceptable in the sight of God, than any Sacrifice that ever was offered, save only That, wherein greater Obedience, than Abraham here intended was here actually performed.  
3 But some (perhaps) will here demand, what Argument can be drawn from Obedience unto Divine Supreme Authority, for justifying Obedience unto Subordinate Powers, in Matters, which, in our private estimation, we deem Unlawful? Shall we equalise Man with God, or Humane Authority with Divine? No, but we should know, that all Lawful Powers are from God, and he that resisteth them, resisteth the Authority of Divine Power. Abraham's Warrant for killing his Son, was more Authentic and express, than we can have for any particular Action, which we privately conceive as evil: but not more Authentic & express, than many Divine Precepts for obedience unto lawful Governors are. As his Warrant was better, so had his Action without it been more desperate, than such as superior powers usually impose upon inferiors. The former Instance than was brought, principally, to mitigate the Rigour of their Preciseness, who stiffly maintain, That no Obedience can legitimate such Actions, as, without it, would be evil; but all must be performed only in matters presupposed Good and Lawful, or at least acknowledged for Indifferent unto Private Men, before enjoined by Public Authority. The Contradictory to which universal Negative appears most true, in this particular Affirmative of Abraham's Resolution and Obedience: from which we may further Argue thus. As the immediate interposition of Divine Authority made that Action Holy and Religious, which otherwise had been barbarously Impious: so may the interposition of Authority, derived from God, make some Actions, which, barely considered, would be apparently Evil, Desperate, or Doubtful, to be Honest, Good, and Lawful. To beat one that is Sui Juris, at his own disposition, and in his right mind, against; or one that is not such, with his Consent; were insolent Wrong: Because, we have no Power over the one; the other none over himself, to Authorise such usage of his Body. What would it be then, in private Men, to beat such as they know for God's Ambassadors, though requested by them so to do; when as the very Request might seem to argue some present Distemper, or Distraction of Mind? No doubt, but he that refused to smite his Neighbour Prophet (whether Elisha or some other: the story is in the first of Kings) 
* .  did not only pretend, but truly had some scruple of Conscience, left he should offend, either that general Law of not doing Wrong unto his Neighbour, or that peculiar Precept, Do my Prophets no harm: and yet for his Disobedience to the Prophet's command became a Sacrifice to the Lion. But he that took the Prophet's Authority for his Warrant, though he smote, and in smiting wounded him, yet did he not hurt his own Conscience a whit, but rather by thus doing, preserved it whole, notwithstanding the former Precept of doing Gods Prophets no harm. † To rifle a Spanish ship, upon private Quarrels, were piracy in an English Navigator, to kill a Spaniard, Murder; but suppose the King's Majesty, upon Wrong done, by that Nation to our State, not satisfied; should grant his letters of Mart: to rob them of their Goods were no piracy, to take away their Lives no Murder: yet were the out ward Action in both Cases the same, but the circumstances divers, and the party that now undertakes it, hath better Motives then before he had.  
4 Many Instances might be brought unto this purpose, all evidently evincing thus much in general, That sundry Actions, which undertaken out of private Choice, would be Wicked, (because we conceive in them some Evil, without any conceit of possible good to set against it) may by Injunction of public Authority become Lawful to us; because we have new Motives and better Warrants for to do them; nor can our adventure upon such Actions be censured for Desperate, as before it might well have been. For first, whilst Men of skill and judgement, appointed by God to Advise in such Matters, are otherwise persuaded than we in private are: the Rule of Christian Modesty binds us to suspect our own Persuasion, and consequently, to think there may be some Good even in that Action wherein heretofore we thought was not; wherein as yet we ourselves see none, yet may safely persuade ourselves that others see, either more Good or less Evil. And unto this Persuasion we must add this Consideration also: That Performance of Obedience itself is a good and acceptable Action in the sight of God. Or to come nearer the Point.  
5 The goodness of our sincere Obedience alone is not a Consequent only of 
 the Action but either an essential part, or such a Circumstance, or Motive precedent, as brings a new ●…ssence for it concomitant; whereby the Evil (which we, out of private Persuasions, fear) may be countervailed, as well as if we did conceive some good probably included in the very Object of the Action itself, which might be equivalent to the Evil feared. At the least then, some Actions, which privately we would avoid as altogether Evil, may upon the former Motives be as lawfully undertaken, as those which we hold, as probably Good, as Evil.  
6 But, as every Conceit of any Good is not sufficient to countervail all Conceit of Evil, which may appear in the same matter: so neither may all Authority countervail every private Persuasion, in any man; but the greater, or more public, the Authority is, the more should it prevail with all private Persons, for the undertaking of such Actions, as otherwise would seem Unlawful. The like may be said of the danger, or scandal, which might arise from the Example of our Disobedience, or non performance of Obedience. The greater the Harm is, likely to ensue such Neglect of Obedience, the more we are bound to be less scrupulous in Obeying, for these are not mere Consequents of the Action. The Reason why men often mistake them for such, is, because they distinguish not between the real Harms themselves, or scandalous Events, which follow the Action, and the serious Forecast of their Danger. For as the Means are precedent to the real Assecution of the End, and yet the Intention of the End doth always go before the right Choice of Means, and as it were, seasons them for the Production of what we intent: so albeit the real Events or Harms be mere Consequents, yet the mature and prudent forecast of Danger, likely to follow any Action or Resolution, must be admitted into the Consultation precedent, and aught to sway our Consciences, according to every degree of their Probabilities unpartially conceived, as well as if we were as probably persuaded of so many degrees of inherent goodness in the Action itself, or its essential Object. For the Avoidance of any Evil equally probable, is as good as the Attaining of an equal good. If the danger which we justly fear may follow our Neglect of Obedience, whether in things Forbidden or Commanded, be as great as the Evil, which (upon like Probability) we conceive in the very Action itself; it should make us as willing to do what we are Commanded, as to refuse: albeit we set apart the goodness, which may arise from the mere Act of Obedience itself.  
7 That both goodness of mere Obedience, as Obedience, and also the danger of Evil likely to ensue our denial thereof, are either Essential Parts of the Object, or such Internal Motives precedent, as may raise a new Form in the Action: may be gathered from what hath been said afore, of things Indifferent. For the Injunction of Authority, as none (I think) will deny, makes 
Some Obedience may after that evil which appears in some Actions: because any Obedience (though in the lowest degree) doth make Actions which without it were indifferent, to be truly good.  things which to have done, or not to have done, was before Indifferent, now not to be such, but Necessary and good. So as, not only the Obedience is to be thought good, but the very Action wherein Obedience is seen, though before Indifferent, is now inherently good, and the Omission of it would be in itself Evil, and not by Consequent only. For Obedience either is, or causeth, a new Form or Essential Difference, which doth as it were sublimate the outward Action, to an higher Nature and Quality than it was capable of before. For the same Reason may this goodness of Obedience, and the due Consideration of Harms, which may follow its Refusal, make such Actions, as before had been Evil for us out of private Resolutions to have undertaken, not to be any more Evil, but Good. The Difficulty only is, what private Doubts or Dislikes may be countervailed by public Authority: or what certain Rule may be given when they may, and when they may not.  
8 General Rules in this Case are very hard to be given, because the Circumstances 
To give precise Rules what Actions may of evil become good by Obedience, is very difficult.  may be many and divers. The Authority may be greater or less: so may their Dislike that are to perform Obedience be of the things enjoined. The Injunction likewise may be more or less Peremptory. Sometimes it may seem to resemble rather an Advice, then absolute Command: sometimes rather to Adjure, then Command: Sometimes the Parties in Authority may be of less, and the parties of whom Obedience is exacted, of greater Reach, and deeper Insight in those matters, whereunto Obedience is enjoined, according to the Diversity of the Subject of Obedience, which sometime may be such, wherein men of Experience or Practice are to be most Believed, wherein Concurrence of Judgements and Multitude of Voices may argue more Truth: Sometimes the Subject of Obedience, may be matters of abstruse Speculation, wherein one man of profound Judgement is more to be Believed, than five hundred but of ordinary Capacity. For as things Visible, but far Distant, so matters of abstruse Speculation, cannot be discerned by multitude of Eyes, but by clearness of Sight; and as he that could discern ships in the Carthaginian, from the Lilibaean haven, saw more than all Xerxes' Army could in like Distance: so doth it oft fall out, that some one profound Judicious Contemplator sees clearly that Truth, which all the Wits of the same Age had not been able without him to discover. Such men may sin in obeying Authority, whereunto others in yielding Obedience, sin not; because they can discern the unlawfulness of the Command itself better than others. But unless a man can justly plead this, or some other like peculiar Reason or Privilege, it is a very suspicious and dangerous Case to Disobey lawful Authority, (whether Spiritual or Temporal) in such matters as he thinks others of his own Rank may with safe Conscience Obey, or in such matters, whereunto he sees many men, by his own Confession of great Judgement and Integrity of Life, yielding Obedience with alacrity. For if thus he think of them, he cannot but suspect himself and his Persuasions of Error; nay he cannot be otherwise persuaded, but that the Commandment, or public Injunction of Authority, is not absolutely against God's Commandment; for so it could not be Obeyed, with safe Conscience, by men of Skill and Integrity. 
† A certain Rule when Authority may be dis●eyed, without whole of 〈◊〉 〈◊〉 is alwa●es more 〈◊〉 than Sa●e.  And this I take to be the safest general Rule that can be given in this Case: Not to consider the particular Matters enjoined, with such of their Circumstances, or Consequences as we out of our private Imaginations conceive, or fear; so much, as the general Form of public Injunction, as it indistinctly concerns All. If we can truly discern the Law or public Act itself to be against God's Law, and such as will lay a Necessity upon us of transgressing Gods Commandments, if we yield Obedience to particulars enjoined by it: Our Apostles have already answered for us, It is better to Obey God then Men. Christ had commanded them to preach 
A●is 4. 19  the Gospel: The Priests and other Governors forbid them to preach Christ. Here was a Contradiction in the Laws themselves. But GOD Commands us to Obey the Powers ordained by him; and their Commandments are particular Branches of God's General Commandments for this purpose: and he that Disobeyeth them, Disobeyeth God, unless their Commandments be contrary to some other of God's Commandments. And it is a Course as preposterous as dangerous, to Disobey Authority, because we dislike the things Commanded by it, in respect of ourselves, or upon some Persuasion peculiar to us, not common to All. For seeing Obedience is God's express Commandment; yea seeing We can no more Obey, than Love God, whom we have not seen, but by obeying our Superiors whom we have seen: True Spiritual Obedience, were it rightly planted in our hearts, would bind us, rather to like Well of the things Commanded for Authorities 
 sake, than to Disobey Authority for the private dislike of them. Both our Disobedience to the one, and Dislike of the other, are unwarrantable, unless we can truly derive them from some formal Contradiction or Opposition, betwixt the public or general Injunction of Superiors, and express Law of the most High.  
9 It will be replied, That albeit the general Form of public Injunction be not absolutely Unlawful, nor the things enjoined (for this reason) essentially or necessarily Evil: yet are these most Unexpedient, and may be grand Occasions of great Evil.  
He that is thus Persuaded, might as far as became his Place, dissuade any Public Act concerning such Matters; and yet withal was bound to consider, whether the Want of such an Act might not Occasion as great Evils, as he fears may follow the Practice of such Obedience as it commands: or whether other might not as probably foresee some equivalent ●ood, which he sees not. But after such Acts are publicly made, and Obedience duly demanded 
† In vi●i●m ducit culpae ●uga si caret ar●e. As we may not do evil that good may ensue, so may we not omit any good, lest evil might happen thereon; and yet Obedience by all men's consent is good. Thus from an unnecessary fear of the former, men fall into the later, (which is but a Siyler Sin) by denying Obedience which in itself is good, for fear lest they should give occasion of evil.  he that denies it upon fear only of some Evil that may follow, doth give great Occasion to others of Committing that Evil, which he himself by this Refusal certainly Commits, he opens the gap to that Capital Mischief of public Societies, Anarchie and Disobedience. In Doubts of this Nature, it will abundantly suffice to make sincere Protestation in the sight of God, or if need require, before Men, that we undertake not such Actions upon any private liking of the things enjoined, but only upon sincere respect of performing Obedience to Superiors, whom God hath appointed to make Laws for Us, but not Us to appoint them what Laws they should make, nor to Judge of their Equity being made, save only where the Form of the Commandment is contrary to some of God's Commandments, so as the particulars enjoined become thereby essentially and necessarily Evil. In such Case, the Laws of Superiors are already Judged and Condemned by God's Law, by which whilst they stand Uncondemned they shall condemn us for Disobedience both to God's Laws and Them albeit we stand in Doubt, whether that which they enjoin, would not be most unlawful for us to do, if we were left unto our Private Choice. For seeing the Case stands in Controversy betwixt Us and our Superiors: we should do as we are Commanded by them, and refer the final Decision to the Supreme Judge, whether they do well or ill in making such Laws, as to us may seem to be Occasions of Evil, but whether they shall prove so or no, he best Knows, that only can prevent the Danger. We, as I said before, might Advise if we were thereunto called, for the Mitigation or Abrogating of such Laws, but Judge or condemn them, by the Probabilities or Fears of their Consequents we may not, but only where they are already judged by the Law of God. What private man is there, that knows the secret Intents or Purposes of the State, in most Actions of public Service? Can any man doubt but that a great many oft fear some dangerous Consequents of those Services wherein they are employed? Why then do most men think themselves bound to Obey the State, against their private Doubts or Fears? 
‖ Thus much S. Aust in taketh as granted by all. For he bringeth in these words following to infer a Conclusion denied by his Adversary. Vir justus, si fortè sub rege homine etiam sacrilego militet, rectè potest illo jubente bellare, civicae pacis ordin●m servans. Cui, quod jubetur, vel, non esse contra Dei praecep●um c●rtum est, vel, utrum sit, certum non est: ita ut forrasse term regem faciat iniquitas imperandi, innocentem autem militem ostendat ordo serviendi. Aug. l. 22. contra Faustum Manich●…. cap. 75.  It is enough that we know such Businesses (as for example, Wars with foreigners) not to be Unlawful in the general, and the Determinations of Wars, or like Business, to be referred to the King and his Council: but whether this or that War be justly undertaken by them or no; common Soldiers, nay Captains are not to judge, nor to detract Obedience, albeit they suspect the Lawfulness of the Quarrel, or could wish for peace if they were in place to determine of such matters. But if the whole State should command promiscuous use of Women, adultery, murder of our brethren uncondemned by Law, blasphemy, or the like: such commandments were not to be obeyed, but we are rather bound to suffer death ourselves, than to be their instruments in such actions: for here is a direct Contradiction, betwixt the form of such laws, and the Laws of God.  
10 
* What hath been spoken of Authority in general, applied to Spiritual Authority.  From what hath hitherto been delivered, we may collect, That Superiors, or men in Authority are to be obeyed in such Points, as their Inferiors are not at leisure to examine or not of capacity to discern, or not of Power, or Place, to determine whether they be lawful or no. Thus much at the least is common to all absolute Authority, of what kind soever. And from the former Places alleged, containing the Commission of Priests or Ministers, it is most evident, That the lawful Pastor or spiritual Overseer, hath as absolute Authority to demand Belief or Obedience in Christ's, as any Civil Mastrate hath to demand Temporal Obedience in the State or Prince's Name: And if any of Christ's Fold deny Obedience, or appeal from his Pastor, without just and evident Reason, he doth thereby deny Christ, and endanger his own Soul, as much as he doth his Body that resists a Lawful Magistrate, when he is charged by him in his Prince's Name to Obey. And as in temporal Causes, if a man appeal without just Occasions, from an inferior Court to a higher, he is not thereby freed, but rather to be returned to the inferior Court from which he appealed, or to be censured (besides his other facts,) for his unlawful Appeal: so likewise, such as upon pretence of Ignorance in God's Word, or liberty of Conscience appeal from ordinary Ministers to Christ the chief Shepherd, are not thereby presently acquitted, but stand still liable to the Censure of their Pastors, either to Bind them if they continue Obstinate, as well for this their Disobedience in appealing from them, as for their other Sins; or to Lose and remit their Sins, if they repent. For God hath appointed his Ministers to govern his Church, and Governors are to be Obeyed in that they are Governors, unless such as are to perform Obedience, do perfectly know, or have Reasons (such as they would not be afraid to tender to Christ in that dreadful Day,) to suspect, that their Pastors in their Commands, go beyond their Commission, or the express Laws and Ordinances of Christ Jesus, the Supreme Governor and Commander both of Pastor and People.  
11 But many men are oft times strongly persuaded, that the very form of 
.  the Law or their Superiors Injunctions, are Opposite unto God's Laws, when in Truth they are not. And hence they think they deny Obedience upon Sincerity and Conscience, when indeed they do not, but in both Cases are merely blinded by Affection. The Question is, whether denying Obedience upon such Persuasions, they do well or ill? That the Persuasion is Evil, is without controversy. The Difficulty is, whether (the Persuasion remaining in full strength, without any mixture of Suspicion, or Apprehension of their Error,) they add a new sin of Disobedience, besides the sinfulness of their Erroneous persuasion, or that Habitual Affection whence it springs: that is, whether they should do better in Obeying against the full strength of their Persuasion, or in Disobeying, whilst it remains? If they Obey, they sin against their Consciences, and prefer the Laws of Man before Gods: If they do better in Disobeying, it may s●em an unhappy Error, which exempts them from the Yoke of Obedience, whereunto the Orthodox are subject. The answer is easy; Whosoever shall deny Obeaience upon such Persuasions, doth commit Disobedience actually: Not that it were better for him to Obey, (supposing the strength of his Persuasion to the contrary) but he actually Sins in that he suffers not t●e strength of his Persuasion to be broken by the stroke of Authority, but rather suffers it to confront Authority: So that his Sin (if we will speak precisely) 
.  consists only in the exercise of his former Persuasion, or in the Motion of his Habitual Assection: not in any proper Act of that peculiar Habit or Vice, which we call Disobedience. That whereunto he stands bound by Authority, is to abjure his former Persuasion, that he may with safe conscience Obey: or (to speak more distinctly,) he is not bound immediately to Obey in the particulars now enjoined, nor to renounce his Persuasion without more ado, but to enter into his own Soul and Conscience, to examine the Grounds or Motives of his Persuasion, to rate his own Wit and Judgement at its due Worth and no higher, to renounce all Self-conceit, or Jealousies of Disparagement, in yielding to that he had formerly impugned, that so he may sincerely and uncorruptedly Judge of the Truth proposed, and esteem aright of Authority, and others Worth that yield unto it. If we would sincerely Obey in these Points, which are the immediate and first Principles of true Christian Obedience, the Grounds of erroneous Persuasions would quickly fail: so as we should be always ready to Obey in the particulars, whereunto Obedience was justly demanded. But of the Grounds, Occasions of erroneous Persuasions, and their Remedies, by God's Assistance, more at large in the Article of the Godhead, and some other Treatises of Christian Faith.   

CAP. VII.  
What Actions are properly said to be not of Faith, in the Apostles Sense: What manner of Doubt it is which makes them such.  
1 AGainst all that hath been hitherto delivered concerning this Point, That happily may be yet Objected, which hath always bred greatest Scruple for yielding Obedience in doubtful Cases. For our Apostle saith: 
* Rom. 14. 23.  Whatsoever is not of faith, is sin: But whilst men Obey Spiritual Governors, in those particulars, for which they show no Scripture, This Obedience is not of faith, (for Faith is always Ruled by the Word:) Ergo, this Obedience is sinful, even in this respect alone, that it hath not the Word for its Warrant, but much more if we doubt whether the things enjoined be Good or Bad: for Doubting breeds Condemnation as our Apostle in the same place gathereth. He that Doubteth is condemned if he eat, because he eateth not of faith.  
2 Unto the former part of this Objection, the Answer is easy and brief: Seeing God's Word Commands Obedience in general unto Spiritual Pastors, and that in most express terms; It doth warrant our Obedience in particulars, which are not forbidden by the same Word. But for clearing of the later Objection, because this place of Saint Paul is as often urged to as little purpose, as any other in the whole Book of God besides, it shall not be amiss to consider. First in what Sense it is true; Whatsoever is not of faith is sin. Secondly, what manner of Doubt it is, that makes a thing to be not of faith, in that sense which our Apostle means.  
3 
* Three divers Meanings of this phrase, not of Faith. The first Meaning.  A thing may be said to be of Faith three ways. First, strictly and properly, That is said to be ex Fide, of faith, which is an Act or exercise of the Habit or Virtue of faith, as to believe in God, in Christ, or to Assent unto any Article in the Creed. In this Sense, no man I think doth urge this place of our Apostle: Whatsoever is not of faith is sin. For then all Deeds of Charity should be sinful, seeing they are no Acts or exercises of the Habit of Faith, but of Charity, which is a distinct Habit from Faith, according to best Divines: nor can we properly say, that such works flow from Faith, as the fruit doth from the root, seeing Charity is no branch of faith, but a Coaeval stem of infused sanctifying Grace, the common Root to both. Such Acts than may be said to be of Faith, only because the Doctrine of Faith enjoins them, and the Habit or Virtue of Faith inclines the Soul unto them, and moveth Charity unto the exercise of them. And this is the second Sense or Meaning 
The second Meaning.  of the speech, ex fide, of faith: that is, those things are said to be of faith, or to proceed from faith, which are commanded by the Doctrine of faith, or unto which we are inclined or moved by the Habit or Virtue of Faith. But neither is it always true, Whatsoever is not of faith in this sense, is sin. For so no Recreation, no Merriment, not Eating and Drinking, with many other Works both of Reason and Nature, generally nothing merely Indifferent could be truly of faith: at the least at this or that Time. How then are not all these sinful, seeing they are not of faith, in none of the former Senses, being neither Acts of Faith, nor enjoined by the Doctrine of Faith? This necessarily enforceth us to seek a third Signification of the former words.  
4 Thirdly then, that is said to be not of Faith, whatsoever is not warrantable 
 by the Doctrine of faith, whatsoever Conscience, or the Virtue of faith, being consult●… countenance or allow, but rather dissuade. And in this Sense, all that may be said to be ex file, of faith, whatsoever is warrantable by the Doctrine of Faith whatsoever Faith, Conscience, or the Law of Reason and Nature can approve or allow of, either Absolutely, or at that Present whilst they are undertaken, albeit they do not enjoin them, or impel us unto them (at the least) for that Season. As for example; If a man, free from necessary Employments of his Calling, should ride half a score of miles to be merry with his honest friend: this were neither an act of faith, nor an exercise enjoynea by faith, and yet truly of faith, in our Apostles Sense, and no way Sinful, because warrantable by the Doctrine of faith: Neither Faith, nor Conscience, nor Law of Nature would condemn him for so doing. But if his dearest Friend lay on his Deathbed, and did expect some comfort by his Presence: his Absence upon such light Occasions would be sinful, because it could not be of Faith. Neither the doctrine of Faith, nor the Law of Reason, could countenance such an Action. Such resolutions may properly be said, Not of Faith, because they cannot proceed but from some Inclination, or disposition, opposite to the Habit of true Faith, and the dictates of Natural well disposed, much more of sanctified Conscience. Suppose some man's Conscience were so scrupulous, as to doubt whether he might ride so far to be merry with his friend, when he had no urgent Occasions to withdraw him; and another so confident, and fully persuaded in his mind, as to make no question whether he should meet his friend in a Plaguy house, or when his own Father lay a dying. The Question is, whether of these two doth sin the more? or if both do not sin, whether of them is freed from sin, and by what means? The former, as is supposed, doubts of the Action, and yet doth it: the other doth the like, but worse, and doubteth not. If that Journey which in itself is Lawful, (supposing the former Case) becomes unlawful to the one, because he doubts it is Unlawful: then may the others confident Persuasion make his expedition Lawful unto him, although in itself (supposing the Case above mentioned) it were Unlawful. For who can give any Reason, why Confidence of Persuasion may not as well legitimate what otherwise is Unlawful, as Doubt, or Scruple illegitimate that which otherwise were Lawful and Warrantable. So that, according to these Grounds, the former party above mentioned should Sin, not the Later. And our Apostles Speeches (unless they admit some restraint,) will infer thus much. 
* .  I Know and am Persuaded through the Lord Jesus, that there is nothing Unclean of itself: but unto him that J●ageth 〈◊〉 anything to be unclean, to him it is unclean. And again; This man esteemeth one day above another day, another man counteth every day alike: let every man be fully persuad●…d in his Mind: as if he added, and then there is no danger. And yet if we should but consult natural reason; who could deny, that he that made an idle Journey whereby he might endanger his own, or neglect his Father's life, did ●n most grievously; albeit he were most fully Persuaded to the contrary: yea the stronger his Persuasion were, the greater his Sin. On the contrary he that should undertake the like Journey, having no serious Occasions to withdraw him, if the Truth be rightly scanned, did not Sin at all, unless perhaps in Doubting whether he Sinned or no. For every Doubt of what we do, doth not make our Action sinful, or not of Faith: which is now to be discussed.  
5 If that Speech of our Apostle, He that doubteth is condemned if he eat, were to be universally understood of all Doubts, or all Actions: we should never have an End of Doubting, nor any Beginning of many good and most necessary Works. 
† The effects of such Scrupulosities as our Apostles Rule universally understood, would necessarily breed, are contrary to the Analogic of Faith.  This very Persuasion, were it throughly and generally planted in all men's Hearts, were enough to bring all States to utter Anarchy, and to set the whole World in combustion. For what Enterprise is there of greater moment, but divers Men will be of divers Minds, concerning the Lawfulness or unlawfulness of it? Who could not by this Exception excuse himself from performance of necessary Allegiance or Service? If the King's Majesty should wage War against the Spaniard, he that were addicted to their Religion might reply, I should be as willing as another to do my King and Country any Service, but I Doubt whether I may afford him my goods to the hurt and damage of Roman Catholics: the Cause I am afraid is most Unlawful, and will bring God's Plague upon this Land, therefore I may not hazard my Life in it, nor adventure to shed the innocent blood of our Holy Mother the Church's Children. The like might a Lutheran say, if War should fall out betwixt our State and the Saxons; or if with some other reformed Churches, the like might be said by most in our Land: Finally, there would be continual Distraction in the managing of all public Affairs. But such scrupulous demurs in Civil Matters, are either seldom made, or quickly answered by the Temporal Sword. And are they less dangerous in Cases as little doubtful, (wherein the Consequents feared are of no less moment) when they are given to the chief Managers of our spiritual Warfare, in times wherein Disobedience threatens dissolution of Christ's Army, that must fight his Battles against Satan and the Man of Sin? Is the Authority of Binding and Losing, Opening and Shutting the Kingdom of Heaven, less than the Authority of Life and Death, or the disposing Powers of Temporal Goods? What should be the Reason then that every Scruple should be held sufficient to deny Obedience (in matters of greatest Consequence) unto Spiritual, more than Temporal Authority? 
‖ Denial of Obedience upon Scruple, yea even the scruple or doubt itself, may be not of Faith, as well as the positive Action, of whose Lawfulness they doubt: whence the Objection, which many draw from the Apostles Rule, is most forcible against themselves.  Out of doubt, that Rule of Saint Paul doth no more Warrant the one than the other. The true Reason is: most men fear Temporal Censures, more than either Gods or His, an ordinary Goal, more than Hell: and had rather be Doorkeepers in great men's Houses, than glorified Saints in Heaven; but of this hereafter. To proceed then with our Apostles Rule. Were it universally to be understood, it would bring all Christian Souls into such perpetual, miserable, inextricable Perplexities, as they should always live in suspense, and scarce Resolve upon any thing. For his Rule holds as true in the Omission of what should be done, as in the Commission of what we think should not be done. Suppose then thy Pastor Commands thee to Obey in this or that Particular, which he verily thinks, either necessary to be undertaken by all Christiane, at all or most times; or else most Expedient for thy Soul's health, the setting forth of God's Glory, or the Good of others, at this present. But thou art contrary-minded, and doubtest whether thou mayest do it Lawfully or no. Why? because thou hast no Warrant for it out of Scripture, or because he brings no necessary Reasons why thou shouldest do it, but bare Probabilities, which cannot oversway that Doubt, which thou hast framed unto thy Conscience. But he can show thee express Commandment out of Scripture, that thou shouldest Obey Him. Thou wilt say; in things Lawful only. This he avoucheth to be such; Thou deniest it. He can show thee again express words of Scripture, that thou shouldest not be wise in thine own conceit, but be willing to learn of thy Pastor, Who is the Messenger of the Lord of hosts, at whose mouth thou shouldest seek the Law, and on whom, as our Apostle saith, thou dost depend. Tell me then, first, by what Place of Scripture thy Disobedience in this particular can be Warranted? How canst thou choose but Doubt, whether thy denial of Obedience be of Faith or no, seeing God's Word Commands thee, in general terms, to Obey, and no where wils thee to Disobey in this particular. Or if thou thinkest thou hast some general Warrant for Disobedience, because thou supposest this particular to be Unlawful: yet how canst thou but doubt, whether thou hast learned the Precepts of Christian Modesty as thou shouldest? Whether thou hast learned to deny thyself, and thy Assections? whether thou hast learned to reverence thy Pastor as God's Messenger, not taking any offence at his Person? Finally, whether thou hast abandoned all such delights and desires, as usually are the Grounds of false Persuasion, and Impediments of sincere Obedience? If thou canst not be fully and truly resolved in these, then must thou doubt, (whether thou wilt or no) whether thy doubt or scruple itself be of Faith or Conscience, or of Humour only. And if thou canst not but doubt herein, then mayst thou assure thyself, that thy denial of Obedience is not of Faith, and therefore Sinful: if the Apostles Rule (as thou supposest) were universally true, that whosoever doth any thing, of whose Lawfulness he doubts, doth Sin, because he doth it not of Faith. 
*  But I dare not deny, but that sundry of Christ's Flock may sometimes either deny, or perform Obedience unto their Pastors, not without doubt or scruple whether they should do so or no, and yet not Sin in either. In performing Obedience they Sin not, unless the doubt be very great or probable, and the Evil which they conceive in the Action Extraordinary. Again, in denying Obedience they Sin not, albeit they doubt whether they should do so or no: if the Evil, which upon mature deliberation and serious forecast they much suspect, be Extraordinary, such as cannot be recompensed by the Goodness, which appears in the Act of Obedience, nor in the Fruits of the Action itself, which their Pastor proposeth, as a Motive to undertake it. According to those Grounds must our Apostles speech be limited. He that Doubteth is Condemned if he eat, because he eateth not of Faith.  
6 What then? Is every man that eateth any thing, which he Doubts whether 
 it were better for him not to eat, strait Condemned? God forbid. He that hath such a tender Infants squeamish Conscience, as to think thus, had need to have a very ancient, grave, wise, and moderate Stomach: and it were sit he never came at any Feast, or Table, furnished with variety of dishes.  
7 But for a direct Answer to our Apostles Speech. It must be granted, ‖ that they of whom he speaks, did Sin in eating when they Doubted. For if they had been as fully persuaded in their Minds, as the Apostle himself, and sunchie others of their Brethren were, they had not Sinned in eating the self same meat: yet for all this they sinned not in eating (simply) when they Doubted, but in eating Such Meats when they doubted: Other meats they might have eaten with little or no Offence; albeit with more Uncertainty, whether it had been better for them to eat or no. Nor was it so much a positive Doubt, as rather a Ramires hnesse, or want of settled Resolution, in many of them, which made them Sin; as may appear from the Circumstance of the Place: yet was this eating not only a Sin, but a most Grievous Sin, in all that did eat such Meats, without a constant and wel-grounded Resolution. Both the Sin, and the extraordinary grievousness of it, did hence arise: they had eaten of things sacrificed to Idols, or other Meats, (in their Judgement) accursed by the Law, which they suspected not only to be Unlawful to be eaten, but Doubted whether in eating them they should not be partakers of the Table of Devils, initiated to the Sacraments of Idolatry, or separated from the Israel of God, or finally become Apostatas from Faith, and the Holy Doctrine. As on the one side, the evil which they feared was extraordinarily grievous, and the Reasons of their fear such as could not easily be cast off, but would be always likely to breed Despair after the Action were passed, albeit many of them did shake off all doubt for the present: so on the other part, there was not quid pro quo, not the least possible Surmise of performing any degree of any good or acceptable Service in the sight of God, by their eating. For, as Saint Paul in the same place notes: The Kingdom of God is not Meat or Drink, but Righteousness and Peace, whosoever in these, (as if he had said, not in eating and drinking) Serveth Christ, is Acceptable unto God, and is Approved of Men. Those then of whom he there spoke, accounting it a chief part of their Righteousness to abstain from all Unclean things, their danger in eating was in Quantity exceeding Great, and for the Quality Spiritual: their Loss in abstaining from such meats (being provided of others) was in Quantity as Nothing, and for the Quality merely Corporal. Wherefore thus to have eaten, with the least Scruple of such grievous Danger, was worse than Esau' s alienating of his Birthright for a Mess of Pottage. And albeit they had Doubted today, and grown Resolute tomorrow, upon no better Motives than the bare examples of others; or in an Humour or Bravery, because they would not Doubt any longer, but use their Liberty as others did: yet had such Resolutions been deadly. For Opinions of this nature may not be cast off in a Moment, nor may a man adventure upon a Doubt of such fearful Consequence, but upon great Motives of some Spiritual good; the Probabilities of attaining which may countervail the evil feared: or upon serious deliberation, and perspicuous discovery of their former Error, and causeless Scruple. From these grounds did our Apostle infer that exhortation. Let every man be fully persuaded in his Mind. He exacteth not this Fullness of Persuasion in Matters of 
Verse 〈◊〉.  ordinary Consequence; Too much Curiosity in them always occasioneth less Diligence or Circumspection, than were requisite for establishing our minds with true Faith, in Points of greatest Moment: nor did he mean such Fullness of Persuasion, hot Spirits usually enforce upon themselves, without mature and sober deliberation. For such Resolutions, albeit they may seem most strong, as indeed they are for the time exceeding stiff: yet are they easily to be undermined by Satan, the inward Temptations of the Flesh, or other Occurrents; and after once they begin to fail, such as lean most unto them, fall so much the more Headlong into deepest Despair, by how much they have been stronger or higher Pitched; as it seems some of these, to whom he writes, had been too bold in eating, and were afterwards tortured by the Sting of Conscience. The end of our Apostles Exhortation was This: Seeing their Persuasions, concerning the unlawfulness of such Meats, had been (as it were) bred up with the parties Doubting, they should in no Case adventure upon the contrary Practice, but upon long and wel-setled Resolution, grounded upon a sincere and clear Manifestation of their former Error. For as the Physicians of our Bodies do not always apply such Medicines, as they know most forcible to expel the present Disease, if the same be contrary to our former long accustomed Diet, (for vitiosae Consuetudini indulgendum est, there must a ca●e be had that a Custom, though depraved, be not too violently thwarted, or too suddenly broken off:) so likewise must skilful Physicians of the Soul, not seek so much to expel inveterate Opinions, (though Erroneous) by present force of strongest Arguments, or eager Exhortations; but rather suffer them to wear out their strength by little and little, never infusing contrary Persuasions, but mitigated and qualified, and that sparingly, as Opportunity shall serve. Otherwise, what one saith of Nature herself,  
Expellas furcâlicet, usque recurret:  
Though with strong hand she be out-thrown,  
She still repairs unto her own:  
will prove true of that altera natura, inveterate Custom. It, suddenly expulsed, will one time or other retire as violently: and so shall the Relapse be much worse than the Disease itself.  
8 For these Reasons did they also offend most grievously, who by their Example or Instigation, did cause their weak Brethren to eat such Meats as they made this Conscience of: for so they caused them, for whom Christ Jesus 
See 1 Cor. 8. 〈…〉 R●m▪ 14. 15.  died, to perish for their Meats sake, as it is verse 15. Whereas the loss of Meat, or Life itself, should, by the Rule of Charity, be accounted Gain in respect of our brethren's inestimable Danger, which may ensue upon such Actions. Better it were we should suffer ourselves to starve for Meat, and so procure our own Corporal, than occasion their Eternal Death by our Example; so saith our Apostle: If Meat offend my Brother, I will eat no Meat while the world 
1 〈◊〉. 8. 13. 1 〈◊〉 9 15.  standeth that I may not offend my Brother. It were better for me to die, then that any man should make my rejoicing vain. Nor did our Apostle in this place speak Hyperbolically, or more than he meant to have Performed, if he had been called to such a trial of his Resolution, as some of his Forefathers had been. So we read, when Antiochus' Officers, out of great love (as they esteemed it) unto the good old man, had permitted Eleazar one of the principal Scribes to make choice of such flesh as he would, and might safely eat by his Country Laws; only requesting him to dissemble by his silence, 
* 2 〈◊〉. 6. 21, 22, 23, 24, etc.  As though he had eaten the things appointed by the King, even the Flesh of his Idols Sacrifices: Albeit he might have had Life upon this condition: yet he confidently answered: and willed them strait ways to send him to the grave. For it becometh not our Age (said he) to dissemble▪ whereby many young persons might think, that Eleazar being fourscore years old and ten, were now gone to another Religion: and so through mine Hypocrisy (for a little time of a transitory Life) they might be deceived by me, and I should procure malediction, and reproach to mine old Age. This eating, which he refused, could never have been of Faith, that is, no way Warrantable, by the Doctrine or Principles of Faith, which had taught him the contrary: as he well expressed in the next words following: for though I were now delivered from the Torments of Men, yet could I not escape the Hand of the Almighty, neither alive nor dead. Wherefore I will now change this Life manfully, and will show myself such as mine Age requireth.  
9 And it should be considered, that the Parties of whom our 
†  Apostle speaks in the forementioned place, were never enjoined by any Lawful Superiors, either Civil or Ecclesiastic, to eat such Meats as they made scruple of: yea the very original or fountain of their Scruple, was from the express Law of God, denouncing fearful Judgements against all such, as polluted themselves with Unclean Meats: so that their eating, albeit solemnly enjoined by the greatest Powers on earth, could not fall within the Subject of true Obedience, because the Laws enjoining it (as they conceived) stood actually condemned, by the express Law of God to the contrary, in defence whereof, many of their Ancestors had exposed their Bodies to most grievous Tortures, and the refusal of such Meats, as they made Scruple of, had been always accounted the justest Title of glorious Martyrdom amongst the Jews. And albeit these Laws concerning Unclean Meats were indeed Antiquated at the Alteration of the Priesthood; yet should we not marvel, if at the first planting of the Gospel, many good Christians did make great Conscience of eating such Meats as were forbidden by them, when S. Peter himself, long after our Saviour's Ascension, durst scarce take Gods own word against his written Law, than not Abrogated (as he supposed) in this Case. For when there came a voice unto him, 
* Acts 10. 13.  saying, Arise Peter, kill and eat, Peter said, Not so Lord, for I have never eaten any thing that is Polluted, or Unclean. And the voice came unto him again the second time, saying, the things that God hath purified do not thou account Polluted. Nor was Peter, as it seems, yet fully satisfied, for it is added in the next words: This was so done thrice, and the vessel was drawn up again into Heaven. All these Circumstances abundantly evince, that it was not the bare Doubt or Scruple, but the Quality of the things doubted of, and the inveterate Opinion, or abominable Conceit, which the Jews, or other of their Instruction, had of the Meats themselves, that made their eating to be 
† This Phrase includeth a Contrariery ●r Opposition unto Faith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many like Phrases, as usual in the Hebrew Dialect, as the 〈◊〉 compounds immitis, immisericors, &c▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so far from being of Faith, that it rather seemed to overthrow it. Had the excess of the Danger they feared been less, or had there been any ordinary Possibility of any proportionable Good to set against it: their Sin in eating had been less, albeit the Grounds of their Scruple had been greater, or their Persuasions one way or other less settled.  
10 Albeit this Exposition of our Apostle, may seem strange and new to many honest and well disposed Minds in our Church: yet in truth, the manner of the deduction only is new, the Doctrine itself is generally held by all Divines, though not expressly in Conclusion, yet in the Premises, wherein it is essentially contained, and may be most evidently deduced; Thus.  
11 
‖ The former Interpretation necessarily followeth from Grounds of Divinity acknowledged by all.  All Sin consists, either in preferring none before some, the less before a greater, or a Corporal before a Spiritual Good: the Heinousness of Sin in the excess of difference, betwixt the true good neglected, and the seeming good embraced, which is either absolutely evil, or else a far less good, which in competition with the greater good is likewise to be accounted evil. Now, if whatsoever be not of Faith be a Sin, then by the former Rules it is a Sin, because a less good is preferred before a greater, or some evil chosen without any proportionable good, that might serve as a sufficient Recompense. But if the nature of all Actual Sin consist in one of these two: It is questionable, how or in what case, Doubting or Scruple of what we do, doth make our Actions Sinful. 
a How S●●uples, or Dou●t of what ●…, con●ur to 〈◊〉 ●ur A●… Sinful.  Briefly, it is an External Cause, or Circumstance, concurring to the making of a Sinful Action, not any essential part, or internal Circumstance of the Sin itself once caused. And it thus concurs only, when that which in itself is Evil, or proves so in the event, would not be ●vil unto us, unless we had some doubt or scruple, that is, some Notice or Apprehension of it as Evil: In such Cases indeed we should not Sin, unless we had formerly doubted: but to speak exactly, we do not sin, because we do what we doubt of but because in doing 
b As when the Evil 〈◊〉, is greater th●n any G●●d that can be ●●ped.  some Actions, when we Doubt, we exactly prefer Evil before Good; which otherwise we should not, albeit we did the self same Action▪ For it could not be Evil to us, without the Apprehension of its Nature, so as the Apprehension of it concurs to the making of it Evil. And because in all Doubts or Scruples, there is some Apprehension of Evil: therefore when we Doubt▪ in Cases above mentioned, our Actions are not of Faith, but Sinful. But if either we could be fully persuaded to the contrary; that is, if we could out of sincerity of Conscience, & settled Judgement discern that very thing which either we ourselves sometimes did, or others yet, Apprehend as Evil, not to be truly Evil: the same Action, which before had been, shall not be now sinful unto us: because we now prefer not Evil before Good. Or again, albeit the thing were in itself Evil, (being prohibited by some positive Law) but we upon invincible or unculpable Ignorance, did not Apprehend it for such: we should not actually sin in doing it, because in this Case, we could not truly be censured for preferring Evil before Good (seeing the Apprehension maketh it evil to us) albe●t we did prefer that which was evil, before that which was good. As for example: If a Proselyte should have eaten Swine's Flesh, being altogether ignorant (not by his own, but the Priest's Negligence) of the Israelites Law to the contrary: he had done that which was evil, because forbidden by the Law, but not 
* Malum non mal●.  ill, because he had no Apprehension of it as evil, but did eat it without all scruple, as well as the strong in Faith did in S. Paul's time. As doubting, in those Cases wherein we have an Apprehension of some excess of evil, makes men's Actions not to be of Faith; and want of doubt, (so all other Circumstances be observed) makes them to be according unto Faith: † so it ofttimes falls out, that such as nothing Doubt whether they do ill or no, do Sin far more than such, as 
.  not without great Scruple of Conscience make the same sinister Choice. For, ofttimes the Causes why men make no scruple, or why they Apprehend not the evil which they do are such, as will necessarily make their Actions worse, then if they had doubted, and yet had done the same. This Rule holds always true, when the Cause, why men doubt not of their Actions, is some inordinate desire of Gain, Pleasure, or other like corrupt Affection, or some strong Humour of Contradiction: not steadfast or wel-grounded Resolution, not pure Simplicity▪ or invincible Ignorance, not occasioned by default or Negligence in our Vocation. If scruple either hath not been conceived, or else expelled upon these later Motives, our Actions are thereby Justifiable or excusable: but where strength of inordinate Affection or desire, either expels or impairs a scruple (of some excessive evil) which hath been conceived (though amiss) or hinders the conceiving of some such doubt or scruple, in matters whose unlawfulness might well be doubted of, or rather might clearly be discerned, and aught with Resolution to be avoided: there the Action is so much the more sinful, as the scruple is less, or their Confidence or Boldness that undertake it greater. The difference betwixt him that in this case doubteth, and him that doubteth not, is altogether such as Moralists acknowledge betwixt the Actions of Intemperate and Incontinent men.   

CAP. VIII.  
Who most transgress our Apostles former Rule: with Directions for squaring our Actions unto it or other Rules of Faith.  
1 FRom what hath been said in this Point we may safely gather, that none in our days so much transgress, as those that persuade themselves, they most precisely keep this Rule of our Apostle, which indeed was the Rule of Conscience, and of Nature. They of all others transgress it most, that make no Scruple of denying Obedience, but confidently adventure upon any Course of life, against their Pastors' serious Admonitions, for their Spiritual Good. For whosoever doth any thing for his own private commodity, or bodily Good, which (though he Doubt not) might upon due Examination, and Attention to his Pastor, seem Doubtful whether it may not endanger his Soul, or impair his Spiritual Estate, doth in so doing, Sin against his own Soul, and wound his Conscience: because there is no Proportion between the Good which he seeks, and the Evil which he might justly fear. 
Hoc itaque de uno 〈◊〉 genere non edendo, ubi a liorum tan●a copia subj●ceba●, ●am leave praecep●ū ad observandun, tam 〈◊〉 ad memoria ●…nendum. (●●i p●… nondum volunta●i c●pid●tas resist▪ ●at, quod de poena tra●sgressionis postea subsecu●ū est) tanto majore injusti●a viola●ū est, q●… sacili●●e possit obs●… 〈◊〉▪ Aug. de ●iv. Dei. lib. 14. cap. 12.  Such Actions too well resemble our first Parent's Sin, who preferred the more mentary Pleasures of their liquorish Taste, before the Perpetuity of their Estate in Paradise, wherein did grow much better Fruit then that they so greedily longed for. And we may as truly say, that our first Parents were condemned for eating, as those that doubted of the Lawfulness of what they eat. They did not eat of Faith more than the others but less: although they were Persuaded, that God rather had dealt hardly with them in Forbidding them to eat, then that they should give just Offence to God in Eating. But the bolder they were, the greater was their Sin, and less of Faith, nay most against Faith: because their incontinent Desires had expelled all fear, and made them confident.  
2 The best Method to square our Actions to the Rule of Faith, would be This. First, to be rightly instructed and persuaded in what order, or rank of Goodness, Obedience to Spiritual Governors ought to be placed. Secondly, (having found out the true Nature and Quality, and due Estimation of Obedience in general) to account the degrees of Goodness, which appear in this or that particular Act of Obedience And these are to be taken, according to the Generality, or Sovereignty of the Authority commanding, or according to the Manner, and Tenor of the Command or Charge itself; as, those Commands are to be Obeyed with more alacrity, (although they proceed from the same, or equal Authority) in which obedience is demanded upon stricter, or more adjuring Terms, or wherein the zealous desires of Men in Authority are either more fully and significantly expressed to all, or more lively intimated unto us in particular.  
3 Thirdly, to calculate the Inconvenience, or Scandals that may arise from our Disobedience. For albeit we might deny Obedience in sundry particulars▪ with far safer Consciences than others could, yea, although it were Indifferent for us (as perhaps in divers Cases it is to some men) to perform or deny Obedience: 
* This is a Point, which I am persuaded, 〈◊〉 have 〈…〉 then had been 〈◊〉, as not considering that our Apostles Rule might be violated, as well by the Omission of some Actions, 〈◊〉 by the 〈◊〉 of others, or that the same Offence might be given to weak and tender Consciences, by emboldening them to de●y ●… 〈◊〉 was given in our Apostles time, by emboldening them to eat of things suspected for unlawful. Nor can we doubt b●● many i● 〈◊〉 time have made Scruple of matters enjoined by lawful Authority, only from the Example of others whom they ●….  yet we should always have an especial Care, that we embolden not others, (who have not the like Motives, or cannot be so well Persuaded to do the like, by our Example. For so we may commit the self same Sin, which they that were strong in Faith did, by causing others to eat such Meats, as they either made Scruple of before they eat, or else were upbraided by then Consciences after they had eaten: And (as I intimated before) unless Discobedience be upon evident, and well grounded Resolutions, it is as dangerous a Sin as a man can practise, and of all Sins that are, it is most properly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of Faith, Seeing Faith and Obedience (amongst all other Virtues) are of most strict Alliance. Neither is there any breach or defect of Faith, but in some Disobedience or other; no Sin, but in Disobedience to the Rule of Faith. Which later (God willing) shall afterwards more plainly appear.  
4 Lastly, we are diligently to consider the Hopes, or Probabilities of Goodness either inherent, or consequent to the Actions themselves, which are to be undertaken.  
5 All these Considerations must be put in opposite balance to our Doubts, or Fears of Evil, whether inherent or consequent to the same Actions, or Matters enjoined, if we were left to our own Choice; or to the Probabilities, or Jealousies, which we may have, that the Form of public Command is contrary to Gods Law. Although for Doubts or Scruples conceived out of private dislike to the things enjoined only because we see no express Warrant for them out of Scripture, or because they go against our Consciences: we need not so much to oppose former Considerations to over sway them, as seek to extirpate them. For after the interposition of Authority, we may rather suspect that these doubts are not of Faith, but of Humour, unless we can derive them from some Opposition, betwixt the public Edicts enjoining Obedience, & the Law of God, which must be presumed to Countenance, as long as it doth not Contradict, Superiors Injuctions, because it gives Authority and Commission to make them. Every Doubt, or Scruple, that such Edicts are formally or directly Contrary to God's Law, is not sufficient to deny Obedience unto them: nor do Spiritual Governors, in demanding Obedience to such as their Inferiors suspect to be against God's Law, oppose Human Authority to Divine, or desire men to Obey Them rather than God, as some frivolously have Objected. Indeed the least Probability or Suspicion of Disobeying God, should make us refuse to Obey Man, in case our Disobedience unto man redounded only to Man, & not to God. But in as much as Christ hath said He that beareth You, heareth Me, Disobedience unto Spiritual governor's is Disobedience unto Christ, yea unto God. And therefore Obedience may not be denied unto such, but upon great and weighty Motives, and serious Examination of such Reasons, as move us to think, that their Edicts are contrary, or opposite to God's Laws. Otherwise we should prefer a conjectural Conceit, or Surmise of Obeying God rather then Man, before a greater Probability of Obeying God by Obeying Man. For it is certain in general, that men in Spiritual Authority should be Obeyed, and that in Obeying Them we Obey God: but uncertain and conjectural, (according to our Supposition) whether in this particular they should be disobeyed, and therefore uncertain, whether God, by our denial of Obedience, should be Disobeyed or Obeyed.  
6 
*  Albeit I must confess, there must a difference be put betwixt the immediate and direct disobeying of Gods express Laws, resulting from Obedience unto Man's Laws that are opposite unto them; and the disobeying of God's Laws mediately or by consequence; that is, by disobeying men's Laws, whose Authority is derived from them. As if a private man should Obey a public Magistrate commanding him, or his Pastor persuading him, under some fair pretence to tell a lie, or prejudice his neighbour by false reports, he doth immediately and directly Disobey the ninth Commandment by thus Obeying Man. And this Sin may justly seem greater, than his that should deny Obedience to public Authority in such Matters, as are by it commended unto him for Good, and as much tending unto God's Glory as the former did to his Dishonour; but yet such as the party denying Obedience is not so persuaded of, nor hath any such particular express, or immediate Law of God for doing this, as the other had for not doing the former. This later than disobeyes God's Law, which commands Obedience to Authority in lawful matters; but not so directly, and immediately, as the former did the ninth Commandment. Wherefore the former Sins are worse in their kind; the worst of them is worse than the worst of the later; the least of the former, worse than the least of the later kind: 
* Hard to determine what Degrees of fear, lost we should, ●yobeyng: ans Law, ●… boy Gods I a●●t immediately, ought ●… ill fear of disobeying Man's Laws, whose Authority in general is from Gods.  but in what degree or proportion they are worse is hard to define, & therefore a very difficult point to determine, what degrees of probabilities, or what Measure of Fear, lest we should disobey God's Laws immediately, and directly, by Obeying, Mans that seem opposite unto them, should oversway our general certainty, that God's Deputies on earth are to be Obeyed, or our Habitual Inclination to Christian Obedience grounded hereon. Most certain we are, that they must be Obeyed in all lawful cases or where their Laws are not opposite unto Gods: and if we were certain, that theirs were contrary to God's Laws, we are as certain, by the Doctrine of Faith that they should be disobeied. But when we doubt whether their degrees be against God's Laws, we cannot but doubt, and doubting Fear, lest we should disobey God directly in Obeying them. And by the former Reasons, it is evident, that if the doubt were equal on both sides; that is, were it as probable that their Commands are against Gods as not: we were bound in Conscience not to Obey them; because we should commit a greater Sin in Obeying them, if they were indeed opposite, than we should in disobeying them, supposing they were not opposite or contrary to God's Laws. For in the one Case we should Disobey God's laws directly and immediately: in the other only mediately, and by consequence. Now of two Evils equally probable, the less must be adventured upon, and the greater more eschewed.  
7 Yet 
† Sometimes by disobeying Mans In unctuous we may d●… God's Laws both me●… and immediately.  ofttimes again it may fall out, that the things commanded by public Authority, may be in themselves very Good, and commanded, at least in their universal, by some particular Law of God. As if a Spiritual Governor, should in the name of Christ command, or adjure a man (otherwise backward, and fearing the face of great men) to witness the truth for his poor Neighbours Good: If Obedience in this Case were denied, both Gods particular Commandment should be immediately and directly transgressed, and that general Law also be transgressed by consequence, which commands Obedience to God's Ministers, or Ambassadors. And it is all one, whether the matter enjoyed be actually known for such as I have said, unto the Party denying Obedience: or might have been known upon due examination, and supposal of his former Obedience to his Pastor in other points. The further prosecution of these matters I leave unto the learned, that purposely write of Jurisdiction; Whereof by God's assistance, according to the talon which God hath given us, in the Article of the Catholic Church. It may suffice, for our present purpose, to have showed, that it is not every Doubt, or Scruple of the unlawfulness of Superiors Commands, that can warrant denial of Obedience to them: and that all Inferiors are bound to a sober, diligent, and unpartial Examination of their own Hearts, and Consciences: to a resolute denial, or abandoning of their own Affections, or desires, that they may be more fit to discern the Truth itself, and more sincerely weigh the Consequence of their Superiors Admonitions, before they can plead the Liberty of Conscience, for rejecting them, or appealing from them.  
8 Whether any such Opposition, as I have spoken of, can probably be found between any express Law of God, and our Churches public Injunctions of such Rites and Ceremonies, as many painful Labourers in God's Harvest have made scruple of, or whether such scruples have been first conceived upon probable discovery of such Opposition, after such serious and due Examination, I leave it to their Consciences that have made, or do make them: beseeching God for the Good of his Church, and his Glory sake to inspire many of their Hearts but with this Cogitation; Whether were more likely, That they themselves should commit any Act of infidelity or Popery, by continuance in their Pastoral charge, upon such terms as many of their religious and learned Brethren do: or whether Atheism and infidelity should increase abundantly throughout this Land by their silence. Many of them I know have held the things enjoined not absoutely evil, but suspicions, occasions of evil. And could we in such Cases unsually take but half that pains, in seeking to prevent the particular evils, which public Acts, (we fear) may occasion, as we do in censuring them for inconsiderate, or occasions of evil, or finally, as we do in breeding Jealousies of their unlawfulness: the evils which we fear, would not fall out half so fast, as by this means they do; besides that, the Unity of Faith should always be faster kept, in the stricter Bond of Love; and true Obedience in things essentially Good, and necessary for the preservation of God's Church, would be more plentiful and cheerful.  
9 But my Purpose in this place was, only to search out the Limits of true Obedience unto Spiritual Authority in general, so far as it concerns the rectifying of their Faith, or edification in Manners, who are to be governed and instructed by it. None of them can justly pretend, (ordinarily) any scruple 
That the Goodness of Obedience, by our Apostles Rule, (whatsoever is not of Faith is Sin) ought to move men unto such conditional Assent and Obedience unto their Pastors as hath been mentioned.  of such consequence as Inferior Ministers may. If they could but duly consider, and unpartially esteem the Goodness which accompanies Obedience (which is better than sacrifice) and the evil of Disobedience, (which is as the Sin of Witchcraft) these two laid together would be more than equivalent to any evil that Laymen, or Inferiors, usually conceive in such Actions, as they deny Obedience in unto their Pastors. Nay in this unbelieving Age, wherein it is more to be Complimental then Religious, it is thought an answer good enough, so it be complementally performed unto their Pastors: We would do as you Advise, or Enjoin us, in Christ's Name, if we certainly knew that it were Christ's Will, or agreeable to God's Word. Whereas in truth, in giving such Answers, when neither they certainly know, nor are careful to learn, whether their Advise be contrary to God's Word or no, they sin directly against Christian Faith, advancing their own Humours above God's Word, which commands Obedience unto Pastors, preferring the Liberty of their unruly Wills before the safety of their Consciences. And it is preposterous to plead Ignorance of Gods Will before them, whose Instructions therein they are bound duly to Hear, and hearing to Obey, until they can light on better, or find them false, upon serious and due examination: that is, They must Obey them not absolutely and irrevocably, but with Limitation and Caution. And questionless if men did infallibly Believe, or absolutely from their hearts Obey, that which they undoubtedly know to be Gods Will: they would never make question, but that, for which they have Presumptions that it is part of God's Will, or that, which is commended unto them for his Will, by such as he hath appointed to be Messengers of the same, should be conditionally Believed and without caution Obeyed, especially when it is delivered solemnly upon deliberation, and premeditation, or out of that place whence he hath appointed them to learn his Wil Did not Priests (as the Proverb is) forget that ever they were Clerks, or such as take themselves for great proficients, that they were sometimes Novices in the School of Christ; they might remember how they came unto that absolute and infallible Belief of those Christian Principles, by which they hope for Salvation, by entertaining this conditional Belief, which we speak of, and by yielding like Obedience unto Divine Truths, now fully, but at the first imperfectly, known for such. And albeit such general Articles of Christian Faith, as are necessary for all to Believe, neither increase, nor diminish their Number: yet if we descend unto the Diversity of men's Estates and Callings, and Difference of Time and Place: Christian Faith receiveth perpetual increase, not only in its proper Strength, or as we say by way of Intention, but in extent also unto many particulars, either directly contained (though not so easy to be discerned) as essential parts under the former general Principles, or else annexed unto them collaterally as limbs or borders. Besides, all Christian Duties, or Matters of Practice, are not promiscuously fir for every Time or Place, but must be severally proportioned to their diversity. Again, the same duties, (I mean of the same kind) must be performed in different measure, according to the different exigence of Time, Place, Persons, or other Occurrents. In all these and many more respects is this conditional Assent, and Obedience unto Pastors most necessary. And ere men can retain steadfastly that which is best, they must make trial of all, or many things of different kinds: and yet trial of Spiritual Medicines without Spiritual Physicians prescripts, is so much more dangerous to ordinary men's Souls, then like trial of Physick-conclusions is to their Bodies, by how much such men are more ignorant of the state of their Souls, then of their Bodies. The necessity and use of what hath been delivered concerning Obedience in general, will appear in sundry points to be discussed hereafter. In respect of which (especially of that point concerning the manner, how we may know the Sense of Scriptures, and that concerning the nature of Christians Faith) some further unfolding of this Conditional Assent and Obedience will be likewise necessary.   

CAP. IX.  
Of the Nature, Use, Conditions, or Properties of Conditional Assent or Obedience.  
1 THe first step in the way to Life, is from this Infallible Ground of Nature; Whatsoever God hath revealed concerning Matters of Man's Salvation, is most True, and by all means to be Obeyed. This Principle All Men absolutely capable of Reason, acknowledging a God, do Believe: and from their absolute Belief hereof they yield a conditional Obedience, and Reverence unto those Books which we call Scripture. From the trial of whose Truth, we rise a step or degree higher, and undoubtedly acknowledge Certain General Principles contained in Scripture, (without whose Belief no man ordinarily can be saved) for the Oracles of God, or Divine Revelations: and unto them we yield absolute Obedience. This second step brings men within the Lists, or Borders of Christianity, where no Christian man is to set up his Rest. Even the meanest that bears that Name, once come to years of discretion, or capable of Instruction, must hold on his Progress still, thus resolving with himself: Though I must be as a Child for Innocence, yet not in knowledge of Gods Will: A shame it were I should always be a Babe in that Profession, which of All is only Necessary; a 〈◊〉 should accustom myself to Milk, for this were to nourish unexpert 〈◊〉 in the Word of Righteousness. A Christian I was from my Cradle, and now as 〈◊〉 a Christian as a Man: but 
†  strong Meat is fit for them that are of Age, which have (or should have) their W●●s exercised through long 〈◊〉, to ●… 〈◊〉 Good from Evil: 
 Not the fundamental Principles of Christian Religion only, without which none can be saved: not be that hath professed Christi●… but an hour. These are Grounds which once surely lai●, must (as the Apostle speaketh) be 
*  left that we may be led on to perfection, not always hammering upon the foundation of Repentance from ●●ad works, of Faith towards God, or of 〈◊〉, of Laying on of hands, of the Resurrection from the dead, and of eternal judgement, but seaking to Build upon these, whatsoever is b●●ating present times or seasons, 〈◊〉 may make our Ele●●ion sure. And th●r, who laid the former foundations 〈◊〉 〈◊〉 heart, seek yet my farther Edification in many Points, of whose Truth 〈◊〉 Conscience as yet hath no such firm Persuasion or lively taste as it now hath of the former: but is so affected towards these later, as it was to the other before better acquaintance with them. Should I for this Reason, forthwith deny Obedence to my Instructors? or withdraw Assent from matters proposed by them? God forbid: For he hath Comman'ed all, not excepting me, to Obey their Overseers in the Lord▪ Must we Obey them whilst they Plant, and may we Disobey them whilst they Water? how then can I expect, that God should give Increase unto that faith which they have planted in my heart? heretofore I trusted them, and I found their Sayings true, even the Oracles of the Living God: All which I so esteem, as I had rather 〈◊〉 this present World, than utterly disclaim any, which upon like trial, might prove such. What if I know not this Particular to be such? I may in good time, be as well Persuaded of it, as of the former; if so I will vouchsafe to make like trial of it, by sincere religious Obedience.  
2 Nor doth the greater steadfastness, or Infallibility of the Point believed, necessarily exact either Obedience of an higher Nature, or more intention, or Alacrity in the Act, than may without Offence be performed, unto some other Points of Doctrine less Infallible, or less evident to their Consciences, who must Obey. Infallibility of itself exacts only a more full and absolute Title over our Obedience, than Probabilities or Presumptions can expect. For that which is infallibly, and absolutely Believed for a Divine Truth, exacts such Obedience, (both for Quality and Degree,) as is conformable to the Nature of the thing proposed, without all Limitation, Condition, or Reservation: that is Perpetual and absolute Allegiance. That which is but probably, or conditionally assented unto as Divine Truth, (whatsoever the Nature of the thing proposed, the End or Consequence pretended, or Exigences of other circumstances be,) can exact only conditional, or cautionary Obedience: yet Obedience, for the quality, suitable to the Nature of the thing proposed, and for the Alacrity, or Intention of the Act▪ proportionable to the End or Consequence pretended, and avouched by God's Ambassadors. So that if they commend it unto us, as sit to be entertained in some higher rank of Goodness, or as most necessary for the present time, albeit we ourselves do not apprehend the same as expressly commanded by God: yet may we perform Obedience, both as sincere for the Quality, and entire for Degree, as we do unto some other things, which we steadfastly Believe to be commanded in God's Word. But we must not tender our Obedience under the same stile or title. Absolute Obedience, of what kind soever, we may not yield unto it, until it be absolutely known for Gods Will. When it is once known for Such, we must absolutely yield up the same Obedience, which before was but conditionally yielded: as a man may pay the same sum upon caution, before he be thoroughly persuaded of the demanders Right unto it, which after his Right be fully known, he pays absolutely. In this Case, these four things must be considered.  
3 First, the Assurance or Probability which we can have, that the Thing proposed 
Four Points to be considered for the rectifying or right framing of our Assent unto Truths proposed.  is God's Word. Which sometimes may be grounded upon Reasons, (either communicated unto us by our Pastor or others, or conceived by ourselves,) as well as upon Authority: sometimes all the Assurance, which men of less Capacity can have, is only from the Pastor's Authority. Secondly, the Title, or pretended Nature of the Truth Proposed. Thirdly, the Act or Quality of Obedience. Fourthly, the Manner or limitation of our Obedience.  
4 The Act or quality of our Obedience, (so we be more probably persuaded that it is God's Word, than otherwise, or know nothing to the contrary) must be proportioned to the Title or Nature of the thing proposed, which is commended unto us as a spiritual Good. So that our Obedience must be Religious and Spiritual, not merely Civil: although our best Motive, why we hold it to be a Divine Oracle, or Spiritual Good, be the Authority of our Teacher, which is but Humane; But now he exacts not Obedience to His own Authority, but unto God's Word, (as he affirms:) which because we know is Divine, therefore we must yield religious Obedience to it; and therefore religious, albeit conditional Obedience unto this Precept, which we probably know to be Divine, and assent unto conditionally as such. The Act of our Obedience in this particular, must proceed from the same Habit, from which our Acts of Obedience unto such Truths, as we infallibly Believe for Divine, do: for even this very Act, is performed primarily and absolutely to God's Word in general, unto which we owe Religious and Spiritual Obedience: and unto this Particular (enjoined by our Pastor) only secondarily, and upon supposition that it is Part of God's Word. So as if the Particular by him enjoined, should in the event prove no part of God's Word: yet obeying it only upon the former Motives, it might be truly said, we had obeyed God's Word, not it; as he that shows kindness to a Stranger, upon presumption that he is a Brother or Alliance of his dear and familiar Friend, albeit he were mistaken herein, may be said to have done a friendly Office, rather to his known Acquaintance, for whose sake he used the Stranger kindly, than unto the Stranger himself thus kindly used upon a mistake. But albeit the Quality be such, as God's Word absolutely known requires: yet the Manner of our Obedience must be limited by the degrees of Probability, or moral Certainty, which we have of this Particular, that it is God's Oracle. Where the Probabilities are less, and the Inducements for Belief of this Particular weaker, there the condition of our Assent, and reservation of our Obedience must be more express: that is, we must stand further off from yielding absolute, and be more inclined to renounce this present conditional Obedience (which we yet perform) upon lesser Motives to the contrary, than we would, if our Probabilities for Believing it were greater. Where the Probabilities, or Inducements for Belief of this particular, are greater and stronger, there we must the more incline unto absolute and ●…cable Obedience, or Assent unto the same Particular: and be more unready, or unwilling to recall our Assent, or renounce our Obedience, but upon greater and more evident Reasons. Only there we are to six our Belief absolutely; Only there we may safely, undoubtedly, and fully pass over our ●ull and absolute Obedience unto it, without all condition, limitation o●… or reservation: when the Truth of it shall be as fully confirmed, and manifested to our Consciences, as the others are, unto which we have formerly yielded absolute▪ Obedience, without appeal or reservation: or when we can as clearly dis●… and as steadfastly Believe, the Consonancy of this Particular with the formers, as we can the formers with God's Word.  
5 And whereas we said before, that the only Motives which some men have to Believe the Sense and meaning of sundry Doctrines, (necessary perhaps unto them in particular at some seasons, when God shall call them to some extraordinary Point of Obedience) might be the Authority of their Teachers: this Authority may be greater or less, according to the Quality of the Minister or Spiritual Governor. As the World goes now adays, this Function is committed to some, in whose Mouth the Word of God, or any good Doctrine, may rather seem to lose its Virtue and Power, than ●is any way bind men to Obedience, unless besides his Commendation of what he proposeth, they have other Motives to persuade them, that it is God's Word, or wholesome Doctrine. If the Minister, who should carry God's Message, be such a one as Sir Thomas Moor jested upon, that he would not for any good hear him say the Creed, le●t he should take it for a Lie commi●… out of his Mouth: It is doubtful what the People should do in such a Case, albeit he exact Obedience upon their Vow in Baptism, if they have no other Motive but his Authority. Yet for all this, it is not best to be too bold in contemning his Admonitions, or Adjurations, unless they be apparently False. In this Case, others more sincere and skilful, or such as have Authority to examine his Doctrine, should be consulted, His may not be neglected in all particulars, upon a general prejudice of his lewdness or simplicity. For though his life be bad, yet may his Meditations for that present, wherein he publicly speaks, be good and fruitful unto them, so they will yield due Obedience to his Doctrine. And although a man should know a Constable, or some greater Officer, that pretends Commission from the King, to be a notorious lying Knave, or treacherous Companion: yet were it not the safest way to tell him he lied, when he charged him to Obey him in the King's Name, nor to make a scoff of his Authority, or reply he would not believe he had any, because he might abuse himself, and it, at other times: If so he do at this time, he may answer it before his betters hereafter: but in the mean while, it were best for the Party commanded to Obey him, until he be certain, that he did either fain Authority, where he had none, or else abuse it in this particular. He that should yield Obedience, being thus (perhaps wrongfully) charged in the King's Name, (so he yield it for this Reason, and upon this Condition:) shall not be thought guilty of disloyalty, albeit he be hereby brought to commit some fact, di 〈◊〉 to his Majesty, or public Peace. For the fault in this Case, must be returned upon the Author: if so the Party obeying did not know it to be simply unlawful, and against the King's Peace, or had no opportunity of consulting other public Officers, but hath been abused, by the craft and ●unning of the other, who hath concealed his end, intention, or other circumstance which made the Fact unlawful. It is enough to disclaim his former Obedience when he knows the Truth. And if Officers should not be Obeyed in the King's Name, until men sought the Truth, whether they had a lawful Commission, or but a counterfeit, or whether they did not go beyond their Commission: the King's Majesty should want a great deal of necessary Service, and the Common-weal be at an ill pass for continuance of public Peace. Did most men fear God, as much as Men; or the Son of man, the Judge of quick and dead, as much as earthly Judges: they would not so often withdraw their neck from the yoke of Christian Obedience, (being charged to undertake it in Christ's Name, and as they would answer it at that dreadful Day,) upon such silly Exceptions against the Meanness, Baseness, or Lewdness of the Ministers person. Be he as they list to make him for his Life, it hath pleased God to make him his Messenger, his Officer to demand Obedience of them. And shall it serve their turn to say, we will not Believe that God sent him with this Message, or sure he goes beyond his Commission: when they know nothing to the contrary; but only will take Occasion from his Person, to discredit his Doctrine, if it control them in the pursuit of worldly Affairs? And God knows for whose sake it is: we all may fear, it is especially for the Infidelity and Disloyalty of this People towards him, and their disobedience to his Messengers, that he sends them such idle, foolish, or lewd Pastors, as they have in many places. Because the Laity of this Land are so prone and headstrong to cast off Christ's Yoke, and to deny due Obedience to his Faithful Ministers: he therefore sets such Watchmen over them in many places, as they shall have no lust to Obey in any thing that they shall propose unto them, but harden their hearts in Infidelity and Disobedience. Albeit I should prosecute this Point a great deal further, I should not much digress from my main Purpose and drift, which God he knows is no other, but to bring home silly Souls from yielding this blind Obedience to the Roman foreign Yoke. For the diverting of which from this Lands and People's necks, I know no better Means, than to take up Christ's Yoke upon us. For questionless, this open malapert scoffing Disobedience to all Ecclesiastic Power now openly professed by the meanest, and countenanced by many great ones of the Laity, is the sin, which to all that know Gods Judgements, or have been observant to look into the days of our Visitation, cries loudest in the Almighty's ears, (more loud by much than Friars, Monks, and Jesuits Prayers do,) for God's Vengeance upon this Land: for vengeance to be executed by no other than our sworn, inveterate, malicious Enemies; by no other Grievances, than by the doubled grievances of the long enraged Romanists Iron-yoak, which is now prepared for us ten times more heavy and irksome, than was that which our Forefathers have born. It were hard to determine, whether Atheis● and Infidelity amongst professed Protestants, or Superstition and Idolatry amongst the Papists, have more increased throughout this Land in later years: or, whether the Romish Priests and Jesuits have been more industrious, and earnest to sow the Seeds of the one, than sundry which oppose themselves most eager against them, have been to Foster and cherish the other: both perhaps, (unto their seeming) for a good Intent: neither intending either Mischief expressly and directly: For so the reluctation of Conscience would have abated their Endeavours: nor could Idolatry, or Infidelity have grown so fast, had their Foster-fathers' seen them in their proper shape. But both have masked in sheep's clothing, both had their faces covered with zeal.  
6 Sure, if there be degrees of malignancy in Hellish Chosts, the most potent Factions of most Malignant Spirits, throughout the Infernal Anarchy, (the one upon emulation of the others Might or Abilities in doing Evil) strive for Glory by doing greatest Mischief in this Land. The one part hath made choice of their fairest Means, by soliciting, partly desperate Discontents, partly, silly Souls (under pretence of Ancient Catholic Religion) to Superstition, and Idolatry: the other, by driving proud and disobedient Minds, upon their deadly dislike of Popish Tyranny, to cast off the Yoke of Christian Obedience, and under pretence of Christian Liberty, to rush headlong into Hypocrisy, Atheism, or Infidelity. For even where the best and most industrious Ministers are, throughout this Land, how scarce is this Christian Obedience to be found? Let the Pastor's skill and Sincerity be never so great, let him tell his flock, for whose Souls he must answer, that they must do Thus and Thus, if they will be saved: they can be diligent perhaps to hear him, and say he spoke exceeding well. [i. e.] Very ill of others (as they conjecture) but not of them or their Adherents: If for his good Lessons in the Pulpit he have good words returned at Table, he seeth the best fruits of his labour. For if one of his Flock shall have an advantage against his Neighbour or have picked a Quarrel with his Lease; or let a Gentleman be disposed to put off his Tenants, or enhance their Rents to their utter undoing: let any, gengle, or mean, have but good hope to make his own great Gain by some others Loss: Here if we try him, and charge him upon his Allegiance unto Christ to remit his Hold, to let go all Advantage, and be good unto his Fellow-servant, or poor Brother, these are matters the Minister must meddle no more with than an other man, the Law can determine whether he do Right, or Wrong, and this Case belongs properly unto the Lawyer. As if the Power of God's Spirit, or Authority of his Ministers, did consist only in Words, and required no other Obedience, than a formal speculative Assent unto their general Doctrine, not a full Resignation of men's Wills, or hearty Submission of Affections, unto such Rules as they shall prescribe, for the preservation of a good and upright Conscience in particular Actions, or intercourse of Humane Affairs. Or if one of a thousand will be so good as to grant that he is to Obey the Precepts of Christ, before the Customs of our Common-Law, or other Civil Courts: yet even the best of such, when it comes to Points of private Commodity, will dispense with his Pastor, and reply: I would do as you admonish me, if I saw any express Command for it in God's Word, or any evident Necessity that should bind me to renounce that Right, which Law doth give me: but for aught I can perceive, I may prosecute my Right in this present Case, with a safe Conscience, and you do not know all particular Circumstances, which belong unto this matter; if you did, or were in my Case, I am persuaded you would be of my Mind. This although it be the only shelter, under which the Infidelity of later Ages takes its rest, the only Dormitory wherein Hypocrisy sleeps profoundly, and never dreams of further Danger: yet is it a most silly Excuse, and shameless Apology, in the judgement of any that knows, or knowing rightly esteems, the Principles of Christianity. For, suppose thou see no Evidence, that Christ hath commanded thee to confess his Name in this particular, doth the law lay any necessity upon thee, to make thee prosecute thy supposed Right? If it did charge thee upon pain of Death so to do, thou hast some pretence to Obey it; albeit thou shouldest fear him more, that could Condemn thee, and the Interpreters of it, to everlasting Death: but the Law doth leave it to thy Choice, whether thou wilt use the Benefit of it, or no: and thy Pastor upon penalty of incurring Christ's displeasure, commands thee, that thou use it not. Thou repliest, Thou seest no Evidence that Christ Commands thee. But dost thou absolutely and infallibly know, that he doth not call thee at this time, to try thy Obedience in this Particular? If thou canst out of sincerity of Heart, and Evidence of Truth, fully inform thy Conscience in this Negative (so the End of thy proceedings be good,) thou mayst be the bolder to disclaim thy Pastors' Summons. If thou canst not, how wilt thou answer thy Judge, when thou shalt appear before him, why thou out of the Stubbornness of thy Heart, didst more respect thy private Gain, than his heaviest displeasure? For suppose thy hope of Gain were great, (as it is usually to such as thou art, more great than certain) yet cannot the greatness, and certainty of it, countervail the least danger of incurring His Wrath, nor could the certainty of worldly Gain counterpoise, much less oversway, the least surmise or probability of incurring thy Soul's destruction, unless thy Mind had been set more on Gold, than upon thy God, more inclined to private Commodity and Self-love, than unto Christ thy Redeemer. Or shall thy answer stand for good in his sight, when thou shalt say unto his Messenger: It is more than I know, that Christ Commands me? Then should the damned be justified at the Day of Judgement, when they shall truly reply, they knew not that ever Christ did supplicate unto them sub forma panperis. Most of them, we may safely swear, had less Probabilities to Believe this in their life time, than thou hast now to persuade thee of this particular: although thy Pastors, Authority, and frequent Admonitions were set aside; which make thee so much the more Inexcusable. For thou mightest have known by him, that God had Commanded thee as much, unless thy bad Desires had made thee Blind. But neither shall theirs, or thy Ignorance herein help. For Ignorance which is bred of bad Desires, corrupt Affections, or greedy Appetites, brings forth hardness of Heart, and Infidelity: so that seeing, thou shalt not see, and hearing, thou shalt not hear, nor understand the Warnings for thy Peace, because thou hast formerly shut thine ears at thy Pastor's Admonitions, or Raged at his just Reproof. And the Law of God binds thy Soul, upon greater penalty, and better hopes, than all Laws in the World besides could bind thy Body, even upon of everlasting Life, and penalty of everlasting Death, to lay aside all Self-love, all worldly Desire, for the finding out of the true sense and meaning of it, as well as to Obey it, when thou knowest it. And when any point of Doctrine or Practice, either in general or particular, is commended to thee by thy Pastor, God's Word doth bind thee to search, with all Sobriety, and Modesty, the Truth and force of all Motives, Inducements, or Probabilities which he shall suggest unto thee; all private respect laid aside, lest thou become a partial Judge of evil thoughts: and if thou canst not find better Resolution, it binds thee to rely upon his Authority. And even in this again, God's Word (so perfect a Rule is it) doth rule thy thoughts, to discern the Fidelity, Sincerity, or Authority of thy Teacher.  
Unto such as approve themselves, as Saint Paul did 
† 2 Cor. 4. 2.  to every man's Conscience in the sight of God, or to such as make not a Merchandise of the Word of God, but speak in Christ as of sincerity, and as of God in the sight of God: 
‖ 2 Cor. 2 17.  Christian People are bound to yield greater Obedience. Generally, unto such as, in their Lives, express those Characters of faithful Dispenser's, set down by Saint Paul, and other Penmen of God's Word, every Auditor is bound to yield greater Obedience, than unto others, in Points wherein he hath no other Motives to Believe, beside his Pastor's Authority. For this is a dictate of common reason, and cannot but command the Assent of every sanctified Mind; That such Men are most likely to have the Meaning of God's Spirit, which walk according to God's Spirit, and seek not their own Gain, Glory, or pleasure, but Christ's Glory, his Will, and people's Good: and such again are most likely to use greatest sincerity in delivering the Truth, which they know, without partiality or respect of persons. Again, men are bound (caeteris paribus) to Believe them best, and Obey them most, of whose skill, and sincerity in dispensing the Mysteries of faith, they have had most comfortable, and spiritual Experience. For the Article of God's providence binds us hereto, and wils us to reverence our Fathers in Christ, either such as (by his Word) first begot faith, or nourished it in us, more than others.  
Thus much concerning this point, I have thought good to insert in this place, because the true and sincere Practice of Obedience, according to that measure of Truth, or Belief which men have, though but imperfect, is the excellentest Means, for attaining the clear sight of Divine Truth, and that perfect Measure of sanctifying Belief, which in this life can be looked for, as shall (God willing) afterwards appear.   

CAP. X.  
Wherein this Conditional Belief differeth from the Romans implicit Faith. That the one is, the other, not subordinate to God's Word, or Rule of Faith.  
1 AS this Opinion of conditional Assent unto Divine Truths, not absolutely known for such, holds the Mean betwixt the two Extremes, or contrary Errors above mentioned: So is this conditional Assent itself a Mean, betwixt that absolute Belief, which all acknowledge to be necessary in some principal Points of Christian Faith, and that implicit Belief, which the Romish Church exacts in all points whatsoever. Our Assent unto many Articles of Faith, is actually and expressly absolute. The implicit Belief of the Romanists is but potentially, or rather virtually, and implicitly absolute: This conditional Belief, hitherto mentioned, not so much as potentially, much less implicitly, or virtually absolute. That properly is Believed by an implicit Faith, which is not actually, and expressly Assented unto in the particular: 
What 〈◊〉 Faith is.  but yet is so essentially and immediately contained in some general Article, or Point of Faith absolutely or expressly Believed, that this Particular likewise is Assented unto in gross, whilst we Assent to it, and may be as absolutely as expressly, and distinctly Assented unto, as the General, when it is once explicated and unfolded. In this Sense we say, the Conclusion is implicitly contained in the Premises, the Corollary in the Theorem, or the immediate Consequent in his necessary Antecedent. For he that grants One of these absolutely, must upon the same terms grant the Other, at the first proposal of it unto him. But this conditional, or reservative Belief may be of such Points, as are not certainly, and infallibly contained in any Principle of Faith, absolutely, expressly, actually, or infallibly acknowledged; much less so essentually, and immediately contained in any, that a man cannot absolutely grant it, but he must absolutely Believe them. And albeit off-times, they may be infallibly deduced from known undoubted Principles of Faith, yet is not the deduction so immediate, as can be made clear, and evident to all Capacities, at least not at the first sight, without any further increase of Knowledge in Spiritual Matters. And before the deduction be made as evivident, and apprehended asinfallible, as are the general Articles whence they are deduced, the Particulars deduced from them may not be so infallibly and absolutely Believed, as the Generals are. The Papists, besides their Explicit Belief of some few main Points, demand an Implicit Belief of as many Particulars as the Church shall propose: so as whatsoever the Church shall propose, with them once proposed, admits no conditional Belief: all must be Absolute, albeit the parties Believing cannot discern any necessary, or probable deduction of the particulars, from general Points absolutely and expressly believed. It is enough that they know them to be proposed by the Church. For once Believing, Whatsoever the Church saith is most Infallible, (which is the main Article of Roman Faith) no man can deny any particular proposed by it to be infallible, more than he can deny the Conclusion for certain, after he hath granted the Premises for such. Consequently to these Positions, they make the Visible Church the Rule and 
* A Speech well beseeming the servants of the great Whore.  Mistress of men's Faith, as they speak. For albeit a man at this present think otherwise of many Points of greatest Moment, than the Church or Pope doth, or though he think not at all of many things, which they in time may propose unto him: yet after they have proposed, either a contrary Opinion to that which his Conscience tells him is God's Word, or a new and strange Position, which he never thought of, he must without more ado, Believe both absolutely and expressly, and so finally, retract, extend, enlarge, abridge, direct and frame his Faith, according to that Rule or Standard, which they shall set him. Hence (God willing) shall appear 
That the Faith of modern Papists cannot be resolved into the Scriptures or the first Truth.  the Madness of some great Scholars among them, who holding the Church to be such a Rule of Faith, would persuade us, (if we would be so simple) that their last Resolution of Faith is, not into the Church's Authority, but into the Scripture. For nothing can be resolved beyond it rule, & to make the Church's authority such an absolute, authentic, unquestionable rule of faith, as the Papists do, and withal to seek the resolution of any point of faith further than it, or to derive it from Scripture, doth argue such a medley of Folly & Impiety, as if some gullish Gentleman, desirous to prove the Antiquity of his House, should draw his Pedigree from Adam's great Grandfather, and yet hold the Records of Moses for most undoubted and true, which affirm Adam to have been the first Progenitor of all Mankind. Whether they seek to resolve their Faith into the Scriptures acknowledged by us and them, or into other Unwritten Revelations, pretended for Divine Truths, their Folly will still appear the same, so long as they hold that impious and blasphemous Opinion, making the Church's Authority such a Rule of Faith, as hath been said. Their Injuries and Contumelies unto Gods written Oracles (as hath heretofore been intimated) are especially Two. First, they deny them to be any entire Rule, for the number of Precepts. Secondly, they make those very Precepts, which are acknowledged for Divine, insufficient for the establishment of true Faith unto themselves, without the Church's Authority. We acknowledge them, every way sufficient for the Edification of Christ's Church in Faith and Manners: and consequently both to our Positions, and the Truth, we teach, that all Matters of Faith, must be finally resolved into these Divine written Verities, which for this reason we acknowledge the only Infallible Rule of Faith: The Meaning of which Assertion is here to be further explicated, that so the Truth may be maintained against their Objections.   

CAP. XI.  
In what Sense we hold the Scriptures to be the Rule of Faith.  
1 WHen we affirm, that the Scriptures are the only infallible Rule in matters of Faith and Christian Obedience, we understand such a Rule in those matters, as Aristotle's Organon may be said of Logic: supposing it were sound, and free from all suspicion of Error in every point, and contained in it all the general and undoubted Principles, from which all true Forms of Argumentation must be deduced, and into which all must be finally Resolved. To illustrate this Truth by a known Practice. Our younger Students are bound to yield their absolute Assent unto Aristotle's Authority, in matters of Logic: but not unto any Interpreter, that shall pretend it, save only when he shall make evident unto them, that this was Aristotle's Meaning. And while they so only, and no otherwise yield their Assent, they yield it wholly and immediately unto Aristotle, not to the Interpreter, although by his Means they came to know Aristotle's Meaning; which once known, without any further confirmation of other Testimony or Authority, commands their Obedience and Assent. But ere they can fully Assent unto this great Master, or throughly perceive his Meaning, they must conditionally Assent unto their private Tutors, or other Expositors, and take his Sense and Meaning upon their Trust, and Credit. In like manner (say we) in all Matters, Doctrines, or Controversies of Faith, and Christian Obedience, we are bound to yield our Assent, directly, absolutely, and finally unto the Authority of Scriptures only: not unto any Doctor, Expositor, or other whosoever he be, that shall pretend Authority out of Scripture over our Faith, save only when he shall make it clear, and evident unto us, that his Opinion is the true Meaning of the Scripture. And thus yielding our absolute Assent unto the Truth explained by him, we yield it not to him, but unto the Author of Truth, whose Words we hold to be Infallible in whose Mouths soever; and once known to be His words, they need not the Testimony or Authority of him, that did bring us to the true Knowledge of them. And before we be brought to see their Truth with our own eyes, and feel it by our sense, (by the effects or experiments of it upon our own Souls) we are to limit our Assent and Obedience, as it is set down before) according to the Probabilities, or unpartial Inducements, which we have of the Expositors Skill, and Sincerity, in dispensing Divine Mysteries. And these Motives or Inducements, which we have of his Skill and Sincerity, must be framed according to the Rules or Precepts of Scripture, not according to our Affections, or Humours: we may not think him most to be Believed, that is in highest Place, or hath the greatest stroke in other Affairs. For as the Faith of Christ, so must our Persuasion of the faithful Dispenser's, or skilful Seeds-men of Faith, be had without respect of persons.  
2 If we yield Assent or Obedience unto any Expositor, or other, otherwise then upon these Conditions and Limitations, then, as we said before, whilst we yielded absolute Obedience unto his doctrine that persuaded us to true Belief, because we perceived that which he spoke to be the Word of God, we did not yield it unto him, but unto God's Word, delivered and made known unto us by him: so here again by the same Reason (only inverted) it will evidently follow, that if we Believe any man's Doctrines or Decisions, to be the Word of God, because he speaks it, or because we hold his Words to be infallible, we do not truly and properly Believe the Word of God, (suppose his doctrine were the Word of God) but his Words and Infallibility only. Hence again it follows, that if we yield the same absolute and undoubted Assent unto his Authority, which we would do unto God's Word immediately known in itself, and for itself; or rely upon his Infallibility in expounding God's Word, as fully as he doth upon the Word, (which it is supposed he knows immediately in itself, and for itself:) by doing thus we rob God of his Honour, giving that unto Man, which is only due to Him. For the Infallibility of this Teacher hath the same Proportion to all that thus absolutely Believe him, as the Infallibility of the Godhead hath unto him; his Words the same Proportion, to all other men's Faith, that God's Word hath unto his. God's Word is the Rule of his and his Words must be the Rule of all other men's Faith. Or, to speak more properly, God must be a God only to him, and he a God to all other men.  
3 Here it will be demanded, how men, altogether Illiterate, can examine any Doctrine by Scriptures? 
* In what Sense the Scriptures may be said the Rule of men's Faith altogether illiterate.  If they cannot Read them, how shall they Examine any thing by them? not examining the Points of Faith by them, how can they be said to be the Rule of their Faith? In such a Sense as Aristotle's Works (supposing them only Authentic, and all his Opposites counterfeits or new-fangles) may be said to be the Rule of Blind-mens' Logic; for albeit they cannot read his works, yet are they capable of his general and undoubted rules, seeing they have (as well as other men) a natural faculty of discerning Truth from Falsehood, and can distinguish betwixt rules derived from the pure Fountain of Truth in that kind; and Precepts drawn from conjectural, erroneous, and corrupt Surmises of shallow Brains; if both be distinctly proposed unto them. And the rules of Truth once fully apprehended and embraced, serve as a Touchstone to discern all Consequences and Conclusions, which shall be suggested unto them by others: so as they will admit of nothing for sound & true Logic, but what may be resolved into the former, or some other Principles, which they can perspicuously and immediately discern, to have been drawn from the Fountain of Truth, by the same natural Faculty or Ability, by which they did discern the former: for the faculty will still be like affected with all Principles, of like Nature, Use and Perspicuity. In like sort must the first and general Principles of Faith be derived from Scriptures, (the only pure fountain of Supernatural Truths) unto all illiterate hearts, by the Ministry of the learned. For Hearts, though Illiterate, once illuminated by God's Spirit, are as apt to discern Spiritual Principles, from falsehood or carnal Conjectures, as the natural Man is to discern natural Truths, from Errors of the same kind. And these general and fundamental Principles of Faith, engrafted in their hearts, serve as infallible rules, for discerning the Consonancy or dissonancy of such Particulars, as shall be suggested unto them; as shall (God willing) hereafter be declared: nor may they without Injury to God's Spirit or inward Grace, admit any other precepts into the same rank or society with these, but either upon evident and distinct deduction from them, or sure Experiments of their like Spiritual fruit and Use, for the amendment of Life, and procuring that peace of Conscience, which no Natural Man can conceive, much less can it be caused by mere Natural precepts. For we suppose (what afterwards will manifest itself) that all Truth's necessary for men to Believe, have a distinct relish from all falsehood, or other unnecessary or superfluous Truths: and may be known by their fruit, so men will be careful to preserve the Sincerity of their Spiritual Taste.  
4 Gods written Word then, is the only pure Fountain and Rule of Faith: yet not such immediately unto all as it is written, but the Learned, or Spiritual Instructors only, whose Hearts and Consciences must be ruled by it, as in all 
〈◊〉 scriptu.  other spiritual duties, so especially (as they are Instructors) in this; That they may not commend any Truths, or principles of faith, unto the illiterate, but such as are expressly contained in Gods written Word, or (at least) are in substance the self same with these written Truths. If the Unlearned, through God's just Judgement, absolutely admit of other principles, and equalise them with these: such shall lead them into Error, and pervert their faith. If they doubt of any man's Doctrine, whether it be truly Spiritual, or consonant to the foundation of faith, they may appeal to Scriptures, as they shall be expounded to them by others. Finally, they are tied to no visible Company of men, whom they must under pain of damnation follow: but for their Soul's Health, they may try every Spiritual Physician. If they will be Humorous, they may, but at their own peril, both for Temporal Punishment in this life, and for Eternal in the life to come.  
5 For conclusion; the Scripture according to our doctrine, and the general Consent of Reformed Churches, is the only Infallible rule of faith, in both respects or conditions of a Perfect Rule. First, in that it contains all the principles of faith, and points of salvation: So that no Visible Church on earth may commend any doctrine to others, as a doctrine of Faith, unless it be commended to them for such by the Scriptures, by which every ones doctrine, that acknowledgeth God for his Lord, must be examined, as by a Law uncontrollable. Secondly, in that these principles of faith, are plainly, perspicuously and distinctly, set down to the Capacities of all that faithfully follow their practical rules most plain, most perspicuous, and easy, to all capable of any rule or reason: So that this Sacred Canon needs no Associate, no Addition of any Authority as equally infallible, nor more perspicuous than itself, to supply what it wants; only the Ministry of men skilful, and industrious in the search, or Exposition of it, is to be supposed. And all these (be they never so excellent and well conversant in them) are unto Scriptures but as the ordinary Expositors of Classic and Authentic Books are unto the chief Authors or Inventors of the science contained in them: Supposing that the first Authors were men of extraordinary and infallible skill, and their Expositors (as they usually are) but of ordinary Capacity, or Experience in those faculties.  
6 Finally, the Books of Scriptures are to be reputed a more absolute Rule for all Matters of Faith and Divine Mysteries, than any Books or Writings 
The Prerogative of Scriptures, in respect of Faith, above all other Rules, in respect of Arts or Sciences.  of men are, for natural sciences or secular professions, as in sundry other Respects, so in This, that they give as more facile, so more infallible directions, for finding out their true Sense and Meaning, than any other Writings do, or Writers could have done, who, though present, could not be so fully Assistant, but cannot so much as afford their presence, to their Expositors in the search of Truths, rather professed then fully conceived, much less infallibly taught by them: whereas the Spirit of Truth which first did dictate, is every where present, always Assistant to such as seriously and sincerely seek the Truth contained in these Divine Oracles, conducting them from Knowledge to Knowledge, both by all such Means as Artists have for increasing their skill, and by other Means extraordinary, such as none in any other Faculty can have, nor any may hope for in the Search of Scriptures, but only such as Delight in, and Meditate upon them Day and Night.    

SECT. II.  
That the pretended Obscurity of Scriptures is no just Exception, why they should not be acknowledged the absolute Rule of Faith, which is the Mother-Objection of the Romanist.  

CAP. XII.  
How far it may be granted the Scriptures are Obscure; with some Premonitions for the right state of the Question.  
1 IT is first to be supposed, that these Scriptures, for whose Sovereignty over our Souls we plead against the pretended Authority of the Romish Church, were given by God, for the Instruction of all succeeding Ages, for all sorts of Men in every Age, for all Degrees, or divers Measures of his other Gifts in all several sorts or Conditions of Men. This diversity of Ages, and Conditions of Men in several Callings, who so well considers, may at the first sight easily discover our Adversaries Willingness to wrangle in this point: whose usual practice, (as if they meant to cast a Mist before the weak-sighted Readers eyes) is, to pick out here and there some places of Scriptures, more Hard and difficult, then Necessary or requisite to be understood of Every man, perhaps, of Any man in this Age. The Knowledge of all, or any of which, notwithstanding, those that live after us, (though otherwise, peradventure, men of far meaner gifts, than many in this present Age) shall not therefore need to give for lost or desperate, when they shall be called unto this Search. For God hath appointed, as for every thing else, so for the Revelation of his Word, certain and peculiar Times and Seasons. Daniel, though full of the Spirit of Prophecy, and one that during the Reign of Nabuchadnezzar, and Balthasar his son, had (as it were) continually traveled of Revelations concerning the Estate of God's Church, and the affairs of foreign Kingdoms for many generations to come: yet knew not the approaching Time of his people's deliverance from Captivity, until the first year of Darius, son of Ahashuerosh. And this he learned by Books. 
* Dan. 9 2.  even in the first year of his Reign, I Daniel understood by Books the number of the years, whereof the Lord had spoken unto Jeremiah the Prophet, that he would accomplish seventy years in the desolation of Jerusalem. And of his own Revelation he saith: 
† Dan 12. 4.  And Daniel was commanded to shut up his words, and seal up his book unto the end of the Time, or as some read (unto the appointed Time:) and then many shall run to and fro, and Knowledge shall be increased. For at the Time appointed, as he intimates in the words following, others though no Prophets were to know more of this Prophecy than the Prophet did himself. Then I heard it, but I understood it not: then said I, O my Lord what shall be the end of these things? And he said, Go thy way Daniel: for the words are closed up and sealed till the end of the Time.  
2 The Prophets of later Ages did see Revelations of matters, which had been hid from the Ancient Seers. And as it fared with them in the Succession of Visions, immediately inspired from God, not framed in imitation of any precedent written Word, but to be then first written for posterities instruction: some saw one Vision, some another, always such were seen by the present Prophet as most concerned the present Times. So fares it still with the 
.  Ministers of God's Church, and Christian people throughout all succeeding Ages, wherein Visions have failed, and only the written stories of former Visions are reserved for perpetual Direction: Some part of Gods Will contained in Scripture is revealed in one Age, some in another; always that which is most necessary for the present Time, is most easy to be understood by the Faithful then living, so they seek the Meaning of it as they should, not upon Curiosity of knowing Mysteries for the Rarit●… of that Skill, but for the Edifying of Christ's Church, which is sometimes out of Reparations in one Point, sometimes in another: for which case God suffereth the Knowledge of sundry places to grow and increase, according to the necessity of the present Times, nourishing (as it were) a continual Spring, for repairing or beautifying of his Temple.  
3 For this reason, those places which seem most plain and easy unto us, might be more hard and difficult to such in former Times, as should have sought their Meaning too Curiously; yea it might have been Curiosity in that Age, to have sought half so much Knowledge in them as we now see at the first Sight, because the Time of their Revelation, now is, was not then come.  
4 It is but a silly Shift for our Adversaries to say, that some of the Ancient Fathers did otherwise interpret the Apocalypse, than our men do: the perfect 
.  Interpretation and Knowledge of which Book, more peculiarly concerns this later, than that flourishing Age of Ancient Fathers, most of all these days wherein we live, in which the true and perfect Meaning of it, were most likely to be Revealed, as (God be praised) in good measure it hath been, and daily shall be more and more, unless the daily increase of our Sins deserve the contrary. Many Godly men, yea Disciples in our Saviour's time, were ignorant of sundry Mysteries, which since his Glorification have been communicated to the meanest of his Flock by the Holy Spirit, who never fails to Reveal Gods Will, either by extraordinary or ordinary Means, so men be not negligent to inquire after it by lawful Means. For God is as far from partial respect of Ages as of persons; so the persons of several Ages respect his Word alike, and as they should.  
5 The like Observation we may take, from the diversity of Place or Nations. As the Knowledge of Jeremy's Prophecies did more concern the State 
.  of Judah under Jehoiachim and Zedekiah, than the Prophecy of Isaias, or some more ancient Prophet did: so in this our Age, the knowledge of some one Part of either their Prophecies, and the manner of Judah his progress (in their times) to her Overthrow, may more concern this our Land, than the knowledge of some other Parts of the same or other Prophets. And yet those other whose Knowledge concerns us less, may at this instant concern some other Land or People more. Always, the gracious Providence of our God directs the study and industry of all that love him to the search of those Points, which most concern them; but suffers the endeavours of such, as by their Transgressions have procured his Wrath, to run at random, never seeking after those things which belong unto their Peace, until his Judgements overtake them.  
6 These Collections are no Paradoxes, but Truths, probable enough of themselves to win the Assent of sober and unpartial minds, so capable of external Fortification, as they may easily be made evident and strong enough to convince the froward minds of such as delight most in Contradiction. From their Truth supposed (which we are ready to make good against all Gain-sayers) it necessarily follows, that this Question about the Scriptures Obscurity, or Perspicuity, cannot be universally meant of all, and every Part of 
The Question concerning the Obscurity or Difficulty of Scriptures, cannot be meant of all Scriptures▪ in respect of all Ages, or all Men.  Scripture in respect of all Persons and Ages: as whether no Part be obscure or difficult to all, or any this day living. For, from this diversity of Ages, we may easily discern some things kept secret from the Ancient patriarchs, by the Wisdom of God made manifest unto us: and some things again, by the disposition of the Divine Providence, become obscure and difficult unto us, which were more manifest unto them; as the particulars concerning the Mystery of Man's Redemption, were more obscure to them then us; although the Mystery itself was, in some sort, Revealed to them, in the Prophetical and Mosaical Writings. So likewise all the Prophetical Predictions or Prelusions unto the time of Grace, are better and more distinctly known of us than them; because the express Knowledge of these particulars more concerns us that have lived since, than those that lived before the fullness of Time. So the Israelites Judaical Constitutions, their Types and Ceremonies, were much more plain and easy unto them, than us: because the knowledge of these Matters, if we speak of their Judicial Law, more concerned theirs then any other State, as their Types and Ceremonies, did their Persons, unto whom the Messias was to be portrayed or shadowed out, more than any in this present or other precedent Age, since he was manifested in our Flesh and substance. The knowledge of the Moral Law, the End and Scope thereof (the Observation of God's Commandments, and Doctrine of Repentance after their Transgression) was equally Perspicuous to both, because equally Necessary, most necessary to both for their Salvation.  
7 Again, from the divers Conditions of men living in the same Age, this 
●…rs degrees of Scriptures Per●…, arising from the Diversity of men's Conditions or Callings.  Resolution is most evident, and most certain. The same Portion of Scripture may be difficult unto some sort of men, and easy unto others, without any prejudice to their sufficiency, for being the perfect and infallible Rule of Faith to all. For, what we said before of divers Ages, we may conclude again of divers sorts or Conditions of Men. Sundry places are more Necessary, and requisite to be understood of this or that sort, and other places of others: nor are all places necessary for the one to know, requisite for men of another Condition or Calling to search into. Thus the Knowledge of many places is necessary for him that is a public Reader, Teacher, Instructor, or general Overseer of God's Flock: which to search into, or laboriously to examine, would be Curiosity in him that had no such Calling, especially if engaged to any other, which might justly challenge the greatest portion in his best endeavours, or take up the most part of his choicer hours for study.  
8 In this Assertion we avouch no more than our Adversaries must of Necessity grant, and expressly do acknowledge in their supposed infallible Rule: which they do not suppose should be alike plain and easy, to all sorts or Conditions of men, in all points. They would judge it damnable presumption for the most learned amongst their Laity, to profess as great skill in the Canons of their Church, as their Cardinals, Bishops, Abbats, or other principal Members of it, either have, or make show of; a great presumption of Heresy in any of their Flock, to discuss the Meaning of their Decretals, as accurately as their Canonists, or sift other Mysteries of their Religion, as narrowly as the Casuists do. Should one of their greatest Philosophers, that were no Clergyman, or professed Divine, profess he knew the Meaning of that Canon in the Trent-Councel: 
* .  Sacramenta conferunt gratiam ex opere operato, as well as Soto, Valentian, or Vasques did, Suarez or other their greatest Schoolmen in Spain or Italy now living do: it would breed as dangerous a Quarrel in their Inquisition, as if he had entered comparison with a Rabbin in a Jewish Synagogue, for skill in expounding Moses Law.  
9 That the Scriptures therefore may be said a sufficient Rule of Faith, and Christian Carriage, to all sorts or Conditions of Men, it is sufficient that every Christian man of what sort or Condition soever, may have the general and necessary Points of Catholic Faith, and such Particulars as belong unto a Christian and Religious Carriage in his own Vocation, perspicuously and plainly set down in them. And no doubt but it was Gods Will, to have them in matters concerning one calling not so facile unto such as were of another Profession: that every man might hence learn Sobriety, and be occasioned to seek, if not only, yet principally, after the true Sense and Meaning of those Scriptures, which either necessarily concern all, or must direct him in that Christian Course of life whereunto his God hath called him. But shall this Difficulty of some Parts (which ariseth from the Diversity of Vocations) be thought any hindrance, why the whole Canon of Scripture should not be a perfect Rule to all in their several Vocations? Suppose some universal Artist, or complete Cyclopedian, should set out an absolute System, or Rule for all secular sciences: it would be ridiculous exception to say, his Works could be no perfect Rule for young Grammarians, Rhetoricians, Logicians, or Moralists, because he had some difficult Mathematical Questions, or abstruse Metaphysical discourses, which would require a grounded scholars serious Pains, and long search, to understand them throughly: and if he should admonish young students, to begin first with those common and easy Arts, and not to meddle with the other, until they had made good trial of their Wit and Industry in the former: this would be a good token of a perfect Teacher, and one sit to rule our Course in all those studies which he professeth. And yet the Scriptures (which the Jesuits would not have acknowledged for the rule of Christian Life) besides all the infallible rules of Life, and salvation (common to all) admonish every man to seek after the Knowledge of such things as are most for Edifying, or most besitting his particular Calling.  
10 And even in S. Paul's Epistles, (which are the Common Places of our Adversaries invention in this Argument) after he comes to direct his speeches, 
.  (as in the later end of them usualy he doth) unto Masters of Families, servants or the like or generally where he speaks of any Christian duty, (either private or public) his Rules are as plain and easy to all men in this Age, as they were to those Householders, or servants, or the like, unto whom they were first directed. So plain and easy they are unto all Ages, and so familiar, especially to men of meaner Place, that I much doubt whether the Pope himself, and all his Cardinals, were able in this present Age to speak so plainly unto the Capacity, or so familiarly to the Experience of men of their Quality unto whom he wrote. For, setting aside the absolute Truth and Infallibility of his Doctrines; his manner of delivering them is so familiar, so lowly, so heartily humble, so natural and so well befitting such men's disposition in their sober thoughts, as were impossible for the Pope to attain unto or imitate, unless he would abjure his triple Crown, and abstract himself from all Court state or 
‖ .  solace, unless he would, for seven years, addict himself unto Familiarity, with such men in a Pastoral Charge. It was was an excellent Admonition of one of their Cardinals (if I mistake not, and would to God our Church would herein be admonished by him) to begin always with the later end of S. Paul's Epistles. For once well experienced in them, we should easily attain unto the true sense and meaning of the former Parts, which usually are doctrinal, and therefore more difficult than the later. Yet the true reason of those difficulties in the former Parts containing doctrine, is, because he wrote them against the disputers of that Age, especially the Jews. Even in this Age they are only seen in matters that concern learned Expositors of Scriptures, not necessary for private and unlearned persons to know. And the especial reason, why his doctrine in some Epistles (as in the Epistle to the Romans) seems obscure, difficult, and intricate, is, because learned men of later Times have too much followed the Authorities of men in former Ages, who had examined S. Paul's doctrine, according to the rule or Phrase of those Arts or Faculties, with which they were best acquainted, or else had measured his Controversy with the Jews, by the Oppositions or Contentions of the Age wherein they lived. Were this Partiality unto some famous men's Authority (which indeed is made a chief rule in expounding Scriptures, even by many such, as in words, are most earnest to have Scriptures the only rule of Faith) once laid aside, and the rules of Faith, elsewhere most perspicuously and plainly set down by S. Paul, unpartially scan ned: his Doctrine in that Epistle would be so perspicuous and easy unto the Learned, as it might by them be made plain enough and unoffensive to the Unlearned. For the light of Truth, elsewhere delivered by this Lamp of the Gentiles (might it be admitted as a Rule, against some Expositions of that Epistle) would direct men's steps to avoid those stumbling Blocks, which many have fallen upon. But to conclude this Assertion; their Difficulty (take them as they are) is no just Exception against this Part of Scripture: because it remains difficult still, even for this reason, that it is held generally for difficult, and is not made a rule, indeed for our directions; but other men's Opinions or Conjectures concerning it are taken for an Authentic Rubric, by whose level only we must aim at our Apostles Meaning, from which we may not, without imputations of Irregularity, swerve in the decision of Points (to say no worse) as now they are made hard and knotty.  
11 Thirdly, from the diversity of Capacities, or different Measure of 
Scripture more or less difficult, to men of the same Profession, from the different Measure of their natural Capacities or Gods Gifts bestowed upon them.  God's Gifts, in men of the same Profession, we may safely conclude, that the difficulty of the same Portion of Scriptures unto some, and Facility and Perspicuity unto others of like Profession, cannot justly impeach them of greater Obscurity than befits the infallible rule as well of theirs as of all other men's Faith, in their several Vocations. For as men's Callings are divers, and Gods Gifts to men in their divers Callings in nature and quality different, so likewise is the Measure of his like gifts, to men in the same calling not one and the same. To some he gives more Knowledge, to others less: yet all he commands, not to presume above that which is Written, and every man to limit his desires of knowing that which is Written, by the distinct Measure of God's Gifts in himself, not to affect or presume of such skill as they have, unto whom God hath given a greater Talon. And besides this, that the Scripture is the inexhaustible store-house, ●hence all men have their several Measures of Divine Knowledge, as well he that hath most as he that hath least: even in this again it is a perfect rule, that it commands all sapere, idque ad sobrietatem, to be wise according to that Measure of Knowledge which God hath given them, and not to seek to know, at least, not to say, why should I not know as much as any other of any Profession? For this were Pride and Arrogancy (the fatal enemies of all true Christian Knowledge) if so his Gifts be less than others. And for the avoidance of these main Obstacles of Christian Knowledge, or true Interpretation of Scriptures, the Scripture hath commanded every man to think better of others, than of himself, and not to be wise in his own conceit.  
12 
* .  From the former General will follow this Particular: Albeit some Parts of Scripture be very obscure unto some; the same perspicuous unto other Ministers, or Preachers of the Word: yet may the whole Canon be the infallible Rule of Faith unto both, according to the divers Measure of their Gifts, rightly and unpartially taken. If the one either fail in the Exposition of sundry Places, which the other rightly expounds, or cannot apprehend so much in them, as the other doth: he is in Sobriety of Spirit bound to acknowledge his own Infirmity, and content himself with that knowledge, which is contained within the Measure of God's Gifts bestowed upon himself: and this again he is to take by the same Rule. So that the Scriptures are a perfect Rule to both, to all; for Direction in the search of Divine Knowledge, for limitation of men's desires whiles they seek it, or Conceit of what they have gotten. That they do not so thoroughly instruct or furnish some, as others, (though all men of God) for exact performance of their Ministerial function; can be no argument of their Insufficiency, to make all such in their Place and Order competently Wise unto Salvation, more than it would be to prove E●clides Elements (or other more absolute Mathematical Work) an insufficient and imperfect Rule for instructing Surveyors or other Practical Mathematicians, (whose skill lies only in measuring Triangles, Circles, or other plain or solid Bodies) because containing many Questions of higher Nature, and greater Difficulty, (as of the Circles, Quadrature, of Lines or Numbers Surd, or Asymmetral) well befitting the exercise of speculatorie, learned Mathematical Wits.   

CAP. XIII.  
The true state of the Question about the Scriptures Obscurity, or Perspicuity: unto what Men, and for what Causes they are Obscure.  
1 THe Question than must be; Whether the Scriptures be an absolute Rule of Christian Faith and Manners to every Man in his Vocation and Order, according to the Measure of God's Gifts bestowed upon him? We affirm, It is such to all. None are so cunning, none so excellent, or expert in Divine Mysteries, but must take it for a Rule, beyond whose Bounds they may not pass, from which they daily may learn more, none so silly, but may thence learn enough for their Salvation, so they will be Ruled by it. And yet even of those Points which are perspicuously set down to the divers Capacities of Men in the same or several Professions, the Question is not; Whether any can fully comprehend their entire Meaning? Certain it is, In this life they cannot. But neither will our Adversaries, (I hope) avouch, that the infallible Authority of their Church can make us so comprehend the full meaning of Mysteries contained, either in Scriptures, or her pretended unwritten Traditions. Of Scriptures the best learned Christian may say with the Heathen Socrates: Hoc unum scio, me nihil scire, I know this one thing, that I know nothing; Nothing as I should, or as fully as I then shall, when I shall know as I am known: for in this life, we know but in part, and 
.  we prop●… in part.  
2 Lastly, even in respect of Places (though containing Points of Salvation) only thus imperfectly known (though as perspicuous and clear as can be required the Rule of Faith should be) the Question is not, whether they be very Obscure, and Difficult unto some, or unto the Major part of Mankind: if we consider them as they are, or may be, not as they should or might be, that is, if we consider them as disobedient to the Truth known, or careless to amend their lives by this light of Scripture. For unto all such as hate it, this very light itself proves an occasion of falling. Nor could any thing be more plainly or perspicuously set down in any other Rule of Faith imaginable, than this very Point we now handle, is in Scriptures, to wit, that such Parts of them, as contain matters necessary to Salvation, are most easy to some, most hard to others. And albeit they might, through the Iniquity of Mankind, prove difficult to all, or impossible to be understood of most now living (living as for the most part we do) yet were this Difficulty or Impossibility of understanding them aright (upon these Suppositions) no hindrance at all, why they should not be a complete Rule of Faith, to all no just reason for admitting any infallible Authority besides theirs.  
3 For of such as admit any Authority equivalent to theirs, it must be 
This is a Point to be obs●…ved, because the Weakness and 〈…〉 of all our Ad 〈◊〉 Are 〈◊〉▪ will 〈◊〉 a 〈◊〉▪ if 〈◊〉 be 〈◊〉 〈◊〉, 〈◊〉 ●●all 〈◊〉 by the particulars in this and the next Section.  further demanded; whether the Infallibility of it, can take away that Blindness of heart, which by God's just Judgement, lights upon all such as detain the knowledge of God or his sacred Word in Unrighteousness? If, for their sins, God punish them with this spiritual darkness, in discerning his Will revealed in his written Word: no other infallible Authority (as we suppose) can take away those scales from their eyes, which hinder their sight in the means of their Salvation. If men have been called to this Light, and prefer Darkness before it: either they must receive sight and direction from it again, or continue still in ignorance and the shadow of death; but doth God look up all or most men's eyes in such darkness? No, for this blindness (by our Doctrine) befalls only such, as have deserved it by the forementioned sins, which once removed by Repentance, the Rule of Life shall enlighten them; unrepented of; no other Rule or Authority shall teach them the way to Life.  
4 Since we thus grant, that the Scriptures may be Obscure to most men by their own default, but perspicuous to others free from like fault or Demerit: it remains, we further inquire whether the same Scriptures do not most plainly set down: First, the Causes why they are so Obscure to some, and Perspicuous to others: Secondly, the Remedy or means how their Obscurity or difficulty may be prevented. If they plainly teach these two Points, this is a sure Argument that they are, if not, that they cannot be, so excellent a Rule of Faith as we acknowledge them. For this very Point, [That the Scriptures, in respect of divers Persons, are Obscure and Perspicuous, though Obscure to none but through their own Default] is a Principle of Christian Faith, and therefore must be plainly set down in the absolute complete Rule of Faith. And (to omit others in their due place to be inserted) what can be more perspicuonsly taught, either by Scriptures or other Writings than this Truth, God 
* Prov. 3. 34. James. 4. 6. 1 Pet. 〈◊〉. 5.  giveth grace to the Humble, and resisteth the proud? or this, 
† 〈◊〉 29. 14. 1 Cor. 1 19 & 1 Cor. 3. 19  He will confound the Wisdom of the Wise, or such as Glory in their Wisdom? These and like Rules of God's Justice in punishing the proud and disobedient, hold as true in the search of Scripture, as in any other matter, yea especially herein. Thus were the Scribes and Pharisees (men of extraordinary skill in Scriptures) blinded in the most necessary Points of their Salvation, though most plainly set down in Scriptures. For what could be more plainly set down then many Testimonies of their Messias? Many places of far greater Difficulty they could with Dexterity unfold: how chanced it then they are so Blinded in the other? They were scattered in the proud Imagination of their hearts, and glorious conceits of their Prerogatives in being Mosis Successors: and in their stead, simple and illiterate, but humble and meek spirited Men, raised up, to be infallible Teachers of the Gentiles, to unfold those Mysteries of Man's Redemption, (which the Scribes and Pharisees could not see) with evidence of Truth to enlighten the silly and ignorant, and convince the Consciences of their learned proud Oppugners. By their Ministry, Prophetical and Mosaical Mysteries became a Light unto the Gentile, whose life had been in the shadow of death: whilst a Veil was laid before the hearts of the most learned Jews, so that even whilst the Sun of Righteousness, which enlightens every man that comes into the World, did arise in their coast, and ascend unto their Zenith, they groap their way, as men that walk in dangerous Paths by dark-night.  
5 Was the Scripture therefore no Rule of Faith unto these Jews to whom it was so Dishcult and Obscure? Or is it not most evident, that this Blindness did therefore come upon Israel, because they hated this Light being carried away with Loud cries of Templum Domini, Templum Domini, as the Papists now are with The Church, The Church: And for words of supposed Disgrace offered to It (only upon a Surmise that Christ had said, he would destroy and build It up again) brought to seek the destruction of the Glory of It, even of the Lord of Glory. Thou that wouldst make others beleave the Pope is such, dost thou believe the Scriptures to be Infallible? How is it then, whilst thou readest Gods Judgements upon thy Brother Jew, thou dost not tremble and quake, lest the Lord smite thee also (thou painted wall) with like Blindness? seeing thou hast justified thy brother Pharisees stubborn Pride, wilful Arrogancy, and witting Blasphemy in oppugning Scriptures. And as for all such, whose hearts can be touched with the terror of God's Judgements upon others, in fear and reverence I request them to consider well; whether one of the greatest Roman Doctors, 
†  were not taken with more than Jewish madness in mistaking Scripture in itself most plain and easy, who to prove the Scriptures Obscurity to be such as in this respect it could not be the Rule of Faith, allegeth for his proof that place of the Prophet. And the vision of them all is become unto you, as the word of a Book that is sealed up, which they deliver to one that can read, saying, Read this, I pray thee, then shall he say, I cannot for it is sealed.  
6 The Prophet relates it as a wonder, that they should not be able to discern the Truth. What Truth? an obscure or hidden Truth, Impossible to be understood? This had been a wonderful Wonder indeed, that men should not be able to understand that, which was Impossible to be understood. Wherein then was the true Wonder seen? In this, that they, whose eyes had formerly been illuminated, by the evidence and clearness of the Divine Truth, revealed by God's Messenger, should not be able to discern the same, still alike clear and perspicuous; but now to be shut up from their eyes, as appear by the similitude of the sealed Book, whose Character was legible enough, but yet not able to be read whilst sealed? A man might as well prove the Sun to be dark, because Polyphemus, after 〈◊〉 had put out his eye, could not see it; as the Scriptures by this place to be Obscure. The Prophet's words entire are these. 
* .  Stay yourselves and Wonder, they are blind, and make you blind; they are drunken, but not with wine, they stagger, but not with drink. For the Lord hath covered you with a spirit of slumber, and hath shut up your eyes: The Prophets and your chief Seers hath he covered. And the vision of them all is become unto you, etc. And more plainly. 
Esay 29. 9, 10, etc. ver. 13.  Therefore the Lord said, because this people come near me with their mouth, and honour me with their lips, but have removed their heart from me: and their fear towards me was taught by the precepts of men (doth he not mean the Blind Obedience of Modern Papists, as well as ancient Jews?) Therefore behold, I will do a marvellous work in this People, even a marvellous work and a wonder. For the Wisdom of the wise men shall perish, and the understanding of the prudent man shall be hid. The Lord himself foretells it as a wonder, that this People should be so ignorant in the Word of God: and yet will the Jesuit make us believe, the Word of God is so Obscure that it cannot be unto us the Rule of Faith, when as without the knowledge and light of it, (not which it hath in itself, but which it communicates to us,) there is no Vision, no Knowledge in the Visible Church, but such wonderful Darkness as the Prophet here describes.  
7 Let the Reader here give sentence with me, whether it were not wonderful Jewish Blindness, or wilful Blasphemy in 
* Velamen quod ipse Paulus (2. Cor. 3. 15.) assi●mat usque in hodiernum diem, cum legitur Moses, esse positum supra cor Judaeorum: profecto textum (ut ita dicam) bona ex parte est ex difficultate Scripturarum illarum. Valent. tom. 3. in Aquin. disp. 1. quaest. 1. punct. 7. parag. 4. He addeth immediately. Hoc enim (ut antea monuimus) est, scripturam essedifficilem, ejusmodi eam esse, & tam multa, ut illa intelligatur, requ●ri, ut proclive fuerit Judaeis, & 〈◊〉 aliis omnibus, non percipere veram ejus sententiam: quod quia dare nobis coguntur, velint, nolint, s●cta●ij, rectè ac 〈◊〉 inde concludimus, communem illam regulam & magistram fidei, quam necesse est, esse propositam fidelibus 〈◊〉, non esse scripturam; cum non sit cognitu facilis ipsis hominibus. Huc & illud Isaiae. 29. pertinet  Valentian, so confidently to avouch, that the Veil which Saint Paul saith is laid before the Jews hearts, was woven (a great part) out of the Difficulty of Scriptures, such Scriptures, as the Sectaries (so he terms us) contend about: and for proof of this Blasphemous Assertion to bring the forecited place. Ere their allegations of this or like places, brought to prove the Scriptures Difficulty or Obscurity can be pertinent, they must (according to the state of the Question already proposed) first prove this Obscurity or Difficulty to be perpetual and ordinary, not inflicted as a punishment upon Hypocrites, or such as love Darkness more than Light. And this they never shall be able; this one place alleged by Valentian most evidently proves the contrary. For this was an extraordinary and miraculous Judgement upon these Jews, for their Hypocrisy, as appears, Verses the thirteen and fourteen. And unto such as they were, weacknowledge the Scriptures, by the just Judgement of God, to be most Difficult still; but deny such Difficulties to be any Bar, why they should not be the complete Rule of Faith. If the Jesuits will avouch the contrary: Let them tell us whether any other Rule could in this case supply their defect, be it unwritten Tradition, or viva vox infallibilis authoritatis, the infallible teaching or preaching of the visible Church or Pope. This (I presume) they will be ashamed to affirm. 
† So our Saviour expoundeth it, Matth. 15. verse 8, 9 O Hypocrites Esaias prophesied well of you saying, This People, etc. using the words before cited out of the 13. verse of Esay; cap. 29. Out of both places it appears that their Hypocrisy and disobedience is the Truth known, caused this Blindness: and what the Prophet threatened ver. 14. our Saviour ratifieth, Mat. 15. ver. 12, 13, 14. For when his Disciples said unto him, Perceivest thou not that the Pharisees are offended in hearing this saying? He answered, Every plant which my heavenly Father hath not planted, shall be rooted up; let them alone, they be blind leaders of the blind, and if the blind lead the blind, both shall fall into the ditch. So the Prophet had said in the 14. ver. The wisdom of their wise men (to wit the Pharisees) shall perish, and the understanding of the prudent shall be hid, and in the 9 verse, They are blind and make you blind. For this cause our Saviour in the forementioned place calleth not them as be did the multitude, to hear and understand, verse 10. Nor expounds the Parable unto them, as he did to his Disciples verse 15.  For this Prophecy was fulfilled of the Pharisees which lived in our Saviour's time, and heard him preach the Doctrine of Salvation, as plainly as the Pope can do: yet neither could his Doctrine, nor Miracles win them to his Father. Why could they not? Because they had, as the Papists now have (though not so openly) disclaimed the Scriptures for the Rule of their Faith, and did follow the Precepts or Traditions of Men; and God (as we said before hath so the reed that such as neglect the Truth known, or love Darkness more than Light, should be given over to this reprobate sense; that the more evident the Truth is, the more hateful it should be to them: as the hate of these Scribe, and Pharisees to our Saviour was greater than their fore-elders had been to the Prophets, because the light of his Doctrine was greater, his Reprehensions more sharp, and their deeds and Hypocrisy worse than their Fathers. No marvel then, if it be so hard a matter to recover a learned Papist, or make a Jesuit recant his error in this Point, seeing they are farther gone in this Jewish disease of contemning God's Word, following Traditions, and Precepts of Men, for the Rule of their Faith, than these Jews themselves were; not likely therefore they would have yielded to our Saviour himself, if they had lived in his time. Nor should the ingenious Reader think we Hyperbolise or over-lash, when we charge them with deeper Blasphemy in this Point, than these Jews were guilty of: as if this were strange, seeing they are such great Scholars, and profess that they love Christ as well as we: for so would these Jews boast of their Antiquity and skill in Scriptures, and thought that they loved God, and his Servant Moses, as well as Christ and his Apostles did. But it was God's purpose to confound the Wisdom of the worldly-wise: of the Scribes and Pharisees then, and of the learned Priests and Jesuits now.   

CAP. XIV.  
How men must be Qualified, ere they can understand Scriptures aright: that the Pope is not so Qualified.  
1 OUt of the forementioned places it is Evident, that God's Word (otherwise plain and perspicuous) was hidden from this People's eyes for their Hypocrisy; and the same Blindness continues still in their Posterity for continuing in like sin. But can it be proved as evidently, by any other place of Scripture, that unto such as do the Will of God, and Practise according to his Precepts, the same Word shall be plain and easy, so far as is necessary for their Salvation? Yes, Infinite places may be brought to this Purpose. And lest any man should except against the Extent of such bountiful promises, as if they included some condition of Learning, great dexterity of Wit, or the like, whereof many men are not capable: Our Saviour Christ adds the universal Note; 
* J●hn 7. 17.  If any man will do his Will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself. If Any Man will do his Will: Not if any man will learn the learned Tongues, or study the Scribes and Pharisees Comments, which this people supposed to have been the only, (as they were good) Means, for understanding Scriptures aright, whilst subordinate to this principal Condition here mentioned by our Saviour. The occasion of the Multitudes admiring his Doctrine, was that He, who had never been Scholar to their Rabbins, should be so expert in Scriptures [as it is Verse the fifteenth.] Our Saviour's reply to this their Doubt conceived by way of admiration. [in the sixteenth Verse] is, that he had his Learning from God, and not from Man: My Doctrine is not mine, but his that sent me. And as he was taught by his Father, to deliver and teach the heavenly Doctrine, so might the simplest, and most unlearned amongst them, be likewise taught of God to discern whether his Doctrine were of God, or whether he spoke of himself; If they would do the Will of God, and seek his Glory, not their own, as Christ did not seek his own Glory, but his that sent him. Yet might these Jews have brought the same Exceptions against our Saviour's Rule for discerning Doctrines, which the Papists now bring against the Scriptures, why they should not be the infallible Rule of Faith; as shall appear hereafter. In the mean time whom shall we believe, the Modern Jesuit, who will swear one thing sitting, and the contrary standing; or Christ Jesus, whose Word (as he himself) remains, yesterday, to day, the same for ever? 
* Our Saviour fully confirmeth this Truth unto us, which the Psalmist had before in effect delivered, Psal. 25. ver. 14. The secret of the Lord is revealed unto them that fear him: and his Covenant to give them understanding, and vers. 9 Them that be Meek will he guide in judgement, and teach the Humble his way, vide etiam vers. 10. & 12. This evidently confuteth their folly, who think or rather say; our Saviour spoke in this place of his own peculiar Doctrine and Authority. Albeit Canus (amongst others) might be excused (by such as would salve his credit) by the common Answer, non locutus est ex sua sententia, as appeareth by the manner of his reply Lib. 2. de Loc. Theol. cap. 8.  Even at this day, (as well as at that time, when he spoke this Oracle) if any man will do the Will of God, (which sent him:) he, amidst the Variety of men's Opinions concerning matters of Faith, shall know of the Doctrine, whether it be of God, or whether Men speak of themselves, without recourse unto the infallible Authority of such as sit in Peter's Chair: who are to Peter, but as unto Moses the Scribes and Pharisees were, unto whom God's Church in Jewrie, about our Saviour's time, was not much beholden for Doctrines of Faith, or Decisions of Doubts, concerning the Truth of Scriptures, or principal Mysteries taught by Moses.  
2 Will you hear what Bellarmine (the only Champion that ever Rome had, for eluding evident Authorities of Scripture) could answer unto this place? 
† Non hoc dicit Dominus ut ostendat omnes viros bonos per se intelligere posse omnia loca Scripturarum: sed ut doceat viros probos carere quibusdam impedimentis, propter quae alij quidem nec per se, nec per alios, fidei veritatem intelligere possunt, ut Johan. 5. 44. Luke 16. 14. Bellarm. Tom. 1. Lib. 3. cap. 10. Canus in his first Answer to this place seems willing to assent unto the Truth. Concedi●us inquit, liberaliter doctrinam cusque in sua vita & statu necessariam, illi fore perspectam & cognitam, qui fecerit voluntatem Dei. Sicut enim gustus bene affectus differentias saporum facilè discernit, sic animi optima affectio facit, ut homo doctrinam Dei ad salutem necessariam discernat ab errore contrario qui ex Deo non est. Quae vero Ecclesiae sunt communia, nec ad judicium, nec ad fidem spectant singulorum, ea non à quovis discerni & judicari possunt, quantumcunque is Dei faciat voluntatem. In his second Answer he betrays a willingness to descent from us, or perhaps a fear, not to say somewhat against us: and therefore, to such as will not be satisfied with the former, he gives a second Answer in effect, the same with Bellarmine's. We ●ay admit both their Conclusions, without harm to our Cause. From that which Canus granteth of private men, (both in his Answer to the second and third Argument) we may conclude against him thus. As God giveth them the Spirit of discerning true from false Doctrine, in Points necessary to Salvation, without all respects of persons: so likewise will be, by his Providence, direct the learned or spiritual Overseers in every Nation (without respecting Person, Place, or other P●…gative) for discerning Apocryphal from Canonical Books. Nor is there any more Reason to appropriate their Discretion to the Pope, or Clergy of Rome, more than to appropriate the gift of discerning Truth from Falsehood in Points re●… to Salvation, to their Servants. V. Can. Lib. 2. de Loc. Theol. Cap. 8. Responsione ad secundum & ter●….  Our Lord and Saviour did not intena in this speech to show us that all honest minded men might understand every place of Scripture by themselves: but to teach us that good men are free from divers such Impediments, as dis-enable others for understanding the true Doctrine of Faith, either by themselves, or by others help. For some became uncapable of true Faith by pride and desire of worldly honour, others by covetousness. All these things heard the Pharisees also which were covetous, and they mocked him.  
3 That all honest-minded men should be able to understand all Places of Scriptures, we never affirmed; that without the Ministry or help of others they should (ordinarily) understand any aright, we never taught. This notwithstanding we constantly avouch. Without this Condition of doing Gods Will, not men, otherwise furnished with the best Gifts of Art and Nature, can ever be competently qualified for spiritual Instructors: By performing it, the simple and illiterate shall be made capable of good Instructions, and enabled to discern true Doctrine from false. By our Saviour's Rule in the very next words (more infallible than any other pretended Infallibility can be) we may discern the Pope, of all others to be no true, much less any infallible Teacher, unless of Lies and Antichristian deceit. For he that seeketh his own glory (as what Pope is there doth not so? many seek the Popedom by their predecessors blood) he speaks of himself; not the Word of him, whose Viear he boasts himself to be.  
4 To place the Apostle S. Paul's Authority next in sile unto our Saviour's. 
* R●m. 12. 2. V●●n which place He whom Bellarmin ●… later●… ●… saith thus. Per 〈◊〉 ●●vationem ●… per ●idem in Christum accepistis, ●… ut sic ●eddamini ap●… quid à vobis 〈◊〉 per to●… at Deus. Quid gratum sit benepla●… Deo. Simile quiddam d●cet ●… Prebant●s quid sit 〈◊〉 placitum Deo. ●… cupiditates ca●nis no●●●ae, ●… n●i, ut in actionibus nostris in●… voluntas Dei: sed quod nostro ●… a●rider, interp●… in id esse vo●… Dei. S●… in 〈◊〉 ●…. Vide annotat. ●… Be●a ad paragraph. 5.  Fashion not yourselves (saith he unto his beloved Romans) like unto this present world: but be ye changed by the nenewing of your mind, that ye may prove what is the good Will of God, and acceptable and perfect. Being fashioned like unto the present World, they were altogether disproportionable unto the Kingdom of heaven, uncapable of heavenly Mysteries; but being renewed in their minds; they might prove, taste, and rel●… aright the Meaning of God's Word revealed. Of such as disannul the Scriptures for being the Rule of Faith, and transfer this Canonical Dignity upon the Pope, I would gladly be resolved, whether this his Holiness Infallibility, can take away the Veil, which is laid before the Jews hearts, or this Desire which reigns in most men, of fashioning themselves unto this present World; whether he can in all such, as profess Christianity, root out those Lusts and Concupiscences, those (corneae fibrae) stiff and stubborn heartstrings, as are the very the eeds whereof this Veil is made, which makes the Scriptures so Difficult, and so eclipseth their Light in respect of men. If he cannot, well may he make them understand or believe his own Decrees; but never rightly apprehend, or steadfastly embrace the Spiritual Mysteries of their Salvation: That Rule of S. Paul's is still most infallible. The Natural or Carnal Man is altogether uncapable of the things of God's Spirit; of those things, which are in themselves most evident: Neither can be know them. If you will not believe his Authority as infallible, he gives you a Reason for the truth of the Conclusion, for they are spiritually discerned. Is it then the Pope's Infallibility, or the framing of our lives according to God's holy Word, that must purge the Errors of our young and wanton days, and make us cease to be homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural or Carnal men, and become Spiritual? If the Pope's infallibility cannot perform this, to what use doth it serve? The Scriptures will be difficult still, and their sense insipid to such as have not their hearts thus cleansed. If without his Infallibility, (by the Industry of faithful Pastors, attentive Hearing, and serious Meditation of his sacred Word) our lives may be amended, and we of Carnal men become Spiritual: we shall discern the things of God, what is his Will and mercy towards us in Christ: we shall know of every Doctrine necessary unto our Salvation, whether it be of God or no: much better than the Pope and his Cardinals can do, if they be Carnals. For our Apostle adds, 
*  The Spiritual man judgeth or discerneth all things, and is judged of none. The sense of which words some of your Schoolmen much mistake, when they hence gather, that the Pope may judge Princes: but the Spirituality (so in common talk we call the Clergy) may not be judged by any Temporal or Lay Power. Our Apostle means, (nor will a learned Interpreter though a Papist deny it) that in matters of Faith, and in the Truth of Divine Mysteries, the truly spiritual, (that is, such as are renewed in the inner man, not such as bear the Name or Title of Spiritual men in their corrupt language) see and understand those things, which the Wisdom of God hath hidden from the wisest, and most glorious Teachers of the World, from all Carnal men, of what Gifts soever they may be in other matters; as appears by our Apostles Discourse in that place. Which Doctrine of our Apostle how truly it is verified in the wise men of Rome, the Jesuits I mean, (to give them what by our Proverb we are bound to give their Master, their due) men of famous industry and excellent reach, in all subtle and profound Arts: but how ignorant and besotted in matters of Faith, and Mysteries of man's Salvation, their Doctrine in this present Controversy, being compared with this Axiom of our Apostle, may abundantly witness, to the Astonishment of all sober-minded Christian Readers.  
5 They cannot deny, That matters of Faith and Christian Life, the Mysteries of man's Salvation, are matters belonging to the Spirit of God; and that a lewd, naughty, ambitious, luxurious man, an Heretic, is homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Carnal Man, they will not offer to call in question. Again, that many of their Popes be such, as I have said (naughty, wicked, luxurious men) they openly confess. Some of them grant that 
* Denique quòd Honorius & nonnulli alii Pontifices in errorem lapsi fuisse dicuntur (quanquam de nullo prorsus satis compertum est, pertinaciter erravisse) id quidem utcunque res habeat, non nisi ad privatum attiner personarum vitium: atque adeo nihil nobis obstare potest, ut qui non tam ipsas personas, quam authoritatem illam Apostolicae sedis in definiendo defendimus, si●… supra, Augustini etiam exemplo, respondebamus. Valent. Tan. 3. Disp. 1. Quaest. 1. Punct. 7. Paragr. 41. Casu. 11.  Honorius was an Heretic. 
‖ Valentianus loco citato. Ad fidelitatem Dei erga Ecclesiam speciat, ut impediret in eo casu, quo minus per Pontificem illum controversia falsò definiretur. Id quod facere Deus possit aut Pontificem de medio tollendo, ne ipse, sed successor potius rem decerneret; aut interna mentis illustratione, vel alio aliquo modo Pontificem ab errore revocando. Neque vero 〈◊〉 providentia Dei in similibus casibus miraculosa esset consenda, ●●d esset potius quidam effectus ejus legis ordinatiae, qua Deus per promissiones de veritate factas, sese obstriuxit Ecclesiae. Ac ●… hujus rei exemplum illud proferri potest, quòd cum Joannes xxij. existimare●, sanctorum animas ante diem ●udicii divinam essentiam non videre, idque eo tempore, quo in Ecclesia (sicut Canus etiam lib. 6. de locis Theologicis. cap. ult. ad 1. argument. notavit.) nondum erat satis explicata haec controversia, & ad rem definiendam sese compararet, prinsquam id faceret, è vita excessit, & Benedictus successor contrariam sententiam definivit. Homines Animales cum additamento.  Valentian will not dispute this particular de facto, whether he were one or no, but that the Pope or Popes may hold Heretical Opinions he granteth: albeit thus tainted with Heresy they cannot propose their Heresies ex Cathedra, to be Believed by others; (believe Valentian herein who list:) for God by his Providence would prevent this Mischief. But howsoever; the Pope and his Cardinals may (by their own Confession) be Carnal Men with a witness. Now S. Paul saith plainly, Homo animalis non potest cognoscere ea quoe sunt Spiritus Dei. 
† Quis autem carnalis & animalis homo non per phantasmata sui cordis evagetur, & constituat sibi Deum, qualis ei pro suo carnali sensu placuerit, atque ita credit tantum longè aliter quam Deus est, quantum à veritate vanitas distert. Veristimam quippe sententiam dixit Apostolus, plenus lumine veritatis. Animalu, inqu●t, hom●, non percipit quae sunt spiritus Dei. Et tamen de iis faec dicebat, quos jam ●uisse baptiza●os ipse manifestat. Beda in hunc locum ex Augustino. l. 3. de Baptismo. This Opposition betwixt the Spirit and the Flesh, is (as we say in Schools) Formal, or directly contrary: so as this Rule and that other late mentioned (Rom. 12.) hold as true in the Pope as in any. If he fashion himself as much to this, he is as disproportioned to the world to come, as any other: If he be as Carnal as other men, he is altogether as incompetent a Judge of things belonging to the Spirit of God, as others are, whosoever. Beda in the same place addeth: Ad animales pertinet vetus Testamentum, ad ad spirituales novum—. Veteris a●tem Sacramenta ce●averunt, sed concupiscentiae tales non ce●●averunt. In illis enim sunt, quos Apostolus jam per Sacramentum novi ●…, adhuc tamen dicit animales, non posse percipere qu● sunt Spiritus Dei.  No Carnal or Natural man can conceive the things of the Spirit of God, 1 Cor. 2. 14. (for this indefinite Proposition in materia necessaria may have this Universal Note, Homo animalis non potest cognoscere, no Carnal Man can perceive.) The Jesuits affirm the Contradictory unto S. Paul's Doctrine, as an undoubted Article of Faith. The Pope (say they) albeit homo animalis though a most wicked man, though otherwise an Heretic, the worst of Carnal Men) cannot but discern the things that belong unto the Spirit, all the Mysteries of Man's Redemption, all points whatsoever necessary to Man's Salvation. For he cannot err in deciding such Matters if he speak ex Cathedra. More unhappy man Honorius, more Fools have the whole generation been, that ever would shut their mouths, or cease to speak ex Cathedra even to the last gasp.  
6 That sund●y lewd and wicked men may learnedly discourse of spiritual matters, and deduce necessary Consequents out of Truth's supposed or commonly received for Divine, in such Points 
* No ●…al ●…, or Desire habituate, but harbour ●…, ●f the Soul be well searched, or ●… directly crossed; as ●hall ●… hereafter appear; so that men of ●…, ●●ly conceive well, either of such Spi●…●ot directly opposite to their peculiar ●… else of such General●…es, as may be prosecuted ●… to their Affections.  as contradict not their Affections or tempt them not to become partial Judges of evil thoughts: that we are to reverence and obey God's Word, manifested to our Consciences, though by their Ministry, we deny not. But that such wicked Monsters of Mankind, as many of their Popes have been, & may be should so conceive and discern all the Principles and Grounds of Faith, be so familiarly intimate with the Holy Spirit, that their Decrees, (in matters which concern their own Pomp and Glory, in matters whose loss would breed their Temporal Ruin) should be held for the infallible Oracles of God, the only Rule of Faith▪ for all other Christians to rely upon continually: thus to deny the infallible presence, or illumination of God's Spirit, to all faithful and godly men throughout the world, and to appropriate it to a succession of such sons of Belial as their own Writers picture out unto us in their Legends of Pope's lives, is a Blaspemy against the Godhead, (I pray God it prove not so 
† The matter of ●… against the Holy Ghost, was their ●…, in wh●m he rested, with an unclean ●… Ma●k cha▪ 3. vers. 22. & ●0. The ●… (if I may so speak) of that Sin in them was ●… of that conceit, against the Evidence of ●…; Christ's Life and Actions bearing ●… of his Sanctification by the Blessed Spirit. The ●… in the Jew, and modern Jesuit, is all ●… self same impiety, only inverted, to say 〈◊〉 think the De●il is Author of Goodness, or the Holy G●…●f 〈◊〉, t● make the Devil a Familiar of the S●n ●…, and the Son of Satan an Associate of the Holy Spirit. Whether the Pope's Works do not ofttimes as truly ●… his Impurity, as Christ did his Sanctity, The Ad●… will scarce question. I will not conclude, but God 〈◊〉 the ●…suites Parasitical E●comio●s of their Pope's Sa●red Authority, ●e not wilful, as were the Jews De●… of our Saviour.  against the Holy Ghost) of such huge and ugly shape, that I much marvel, how it could possibly creep into any Jesuits pen, being scarce able (I think) to get out of the wide, vast, gaping mouth of Hell itself, in whose entrails it was conceived. Was it more in heat of Passion (perhaps) to say, that the Devil was a Familiar of the Son of God, then to teach it as an Article of Faith, that the Holy and Eternal Spirit is a perpetual Associate, an infallible Assistant, or familiar Companion of Satan's Firstborn, of Conjurers▪ Enchanters or incarnate Devils? was it so horrible and infamous a Crime in Simon Magu●, to offer to buy the Gifts of the Holy Ghost? & is it less sin in such as he was, Conjurers, Sorcerers, to seek after as great, or greater spiritual Prerogatives, (as great as S. Peter had) by the same Means that he did? Is it no sin for the Jesuits, to beg this as a Postulatum, or main Axiom of Faith, that whatsoever the Pope (such a Pope as hath gotten his triple Crown, and spiritual Power by Simony) shall decree ex Cathedra, should be esteemed and reverenced as the Dictates of the Holy Ghost? Did that old Magus want wit to insert this Condition to his request, that whomsoever he should lay his hands upon [ex Cathedra] he might receive the Holy Ghost? Might not S. Peter have conferred this 
‖ That the 〈◊〉 hath no such absolute Authority, 〈…〉 from S. Peter, proved ●y S●….  extraordinary Gift as well upon him, as he did his Infallibility upon the Pope? Simon did not desire the Monopoly of bestowing the Holy Ghost, but could have been content to have shared with others in this Prerogative; 
a  Give me also this power. But his Brother in wickedness, the Romish Levi, of what spirit soever he be, must have this Prerogative alone, that whatsoever he shall speak, must be the Oracle of the Holy Spirit. Is it more to have the Holy Ghost attend on Simon Magus hands, but not on them alone, then to have him tied only unto the Pope's Tongue or Pen? The spiritual Prerogative which he sought, and that which the Pope usurps, are (on the Pope's part at least) equal. The Manner or Means of seeking them, in both alike, the same. For we hear in the corner of the world, wherein we live, that your Elections of men into Peter's Chair, do not go gratis. I confess I do not believe the Corruption of your Clergy so firmly, as I do the Articles of my Creed, because I have not express Warrant for it out of this Sacred Canon, which I make the Rule of my Faith: but ere you can make us Believe the Pope's Infallibility, as an Article of Faith, you must make evident Proof to the contrary: you must make it clear by Testimony from above, that neither any State of Italy, or foreign Prince, doth make request or suit unto your Cardinals, that his Kinsman, his Countryman, or Favourite may be elected Pope before another. We have far greater reason to believe, that such Offers are both made and taken, then to think that, if a foreign Prince or domestic Potentate should offer a Cardinal some thousands of Ducats for his voice, he would answer, (like one that would be Peter's Successor in sincerity) 
* Acts 8. 20.  Thy money perish with thee, that thinkest the Gift of the Holy Ghost can be bought with money.  
7 Yet if the Cardinal take any gift upon this Condition, or respect any Prince's favour in such Election; his and the party's sin soliciting him hereto, is altogether as great as Simons was. For the request is in effect thus much: Let such a man have this Prerogative, that on whomsoever he shall lay his Curse, to whomsoever he shall impart his Blessing, the one shall be accursed, the other blessed from above; whatsoever he shall determine in any Controversy shall be the Dictate of the Holy Ghost. And he that yields his voice upon such conditions; doth take upon him, to bestow that upon the Pope, which S. Peter denied to Simon Magus: The Pope thus chosen, doth usurp that, as bestowed upon him, which Simon Magus did seek; his Practice and Profession is continually as villainous as Simons desires were, when he sought after this; his Blessings are no better than Simons Charms.  
8 It is no marvel if the Jesuits be so eager in this Argument; or the politic Papists so forward to disclaim the Scriptures, for the Rule of Christian Faith. For if men should so esteem of them in heart and deed, those few Rules out of them already alleged, would quickly descry the Pope and Clergy of Rome, (I mean their Cardinals and Statesmen) to be of all others the most incompetent Judges, either of Scripture-sense, or Controversies in Religion thence depending: Or were the Use of Scriptures freely permitted to their Laics, without the Glosses and false representations of the Jesuits, Priests or Friars, they might quickly see, that the silliest Soul among them, might sooner be partaker of the Life-working sense, than their great Statesmen can be, if so they would frame their lives, according to the known Rules thereof, better than such great ones do. For Silliness or simplicity of Wit or understanding, doth not so much hinder, as Singleness of Heart, or Sincerity of Conscience further men, in the search of Truth necessary ●o their own Salvation. That Promise of our Saviour, (Habenti dabitur) 
* Mark 4 24, 25. And he said unto them, take heed what ye hear, with what measure you meet, it shall be measured unto you, and unto you that hear more shall be given. For unto him that hath shall be given, and from him that hath not shall be taken away, even that he hath.  hath its proper place, and peculiar force in this Point. Whosoever he be that yields Sincere Obedience unto the least part of God's Word known, to him shall be given greater Knowledge. And of such is the Prophet's Speech most true, 
‖ Jer. 31. 34.  They shall be all Taught of God, from the greatest to the least. As well the mean Scholars and silliest souls, as the greatest and wisest Doctors. 
† Apostolus autem spiri●● sancto 〈…〉 scientiam tunc prodesse, cum chari●as inest: sine hac autem inf●are, id est, in superbiam 〈…〉 extollere. Augustin. lib. 9 de Civit. Dei cap 20. The like Affection in the Pope or Clergy of Rome maketh th●m arrogate 〈◊〉 ●nto themselves in this business of establishing Belief. That which S. Austin addeth in the same place seemeth 〈◊〉 〈◊〉 of them. Est ergo in daemonibus scientia sine charitate: & ideo tam 〈…〉 religionis servitutem, quam vero Deo deberi sciunt, sibi sategerint exhi●eri, & quantum 〈◊〉, & apud quos poss●●t, adhuc agunt. And again. Contra superbiam porro Daemonum, qua pro meritis possidebatur genus humanum▪ Dei humilitas quae in forma servi appa●uit, quantam virtutem habeat, anim● hominum nesciunt, immunditia elationis 〈◊〉, daemonibus similes superbia non scientia.  For with great worldly Wisdom there is always great Pride, the greatest Adversary to true and sanctified Christian Knowledge: and the best sort of Secular Learning puffeth up. All the skill which men so minded can attain unto i● Heavenly matters, is but like Lessons got by rote. It must be quite forgotten, at least utterly renounced and laid aside, before we can be admitted into the School of Christ, in which all in this life are but parvuli, petties, or children, for their simplicity and harmless minds, for Lowliness and Nullity of self-conceit. Hence saith our Apostle, 
* The first of the Co●…th. 3. Chapt. vers. 18. Vid. J●b 37. vers. 24.  If any man think himself wise, let him become a fool, that he may may learn wisdom aright: And our Saviour Christ saith unto his disciples, 
† Mat. 18. 3.  except ye be converted and become like little children, ye shall not enter into the Kingdom of heaven, that is, they cannot be capable of this Heavenly Doctrine. For true and sanctifying Grace must be engrafted in this harmless simplicity, and childlike Disposition.  
9 It is the Nature and Property of God's Word to be plain and facile unto 
〈◊〉 Simplicity (such as the 〈◊〉 meant when he said O●…e officium simplex est) and Plain Dealing are Qualities best Symbolising with the internal Propriety of Scriptures. Psal. 19 7.  such as are of Disposition semblable to it; as to the sincere of heart, single in life, and plain in dealing: but obscure and difficult unto the worldly-wise. The simplicity of It, and the subtlety of the Politician, or secular Artist, parallel as ill, as a strait Rule or Square with a distorted crooked stick: The testimony of the Lord (saith the Psalmist) is sure, and giveth wisdom to the Simple. The word 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 25.  in the Original silly or credulous, such as in worldly affairs are more easy to be deceived, then apt to deceive: and is rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parvuli, which word it pleased our Saviour to use, when he intimates this Perspicuity of God's Word unto such little ones, I thank thee O father, Lord of heaven and earth, because thou hast hid these things from the wise, and men of understanding, and hast opened them unto Babes. It is so, O father, because thy good pleasure was Such. Such as in this whole discourse we have supposed, (and this place doth prove:) that is, Such as had decreed that the Doctrine of Life should be most difficult and hard to proud, disobedient, or craftily-minded men, but most perspicuous (because to be revealed by God) unto such little ones. And again, (lest any man should presume upon his Wisdom, or Dexterity of Wit) he tells us expressly, no man knoweth the Father, but the Son, and he to whom the Son will reveal him. And his Will is, 
Vers. 27.  to reveal himself, and his Word unto all, and only such as we have said, to little Ones, or such as become little Children, casting off the burden of Age, which hath brought such Faintness and weariness upon their Souls, that they cannot hope for any good success in the Course which tends to everlasting Life, until they be disburdened of all former Cares. And hence in the next verse his words are general, [Come unto me all ye that are weary and heavy laden.] So they will take up his Yoke, which is easy, and his Burden which is light, he will free them from all the grievances and discommodities of their former Yoke, learning but this one Lesson of Humility and Meekness of him, it will teach them all the rest; for by it they shall find rest unto their Souls: which, Christ will refresh, not as the Pope doth with anathemas, binding unto Negatives, but with the true taste of this Water of Life.  
10 Nor will 
a O● if they ●….  any of our Adversaries (I hope) be so perverse, as to say, our Saviour's Doctrine in this place did hold true only for that time, wherein the Knowledge of Christ, and Doctrine of his Gospel was to be first published. For such perversity would bewray so great ignorance in Scriptures, and little experience in the course of Christianity, as they would be ashamed to be suspected of. For who sees not this Opposition between worldly wisdom, and heavenly knowledge to continue still in their several Professors throughout all Ages. Nor can any man be sure, his Faith is not humorous or Hypocritical, unless he be transformed into such a little One, as Christ here speaks of▪ and have true Humility surely planted in his heart. This is the Fundamental or first Principle, whereinto Faith must be resolved: even all those Graces or Pledges of God's favour whereon most rely in trial of their Spiritual Estate, must be apparently seated in this Lowliness, and Simplicity, or else every man through the Multiplicity, and Subtlety of his own heart, shall be over-seen in his persuasions.  
11 A lively Experiment of our Saviour's Doctrine, and our Assertion in this point, we have in S. 
* Ins●… (i●quit) ani●… 〈◊〉 in scriptu●as sacras, 〈◊〉 vide●… quales 〈◊〉. Et ●cce v●… deo rem non compe●tā●uperbis, neque ●… humil●m, ●… dedigna●ar esse parvulus, & fastu turgidus mihi grandis esse videbar. Aug. lib. 3. Confess. cap. 5.  Austin, as himself witnesseth: I purposed to look into the sacred Scriptures, that I might see what manner of Writings they were. And ●o 〈◊〉 light on a matter altogether hid from the proud, and yet not laid open unto children, in progress lowly, in process or issue stately, and wrapped in mysteries: Finally such as my quality made me uncapable of entrance unto it. For the property of it was to grow up with little ones, but I disdained to be a little one, and swollen with fastuous conceit, in mine own eyes I seemed a great one. Here 
† An v●ro ●●lli●s ●…tatis re●…, ab hoc tumore vitiorum vacuum esse, eorumque●ulig●e velatum cor, in●●ar Judae●…, non 〈◊〉, said 〈◊〉 〈◊〉 ac docilem discipulum ad hujusmodi Spiritus sancti disciplinam capessenda●●, Valentian Tom. 〈◊〉. ●… Pursed. 7. Sect. 4.  Valentian (●ucking poison out of this reverend Father's Honey) demands importunately, whether it be a matter of no difficulty, to procure our freedom from this tumour of viciousness. To have our hearts purged from that Soot which is as the Jewish veil unto them. And finally, whether it be so easy a matter, (as we to his seeming, make it) to become Humble and meek, without which virtues the Scriptures were obscure and difficult unto 
‖ S. Austin supposeth the Scriptures to contain in them the Words of Life, ●ut intimateth ●… which either the Scripture should become more plain, or the saving Truth which they taught be otherwise ●… then only by practising su●h Rules as the Scriptures prescribe, for their right understanding, whence ●… R●… Doctor may again appear. See the second part of this last Folly, in the annotations unto the third ●… Sixteenth Chapter.  Austin himself, otherwise A man of excellent wit.  
12 Me thinks this cumbersome Jesuits choleric strain, and Foolhardy passionate carriage in this whole Controversy, doth lively resemble a Strong Sturdy Lubber, that had thrust himself unawares into a Quarrel, which he is no way able to make good; yet so stubborn, that he will not give over, but fights, and winks, and cries, (and hit he miss he) lays about him. For can any man think, he sees where these fierce Blows would light? As much as we have said, is most clear out of this very place of Austin, which he would throw upon us. Most clear it is, that unto such as follow our Saviour's Method, set down before, that is, unto such as will become like little Children, and begin (as it were) anew again; the Scripture (which for the present seems hard to all far entered into the World's School) is perspicuous, clear, and easy to be learned. ●ut whether it 〈◊〉 hard to become Such a One, or whether it be a difficult matter to lay aside all Pride, and Self-conceit, is no part of the Point now in question, nothing at all to this intended Purpose. To Man, no doubt, it is most Hard, or rather altogether Impossible. But what it is to man once made partaker of the Grace of God, and Power of his Spirit, let Christ Jesus the Fountain of Grace be Judge. He hath told us that 
a  his Yoke is easy, and his Furthen light. Or will they reply, that his Yoke is easy indeed to bear, when it is taken up, but hard to take up. Our Saviour's next words imply the contrary: but of this Question we shall take occasion hereafter. Only now I say the Jesuits of all other are most uncapable of this Plea. For they hold ●ree-Wil in men, whereby they may Assent unto Grace offered: and if men have Free-Wil and Christ offer his Grace unto such, as use it well, the learning of Humility, and taking up his Yoke will be easy through Grace, though impossible to Nature. But let this Question concerning Grace and Free-Wil, stand still, as it doth in Controversy, betwixt us and them, and the Lutherans. This is granted by all; that if Christ grant his grace to all that will endeavour to follow his Precepts, than it is easy to all, to learn this first Lesson of Christianity, Lowliness, and Meekness, the Rudiments of true Knowledge in Scripture, without which all other Learning in them is but Verbal. As this is confessed by all, so would I be resolved by any Jesuit, whether, if it be Christ's pleasure to deny his Grace to any, it be not altogether impossible for him to learn this Lesson perfectly, or to become a good Proficient in the School of Christ, although the Pope, their supposed infallible Teacher, should vouchsafe to Catechise him ex Cathedra. What hath this Jesuit got then, by his fierce objecting this difficulty of learning Humility, for to make the Scriptures seem Obscure? If the same Obscurity, the same Impossibility of understanding them aright, still remain, albeit the Pope himself, should stretch his plenary Power, to illustrate them with his infallible Authority.  
13 Or will it not be more hard for the Pope (being so highly placed in Secular Honour and Dignity as he is) to stoop so low as a little Child for Lowliness of mind, than it will be for us poor and silly men. If it be more hard for him, then us so to do, we are more likely to become better Scholars in Christ's school, than his infallible Holiness: more likely to be more certain of the true sense or meaning of Scriptures than he can be, much more certain (in all necessary Points) hereof, than he can be of his Infallibility. For this Lesson of true Humility must of necessity be learned, ere we can proceed in the true Knowledge of these Mysteries. Suppose this be a very hard Lesson to learn, yet (caeteris paribus) it will be harder as men's Places are higher, or their dignities greater: hardest of all to men of highest Place and greatest Dignities, especially if their advancements to such Preeminencies be (as many Popes and Cardinals have been) per saltum, or ab extremo in extremum sine medio, like lazy Beggars suddenly mounted on stately steeds: shall then this Difficulty late objected deprive these Scriptures of this Dignity, which we plead for? Shall this debar them from being the infallible Rule of Faith? or rather do they not, in giving this very Rule of learning Humility, and thus forewarning of their Impossibility to be understood without it, approve themselves to be an excellent Rule of Faith; a more excellent Rule for these superexcellent Divine Mysteries, than any other Rules are for ordinary, petty, or trivial Arts? For suppose Bellarmine, or any other more exquisite, though he an excellent Teacher of the Hebrew Tongue, should in his Grammar have given this Caveat (easy to be confirmed by sound Reason and Experience) that whosoever would become perfect in that Language, should begin his study in his younger days, before he were engaged to subtle or profounder Studies, or given to deep meditations of Realties, otherwise it would be very hard for him, to descend again unto Grammar Rules, and begin like a Schoolboy to con Declensions, Conjugations, without which, and many other petty Rules about altering of Vowels, he could never hope to be an absolute Hebrician: Had Bellarmin set down these or like Caveats more at 〈◊〉, should this Admonition be accounted any just Exception, why his Grammar (otherwise supposed Authentic) should not be a perfect Rule for learning Hebrew? or must we for this reason have stretched our wits to invent some infallible Teacher of Hebrew for such men? I am sure he that should have found the truth of his Admonitions by Experience in himself, or Observation in others, would commend his Judgement herein, and think so much better of his Grammar, or wish that he himself had known, or others would observe these Admonitions, whiles they were young, and rather use Bellarmin then Experience, for their Schoolmaster in this point.  
14 Doubtless it is for want of acquainting Youth, and Childhood with the former Rules of Scripture, which make the Scripture generally either seem Obscure or Difficult, or causeth men mistake them seeming evident. For when they are grown to man's Estate, or be embarked in worldly Affairs, or invested in secular dignities, before they have studied Scriptures, or practised the former Precepts: this seeming difficulty, either moveth them to seek for other Rules, more easy to their Capacity, or not to care for any Rule of Faith at all, or else to transform this which God hath given for reforming his Image in them, into the nature of their corrupt Affections. Were this Lesson of becoming like little Children, throughly planted in our hearts, when we were Children: true Knowledge in other parts of Scriptures would grow with us, and Faith (once planted in Humility, while our hearts were tender, and easy to be wrought upon by this plain and easy Precept) albeit at the first but like a Grain of mustardseed, yet having got the start of Pride, and desire of secular glory in the Spring, should afterwards flourish in all heavenly Knowledge, and fructify in every good and acceptable Work, without the husbandry, lopping, or pruning of an infallible Teacher. But if we, either through our own Wilfulness, or Parent's Negligence, have perverted the Ways of our Youth, that they will not parallel this strait and easy Rule, shall God's Righteousness be prejudiced by our Iniquity? shall not his Ways (this Way of Life) be equal, because our Ways be unequal? Must we become like Seneca's blind Woman, who accused every place, wherein she could not see, for being too dark: must the Scriptures for our Blindness of heart, be thought Obscure? not in themselves (saith the Jesuit) but unto us: how unto us? or unto which of us? only to such as are therefore become Blind, because they have not in time, been made acquainted with this Light. For otherwise the Scriptures were written to Enlighten us, not themselves, or such as wrote them. And unto such, as are Blinded in their own desires, Difficult they are and Obscure, without any respect of Persons: to the Pope, as well as to any meaner Man, not more Proud, or Carnal then Herald Thus we see our Adversaries cannot offer one Blow against us in this point, but we can make it fall more heavy upon themselves. And well were it, if their Objections did light heavy only upon the Objecters themselves, for they have deserved it. But here I must entreat the Christian Reader to consider well upon whom their usual Objections of Scriptures Obscurity are most likely to fall: Upon us, for whose good they were given; Or upon God the Father who gave them; his Son that partly spoke them; his Holy Spirit who only taught them; his Prophets, Apostles, Evangelists, or other his blessed Ministers which wrote them.   

CAP. XV.  
The Romanisis Objections against the Scriptures for being Obscure do more directly impeach their first Author and his Messengers their Penmen, then us, or the Cause in hand.  
1 THat these Scriptures (which our Church holds Canonical, and we now maintain to be the Rule of Faith) were given for the good of Christ's Church, or Multitude of faithful men throughout the World, our Adversaries will not deny: or if they would, the Scriptures, which expressly to deny they dare not, bear evident Testimony hereof. Infinite places are brought to this purpose, by such as handle that Question, Whether the written Word contain all Points necessary to Salvation.  
2 Saint John saith he wrote his Gospel that we might Believe. By what 
T●… P●… such as observe the former Rules) proved from the End why they were writer, and the Evangelists careful endea●… to make them plain.  Authority did he undertake, by whose Assistance did he perform this Work? Undertaken it was by God's appointment, effected by the assistance of his Eternal Spirit, to the end we might Believe the Truth: what Truth? That which he wrote concerning the Mysteries of man's Salvation. But how far did he intend, this our Belief of such Mysteries should be set forward by his pen: Unto the first Rudiments only, or unto the midway of our Course to Heaven? Questionless unto the utmost Period of all our Hopes: for he wrote these things that we might Believe; 
* 〈◊〉 20 31.  yea so believe in Christ as by Believing we might have Life through his Name. Was he assisted by the Eternal Spirit, who then perfectly knew the several tempers, and capacities of every Age? And did he by his direction aim at the perfect Belief of succeeding Ages, as the end and scope of all his Writings? And yet did he write so obscurely, that he could not be understood of them, for whose good he wrote? Out of Controversy his desire was to be understood of all, for he envied no man Knowledge, nor taught he the Faith of our glorious Lord Jesus Christ with respect of persons. 
〈◊〉 2. 1.  He wished that not the great Agrippa's, or some few choice ones only, but all that should hear or read his Writings to the World's end, might be, not almost, but altogether such as he was, Faithful Believers. From his fervent desire of so happy an end as the Salvation of all, he so earnestly sought the only correspondent Means, to wit, Posterities full instruction in the Mysteries thereto belonging. And for better Symbolising with the ignorant, or men (as most of us are) of duller capacity in such profound Mysteries: his Paraphrase upon our Saviour's speeches, is ofttimes so copious, as would be censured for polixity or Tautology in an Artist. But seeing the common salvation of others, not his own Applause, was the thing he sought, he disdains not to repeat the same thing, sometimes in the same, otherwhiles in different words, becoming in speech as his fellow 
† 1 〈◊〉. 9 22.  Apostle was in Carriage, All unto all, that he might at leastwise, of every sort gain some: ofttimes 
‖  solicitous to prevent all occasion of mistaking our Saviour's Meaning, though in matters wherein Ignorance could not be deadly, nor Error so easy or dangerous, as in those other Profundities of greatest moment, which he so dilates and works upon, as if he would have them transparent to all Christian eyes.  
2 Do not all the Evangelists aim at the same end? do they not in as plain 〈◊〉 as they could devise, or we would wish, divulge to all the world the true Sense and Meaning of our Saviour's Parables, which neither the promiscuous Multitude, to whom he spoke, nor his select Disciples or Apostles themselves (until they were privately instructed) understood aright, as they themselves testify: so little ashamed are they to confess their own, so they may hereby expel or prevent like, ignorance, in others. Tell me: were not our Saviour's Parables expounded by his blessed mouth, as plain Rules of Life as may (without prejudice to his all sufficiency) be expected from any other man's? Are not his similitudes (wherein notwithstanding are wrapped the greatest Mysteries of the Kingdom) drawn from such matters of common Use, as cannot change whilst Nature remains the same? for the most part so plain and easy, as will apply themselves to the attentive, or wel-exercised in Moralities? Strange it seemed unto our Saviour that his Disciples should not at the first proposal understand them. 
* Mark. 4. 13. Mat. 15. 16.  Perceive ye not this Parable? how should you then understand all other Parables? Yet happy were they, that they were not ashamed to bewray their Ignorance, by ask when they doubted, though in a point of little Difficulty. This good desire of progress in their course begun, brought them within the Hemisphere of that glorious light, whereby they were enabled afterward to discern the greatest Mysteries of the Kingdom. And unto their Question concerning the meaning of that great Parable of the Sour, which is one of the Fundamental Rules of Life; Our Saviour immediately replies 
† Mark. 4. 11. These words confirm the Truth of the state of the Question proposed by us.  To you it is given to know the Mysteries of the Kingdom of God: but unto them that are without, all thing are done in Parables, that they hearing may hear, and not understand, lest at any time they should turn, and their sins should be forgiven them.  
4 Had our Evangelists only set out the Text and concealed the Comment, it might have ministered matter of suspicion, whether all Christians throughout all generations, whilst this Gospel shall endure, should be taught of God from the greatest to the least of them; or, whether Christ had not appointed some great infallible Teacher as his Vicar general to supply the same place successively in the Church, that he himself had born amongst his Disciples; One, on whose living Voice all the Flock, besides, were in all Doubts or Difficulties to rely as the Apostles did on Christ's in the unfolding of this Parable. But seeing they have plainly revealed to us in writing, what was revealed to them (concerning the Meaning of this and other Parables of greatest Use) from our blessed Saviour's Mouth; Their written Relations of these mysteries with their Expositions must be of the same Use and Authority unto us, as Christ's living Words were unto them. And as they were not to repair unto any other but their Master alone 
‖ John. 6. 68  for the Word of Eternal Life; not to omit any other infallible Teacher for declaration of his Meaning: so may not any Christian to this day infallibly rely upon any man's Expositions of his Words, already expounded by himself, and related by his Apostles; these laid up like precious seed in our hearts, the diligent labours of Gods ordinary Ministers only supposed, would bring forth the true and perfect Knowledge of other Precepts of life, in abundance, competent to every man in his rank and order.  
5 For seeing what our Saviour imparted to his Disciples in private, is now by God's Providence plainly communicate unto us. This is an Argument beyond exception, that we are not in their Case, who in that Parable are said to be Without, but of their Number to whom it is given to know the Mysteries of the Kingdom of God; unless we will in Life and manners imitate Hypocrites rather than Christ's Disciples. And lest we should prove like these Jews, which having ears to hear would not hear, though 
a Mark. 4. 9  invited thereto by our Saviour: our Evangelists inculcate again and again the Causes of this Dullness in hearing, or conceiving what is heard, or Averseness from the Truth in some sort conceived. They tell us, the Jews, sometimes for 
* John 5. 44. & 12. 42.  Ambition, sometimes for 
† Luke 16. 14.  Convetousnesse, 
‖ John 8 39 Matth. 3. 9  generally, for Presumption, Pride, and Hypocrisy, in saying they had Abraham for their Father, did make themselves uncapable of saving Knowledge. To what purpose do men, guided by the Spirit of God, inclucate these or like Admonitions so oft? That the growth of such carnal Assections might in all succeeding Ages be prevented: That Christian Parents, fore warned by the lamentable Issue of this stubbornness in Abraham's Seed, might teach their Children these heavenly Lessons, which had been so distasteful to the Jews, before these or other inveterate Humours had brought them to the same or like Distemper. For, (as I observed before, and this Parable directly proves) might celestial Seed take root in children's hearts before these Secular Weeds sprung up: their Souls should continually receive Blessing from God, and daily drink in these Streams of Life, which found no entrance into such Jewish barren Soil, as did bear nothing but Thorns and Brambles, whose end was to be burned, as altogether unworthy of more 
Hebr. 6. 8.  watering.  
6 Shall either the World, Devil, or Flesh, be able to breed the least Suspicion in any Christian Heart; whether God who enabled the Apostles and Evangelists to speak so plainly to the Capacity of all sorts of men, in every Nation, cannot either by increasing internal docility in succeeding Ages, or sublevating their dull Capacity by facility and plenty of external Means, repair whatsoever the Injuries of time might detract from the Perspicuity of Writings Apostolical, or Evangelical. So that although the decay of Dialects, absoluteness of Phrase, or Alterations of Customs, (whereunto they allude as well known then, because in use) might breed some difficulty unto Posterity: yet (unless true Faith be decayed with them, or all Characters of God's Providence worn out of our hearts) how can we distrust, whether, He, by whose Wisdom, as well Divine Mysteries unheard before, as skill to utter them in every Language, were extraordinarily and immediately infused into illiterate Souls, without the help or Ministry of Man; cannot or will not, by his good Blessing upon our endeavours in the ordinary Course of attaining skill in Sacred Tongues, continue the use of Tongues and all other good Means whatsoever, necessary or expedient, either for our right understanding, or communicating, the infallible Truth already taught, without any others infallible Assistance besides his, who can teach us as infallibly by Means in themselves not infallible, as he hath done others without any Means at all. To doubt of God's Providence in this Point, were to doubt whether he were the same God still: and if the same, he will (albeit by other Means) perform the same Effects still; unless the sins of the Christian World deserve the contrary, and pull that Blindness, which (in our Saviour's time) reigned in those Jews, upon themselves, by like Hardness of heart, Pride, or Hypocrisy. And if so they do, what shall this supposed Infallibility of the Pope avail? Is his Teaching more infallible than Christ's was? shall he Lose, where God hath Bound? shall he disannul what the Almighty hath ratified? shall he make the Scriptures clear to them, before whose hearts the Lord hath laid a Veil? Or shall he give Sight, where he that made the eye hath called for Blindness? Oh that they could remember this who have forgotten their God and cannot see, that whosoever accuseth the Scriptures of Disheultie or Obscurity, doth indict the Omnipotent of Impotency, in not being able to perform what by his Apostles he intended.   

CAP. XVI.  
That all the Pretences of Scriptures Obscurity are but Mists and Vapours rising from the Corruption of the flesh, and may by the pure Light of Scriptures rightly applied, easily be dispelled.  
1 UNto this and all Demands of like nature [if the Scriptures be not Obscure, how chanceth it, that so many find such Difficulties in them, even in those places, which seem to contain in them matters of Faith?] The Answer is already given: It was the Almighty's good pleasure to Decree, that the Scriptures should be plain and easy to such as faithfully practise their most plain and easy Precepts, but hard and difficult to be understood aright of such as Wilfully transgress them, or knowing them to be God's Word, do not glorify them as his Word: Most difficult, most impossible to be understood of such as acknowledging by what Spirit they were written, yet renounce their Authority, or disclaim them for the Rule of their Faith. All such, though for the clearness of their understanding in other Speculations they may seem to have Angelical Heads, yet for Divine Mysteries, have but Jewish or obscure Hearts: and being Blinded in their minds they imagine the Scripture whereon they look to be Obscure. This Answer notwithstanding, though most true, will not satisfy all. For seeing this Blindness in most men is not Voluntary, at the least, not Wilful or affected, the Captions will yet demand; How shall they help it? The Scriptures plainly teach, how, they may be holpen. What can be more plain than that Rule: 
* James 1. 5.  If any man want Wisdom, let him ask of God: Yea, many do so, and yet go without it. So they must as the Scripture telleth us, if they ask amiss. Doth the Scripture then serve as a straight Rule to direct them, how they should ask aright? Yes. For what Rule can be more plain than that of Saint John. 
† 1 Job. 3. 22.  Whatsoever we ask, we receive of him, because we keep his Commandments, and do those things which are pleasing in his sight. The Promise indeed is plain, but the Condition hard: for the first thing we would ask of God, is Grace to keep his Commandments. But what hope have sinners to receive this, seeing he heareth only such as keep his Commandments? Will this, or any other Rule of Scripture help us out of this Labyrinth? It will not fail us, nor forsake us. For if we have but a desire to amend our lives, Christ's words are as plain, as forcible, 
‖ Matt. 12. 20.  He quencheth not smoking flux, a bruised reed he will not break. And this is his Commandment, that we try the Truth of this and other like Sayings of Comfort by relying upon his mercy; or, if we do but seek after Repentance, we do that which is pleasing in his sight; For he is not pleased in the death of a sinner, but rejoiceth at his Repentance. If we be wanting to ourselves in the Practice of these Rules, the Pope's infallible Authority shall never be able to supply our Negligence; his Blessing, where God hath laid his Curse, shall do as little good, as Balaams endeavour to Curse the Israclites did them harm, whom God had Blessed. Observing the former Precepts well, the Word of God, which these men (belike out of their own Experience) challenge of Obscurity, should be 
* ●sd ●… 1● 5.  a Lantern unto our feet, and a Light unto our paths, as it was unto david's.  
2 For the Readers further Satisfaction, may it please him but unpartially to consider what two of the most-learned. Jesuits, in matters of modern Controverses, could answer unto this last place of the Psalmist. 〈…〉 would have two strings to his deceitful and broken Bow. 〈◊〉 saith he, it may be answered, that the Psalmist speaks not of all Scriptures, but of the Commandments only. If this answer of his could stand for good, it would serve as a new Supporter to our former Assertion grounded on our Saviour's words in the seventh of John. For thus the Commandments 〈◊〉 not be Obscure, but a Lantern unto our feet, and if we follow them, they will be (as I have showed before) a perfect Light unto us, to discern trow▪ Doctrine from false. And in this respect, all good Commandments (not the Decalogue, or these Ten only) are properly a Light, whereby we may clearly know as to avoid Evil, so to discern that which is Good. And by this Light was David conducted unto that true Wisdom which his enemies wanted. † By thy Common dements thou hast made me wiser than mine enemies. But 
●…●●mpar●ns Apostolus Petrus, habemus, inquit, certiorem P●… l●c●●uae l●centi in obscuro loco. Quod itaque hi● air, ●… verb●m es● quoth scriptures sanctis omnibus continetur. Aug. ●… understanding●… ●… wave●… ●… D●●●ine. A m●●datis ●uis intellexi. Aliud est mandata ●… q●●d aloud ●e signi●icet intellexisse à mandatis Dei● quod ●… ad ear●m 〈◊〉 in intelligenti●m q●as concupi●e●it ●… D●●inus ●…het cam tibi, 〈◊〉 quisquam ●…●●pien●… perve●…, quam cap●re ●… sed quae ●…it ●….  what reason had Bellarmine to think, that David in the forementioned verse should mean the Commandments only. For there he saith plainly, thy Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is much more general than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corrmandements, or Testimonies: yet David saith, That he had more understanding than all his Teachers, not the infallible Teacher that sat (if any such there were) in Moses Chair excepted. So that his Commandments are a Light, his Testimonies a Light and his Word a Light. And the best 〈◊〉, as well Theirs, as Ours, take these words, 〈◊〉 〈◊〉, Commandments, Words, promisevously throughout this whole Psalm. Any one of these (most of all the most general of all Words) s●gnisie at least all Scripture which serves for man's Direction, in the way of Life.  
3 None can be restrained to the Decalogue only. This Bellarmine saw well enough. Wherefore his second Answer is; It may (it must) be granted, that he speaks of all, or rather of the whole Scripture. But the Scriptures, saith he, are called a Lantern and a Light, non quia facile intelligantur, not because they are Perspicuous and easy to be understood, sed quia intellects cum fuerint illustrant mentem, but because when they are understood, they Illuminate the Mind or Understanding. This much we have said before, and still do grant, that the Scriptures are not plain and easy unto All live they as they 〈◊〉 nor do they shine unto Such, as are Blinded in the Pride, Vanity, or Corruption of their Hearts: yet a Light in themselves, and a Light to all that Love not Dark●… more than Light. A Light, not after they are understood, for a David got true understanding by their Light: whose Property is, as well to thew the way how to avoid that Blindness, which causeth them to seem obscure, as to illuminate the clear-sighted. For as by the Sun we see what Bodies are 〈◊〉 transparent or penetrable by its light: so by Scriputres we discern what be the Obstacles that hinder the intromission of their Splendour, (in itself, and for itself most apparent) into our Hearts. And the Glimpse of their 〈◊〉 Beams, appearing thorough the Chinks and ruptures of that Veil of Corruption, which Nature hath woven about the eyesight of our Souls, doth enlighten us so far as we begin to desire the Veils removal, that we may have a full fruition of their marvellous and comfortable Light: as men in the Morning after long and irksome Darkness (unless desirous with the sluggard in the Proverbs to have a little more sleep) are occasioned to open their Windows, when they see the Sunbeams appear in at the Chinks. My meaning is, those Precepts whereof I spoke before [to learn Humility and Meekness, God's threatenings to sinners, his sweet Promises to the Penitent, to pray for Wisdom from above, and infinite other like] are so Perspicuous and clear that they cannot but find entrance into Enveiled, if not withal maliciously Wilful or sluggish Hearts: and finding entrance, cannot but suggest Considerations 
* Rom. 13. 11, 12, 13.  what their former Life hath been, and whereunto their now professed Hopes do call them, that now it is time they should arise from sleep, seeing Salvation draweth nearer than when they first Believed, that the Night is past, and the Day at hand, therefore time to cast away the works of Darkness, and put on the armour of Light, to walk honestly as in the Day, not in Gluttory and Drunkenness, neither in Chambering and Wantonness, nor in Strife and Envy. Unto Hearts thus prepared the Scriptures need no other Commendation than their own, no infallible Proposers Authority to illustrate or confirm their Truth, more than the Sun doth a more glorious Star to manifest his Brightness unto men endued with perfect sight. For unto such as walk like Children of the Gospel's Light, nothing necessary to their Soul's health can be hid in Darkness; not the Day of Destruction, which shall come as a snare upon other Inhabitants of the earth, can 
† 1 Thess. 5. 2.  steal upon them as a thief in the night.  
4 But unto Infidels, Haughty, and Proud-minded men, unto such as delight in Sin, and love to sleep in sinful Pleasures, unto such as scorn to be controlled in their Courses the Light of God's Word, if it once shine, or send some scattered Rays into their hearts, it shines not so again, for they draw a Curtain, and spread the Veil, lest further intromission of such Beams might interrupt their pleasant sleep. This did Luther well teach (had he been as well understood) that the Scripture was only Obscure or difficult unto Infidels or proud minds. But Bellarmine 
‖ Bell lib 3 de verbo Dei. c. 1.  replies, At certè David non erat superbus aut infidelis: Surely David was neither a proud man, nor an Infidel, and yet the Scripture was Obscure and difficult to him. Let him be accounted both, that thinks David was either, a proud man or an Infidel. But the Question is not whether he were, but what was the Cause he was not such: was it not 
a Psal 19▪ 〈◊〉 Psal. 119. 104.  the Perfection of God's Law which did convert his soul? was it not the Certainty of God's Testimonies that gave Wisdom unto his Simplicity? Yes, by these Precepts he had gotten understanding, to have all the ways of Falsehood. 
b Verse 92.  And except that Law had been his delight, he had perished in his Affliction. 
c Psal. 19 8.  How then doth Bellarmine prove that Law was Obscure to him, which as he himself confesseth 
d Videbat I utherus posse 〈◊〉, void 〈◊〉 tot controvers●ae, si scriptura est tam clara: duo effugia excogitavit; u●um, quod Scriptura, etiamsi alicu●i sit ob●cura, tamen illud idem alibi clarè proponit. Alarum, quod Scriptura, licet per se cla i●sima, tamin s●p●r●is & i●fidel●●us sit obscura ob eorum coecitatem, & pravum affectum. Addit Brenti●s in proleg: Coutra Pe●●um à Soto, re●●ium ●st●gium, quod etiam interdum sit obscura, propter phrases alienae lingu●, id est, Hebraicae & Grae●ae, tamen 〈◊〉 ●ju● 〈◊〉 sir. Q●● sententia manifestò salsa est: nam scriptura ipsa de sua difficultate atque of scuritate testimonium 〈◊〉. Psl. 119. Danihi intellectum, & scrutabor legem ●●am. Ibid. Revela oculos meos, & considerabo mirabilia de lege 〈◊〉. 〈◊〉. Faci●m ●… illumina super servum tuum, & doce me justificationes tuas. Et certè David noverat totam scripturam, q●ae 〈◊〉, & noverat phrases linguae Hebraicae, nec erat superbus aut ●nfidelis. Bella●m lib. 3. de verbo Dei c●p 1. 〈◊〉 would ●… the Scriptures to be obscure, because David praye● to God for the right understanding of them. And V●lent an 〈◊〉 persuade us to rely upon the Churches infallible Authority, because it is a hard matter to pray unto God (as S A●gu●…) for the gift of Interpretation. His words are these: Q●id autem precatio ad Deum pro sap●entiae interpretati●… 〈◊〉? An exigua difficultes est & piè & per●everanter illud cum eodem Augustino lib. 11. Cousins' Cap 2 ora●●: Domine attend, etc. Valent. tom. 3. disp. 1. quast 1. punct. 7. paragr. 4. These words of Valentian immediately sollow his former observation upon S. Austin, noted Paragr. 11. chap. 14.  had given Light unto his eyes. If it were not, why did he pray to God to understand it? Then I perceive the Jesuits drift in this present Controversy is to establish a Rule of Faith, so easy and infallible as might direct in all the ways of Truth without Prayer to God, or any help from Heaven Such a one it seems, they desire as all might understand at the first sight, though living as luxuriously as their Popes, or minding worldly matters as much as their Cardinals: Nili velint nimium esse ●aeci, unless they would, as Valentian speaks, desire to be Blind.  
5 Surely more blind than Beetles must they be that can suffer themselves to be persuaded, that ever God or Christ would have a Rule for man's direction in the Mysteries of Salvation, so plain and easy, as he should not need to be beholden to his Maker and Redeemer, for the true and perfect understanding of it. This is a Wisdom and Gift, which cometh only from above, and must be daily and earnestly sought for at the hands of God: who (we may rest assured) will be always more ready to grant our Petitions herein with less changes. than the Pope to give his Decisions in a doubtful Case. ●ad David ask a this Wisdom of him that sat in Moses Chair, we might suspect the Pope, might be sued unto. But david's God is our God, his Lord, our Christ, our Redeemer and hath spoken more plainly unto us then unto David, who yet by his meditations on Gods written Laws, added Light to Moses Writings, as later Prophets have done to his All which in respect of the Gospel's Brightness are but as Lights shining in dark places: yet even the least conspicuous amongst them; Such, as will give manifest evidence against us to our eternal Condemnation, if we seek this Wisdom from any others then Christ's, his Prophets and Apostles Doctrine, by any other Means or Mediatorship, than David did his, From God's Law written by Moses.  
6 Let us now see what Valentian can say unto the forecited 
* ●… 119. ●….  Testimony, and to that 
† ●… 1. ●…  other like unto it. [We have also a most sure word of the Prophets, to the which ye do well that ye take heed as unto a 
‖ .  Light that shineth in a ●…k place, until the day dawn, and the daystar ariseth in your hearts] 
a .  It is true (saith the Doctor) the word of God is a Light, and this Light is clear and illuminates the eyes. But it must be considered, how it comes to enlighten our eyes: Do you so pos that it effects this, in as much as every man doth comprehend it, within the 〈◊〉 of his private wit, or industry, as it were in a little bushel? Nothing less. But ●… it, as it is placed in the Authority of the Catholic Church, as in a Candlestick, where it may give Light to all that are in the house. For we shall show (saith he) ●… place, that this Authority of the Church is the living Judge and Mistress of ●…th. 〈◊〉 therefore is it necessary, that she should carry this Light, which is cont●… Holy W●it, and show it unto all, that associate themselves to her, and remain ●… bosom; although they be unlearned men, and such as are not able by themselves to behold this Light, as it is contained in the Scriptures as in a Lantern.  

‖ ●… sit hoc 〈◊〉 non in se modo lucidum, verum etiam (ut reglus Propheta. Psal. 18. dicet) ●… qua 〈◊〉 ●…squisque ingenii proprii a●que industriae suae fi●i●u, illud 〈◊〉 q●am 〈◊〉 ●… sed quaten●s est divinitus in Eccles●ae Catholicae Authori●●●●●… qui in d●mo sunt, Matth. 5. Hanc enim Eccl●s●● Auth●… fidei vivam: idcirco nec●sse est, ut 〈◊〉 illud fidei, quod ●…endat omnibus, qui ad eam agg●…, in ●aque ●…ent, li●… illud, ut in ipsis literis sanctis tanquam in luce●●a contin●●ur. 〈◊〉. ●… 4.  7 He that could find in his heart to spend his groat, or go a mile to see a Camel dance a Jig; let him but lay his finger on his mouth, that he spoil not the Pageant with immoderate laughing, and he may (without any further cost, or pains) be partaker of as pretty a Sport, to see a grand demure▪ School-Divine, laying aside his wont habit of Metaphysical Proof, turned Doctor Similitude on a sudden, and swaggering it in the Metaphorical Cut. For what one joint or strain is there, in this long laborious vast Similitude, that doth any way incline unto the least semblance of Truth: or can be drawn, to illustrate any such Meaning, as this man intended; or any way to break the force of our Writers Arguments drawn from the forecited places? For, first, what Semblance is there between a private man's Interpretation, or Comprehension of Scripture-sence, and the putting of a Light or Candle under a Bushel? For what though some one, some few, or more such men, will apprehend this or that to be the full Meaning of some controversed place in Scripture? I am (by our Church's Doctrine) no more bound to Believe them, than I am to Believe the Pope of Rome, whom I never saw, nor knew. I am bound to Believe neither of them more, then if they should tell me, that the whole Light of that candle which shines alike to all, were only comprehended in their eyes. For by our Doctrine I may behold the same Light of Scriptures, which they do, as freely as they; Judge of it by mine own eyes and Sense as well as they; not only submit my Sense and judgement unto theirs. But if we should (as this jesuit would have us) permit the judgement of all Scripture-sence, wholly and irrevocably unto the Pope and his Cardinals; as if their Consistory were the complete Hemisphere, or rather the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sphere, the whole sphere wherein this heavenly Lamp doth shine: then indeed we should see no more of its Light, than we could of a Candle put under a Bushel, or locked up in some close Room; In which Case we might Believe others, that it did shine there still, but whether it did so or no, we could not Judge by our own eyes. And in like manner would this Doctor persuade us, that we should judge of this Light of Scriptures, only by the Testimony or Authority of such, as see it shine in the Consistory at Rome, not with our own eyes. Had the Lord permitted but one grain of good wit to have remained in this Bushel of Bran; not Impudency in grain could without Plushing have offered to accuse our Church for hiding the Light of Scriptures under a Bushel; when as we contend, the free Use of it should be permitted to the whole Congregation. But he disputeth of the Light, as Blind men may of Colours. He lived at Ingolstade, and the Light of God's Word was at Rome locked up within the compass of the Consistory, so that he could not see to make his comparison of it. Secondly, what Proportion is there between the Church's Authority, (such Authority as he claims for his Church) and a Candlestick? Let the Consistory be supposed the Candlestick, wherein the word of God doth shine as a Light or Candle. Doth it indeed shine there? unto whom? To all that will associate themselves to that Church? Come then, let every man exhort his Neighbour to repair to the Mountain of the Lord. Shall we there immediately see the Truth of Scriptures, clearly and distinctly with our own eyes, because the Pope, or Trent-Councel holds out unto us the Books of Canonical Scripture? May private Spirits discern their true Sense in matters of Faith, as clearly as if they were a Light indeed to thee? Oh no, you quite mistake his meaning, in making such Collections; Let Valentian explicate himself in the end of this fourth Paragraph.  
8 
* ●…quam Ecclesia sententiam al●q●am ex Scriptura colligit, scripturán que proinde, ut est à se secun●um Apostolic●m traditionem ●ntell●cta, c●●tr●●iis er●…us opponit: s●… a improbitas est, aliquid pr●●erea d●siderare in ejusmodi scripturae vel autho●ita●e, v●l inte●p●etatione, q●●cunque id fiat ●ive di●…tis ●ive obscu●i●atis praetextu. Q●ae 〈◊〉 scriptura per authorita●●m Ecclesia commenda 〈◊〉, explica●…ue, ea jam h●c ipso & maxim 〈◊〉 authentica, & ●ple●di●… 〈◊〉 clarissi●… que 〈◊〉, tanquam 〈◊〉, vide 〈◊〉 (ut supra expo●eban us) posita super candela●●um. Tom. 3. disp. 〈◊〉. quaest. 1. punct. 7. paragraph. 4.  After the Church hath once gathered any Opinion out of Scriptures, and thereupon opposeth the Scripture (thus understood by it, according to the Apostolical Tradition) unto contrary Errors: It is extreme Impiety and wickedness to desire any more, (either concerning the Authority or Interpretation of that parcel of Scripture) under what Pretence soever, of Difficulty, Obscurity or the like. To that Scripture (I pray mark his words well) which is commended and expounded unto us by the Authority of the Church, that Scripture now (ea jam) even for this Reason (hoc ipso) is most Authentic, and shines most splendently, mojt clearly, like a Light, videlicet, as we have formerly expounded put upon a Candlestick: Nay in good sooth just like a Candlestick put upon a Light or Candle. For in this Country wherein we live, we see the Candlestick by virtue of the Light, not the Light by means or virtue of the Candlestick. And yet if your Church be the Candlestick, as you suppose, and the Scripture the Light (as you expressly acknowledge:) we must by your Doctrine discern the Light of Scriptures, only by the Commendation, Explication, or Illumination of your Church, the Candlestick. And this Illumination is only her bare Asseveration, for Scriptures she seldom expounds, but only by Negatives or Anathemas. The best Correction that can be made of this untoward, crooked, unwieldly Similitude, would be this: whereas this Doctor supposeth the Pope to be the Church, and saith further, necesse est ut lumen illud si dei quod in divinis literis splendet praeser at Ecclesia: Let him put lucem for lumen and so the Pope (being by his Assertion the Church) may be truly called Lucifer. And then, as, when Cloth shrinks in the wetting, men shape their Garments accordingly, making sometimes a Jerkin of that which was intended for a Jacket: so out of this unhandsome ill-spun similitude, which was marred in the making, we may frame a shorter, which will hold exceeding well, on this fashion: Even as Satan, being the Prince of Darkness, doth to men's seeming transform himself into an Angel of Light: Just so doth the Roman Lucifer, being (by Valentians' Confession) but the Candlestick, labour to transform himself into the Light itself; and would be taken for such a Light or Candle, as should make the very Light of Heaven itself (God's Word) to shine most splendently and clearly by the glorious Beams of his Majestical Infallibility once cast upon it. For otherwise, unless the Supernatural Glory of his Infallibility do infuse Light, or add fresh Lustre to this Light, or Lantern of Truth, the Candlestick naturally gives no increase of perspicuity to the Light or Candle, Which will shine as clear in a private Man's hands, (so he will take the pains to hold it) as in a Public Candlestick. But that which 
.  I would have the serious Reader to observe especially, is this Speech of his; Scripture, as once commended unto us, or expounded by the Church's Authority becomes thereby most Authentic, and shines most clearly, and most splendently. For this same Doctor, (if a Doctor may be said the same, affirming and denying the same) in the beginning of that Dispute would gladly shuffle so, as he should not be taken with that Trick, which will discredit their Cause for ever, and descry their villainous Blasphemy in this Doctrine of their Church's Authority. There he would persuade us, that he doth not allow of this Speech, [I believe this or that to be a Divine Revelation, because the Church doth tell me so:] or of this; [the Church is the Cause, why I believe the Divine Revelations:] whereas this Speech of his, (Quae Scriptura per Authoritatem) doth infer the Authority of the Church to be the very principal, and immediate Cause of our Assent unto Scriptures.  
9 Secondly, I would have the sober Christian Reader to observe, what an unhallowed and unchristian Conceit it is, to admit the Scriptures for a Lantern, and yet to affirm that Christians cannot behold the Light therein contained, but only as the Church of Rome doth hold it out, what is this else, but to call the People from the marvelous Light 
* Yet have the Papists in times of Darkness born the People in hand that the Bible was the Holy Mount which no man might approach but the Priest  of the Gospel, unto the fearful Lightnings of the Law? And to make the Pope that Mediator, which the People implicitly did request 
† Exod. 20. 18.  when they desired that Moses might speak to them, not God. If we be in Christ, then are we not called into Mount Sinai, to burning Fire, Blindness, Darkness, and Tempests; this Light of the Gospel is not environed with a fearful Cloud, or Smoke, threatening Destruction if we should go up into the Mount to hear the Lord himself speak: we have an Advocate with the Father, and need not look for a Moses to go up for us, while we stand trembling a far off. For as our Apostle tells us, Heb. 12. 22. We are come unto the Mount Zion, and to the City of the living God, the celestial Jerusalem, and to the company of innumerable Angels, and to the congregation of the firstborn, which are written in heaven, and to God the Judge of all, and to the Spirits of just and perfect men, and to Jesus the Mediator of the new Testament, and to the blood of sprinkling, that speaketh better things then that of Abel. What is the Consequence or Effect of this our Calling? Our Apostle makes this Inference, verse 25. See therefore that ye despise not him that speaketh. Whom did he mean? The Pope, or Cardinals? But they would be but of like Authority as Moses was? but he that Speaketh untous, is of far greater. For so our Apostle collects, See that ye despise n●t him that speaketh: for if they escape not, which refused him, that spoke on Earth, much more shall we not escape, if we turn away from him which speaketh from Heaven. The Israelites I suppose had despised Moses, if they had admitted any other infallible Teacher besides him, whilst he was alive, or believed any other, as well as his Writings, after his death, but only so far forth, as they could discern their Words to be consonant unto his. If Moses Writings were to these Jews a plain Rule of Faith, then much more must Christ's Word, registered by his Apostles and Evangelists, by the Rule of Faith unto us. That Moses Doctrine was their Rule of Faith, a Rule most plain and easy, these places following abundantly testify.   

CAP. XVII.  
That the Mosaical Writings were a most perfect Rule, plain and easy to the Ancient Israelites.  
1 SO perfect Directions had Moses left for Posterities perpetual instruction, that a great 
* The Author of the ●8. Psal. v. 3, & 4.  Prophet in later Ages, desirous to bring God's people into the right Paths which their Fathers had forsaken, and for this purpose professing to impart to them whatsoever he had heard or learned, from his godly Ancestors: doth but trace out the Print of Moses footsteps, almost obliterate and overgrown by the sloth and negligence of former Times, wherein every man had trod what way he liked best. And though the same Prophet descend to later Ages, as low as David's; Yet he proceeds still by the same Rule, relating nothing but such Historical Events or Experiments as confirm the Truth of Moses divine Predictions, such as are yet extant in Canonical Scriptures. So perfect and absolute in his judgement, was that Part of the Old Testament which then was written, to instruct, not only the Men such as he was, but every Child of God; that he presumes not to know or teach more them in It was written. And thus much this people should have done by Moses Precept, without a Prophet for their Remembrancer. 
* .  And these Words which I command thee this day, shall be in thine heart. And thou shalt rehearse them continually unto thy children, and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when th●… liesi down, and when thou risest up. And thou shalt bind them for a Sign upon thine hand, and they shall be as Frontlet's between thine eyes. Also thou shalt write them upon the posts of thine house, and upon thy gates. And again S●t your hearts unto all the Words, which I command you this day, that you may command them unto your children, that they may observe, and do all the Words of this Law. For it is no vain Word concerning you, but it is your Life: and by this Word you shall prolong your days.  
2 Questionless they that were bound to observe, and do this Law, were bound to know it; and yet Moses refers them not to his Successor, as if it were so obscure, that it could not possibly be known without his Infallibility; but on the contrary, he supposeth it so plain and easy, that every Father might instruct his Son in it, and every Mother her Daughter. It was their own daily Experience of the fruits and benefits in Obeying, of their harms and plagues in Disobeying his Precepts, which was to seal their Truth unto their Consciences. For without such Observation, without squaring their Lives, and comparing their Thoughts, and Actions unto this straight and plain Rule, all other Testimonies of men, or Authorities of their most infallible Teachers were in vain. The Miracles which they had seen to day, were quite forgotten ere nine days after. Nor could their Persuasions, or conceit of Moses Infallibility, serve them for any Rule, when they had shaken off these inward Cogitations, and measured not the Truth of his Predictions by Experiments. In their Temptations they were as ready to disclaim Moses, as always they were to distrust God whose mighty Wonders they had seen. To what use then did the sight of all God's Wonders, or of Miracles wrought by Moses serve? Motives they were necessary and excellent to incline their stubborn hearts to use this Law of God for their Rule, in all their Actions and proceedings: and to cause them set their hearts unto it, as Moses in his 
‖ .  last Words commands them. For this Law, as he had told them 
† .  before, was in their Hearts.  
3 Would any man that doth fear the Lord, or reverence his Word, but set his heart to read over this Book of Deuteronomy, or the one hundred and nineteenth with sundry other Psalms, but with ordinary Observation or attention, (that so the Character of God's Spirit, so lively imprinted in them, might be as an Amulet to prevent the Jesuits Enchantments:) It would be impossible for all the wit of Men or Angels, ever to fasten the least suspicion on his thoughts, whether the Ancient Faithful Israelites did take this Law of Moses for their Infallible Rule in all their proceedings. For nothing can be made more evident, than this Truth is in itself; That the Israelites Swarving from this Rule, was the Cause of their departure from their God; and the Occasion, or Cause of their Swarving from it, was this devilish Persuasion, which Satan suggested to them then, (as the Jesuits do unto the Christian People now:) That this Law was too Obscure, too Hard, too Difficult to be understood: no complete Rule for their actions, without Traditions, or 
a .  relying upon their Priests or Men in chief Authority. This Hypocrisy Moses did well foresee would be the beginning of all their Miseries, the very Watchword to Apostasy. For which Cause he labours so seriously to prevent it. Deut 30. 14. For this Commandment which I set before thee this day, is not hid from thee, neither far off, but the Word is very near unto thee, even in thy mouth, and in thy heart, to do it. How was it in their Mouths and in their Hearts, when it was so obscure, and difficult unto them, after Moses Death? It was in their Hearts, and in their Posterity too, had they set their hearts to it. But as it is true, Pars sanitatis est velle sanari, It is a part of Health to be willing to be healed; so was it here Pars morbi, nolle sanari, more than a part of this their grievous Disease, (their Blindness of heart) was their proneness to be persuaded that this Word or Doctrine, which Moses here taught was too Obscure, and Difficult for them to follow. They first began (as the Jesuits do) to pick Quarrels with God: for which their Stubbornness he gave them over to their hearts desire: And this his Sacred Word, which should have been a Lantern unto their feet, and a Light unto their paths, as it was to David's, became a stumbling Block, and a Stone of offence, 1 Cor. 1. 23. What was the reason? By their swarving from this plain and strait Rule their ways became crooked, and their actions unjust. And it is the Observation of the wise Son of Sirach. 
* Eccle. 39 24  As God's ways are right, and plain unto the just, so are they stumbling Blocks unto the wicked. Not Moses himself, had he been then alive, could have made this, or any other true Rule of Faith, plain unto these Jews, whilst they remained perverse and stubborn. And had they (without Moses, or any infallible Teacher's help) cast off this Crookedness of heart, Moses his infallible Doctrine had still remained easy, straight and plain unto them. For it was in their Hearts, though hid and smothered in the Wrinkles of their crooked Hearts. In our Saviour's time, they will not assent unto the Word written, nor unto the Eternal Word, unto which all the Writings of the Prophets gave Testimony, unless they may see a 
† John 6. 30.  Sign; What was the Cause? They had not laid Moses Commandments to their hearts. For 
‖ John 5. 46.  had they (from their hearts) 
a Quod vero su●j●●git Malachias, Mementote legis Moi●i servi mei quam mandavi ei in Ch●reb ad o●●em Israel: pr●cepta & judicia opp●rtune commenorat, post decl●●atum 〈◊〉 ●… inter observato●es l●●is contemp●… discrimen: si●●l etiam u● discant leg●● 〈◊〉 〈◊〉, & 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 q●●m judicem faci●nd● est inter bonos & malos ipsa discretio. Non enim s●●s●ra idem Dominu● ait Judais, si ●…e 〈◊〉 Moisi, crederetis & mihi. De meenim ille scripsit: Carnaliter quippe accipiendo leg●m, & ejus ●… stium figuras esse nescientes in illa murmura co●ruerunt, ut dicere auderent: 〈◊〉 ●st qui 〈◊〉 D●●●t quid amplius quia cus●… mandata ejus, & quia ambulavimus simplices ante ●aciem Do●… August. de 〈◊〉 Dei lib. 20. cap. 28.  Believed Moses, they had Believed 
1 Cor. 1. 22.  Christ. For all whose Miracles, wrought for their good, in their sight and presence, they cannot or will not see, that his Words were The Words of Eternal Life, as Peter confesseth, John 6. 68 Nor would any Jesuit have acknowledged as much, had be been in their place. For why should he? Any other might say, he had the Spirit of God, and that he was the Messias; and what if Peter one of his Fellows, late a Fisherman, did confess him? The Scribes and Pharisees, principal Members of the visible Church, deny him to be their Messias. And how should they know his Words to be the Word of God, unless the Church had confirmed them? If Christ himself should have said in their hearing as he did to the Jews, John 5. 46. Moses wrote of me, consider his Doctrine, and lay it to your hearts: A Jesuit would have replied, You say Moses wrote of you; But how shall we know that he meant you? Moses is dead, and says nothing, and they that sit in his Chair say otherwise. And verily the Scribes and Pharisees had far greater Probabilities to plead for the Infallibility of that Chair, than the Jesuits can have for their Popes: who, had they been in the others place, could have coined more matter out of that one saying of our Saviour, Mat. 23. 2. Sedent in Cathedra Mosis, for the Scribes and Pharisees infallible Authority, than all the Papists in the world have been able to extract out of all the Scriptures that are or can be urged, for the Pope or Church of Rome's Infallibility.  
4 The Scribes and Pharisees (though no way comparable to the jesuits, for cunning in painting rotten, or subtlety in oppugning Causes true and ●…nd) could urge for themselves, against such as confessed Christ, that none of the Rulers, nor of the Pharisees did Believe in him; but only a Cursed Crew of such as knew not the Law, John 7. 48. They could Object the Law was obscure, and the interpretation of it did belong to them. But could these pretences excuse the people for not obeying Christ's Doctrine? You will say (perhaps) they could not be excused, because Christ's Miracles were so many and manifest. These were somewhat indeed, if Christ had been their Accuser. But our 
* .  Saviour saith plainly, that he would not accuse them to his Father. And for this cause he would not work many Miracles amongst such as were not moved with the like already wrought, lest he should increase their Sins. If Christ did not, who then had reason to accuse them? Moses as it is in the same place, did: Moses, in whom they trusted and on whom they fastened their Implicit Faith: Moses, of whom they thought and said, We will Believe as he Believed: Moses, whose Doctrine they (to their seeming) stood as stiffly for, against Christ's new Doctrine, (as they supposed) as the Jesuits do for the Catholic Church (as they think) against Heretics and Sectaries as they term us. Why then is Moses, whom thus they honoured, become their chief Accuser? because while they did Believe on him, only for Tradition, or from pretence of Succession, or for the dignity of their Temple, Church, or Nation, they did not indeed Believe Him, nor his Doctrine. For had they Believed his Doctrine, they had Believed Christ; For he wrote of Christ. So he might (thinks the Jesuit and yet write so obscurely of him as his Writings could be no Rule of Faith to the Jews without the Visible Church's Authority. Yea rather they should and might have been a Rule unto them for their good, against the Visible Church's Authority, and now remain a Rule or Law against both, to their just condemnation because the Doctrine of Christ was so plainly and clearly set down in these writings had they set their hearts unto them. Even the Knowledge of Christ, the Word of life itself was in their mouths and in their hearts. For that Commandment which Moses there gave them, was That Word of Faith, which S. Paul the infallible Teacher of the Gentiles did preach as he himself testifies, Rom. 10. 8. If any man ask how this Place was so easy to be understood, of Christ; or how by the doctrine of Moses Law, the doctrine of the Gospel might have been manifested to their Consciences: my Answer is already set down in our Saviour's Words; Had they done Gods Will (revealed unto them in that Law) they should have known Christ's Doctrine to have been of God.  
5 Had they, according to the prescript of Moses Law, repented them of their Sins from the bottom of their Hearts, the Lord had blotted all their Wickedness out of His remembrance. And their hearts once purged of Wickedness would have exulted in his presence that had made them whole; Faith would have fastened upon his Person though never seen before. 
† .  Not the Moon more apt to receive the Sunbeams cast upon it, than these Jews hearts to have shined with the Glory of Christ, had they cast away all Pride, and Self-conceit, or the Glory of their Nation: but unto them, (as now they are, and long time have been) swollen with Pride, and full of Hypocrisy, Christ's Glory is but as clear Light to sore or dim-sighted eyes: They wink with their eyes, lest they should be offended with the Splendour of it. This Doctrine of Christ, and Knowledge of Scriptures in points of Faith, shall be most obscure to us, if we follow them in their foolish pretences of their Visible Church: most clear, perspicuous, and easy, if we lay Moses Commandments to our hearts. For Truth Inherent must be as the eyesight, to discern all other things of like nature.   

CAP. XVIII.  
Concluding this Controversy according to the state proposed, with the testimony of Saint Paul.  
1 WE may conclude this Point with our 
* 2 Cor. 4. 3. 4.  Apostle; Si Evangelium nostrum tectum est, iis qui pereunt tectum est: in quibus Deus hujus saeculi excaecavit mentes, id est, infidelibus, ne irradiat eos lumen Evangelii gloriae Christi, qui est imago Dei. If the Gospel be Obscure, or rather hid, (For it is a Light, obscure it cannot be. God forgive me if I used that speech, save only in our Adversaries persons) It is hid only to such as have the eyes of their mind Blinded by Satan, the God of this World. Of which Number, may we not (without breach of Charity) think he was one, who seeing the light and evidence of this place, would not see it; but thought it a sufficient Answer to say 
† Bellarm. lib. 3. de v●…. Dei. ca● 2. Re●p. ad. 5. ●rg. The reas●n why 〈◊〉 with his ●ellows and many other great Scholars besides, make such Hyp●…iti●al Glasses of S●… plainly teaching what th●y deny, is their not considering that the same inordinate Affection's which made the Jews to reject the very ●…orical Truth or Letter of the Gospel, makes such as admit it, content themselves with it only, never locking into the Meaning of the Spirit, if 〈◊〉 once contradict their Desi●es. Of this ●alla●● in the 3. Sect of the 4. bo●k.  Aposiolus non loquitur de intelligentia Scripturarum, sed de cognition & side in Christum; The Apostle speaks not of understanding Scriptures, but of Knowing and Believing in Christ. It is well the Jesuit had so much Modesty in him as to grant this later, that he spoke at the least of Knowing Christ. For if the knowledge of Christ be so clear to the godly and elect, then are the Scriptures clear too, so far as concerns their Faith. For S. Paul wrote this, and all his Epistles, only to this end, that men might truly come to the Knowledge of Christ. But he meant of a perfect and true Knowledge, not such as Bellarmine (when he gave this Answer) dreamt of; ut neque sit puer, neque anus Christiana, quae non sciat Christum natum, & incarnatum fuisse. Saint Paul's Cospel was sufficiently known (in this man's Sense of his words) because there is neither Christian child, nor old wife, but knows that Christ was incarnate and born. Too many I fear of his, and his fellows catechising, know Christ no otherwise, then old Wives, or little Children know ordinary matters or Stories past, that is, only by old Wives Tales, lying Legends, or Tradition. And on this fashion, and better, did the Jews Know Moses, and Believed on him; yet did they neither Know Him, nor his Doctrine, as they should have done, nor in such a Sense, as the Scripture useth this word Knowledge. Such as he would have us content ourselves withal is rather blindness than Knowledge, and makes a man never a whit the better Christian, but a greater Hypocrite.  
2 Let Bellarmine's Answer stand thus far for true, that the Knowing of Christ, and Belief of the Gospel, are manifest to all, that are not given over to Jewish Blindness. And what it is to Know Christ, or believe the Gospel in Saint Paul's Phrase, (by God's assistance) we shall further explicate in the Articles following. To Know Christ was all Saint Paul desired, because it contained all Knowledge of Scriptures: and whether Saint Paul did not desire to Know Scriptures, or whether he had not his Desire herein, 〈◊〉 Christian Consciences judge.  
3 And because I must conclude this Point, (as I promised) with this Testimony of Saint Paul: Beloved Christian whosoever thou art, that shalt read these Meditations, ask Counsel of thine own Heart, Consult with thy Conscience, consider well, and give Sentence betwixt me and this Romish Doctor, what kind of Knowledge Saint Paul here meant: whether an Implicit or Hear 〈◊〉 Knowledge of Christ and his Kingdom in gross, or an express, distinct, true Knowledge (raised from Moses and the Prophet's consonancy with the Gospel, of Scriptures necessary to men's Salvation in their several Courses of life. I 〈◊〉 not wrong thy Judgement so much, as to seek Arguments, or Authorities of Expositors, for thy information in this plain undoubted ca●e. It shall suffice to rehearse the Words of that Law, about whose Sense we now contend, and by which we must be tried; from the twelfth verse of the third, to the sixth verse of the fourth Chapter of the second to the Corinthians.  
4 Seeing then we have such trust, we use great Boldness of Speech, and we are not as Moses, which put a Veil upon his face, that the Children of Israel should not look unto the end of that which should be abolished. Therefore their minds are hardened. For until this day remaineth the same Covering untaken away in the reading of the Old Testament. Yet was the Old Testament the only Scripture in those times easy to be understood, but for this Veil. And this Veil (as the Apostle adds, verse the fourteenth) put away these Scriptures then which were so difficult to the Jew, are Easie to all that are in Christ, by whose death the Veil was rend, and that Light which shone on Moses face as the Sun upon the Eastern sky in the dawning, was fully manifested to the Inhabitants of the earth since the Sun of righteousness did appear. For the publishing of the Gospel is the putting away of the former Veil. But for the Jews even until this day (saith the Apostle) When Moses is read, the Veil is laid over their hearts. Nevertheless when their hearts shall be turned unto the Lord, the Veil shall be taken away. For this Doctrine of Saint Paul (as often 
2 〈◊〉. 3. 15. 16.  hath been said) was in their Hearts, and in their mouths, Deut. 30. 14.  
The Apostle concludes, Now the Lord is the Spirit, and where the Spirit of 
7.  the Lord is, there is Liberty: Liberty indeed in respect of that Servitude which was under the Law; then they were Servants because they knew not their Master's will, John 15. 15. but since the Ministry of the New Testament, We all behold as in a Mirror, the Glory of the Lord with open face. Verse 18. Out of our Apostles discourse, this is most evident, that it was the Glory of his Ministry, and Evidence of Doctrine which made him so confident, in the execution of this Function. God (saith he) hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit, 2 Cor. 3. 6. And this, compared with the Ministry of the Old, did far exceed it in Glory and Perspicuity, as he proves from the sixth verse to the eighteenth.  
5 The judicious Reader, though not admonished, would of his own accord observe how the Apostle takes Clearness and Perspicuity as an Adjunct of the New Testament's Glory; the 
*  Jesuits quite contrary would make the Scriptures Dignity and Majesty Mother of Difficulty and Obscurity. But because it was so much more glorious and perspicuous than the Ministry of the Old Testament was, The Apostle infers, 2 Cor. 4. 1, 2. Therefore, seeing we have this Ministry of the New Testament, (so glorious and perspicuous) as we have received mercy, we faint not; but have cast off the cloak of shame, and walk not in craftiness, neither handle we the Word of God deceitfully (for why should any when it will approve itself) but in declaration of the Truth approve ourselves to every man's Conscience in the sight of God. What Proof could he make to their Consciences, but only from the Evidence of that Truth which he taught, and his Sincerity in teaching it? These two would bind all such as made any conscience of their ways to admit his Doctrine. Whence he infers in the very next words, verse 3. If then our Gospel be bid, etc. Briefly refuting all the Romanists Objections in this Argument, before they were conceived, punctim, even to an hairs breadth, For this would have been their common place, had they lived in Saint Paul's time. You may boast and say your Doctrine of the New Testament is evident and manifest, but what wise man will believe you, when a great many, as good Scholars as yourself, think the contrary most true. Unto this Objection of the Jews then, of the Jesuits now, of Satan both now and then, and always frequent in the mouth of Hell, our Apostle answers directly, (as from his Doctrine we have done all the Jesuits Arguments.) If the Gospel be hid, (as indeed to some (too many) it is) Yet it is hid only to them that perish, whose Minds the God of this World hath blinded, that the glorious Gospel of Christ, which is the Image of God, should not shine unto them.  
6 The Gospel than did shine, yet not to Blinded eyes; to whom then? only to such as were endued with the Spirit of Liberty: seeing the New Testament, as he said, was the Ministry of the Spirit, of which these Jews were not partakers; because they followed the Letter or Outside of the Law, and had Moses Writings, (as children, Lessons they understand not) at their Tongue's end, not in their Hearts.    

SECT. III.  
That The continual practice of Heretics in urging Scriptures to establish Heresy; and the diversity of opinions amongst the Learned about the Sense of Them, is no just Exception, why They should not be acknowledged as the Sole, Entire, and Complete Rule of Faith.  
OUt of the former Discourse their other Objections are almost answered already: and they be especially Two. The first, If the Scriptures be plain and easy, how comes it to pass, that there should be such Contentions amongst the Learned about them? Or whence is it, that every Heretic is so forward to urge Scriptures for his Opinion even to the Death? The Second lies (as it were) in the womb of this, (as this did in the former's) and drawn out in its proper shape, is thus. There can be no certain Means of taking up controversies or contentions in the Church, but only by admitting an Infallible Authority for deciding all controversies viva voce, seeing the Scripture is always made a party on all sides, in such contentions.  
2 In the former Objection they indict the Scriptures as the Principal: in the later, our Church, as an Abetter of such Quarrels and Contentions as it breeds. For our Church we shall answer in the next: for God's Word in this present Section.  

CAP. XIX.  
Containing the true State of the Question, with the Adversaries General Objections against the Truth.  
1 IT cannot be denied, that always there have been, and always will continue, Contentions amongst learned men in Points of Faith or Doctrine, or about the true Sense or Meaning of Scriptures, in these & other Cases. For thus much these Scriptures themselves do plainly witness, Opor●… esse haereses. For there must be Heresies, even among you, that they which are approved 
1 Cor. 11. 19 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉.  among you, might be known. But the Question is not whether there have been, now are, or always shall continue many Contentions about the Sense of Scripture: but First, Whether the Scriptures have not plainly set down the original Causes and nurses of such Contentions, and the Means how to avoid them, (so men will be ruled by them) most plain for this purpose: or, Secondly, Whether, not submitting their wills, desires and affections unto these plain and perspicuous Rules of life, this supposed Infallible Rule of the Romish Church can prevent, remove, or compose all such Contentions, according to the Truth, and cause men steadfastly hold the Unity of Faith in the Bond of Peace.  
3 The Causes of Contentions about the Sense of Scriptures, are 
* ●… 14. 4 James 4 3.  the very same with the forementioned, which made the Scriptures unto sundry seem Obscure; or the same, which make men to mistake their true Sense and Meaning. For even these Wars and Contentions whereof we speak (specially these) arise from Lusts, which sight in our members: † we lust and have not, we envy and have indignation, and cannot obtain: we fight and war, and got nothing, (not the Truth which we seek) because we ask it not. Do not such as contends most about the true Sense, ask it most? doth not every Heretic, the earnester he is, profess that he prays for the Truth so much the more servently? yea, but such men receive not that which they so earnestly ask because they ask it amiss. They desire skill in Scripture to advance their own Conceits and maintain their foolish and carnal Affections, otherwise ask they should have, and seeking they should find, especially the true Sense and 
Mat. 7. 〈◊〉.  Meaning of God's Word, which must instruct us, how to frame all our other Petitions unto God aright.  
4 These and infinite like places we acknowledge, plainly declaring the Causes of Contentions, and as many more, (some of which shall be here and there inserted) directing us how to avoid all occasions of stri●e and debate. Both which if we observe, Contentions will quickly cease; Which, those not observed, must increase, as a just punishment of Truth neglected, co●…icted or low esteemed, notwithstanding the best endeavours of any Authority upon earth imaginable to the contrary.  
5 But some perhaps will demand, Is there no use of Humane Authority in this Case? yes; As for the begetting of true and lively Faith, we suppose the live-voice of an Ordinary Ministry as the Organ, whereby the written Word must be conveyed to our Spirits: so for retaining the Unity of this Faith in the Bond of Peace, for suppressing or preventing all Occasions of Schisms, Heresies, or Contentions; we acknowledge the necessary Use of a Lawful Magistracy, yet no infallibility in either. The proper end and use of Both is to espouse men's 
The true Use of the Magistracy and Ministry for avoiding Schisms and Contentions.  Souls with an indissoluble knot of Love and Loyalty unto the written Word, the only Infallible Rule of that Faith whereby they live: The One, by unfolding the general Points or Maxims of Christian Faith: The other, by constraining them, at least, to a civil Practice of undoubted Principles acknowledged by all; and inhibiting such Courses as the Moral Precepts of this Canon have defected for Causes and Nurses of Contention. Our Adversaries, whether out of wilful malice or oversight, or out of both, (according to the diversities of their tempers) have taken occasion to traduce our Church's Doctrine, as if it admitted no Means for preventing or composing Contentions, but only the bare letter of Scripture: Whereas we all teach that the written Word is the only Means Infallible, not the only Means Simply, for effecting Both. Nor doth it skill how necessary either Ministerial Expositions, or Juridical Decisions be, for bringing us unto, or retaining us in, the Unity of the Truth professed: for not Necessity of Means, but Infallibility of Direction is the proper, unseparable Condition of the Rule of Faith. And seeing God's Word only endures for ever, and therefore only is Infallible: it must be the Sole Rule of Faith, how many or how necessary soever the Means be, that must bring us to the true Knowledge of it.  
6 Valentian and Saero-boscus think it all One, to acknowledge no Ecclesiastical 
The Grossness of our Adversaries Exceptions being a branch of their general Extremity mentioned, cap. 4. sect. 1. further to be prosecuted, lib. 3. sect. 3. cap. 11.  Authority or use of Ministry, and not to acknowledge an Infallibility in Both. But this is a Position devoid both of Sense and Reason. For, As our Senses, though of themselves only capable of particular and Material Objects, subject to change and contingency, are the necessary and only ordinary Means whereby our Intellective Faculty is brought to apprehend Universal and immaterial Principles, whose Truth is necessary, everlasting and immutable. So may the Ministry and Magistracy, though both in themselves fallible and obnoxious to Errors, be the necessary and only ordinary Means, whereby we are brought (as it were by a sensible Induction) to the infallible Acknowledgement of the supernatural, divine, eternal Truths, which are the proper Object of the illuminated or spiritual; as immaterial and universal Principles are of the natural understanding; which shall (God willing) be declared hereafter. In this place I only thought good to forewarn the Reader of this Hiatus in our Adversaries Collections: whereunto the blind and ignorant English Papist, led by such blinded foreign Guides as Valentian and Sacro-●os●●● (who either did not, or would not know, what our Church in this Point doth hold) fall headlong in the very first entrance of this dispute.  
7 But in this, as in the former Question, it shall not be amiss to propose our Adversaries principal Arguments and Exceptions against our Church's Doctrine, in admitting the Scripture for the Rule of Faith. And I would request any man, that is able to judge of the force and strength of an Argument, to read the best learned, and most esteemed of our Adversaries, for the further confirmation of this Truth which we teach. Against which, some (who have not sought into their Writings) may happily imagine, that much more hath or might be said by any of them, then can be found in all their Writings. Whereas Bellarmine and Valentia two excellent Scholars, and most judicious Divines, (where their wits were their own) and all other good Writers of their side, whom I could hitherto meet with, by reason of the Barrenness of their matter, and shallow unsettled Foundation of their Infallible Church, have performed as good service to our Cause in this present Controversy, as that Roman Orator, famous for his unskilfulness in Augustus his time, did to the Parties whom he accused; I would to God (said the Emperor) this fo●lish Fellow had accused my gallery, (which had been long in building) for then it had been absolved, that is, according to the use of this word in Latin, finished long ere this. In this Case we have his wish. And for the edification of mine own Faith in this Point, I must (out of the sincerity of a good Conscience,) profess, I would not for any good on earth, but Bellarmine, Valentian, and other grand Patroness or plausible Advocates of the Pope's Cause, (especially Valentian) had taken such earnest pains in accusing our Church's Doctrine; for they have most clearly acquitted it, in that we may justly presume there can be no more said against it. And whether all they have said or can say, be aught, I leave it to the judicious Readers judgement: I will set down some of their Objections, and then prosecute their general Topick, or forms of their Arguments, whence all particulars, which in this Case they can bring, must receive their whole strength.  
8 
* Omnes ●●rreti●● qui scriptur●m au●… recipiunt, ipsas sibi videntur fectam, cum su●s potius ●ectentur ●… Aug. epist. 222. ad Consentuur.  All Heretics (saith Saint Augustin) which admit the Authority of Scriptures (for some rejected all or most parts of the Sacred Canon) seem●… themselves to follow the Scriptures, when as indeed they follow their own Errors. 
† .  Nor do Heresies (saith the same Father in another place) and other naughty● Opinions, which ensnare men's Souls, spring from any other Root than this, That the right sense of Scripture conceivea amiss, and yet so conceived, is boldly and rashly avouched.  
9 And in another book of Augustin, it is said (Valentian would have the saying well observed, as it shall be to his shame,) 
‖ .  That Heretics do not cor-rupt only the obscure and difficult, but even the plain and easy places of Scriptures; and 
a ●… cum admonuit ut ab iis tanquam à falsis prophetis caveremus.— Videntur prophet, sunt character & quasi externa species, sed prophetae ●… externa specie non ostendunt nobis genuinam S. S. sententiam, led ad●… collocatas, tanquam abominationem (ut eleganter Origenes 〈◊〉 ●…) 〈◊〉 loco sancto. Eadem de causa vocantur lupi tapaces, qui vestimentis induti sunt ovi●● Va●… Disputat. 1. quaest. 〈◊〉 pun●… paragr. 6.  our Saviour Christ (as this Writer addeth) did intimate how obnoxious the Evangelical Doctrine was to this corruption by Heretics, when he forewarned us, to beware of false Prophets. Heretics, saith he, seem to be Prophets, because they make a fair show of Scripture-phrases, which are as the Character or external sha●e of heavenly Doctrine. But Prophets they are not, because under the out ●ard show of heavenly words they manifest not the native sense and meaning of the Holy Ghost, but their own adulterate, corrupt Opinions, sacrilegiously invested by them in sacrea phrase, as it were the abomination of desolation standing in the Holy place, as Origen cl●gantly notes, Hom. 29. in Matt. By the same Analogy are they called ravening Wolves, being arrayed in sheep's clothing, etc.  
10 These and like places are brought by Valentian (as the title and conclusion of that Paragraph show) to this purpose: That 
b Haec ideo recitavi, ut quoniam universi 〈◊〉 ●…in suam ●…ionem ●icut D. Petrus inquit depravant. (2 Pet. 3.) Intel●… ce●te non in ●…tam esse universalem illam, & ad salutem hominum accommodissimam authoritatem, totius fide●…, quam inqu●…mus. Valent. loc. ci●at.  seeing all Heretics may and do easily pervert the Scriptures, as Saint Peter saith, to their own destruction: We should hence be instructed, that this universal Authority, and most beho●●vefull for the Salvation of all, which we seek as the common Judge in all Points of Faith, cannot 〈◊〉 seated in the Scripture alone.  
11 Another Mark whereat these fiery Darts do usual aim, is; to fasten the conceit of Heresy upon our Church, seeing it hath always been the practice of Heretics, to cover their wicked imaginations with sacred phrase, and, as Lyrinensis saith, to inter— sperse or straw their depraved Opinions with the 〈◊〉 and fragrant Sentences of Scripture as with some precious spice, lest the exha●…ation of their native smell might bewray their corruption to the Reader. This is a Common place trodden almost bare by the English pamphleting Papist, who learns the Articles of his Roman Creed, and general heads of Controversies betwixt us, with their usual Arguments or Exceptions against our Doctrine, no otherwise then the Fiddler doth his Song; holding it sufficient for his part, to afford a Mimics face, scurrilous stile, or Apish gesture, unto the inventions of Bellarmin, Valentian, or some foreign Jesuits Brain. And as it is hard for us to speak, though in general terms, against any Sin in a Country— Parish, but one or other will persuade himself that we aim at his overthwart-Neighbour, unto whom, perhaps, our reproofs are less appliable, then unto him that thus applies them: so is it very easy for this Mimical crew to persuade the ignorant or discontented People, that every Minister, whose person or behaviour, upon what respect soever, they dislike, is the very man meant by the Ancient Father and our Saviour in the former general Allegations; if he use but the phrase of Scripture, not the Character of that foreign Beast; Whereas their Objections duly examined can hurt none but the Objectors.   

CAP. XX.  
That the former Objections (and all of like kind, drawn from the Cunning Practice of Heretics, in colouring false Opinions by Scripture (are most forcible to confirm ours, and confound the Adversaries Doctrine.  
1 MUster they as many Authorities or Experiments of this Rank, as they list, we know the strength and nature of their weapons. They are dangerous indeed to such as have not put on the Breastplate of Righteousness or Shield of Faith: but yet (God be praised) as sharp at the one end as at the other, and they had need to be wary, how, and against whom they use them. For beaten back directly by the Defendants, they may be as fair to kill the Thrower, at the rebound, as Them against whom they were first intended. For proof hereof, look how easily we can retort all they have thrown at us, upon themselves. It hath been the practice of Heretics (say they) to misinterpret Scriptures, and pretend their Authority for countenancing errors. This wounds not us, except we were naked of all Syllogistical Armour of proof. For they should prove (if they will conclude aught to our prejudice) that none but Heretics have used Scriptures Authority to confirm their Opinions. For if Orthodox and truly religious Writers, in the best and flourishing ages of the Church, have been as Copious and Industrious, in citing Authorities of Scriptures for their Opinions, as Heretics: this Argument proves nothing against us, why we may not be Orthodoxes and true Catholics, as well as Heretics. That this hath been the practice of Heretics we acknowledge; and having received this their Blow, we can return their own weapons upon them, with greater probability of better speed.  
2 
* Our appealing to Scriptures 〈◊〉 no s●●h Presumption of Heresy in us, as the refusal of trial by them, is of Antichristianism in the Adversary.  It hath been the practice of sundry Heretics, never of any Orthodox, to refuse their trial by Scripture, and flee unto Traditions. It hath been the continual practice of most monstrous and blasphemous Impostors, of false Messiahs, and such as oppose themselves against Christ; of Mahomet, and such like, to plead the infallible Assistance of the Holy Ghost, and a Supreme Authority over others, without subjection to any trial, either by Scripture or other Means. If most of them have failed in getting so many steadfast followers, as the Pope now hath, and for many years hath had: it is most likely this was either because their Heresies were more open, and more easy to be descried; or they less cunning in countenancing them by Scriptures, Antiquity, or other plausible shows of Custom, Tradition, or the like. For we all know, that Antichrists greatness must grow by the multitude 
2 Thess. 2. 11.  of his resolute followers, that God shall send them (be they never so many) strong delusions, that they should believe lies; that his coming is by the working of Satham (who can urge Scripture as cunningly to maintain Falsehood as any Heretic,) and by all power, and signs, and lying wonders. So that it will be hard to discover or prevent his coming, unless men be very cunning and expert in these Scriptures, the Rule of Truth, the only Light, whereby all falsehood must be discovered.  
3 That they may once for all know, how little we fear their force, we will set our Bodies so as they shall not miss them, and prepare ourselves to take the full strength and Dint of all their strokes. The Heretics of old time (say they) have urged Scriptures for their Doctrine vehemently and copiously: we will give them better hold, and help them to press this Point a little harder; They did urge Scriptures most cunningly, most subtly, and hereby deceived many, yea almost staggered the very Elect. What if they did? so would Pharaohs Enchanters have obstupisied most of the Israelite beside Moses and Aaron: but did their cunning juggling prejudice the truth of Moses Miracles? or did he neglect to manifest the Power of God, for fear lest he should be censured for such a one, as they were, only more cunning in his Craft? Their wicked cunning served as a foil so to set forth his heavenly skill, as the Enchanters themselves could not but see the Finger of God in his working: herein more ingenuous than the modern Jesuits; who in so clear a Point as this, we now dispute, after so many foils as they have taken, will not acknowledge the force of that Scripture in themselves; Magnaest veritas & praevalet. The Reason is, because they will not come into the open Court, to try their Skill before unpartial Judges.  
4 The Devil, we all know, did urge the Scripture to our Saviour, with great skill and dexterity. Had he been the only follower or first founder of this practice, or the first of all we had read of, we should have been until we had found some better example and warrant for it) as much afraid to have imitated him herein, as that scrupulous Monk was to wear his Hood; because he thought the Devil had been the first that ever had worn one, being usually painted in that habit, when he came to tempt our Saviour Christ, and that Story he thought in all likeliehood, to be as Ancient as the first Hood. But with what Weapon did our Saviour vanquish Satan, that had set upon him with Scripture? did he charge him sub poena anathematis to be silent? or did he crave the Church's peace under pain of greater penalties? or did he appeal unto the infallible Authority, or Supreme Tribunal of the Jewish Church? did he except against him for using an unlawful, Heretical weapon's can you deny that he foiled him with these very weapons, wherewith we now contend, that all Heretics (Satan's followers) are to be assaulted and repulsed, ere they can be lawfully foiled and quite overthrown? And here I would beseech all sober-minded Christians, even as they love our Saviour Christ. ●he chief Captain of the Lords Host, the Author and finisher of our Faith) and as they hate Satan himself (the Head and Prince of all Gods, Christ's, and our enemies) to consider these subsequent Reasons well, and weighed is Instance in the quiet, calm, and settled motions of their hearts.  
5 If Satan can thus teach Heretics, and other his like wicked Instruments, such great skill and cunning in Scriptures, as they can thereby countenance Errors, 
What advantage the Orthodoxes have of Heretics in trial of Controversies by Scriptures.  and deceive others with a show of Godliness: why should we not hold it as a principal Article of our Faith, that Christ Jesus is able to instruct his chosen Immediately, in the true Sense and Meaning of the same Scriptures, so as they may hereby grow skilful enough, to retain such as love the Truth in the knowledge of Truth, and defend themselves and others against the oppositions of Heretics, although they bring their Arguments out of Scripture. For First, we know, and believe that Christ is stronger than Satan; for he hath bound that strong man; Secondly, that he is better skilled in Scripture: for after his first entrance into his Prophetical or Sacerdotal Function, he 
† Matth. 4. Joh. 22. 13. Now shall the Prince of this world be cast out.  put him hereby to flight, and at his Passion ‖ threw him out of his hold. Satan's strength since that time hath been less; and Christ's Power greater; so that in his strength we may be stronger than all Satan's followers. Thirdly, we know that the Scripture is in itself much more favourable unto Truth, then unto Falsehood: and (caeteris paribus) far more apt to confirm true Religion, and instruct in Points of Faith, then to establish Heresy, or fill the World with Errors? only the sons of Darkness have been wiser in their generation, than such as should be, or (in some measure) are the sons of Light. And if Heretics may seem to have had the better sometimes of the Orthodox, in trying Controversies by Scripture; this doubtless was for no other reason but only this: Their alacrity and industry in searching Scriptures for maintenance of Errors, was greater than the others for establishment and confirmation of the Truth; otherwise, as we said before, the Truth is more consonant to the purity and integrity of Sacred Writ, than any Falsehood (though never so fair in show) can be: And Christ Jesus is more powerful, and more skilful, more able and more willing to assist and strengthen such as follow him, than Satan is to enable his wicked Instruments. Seeing then by these Scriptures he 
The Arguments pro●●sed in the last chapter can have no Ground, to prove aught against us, but this: Satan is more powerful or skilful in Scriptures than Christ; or more ready to help his Instruments then Christ to assist his Chosen.  hath crushed Satan's head, and put him to flight; why should his faithful followers despair, by the same Weapons, to foil and slay Satan's servants, so they will be as industrious to use them, as the others are to abuse them. Nor will you (I hope) deny that Christ is present perpetually to his true Church, as well as Satan is to Heretics. Say then what you can or dare, why ye should think it strange or impossible, that he should teach all faithful Souls the true Sense and Meaning of his Word, immediately by his Blessed Spirit, working with the Ministry of Saints, (without a Vicar general on earth;) as well as Satan doth Heretics the counterfeit sense or false but fair-seeming Meaning of it immediately by himself, or his wicked spirits. For we never heard that Satan had any Vicar general, by whom he teacheth Heretics all their cunning, unless this be the Pope: which if he be, then is he not Vicar general unto Christ.  
6 Seeing, (beloved Christians) we are compassed about with such a cloud of Witnesses, whereof not one, without open Infidelity can be impeached: let us not disdain to take the practice of Christ Jesus, the Author and Finisher of our Faith, as a Pattern well befitting our imitation. Not to be as industrious in searching the inward Sense and secret Meaning, as Heretics, in urging the outward letter of the Law; were not to follow the footsteps of a victorious Lord, most good and gracious to his followers, with as great alacrity, as vanquished Satan's, wicked instruments do his: both (if not detested by us, as the foulest shame, that in this life can befall us) will breed our everlasting Confusion, in the life to come.  
7 That I may dispute with such as make a jest of Scriptures, according to their childish folly; if by this means I might possibly cure their Impiety: Tell us I pray, ye Doctors of Rome, many of whom I know to be men of learning wit, and spirit, and for this reason (as I should think) more unwilling to make yourselves palpably ridiculous, to every child or novice in Arts (howsoever, unto all sorts you strive to make Christ's Practice such:) Tell us what is your Counsel in this choice? Shall we forsake Christ, Our, us Saint Peter's b●st Master, to become Scholars unto your Staphilus, or Ho●… C●…? who (if their reports be true) did sooner put the Devil to silence with this Doctrine of your Church's Infallibility, than Christ did, for all his Scriptures; for the Devil, as the 
*  Evangelist tells us, departed not from our Saviour before the Third Blow, Avoid Satan, able to abide the Coalier, but Two, or rather one a little doubled, I believe as the Church believes, and the Church believes as I believe. So much by your Doctrine doth the Devil fear the very Name of your Church, though in a Coaliers mouth, more than the Word of God, albeit uttered by the Son of God himself.  
8 But we know the Proverb too well, Like to like, Children and ignorant people are not ignorant, that the Devil will be commanded, by such as study the black-Art: no marvel if he suffer himself upon good terms to be put down by a Coalier. And as I will not peremptorily deny, but the Story might be true: so questionless such as most believe it, mightily mistake the true cause of Satan's sudden silence, for the truer the Story were, the likelier were it, he should hold his peace, as soon as he heard the Coalier believe as he would have him. This is a Catechism in it kind so perfect and absolute, so well suiting to the old Serpent's purpose; that if Hell might have a general vacancy from all other employments, for time as long as hath been since Lu●●sers fall; not all the Powers therein could devise what one word might be added, what detracted; unless perhaps they would express what the Coalier happily understood, [I believe as the Church Romish believes, and the Church Romish as I believe] whose Consequence is, Both shall believe whatsoever Hell would have them. The use of such rustic weapons, as these, was perhaps on your part not unnecessary in that rude World: wherein Lindan's panoply went for approved harness, or Ecchius Bolts for good Artillery; but should you use the like now, every Puny in our Schools that knows but how to manage an Argument, (of which God be praised we have enough for a whole Army) shall match your great Goliath, whilst they thus keep aloof, and lay your stoutest Champions in the dust, by returning their own or like shot upon them.   

CAP. XXI.  
The pretended Excellency of the supposed Roman Rule, for composing Controversies, impeached by the frequency of Heresies in the Primitive Church, and the imperfection of that Union, whereof since that time they so much boast.  
1 BUt let us leave off skirmishing afar off and come a little nearer to the Point. You are content to join with us in This, That it hath been the Practice of Heretics from time to time, to stand much upon the Authority of Scriptures; Then were not Luther and Calvin, the first, that ever made this Odious Comparison betwixt God's Word and the Popes, Nay you will nor deny but this Practice of urging Scripture was most frequent, and the Truth most troubled hereby in the Primitive Church. If a man might ask you, where was this your supposed Infallibility then? in the swadling-clouts or unborn? If then unborn, it is too young to make younger Brethren of all Congregations else; too young to cause Christian Kings and Emperor's subject their Crowns unto your upstart Mitre: If then born, albeit but in its Infancy: yet such an Herculean Power, as you profess yours to be, which puts an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all Christian men's thoughts in Points of Faith, (for to this purpose your Controversors cite that place of Scripture, as your Vulgar reads it, Verba Sapientum sunt tanquam clavi in altum fixi per Magistrorum consilium, conscripta & à Pastore Uno data; viz. the Pope, istis amplius Fili mi ne requires) might in all congruity have taken Hercules Motto for its Word, Cunarum labor est angues superasse mearum: though it had lain then sleeping in the Cradle, yet might it, (were it such as you would make it) easily have crushed this Seed of Serpents in the very nest, wherein they bred, and not have suffered them to grow up to flying Dragons, to pester the World far and near with their deadly poison.  
2 I would have you here to consider this Incongruity well, which I must farther prosecute in the next Dispute. You plead the necessity of your Church's Infallibility for composing all Contentions and variety of Opinions about Scripture-sense, and yet we evidently see (which you cannot deny) that such bitter Contentions, and dangerous varieties of Opinions about Scripture-sense, were most rife, most eager prosecuted, and maintained, when this Title of your Church's Infallibility (if it were just) might have been best known, and soon assented unto. For 
* That the Fathers, if we take the li●erall plain Grammatical Sense of their words, attribute as much to Scriptures as we do, our adversaries cannot deny. May we not then safely think, they meant what their words naturally import? No, Valentian hath found out a Mystical Interpretation of them. Tom. 3. disp. 1. qu●st. 1. punct. 7. paragr. 5. Quen admodum quando uni Personae divinae al qua perfectio divinitatis absoluta tribuitur, intelligunt Theologi, ab ejus perfectionis communione creaturas tantum excludi, non autem Personas alias divinas quae sunt ejusdem naturae: Ita Sancti Patres sicubi Scripturae authoritatem solam ad fidei q●●stiones finiendas valere significant: Ecclesiae certè authoritatem, quam item pro divina habent, & quam ipsa nobis commendat Scriptura, minimè excludunt, sed alia five testimonia, five argumenta, quae sint tantum humana. Nam si non ita intelligerent, profecto nunquam illi in controversiis fidei, ipsa per se authoritate Ecclesiasticae traditionis ad probandum ●●rentur. At utuntor ea ipsi frequentissimè & utendum esse docent. As the non consequence of this Collection, so how f●r the Fathers did urge the Church's Authority, how the most pregnant Speeches that can be found in any of their Writings must be ●…ted, will easily appear, if we consider the Two former distinctions: The one between the Infallible Rule of Faith, and the Mems or Motives inducing us to Believe: The other between that Conditional Assent, which in Cases doubtful we must give to the Vi●… Church, and that Absolute Belief, which is only due unto Scriptures: The Fathers used the Church's Authority against He●…, as we do theirs against Novelists, not as a Rule whereby finally to examine or determine Divine Truths, but as a 〈◊〉 to bridle presumptuous gainsaying Opinions generally received or supposed for true, by men of sincerity and skill in Divine Mysteries.  sure, the Ancient Fathers who had learned Christian Obedience, always ready to give honour, where honour was due, would most willingly have acknowledged, so absolute a Sovereignty, and could have been glad to have used the Benefits of it, to have spared themselves a great deal of trouble and pains, if it could have been proved then to have been such an excellent Mean, for allaying all Contentions amongst the Learned. The Pope was much to blame, to let Athanasuis suffer such pains, exile, and abuse by the Arian faction, in the defence of the Truth, if his Infallibility could have composed the Quarrel. Austin hath been famous throughout all Generations since, for his learned Labours against the Pelagian Heresy; Cyril for his accurate Confutation of Nestorius, and yet the Scripture was the best Weapon they knew. Neither of them did ever appeal to the Pope's Infallibility, not the Pope's themselves which then lived would have used any other Rule but Scripture, for their own defence.  
3 Your usual Argumentis, that unless God had left such an infallible Authority as might take up all Controversies; he had not sufficiently provided for his Church. Then, by your consent, he left such an Authority, as was sufficient to perform this good service to it. To whom then did he commit it? To the Sea of Rome say you. How chanceth it your fore-elders did not put it in practice, and make the Power of it better known? This Blame you cannot lay 〈◊〉 the Almighty; for he, for his part, (by your confession) provided abundantly for the Peace and Quiet of his Church. And yet it seems the Church was ill provided for, when Schisms and Heresies sprung so fast. This therefore was your Church's fault, that bore this Spiritual Sword in vain and world not use it; when the Christian world stood most in need of it, for the 〈◊〉 Decision of Controversies. So than although we should grant you that your Church had sometimes the Birthright, amongst all the Israel of God: y●● might we justly say of it, as old Israel said of Reuben his eldest son, Thy ●●nity is gone; and we were to seek this Supreme Authority, (if God had given any such Supremacy to any) in some other Tribe which were likely to use it better.  
4 
* .  If you reply, your Church's Authority in composing Controversies amongst the learned hath been better known since that flourishing Ag●● learned and religious Fathers; and since it hath been so well known and acknowledged, Heresies have been more thin swoon, then before; few or 〈◊〉 till Luther arose daring to confront the Church or Pope's Authority, with Scripture:) You give us hereby just cause to suspect, that Heresy had get the upper hand of Truth, for the Multitude of followers; that there had been a general Combination in Falsehood till Luther broke it. For if sundry 〈◊〉 the Ancient Heretics, with whose Doctrine the Primitive Church was pester●… could under pretence of Scripture, have got into Supreme Authority; or 〈◊〉 established their Propositions, framed (as they thought out of God's Word) with strength of Temporal Sword, as Mahomet did his: It were great Simplicity to think, that they could not have been content, to have let the Scriptures sleep, or have threatened all with Death and Destruction, that should have urged them to the prejudice of their Opinions, especially of such Opinions as did concern their Dignity For all Falsehood and Spiritual Blindness hates this Light, and could either wish it put out, or them utterly extinct that Object it to them. As he that hath wound himself into another's Inheritance by some quirk in Law or Captious clause not well understood, would not be much offended to have all Evidences of primary Copies either burnt or buried, even That by which he got it, if It, upon better Consideration or more indifferent hearing, were likely to overthrow his Title.  
5 And if we may guess at the course of Satan's Policy, in watching his Opportunities to effect his purpose by the customary fashion of secular Politicians (his Scholars) in like Cases, most probable it is, that after these Bro●'s of Dissension about the Gospel of Peace so frequent in the Primitive Church, the great Calamities, and bodily Affliction which followed thereon; most men grew weary of their Spiritual Warfare, and became slothful in the search of Scriptures, the only Armoury for all munition, in this kind of war. Every man afterwards, in the fresh memory of the Church their Mother's bleeding Wounds, and the Desolation which had ensued these furious Bro●'s, became more tractable to entertain conditions of Peace: and Satan himself, who had sown the seeds of all the former Dissension, after he saw all or most weary of war, was content to turn Peacemaker for his own advantage. These were as the first Preparations for laying the Foundations of the my●●cal 
* ●… of the other differing but as the resolution of Quicksilver into ●…. The City of 〈◊〉 likewise 〈◊〉 all God willing elsewhere appear) ●…, the other the daughter, each evidents 〈◊〉 the 〈◊〉 ●…) why the ●… Rome with the name of ●… Romish filthiness.  ●abel, in whose erection, the Marner, Method, and Circumstances of the former's dissolution are all inverted. The Building of the first was hindered by the Confusion of Tongues, or the Division of one Language into many; whence ensued the scattering of the People throughout the earth: the second 
Gen. 11. 7.  was finished by the Concourse of divers People, and the Composition or Confusion of different Languages. For (as 
* In the beginning of his Hermathena.  Goropius acutely observes) the present temper of modern Italian, Spanish, French (we may add of our English) Dialects, was from the mixture of the Roman and Barbarous Tongues whilst the natural inhabitants of these Countries, (before accustomed to the Roman Language) and the Barbarians which at that time overran them, were enforced to imitate each other in their words and manner of speech, that they might be the better understood in matters of 
† The reason why our old English participates most of Buttery-hatch-Latin.  necessary Commerce or ordinary Contracts. And this is the true reason why our Ancient English Latinisms are not as the Latin Graecisms, which were derived by Art and Imitation from clear Helicon extracted from the purest Roman; but from Latin of the base and vulgar stamp. This Confusion of the Latin and other barbarous Tongues, was but a Type or picture of confounding the Ancient true Roman Religion with barbarous Heresies, Heathenish Rites, and several kinds of Paganisms; whilst the 
‖ That such was the disposition of the Romans at that time, as would easily condescended to admit a mixture of Paganism, may appear out of S. Au●●ius●…st ●…st books de Civitate Dei, and Salv●anus de providentia.  Romans, who had already begun to distaste the Truth, 
a As may appear out of s●me works going under the name of Gregory the great, and Gregory of ●owers History.  sought by lying Legends and false Wonders, to please the gross Palate of the Goths, Vandals, Huns, Alans, Franks and Saxons: and they again here-with delighted were content to imitate the other in sundry sacred and religious Rites, so as neither kept their Ancient Religion, but all embraced this mixture or new confused Mass. And, to speak properly, that Unity whereof the Adversary so much boasts, since that flourishing Age of Fathers, wherein Contentions were so rife, and the Roman Church no better esteemed then some of her sisters, was not a Positive Consent in the sincere Truth, wrought by the Spirit of God, (as a perfect Homogeneal mixture by true and lively heat) but rather a bare Negation of actual Dissension, caused by a dull Confusion of the dregs of Error, coagulate and congealed together by Ignorance, Carelessness Sloth, Negligence, and want of zeal to the Truth.  
6 And after this Composal was once so wrought, that men had felt some intermission of public Dissension which they feared most: such as were industrious in the search, or would have been expert in the Knowledge of Scriptures, were esteemed of but as Soldiers in the time of Peace and ease, always 
Our Church was in the Romish Synagogue as a little portion of sine Gold, in a great mass of Dross, until the flames of Persecution severed it and made it conspievous.  suspected lest they should raise new Broils; And for this reason, debarred of free access unto this Armoury. But how soever the Practice of examining the Church's Authority by Scripture, was for many generations rare, till Luther arose; yet during all this time, that of our Apostle (Acts 14. 17.) was in this Case most true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD did not leave himself without a Witness. In all these ages he had his Martyrs who in the fervency of their Zeal earnestly sought the dissolution of the coagulated Mass and extraction of Celestial Quintessences therein buried; offering their Bodies as fuel to the flames of persecutions that were to effect it.  
7 Nor can you in reason demand we should give particular Instances of 
The miserable and shameful Persecution of ●…o.  such Martyrs in every Age. For no man of sense but will easily conceive that your Church would seek by all means possible to obliterate their Fame and Memory upon whose Bodies she had exercised such extreme Tyranny, left their Example might encourage Posterity to like Resolutions. Unless DRIFDO had (unawares I think) acquainted me with the Provost of STENELDA'S Epistle to S. BERNARD, I had not known either your Cruelty against the Albigence's (or Picards, as I suppose) or their Constancy, in suffering Tortures in themselves most grievous, yet attended with Usages as disgraceful; both for the manner or form of Proceeding, as injuriously inflicted, as the ground or matter of Accusations brought against them were unjust and impious. The Provosts Epistle was to this effect.  
8 I would gladly be resolved (Holy Father) might I enjoy your presence, whence it is that in Heretics, the Devils members, there should be so great Resolution for defence of their Heresies, as the like can scarce be found in very religious and faithful Christians. There are (saith he) amongst us, Heretics which put no confidence in the Suffrages of men deceased, or Prayers of Saint: Fast and other afflictions of the Body usually undertaken for Sin, are not in their Opinion 
Jam olim ante annos 400. Prapositus quidam venerandus Steneldensis interropabat Deatum ●… velum inquit, ●●ite, Sancte pater, si parsens ●… cis 〈◊〉 membris tanta fortitudo in sua haeresi, quanta vix reperitur etiam in valdè religiosis Christi fidelibus. ●… 〈◊〉, apud nos Haeretici, qui in sustragiis mortuorum & orationibus sanctorum non confidunt: (mark the ●…) ●…mia caeterasque afflictiones quae pro peccatis fiunt, ajunt justis non esse necessaria: purgatorium ign●… concedunt: altari Corpus Christi sieri negant: Ecclesiam apud se esse dicunt, non habentes agros neque●…. Novin us etiam ex istis nonnullos esse raptos à populis nimio zelo permotis, & nobis invitis in ignem patros & ●…; qui tormentum ignis non solum in patientia, sed & cum laetitia introierunt. Vellem igitur scire, Sancte pater, unde in Diaboli memb it tanta fortitudo. Driedo Lib. 4. de Eccles. dog. & scrip. cap. 5.  necessary to the righteous: Purgatory after death they acknowledge none, Denying the making of our Lord's Body in the Sacrament of the Altar; the Church they affirm to be amongst them, having neither fields nor possessions. Of such we have known divers, by the multitude, misled with too much zeal, violently haled agai●… our will unto the flame; whose Torments they not only endured with patience, but entertained with joy. I would therefore be resolved by you, (Holy Father) whence so great Resolution, in the Devil's members, should spring.  
9 No question but this Provost which esteemed no better of them, then as of Heretics or Satan's members, did relate the worst Opinions then known to be held by them: and yet, He (as I would have the Reader note living in their time, lays no such odious Tenants to their charge, as those that lived long after, or were employed by the Romish State, to write against Wickliff, Husse or Jerome of Prage, have charged them and their followers with. Driedo tells us, he finds no direct Answer by way of Epistle or writing unto this venerable man's demand in particular. But out of S. Bernard's Doctrine elsewhere delivered concerning like Heretics, he finds this Resolution, 
* Nihil simile haber constantia Ma●tyrum, & pertinacia hareticorum, quia in illis pietas, in istis duritia cordus contemptum mortis operatur. Bernardus Han. 66. in Canticum Can●….  The Constancy of Martyrs hath no affinity with the Stubbornness of Heretics; Piety breeds contempt of Death in the one, Hardness of heart in the other. Such good minded men as S. Bernard, I think had least to do in the Examination of such men, most obnoxious to misinformation in the particulars of their carriage: with which the Civil Magistrates of France, though Romish Catholics, better acquainted, have given them laudable Testimonies for their honest and religious Lives: and whether these mentioned by that Provost were such, as S. Bernard spoke against, in the place late cited, is more than Driedo knew. Howsoever, in matters of this nature it is most true, Bernardus non vidit omnia, being as easy in his life time to be abused by crafty Politicians, as his Authority is now by modern Jesuits. He, that will believe these men were such Heretics as Driedo would make them, only because Driedo says so, may easily be persuaded that their Resolution did not spring so much from true and lively Faith, as from Humorous Obstinacy or stubborn Pride. But while we consider all Circumstances well, (though many we take from your Relation, who in this Case relate nothing so well, and truly as you should) we have just cause to think they were not Heretics, but men rightly Religious, fearing God more than men, and more observant of his Laws then of humane Traditions. For at this time, as the Glory, the temporal Power and Authority of your Church was exceeding Great, so were the Hopes of these poor souls, less, either of purchasing Glory by contradicting, or private Gains by disobeying your Decrees. To attempt the one was the readiest way to procure their utter Disgrace; the other, an infallible provocation of greatest Danger. Your Church had the whole Multitude of Nations as ready at her beck to applaud your cruel designs against them, as the High-Priests and Elders had the Jewish People to approve our Saviour's Condemnation. The manner of their Tortures, accompanied with such certainty of Ignominy and Disgrace, were dreadful to the settled and deliberate cogitations of Flesh and Blood; their Memory (for aught they could in human probability foresee) was either to sleep with their Bodies, and lie buried in their ashes, or (if surviving them) to be perpetually scourged by the scurrilous pens and tongues of their bitter Adversaries. No hope they had of being Canonised for Saints: in the vehement desire whereof some in your Church have solicited the procurement of their own violent death, by others hands.  
10 All these and many other like circumstances whiles we consider, ye may brag of the Multitude and Universality as a Note of the true Church, and we will easily grant you to have been at that time far more in number, than these silly Sheep; whose admirable Constancy nevertheless in the heat of such extreme Tyranny, and always matched with such harmless Simplicity, doth make us think, that albeit you were the greater, yet these were that little Flock unto whose hearts, our Saviour, by his holy Spirit of comfort had said, Fear not, for it is your Father's will to give you a Kingdom, lands and possessions (as your Adversaries truly object) here on earth, ye have had none. But the Loss is little, or rather your Gain exceeding great. For these, because these you have forsaken for the Gospel's sake and mine, you shall receive lands and possessions an hundred fold with life everlasting in the world to come. These Heretics, some of you (I imagine) would say, albeit they might pretend Scriptures for the Rule of Faith, yet would not be ruled by Scriptures when they were evidently brought against them. For your evidence of Scripture, to prove these Points there mentioned, we know them well enough; for some of them you profess Tradition only.   

CAP. XXII.  
That our Adversaries Objections do not so much infringe, as their Practice confirms the Sufficiency of Scriptures for composing the greatest Controversies in Religion.  
1 BUt suppose many Heretics (your selves for example) will not submit their minds unto the Evidence of Scripture? what Remedy? who can help it? Their Condemnation is just, and Vengeance is Gods, he will repay. Man it behooveth to see evidently, that they contemn or abuse Scripture, before he adventure to iinflict Punishment upon them for it, lest otherwise he become an intruder into the Almighty's Tribunal. But if the Evidence of Scripture will not, what else shall recall such from Error?  
2 Besides the former general Allegations, let us see what more can be said, why the Scriptures may not be the most effectual, and infallible Rule, that can be imagined to guide men in the way of Truth. 
* ●… qu● ad judicand●s omnes fidei quaestiones divinitus est 〈◊〉, procul dubio est accon●… 〈◊〉 ad cogn● s●●ndos & Cavebdos 〈◊〉 omnes fidei contratios. Scriptura sacra sic composita est, ut experientia etiam doceat, eam per se solam, non 〈◊〉 regulum accommodatam esse ad decl●●andos errores, qu● arcano Dei judicio esse velut lapidem ostensionis, ●ia ●… pedibus insipientiu●, ut qui veliut ●a sola niti sacitin●è impingant & errent, Valent. Tom. 3. disp ●… Sect 6.  The Authority (saith Valentian) ordained by God for determining all Questions of Faith, is without all question most apt to discern and prevent all 
† The like blasphenous Speeches he iterates, in the very next paragraph.  Errors contrary to Faith. Why may not the Authority of Scripture be accounted such? The Scripture, saith be, is so framed, (yet was it God that framed it) as Experience may also teach us; 
‖ It seems his Meaning as that the Scripture by God's just judgement, is a Snare to all such as rely infallibly upon it alone, even because they rely upon it alone.  that of itself alone it is so far from being a fit Rule for avoiding all Errors, that by the secret judgement of God it is a stumbling Block, and as a Snare to the feet of the unwise, so that such as will rely upon it alone, may soon trip or tr●●● awry.  
3 The Reader must lay the Blame where it is due, if these indefatigable mouths of blasphemies reiterating the like absurd Impieties so oft, enforce me often to oppose the same or like Answers to them. Such an Occasion as God's Creatures were of Idolatry, the Scriptures we grant may be of Heresy. For of God's good Creatures, wherewith the idolatrous Heathen polluted themselves, the wise man speaks in that place whereto Valentian alludes. And such an Occasion should this infallible Way of the Romish Church pretended for avoiding, be of breeding Heresies, were it any of God's Ways, of which the wise son of Syrach saith indefinitely: They are stumbling Blocks to the wicked; so was the Way of Life, the Gospel itself even whilst proposed and avouched by S. Peter and S. Paul. The Question than must be, For what 
The place cited by 〈◊〉 Wisd. 14. 10, 11.  Cause the Scriptures are a Snare to some men's feet: because they admit and embrace them, for their Rule of Life? If thus either Valentians Ghost, or any Jesuit now alive, dare avouch, I say no more than the Archangel said to Satan, The Lord rebuke thee. Only unto the unwise, and wilfully wicked because Such, the Mediator and Saviour of the world, Salus ipsa, Salvation itself, was a Stone of offence: and unto all such, not Scripture, nor any of God's Ways serves as a Rule to save, but to condemn them.  
4 This is the Article then, upon which the Jesuit must once again be examined; whether unto such, as are by God's just Judgements decreed to Destruction, and given over by his Holy Spirit to believe Lies, and follow lying Traditions, or Fables of man's invention, the Pope's infallible Authority can be a Rule of Life, or saving Faith? If it can, than we will grant it, to be a more infallible Rule then Scripture; because able to control Gods immutable Decree: if it cannot (as none without open and presumptuous Blasphemy will say, it can) then is it no more effectual for to reclaim men from Errors, than the Scriptures are, nor doth it any ways supply their want. If they will not believe Moses and the Prophets, saith our Saviour, neither will 
Luke 16. 31.  they be persuaded though one were raised from the dead: why So? Because God hath decreed this Word, as the only Means of Salvation to such, as have been partakers of it: and such as refuse this, are given over by his Spirit, to the Stubbornness of their own hearts: shall then the Pope's Infallibility make such believe? By what Means? Are his words more effectual than the Words of Life? Are his Bulls able to withstand the Decrees of the Almighty? Or are his Curses to the disobedient more terrible, than the everlasting Woes pronounced by our Saviour Christ and his Prophets? more piercing than the Relation of Hell-pains by a messenger from the dead? By your Churches continual Practice I should guess this would be your reply, (for there is no other left) that the Pope can constrain men to subscribe to his Decrees, by Fire and Sword. This might command their Hands or Tongues, but not their Minds. For the Jesuits would teach such as feared the smart of their fleshly members, to cozen their Conscience for saving their Bodies, with this distinction, Juravi linguâ, mentem injuratam gero. And if fire and sword be the best Weapons of spiritual Warfare, or unrelenting Persecutions the ensigns of infallible Authority, than the greater Tyrants may be always the more infallible Teachers: But these Weapons by your best writers consent, ye may not use against any but such as are already admitted into Christ's Fold: Quae foris sunt, judicabit Deus: Such as are without, God will 
So the Council of Trent itself declares Sess. 14. cap. 2.  judge: The Pope may such as are within, in what manner, for what Cause, he please, not liable to any account, whether in so doing he do right or wrong. Let the fruits of our Practice then witness, whether, what is by you objected to us for using our Saviour's language, may not by fit Analogy be verified of yourselves in this point, whether We or Ye be the men of whom our Saviour gave the world warning, when he told, Of false Prophets outwardly appearing in sheep's clothing being inwardly ravening Wolves. Unto such as are by us won to the Gospel we grant that Christian Liberty after, which before their Conversion we promised. Your Factors abroad, (as in the Indies or Japan) appear to men in sheep's clothing, making fair promises of the glorious Gospel of Christ, and the Liberty of the Son of God, but inwardly (as in Italy, Spain, or generally within your own Folds) are ravening Wolves. Or to sit you with an Emblem essentially parallel to your nature and custom, ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inversi, Men abroad, and Wolves at your own home. For whiles you seek to convert an Alien, you magnify the Doctrine of the Gospel, your speech is fair, your whistle pleasant, and your feeding sweet and good; if ye mention the Pope's Authority, it is moderately, and urged in that stile, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peter feed my lambs: but when ye have 
John 21. 16.  once drawn these lambs within your hurdles, ye change your note, and turn into your proper shape, than you cry with ravenous mouths, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is as you interpret, Rule my sheep, or, Petre macta, manduca, kill and eat. Now all the pretended glorious Promises of the Gospel, or large hopes of Liberty, which you had given them before, are suddenly contracted in these two main Commandments, the chief Supporters of your Religion, on which your Law and Gospel hang: If any thing be proposed to be Believed, Believe or be burnt: If to be Acted, Do or die.  
5 But as I was saying, such kind of Weapons must be used only towards such, as are admitted unto Christ's Fold: unto them the Pope's Authority must be a Rule, for they must be ruled by his iron Rod. But let us suppose, a Christian (either well minded Protestant or Papist) a Jew, or Mahometan, all zealous in their kind, and of carriage moderate, should meet together: in some Principles of Belief they all agree, all acknowledge the old Testament to be the Word of God, but differ in the true Sense and Meaning of it. What means would you prescribe to win either of these two Unbelievers to the Truth? I am sure ye would not begin with the Pope's Authority. Were it not the readiest way to win a Mahometan, to show him, that the greatness of that kingdom in which he glorieth, was ordained by God to punish the Christian world, as Nebuchadnezars was to plague the Jews, and should decay, would Christians amend? and (the strength of his affection to the prosperity of that Empire abated) to propose the carnal Affection of Mabomet, and his Religion, most of which is loathsome to the ears of such as have any notion of any Religion; whereas the Purity of Christ's Gospel is such, as a sober mind once therewith acquainted would Reverence, albeit he could not obey.  
6 This or the like Method is used by sundry learned Papists to di●… Mahumetium. If they reply that they first seek to make them acknowledge the Scriptures, that they may thence learn to rely upon the Pope's Infallibility: they utterly deface their own pretended Glory, in converting 
* To 〈◊〉 P●… the ●… toward Confusion of Ge●…sm and Christianity which cannot symbolise, or rather their in perfect ●… 〈◊〉, 〈◊〉 as the ●… is 〈◊〉 than 〈◊〉 of the Ingredients taken apart; Thus Lodovicus Vives ●… of 〈◊〉 Au●…n. (lib. 14. De civi ate Dei. cap. 18. 〈◊〉 ●… terr●na civitas lici ●… 〈◊〉 & 〈◊〉 (such Vives) non 〈◊〉 prohibit●…: quem ex legibus de con●… D●…. 25. 〈◊〉 Augustious testatur es●e jure civili v●●●te Ronvere 〈◊〉 〈◊〉 permisa, quae ●… div●●s. H●● illi nol●●t, qui 〈◊〉 gentili●… 'em 〈◊〉 & co●… Cheistianismo laborant, ●… impatiente n●… Christianis●um ●…ent.  so many Aliens unto the Faith. For all this pains in such as follow this supposed Method, is but to purchase a double portion in the Pharisees Woe, For ●… passing Sea and I and to make others of their profession. The Pharisees, in such Conversions, did as it were quadrate the measure of Proselytes sins: multiplying Gentilism by Pharisaism: The Jesuits make up the ●ul C●… 〈◊〉 they produce Mahumetism, which is but a medley of Gentilism and Judai●m, into Jesuitism, which is the sublimation of Pharisaism, mixed with malignant Atheism.  
For it is impossible that this Conversion should abolish the form or essential Quality of the mahometans former carnal corrupt Religion: but rather intent the bad temper of it, by superaddition of this second in quality more malignant. And yet for the effecting of this Change, they make Christ lesus, their crucified Lord and God, but a Stale for the advancement of His Kingdom, that (by their own confession) may be for life and manners, far worse than Mahomet. Suppose then a convert-Mahumetan should know what manner of men most of their Popes be: how could he choose but either repent of his Conversion, or turn treacherous Atheist; to out-●●e the Jesuit in such villainous Gulleries, as this; 
† So 〈◊〉 in his ●… such matters 〈◊〉 M●●h●●n 〈◊〉 and hi● Successors, as a m●● night ●… had ●…ed 〈◊〉 〈◊〉 ‑ 〈◊〉 It is ●… I●… in ●…, and n●t a●mit the same as good against themselves, many of whose Popes, (by their ●… the most ●… of then, that have been, or may be, they all ●… M●hon●●. Sed illis as triplex ●i●ca siontem suit, than ●… that can ●…ut 〈◊〉 object intemperancy to Luthe●, or Infancy to ●… and ●…sation) and u●ge their forged Blemishes to the ●… life, Death, or Doctrine, as their Catholic Religion ●… it ●ad) might any w●● prejudice ours: the inti●ty of their ●… ssity utterly ●… ethene Religion.  wherein he useth Mahomet's beastly life as an Argument to dissuade his followers from his Religion: and yet useth the Word of God, whose Sanctity both acknowledge, but as a bait to bring men on to fasten their Faith upon a more detestable Son of Perdition. This were indeed the best way to harden the Mahometan in his preposterous Belief: That Mahomet, (though as we object a notorious Impostor) might be sent from God to win the world unto that Truth by the sword, whereunto Christ could not bring it by his godly Life and most essectual kind of Preaching. And I do not see, what else, but this or the like Conclusion, can with any probability be gathered from any Arguments brought by the Papists, to prove the necessity of the Popes or their corrupt Churches infallible Authority, for supplying the defect of Christ and his Apostles Writings. Finally, to bring either Mahu●●etan or Pagan to acknowledge the Truth of the New Testament, or Christ for their Saviour, that they might afterwards rely upon such men, is but to lead them into the entry of the Kingdom of Heaven, that they may finally shut the door on them, when they have one foot within it: which is indeed the sole, entire, formal effect of this supposed Infallible Key. But my good liking of industry, (though of our greatest Adversary) in this slothful Age, makes me hope, (God grant I fail not in my hopes) that in remote Countries, whose air is not pestered with the noisome and joathsom Scent of Rome their Mother's whoredom, even Jesuits are inspired with more pure and hallowed Cogitations; and that they use not Valentian, Bellarmin or others of their Italianated fellows 
* By God's good Providence for the poor Indians 〈◊〉, it was, no doubt that the Spanish Catechists did not use this which we call the Apostles C●●ed, 〈◊〉 they might have been th●●e 〈◊〉 s●… to over 〈◊〉 in th●● 〈◊〉 〈◊〉 ●… of the ●… mentioned in that Creed or confession which they following Aquinas have used, as Josephus A●●s●a complains. l. 5. de pr●●aranda Ind. Salute cap. 7. De sancta vero Ecclesia articulus à vulgaribus catechistis fere omittitur, ●●usam 〈◊〉 〈◊〉 nor, quòd in mysteriis Fidei explicandis, non tam Symboli Apostolici seriem sequantur, quam usitatam ●…●●st●ibutionem articulorum fidei in septem ad divinitatem pertinentes, & toridem ad h●●anitatem, etc.  Methods in catechising Converts: or if they do, yet God, I trust, will be merciful unto such poor souls as thus adore the Pope, not knowing what manner of Creature he is, but rather in charity presume him for such in the Concrete as the Jesuits make him in the Abstract, even a second-Christ or Holiness itself.  
7 Were not the best Method to win the Jew, to compare the Prophecies of the Old Testament with the History of the New, and Experiments of God's judgements upon that nation? Some 
† John 〈◊〉 was converted by this Method, as he himself expressly witnesseth in his Epistle to his Countrymen, whom he well hoped to win by his labours in this kind: the best use he knew of the Pope's Authority, was such as is incident to ordinary ●agistra●●, (whether Civil or Ecclesiastic) only to constrain the Jews to read his Book (as our Laws bind Papists to hear Sermons) and for this purpose he entreats the Cardinal, unto whom he dedicated his labours to solicit thus much at the Pope's hands. ●… ut Ecclesia authoritatem habeat discernendi verba Dei à verbis hominum, sensum Dei ab humano sensu non h●… Canus, lib. 5. cap. 5. post medium. Quod si aliam authoritatem praeter scripturam necesse est esse infallibilem, Quae doceat id quod in fide est maximum, nempe scripturae ipsius doctrinam esse in universum divinam: profecto est insania (sane editions have, insamia, but falsely as I think) non credere illam ipsam authoritatem infallibiliter item docere, qu● 〈◊〉 s●nt●ntia 〈◊〉 jusmodi divinae doctrinae. Valentianus loco saepius citato, paragrapho. 5.  Jews have been brought unto the Truth by these means, who have done the Church of Christ excellent service in the exposition of Prophecies, concerning Christ labouring to win their Countrymen unto him by comparing the Old Testament with the New. If the Scripture may be a Rule, to compose the diversity of these Opinions, most repugnant amongst themselves, may it not much more be a Rule to compose all Controversies amongst professed Christians, who agree in far more Principles of Faith, and Rules of Scripture, than the former did, if Christians would be as soberly affected, and not stand upon the Authorities and Customs of men, the special Obstacle that keeps the Jews from Christianity?  
8 It is usual with your Writers to argue thus, We cannot know Scriptures to be the Scriptures, but by the Authority of the Church; therefore we cannot know the true Sense and Meaning of them, but by the infallible Authority of the same. The Antecedent of which Argument, as we have partly showed, and hereafter (God willing) shall show to be most false: so for the Argument itself I only now say, that it may be far more probably inverted upon you, thus. The Jews may come to acknowledge the New Testament for the very Cospel of their Messias, and to Believe in heart, and Profess with their mouths the Mysteries therein contained, by sober and diligent comparing them with the Prophecies of the Old, without the infallible Authority of your Church: therefore they may know the true sense and meaning of the Gospel, in all Points necessary to salvation, without any such infallible Authority. For it is a matter of far less Difficulty, for any man of sense and reason, to deduce particular Conclusions from general and evident Principles, then to find out the general and fundamental Principles, by natural Notions, or other Principles: And therefore more easy for any such man to resolve his Conscience in particular Points of Faith or Christian Obedience, after he hath found out the Foundation of Christian Faith, (to wit Chr●… Jesus crucified, raised from the dead, and other general Dictates of Faith in the Apostolical Writings) than to come unto the acknowledgement, and Belief of these fundamental Points themselves, from the broken knowledge (such as the Jews have) of the Old Testament. And thus it evidently follows, that if the Old Testament be a Rule unto the Jews, for finding out the Truth of the New, much more may the New, once acknowledged by them, and admitted of equal Authority with the Old, be a perfect Rule for them in matters of Salvation. And if these Scriptures are, or may be a Rule to the Jews, (if they will believe them) then must they be a Rule to all Christians that Believe them. No Christian I hope will deny, but that the Old Testament is the Rule of the Jews: For the unbelieving Jews shall be condemned in what part of the world soever, for not following this Rule, which God hath commended and made known unto them, not for not acknowledging the Pope's Infallibility, of which many of them never heard. And if the Old Testament be such to them, much more must the whole Canon be unto us such a Rule: and if we die in misbelief or infidelity, we shall be judged by this Rule of God's Law and Gospel, which we transgressed, not by the Pope's Decrees or Expositions of it. That many, Christians by profession, err in Points of Faith, or mistake the true Sense and Meaning of it, or pervert it to their Destruction, proceeds from their Ingratitude towards God that gave it, and for their delight in Falsehood. Which is the reason why these Jews mistake the true Meaning of the Old Testament.  
9 If any of our Adversaries here demand, how chanceth it so many Jews err in the Foundation of Faith, if the Scripture be such an infallible Rule? he must be content to resolve me in the like Question: How chanceth it, so many Jews live unconverted in Spain and Italy, and other places, either in the Pope's Dominions, or where his Authority is established, if the Infallibility of his Authority, or their Church, be such an excellent Rule? If they reply, the Jews might believe all Points of Roman-Catholick Faith aright, so they would admit their Church as Judge or Mistress of Faith: the Jews might with as good reason rejoin: so might the Romans believe all Points of Judaisme, would they acknowledge this supposed Infallibility of Doctrine to be in their Rabbinical Expositions, not in the Pope's Determinations. But the Romanist, I suppose, would desire a Sign ere he believed them herein: and are we less bound by the Rule of Faith, to desire some tolerable satisfaction to these reasons following, ere we believe them in this Point, as prejudicial in our judgement to Religion in general, as Subscription to Rabbinical Doctrine is unto Chistian Verity.  
10 The Jews admit the Old Testaments Authority as undoubtedly as the Jesuits do the Popes: yet it enlightens not their hearts. What is the Reason? Because that Part of Scripture is so obscure? So Valentian (and such as follow him) in all congruity must say; yea he hath said it: 
* .  That Veil which Saint Paul saith is put before the hearts of Jews that they cannot behold the Glory of the Gospel (as the Apostle there argues) is woven for the most part of the Difficulties of Scriptures. Nor do the Jews only deny the New Testament to be infallible, but bitterly inveigh against it as erroneous and contradictory to the Old. What is the Cause? Is it not that which Valentian elsewhere assigns? The Scripture alone (that is in his language, without the infallible Avouchment of their Church) is so far from ending all Controversies of Faith, that it rather occasions Controversies and Dissensions in Doctrines of Faith. If to the Jew, through his default, the Writings of Moses and the Prophets be so obscure: add your infallible Key to open his heart to them, or them to it. If by this obscurity they minister matter of Contentation, or their Sense mistaken exasperated Jewish malice against Christians: Interpose your Humane Authority inspired from above, to allay the fervency of their distempered Zeal.  
11 You acknowledge this Obscurity and other objected Insufficiencies (disinabling the Scripture for ruling or judging men's Faith) to arise from the frailty or viciousness of Humane Nature, and hence you plead your Church's Infallibility as necessary and all-sufficient to supply these defects incident unto Scripture, not in itself, but in respect of us. Your Church's Authority then (at the least adjoined to Scripture) should make men (otherwise subject to the former Infirmities or vicious Dispositions) capable of Heavenly Doctrine. Tell us then distinctly: Can it, or can it not make all, or most, or such as the Scriptures do not, Believe aright? If this it cannot do adjoining to Scriptures: it is by your own Objections against them, a Rule as unsufficient, as you would make them without it. If it can make all, or most, or such as Scripture alone doth not, Believe aright; this it must effect, either by removing or not removing those Diseases or Infirmities of Humane Nature, which Scriptures without it cannot cure.  
12 First, if it could remove that Temper which makes the Jew a more unprofitable Hearer of Scripture, then young Gallants are of stoical moral discipline, your Church is guilty of wilful malice and murder of souls that will not apply this infallible Key, able of itself to open that Veil of Adamant, wherewith the Jews hearts are so masked, that neither the light of Mosaical, Prophetical, Apostolical, or Evangelical Writings can find entrance unto them. Secondly, albeit this supposed infallible Authority could remove the former Veil, yet were it not in this respect to be acknowledged an infallible Rule of Faith, but rather an ordinary & necessary Means, (such as we acknowledge the lawful Magistracy or Ministry to be) for squaring or proportioning men's frail or exorbitant Affections, the better to parallel with God's word, the most exact, inerrable, and all-sufficient Rule of Faith, even by your consent: were it not for this Infirmity or vicious Disposition of man's Nature, which (as you likewise acknowledge) is the sole Cause why the Scriptures are Obscure and minister matter of Contention.  
13 But our Adversaries attribute not any such virtue to their infallible Rule, as to make a fool wise, the lascivious chaste, the drunkard sober, a knave honest, the impudent modest, or ambitious lowly: for even the Pope himself, in whose bosom this Rule lodgeth, may harbour these and like vices in his breast: He may (by his own followers Confession) be as incorrigible for bad Life and Manners, as infallible for matters of Doctrine. Seeing then their supposed Rule cannot remove those Impediments which detain the Jews with other Infidels and Heretics from the Truth: can it make men Believe aright whilst They remain? If it can: it is of greater force then either our Saviour's Authority or skill in Scriptures. Neither of which, not all his travels and best endeavours here on earth, though infinitely surpassing any pains the Pope is willing to take, could instruct the Jews in the Doctrine of Faith, whilst their carnal Affections remained in strength. How can ye Believe, (saith he, who spoke as never man spoke, and had wrought those Works none other 
John 5. 44.  could) which receive honour one of another, and seek not the honour that cometh 〈◊〉 God alone?  
14 To conclude then, If the Infidelity of the Jews be any just exception, why Scriptures cannot be the perfect Rule of Faith: this Exception will disinable the Roman Churches infallible Authority, for being such a Rule. But if the general Error of the Jews, in the very main Foundation of Religion, be no just Exception, why either the Scripture according to us, or the Church's Authority according to them, should not be the Rule of Faith: then cannot the Errors of Heretics, or variety of Opinions about the sense and Meaning of particular places of less moment, impeach the sufficiency of Scripture, for performing all that is required by either Party in their supposed absolute Rule. For it shall, God willing be made evident in due place, that the self same Affections (only different in degree, sometimes not so much) which caused the Jews infidelity in our Saviour's time, are the only roots and fountains of Heresies and Dissensions throughout all Ages.  
15 And as elsewhere is already proved, wheresoever the habitual Affection for degree and quality is, the Heresy or infidelity is likewise the same, even in such as hold contrary Opinions, and would perhaps maintain their contrariety unto death: for, as, many, strongly persuaded of their Belief in Christ, shall go for Infidels in that last day: so may such, as think themselves Orthodoxes, be tainted with the contrary Heresy which they impugn, if subject to the same Affections which did breed it. But for us to account such as make profession of Christianity, Insidels, or such as subscribe to Orthodoxal Doctrine, Heretics, would be injurious and unlawful: not because the former Assertion indesinitely taken is not warrantable; but because no man can precisely discern the Indentitie of inward Affection save he alone that knoweth the secrets of all hearts. Thus all the Blasts of vain Doctrine they can oppose unto the Truth we maintain, do in the issue fasten the roots of Faith once rightly planted, howsoever they may shake the timorous or faint-hearted Christian, or cause the weak in Faith, not cleaving to Scripture as their only infallible Rule, and sure Supporter, dangerously to reel and stagger. But though they fall, yet God's Word shall never fail to approve itself a most perfect Rule, besides others, in these Two respects: First, in that none can fail in that course which it prescribes, or fall away from Faith, but by such means as the Jew hath done, the true Causes of whose Apostasy, and incredulity it hath expressly foretold, and fully registered to Posterity: Secondly, because such as it doth not, no other Rule, Means, or Authority possible either in the earth, or in the region below the earth, shall ever win to true Christian Faith.   

CAP. XXIII.  
The Suffficiencie of Scriptures for Final Determination of Controversies in Religion, proved by our Saviour's and his Apostles Authority and Practice.  
1 NOr will They be ruled by an Angel from Heaven, That will not obey the live Voice of the Son of God; whose Miracles, whilst he lived here on earth, joined with his Doctrine, we will suppose, were of as much force (if the Jesuit will grant no more) as the Pope's Proposal of Scriptures to beget Faith, or convince gainsayers of Truth. The Jews were of divers Opinions about his Doctrine: Some said he was a good man, Others said. No, but he deceiveth the People, he gives them a Rule (as you heard/ before) how to discern it. If any man will do his will, he shall know of the Doctrine, etc. This 
Joh. 7. 12, & verse 17.  contents them not, albeit he had done many and good works amongst them sufficient to have manifested his Divine Authority unto such as had never heard of Moses or a Messias to come: Nay, they go about to kill him for those works, which bare Testimony of his Worth, and as they thought, had Warrant of Scripture for so doing, because he did them on the Sabbath day. Here Christ is of one Opinion, the Jews of another concerning the Sense of Scripture: Who shall judge? or by what Rule must their contrary Doctrine be tried? By Christ's infallible Authority? they admit it not: By extraordinary and miraculous Works? they persecute him for his Miracles already wrought for their people's good. Doth Christ here leave them, because destitute of a Rule to recall them? If he had none, how shall the Pope (by his own challenge but his Vicar) have any to convince his Adversaries? It Christ submit his Divine Doctrine to any other Rule, how dare the Pope deny submission of his to the same? What Rule then was left? Only the Scripture, which both 〈◊〉 acknowledge. They pretend Moses Law concerning Sabbath-breach why he should die: unto their false interpretation of this, our Saviour opposed the true meaning of another Mosaical Scripture. Moses forbade Murder as well as Sabbath-day-breaking: and yet they seek to kill Christ, only for Feeling a man upon the Sabbath-day, so forgetful are they of the One, and so partially addicted to the Other. But how shall they know, that to make a man whole upon the Sabbath, was not to break it, and violate Moses Law? This our Saviour makes evident unto them, by exposition of that Law; and their own Custom, which, continued from the first promulgation was a good interpretation of it. Moses saith our Saviour, gave unto you Circumcision (not 
John 7. 22.  because it is of Moses but of the Fathers) and ye on the Sabbath-day circumcise a man. If a man on the Sabbath-day receive Circumcision, that the Law of Moses should not be broken, be ye angry with me, because I have made a man every whit whole 〈◊〉 the Sabbath-day? Judge not according to the appearance, but judge righteous judgement. Thus was Scripture applied to their Conscience, the last and final Rule by which they stand or fall: and is always a Light either bringing men to see their own Salvation, or putting out their wont sight, in token of their Condemnation to utter darkness. And Christ's last words in that Controversy, Judge not according to the appearance, are likewise a written Rule of Scripture: 
Deut. 1. v. 16, & 17.  so absolute a Rule is this Sacred Word of God, (by our Saviour's consent and practise) both to inform the Understanding, and to moderate Affection which makes us blind.  
2 The same Method our Saviour useth in a like dispute, with the last Clause whereof if we compare the Romanists Doctrine in this Controversy ' it may appear in some sort the same: Theirs is our Saviour's indeed, but quite inverted, truly Antichristian. They teach we cannot know Mosaical or other Scriptures, but by the Pope's infallible Proposal: The great infallible Teacher tells the Jews, they could not Believe him, or know his Doctrine though Proposed by him mouth to mouth, because they had not Believed Moses Writings. If ye believe not his Writings, how shall ye believe my Words? 
Joh. 5. ver 41.  yet Christ's Words registered by his Apostles and Evangelists must be at the least of like force and use to us, as Mosaical Writings were then to the Jews. Our Conclusion therefore is invincible: If Moses Doctrine alone were a Rule to try Christ's Controversies with the Jews, then must it and Christ conjoined, be the Rule whereby all Christians Controversies must be tried. From the Opportunity of this place, the judicious Reader, though not admonished, would observe, that our Adversaries, unless possessed with Jewish frenzy, or fantastic madness (diseases causing men usually misdeem other for such as they most are, but least think themselves) could not possibly account it a part of folly in us, 
* Qui ficti potest, ut quae doctrina tam 〈◊〉 ab hominibus adulteratur ut in patt●… in ominum e● rorum adva●…, eadem si● acc●mmoda●issnia, apposi●ssi●●que re●…a ad ●eijc●● dum omnes omnino 〈◊〉: Non maris hoc 〈◊〉 stare potest quam si quis diceret, illud esse accommodatissimum remed●●m ad 〈◊〉 vid●n sum, ex quo accideret omnes cacutire quicunque ●i●rent caci. Valentian loco ●aepius citat. p●ragr. 6.  to make the WRITTEN WORD sole Umpire in all Controversies of Religion, though not impossible to be thus perverted by these Jews; or others of Jewish disposition, as are all Heretics more or less. For we will give their imaginations a years respite to rove about, upon condition they will then return an answer, what Rule, either written or unwritten, can possibly be imagined, which would not be perverted: what Authority, either living or dead, which would not be either disclaimed, abused, or contemned by men so minded as these Jews, who in the live presence of the Son of God, the heir of all things, by whom the world was made, and must be judged, thus sought to Patronage the Murder of his Royal Person, by the Authority of his Father's Word, unto whose Sense they thought themselves as strictly tied as any Papist to the Council of Trent. The Heretics with whom 
‖ Non est mitum si Pelagi ani dicta nostra in sensus quos volunt de●o●quere conantur: quando de Scripture is sanctis, non ubi obscure aliquid dictum est, sed ubi clara & aporta sunt testimonia, id sacere con●u● verunt, more quidem ●…run etiam ●…tum, Augustin li. 2. de Nupt. & concupise. cap 31. This was the place which Valentian (as wa●… in the ●…ter of this 〈◊〉) 〈◊〉 prove the Insufficiency of Scriptures for composing Controversies, would have observed. The Reader, I doubt not, will ●… sha●e ●…th, or ●●th, that either could not or would not see ho● easily these men would have wrested the Trent Council, ●… Rule they can imagine. 〈◊〉 restraining such evident perverseness we acknowledge the necessity of a lawful Magistratie, ●… in this or like doth to way argue an absolute Infallibility in determining all Cases of Controversies.  Saint Augustine had to deal, strangely wrested his words against a plain and natural meaning. Though so they had done the Bishops of Rome, or any others then living, not disdaining to call God his Lord: their practice had not seemed strange to this reverend Father: for he knew the Servant was not above his Master, and therefore could not expect his or any man's should be free from any such wrong or violence which he saw offered to God's Word.  
3 Our Saviour in the forecited Controversies saw well how earnestly the Jews were set to pervert Scriptures for their purpose, how glad to find any pretence out of them either to justify their dislike of his Doctrine, or wreak their malice upon his Person. Reason he had as great to distaste their practice herein as the Pope himself can have to inveigh against Heretics for the like. Neither is there any person now living, against whom any intention of Harm can be more heinous than the intention of Murder against him, nor any sort of men (unless the Jesuits, Spanish Inquisitors, or such as they suborn) so cruelly bend as these Jews were, to seek blood under a show of love to pure immaculate Religion. Yet doth not our Saviour accuse the Scriptures (though capable of so grievous and dangerous misconstruction) of Obscurity or Difficulty, or of being any way the Occasion of Jewish Heresy, or his persecution thence caused: nor doth he dissuade those very men, which had thence sucked this poisonous Doctrine, much less others from reading, but exhorts them in truth and deed, not in word and fancy only, to rely on Scriptures as the Rule of Salvation. Search the Scriptures, for in them ye think, (and that rightly) to have Eternal Life, Joh 5. 9 Not intimating the least necessity of any external Authority infallibly to direct them, he plainly teacheth it was the internal distorture of their proud affections, which had disproportioned their minds to this strait Rule, and disenabled them for attaining true Belief, which never can be rightly raised but by this square and line.  
4 It was not then the reading of Scriptures which caused them mistake their meaning and persecute Him, but the not reading of them as they should. Err they did, not knowing the Scriptures, and know them they did not, because they did not read them thoroughly, sincerely, searching out their inward Meaning. And thus to read them afresh, as our Saviour prescribed them, (laying aside ambitious desires) was the only Remedy for to cure that distemper which they had incurred by reading them amiss. It were a mad kind of counsel (better befitting a Witch or cunning woman, than a wise man) to dissuade one from using Medicines prescribed him by men of skill, because he had incurred some dangerous disease, by taking the like out of his own humour, or in a fancy either without or contrary to the prescript of professed Physicians: yet such and no better our Adversaries advice heretofore hath been: and the strength of all their Arguments in the Point now in hand to this day continues this: We must not make Scriptures the Rule of Faith, because many Heresies have sprung thence, and great Dissensions grown in the Church, whiles one follows one Sense, and another the contrary. Whereas in truth the only Antidote against Contentions, Schisms, and Heresies, is to read them attentively, and with such preparation as they prescribe; as 
* Gal. 5. 26.  not to be desirous of vain glory, not to provoke or envy one another: 
† 1 Pet. 2. 12.  To lay aside all malicionsnesse, guile, dissimulation, and evil speaking, like new born babes desiring the sincere milk of the Word, whereby we must grow, 
‖ Rom. 12. 2.  not fashioning ourselves according to this present world, etc.  
5 These were delivered as sovereign Remedies against all Epidemical diseases of the Soul, by Physicians, as Both acknowledge, most Infallible. For better unfolding, and more seasonable applying of these and infinite other like Aphorisms of life, we admit variety of Commentators: but are as far from suffering any, of whose spirit we have no proof, (especially any not ready to submit the trial of his Receipts, unto these sacred Principles and Experiments answerable to them.) 
† And good reason the poorest Creature living should tender the eternal Welfare of his Soul, as much as the Pope doth the transitory health of his Body.  to try what Conclusions he list upon our souls, as the Pope would be from taking what Potions soever any English Empiric should prescribe, though disclaiming all examinations of his prescripts by Galen, Hypocrates, Paracelsus, or any other Ancient or Modern well esteemed Physicians Rules.  
6 If since this late invention of the Pope's Infallibility, our Adversaries do not now, as heretofore, condemn all Reading Scriptures simply: what marvel? 
‖ Vide lib. 1. cap. 10. par. 2.  For as Satan after once God had spoken to the world by his Son, began to change his old note, and sought to imitate the Gospel's stile, by writing his Heresies as God did his new Covenants in men's hearts: So in later Ages, since the Almighty gave his Word in every language, and the number of Preachers hath been greatly multiplied, the old Serpent permits the Jesuits and his other Instruments to translate, expound, and Preach the Gospel to the ignorant. And in opposition to the practice of Reformed Churches, the lay Roman Catholic may now behold, yea read the Words of Life. What difference then can any make betwixt theirs and our Doctrine in this Point? such as in times past was betwixt true Miracles wrought by the singer of God, and Diabolical Wonderments, all which later were usually wrought to idle purposes, and by some apish trick or other bewrayed their Author's sinister intendments: 
* The Pope's drift in permitting his laity to lock into the Holy Scriptures and behold the Majesty of God speaking in them (a matter heretofore held as dangerous for them as for the Israelites in time past to have approached the Holy Mount) is just like the Devils in carrying our Saviour into a high Mountain to show him all the King●… of the earth, and the glory of them. The condition annexed to the Pope's Donative is the self same with that the Devil ad●ed 〈◊〉 his proffer, All these will I give unto thee if thou wilt fall down and worship me. For none may enjoy Scriptures but with double acknowledgement of absolute Homage unto the Pope as the sole and supreme Judge of all Controversies concerning them: 〈◊〉 whom all Right unto the Means of their Salvation must be derived. Which kind of Worship is altogether as de●●g●uory to Gods ●…as that which Satan demanded of our Saviour, or any other Idolatry that is or hath been, as shall (God willing) here●… appear.  So doth the cunning restraint of this Liberty late granted to the Roman Laics great in show, bewray who was the Author of this Plot, and what his purpose. Some merry Devil sure is minded to make Hell sport, by putting this gull upon the learned Papist, his Instrument to put the like upon the ignorant; who now at length may read the Scriptures, but with absolute submission of their Interpretation to his Instructors, who may not take any receipt thence, but according to their supreme Infallible Physicians prescripts, which may not be examined by any Rule of Gods written or unwritten Word: nor may any man call his skill in question, much less condemn him of Imposture, by the lamentable issue and dismal success of his Practices▪ Should men upon like terms be admitted to read Galen or Hypocrates, and yet the Monopoly of Medicines permitted to some one Empiric or Apothecary, not liable to any account, whether his confections were made according to the Rules of Physic Art or no: They might be in greater danger of poisoning, then if these grand Physicians had never written: for that might be prescribed them, by such an authentic Mountebank, as a Cordial, which the other had detected for Poison. So should the Christian World, might the Jesuits plea prevail, be continually at the Pope's Courtesy, whether they should embrace that Sense of Scriptures which Christ and his Apostles have condemned for the Doctrine of Devils, as the Oracles of the living God, and food for their Souls.  
7 But some man more indifferent would here perhaps interpose: Though theirs be bad, do you prescribe us any better Method of Health▪ Your former counsel to practise the Apostles Rules, is, as if a man should say to one sick of a dangerous disease, Expel the bad humour and you shall be well. Yet as we said before, Est pars sanitatis velle sanari, To desire the ex●…pation of such Affections as hinder our proficiency in the School of Christ, or knowledge of his precepts, is a good step to health. The Scriptures are the words of life containing Medicines as well as Meat, and must purge our Souls of carnal Affections, as Physic doth the body of bad Humours: They teach withal what Abstinence must be used ere we can be capable of that spiritual Welfare, which they promise to the Soul of such as follow their Prescriptions. And because our natural Corruption cannot be assuaged, much less expelled, but by their force or virtue, which is not always manifested upon the first Receipt; we are to come unto them with such reverence, as the Moralist did to Meditations of Virtue, Vacua & sobria ment: in sobriety of Spirit, not in the heat, abundance, or actual motion of such Affections as hinder their operation upon our Souls; as men usually take Physic upon a fasting and quiet stomach, although Pestered with bad humours, which yet cannot be extirpate but by Physic; nor by Physic, if ministered in the actual motion, heat, or raging of such humours. If a man have but this desire, to be rid of such Affections as breed this distemper in his Soul, or work a distaste of the Word of Life, he is capable of that Promise, Habents dabitur, and shall in good time see his desire augmented, whose increase will bring forth greater fervency in prayer; and prayers, if fervent, though in men subject to such infirmities avail much, and shall in the end be heard to 〈◊〉 full. And, as well in thankful duty to the Redeemer of Mankind for his gracious Promises, as in hope of being further partakers of the Blessings promised; Every one that heareth God's Word, aught, and such as hear it a right, will, as oft as they seek recovery of their spiritual Health by it, or such Means as it prescribes, abstain from all occasions and occurrents that may increase, provoke, or strengthen such Affections as hinder the operations of it upon their Souls. For even 
†  Nature taught the Cynic to account surfeiting and intemperate diet madness in the Heathen, whiles they sacrificed for Health. If any have erred in hearing God's Word amiss, or in the unseasonable applying of Sacred Prescripts: these Errors must be recalled by further consultation with their dispensors, by more diligent search and better instruction in other parts of this Method of Life.  
8 Saint Peter knew many ignorant and unstable Souls had perverted some ha●d places of S. Paul's Epistles, as they had other Scriptures, to their own destruction. Did he therefore advise them to whom he thus wrote not to seek their Salvation out of Saint Paul's Epistles, but with absolute submission of their judgement, to his, and his successor's Prescripts? Or doth he not seek to establish them in that Doctrine which Saint Paul had taught, according to the wisdom given him, in all his Epistles. Or can any endued with reason doubt, whether Saint Paul himself did not expect his Writings should be a Rule of Faith to all that read them, without continuance either of his own or others actual Infallible Proposal of them? He had protested once for all, 
* Gal 1 v 8. From this place Valentian after his 〈◊〉 manner, would force an Argument to prove the necessity of a perpetual infallible Authority to denounce viva voce the like anathemas against Heretics. Whereas S. Paul's words, if we consider all Circumstances, do exclude any such infallible Authority or Judge of his Meaning or other Scripture by which he supposed all other Doctrines should be examined. And as a learned Papist well observes upon these words of S. Paul to Timothy, The scriptures are able to make thee wise unto salvation (2 Tim. 3. 15.) The Scriptures which he had learned (to wit the Old Testament) might perform the same to him in his absence which S. Paul had done in his presence; as he saith, sine schola Simonis, as we may add, ●…ne schola Papae, without the Pope's cursing or blessing. Vide Sasbout in 2. ad Timoth. cap. 3.  Though we, or an Angel from Heaven, preach unto you otherwise then that we have preached unto you, let him be accursed. He had said before, and yet saith he now again, If any man preach unto you otherwise then ye have received, let him be accursed. For he had taught them, as their own Conscience might witness, the Doctrine of God and not man, as he intimateth in the next words.  
9 Either Saint Paul is not Authentic in this protestation, or else all stand accursed by it, that dare absolutely admit any Doctrine though from an Angel's mouth, but upon due examination and sure trial, whether consonant or contrary to what Saint Paul hath left in writing. His meaning notwithstanding in many places as his fellow-Apostle witnesseth, was much perverted. And seeing what was passed could not be amended, it seemed necessary to Saint Peter to admonish others, lest they should be entangled in like error. But what means had he left to prevent this perverting of Scriptures in them? Either none besides or none so good, as diligent Reading or Hearing the written Word: For such was this Epistle, which for their Admonition he now wrote, and was desirous, questionless, all of them should with attention hear or read, lest they also might be plucked away with the error of the wicked, and fall from their wont steadfastness, from which others had already fallen; For what reason? Because they were unlearned: Unlearned? In what Faculty? In the Scriptures no doubt. For Saint Peter himself was learned only in them, and would not vouchsafe the Secular Arts of that time (standing in opposition unto the Gospel) this glorious Title of learning. And is want of learning and knowledge in Scriptures, the cause of falling from Faith, and former steadfastness? And yet must men abstain from reading them, because they are obscure to such blinded Guides, or may minister matter of Contention to contentious Spirits, or occasion of Error to the erverse? Must we be ignorant in Them, and expert in Other means of 
That there is no danger can come by reading Scriptures for which the scriptures have not present remedy.  Faith; Because Ignorance and want of learning in them causeth Errors in Faith and what other Means soever of men's Salvation? Quis furor hic (shall I say) ne moriare, mort; or rather, no possis ●…tare, perire? Must we abstain from our spiritual Food, and so ●…evi ably starve, because some others by unreasonable or intemperate taking of it have incurred, what? Diseases indeed very grievous; Yet such as might easily have been cured or prevented had the diseased been more accustomed to feed upon those plain and 〈◊〉 Prescripts usual in the later parts of Saint Paul's Epistles, as (for example amongst others upon that most General: 
* Rom. 12. 3.  Through the grace of God, 〈◊〉 given unto me (I say) to every one that is among you, that no man presume to an unstand above that which is meet to understand, but that he understand according to sobriety, as God hath dealt to every man the Measure of Faith.  
10 From careful and assiduous Attention unto this and other like Elementary Precepts, those unlearned but presumptuous Readers of Saint 〈◊〉 Epistles might quickly have grown so wise and well learned in Scriptures, as not to have meddled with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so soon, at least not so much, rather contenting themselves while such they were, like newborn Babes with 〈◊〉 Milk, as much better for their weak digestion than his strong Meat; so the same Apostle had else where expressly written for their instruction, 〈◊〉 not presumed to know above that which was written. E●●ed they had then 〈◊〉 the Truth, and fallen away from their former steadfastness, not so much by 〈◊〉 lowing the hard and difficult, as by not following the plain and easy places of 〈◊〉 Paul, able to have conducted them from Knowledge to Knowledge, whose 〈◊〉 〈◊〉 (could they with patience have expected it,) might in good time 〈◊〉 〈◊〉 ●… the former Difficulties.  
Instances enough have been, more might be brought, to evince the general Conclusion intimated in the State of the Question before proposed. There is no Occasion or Temptation which may move men to obstinate mistaking or perverting Scriptures to a●et Contentions, but the Scriptures one where or other have a Remedy as easy as sovereign prescribed against it, so men would be diligent to seek, or resolute to apply it found, in their Practice or Course of life. If some Spiders from the forementioned, or like difficult Places, have sucked poison; yet other parts of the same Canon teach us to lay aside the Spider's temperature, even 
a 1 〈◊〉 2. 1.  all Maliciousness, 
b Gal. 〈◊〉. 〈◊〉.  all Envy, 
c 〈◊〉 〈◊〉. 16. & 4. 5.  all Indignation or Contention. Though sundry as subtilas Serpents have been mistaken in the Interpretation of some, or have inverted others, yet some third Place teacheth us to join the Doves Innocence to the Serpent's subtlety; and unto both adding the Bees Industry, these very Places, whence others sucked Poison, shall afford us Henie. For the Word of God is in itself, and unto us (if we be not Spiders to ourselves) 
d  sweeter then Honey, and the Honey comb.   

CAP. XXIV.  
That all their Objections, drawn from Dissensions amongst the learned or the Uncertainty of private Spirits, either conclude nothing of what they inten 〈◊〉 or else more than they mean, or (at the least) dare avouch against God's Prophets and Faithful People of old.  
1 IT is a sure Argument, the Truth on our part is exceeding great, in that all Objections, hitherto brought by our Adversaries (as it usually falleth out in men more eagerly set to offend others then defend themselves, though otherwise unequally matched) conclude, Aut nihil, Aut 〈◊〉, ●…thing, or too much, or all for us against the Objectors. But especially whilst 〈◊〉 seek to 〈◊〉 the Sufficiency of our supposed Rule, by Dissensions thence oc●… 〈◊〉 amongst the learned, or such as should be Guides of others; as their Pr 〈◊〉 are curtailed, and will not touch the Points they aim at, so the Conclusion which they would shuffle in, not inferred from the Premises, is above measure, over-lashing. First, they fail, in avouching that indefinitely of all, which 
Wherein our Adversaries Proofs come short of what they aim at.  is true only of some Parts of Scriptures. For many are so perspicuous and plain, as they minister no matter of Contention, no, not to the most contentious Spirits professing our or their Religion. These, well learned and laid up in men's hearts, engaged in other particular Controversies, would be an excellent Light to many other Places, which for want of this Method to most of both sides either seem Obscure, or of the same suit their several Dispositions are. But to omit particular Causes of Heresies or Heretics perverting Scriptures (else where to be prosecuted) The most general and Primary is the quite contrary to that which our Adversaries assign.  
2 They except against Scripture, and say it cannot be the Rule of Faith, nor aught to be so taken of all Christians, because it is so Obscure, and apt to breed Contentions among such as rely upon it. We have sufficiently proved that all Obscurities, all Contentions about the Sense of Scriptures in points of Moment, arise hence; Because we do not admit of it for our only Rule; 
* Partiality either unto our own or others Opinion is the only cause of Contention amongst men, and Dissension from the Truth, even amongst such as a knowledge the Scripture for their Rule of Faith: for it is one thing to say they make it, another indeed to make it or use it as the Rule of Faith, in their Practice or Course of Life. Whence our Adversaries Objections drawn 〈◊〉 Contentions amongst reformed Churches are easily answered. For these are not occasioned by relying upon the Scripture, but because sundry in reformed Churches do in Deed, as the Papists both in Deed and Word, disclaim it for the Rule of Faith.  all Affection to men's persons state or dignity, all private Quarrels laid apart. If the Jesuit could prove it should either continue Obscure in points of Faith, or minister matter of Contention to such as conform their lives to the Elementary Rules or easy Precepts therein contained: their Arguments were to some purpose. But while this they neither can nor go about to prove; they shall only prove themselves ridiculous Atheists, albeit we grant them all they desire, about the Variety of Opinions (even in places of greatest Moment) among the learned. For, whatsoever they can object to us, either concerning the Variety of Opinions amongst the learned, or such Distraction as might follow thereon in the simple and illiterate, will conclude as much, both against that Certainty the Ancient Prophets themselves had of their own Visions, and the steadfastness of 
Wherein their Conclusions overreach.  that Belief which the faithful amongst God's People gave unto their Predictions or Prophecies. First it is evident from the Story of Ahab, that lying Spirits did counterfeit Visions then, as the Spirit of Error doth now the Spirit of Truth; So as the false Prophets had strange Delusions and Appearances, as well as the true their divine Illuminations; whence the Contention amongst the professed Prophets themselves was as great as any now amongst the learned Interpreters of Prophecies or other Scriptures. And from this Contention amongst the Prophets the unlearned, or rather all in that people not Prophets, were, by the Romanist Objections against us, (were they pertinent) to waver and halt between the contrariety of Illuminations and Visions, professed as well by the false Prophets, as the true. 
† These Seducing Spirits hopes were not so desperate as to make them leave their womed trade, even in Saint Cyprians time. Spiritus insinceri & vagi, qui postea quam terrenis vitiis immersi sunt, & à vigore coelesti terreno contagio recesserunt, 〈◊〉 desmunt perditi perdere, & depravati errorem pravitatis insundere. Ho● & poetae daemonas vocant, & Socrates' in●… see & regi ad arbitrium damonis predicabat-. Hi ergo spiritus sub statuis atque imaginibus consecratis delight 〈◊〉. H● 〈◊〉 suo vatum pectora inspirant, extorum fibras animant, avium volatus gubernant, sorts regunt, oracula efficitu● salsa veris semper involvunt: nam & fallentur & fallunt, vitam turban, 〈◊〉 inquietant. 〈◊〉 quod Idola Di●●●osunt. Thus he spoke of his own experience, as he adds: nec aliud his ●rudium est, quam à Deo homines avocare, & add 〈◊〉 〈◊〉 sui ab intellectu verae religionis avertere: & cum sint ipsi poenales, quaerere quas ad 〈◊〉 comi●es, qu●●●… en soul fecerint errore participes. Hi tamen adjurati per Deum verum à nobis, statim cedunt, & fatentur, & de 〈◊〉 〈◊〉 extre coguntur. These were the effects of Christ's triumph over Satan sure pledges that the strong man was 〈◊〉 cast cut. And the like power had not been so manifest before among the Sons of men.  Nor will any Jesuit (I think) be so bold as to deny (lest every man might perceive him to deny more, then possibly he could know) that those lying Spirits in the mouths of ahab's Prophets, were then as cunning in imitating true Revelations, as now in counterfeiting Orthodoxal Interpretations of Truth revealed. Or if this they call in question, let them resolve us why Idolatry in those Ages, wherein true Prophets flourished most, should be as frequent and various, as Heresies in later times, wherein the preaching of the Gospel is most plentiful. The true Reason whereof as we suppose is this: These lying Spirits were alike apt to imitate Gods several manner of speaking (whether by means ordinary or extraordinary) in divers Ages. At all times, if we compare either their native Capacity or acquired skill with our own, though in matters wherein we have been most conversant: if to their sag●…y we add their malicious Temper and eager Desires of doing ill, which always add an Edge unto Wit in mischievous Invention: In all these they so far exceed the sons of seduced Adam, that unless the Almighty did either 〈◊〉 us by his Holy Spirit, or restrain them in the exercise of their skill (especially in Spiritual matters, wherewith the natural man hath no acquaintance;) who could, in any Age, be able to discern their Juggling, much less, to avoid their snares, always suited to the present season? Notwithstanding most evident it is, that in Ahabs as in all other times, tainted with the like or a quivalent Sins, the Almighty gives them leave to do their worst; to practise with such cunning in every kind, as leaves men, so disposed as these false Prophets were, (until they amend) no more possibility of distinguishing Devilish Suggestions from Divine Oracles, than Ahab had (without repentance) to escape his doom read by Elias and Michaiah. For he had not fallen, unless his Prophets had been first seduced; Their Error therefore was by God's just judgement, as Fatal as his Fall; both absolutely inevitable upon supposition of their obstinate Disobedience to the undoubted Mandates of Gods written Law. Thus no one tittle of our Adversaries Objections (how the learned should be sure of their interpretations, when others as learned as they are as strongly persuaded to the contrary) but is as directly opposite unto the Certainty of true Prophet's Revelations; seeing many, yea most of that Profession, and (in the judgement of man) men of better gifts and places then such as proved true Prophets, were otherwise persuaded; usually such as the people esteemed best, strangeliest deluded.  
3 That from this Variety of Opinions amongst the Prophets about their Illuminations, others not endued with the gift of Prophecy were in the self same case, the unlearned people throughout the Christian world are in, wheresoever or whensoever Dissensions arise amongst the learned, admits no question but amongst wranglers. For albeit the excellent Brightness of Divine Truth did necessarily imprint an infallible Evidence in their apprehension, to whom it was immediately by Means extraordinary revealed; yet could they not communicate this Evidence or Certainty unto the people, but by preaching the Word revealed, after the self same manner we do. Yea sometime it was only communicated unto them by the 
* .  Ministry of others, no Prophets. Here let any Jesuit, or other Patron of the Romish Churches Cause, answer me to these Demands. First, whether the People were not bound to believe the true Prophecies (either delivered by the Prophets own mouths, or read by others, or directed to them in writing) to be the Word of GOD; and to reject the contrary Doctrine of false Prophets, as Delusions? Secondly, whether, if the ordinary People of those times could by any Christians, though private men in later, may not by the same Means, distinguish the Word of God (being in like sort read, or expounded or preached unto them) from the Word of Man? The Word remains still the same; the Truth of it better confirmed unto the World, by the continuance of it in power and strength throughout all Ages intermediate, wherein God's Spirit (by which it was first manifested to the Prophets, and written in the People's hearts) hath been more plentiful than before, especially since the Revelation of the Gospel; most plentiful in this present (if I may so speak) the second time of Grace. Our Argument then stands good (A fortiori) If every private man amongst GOD'S People of Old might and ought Believe, and believing Obey, his Word revealed to others, only read or expounded unto him, rejecting all contrary or erroneous Doctrines; the People of this Age must do the like: and all Objections possible against the judgement of modern private Spirits, conclude as much against all private persons of Ancient times: For, their Means of knowing the Prophet's Illuminations or Visions were ordinary; such as we have now; liable to all exceptions that can be made against our knowledge or persuasion of the true Sense of Scripture; But neither theirs nor our Imbecility in knowing, or Facility of erring, was or is any just Exception why the Scripture should not be a Rule to both. Albeit all the Papists Arguments might be urged with far greater probability against them who were to Believe Prophetical Writings first. For more easy it is to Assent unto Particulars contained in a general Canon already established by the approbation of former Ages and confirmed by joint consent of Parties most adverse and contrary in the interpretation of several parcels; then to admit the general Canon itself for the undoubted Word of GOD, or yield obedience to the Particulars therein contained. Yet were the Ancient people bound to admit the Prophecy of Isaias, Jeremiah, as the undoubted Word of God; albeit unknown to their Ancestors, but only in the generality of Moses doctrine: much more (as we conclude) may Christians, now living, assent unto the true expositions or particular contents of these Prophecies, or other Scriptures; of whose absolute Truth in general they do not doubt, and of whose 〈◊〉 articulars they may now behold the sundry Opinions and Expositions of divers Ages.  
4 To press the former Arguments more fully paralleled to our present Controversy, a little farther: I would demand of any Jesuit, whether the Word of God taught by the Prophets, (who were to win credit by their skill, not presumed skilful for their Authority in the Church, or credit in Common-weal) or the definitive sentence of the High-Priests or others in eminent place, were to be the Rule of Israel's Faith? Whether the People's distraction in following some one false Prophet, some another, fewest of all, the true Prophets, most, their High-Priests and men in Authority; might exempt any from acknowledgement of such Prophecies, as in the issue proved Divine, for the Rule of their Belief? If that People, either upon the Variety of Opinions, or the Authority of the Priests or others, might reject the Word of God, either preached unto them by the Prophets or read by others; or appeal from It to any visible company of men; on whose decrees they might safely rely: then may the Romanists with some probability teach men to rely upon the decrees of their Church, for their infallible Rule, not upon Scriptures only. But if the People of those times were bound to rely upon MOSES Law and the Prophets Writings, against all the World besides, albeit jointly conspiring to teach them otherwise, though with Glozes and pretences of Moses Authority: then much more must these Writings be of like Authority unto us. And all the Mimical Objections which the Jesuits can frame to this or like purpose [If the Scripture be the Rule of Faith, and must be discerned by private Spirits, how comes it to pass that Calvin expounds it one way, Luther another, Zwinglius a third, and yet all think they have the Spirit?] are the very same in effect, with the false Prophet Zedekiah's Exception against Michaiah, 
* 1 Kings 22. 24.  When went the Spirit of the Lord from me to speak unto thee?  
5 Zeclekiah had four hundred more of his opinion; and this People had been very dull, if conscious of their own factious greatness, they could not have pleaded all the Papists Arguments against Michaiah; all that can be drawn from the Universality or Authority of the Church: All which have mere ignorance or incogitancy of a Divine Providence for their Root, but branch themselves in their after-grouth into positive Atheism, and contradictious Infidelity. First their Authors (the Priests and Jesuits) err, not knowing the Scriptures nor the Power of God, able to lead men unto Life, by this written Way, though narrow and private, yet strait and plain: Afterwards (as if they were Satan's sworn Takers, or authorized Purveyors to furnish Hell with guests) observing some, who rather idly wish or loosely proffer, then seriously purpose or earnestly strive, to enter in at the straight Gate, either sail in their first Adventures, or finally miscarry; they watch hence all opportunities of haling Passengers to their broad beaten Catholic Way, which almost all heretofore have gone, as they brag, wherein a blind man, so he will follow his Guide, cannot easily trip; so I think, until both come at the very Pit-brink of Destruction, whereunto it tends directly and infallibly. But is this your Catholic Way more plain or better beaten then rebellious Israel's or Judah's was? Could not these also (whilst backed by their blinded Guides) have mocked at private Spirits, and bestowed Titles upon Gods true Servants, (because in number fewest and most opposite to their Prelates) as foul and odious, as Sectaries, Schismatics, or Heretics? Or did these willingly and wittingly go astray, as knowing their ways to be the ways of death? 
† 〈◊〉 5. 15.  Therefore my people is gone into captivity (saith the Lord) because they had no knowledge. Ignorance, the Nurse of your Devotion, was the true Mother of their Superstition and Idolatry: yet was this want of Knowledge, which thus proved the fertile Seed of all their ensuing Misery, the native Fruit of their former Negligence in not practising the known Precepts of Moses Law. And because increase of Ignorance in God's Word did breed in them a greater delight of hearing Lies, and pleasant things, than the Truth, he gave them their Lust, as he had done their Forefathers Quails in his displeasure. 
‖ 〈◊〉. 1●. 〈◊〉▪ 〈◊〉▪ 〈◊〉▪  Son of man (saith the Lord unto his Prophet) these men have set up their Idols in their heart, and put the stumbling Block of their Iniquity before their face: should I, being required, answer them? Therefore say unto them, Thus saith the Lord God, Every man of the House of Israel, that setteth up his 〈◊〉 in his heart, and putteth the stumbling Block of his Iniquity before his face, and cometh to the Prophet, I the Lord will answer him that cometh, according to the multitude of his Idols: That I may take the House of Israel in their own heart, because they are all departed from me through their Idols.  
6 This evidently proves, that unless the Moral Law be duly practised, and those stumbling Blocks which the wicked set before their faces removed: to seek after such a facile, inerrable Rule, as the Papists have framed for direction in points of Faith, is, to solicit a snare for their own Souls, as no doubt God gave the Romans, for their distaste of his Word and that longing after Genulism 
a ●…  before mentioned, this broken Reed, whereon to this day they rely, as he had done the Israelites a King in his wrath. And though in every Age, since the Goths and Vandals overran the Empire, God hath raised up some poor Michaiah to withstand their state-Prelates: Yet those lying Spirits, which possessed ahab's Prophets, have ever born greatest sway in that Church, seducing Princes and People, as they had done Ahab, by multitude of Voices, to their own Destruction. That the Romanists can produce men of great fame and note through many Generations for their defence in some one point or other, it skils not much. For as God, in 
* This Law of Deuteronomie holds true in proportion throughout all Ages. If there arise among you a Prophet, or a Dreamer of dreams, and give thee a sign or wonder, (And the sign and the wonder which he hath told thee, come to Pass) saying, Let us 〈◊〉 after other Gods which th●u hast not known, and let us serve them, Th●u shalt not harken to the words of that Prophet, or unto that Dreamer of dreams▪ for the Lord your God, proveth you to know whether ye love the Lord your God with all your heart, and with all your soul, Deut. 13. 1.  times past, suffered Prophets or Dreamers to take opportunity, from their strange Predictions, of enticing his people to Idolatry, forbidden by his written Law: so in every Age, his Providence permits men of excellent Gifts, and great skill in Scriptures, to have, yea to seek to establish their plansible Errors under pretences of Revelations, secret Assistance, or abundant measure of his Spirit; that by this means he may try our Fidelity in searching Scriptures, and Diligence in trying Spirits, as he did the Israelites by such presumptions of Divine Prophecies, or Visions. And if amongst this great Variety of Opinions I might deliver mine, as freely as I willingly submit it to each sober Prophet's Censure, (much more to the Correction of my lawful Superiors) I should (for aught I yet see to the contrary) avouch; first, that no Christian in any Age, but is oft put upon his Trial Whether he love God or the great Ones of this world more? Whether he will Confess or Deny Christ before men? Secondly, That, during these days of Peace and Security which we now enjoy, our Acquital or Condemnation in both the Two former main Interrogatories, stands especially, upon our abandoning or abetting their Errors, in some points of Danger, whose Worth in others we justly admire. So much addicted are we, for the most part, to such men's persons, as have been God's Instruments for our good, that upon often experience of those wholesome Medicines wherewith their shops are plentifully furnished, we swallow down whatsoever there we find: when as perhaps the disease they had to deal with, or some other circumstances of the time, were such, as required an extraordinary Medicine, which whilst we administer without mixture of like Ingredients, or not upon the same Occasions, we may chance to poison both ourselves and our Patients. Others of us again are so much accustomed to politic Observation, that we commonly make no other trial of Divine Truths, then by some such forinsecal form of proceeding, as is used in secular Inquisitions; wherein determinations go by calculation of most Voices. But unless the Lord did suffer us to have plausible shows and goodly inducements in the world's sight, for Believing that which is contrary unto Truth; our Faith should not be sincere, nor as an Armour of proof to resist all temptations; seeing there is no man almost but is apt by Nature to follow a multitude, to do that which public Laws have judged evil, much more to think or Believe as most men, or men most esteemed, do. On the contrary, if we look into our Calling, 
† 1. Cor. 1. 26.  Not many wise men after the flesh, not many noble are chosen of God. Such as are His, aught to be like Him in this, that they see not as men (not as Natural men, be they never so many) see, nor judge not as they judge.  
7 The stay whereupon they, as in all other Difficulties, so especially in this Trial of Spirits, must rely, is his Providence; which in time will bring the Truth to light, and daily diffuseth the odour of life, able, (were not our Senses dull or prepossessed with the fragrant Smell of earthly Pleasures) to lead us to that invisible Truth which in this life we must follow not by View, but by Faith. Yet not by Faith, if we take the Jesuits for our Guides who in this present Controversy play false Huntsmen, always seeking to bring us from the Prints of God's Providence, unto the Paths and footsteps of Men, that have corrupted their ways; casting the form of secular Proceeding before our eyes, so to withdraw us from following him who hath sweetened the 21 wherein we breath, with the words of Eternal Life. If men would be so mad, as to frame their lives according to their Doctrine; Hell itself could not wish a more Devilish Means to make men Christians in conceit and At heists or Infideis in heart. And yet besides the Impiety of all other kinds of Heresies or Infidelities that are or have been; this of theirs is the most palpably absurd, and most contradictory to the Rules of Reason and Principles of Arts received by all, For if the Arguments they bring against us conclude any thing at all, they conclude as much against all Certainty of secular or natural Sciences.  
8 And because (whether purposely, or as mere Instruments managed by Satan, to what use they know not) they still labour to make civil Modesty but a mask for Infidelity; rightly judging though to a wrong end) ingenuous Humility and men's lowly conceits of their own worth the fittest disposition, whence utter distrust of God's Favour towards such poor Creatures, as men so minded deem themselves, can be wrought; and if once wrought and deeply planted in soft minds or humble hearts, the only sure Foundation, whence they can hope to raise their Blind Implicit Faith: It shall not be amiss, whilst we prosecute the second Branch of their immoderate Folly, last mentioned to discover withal, and partly dissolve, The Snares which they have set for the Simple and Ingenuous.   

CAP. XXV.  
How far, upon what terms or grounds, we may with Modesty descent from the Ancient, or others of more excellent Gifts than ourselves: That our Adversaries Arguments impeach as much the Certainty of Human Sciences as of private Spirits.  
1 LEt it be granted, that many Places of great Moment are diversely expounded by learned men: what will hence follow? That not the greatest Scholars in reformed Churches can be as sure of their true Sense and Meaning, as the Pope? Not, unless you first can make it evident, that Learning or Subtlety of wit is the only Means, whereby the true sense of Scriptures can be found out. And this being proved; you must assure us that the Pope is always better learned than others; otherwise he may fail as well as they. Or if you admit not Learning for the only Means of distinguishing Doctrines, as indeed it is not; yet must you secure the world, that the Pope hath all those other good Qualifications, whose want caused the learned to err. Or if you require neither one nor other of these, you must prove that the best Gifts of God, the peculiar Attribute of whose Glory, is, to be no Respecter of persons) are infallibly entailed to a certain succession of men, without all respect of Learning, Wit, or Honesty. Lastly you must prove that the Holy Ghost was a Private Spirit, and might err, when he said, The Lord giveth Grace to the Humble, Or, the Law of the Lord, Wisdom unto the Simple: And that our Saviour's words, Ventus spirat ubi vult, did not import, (as he meant) that his Spirit might enlighten whom he pleased: For if all these and that Deus cujus vult miseretur, be true; who can hinder Him or His Spirit to open the eyes of some less learned, to behold clearly the true Sense and Meaning of that Scripture, wherein many excellent Writers have either erred or been overseen? or who can hinder God (if these places be true) to reveal his Will to little ones, and keep it secret from the wise, and mighty, because it is his pleasure so to do? and that for this end, that men should learn to rely upon his Mercy, and Providence; not upon the Authority or Skill of Men. Or who can hinder his Omnipotency even in this Age to make his Power seen in our Weakness? If this his Power be not limited now: then may he still both reveal the true Sense and Meaning of his Word in some points, unto men of less Capacity in others; and furnish them with ability too, for demonstrating by Evidence of Argument, and surest Grounds of Reason unto others, that this sense must needs be the true sense, and that all other Interpretations given of the same places, by men otherwise excellent for their Learning and Skill in Scripture, cannot stand with those Principles of Christian Faith, which all sorts of Believers steadfastly Believe. Must such a man, or those to whom God reveals the Truth by his Ministry, doubt of the Evidence of the Truth revealed, and mistrust God's Word; because others as learned, or more learned then either he that hath the Truth revealed unto him first, or they that take it from him, are of another mind? He must verily by this Objection. For a Jesuit would say, Why should he not think others as likely to have the Spirit, as himself? Let him esteem of them, as far better Scholars and men endued with as great, or greater Measure of God's Spirit than himself; for so the Scripture teacheth us not to be wise in our own conceit, 
* Phil. 2. 3.  but to think better of others then of ourselves. And again, 
† 1 Cor. 14. 32.  the Spirits of the Prophets are subject to the Prophets.  
2 And yet both these Rules concern the greatest Scholars, and most skilful Interpreters in some degree, as well as the meanest. For none is so absolutely good, none so far exceeds another; but in part may be exceeded by him. Nor doth this Christian Modesty, which the Scripture thus teacheth, bind any Christian soul, or ingenuous mind, to such absolute servility, as the Objection must enforce upon all, if it prove aught: For there is no ingenuous man, especially of meaner gifts, but will in heart, and conscience acknowledge many, both Ancient and modern, for far more excellent Scholars than himself: and yet be fully persuaded in Conscience, that in sundry particulars he hath the Truth on his side which they oppugn; and the true sense of God's Spirit in some points wherein they have erred, or were ignorant. For neither will an indefinite Proposition, in matters whose revelation depends upon the free Will and Liberty of God's Spirit, and are in respect of us contingent, infer every particular: nor will one or sew particulars in any point infer an Universal Proposition, or such as we call vera ut plurimum true for the most part. Now to say & believe, that such a man is a better Scholar and of far more excellent gifts, is but indefinite, not infinite, for the extent of his Scholarship, or gifts beyond mine: Wherefore it will not hence follow, that he is a better Scholar, or interpreter in this, albeit he be so in many, or in most other particulars; much less will it follow, that I am a better Scholar or interpreter than he, because I am better seen in this one, or few particulars. The Consequence, or Corollary of which two Assertions, is again as evident: [I may without breach of Modesty think I have the Truth on my side in sundry particulars, against him that is far better seen in Scriptures, and other Sciences, than myself.] For albeit he were much better seen in both than he is: yet are his gifts measured as well as mine; although God hath given him a greater measure of such gifts, then me. Wherefore, as I would willingly yield unto him in infinite others; so may I safely descent from him in this or ●…r particulars, that are contained in the small measure of God's gifts upon me; without any just censure of Arrogancy, or breach of Modesty, for entering the lists of Comparison with him absolutely. For now we are to be compared but in this one, or few Cases; not according to the whole measure of God's gifts in us; which I acknowledge far greater in him, and reverence him as my Superior for them. And as I acknowledge him absolutely for my better, so is he in these particulars, in some sort, to yield Superiority unto me. Christian Modesty teacheth every man not to be hasty, or rash, in gainsaying the Doctrine of the Ancient or other men of Worth; but rather binds him to diligence in examination of the Truth, to use deliberation in gainsaying the Opinions of men better learned than himself. But Christianity itself binds all Christians, not to believe men's Authority against their own Consciences; nor to admit of their Doctrines for Rules of Faith, be they never so excellent, unless they can discern them to be the Doctrine of that great Prophet. Cui DEUS non admetitur Spiritum: He cannot fail in any thing, and whatsoever He saith, or what his SPIRIT shall witness to my Spirit to have proceeded from Him, I am bound to Believe. But for men to whom God gives his Spirit but in measure, albeit in great measure, because I cannot know the particulars unto which it extends, I neither may absolutely refuse, nor absolutely admit their doctrines for true, until I see perfectly, how they agree with, or disagree from his Doctrine, of whose Fullness we have all received. And even the Truth of their Writings, to whom he hath given his gifts in great measure, I am to examine, by their Consonancy unto that small measure of his undoubted gifts in myself, so far as they concern myself or others committed to my charge. And in the confidence of God's Promises, for the increase of Faith and Grace, to all such as use them aright, every Christian in sobriety of spirit may by the Principles of Faith, planted by God's singer in his heart, examine the Sentences, and Decrees of the wisest men on earth: to approve them, if he can discern them for true; to confute them, if false; to suspend his judgement, and limit the terms of his disobedience unto them, if doubtful; and finally to admit or reject them, according to the degrees of their Probability or Improbability, which he upon sober, diligent, and unpartial search directed and continued in reverence of God's Word, and sincere love of Truth, shall find in them.  
3 All the Arguments which they can heap up from the Variety of Opinions amongst the learned (albeit they could make a Catalogue of Confusion in this kind, as long as the tower of Babel was high) can only prove thus much; That no man (especially no man endued with the gift of interpreting) may 
That this 〈◊〉 ●… the 〈◊〉 should rather move all 〈◊〉 Christians to 〈◊〉 all in ●… 〈◊〉 of men then to rely upon any.  rely upon any other man's Opinions, Expositions, or Decrees, without further examination of them: but only upon the Scripture itself, which never varieth from itself, nor from the Truth; for this cause to be admitted as the only Infallible Rule of all Divine Truths, whereunto every man must conform his Belief and Persuasions. For even this Variety of Opinions, about the particular Sense or Meaning of this Canon of Truth, amongst such, as jointly acknowledge the Infallibility of it in general, is a sufficient Reason to disclaim any man's Authority for the Rule of Faith: seeing Experience shows such Variety, and Partiality in them; and the general Foundation of Faith, (held by all thus dissenting) binds every man to Believe, that the Scripture is not subject to any of these Inconveniences. This undoubted certainty of it, when it is rightly understood and perceived, should encourage all to seek out the right Sense and Meaning of it, (which once found, is by all men's consent the surest foundation of Faith, for by our Adversaries consent it is the Ground of the Church's Faith (and where they cannot presently attain unto it, to suspend their judgements, and not to follow men's Authorities (but only in Particulars, whose Generals are contained in Scripture) lest they may lead them against the true Sense and Meaning of it. And if men generally should have no other Ground but man's Authority, or Believe this or that to be the Meaning of Scripture because such a man or company of men doth tell him so: besides his wronging of God's Spirit herein, he should also wrong many other men, ofttimes far better learned, and skilful in Scriptures, more dear in the sight of God, and better acquainted with his Spirit, then are they, on whose Authority he relies. Every one to whom God hath given a wise heart, and Power in Scripture, might justly challenge him of Partiality and Disobedience, in not giving as much to his Authority, as to the former. But as the Truth, revealed unto him by the meanest of God's Servants, binds his Conscience to Believe it: so the Variety of other men's Opinions, (be it never so great, the Authors and Favourers of them never so well learned, never so stiff and confident in maintaining them,) ought to be no Motive, either to dissuade him from assenting unto the Truth known, or to discourage him in the industrious and sober search of it, by such good Means as God hath appointed for his Calling. For there hath been as great Variety of Opinions in other Sciences and Faculties, as in Divinity: yet no later Jesuit, nor other learned Papists, that I have read or heard of, for these divers hundred years, have sought to prove, that no man can be certain he knows any thing, because many think they know that which they do not. Or if any Jesuit will renounce Aristotle, and revive the old Academics Opinion, [That there can be no certainty of any thing, but only an Opinion:] our Universities shall be ready to answer him, albeit hereby they should disenable their supposed infallible Rule as much as ours. In the mean time, holding Aristotle's Doctrine, about the certainty of Sciences for true, they answer themselves in all they can Object against us in this Point. For they neither deny a Certainty in secular Arts, because many err: nor do they persuade young students in their Schools, to give over their studious and industrious searching into speculative Sciences, because many have taken much pains in them to little purpose: Nor do they hold it sufficient for good scholars in such matters, to rely wholly on other men's judgements, without any trial of Conclusions, or examination of Arguments, according to the Principles of those Sciences which they have professed. In a word, the Variety of Opinions hath not yet occasioned them to create a Pope of Arts, and secular sciences, albeit such a Creature were (by their Arguments) much more necessary, or (at least) less harmful in those Faculties, then in matters of Religion. For in them we have no promise for the assistance of a secret Teacher, the true Illuminator of our souls, whose Authority is as infallible, as the Spirit of Truth. Aristotle takes it for an infallible token that there is a Certainty to be had in Sciences, because all men think themselves certain in their Persuasions of things that may be known: as well those that know not the Truth, but only think they know it, as those that know it indeed. If Aristotle's Argument (which the Jesuits so acknowledge,) be good: then is their Argument in this Cause most absurd. Many men (say they) persuade themselves they know the right sense of sundry places in Scripture, when they do not, therefore no man, no private man, no man but the Pope, (qui neque Deus est neque homo,) by any search or industry, can be sure that he hath it. Whereas by Aristotle's reason,) which indeed is a Rule of Reason) the contrary rather follows, That there is a Certainty to be had concerning the Truth and true sense of Scripture by all such as seek it aright) because even such as err, and seek it amiss, are strongly persuaded of their Certainty in it. From the same Topick do the Schoolmen and other judicious Contemplators prove a Certainty of true and perfect Bliss, able alone to satiate the greedy Appetite, and stay the unconstant longing of man's Sole, because even misereants and such as indefatigablie hold on like Dromedaries in those ungracious Courses which in wiser Heathens sight lead directly unto Infalicitie and true Misery, cannot cast away all conceit of Happiness from which they wander but rather suppose it to be seated in those sensual Pleasures which they follow. Yet would our Adversaries Arguments disprove all Certainty in apprehension of true Happiness with greater proba●… than they can impeach the assurance of private Spirits in any other point-of Faith, as might (to omit other reasons) be proved by this one; Because some of their Popes (none of which as they suppose can err in ordinary matters of Faith) never have any taste or apprehension of true Happiness.  
4 Of the manner of knowing the true Sense of Scripture, occasion will be given us in the last part of this Discourse: of the Impediments which trouble most men in this search, and of the Original of all Errors in Divine Mrters, and the Means to avoid them, we shall speak, by God's assistance, in the Article of the Godhead. Thus much may now suffice, that no man ought to be disinayed in seeking, or despair to find the true Sense and Meaning of Scriptures, in all Points necessary for him in his Calling, because other men, much more expert in all kind of Learning then himself, have foully erred in this search, and finally miss of that they sought. For out of the Rules of Scripture already set down, when such Temptations shall arise in our breasts, we may quell them thus. They who have gone astray, were much better learned than I in all kind of Knowledge: It may be they were hence more confident of their Gifts; for scientia inslat, their excellent Knowledge might puss them up with self-conceit; and he that is wisest of all hath said, I will destroy the Wisdom of the Wise, and the understanding of the Pruden: 
●… 14.  shall be bid: it may be, as they were exceeding Wise, so they much gloried in their Wisdom: but I will seek to glory only in the Lord, of whom I have received every good Gift I have, and will always esteem this best, which shall teach me not to rejoice above that which is meet in any other: As they were Prudent, so it may be they were Proud, and the Scripture saith: Deus resistat superbis, God resisieth the Proud and such as trust too much to their own conceit. As for me I will not be highminded, but fear, for the same Scripture tells me, Deus dat gratiam humilibus, yea grace to understand the true Sense and Meaning of his gracious Promises made in Christ. And in confidence of them, I will continue these my daily Prayers: Lord grant me true, unfeigned, Christian Humility, and with it, grace, to know the wonderful things of thy Law. Others have erred, of far more excellent natural parts, even men of deepest reach and surest Observation. It may be, as their Wits were stronger, and their Understandings riper: so their Wills were unrulier, and their Desires or Affections greener. But O Lord break the stubbornness of my Will, purify my Heart, and renew a right Spirit within me: so shall I see thee, and thy goodness in thy Word, which shall enlighten me to teach thy Waves unto the wicked, and convert sinners unto thee: so shall thy Law, thy perfect Law, convert my Soul, for thy Testimonies are sure, and give Wisdom to the Simple. Yea but they 
●….  who first instructed me in thy Word, do dissent from me in the interpretation of it. It may be they have not followed those Rules which thou taughtest them, Lord give me grace to meditate aright upon thy Testimonies, so shall I have more understanding than my Teachers. But what if the most reverend and Ancient Fathers of former times were of a contrary mind? O Lord they were 
Psal. 119. 99  faithful servants in the House, and yet faithful but as Servants, not as thy Son: and it may be thou didst suffer those thy worthy Servants to go awry, to try whether I thy most unworthy Servant would forsake the footsteps of thine anointed Son to 
Heb. 3. 5. Psal. 119. 100  follow them: but Lord teach me thy Statutes, so shall I (in this point wherein I differ from them) have more understanding than the Ancient. Thy Name hath been already glorified in their many excellent Gifts, all which they received of thy bounteous hand: and it may be that now it is thy pleasure, in this present Difficulty, to ordain thy praise out of such Infant's mouths as mine. They out of this thy fertile and goodly field have gathered many years Provision for thy great Household thy Church, but yet either let somewhat fall, or left much behind, which may be sufficient for us thy poor Servants to glean after them, either for our own private use, or for that small flock which thou hast set us to feed. And let all sober-hearted christian's judge, yea let God that searcheth the very heart and reins, and Christ Jesus the Judge of all mankind, give judgement out of his Throne, whether in reasoning thus, we are more injurious to the Ancient Fathers deceased, than they unto the Ancient of days, and Father of the World to come, in denying the free Gifts and Graces of his Holy Spirit, unto succeeding, as well as former Ages. We reverence the Fathers as men endued with an especial measure of his Grace, as men that have left many excellent Writings behind them, fit for the instructions of later Ages as well as former: They will not honour God as much. For their Arguments conclude, if any thing, Him to have been a gracious God, and his Spirit a Guide only of some few Generations of old: but in this present, and all late past, They make him a God, his Spirit a Guide, and his Word a Rule, only of the Pope, who must be the only God, the only Guide, and his Decisions about Scripture the only Rule of all other men's Faith, yea a Rule of Scripture itself, as shall afterwards appear.    

SECT. IV.  
The last of the three main Objections (before proposed) which was concerning our supposed defective Means for composing Controversies, or retaining the unity of Faith, fully answered and retorted: That the Roman Faith hath no Foundation.  
THE last Objection is: Our Church hath no Means of taking up Controversies, seeing we permit the Use of Scriptures unto all, and every man to follow that Sense of them which he liketh best. We do indeed permit every man to satisfy his own Conscience in matters of Salvation, and God forbid (for by his Apostles he hath forbidden) we should usurp any Supreme Lordship or absolute Dominion over their Faith. Yet a Christian Obedience unto Pastors we require in the Flock: impossible in our judgement, to be performed aright, unless undertaken more for Conscience then for fear of Punishment. And, as Obedience, if not framed by Conscience, can never be sincere, so Conscience, unless regulated by the Sacred Canon, man needs be erroneous, and always relish more of Superstition than Religion. The Gospel we ever esteemed as a gladsome Message of Peace and Salvation: and do we, by seeking to square men's thoughts and affections unto it, prepare their hearts to deadly War? It is, we know, and you deny not, the Fountain of Life, apt to season the waters of Marah and Meribah, a Medicine able to allay all bitterness of Contention, and qualify the poisonous roots of Strife; and do we, by setting it open for fainting Souls to quench their thirst, dig pits of Destruction for them to fall into? The Scriptures in general we have proved to be a plain and facile Rule, a Light unto men's feet, and a Lantern unto their paths: and do we, by permitting the free Use of it to all, first explicated and unfolded by the Dispenser's of Divine Mysteries, lay stumbling-Blocks in their way not possible to be descried or avoided, or spread a snare to catch their Souls in Darkness? we permit every man to follow that Sense or Meaning of it which his Conscience hketh best: but we permit no man to frame the liking of his Conscience to his Lust; we teach the contrary as a Principle of Faith and Christian Obedience. If any disobedient Spirits list to contend, where they should perform. Obedience, we know the Church of God hath no such Custom: all such Contentions we detest, and labour, as much as you, by all Means lawful, to quell: The same Internal Means [God's Word] are alike free to both, but more used by us which rely more upon them: all the Difficulty is about Means External.  

CAP. XXVI.  
Containing the true state of the Question, or a Comparison between the Romish Church and ours, for their Means of preventing or Composing Controversies.  
1 THe Question them must be, first, whether we can as well discern such as read Scriptures, as you, such as read your Church Decrees, with Contentious minds. Secondly, whether we have Means as forcible and effectual as you have any to reform them, or stay the spreading Contagion of their Heresy. To begin with the later.  
2 Such as you discern to be contentious, or to descent from that Doctrine 
 which you conceive or teach for true, you threaten, with what? The Pope or Churches Curse. Such as we discern to breed Contentions amongst us, or Dissensions from that Truth, which we in Conscience think all aught to profess, we threaten with Death and Damnation, and the terror of that Dreadfull-Day which shall accomplish that we denounced 
*  against all 〈◊〉 by whom Offences come. Will not the continual preaching of this Doctrine be as forcible to deter a man from sowing Sedition, as the anniversary Solemnity of the Pope's Curse? Will men Believe a Jesuit from the Pope, when they will not Believe Moses, and the Prophets, nor Christ Jesus himself? But you will say, although men will not be kept in Order with Peter's Keves, yet will they dread Paul's Sword: or rather if they will not dread the fire of Hell, which must but long hence torment their Souls, yet will they stand in awe of the faggot always ready in your Church for plaguing Heretics. If this were the best Means to stop men's mouths, from professing what they are in Conscience persuaded the Scripture tells them: The Fundamental Points of Christianity had never been known either to you or us; Christian Religion itself had been martyred with Christ's Martyrs. But as their Ashes was the fertilest Soil, wherein the seed of the Gospel could be sown: so was the long and cruel Oppression of such as dissented from your Church, as a ●opting or pruning to cause ours flourish, and hath at length set the Israel of God at liberty from Egyptian Slavery.  
3 But supposing this violent Course, upon great exigence of circumstances either in the Matter, Manner, or Times of Contentions, to be both lawful and expedient: yet could not the ordinary Practice of it be more effectual to restrain men from contradicting, than it might be to enforce them to oppugn the Truth. It might, according to the divers dispositions of such as manage it, be a Means, one way or other alike forcible, either to retain men in Heresy, Idolatry, and Infidelity, or in the Unity of true and lively Faith: albeit Fear alone may make men perfect Heretics or Infidels, but not inwardly or sincerely Faithful.  
4 And as for our Church, albeit she search not so narrowly into the secrets of every man's conscience, nor be so tyrannically jealous of every Word that might be ill interpreted, nor so outrageously cruel in punishing known dissension from her, or discovered Error: yet (God be praised) she hath Paul's Sword as well as yours, which our Magistrate bears not in vain, but can unsheathe it, when need requires, against such as are open and evident abetters of Contentions, unless perhaps you will except, that it hath not been so much exercised in cutting you off from amongst us, (who are the Ringleaders of all division, debate, and Trouble in our Church,) as it might be according to your Doctrine. If in the Practice of this coactive Authority over contentious Spirits, there be any fault, God amend it, for in our Church's Doctrine concerning this Point there is none: and God grant our Magistrates may Practise as our faithful Pastors teach: whose Doctrine is, that this External as well as the Internal Power is given for Edification, not for destruction, and must be directed by the same Rule; that the Use and Practise of it must be limited by the End, that the End of it is by Injunction of things Good, and Prohibition of Evil, to proportion men's Actions and Conversations to the Rule of Faith, and Law of God, that so every member of the Commonwealth, thus wrought and fashioned by the coactive Power, may be more easily transformed into a member of Christ, as being more apt and pliable for the Word of Life to work upon. Nor are we so precisely wedded to any determinate course for quelling or preventing contentious Schisms or Heresies, but we may admit what other soever time shall detect more effectual for attaining the former End; unto which our love is such, as will not suffer us dislike any Means allied to it, though having affinity with your Church: Part of whose external discipline we are not ashamed to use unto good, because by you abused to bad and wicked Purposes. But for your Church's Practice in the use of your best Means for avoiding all Contentions, you plead no Infallibility: therein you may fail as well as we, and the Question now is about our Doctrine.  
5 Out of that which hath been said, our Means for punishing such as we know to be contentious appears as good as yours, whose use so far as we like it, is as free for us as for yourselves; let us now see whether we have Means as good, or as infallible as yours, to discern who are contentious.  
6 For the Pope's Infallibility whether it be any or no, we are anon to inquire, and we may not in this place give you leave to prejudice our Church with the supposal of it. Nor do yourselves make this discretion of conten●ous Spirits any essential part thereof. 
That our means for discerning the ●●●ginal Causes o● O● 〈◊〉 of Con●…ns are fully ●●ui ●a●●nt to the Romish Churches.   
7 None of you (that I have read) doth attribute any Prophetical Spirit to the Pope in this Case, as if he could descry the storms of Contentions which might cause shipwreck of Faith, before they arise, as far off as E●… did the Rain, when it first began to gather into a cloud like a man's hand. The excellency of his Infallibility, by your own Positions (if I mistake not▪ consists in the decisions of Controversies brought unto him, not in the discovery or finding out of such, as breed Contention. But doth he vouch safe to decide all Controversies that arise in his Dominions, albeit brought unto him? 
Vix vacat exiguis rebus adesse Jovi.  The exercise of this Dominus Deus vester plenary Power, is much like the use of the Heathen Gods upon the old Roman Stage.  
Nec Deus intersit, nisi nodus vindice dignus  
Inciderit—  
Unless it be to lose some Gordian knot  
The Pope's decision is not easily got.  
And where it is got, it goes no farther than to the just and infallible censure of the Opinion itself, in punishing the Authors or abetters of adjudged Heresies or Schisms: he may err as well as we, because herein he goes but by▪ the Information of private men, who neither are so absolutely Holy, but they may prove partial, nor so Wise and skilful always but they may err in their Information, especially where it goes successively from ear to ear, and from one Country Dialect to another, (as drink from vessel to vessel) always losing some part of its proper and native Sapor, so that it may relish otherwise to his Holiness mouth, than it did at the first setting abroach by the Author.  
8 And seeing the best Means to avoid Contention is the just punishment of them that causelessly cause them: your Church's Authority, being herein so much more obnoxious to Error and Misinformation as her Diocese is larger, less uniform or more remote; is liable to many Exceptions, from which such little ones, as she out of her greatness contemns, are free. Nor is the Question (as you bear the simple in hand) betwixt Public and Private Spirits, but between your private men and ours; as whether yours can better disc●●● who are contentious throughout your vast Precincts, then ours, who are such amongst us at home. That no man should descent from the Doctrine of the Catholic Church you all agree. Some of you descent from it, (as most of their fellows think) who yet will not profess; but rather seek to cloak their dissent, either with colours of Consonance or pretended reasons of no Repugnance unto Catholic Tenants. 
† ●●lla●mi●. lib. 3. de justif. cap 3, 4. etc. disputes so eagerly against this Bishop as might have 〈◊〉 a Censur●●f Irregul●…ty had ●e li●●● in his Dignesse.  Catharinus will defend the Council of Trent, and yet hold Certainty of Salvation. Soto and Bellarmin reprove him: but how could either of them discern whether Catharinus had the true Meaning of the Trent Council or not? Catharinus (I take it) had a Suffrage in making those Decrees, whereof neither Soto nor Bellarmin were allowed, much less Authentic Interpreters: for the Pope's Bull 
‖ Apostolica authoritate inhibemus omnibus, tam Ecclesiasticis personis, cujuscunque sint ordinis, 〈◊〉 & 〈◊〉, q●●m ●ai● is, quocunque honore, ac potestate praeditis, Praelatis quidem sub interdicti ingressus Ecc●… que ●u●rint sub e●communicationis latae sententiae poenis, ne quis sine authoritate nostra audeat ullos 〈◊〉 〈◊〉, glosses, annotationes, scholia, ullumve omnino interpretationis genus super ipsius concili● decretis quo●…, a●● quidquam quocunque nomine, etiam sub praetextu majoris decretorum corroborationis, aut executi●…, ●… colore, statuere. Bullae Pij quarti super confirmatione oecum. gener. Concil. Trident.  confirming that Council, prohibits all private Interpretations of it, yet hath not the Pope or any Public Authority since that time condemned Catharinus for this dissension. How knew 
* Maldo●atus censure of th●se men, for dissenting (as he thinks) from their Church, is so sharp and peremptory, as might well have caused Contention, should his writings have come into their hands. Impediunt nos quo ●inus acriter & veheme●ter invehamur in haereticos, Catholici quidam, qui, nescio qua imprudentia hereticis se junxerunt. Neminem nomino, n●minem vi●latae accuso religionis: scio Catholicos, scio doctos, scio religiosos ac probos viros esse, sed minimè profecto util●m atque fidelem in hac re operam Ecclesiae navaverunt. Quod contra Scripturae sensum, contra Patrum omnium inter pretationem, contra tacitum, i●o minime tacitum, sed satis superque explicatum consensum Ecclesiae dixerint atque contende●int hoc loco de Sacramento non agi, quod ut Benignissimè dicam est Temerarium, gravioribus condemnarem verbis nisi crederem viros bene Catholicos Errore magis animi quam vitio, in Haereticorum sententiam impegisse. Maldonat. Comment. in sext. Johan.  Maldonate, that Jansenius, Hesselius, and others which deny that Christ's Words in the sixth of John are to be understood of Sacramental eating, did vary from the received Doctrine of your Church, and jump with Heretics? Difference between yourselves and us in this Point you shall never be able to assign any. Tell us by what Means you can discern who dissent from your Canons; and our Answer is ready: we can discern who dissent from ours by the same, if no other were left us. This briefly may suffice for removal of Prejudices easy to be wrought in such as compare not Particulars with Particulars, or consider not the use of external Magistracy acknowledged by us, for punishing Contentious Spirits, or our Means of discerning who are such: In both which respects we are at least equal to the Romans.   

CAP. XXVII.  
That the Romish Church hath most need of some excellent Means, for taking up Contentions, because it necessarily breeds so many and so grievous.  
1 FOr the main Point, as well about the Original of Contentions, and Schisms, as incorrigible continuance in them, only this Difference I find, That we permitting a sober search of Scriptures unto all, not binding any man's Faith to the Judgement of man, leave a possibility to the learned of finding out, a liberty unto all of professing the Truth found, for the health and life of their Souls, without dread or danger to their Bodies. And seeing we bind no man upon pain of damnation, to Believe any point of Doctrine, which is not plainly and expressly set down in Scriptures: we minister no occasion of deadly dissension unto any. For Contentions amongst ourselves, they are rather distempers then dangerous disease●, nor do they affect those parts of Religion in which our spiritual Life is properly seated. Yet even these in later years had been, and always would be fewer, and their danger less, were it not for those Foxes which your Church suborns to bring firebrands into the Lord's Harvest. And even these your Foxes in this our Land, howsoever, for this public Mischief against us, and the intended Combustion of our Church, their Tails were tied together by your Church's knot; have yet whet their cankered Teeth as eagerly, and opened their venomous Mouths as bitterly one against another, as any (but they) could have done either against us or any creatures living. But to leave private dissensions amongst yourselves; your Church prohibiting men the ingenuous search of Scriptures and free profession of their Conscience, tying them to submit their Judgements at all adventure unto the corrupt Doctrine of your Clergy: hath set open a wide gap to such gross Opinions, and monstrous Heresies, as no man, unless his judgement had been surprised by your pretended Authority, or his Spiritual senses locked up in superstition, sleep, and midnight darkness, would ever have assented unto, much less have tolerated, when men were taught to hold them for Points of Faith, as infallibly true as the Scripture itself, only because your Church hath proposed and practised them.  
2 Thus did your Doctrine and filthy Practice of Indulgences (to omit many more) from some surmises of the Ancient, concerning a third place after this life; as it were, from a small seed or kernel, by little and little come up to such a mighty growth, that it violently rend, and tore asunder the main Walls of Christ's Temple, and caused that irreparable breach and rupture, betwixt the Southern and Northern parts of Christ's Church, established in this Western part of the World. And albeit Cassander with divers other learned men in your Church, both before, and about▪ the time of the Trent-Councel, wished a reformation of many Points maintained by you; hoping the Lutheran, and other reformed Churches, would thereby be drawn to Unity with you again: yet what one suspicious Opinion hath that Council cleared, what bade amended, what harsh or odious one hath it mitigated? Nay, what Possibility hath it left for the amendment of any in Ages to come▪ amongst such as shall acknowledge that Authority infallible, which hath thundered out so many anathemas to all Gainsayers? Before it was lawful for Cassander and Cajetan, Fspenceus and others, to show their dislike of your Doctrine, and signify their desires of amendment; retaining some Relics or▪ fashion of men, that had been Freeborn, not Slaves or Vassals to corrupt and dissolute Tyrants. They used their Liberty of Speech even in those cases, wherein it is not now lawful for any in your Church to mutter, no not so much as to sigh, or groan under that heavy Yoke, which their Forefathers grudged to bear, whose weight and hardness notwithstanding you still increase, whilst your upstart Statesmen the Jesuits, (like Rehoboams green-headed Counsellors) daily seek to make your Ecclesiastic Monarch's little finger, greater than his Predecessors loins.  
3 Some Jesuit or other happily would reply: Had Luther been quiet, the Church had been still at such Peace and Unity, as it enjoyed for many years before. What manner of Peace and Unity was that? Any other than such, as usually is found in any political Argus-eyed Tyranny, before the sinews of it shrunk or the ligaments be dissolved? where no man may move but he is seen, nor mutter but he is heard; where the least secret signification of any desire of Freedom in Speech, or Liberty in Action, is interpreted for open Mutiny, and the least Motion unto Mutiny held matter sufficient for a cruel Death. These were the Bonds of your Peace and Unity, in this point of your Ecclesiastic Monarchy. As for your Peace in other speculative Points of less use or commodity to your state, it was like the revel, or drunken Consorts of Servants in their night sport, when the Master of the House is asleep in a retired room. Any School-man might broach what Opinion he list, and make his Auditors drunk with it, others might quarrel with him and them, in as uncivil sort as they list, so no Weapon were drawn against the Pope's Peace. Albeit in the mean time the Scripture suffered as open Violence and Abuse, as Priscian doth, when drunken or dunstical Grammarians brawl in extemporary Latin. As for your Cardinals and Statesmen they were at league indeed, but it was foedissimum foedus, a League solemnised with more than barbarous and heathe●sh sacrifice, with the blood of many tho●sand silly Lambs, for whom the Lamb of God had sacrificed his precious Body and Blood. What number of Hussits, Bohemians, Picardes, poor souls of Lions were made a prey unto your Woolvish (I may not say Lions) teeth, seeing as the Italian Poet argues, this Title so ill befits your Popes:  
Nec cadit in turpes nobilis it a feras:  
No Lions they: for noble wrath  
No place in such base creatures hath.  
But what Troops of such harmless souls were slain, burnt, and tormented, for their longing after the Liberty of the Sons of God, nor we, nor you that live this day can know, nor shall be known until the Register of the Book of life be opened. And howsoever they went (as their Lord and Master the great Shepherd of their souls had done before them) like sheep unto the slaughter, whilst their friends and kinsfolks cries were drowned with your Jewish Melody, and joy at their Destructions; yet we assure ourselves, (and ye might dread Gods further Judgement by the event) it was the Cry of their innocent Blood which filled the Court of Heaven, and in a just revenge of their Oppression procured Luther's Commission for Germanies Revolt. And yet say you, Luther was the Cause of Dissension in Christ's Church: why so? Because he burst your former Unity, whose only Bond was Hellish Tyranny. Of such a dissension, and of the breach of such an Unity, we grant he was the Cause; and you have no just cause to accuse him of dissension, or disobedience for it. For all kind of Unity is not to be preferred before all kind of Dissension or Revolt. He that will not descent from any man, or society 
In this sense Christ is said to have come, not to send Peace, but a Sword unto the World.  of men, upon any Occasion whatsoever, must live at perpetual Enmity with his God, and War continually against his own Soul. For there is an Unity in Rebellion, a Brotherhood in Mischief, a Society in Murder both of Body and Soul. Wherefore unless you can prove your Cause or Title, for exacting such absolute submission of men's souls, and spirits unto your Church, or Pope's Decrees, to be most just and warrantable by Commission from the Highest Power in Heaven: Luther, and all that followed him, did well, in preferring a most just, most necessary, and sacred War, before a most unjust, and shamefully-execrable Peace: A Peace, no Peace, but a banding in open Rebellion against the Supreme Lord of Heaven and Earth, and his Sacred Laws, given for the perpetual Government of Mankind throughout their generations.  
4 To press you a little with your Objections against us and our Doctrine, 
That this very challenge of this insallible Authority of the R●mish Church for ending all Controversies ●●th necessarily 〈◊〉 the greatest Di●…tion from it that can be in all religious minds.  for nourishing dissension: Our Church (say you) hath no Means of taking up Controversies aright. If this were true, yet (God be praised) it ministereth no just occasion of any dangerous Quarrel. But be ours, as it may be: hath your Church any better Means for composing Controversies of greatest moment, that reign this day throughout the Christian World? Or doth it not by this insolent, proud, tyrannical claim of Sovereignty, and imperial Umpiership over all other Churches in all Controversies, give just cause of the greatest dissension, and extremest Opposition, that can be imagined could be given in the Church of Christ? The whole world besides cannot minister any like it. Nature and common Reason teach us, that a man may with far safer Conscience take arms in defence of his Life and Liberty, then in hope to avoid some petty loss or grievance or to revenge some ordinary cause of private discontent: the Quarrel in the one, (though with resistance unto our Adversaries blood) may be justifiable, which in the other (albeit within the compass of less danger) were detestable. But Grace doth teach us this Equity, Skin for Skin, all that ever a man hath, the whole world (and more if he had it is to be spent in the defence of Faith, the only seat of our Spiritual Life, or for the Liberty of our Conscience. You alone teach, that all men should submit their Faith to your Decrees without examination of them or appeal from them: we usurp no such Authority, either over yours, or any men's Consciences. You challenge our Sovereign Lord, and all his People, to be your ghosily Slaves: we only stand in our own defence: we exact to such absolute Service, or Allegiance, either of you, or any other the meanest Christian Church, no nor our Prince and Clergy of the natural members of our own. They only seek (would God they sought aright in time) to keep them short at home, whose long reach might hale over Sea your long-sought Tyranny over this People of Britain, happily now divided (Lord ever continue this happy Division) from the Romish world. Unless your Means of taking up so great Contentions (as hence in equity ought to arise) be so superexcellent, that it can make amends where all is marred, (for which I cannot see what Means can be sufficient, unless you either let your Suit fall, or prove your Title to be most just by Arguments most Authentic and strong you evidently impose a necessity of the greatest Contentions, and extremest Opposition that any abuse or wrong, loss or danger, possibly to befall a Christian man (either as a Man or Christian, either in things of this life or that other to come, either concerning his very Life and Liberty whether Temporal or Spiritual or whatsoever else is more dear unto him) can occasion of breed.  
5 That which ye usually premise to work such a prejudice in credulous and unsettled minds, as may make your sleight pretences of Reason or Scripture (to be sifted anon) seem most firm and solid to ground you Infallibility upon, is, the supposed Excellency of it, for taking up all Controversies in Religion, and so of retaining Unity of Holy Catholic Faith in the Bond of Love, If indeed it were so excellent for this purpose, you might rest contented with it, and heartily thank God for it. Yea, but because you have this excellent Means, which we have not, nor any like unto it, yours is the true Catholic Church, and ours a congregation of Schismatics. What if we would invent the like? would that serve to make ours a true Church? Or tell us, what Warrant have you for inventing or establishing your supposed most excellent Order for taking up Controversies? Was it from Heaven? or was it from Men? If from Heaven, we will obey it; if from Men, we will imitate you in it, if we like it. But first let us a little further examine it.   

CAP. XXVIII.  
That of two Senses, in which the Excellency of the Romish Churches pretended Means for retaining the Unity of Faith, can only possibly be defended, The one (from the former discourse) proved apparently False; The other, ●… self, as palpably Ridiculous.  
1 WHen you affirm the Infallibility of your Church to be so excellent a Means for taking up all Controversies in Religion: you have 
* ●… whether from the known or possible fruits of the Romish Churches Means (so excellent, as is pretended) ●… Argument can be drawn to work a prejudicial conceit in men's minds, (That it were ●… Authority to their Church) before they come to direct examination of the main point (what ●… Scriptures.)  no choice of any other, but one of these two Meanings; Either you mean, It is so excellent a means de facto, and doth take up all Controversies: or else, it would be such as might take up all, if all men would subscribe unto It.  
2 If you take the former Sense or meaning: we can evidently take you (as we say) with the very manner of Falsehood. For this claim of such Authority (as we partly showed before) is the greatest eyesore to all faithful eyes that can be imagined, and makes your Religion more irreconcilable to the Truth. And for this Church of England, as in it some dissent from you in many Points, others in fewer, some more in one, some more in another, so in this, of your Church's Infallibility, all of us descent from you most evidently, most eagerly, without all hope of Reconcilement or agreement, unless you utterly disclaim the Title in as plain terms as hitherto you have challenged it. Your dealing herein is as absurdly impious and impiously insolent, as if any Christian Prince or State should challenge another, as free and absolute as himself, for his Tributary, or Vassal, and traduce him for a seditious member of Christendom, because he would not compose the Quarrel thus injuriously sought, with the surrender of his Crown and Dignity.  
3 Princes may conclude a Peace, for civil and free commerce of their People, though professing sundry Religions: and they and their Clergy might perhaps procure a mitigation of some other Points, now much in Controversy: but Though all others might, yet This admits no terms of parley for any possible Reconcilement. The natural Separation of this Island from those Countries wherein this Doctrine is professed, shall serve as an everlasting Emblem of the Inhabitants divided hearts at least in this Point of Religion: and let them, O Lord, be cut off speedily from amongst us, and their Posterity transported hence, never to enjoy again the least good thing this Land affords: let no print of their Memory be extant so much as in a tree or stone within our Coast: or let their Names by such as remain here after them be never mentioned, or always to their endless shame; who living here amongst us will not imprint these or like Wishes in their hearts and daily mention them in their Prayers, 
Littora littoribus contraria, fluctibus undas,  
Imprecor arma armis, pugnent ipsique nepotes.   
Which words, though uttered in another case, applied to this, sound thus much to all well-affected English or British ears,  
Let our and for ain Coasts join battle in the Main,  
Ere this foul blasphemy Great Britain ever slain.  
Where never let it come, but floating in a flood  
Of ours, our nephews, and their children's children's blood.  
4 The Leaven of the Pharisees, whereof our Saviour willed his Disciples to beware, was sweet Bread in respect of this pestiferous Doughty, whose poison is so diffused througout the whole Body and Mass of Romish Religion, as it hath polluted every parcel therein, and makes even those particular Points to be damnable in modern Papists, which in the Ancient holding them from other Grounds, were pardonable. Such as held a kind of Purgatory, or third Place after this life, Evangelical Counsels, Invocation of Saints, or the like, because they thought the Scripture taught them, were deceived in these particular Scriptures, but yet reserved their faithful Allegiance to God's Word in general. Nay, even those particular Errors and mistake of the sense of Scriptures, were witnesses and pledges of their Obedience unto the Scripture, or Word of God; when they therefore Believed them, because they were immediately persuaded in Conscience that the Scriptures (the Rule of their Conscience) did teach them. But while you hold the same Opinions, not because you are persuaded in Conscience (immediately ruled by Scripture) that they are contained in Scripture, but because the Church, which as ye suppose cannot err, doth teach them; or to speak more plainly, whiles you yourselves either Believe, or teach others to Believe them or the Scriptures concerning them; because the Church, whose Authority in this and all other Cases you acknowledge for the infallible Rule of your Faith commands you so to do: you hereby openly renounce your own, and solicit the the people to alienate their Allegiance from God and his Word: and the passing over, or yielding up of steadfast and absolute Assent unto any particular Point in your Religion, upon these Grounds, is as evident a witness of high Treason, committed against GOD by the party thus believing; a swearing of that Fealty, or Allegiance to a pretended Vicegerent, or Deputy, which is only due to the Prince himself, would be in a natural and sworn subject. Wherefore the supposed Infallibility of your Church is no such excellent Means of taking up all Controversies, if your meaning be in the former sense proposed. For it is so far from taking up all, that it puts an Imposibility of having any betwixt you and as taken up, unless you abjure it quite; for it makes all the rest of your Opinions deadly, to such as steadfastly Believe it, or for it, them.  
5 Your meaning then must be; That this Infallibility of your Church would be an excellent Means for taking up all Controversies, if all men would subscribe unto it. Indeed I must confess, there would soon be an end of all, or rather, no controversies should ever be begun, if every man would resolve with himself, not to descent from others, but let them hold what they list, he would hold the very same: or if all men would bind themselves to abide some one Man's, or a Major part of some few or more determinate persons Determinations without more ado. In this case one might say of his Judge, He shall determine for me; and another might reply, nay but for my Opinion; the third might say, He shall judge as I will have him; and the fourth reply, or rather as I will: and yet never a one descent from other, but all agree. All of them might have the Judge's Sentence at as absolute command, as the Shepherd had the Wether. For every one might have him determine as he pleased, because all of them were fully resolved to be pleased with whatsoever he should determine. If you dream of such an Unity in Faith, or such a manner of composing Contentions; it must be further disputed, whether this were not an open Dissension or solemn Compact for moving a general Apostasy from the true Faith. And they that labour for such an Union in points of Faith and Salvation, do in effect solicit the whole Christian world to run hand in hand, but headlong, into open infidelity, lest perhaps by breaking companies, some might slide into Schisms and Heresies. Should the Ramists and Aristotelians, or generally all the Professors of Secular Arts and Sciences in our Universities, bind themselves under penalty of Expulsion, or by solemn Vow, never to swerve from the Beadle of beggars or John-a-dogs his determinations, and resolutions in any point of Logic, Philosophy, or Metaphysics; would this be a sweet match to take up all Controversies, or Contentions between College and College, in our Schools? were this so excellent a way, to retain the Unity of the Truth, and skill in those Faculties? or rather the only ready way to make all bondslaves to Error, Ignorance, and Falsehood? And yet might we, with more safety, delegate greater Authority in these cases to every one, than we may to any living in matters of Faith and Religion; over which, or over ourselves in respect of which we have no lawful Power or Authority. For this, and other Reasons, should we be more afraid to subscribe unto any mortal man's Authority, as unto a Judge most absolute and infallible, whose decrees we may not resist, from whose Sentence we may not appeal in matters of Faith: then to refer our seves wholly unto the sole Judgement of the merest natural Fool living, in matters of secular Learning and natural Knowledge. For, (besides the danger hence accrueing to ourselves) GOD our Creator, Christ our Redeemer, and the Holy Spirit our Comforter and Instructor, have far greater interest in our Souls and Consciences, then either Aristotle or Plato, or any other Philosopher, or Philosophy itself hath in our Opinions, or Persuasions.  
6 But though Gratitude to our God could not move us; are those blessed hopes of Immortality so little worth, as upon every light or no occasion we should adventure their eternal loss? And yet idly, desperately, and frantically, adventure it we do, unless such as urge us with solemn subscription to this more than Monarchical Supremacy over our souls (enstamped not with any Roman Caesars but Gods own Image & Superscription) can show us sufficient Warrant, that thus to offer up not only the calves of our lips, but even our Faith (the best Tribute our hearts can yield) wholly into Christ's pretended Vicars hands, be not a witness of our Rebellion against Christ himself the Supreme Lord as well of them, that challenge this Authority, as of us, of whom this servile subjection is exacted. All the warrant or Evidence, which in this case they can pretend, must either be drawn from the Rules of Reason or from the Scriptures, the Rule (as we contend) of Faith; which for this reason may justly control all pretended Rules of Natural Reason. And (as we have said before) if the Pope be (as usually he is) but 
* See 〈◊〉 14, ●… 5, etc.  homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a witness: then both Scripture and Reason teach us, that he cannot perceive the things of God, nor the Meaning of his Spirit; for, as our Apostle saith, they are foolish unto him. And if they be foolish to him; then is he as foolish a Judge of them, and of all things that must be Spiritually discerned, as the merest natural Idiot would be of natural Philosophy, or other secular Arts or Sciences. Even to this one place of Scripture, uttered by the Spirit of God, and the Ministry of that Apostle, no sufficient Answer can be given, without the evident Testimony of the same Spirit (under some Prophets, Apostles, or Evangelists hand) either mitigating or restraining that sense which the words naturally import, and we collect: whose Probability in itself, and Consonancy with other Scriptures, are so great, that we stand bound by our general Allegiance, which we owe unto GOD'S Spirit, to suspect all men for Incompetent Judges, or witnesses in matters concerning GOD; unless we know certainly of what Spirit they are, or have great Inducements to presume them of a better Spirit, and in more favour with the Spirit of God, than they themselves report their Popes to be.   

CAP. XXIX.  
That their Arguments, drawn from conveniency of Reason or pretended Correspondency between Civil and Ecclesiastical Regiment, do prejudice themselves, not us.  
1 THat this is no general Dictate of common Reason or any part of the Law of Nature, Reason and common Sense make evident: And we may rest assured hereof, in that no Jesuit, nor other Stickler for the Pope's Authority, hath been so impudent hitherto, as to avouch thus much. That there are some Probabilities, or Conveniencies, which in Reason might persuade any indifferent man, that there must be some one Umpire, or Tribunal Seat, by whose Authority all Controversies of Religion must be determined, 
* Non ignora●at dens multas in Ecclesia exorituras dis●icul●ates circa fidem; debuit igitur ju dicem aliquen 〈◊〉 a provid●● 〈◊〉 iste 〈◊〉 〈◊〉 non potest elle Scriptura, neque Spir●aus revelans privatus, neque princeps saecularis; ig●tur princeps Ecclesiasticus, aut solus aut cer●e cum consilio & consensu Coepiscoporum. Neque enim singitur neque singi potest aliquid aliud ad quod hoc judicium pertinere posse videatur. Bellarm. lib. 3. de verbo Dei cap. 9  BELLARMINE thus goes about to prove: GOD was not ignorant that many Difficulties about Faith would arise in the Church, What then? In Reason than he was to provide his Church of a Judge; suppose he were. But this Judge cannot be the Scripture, nor any private revealing Spirit, nor any Secular: therefore an Eccesiastical Prince which may determine such matters either of himself alone, or at least, with the advice and consent of Bishops his Associates. N●… hath any, yet as nor can any indeed imagine any other to whom the Judgement of these things can possibly appertain.  
2 That neither the Scripture, nor any private man, nor secular Prince is this Judge, he labours to prove by Arguments, whose strength hath been broken in the former Discourses, concerning the Obscurity of Scriptures and the Varieties of Interpretations. But how cunningly soever his sagacity may seem to have cast about, he is at the same default Valentian and Sacroboscus were: all of them overran the Sent by leaping from one Extreme to another, without search of the Mean betwixt them: for they take it as granted, that we deny all living Judges of Controversies, because we acknowledge no absolute Infallibility in any. Our Assertion is; The Scripture is a Law or Rule most infallible, whereby every man must judge himself; whereby such as are in lawful Authority may judge others for not judging themselves by it; but not always infallibly. Nor can it stand with the sobriety of Christian Wisdom to expect such a precise determination of all Points disputed, much less disputable among the learned, as might bind all men to an absolute Belief (whether explicit or implicit) of this or that determinate sense, all others excluded. Notwithstanding the more conscious any ordinary Judge is of his own or others Fallibility or Facility of erring dangerously, if they should take upon them strictly to determine all Religious doubts (much more all doubts) in matters of Religion, that might be moved: the more infallibly may he rest assured that many cases of that Quality are very doubtful; that in sundry, of many Opinions all to his knowledge possible, as much may be as probably alleged for any one as for other. Now the true and proper Use of an Ecclesiastic Judge or Magistracy, is, not only to punish Oppugners of Truths, either evident in themselves and infallibly Believed of all Christians, or generally received by the best and most unpartial Writers in every Age; but, as well, to moderate men's carriage in Controversies of the former nature; sometimes by restraining all peremptory Assertions one way or other, all exasperating censures or contumelious contradictions (as in difficulties aquipendent betwixt an equality of contrary Probabilities:) sometimes (as in matters not so useful, or unto whose search the Signs of times present do not solicit us) by enjoining a general Silence, that all may hearken with better attention to GOD always speaking by the ordinary Course of his Providence, albeit softly and leisurely, yet distinctly and audibly, to quiet minds already instructed in that Heavenly knowledge, though not simply unto all: for many of us can perfectly distinguish men's voices whiles they repeat what in part we know; though not whiles they pronounce matters unheard before, or altogether unknown to us.  
3 By this it may appear, would our Adversaries make an equal comparison, that God hath better provided for his 
* Christ's Church having by our Doctrine a most infallible written Law, and living, though but fallible Ecclesiastic Judges, is much better provided 〈◊〉 in all matters Spiritual then Politic ●…ties, whose Laws as well as Judges are faluble, in matters C●vil.  Church's Regiment in matters Spiritual, than Commonweals in Temporal. First the Scripture is a Rule, as all-sufficient for all such Businesses, as any Temporal Laws could be for effecting their proper End, albeit we should suppose the Lord had dictated them immediately, as he did the Scriptures. This our Adversaries cannot deny, unless they doubt whether the eternal Spirit have as great skill in Heavenly matters, as in Secular. For (as we showed before) he moved Holy men to write the Scriptures, that we by them might attain eternal life. Secondly, besides this most infallible Rule or Law, we admit an equal Necessity of Ecclesiastical, and Temporal Judges, an equal Authority in both to give Sentence viva voce. And albeit we deny any absolute Infallibility in either, yet the Possibility of not erring we acknowledge so much greater in the Judge Ecclesiastic, as his Directory Rule is more certain, and Authentical. But here I must request these great Disputers of Rome (if their Frenzy come but by fits, and admit Lucida intervalla) one time or other, upon their good days, or in their sober hours, (if God send them any) to bethink themselves well, what manner of Judge they require in matters Civil or merely Secular? such an one as cannot possibly err in judgement? one whom neither Ignorance, lewd Desires, nor exorbitant Affections can cause to swerve, either from the undoubted Rules of Natural or Civil Equity, the fundamental Laws of his Country, or the chief Lawgivers true intent and meaning? If they willingly grant that our Civil Magistracy, which they acknowledge lawful and necessary in its kind, may sometimes judge wrongfully, in Causes by nature most determinable, by ordinary course of Civil Justice; as for example, in condemning Priests and Jesuits: or generally in matters of Life and Death: 
† The utmost Bounds of all Christian Obedience unto any Authority on earth is only to abide a peaceable ●ial before the lawful Judges, patiently to embrace the Penalty inflicted, but not to think about Penalties soever they shall 〈…〉 cause for which 〈…〉 be just or such as shall sta●● for good in the day of final Judgement; for so earthly Powers, 〈◊〉 〈◊〉 absolute Authority over our Souls, which is God's 〈◊〉 〈◊〉.  with what foreheads can they demand we should Believe the Pope or other Ecclesiastic Judge cannot possibly give erroneous sentence in any matters of Religion, many of which are of that nature as can admit no other use of external or coactive Power, save only severe restraint of all precise Determinations, or curious search one way or other? And to admit, though in Cases merely Civil, such an absolute inerrable Tribunal, from whose censure no man (though ready with patience to brook the execution of heaviest bodily doom it could inflict) may so much as in the secrets of his Heart or Conscience so far appeal, as to examine whether the determination be right or wrong; were either secretly to deny, or openly to praeoccupate or prevent Christ's Final Judgement: wherein even Supreme Judges shall be judged, and all forepast decisions examined by the written Word, (which these men disclaim for any Authentic Rule of Faith;) the Right approved, the Wrong reversed by Him, whose peculiar Prerogative it is (though now usurped by the Pope) to put a Final End to all controversies viva voce.  
4 Notwithstanding, be it supposed for disputations sake, that God had appointed such an Authentic Tribunal (as these Drunkard's dream of) for deciding matters of Religion: yet were it most gross to think (might Reason alone without Scripture be admitted Judge) there should be but one Supreme Tribunal for the whole Christian World. Even common Sense (were Reason silenced) might instruct us, that it were much more convenient for every several Kingdom, every free State or Society of men, to have such a Consistory, or Supreme Tribunal amongst themselves. For by the means, might all differences in Opinions be far sooner known, more narrowly sifted, and present notice taken of every Circumstance, concerning their Occasions, Progress, or Favourers; the controversy itself quicklier decided; the Offenders more speedily punished; and the like occasions better avoided. Whereas, for every Nation to resort to Rome, or for the Pope to send his Legates into every corner of the Christian World, would procure great toil, and long labour, with little success. The causers of contentions, or maintainers of Heresies, might often die in their Sins, before the controversy were examined, or the Truth so manifested, as might move their to Repentance, or recantation of their Errors: the Information might be impertinent, partial, imperfect or false: the Opinion, or supposed Herenr, being happily) first set abroach in the presumed Heretics Country D●aleci, would be worse understood of the Pope, whose Instruction in many principal 
Our Adversaries go in't that a Provincial Council conjirmed by the Pope, is as authentic as a General, wherein be were pres●●t, though a s●nt in the other, 〈◊〉 acquainted with particular Circumstances or car●●ag of the Connoversie. Much more available should a Pope's Confirmation of such Counsels be, who were present and uel acquainted with all Occasions or other Circumstances of the Con●orersie, or the Division: Wherefore if Reason without Scripture might divide this Comrover sie, it were more 〈◊〉 to have a: many Popes as s●●eraly●ce Stat●●o or Monarchies.  circumstances must ofttimes depend upon disagreeing hear-sayes, for his Holiness sees no better, his Infallibleship hears no farther in matters de facto, than meaner men; his plenary Power, even while he gives Sentence ex cathedra, is not able to understand more Tongues, than many Linguists may in a meaner seat; his Fatherhood understands none besides his mother-Tongue, so well as the natural inhabitants of every Country do their own proper native Language. Many such Inconveniences might be alleged, for which, (might we choose what manner of Ecclesiastic Government God should appoint us) we should make choice of a Supreme Judge in all causes Ecclesiastical at home, rather than go to Rome to have them heard. If the Controversers were to go from Norway, the Seas might be frozen, and the enemies possess the Land. The passages from sundry other places might all be so stopped, as we should have greater controversy in going to Rome, then that for which we were to go. Or if the Election of men (for by man is the Pope elected) could give such Infallibility to any: the manner of such Elections would be much more agreeable to the Rules of God's Providence, and the example of Christ's Apostles, if all the Congregation, which was to rely upon his Infallibility, should first make choice of some few most excellent and famous men, renowned for Learning and Integrity; afterwards all with one mind and one heart, pray unto the Lord to show by lot which was the man, to whom he would undoubtedly vouchsafe this infallible Assistance of his Holy Spirit. Thus (might Reason or common Sense without Scripture be Judge what manner of Government were fittest for Christ's Church) we could bring far greater Reasons for a multitude of Popes or Ecclesiastical monarchs, (for one at least in every Nation) then either our Adversaries bring, or can be brought for one general Monarch over the Universal Church Militant.  
5 And albeit this challenged large extent of the Romish Churches Authority over others, (were the Authority itself otherwise for the Quality moderate) had been in former times not altogether so unreasonable: yet were it at this day to be abandoned, as a turbulent device, apt for nothing so much as perpetual disturbation of public Peace throughout Christendom, now divided into so many several Sovereignty's, and governed by so many absolute Princes, or States, no way dependent one of another. And Bellarmin's Reasons, brought for to prove the Monarchical government of the Church, would with far greater Probabilities infer a conveniency for a several Monarchical Government in every particular State, then for one general Mono●rch over all. While the Christian World was governed by one absolute Monarch or Emperor, and all the peculiar customs or privileges of several Nations (like divers members of the same Body) conformable one to another, by their common subordination to one supreme Imperial Law, the Virtue of a like Ecclesiastical Authority might have been equally diffused throughout the whole Body thereof; as the splendour of the Sun throughout the whole Hemisphere of the Air, and other aetherial and celestial Bodies, all, though different in their particular Natures and peculiar Properties, uniform for the transmission of Light. But after the dissolution of the Christian Empire, and the constitution of several States and Sovereignty's, throughout Europe, all complete within themselves, and different one from another in Laws and Customs: the transfusion of such an absolute Ecclesiastic Authority through all, would be unequal, and make Christendom like a Monster compact of many several entire Bodies made up in one, or like some ugly living creature that had many Heads and but one Heart or Soul.   

CAP. XXX.  
That the final Trial of this Controversy must be by Scriptures: That the Jesuits and modern Papists fierce oppugning all certainty of private Spirits in discerning the Divine Truth of Scriptures, or their true Sense, hath made the Church their Mother utterly uncapable of any plea by Scriptures, for establishing her pretended Infallibility.  
1 BUt what Christian heart could have suspected, that any man acknowledging the infinite Majesty of an Omnipotent God, filling every place with his Presence, ruling all things by his Power, and having every least Creature of the World a world of Witnesses of his inconceivable Wisdom, and unspeakable Providence over the Works of his own Hand; durst once have presumed to think, much less have opened his mouth to utter, least of all have employed his pen to proclaim, such foul Impiety to the world; as that a Power so infinite, could not sufficiently provide for his Church in deciding matters of Faith, (surpassing all reach of Reason) unless he had ordained some one Supreme Tribunal Seat on earth; the Judges whereof should be but mortal men, whose Bodies can be but in one place at once, whose Voices cannot reach without the precincts of their Consistories; whereas the Law of this our God, (unto whose sentence in matters of Faith we appeal) is, or might be (but for these our Antiscripturian Adversares importunity) every where throughout the Christian World dispersed: and, besides the external helps of an ordinary Ministry or Magistracy: (alike common to all Nations) the Holy Spirit is every where assistant to all such as seek him in the written Word by him revealed; whose live-characters are as the prints or footsteps of his wont Motions in God's Prophets, or Apostles hearts, by which the faithful may discern his approach or Presence in their own. Nor will the Jesuits be so wilful (I hope) as to deny that this Holy Spirit, who did dictate the Word to such as wrote it in these material Tables, (having first written it in the fleshly Tables of their Hear●ts) is able now also to write the same immediately in the Hearts of all such as with fear and reverence prepare themselves for his fit and decent entertainment. That this was possible to be performed by the Almighty Wisdom of God, they would not (I know) deny, were this, 〈◊〉 direct and plain terms, made the main Controversy betwixt us. Albeit as much as we have charged them withal, will most necessarily follow from their absurd, and lavishly blasphemous Speeches, which in the heat of contention have distilled from their pens in this present Controversy. But of the Possibility of God's immediate teaching every Christian Heart, or rather of the Probabilities, which may induce all to rely immediately hereupon; we shall have occasion to discourse hereafter. Let us now in sobriety of Spirit, rather dispute of Gods Will then his Power: As whether there be any sure Argument to persuade us, that it was his intent or purpose, either to instruct men in the true Sense of Scriptures, or to take up all Controversies in matters of Faith, by this supposed Infallibility of some visible Church. All this, and somewhat more our Adversaries in this Point seriously avouch, and earnestly contend for. Let us therefore briefly see, whether or no God's Spirit hath taught thus much. That the Sense of Scriptures cannot be had without the Assistance or working of God's Spirit, both jointly acknowledge, They must be understood and interpreted, saith 
* Convenit etiam inter nos & adversaries S●… intellig● debere to Spiritu quo factae sunt, id est. Spiritu sancto. Quod Apostolus Pe●… Epist. 2. cap. 1. do et cum ait: Ho● 〈◊〉 intelligentes, quod omnis Prophetia Scripturae propria interpretatione non sit. Non enim humana voluntate allata est aliquando Peophe●a, sed Spirtu Sancto inspirati locuti sunt Sancti Dei homines. Ubi B. Petrus probat non debere exponi Scripture as ex proptio ingenio, sed secundum dictamen Spiritus Sancti, quia non sunt scriptae humano ingenio sed ex inspiratione Spiritus Sancti. Bel. lib. 3. de verb. Dei cap. 3.  Bellarmin, by the same Spirit which wrote them; as he very well gathers out of 
† 2 Pet. cap. 1. vers. 20. & 21.  Saint Peter. 
‖ Tota igitur quaestio in ●o posita est, ubi sit iste Spiritus. Nos enim existimamus hunc Spiritum, etsi multis privatis hominibus saepe conceditur, tamen cetto inveniri in Ecclesia, id est in Concilio Episcoporum confirmato à summo Ecclesiae totius Pastore, sive in sun more Pastere cum Concilio aliotum Pastorum. Bellarmin ibid. In this place, as he professeth, he will not dispute, whether the Pope alone, speaking ex Cathedra, be the Church; for that he was to dispute of afterwards, and he and all his fellows do and must acknowledge it, as shall in due place be showed. That in this place he grants the communication of that Spirit (by which the Scriptures were written) unto private men, doth not argue any agreement with us, but rather his disagreement from s●me of Eyes own profession, who urge the necessity of the Church's Proposal so much and so far, that not Gods Prophets or others to whom his Word was ●…dinarily revealed, could without it be certain. Vide Bellar. lib. 3. de justif. cap. 3.  Whence likewise he well collects, that the whole difficulty in this Question about taking up Controversies, and finding out the true Sense of Scriptures, consists in this; where this Spirit is, and where the distressed Soul and doubtful Conscience ought to seek it. In the Visible and Catholic Church, saith Bellarmin, and all the Modern Roman Catholics; that is (as they interpret it,) in the Consistory of the Pope and Cardinals, or in the Assembly of Bishops, or (as the Modern Jesuits will have it) in the Pope alone speaking ex Cathedra.  
3 Every man (say we) ought to seek the Spirit of God in his own Soul and Conscience, being directed and ruled by the Sacred Word, which was revealed and uttered by the same Spirit. This Word directs them in this search, and the Spirit once found out, or rather finding them thus seeking him, establisheth their▪ Assent unto the Word already revealed and written, by imprinting the same invisible Word, or the true Sense and Meaning of it in their Hearts.  
4 Why this Spirit should be infallibly present to the Visible Church, all our Adversaries uncessantly urge Scripture. I will not abuse the Readers patience with allegation of the Places, which have been very fully answered by many of our Church. That which I intent at this time, is. First, to debar them by their own Grounds of this Plea of Scriptures, by showing their Absurdity, and folly, in urging any Scripture at all for the proof of their A●lertion: And secondly, to overthrow the Assertion itself by manifest proofs, that either their Churches transcendent Authority (as it is now taught) must fall, or Christianity cannot stand. To make way for our dearer passage in the former.  
5 
* The Papists Assertions whence the proposed Conclusion is gathered. ●…  They generally hold, That this Infallibility of the Visible Church consists directly in this; That the Holy Ghost is infallibly present to it, and gives it the true Sense and Meaning of Scriptures: which he doth not give to private persons; whom in their judgements, he will not vouchsafe immediately to instruct; so that his Dictates already revealed cannot be a Rule unto them, because they want his infallible Assistance for their Exposition; and for the same reason, Certain they cannot be without the Church's Authority that they understand the Scripture aright.  
6 This their Assertion being twofold, (for their Churches infallible Expositions, and against all private Interpretations,) is grounded upon these two Principles. They are to be Believed in exposition of Scriptures fide divina, whom the Holy Ghost infallibly assists. They are not so to be Believed, whom the Holy Ghost doth not so assist. Whence what he said before will follow, that no man, besides the Pope, may believe his own interpretations of Scriptures: His, or the Churches, all must, nay all men must believe fide divina, that the Church or Pope is in all Determinations infallibly assisted by the Holy Ghost. For if we were not bound to Believe their Infallibility most infallibly, it could be no Rule of Faith, but might be rejected till we see it evidently proved; whereas they contend it should be the Rule of Faith unto all, and by their own confession a main Article of their Creed: but (according to their Positions as we shall hereafter prove) the only Article of Christian Faith. How destitute these their Assertions are of all Grounds of Reason, or Rules of Nature, hath been made evident. There remain only Two Pillars possibly imaginable for supporting this pretended Infallibility, Tradition and Scripture. Against Tradition all the Arguments they can heap against the Certainty of Scriptures stand good; as shall hereafter (God willing) be showed. That no Argument can be drawn from Scripture to their succour, albeit the later Jesuits have earnestly sought to scrape a many (for better than Scrape are not the very best they bring) we are now to prove.  
7 That our Belief of Scriptures Truth, and their true Sense (by what Means soever we attain thereto) must be infallible, Both agree: The Means that must infallibly ascertain or prove their Divine Truth and true Meaning unto us (say our Adversaries) is the Church's Infallibility, which likewise must be infallibly Believed; otherwise it could not be the Rule of Faith, or Belief infallible. It shall suffice here (once for all) to admonish the Reader, That as often as we mention Belief of Scriptures or the Church's infallibility, in this Dispute, we mean not any kind of Belief, but that only which is infallible: so likewise, whiles we mention the Means or Proofs of either, we understand only Means or Proofs infallible, whereon Faith may immediately rely, as upon a Rule most sure and certain. In all these we demand nothing but what our Adversaries most willingly grant. From their grant we argue thus.  
8 If either the Scriptures can thus ascertain or prove the Church's infalibility, 
The general Points of Difficulty, how either the Church can ascertain the Divine Truth of Scripture unto us, or the Scripture the Church's infallible Authority.  or It the infallible Truth of Scriptures to our Souls: we must of necessity, either Believe the one of these before the other, [The Churches Infallibility before Scriptures, or Scriptures before It] or both together without all priority of Belief, or preaexistent knowledge of the one, whence the Belief or knowledge of the other must spring. The members of the Division are in the Proposal actually two, but in the Disquisition will prove three: To begin with the first.  
9 If they say, we must believe the Scriptures to be the Word of God, before we 〈◊〉 believe 〈◊〉 〈◊〉 〈◊〉 of their Church: they overthrow their own, and est ablish 〈◊〉 Postions. For thus they make the Scripture a Rule of our Faith, at the least 
 In this one Article of the Catholic Churches Infallibility; which, by this Assertion, we may and ought infallibly to believe, because the Scriptures, which we first infallibly believe, do teach and prove it. Hence private men should be taught by the Holy Ghost, first to believe the Truth of Scriptures, and for it the Church's Infallibility. Wherefore the Scripture must be the immediate Rule of their Belief in the Article of the Church's Infallibility, which to them is the general Rule of Faith; and so by consequence, the Scriptures which to us are only the Rule of Earth, must be more than so to them, even the Rule of their Rule of Faith. But if the Scriptures may be the immediate and insallible Rule of their Belief in this one Article of the Church's Infallibility; what reason possibly can be imagined, why they should not be the infallible and immediate Rule of their Faith, in all other parts or Articles of their Creed? For I call Heaven and Earth, Men and Angels, to witness b●…xt ours and the Romish Church, whether the Articles of Christ's Incarnation, his Death, his Passion, his Burial, his Resurrection, his Aseension, his Intercession for us, the Resurrection of the dead, and Life everlasting, etc. be not to any man's Capacity in the World, much more plainly set down in sundry places of Scripture, than the Infallibility of the present Romish Church, in these words, Peter feed my sheep. Peter to thee 〈◊〉 give the ●…s of Heaven. Thou art Peter, and upon this Rock will I build my Church. It seemed good to the Holy Ghost and us, or in any place her sons can challenge for it. Wherefore if the Holy Ghost teach us this Article of the Church's Infallibility immediately, without the Churches infallible Authority, (which as we now suppose must be proved from the Scriptures first infallibly Believed:) then questionless he may and will immediately teach us the other Articles of our Creed, and whatsoever necessary to Salvation, (which are more plainly and perspicuously set down in Scriptures,) without the help or assistance of the Churches infallible Authority, which it is supposed to teach by places more doubtful.  
10 Or if our Adversaries will hold it no Absurdity to say, that the Holy Ghost may teach us the true Sense and Meaning of the forementioned places of Scripture, which seem to make for the Infallibility of the Romish Church, as Petre pasce oves, etc. immediately without the help or assistance of the Church's Infallibility, (which is here the lesson supposed to be taught) and refers all other Points of Faith or matters of Doctrine unto the Churches teaching immediately: they are bound in Reason to show a Scripture for this Assertion. And besides, they must (perforce) make the same comparison betwixt the Holy Ghosts immediate teaching, and the Church or Pope's immediate teaching, which our Saviour 
†  Christ made between the Holy Ghosts extraordinary teaching which was to ensue his Glorification, and his own immediate teaching before his Passion: and as soon as the Holy Ghost hath once taught us the Meaning of these places, which make for the Church's Infallibility, that may be applied unto him in respect of the Pope's supereminency in teaching, which our Saviour Christ spoke of himself, and his own personal Instructions in the days of his Humility, in respect of that 〈◊〉 ●ed Comforters Illuminations to be bestowed in abundant measure upon his Apostles, immediately upon his Ascension. For thus (by their Assertions) that Holy Comforter, after that Lesson once taught, Tues Petr●…, should take his leave of faithful hearts in the same terms our Saviour there did of his Disciples: I tell you the Truth, it is expedient for you that I go away. For if I go not away, the Comforter (that Infallible Teacher, on whose Authority your Souls must rest,) will not come unto you, but if I depart I will send him 
† John 16. 7.  unto you: and again, 
¶ Verse 12.  I have many things to say unto you, but ye cannot hear poem now: howbeit when He is come that hath the Spirit of Truth, (your infallible Teacher, whose Tongue while he speaks ex Cathedra, I must attend) he will lead you unto all Truth, for he shall not speak of himself, but whatsoever he shall hear be shall speak, he shall glorify me, for he shall receive of me and show it unto you. These words (I say) might be taken as a typical Prophecy of the Pope's Infallible Authority, (such a Prophecy of it I mean, as the History of the Paschal Lamb was of Christ's Passion:) if they will hold the first member of the former division; That the Holy Ghost doth first teach us Infallibly to Believe these Scriptures, which they urge for the Infallibility of their Church, and having once made us infallibly to Believe them, refers us to the Church's Infallibility, (taught and Believed by them) for the Rule of Faith in all other Articles.  
11 Sed quia hac non successit, alia aggredien lum est via; Let us now see, 
 whether they be like to find any better success, by following the second member of the forementioned Division. (i) If they should say, We must infallibly Believe the Church's Infallibility in expounding Scriptures, or Points of Faith, before we can infallibly Believe them to be the Word of God, or to contain in them Doctrines of Faith. This indeed they must say, if they hold their Church's Authority to be the Rule of Faith, or whereby infallibly to distinguish Divine Truth from Apocryphal.  
12 Let us first take the Proposition supposed for Disputations sake; viz. [We must believe the Churches Infallible Authority, before we can believe the Scripture to be the Infallible Oracles of God.] Secondly, let us consider but this one part of the Churches infallible Authority, which all the Modern Papists acknowledge [That the Scriptures cannot be known infallibly to be the Word of God, but by the confirmation of the present Church.] And let us see how these two Assertions can stand together. By the first, the Churches infallible Authority must be infallibly Believed before Scriptures: By the second, (which contains the chief part of the Church's Infallibility) the Scriptures cannot be infallibly acknowledged, or believed to be the Word of God but upon former supposal of Believing the Church's Infallibility confirming this Truth unto us.  
13 Here let all, whose Brains are not intoxicate with the wine of Fornication, pause a while, and contemplate what Babylonish giddiness hath possessed their Brains, that have run round about so long, (though always staggering,) in urging Scriptures for to prove that, as an Article of Belief, which must be infallibly Believed, before those places of Scriptures which they urge for it; or else, nor they nor any other Scriptures can ever be steadfastly Believed to be the Word of GOD, or to have sufficient Authority in them to cause steadfast Belief unto that which they teach. For this is the Issue of all our Adversaries Arguments in this Point▪ That such matters as are contained in Scriptures cannot be steadfastly acknowledged, or Believed, for Supernatural or Divine Truths, until they be confirmed by this Infallible Authority of the present Church. Where again I would have the Reader call to mind, what was before observed out of Bellarmine's Positions; That this Infallibility of the Church consists directly in this, that it is perpetually assisted by the Holy Ghost: and it is all one with them, to say, We Believe the Churches infallible Authority in matters of Faith, and to say, We Believe the Church is perpetually assisted by the Holy Ghost: Again, (by all the later Jesuite● Positions) it is all one to say, We Believe the Church is perpetually assisted by the Holy Ghost in determining matters of Faith, and to say, We Believe that the Pope, speaking ex Cathedra, is assisted perpetually by the Holy Ghost in determining matters of Faith.  
14 Out of these Assertions compared with the Proposition supposed, [The Churches infallibility must be Believed before Scripture, or other Articles of Faith,] this will immediately and directly follow: We must Believe that the Holy Ghost, the Supreme Judge of Scriptures and matters of Faith, doth infallibly assist the Church, or Pope speaking ex Cathedra, before we can Believe that there is an Holy Ghost. For this is one Article of Faith, taught in Scriptures, which Scriptures (say our Adversaries) cannot be Believed, but by the confirmation of the Churches Infallible Authority, and this infallible Authority consists (as we said before) in this, that it is infallibly assisted by the Holy Ghost: wherefore the Conclusion of this absurd Position is: That we must first Believe the Holy Ghost is perpetually resident in the Pope's breast, or Consistory of Rome, before it can be Believed that there is an Holy Ghost, or Divine Trinity in Heaven. If we consider the Practice of our Adversaries in urging Scripture, to prove their Church's Infallibility to be the Rule of Faith: they should in Reason admit the first member of the forementioned Division, and hold that the Scriptures must be infallibly Believed for the Word of God, before the Infallibility of the Church (which they seek to prove by Scriptures,) can be infallibly Believed. But again, if we consider their assertions concerning the Church's Infallibility, [That the Scriptures cannot be known to be the Scriptures but by It, and that It is the Rule of Faith,] they must of necessity admit the second member of the forecited Division, and maintain, that the Church's Infallibility must infallibly be Believed, before we can Believe the Scriptures to be the infallible Oracles of God: For Regula semper est prior regulato; but the Church's Infallibility is the Rule of Faith by their Positions, and to Believe the Scripture to be the infallible Oracles of God, is a main Point of Faith, and necessary to Salvation: 
* 〈◊〉 Valen●… cap. 22.  for, This is the Jesuits principal Topick, to disprove the Scriptures Sufficiency for being the Rule of Faith in all Points, because it containeth not this one Point, viz. that the Scriptures are the infallible Oracles of God. It is hence evidently proved, that neither of the two first members of the former Division can stand either with Reason, the Alligators Practise, or Positions. For the first quite overthrows their Positions concerning their Churches Infallible Authority. The second proves their Practice to be most absurd, in urging Scriptures for to prove it. And yet the third member is of all the three the most absurd, albeit not so dissonant to their Positions, or Practise in this Point, because as are they, so is it, Senseless both; which will evidently appear by the bare proposal of it. 
.   
15 The third member was, That we must infallibly Believe the Scriptures to be the Oracles of God, and the Churches Infallibilitic both together, without any Priority of Time, order, or nature. First, if this Assertion be true: then cannot the Church's Infallibility serve as a Rule to know the Scriptures to be the Word of GOD infallibly, because regula prior est regulato. But by this Assertion there is no Priority in the Church's Infallibility, (their supposed Rule,) in respect of our knowing, or Believing the Scriptures to be the Oracles of GOD. Secondly, if the former Assertion be true: then neither can the Scriptures prove the Church's Infallibility, nor the Church's Infallibility prove the Scriptures to be the Word of God unto any Believer. For all Means or Arguments of Proof, suppose a Priority in respect of the Parties unto whom proof is to be made. And to say, that of two things, both Believed and known together without any Priority, the one might prove the other, were as much, as if we should say, that a thing might prove itself, and as we say in Schools to prove idem per idem. For the very Reason why we cannot prove idem per idem, is, because there is no Priority of knowledge in such Identity: for otherwise, where the thing proving, and the thing proved, are indeed the self same, yet if there be a Priority of Conceits or Notions in the same thing, one of them will sufficiently prove the other; as is evident in the Divine Attributes, none of which are indeed really distinct from others, and yet may one of them prove another, because in respect of us, one of them is better known then another, and consequently being known may prove the other. But of such Attributes as are neither better known then other, or where the terms are only divers, without Priority of Conceit or knowledge, there can be no proving of the one by the other. For all discursive knowledge, (such as is all knowledge by way of Proof or Syllogism,) must be ex praeexistente cognition: And where one thing is proved by another, that which proveth must first be Believed; for the Belief of the other must spring or arise from the Belief of it. If a man should go about to prove that the Prince was sumptuously arrayed, because he was sumptuously apparelled or attired, the Proof would be ridiculous: seeing sumptuous apparel, and sumptuous array in common speech are all one, and he that knows the one, knows or believes the other. But if a man should say, the Prince was sumptuously apparelled, because he wore a suit of Tissue, or beset with Pearl, the Proof were good, so it could be proved that he wore such a suit. For it is sufficiently known to all, that such Attire is sumptuous: and therefore he that can make proof that he was so attired, hath sufficiently proved that he was sumptuously arrayed. And thus, would our Adversaries admit, that either the Scriptures were better known then the Infallibility of the Church; or the Church's Infallibility better known than they; the one of them might be brought to prove the other, without any fault in the manner or form of Proof; howsoever their Assertions in the Proof of either would overthrow either their own Positions, or the Principles of Faith, as appeareth in the two former parts of our Division. But according to our Supposition in the third member, to wit, [That the Church's Infallibility, and the Infallibility of Scripture, are both alike known unto us, and neither Believed before other,] the very manner, or form of proving one by the other, would be as ridiculous and absurd, as if a man should prove costly apparel by sumptuous array: Or that one was costly apparelled, because he wore costly raiment.  
16 The most of our Adversaries loving (in this Point) Darkness more than Light, (like desperate Debtors, that keep strict reckoning what others owe them, but are afraid to take an account of the Debts they owe,) never seek to examine the particular Difficulties of their own Opinions, but think it sufficient to cast stumbling Blocks before their feet, that will not hoodwink themselves, that they may stand in need of leading by such blind Guides as themselves. Yet Valentian, who had gone so far in searching the 
Valentians attempted Evasion out of the enchanted Circle of Roman Faith, resuted.  Difficulties, and dangers of this darksome enchanted Way, until he had come to see some Lightnings of these Objections here set down, at the first representation of them is so affrighted, as if he had seen a nightwalker or Hobgoblin, that had put him so far out of his right mind, as he neither dare go forwards, nor can he pray to God to bless him, or send him his Spirit to conduct him safely back; but runs round with the Collier's Catechism in his mouth, instead of a better Charm. His resolution is thus. 
* Ut breviter quae susius disputata sunt de resolutione fidei, colligamus, placet modum tradere quo quis de fide inte●rogatus debeat respondere. Igitur siquis rogetur, v. g Quare credat Deum esse trinum & unum? distinguat utrum viz. firmiter & infallibiliter id credat; vel de causa ob quam acceptaverat eam fidem. Si primum; respondeat, qui a Deus revelavit: Si rursus interrogetur unde cognoscat Deum revelasse? respondeat se quidem non nosse id clare, credere tamen eadem side infallibiliter, & id quidem non ob aliam revelationem: bene tamen ob infallibilem propositionem Ecclesiae, tanquam ob conditionem ad id credendum requisitam. Si rursus, unde cognoscat propositionem Ecclesiae esse infallibilem? similiter dicat; se cla●● non nosse, credere tamen fide infallibili ob revelationem Scripturae, testimonium perhibentis Ecclesiae: cui revelationi non credit ob aliam revelationem, sed ob seipsam, quamvis ad hoc ipsum opus sit Ecclesiae propositione ut conditione requisita. Valent. tom. 3. in Aquinat. Disp. 1. quaest. 1. punct. 1. Sect. 10.  That we may briefly collect the former large Disputes concerning the resolution of Faith, it shall not be amiss to set down a form of answering to such as demand a Reason of our Faith. If you be demanded (for example sake) why you Believe a Trinity of Persons in one Godhead: First, distinguish whether the Question be of your firm and infallible Belief of this Truth itself, or of the cause which moved you to embrace this Belief. In the former Case the Answer must be, Because God hath revealed it: If it be demanded again how you know that God hath revealed it? the Answer must be, you know it not evidently, but yet Believe so, by the same infallible Faith by which you Believed the Truth revealed: and this not by an other Revelation, but by the Churches infallible Proposal of it, which is a Condition necessary to such Belief. If yet it be further questioned, how you know the Church's Proposal or avounching of this Revelation to be infallible? your Answer must be again, that distinctly and clearly you know not thus much, but yet Believe it as infallibly as the former, and that for the Revelation of the Scripture, bearing Testimony of the Church's Infallibility, which Revelation you Believe not by any other Revelation, but for itself, although unto this very Belief the Church's Proposal be required as a necessary Condition.  
17 It cannot choose but be a great Motive to persuade any man (that doth not affect Blindness in this point) of the shallow and unstable Foundation of the Romish Church: when he shall thus behold so skilful an Artificer as Valentian, in laying the very Groundwork thereof, so gravelled in his own Objections, that he fares like one that had fallen into a deep pit of loose sand, heaving an offering with might and main to get out and go forwards, but being destitute of all firm Ground, whereon to rest one part till the rest be raised, beats himself blind with too much struggling in such a sandy soil. For surely, from more than Egyptian or Sodomitish Blindness did that attempted Evasion of his in the forementioned place proceed. 
† Neque in sic respondendo erit aliquis vitiosus circulus. Tum quia reve●atio propter quam dicitur credi infallibilitas propositianis; & propasitio ob quam dicitur credi revelatio, non habent unum & idem objectum, sed aliud & aliud. Objectum n. propositionis est ipsa revelatio; objection autem revelationis est ipsa ve●…redita; ut Deum esse trinum & unum, aut propositionem Ecclesiae esse infallibilem. Tum quia, cum ex revelatione redditur ratio credendi propositionem, reditur per causam (revelatio enim est causa assensus fidei;) cum autem ex propositione Ecclesiae redditur ratio credendi revelationem, ratio redditur non per causum credendi, sed per conditionem ad id requisitam, & ita vitatur vitiasus circulus & solum reditur ratio connexotum vicissim ex ipsismet connexis sub diversatione, id quod omnino licet. Valent. ibid.  Nor do we commit any circular Fallacy in this form of answering, Partly, because the Revelation, for which the Churches infallible Proposal is Believed, and the Proposal for which the Revelation is Believed, have not one and the same, but each it several Object. For the Object of the Church's Proposal is the Revelation, but the Object of the Revelation is the Truth itself Believed, as that there is one God and three Persons, or that the Church's Proposal is infallible: Partly, because, when we assign the Revelation as a Reason why we Believe the Church's Proposal, we give the Reason by the Cause, (for the Revelation is the Cause of our assent or actual Belief) but when we assign the Church's Proposal as a Reason why we Believe the Revelation, the Reason is not assigned by the true Cause of our Belief, but by a Condition requisite thereunto. And so this Juggler's ring, or circular Fallacy is avoided, and only a Reason is given of things connexed mutually from the things themselves connexed under a divers Reason or respect, which is no Leger demain but fair play!  
If the divers Objects of the Divine Revelation, and the Church's Infallibility, were the only Cause or Reason why we take this Resolution for circular Proof, than this Exception of the diversity of their Objects, were to some purpose. But we impeach this his Resolution of naughtiness, for the very form or manner, because the Proof is idem per idem. And being so, alalbeit the Object of the Divine Revelation and the Church's Proposal be divers: yet is this no sufficient Testimony to acquit it, unless they will affirm, that there can be no circular Proof where the Object of the things mutually proved are divers, which if they universally affirm, (as without an Universal Affirmation in this kind, there can be no Proof:) we shall as easily impeach this Affirmation of open Falsehood, as their form of Argument of circular Fallacy. For wheresoever any thing uncertain to us, is inferred by another thing alike uncertain, and that other only proved by the former: there is a circular Proof, albeit we should by this form of Argument seek to prove one thing by another, whose object was quite contrary to the former. Nay although we should prove the very diversity, or contrariety of the Objects in two several terms proposed, by this or the like circular Form: yet were our Proof naught, albeit this same diversity of Objects might be proved by some other lawful Form of Argument. For the diversity or Identity of Objects in syllogistical terms, is merely accidental to the nature of circular Proof, or inference of idem per idem.  
18 To fit our Adversaries with a familiar Example, every way parallel to their own Resolution in this point, (if they will acknowledge their own Valentians' Resolution for their own:) but more plain and easy to the Capacity of the unlearned Reader. Suppose some ambitious Captain, or Courtier, (for whose Integrity no man of place would promise much) should bring unto our King, or some Statesman in this land, some foreign Princes (as the renowned King of Denmark's) Letters commendatory, for his great sufficiency in good place in War or State: I would request but any ordinary Reader well to consider, what matter of resolution it would be, if with reverence I may suppose that either his Majesty, or any Statesman in this land, in the bestowing of any such place of worth, as this supposed messenger would sue for, might thus resolve: Surely the King of Denmark is a renowned religious Prince, and one that wisheth exceeding well unto our King and State, and whatsoever he should write in any man's commendations, for his advancement to such a place as this party makes suit for, I dare not once call in question, lest I should seem to disparage his Princely word: but how shall I know that these are his Letters, and no counterfeit? If thus he should doubt, and yet finally rest content with this or like suggestion; why? doth not he say they are his true Letters, whose Fidelity and Integrity the King in his Letters commends? no man in the world (I think) of any ordinary experience, although he had never traversed the Schools to know the meaning of a circular proof, but could perceive this resolution to be but dolus circulatorius: and he that would be cozened with this or the like, by any Traveller of what fashion soever, may easily be circumvented by any domestic Pedlar, or circumforaneal Copesmate. Yet is this resolution in every point the self same with Valentians' resolution, concerning the Roman Churches Infallibility; and the Exception which here he brings, why this resolution of his is none, may altogether as directly and fitly be brought to show, that this supposed resolution is no circular resolution. First, let us parallel the several parts of both resolutions. In that resolution of Faith which Falentian brings, All Christians Believe, that whatsoever God saith is true; and so in this other resolution it is supposed that his Majesty or any of his Statesmen firmly Believes, that whatsoever the King of Denmark writes or avoucheth in matters of this nature, (as of civil Integrity, and Sufficiency for the discharge of such an Office) is altogether true, and may not be suspected: yet may they suspect whether he wrote thus much in this man's commendations, as these Letters import, or no. And so saith Valentian, and other Papists, all Christians may suspect, (certain they cannot be) whether God wrote those looks which we call Scripture or no. The Assurance which Christians in matters concerning Faith, and Statesmen in this present case could have for their security, is altogether the same. For the Statesman hath no other reason to persuade himself, that these are the King of Denmark's Letters, but only the Report, Asseveration, or Testimony of this Messenger, whose preferment they concern. And so likewise by the Papists Positions, no private Christian can have any other certain Assurance, that these Scriptures are the Word of God, but only the Testimony or Confirmation of the present Romish Church, whose state and dignity they likewise seek to maintain by countenance of the Scriptures, whose misinterpretation did either first occasion, or not hinder her rising to that height of temporal Dignity which she now enjoys. Thus finally it appears that all the reason or ground of Belief, which any Papist following the Jesuits for their Instructors can have, must be the Infallibility of the Romish Church, whose Infallibility therefore cannot be proved out of Scripture, because the Scriptures by their Positions cannot be infallibly proved to be Scriptures, or that authentic Word which only can afford sure Proof in matters of Faith, but by this their Churches supposed Authority. As for Valentians Exception, concerning the divers Object of the Church's Proposal, and the Divine Revelations by it proposed, the self same Diversity of Object may be observed in the former instance of the counterfeit Messenger, whose resolution in effect is thus; You must Believe these Letters, because I commend them unto you in the King of Denmark's name, and you must Believe me in commending them unto you because the King of Denmark, whose words you trust in them, commends my trust and sidelity. To apply Valentians' Exception to this resolution; As the Object of that the Church proposeth, or rather of the Church's Proposal, is the Divine Revelation: so likewise is the Object of this counterfeits Proposal the often mentioned Kings supposed commendation of him. Again, as the object of the divine Revelation is the Truth Believed, [Veritas credita, ut Deum esse trinum & unum, aut propositionem Ecclesiae esse in fallibilem; as that there is a Trinity in the Godhead, or, the Church's Proposal is infallible:] So likewise the Object of the King's commendation in the other instance, is the Truth Believed, or that at lest which this Counterfeit exacts to be Believed as true, to wit, that he himself is a man of excellent parts, and one that will use Fidelity as well in his Doings as Sayings, and in a word, one, whose proposal in matters of State or War, is as infallible as the Popes in matters of Faith. Yet notwithstanding that this Counterfeits Proposal or Asseveration, which must be Believed from the Prince's commendation of him, which must be believed again from his Proposal, Non habent unum & idem objectum, sed 〈◊〉 & 〈◊〉, have not one and the same Object: yet is the former resolution ●…; and so is Valentians' resolution of his Catholic Faith most ridiculously impious: For what other issue of such dissolute resolutions can be expected, but that men who know no better, should hereby be driven to suspect the Scriptures for Counterfeit, and the Catholic Church (if the Roman were only the Catholic Church) of villainous Forgery, at the least in those places of Scripture which she pretends for Proof of her own Infallibility.  
19 As for Valentians later Exception, why his Resolution should not be Circular: it is more ridiculous than the former, most ridiculously false (to omit other points) in this one, that he dare deny the Church's proposal by their Doctrine to be the Cause, why we Believe the Divine Revelation, or rather that these Scriptures which we have are Divine Revelations. For by their Positions we cannot assure ourselves, that the Scriptures are the Word of God, by any other cause or reason, besides the Church's Authority: and therefore by their Doctrine, the infallible Authority of their Church is the only Cause, why we Believe this Sacred Canon of Scriptures, which we enjoy, to be Divine Revelations, although it be no Cause by their Doctrine, why we Believe that in general Divine Revelations are true. For this is a dictate of Nature, not controversed betwixt us and them, or betwixt any who acknowledge a Divine Power. And Valentian himself directly implies, that which he impudently denies in the selfsame period. For he granteth, that Propositio Ecclesiae est ratio credendi divinam revelationem; & 
* In matters of Knowledge, or Belief, Reason and Curse are Synonymal, and every Cause in 〈◊〉 goes before the Effect. And even when we demonstrate the Cause by its proper Effect, the Effect must needs be first known to us, seeing it is the reason or Cause of our knowing the Cause, though no Cause of the real Cause itself.  ratio eredendi, the Reason or Rule of Believing, must needs include in it a precedent Cause of Belief, it cannot be only a Condition annexed thereto: but of this point (God willing) hereafter.  
20 
† Sacrobosous entangled in the former circle, and caught in his own share.  Sacroboscus, (who hath followed Bellarmine's and Valentians footsteps, as faithfully as any ●rish Footman could his Master, though sometimes taking a more compendious and smother way, likely to entice pedestria ingenia, wits either by nature dull, or novices in Arts and smatterers in School-learning, to follow him, sooner than those great ones) hath taken upon him to answer to this Circle, in effect as Valentian doth, save only that he hath put more Tricks of Art upon it, either to confound the judicious, or deceive the sample Reader. Which here we shall not need to examine, because we purpose to unrid his mystical Evasions in the next Dispute. In the end of his tract in defence of Bellarmin, he frames his Objection, against both Valentian and his own Resolution: 
‖ Sed quaeris num quando quis credit all quid propter authoritatem Ecclesiae, necessariam sit pri●●…pore vel saltem natura, formaliter, & explicit credat ipsam Ecclesiam esse infallibilis authoritatis, quemadmodum 〈◊〉 〈◊〉 conclusion propter Pra●…, necesse est ut prius assentiamur ipsis praemistis. Respondeo, id minime 〈◊〉 ●…rium: nam actus fidei fer●… in suem objectum, modo simplici, ut visus in suum: itaque sicut visus per spe 〈◊〉 albi (v. g) vider album, non videndo ipsam speciem, sic potest quis per Ecclesiae, authoritatem credere, ita ut 〈◊〉 prius formaliter & explicit credat Ecclesiae Authoritatem. Christophorus à Sacrobosco Dubliniensis è Societ. Jesus. 〈◊〉 128, 139. A good examiner may know this fellow to be a Jesuit by his Answer, so full stuffed with mental Reservations, 〈◊〉 Evasions, and ambiguities. First he will not resolve us whether men ordinarily must Believe the Church before Scriptures: 〈◊〉 a man may Believe the Scriptures, although he do not first Believe the Church explicitè or formally. And in the very next 〈◊〉 be impertinently adds that Believing the Scriptures we cannot but implicit and virtually Believe the Church. Which are 〈◊〉 that the Scriptures must be Believed before the Church. But say, we could not Believe the one, but ●e must upon equal terms 〈◊〉 the other, this proves that neither could be any infallible or effectual Means of Believing the other. For there is no man ●… twice 4 make 8, but knows as well twice 2 make 4, yet is neither a Means of knowing the other, for both are immediately 〈◊〉 of themselves. This shows the impertinency of their Answer that matter they know not what, as if the knowledge of points of 〈◊〉 did resemble habitum principiorum, rather than habitum conclusionis. If so they do, then cannot the Church's Infal 〈◊〉 being by their Positions a point of Faith, be any Means of knowing the Scriptures to be Drvine, which is a main point of faith.  [Whether, in Believing the Church by Scriptures, and Scriptures By the Church, the Belief of the one must in nature, (if not in time) go before the other.] He thinks it not necessary that the one should be before the other, Nam actus fidei fertur in suum objectum modo simplici, ut visus in suum. And therefore as we see colours per species visibiles, by the visible shapes, or resemblances which flow from them, not by seeing the visible shape before the colours: so do we Believe the Scriptures by the Church, albe it we do not expressly and formally Believe the Church before we believe the Scriptures. Quo teneam vultus mutantem Protea nodo? In the former part of this his discourse the Visible Church was unto Scriptures, as the 
*  Light was unto Colours; now it is unto Scriptures, as visible Shapes are unto Colours. What then? Do we not see visible shapes before Colours, nor Colours before them? no. For we see no visible shapes at all, but by them Colours only are brought into our sight: and we cannot see one before the other, if the one we see not at all. And in like sense it were true, that we should not Believe the Church before Scriptures, not Scriptures before we Believe the Church, if we were not bound to Believe the one at all. But if we see one thing by another which we likewise see, we must needs see that first by which we see the other: and so if either we Believe the Scriptures by Believing the Church, or Believe the Church by believing Scriptures, we must of necessity Believe the one before the other. For that by which we Believe a thing is the Means of Belief, and the Means of Belief must needs in nature and order go before Belief itself. And if the Church be the Means of believing only in as much as we believe it; or to speak more distinctly, if the believing the Church be the very Means of believing the Scriptures: then must we needs believe the Church before we believe the Scriptures. If our Adversaries affirm, that their Church is the only infallible Means of believing Scriptures, in any other sort then by believing it: let them in the name of God assign by what Means they will she can make us believe the Scriptures, we shall not much contend; so they will not bind us to believe this their Church's Decisions. Sacroboscus his comparison of the Visible Church and visible 
This 〈◊〉 of his doth very well illustrate our former ●… (Chap●. 12) concerning the Use of an ordinary ●…. And the Visible Church may ●… the shapes and resem●… are called visible, being indeed by na●… and are visible only by external demonstrat●●… as much as they present colours to 〈◊〉 sight, ●… visible. Were they really visible, being received into our eyes, they would hinder ●…: of all colours: so doth this admission of a real ●… in the Church exclude all infallible Belief of ●….  Shapes, we admit thus far for good; that as unless there were such visible Shapes▪ no Colours could be seen: so likewise, unless God had some Visible Church on earth, men ordinarily could not see the Light of the Gospel. For it is not ordinarily communicated to any, but by the Ministry of others, but being communicated, we believe it in itself, and for itself, not by believing others; as we see Colours in themselves and for themselves, not by seeing the visible Shapes, by which they are presented or communicated unto our eyes. But whether there be any Propriety between the belief of these two, [Church and Scriptures,] according to our Adversaries Doctrine, or whether the belief of the one be the cause of the Belief of the other, or in what sort the cause, and what Inconveniences will follow thereon: we shall dispute hereafter.  
21 Let them in the mean time illustrate the Manner, how we believe Scriptures by the Church, as they please. Let it have the same proportion to Scriptures, which the Light, or visible Shapes have unto Colours: they themselves make the belief of Scriptures most uncertain, and for this reason seek to establish the Infallibility of their Church for to assure us of the Truth of Scriptures. We demand how ●… of their Church's Infallibility can possibly be proved? By Reason? that is impossible, as you heard before. By Tradition▪ of whom? of such as may err? that is, 
* Jisdem serè argumentis efficitur, neque solam traditionem vi●… vocis eorum qui olim vita desuncti sunt, esse judicem sufficientem fidei, quae valeat per 〈◊〉 fine alia aliqua insallibili ac prae●…te authoritate omnes o●…ino definite fidei quae●…. Name 〈◊〉 〈◊〉 sicut de an thoritate i●sius 〈◊〉 nece●… 〈◊〉 per aliquam ali●… au h●ritatem con●…; i●● etiam 〈◊〉 auth●… traditionis, si●… quo●; revocetur in dubium. Non enim traditio loquitur etiam ipsa clarè & perspicuè de sese; ut neque ipsa scriptura. Deinde, cum traditio scriptis ferè doctorum orthodoxorum in Ecclesia conservetur, quaestiones ac dubia moveri possunt de 〈◊〉 illius, sicut dubitatur saepe de sensu & ment doctorum. Valentianus Tom. 3. Disp. 1. quaest. 1. de objecto sidei. punct. 7. Sect. 12.  uncertain. Of the infallible Church? But her Infallibility is called in question, and any Church may challenge this Prerogative, as well as theirs, unless they can show a better Title. Without Revelation from above it is still uncertain fide divina, whether we are to Believe any Church's Infallibility concerning Scripture: Or if any, which of all. Revelations from above we acknowledge none but the written Word: they acknowledge Traditions as well as It, yet so as the Scriptures (by their Confession) are as certain as Tradition, which they make equal only with the written Word acknowledged by us, not above it. Wherefore, if the Scriptures be in themselves (by their Objections) uncertain: then is Tradition as uncertain. What shall assure us of the Truth of either? The infallible Church? But this can assure no man, unless he first Believe it for certain and infallibly. What shall make it certain to us? The Scriptures? But they are uncertain, say our Adversaries, and the Church must confirm their certainty unto us. Though this Circle (wherein Valentian and Sacroboscus have run giddy) were of force to raise up all the Spirits in Hell, and though they raised should sift all the Jesuits Brains in the world: yet should not all the invention of Man, with the help of Devils, be able to find out the least Probability of avoiding the former Inconvenience. Nay they should far sooner make ropes of the sand in the Adriatic Sea, so strong as would hale Italy unto the Islands of Devils, before they could teach all the Jesuits in the world so much Geometry, as to make one of these Uncertainties support another.   

CAP. XXXI.  
The Unsufficiency of the Roman Rule of Faith, for effecting what it aims at, albeit we grant all they demand: the ridiculous use thereof amongst such as do acknowledge it.  
1. WHen I was a Child (as our Apostle saith) and spoke as a child, understood as a child: I thought some great matters might be contained under those Hyperbolical and swelling Titles of the Romish Church, wherewith mine ears were often filled. And although I had been instructed to the contrary, yet could I have wished her doctrine true, such was my Affection to her shape, as it was falsely represented to my childish Fantasy. But after the Daystar had shined in mine heart, the former Humour wherewith the eyesight of my infant mind had been corrupted, was quickly dispelled. Once able to look more narrowly into the subtlest of her School-mens Disputes, and examine her learned Clerks Apologies for her, by the Gospel's Light: I saw clearly, how by presenting mere shows or shadows of Truth, they led weak-sighted Souls into Error, as it were in a mist: in the beginning of their works usually inserting pretended Grounds (here and there as they espy occasion) of their intended Conclusions, supported with some sleight Reasons for the present; feeding us with expectation of better Proofs, either in some other work or (a great way after) in the same, which may stay our minds till we come at them, where they return us back again to what is past, & that being now far off, and most particulars out of mind, may seem not altogether nothing to such as will not take pains to review it. And thus in fine, as the mist, so their Proofs seem every where somewhat, till a man come near them, but then so vanish as he shall see nothing of that he looked for.  
2 Beauties books de verbo Dei, compared with those others of his de Romano Pontifice, etc. and Valentians Analysis fidei will easily approve this observation to him that shall read them through with Attention. Both of them in the beginning of their works promising great matters made me expect some extraordinary proof in the process, but finding them best at the first, always ambitions in producing multitude of Allegations to little purpose, copious in bestowing glorious Titles and Prerogatives upon their Holy Church, and yet finally contracting her Universality and sacred Catholickship into one man's breast, (who by their own Confession may be so carnally gross, that he cannot draw any spiritual breath) their former goodly Enconiums ending thus, made me call to mind how crafty companions cozen children of what they love, or stay their crying at what they dislike, by promising them some Gallant, ●ine, G●●die, Trim, Goodly, Brave, Golden, New, Nothing. Such brave Epithets so ravish a child's thoughts, as at the first hearing he parts with any thing he hath, or forbears to seek what otherwise he would have, in hope of such a gay reward, never looking into the substance of what is promised, which was indeed just nothing. With like bombast outsides do modern Priests & Jesuits terrify silly souls▪ (men or women mere children in understanding) from all communion with our Church, leading them through such, painted Forefronts, or feigned, but sightly Entrances, into their vast imaginary empty Paradise, wherein grows nothing but forbidden Fruit. Though Volumes they write huge and large, and in the sublimity of their speculative imaginations, fetch Arguments from beyond the Moon: yet unto him that hath but the eye of ordinary Reason in his head (not blinded by their juggle) their best Collections prove in the end but like the drawing of a net spread far and wide in the open air, able to retain nothing of what it had compadded; only such as looked a far off or had brains so weak, or sight so ill disposed, as could not distinguish betwixt the element of air and water, making more than an ordinary stir in fetching so huge a draught, might happily suspect some goodly Catch.  
3 Suppose we should grant that the Pope whiles he speaks ex cathedra 
 cannot err; who shall (I am sure no Jesuit or private Spirit can) without all ambiguity and pretence of gainsaying determine directly and absolutely what it is to spe●k ex cathedra? And it is not to be expected. that the Pope will ex cathedra define what it is to define a thing ex cathedra, in such sort as shall leave ●…sion to excuse his Error if he should be urged with a Sentence ex cathedral which to the Major part of professed Christians might seem doubtful whether it were palpably erroneous or no. But suppose we knew directly and authentically what it were to speak ex cathedra, and when the Pope did indeed so speak, when not; (which no man can know 
*  but only by hear-say, unless such as hear him give Sentence) yet what Assurance can the Jesuits give unto the Christian World, that his Holiness shall so determine or speak, as often as the Peace of Christ's Church or Weal of Christendom shall require? That he shall speak de sacto ex cathedra, whensoever the Church stands in need of a Decision, the Papists themselves do not hold as any part of his Infallibility, but only that he is able so to speak, when his Infallibility wil And ●… on 〈◊〉 ar●um●ntum. No man, in their judgement, can or ought ●…rain him to a ●…cision▪ except he list. And seeing they affirm, he may be an Heretic, or a Son of Satan; although it were true, he could not propose an Heresy to be Believed; yet is there no show of Truth why he may not be so maliciously bend, as he will not vouchsafe actually to determine that for Heresy in others, which in his judgement, as he is a Doctor or private man, is very orthodoxal; thus doing he should go against his own Conscience to give Sentence. God's Spirit as they say will guide his Tongue when or whilst he speaks ex cathedra. But an evil Spirit may so work upon his Affections, that he shall not come in good time so to speak, especially against that Opinion, which in his private Conscience he holds for true. This I think none of them can deny.  
4 Now whilst these doubts stand unsatisfied, and ye without further assurance of his Infallibility in deciding Controversies, then only this Hypothetical or conditional. [if he speaks ex cathedra] all the comfort, which the Christian World (perplexed with the variety of Opinions and diversities of Sects) can reap from these fair promises of the Jesuits concerning their Church or Pope's infallible Authority, is, but as if a man should say unto a Husbandman (doubtful upon the uncertainty of Wether, when to sow or reap) tush be of good cheer you shall certainly know, what season is good, what not, for Seedtime and Harvest, when the man in the Moon sets forth an Almanac. Veritas hypotheticae propositionis (saith old Javel) nihil ponit in crumena. Many die with fewer pounds in their purses, than Arguments in their heads, sufficient to prove the Truth of this conditional Proposition, If I had five thousand pounds I should be a wealthy man. In like manner if this be all the assurance their infallible Rule can afford us. [That a general Council, if lawfully assembled, or the Pope if he speak ex cathedra, cannot possibly err.] The most pestiferous and noisome Heresies that now infect the Church may (perhaps) be quelled, some hundred years after all, now alive, be dead. When the Pope will call a Council, or consult his Chair, GOD knows: what manner of Resolutions were to be expected, if either should happen, we may conjecture by their wont Practice; which is thus.  
5 After a Council is called, the Major part being made to serve their Maker's 
The politic Sophisines of the Papists in their Counsels.  turn (for of Bishops the most must be the Pope's new creatures) the rest must subscribe to their Decrees; usually set forth, in the weather Wizard's language, and their sceptic Schoolmen appointed to riddle out some good meaning that may save their Prelate's Credit. In the mean time, the Pope and his Cardinals may follow their pleasures, take their ease, and with it the dreaming Captains Motto, Tot urbes capio dormiens ac vigilans. We take up as many Controversies, we edify the Church as much, sleeping as waking. If no tolerable interpretation of their doubtful Decisions can be found; yet a good sense must be Believed; and private Spirits may not peremptorily avouch, that the Council meant this or that, but only it meant the best, and this we take to be the best, and therefore we think it meant thus, but with humble submission to their infallible Authority. All this while the Sectaries (so they term us) must be set to prove Negatives, as that there can be no true Meaning, in those speeches, which may have twenty. But if out of their School-mens Wranglings (who can better seek out then follow the truth found) any interpretation or manner of Tenet can be found which may yield advantage to them, or prejudice to their Adversaries; about some hundred years after, perhaps, (when they have light on a Pope and Cardinals, whose wits and they once in their lifetimes meet) a Decision may be had, upon this Opportunity of seeming advantage. And yet the Catholic Church, during this hundred or perhaps two hundred years of her silence, must be supposed to have held perpetually the selfsame Tenet, which this private man hath bolted out of late; albeit neither he, nor any particular member thereof, did know as much, yea though five heads of the Church (and as many principal members) five successions of Popes, Cardinals, and Bishops, have died in the mean time, no one of which in all their lives did trouble their thoughts with any such matter: and whilst both their Schoolmens private speculations, and their public Practice have witnessed the contrary. Was the Doctrine of Justification and Merits held by any of their Doctors heretofore, as the later Jesuits have refined them? Did any of their Popes and Counsels determine of their manner of Worshipping Images, as Vasquez hath of late? And yet (I think) if the Pope should be driven to a Decision of this Question, he would define as Vasquez hath done; so extraordinary is the Approbation of his Apology for Imagery, as if It likewise were worthy of Adoration. And if this Pope should so determine it, you must think that all his Predecessors were of the same Opinion, if they had been asked; cundem sensum tenuit semper mater Ecclesia.  
6 But, what is most strange, That Church may for five, six, or twelve hundred years and more, use a Translation justly suspicious, as for many other Reasons, so for this, That of the divers Authors thereof some we know not, others we know too well: and yet when a Council after so long time shall meet, every man's work found very authentic. 
* .  Some learned Papists have been persuaded, that their vulgar Translators were docti à Deo omnes, all assisted by the Holy Ghost in their Translations. But Bellarmin thinks this Opinion too charitable, for so they must grant that Theodotion the Heretic (the undoubted Author of some parts of that Edition) was infallibly assisted by the Holy Ghost, If he were not, how is that part of their Vulgar, which they have from him authentic and true? Though err he might, as being a private man or rather a public Heretic. Dicimus tamen eum non errasse in ea translatione quam approbavit Ecclesia, yet we say (saith Bellarmin, but I hope no wise man will so think) that he did not err in that Translation which the Church hath approved. I see then it is all one, whether the Holy Ghost do assist the Translator, whilst he is about his work, or the Pope his Translation, after it be finished, and He dead: nor doth it skill how he were Qualified whilst he lived, either for Integrity, Wit or Learning: the Cause is all one as in the Pope himself, who may as freely bestow this particular gift, of not erring in Translations, upon whom he please without all respect of good Qualities, as Saint Peter did that transcendent donative of absolute Infallibility upon him and his Successors. Saint Jeroms Translation had laudable Testimonies of Antiquity, yet not generally received in his time, only prejudiced by the Newness of it, and Antiquity of the Italic. But whose is the Vulgar, or how first came it in request? It is (saith Bellarmine) partly Lucian's, partly Jeroms, partly Theodotions the Heretic, partly another's he knows not ‖ whose. Do we think 
●… Theodotione, quaedam ex alio quodam interprete innominato: stultum autem videtur dicere, Theod●…, & etiam Hieronymum nusquam errasse, cum ipse in cap. 19 Isaia dica●se ●●ra●●●. 〈◊〉 ●…. Non igitur authores illos cano●izavit Ecclesia, sed tantum hanc versionem ●… in 〈◊〉 libratiorum e●…ores reperiti, sed certos nos reddere vo●… in hac versione interpretum errata. Bel. ibid. Why the Romish ●… so many sund●● Authors, no Cause can be given ●… that ●… the necessity of the middle Ages or times of ●… a wa●●…ct.  the Trent Council did examine every part of that translation? or did they know as much as Bellarmin hath confessed, that it should call so many Fathers, and one Heretic amongst the rest? Doubtless this is a miraculous Power of their Holy Church; that the Holy Ghost doth but keep men from error whilst they are living, but the Pope and his counsels Infallibility can keep an Heretic (whom they knew not living) from having erred after he is dead. And whereas the Almighty Creator of Heaven and Earth did but make Light shine out of Darkness, the incomprehensible Omnipotence of the Pope's Infallibility can make Darkness Light, and Light Darkness. For otherwise, why might not the Pope, and the Council, have yielded the assurance of their Omnipotent Spirit unto some then living, for authentic Translation? Or why did they not admit 
* This Commentator having said as much as possibly could be said in defence of the Vulgar Translation, altering the Hebrew Vowels for this purpose at his pleasure, yet it seemeth the Errors discovered in it by him in his Comment upon Esay hath hindered the setting forth of his other Commentaries upon the Prophets, which for his part he had finished (as appears by the later part of his Epistle 〈◊〉 the Trent Fathers) so the Church would have approved them. Quammobrem, si nostram operam Vobis sanctissimi patres, probari intellexero, reliquos li●… quos habeo jam absolutos, propediem ●… sin minus, vestro judicio admonitus recondam: ●… que satis erit, meum studium erga Christi 〈◊〉 atque hoc sanctissimum concilium sem●l 〈◊〉 〈◊〉 tum.  Franc. Foreri●s Correction of the Vulgar for authentic, seeing his skill in the Hebrew, and good will to the old Vulgar, was so great? The Reason sure, why they would admit of this hodgepodge Translation before any better, was, (as I have said) to show hereby the Pope's Infallibility to be more than most Omnipotent and Incomprehensible. They contend for the Vulgar, under the Title of Hierom; and yet where it is evident that Hierom did not translate the Psalms, which they use, they will not admit that Translation of them which is every where extant, and without controversy is Hieroms own.  
7 Yet thus much I perceive by Bellarmine's Answer, That as an Heretic or unknown Author may err in a Translation, because he is not infallibly assisted by the Holy Ghost; but yet it must be Believed, that an Heretic did not err in that Translation, which the Pope and Council hath approved: So a Jesuit may perhaps commit a Murder, because his order is not so holy as can warrant him from falling into mortal Sin; but if it should please the Pope or Clergy of Rome to interpret the sixth Commandment otherwise; we must Believe that no Jesuit doth commit any Murder in that manslaughter, or bloodshed, which the Church approves, albeit he treacherously stab his Sovereign Lord the Lords anointed. If it please the Pope, he may antedate his Pardon, or legitimate such hellish brood, ere it come to light, as well as authenticate an Heretic's Translation a thousand years after his bones be rotten. These are the sweet fruits of this supposed infallible Rule of Faith and Manners; but of the Villainies included in this Position, hereafter. I now only give the Reader notice of the ridiculous Use of the same amongst themselves: For what a sweet Decision was that concerning Grace and Free-Wil, but lately so eagerly controversed in Spain, to the 
† Vide 〈◊〉 qu●z 〈◊〉 one in 〈◊〉 mum 〈◊〉 co●ment. ●n D. Th.  public scandal of that Church. First Silence was enjoined all for four years, and afterwards Vasquez set (as a brach) to hunt a prey for the Romish Lion to take, if he could have roused any to his liking. Is this the Use of your infallible Rule? Should Christians trouble the Turk with their Contentions, he could decide as well on this fashion, as the Pope. The 
‖ ●… 〈◊〉 illos peragitur, intermixtis etiam aliquando cantionibus Graecis. Epistolae, & Evangelium, quo m●… extra chor●m in medio Ecclesiae astanti populo clara voce recitantur. Conci●…oribus 〈◊〉, ●… intersuisse, ac Evangelii Epis●olar●mque verba quae vernacula lingua reci●at sacrificulus audivis●●. ●… in suis Ecclesii● o●stinatissime prohibent, dicunt enim se hoc modo ●arias haereses, & diversas de fide ●… ex concionibus & subtilibus argumentis sophi●●icisque quaestionibus oriuntur. Alex. Gwag●inus ●… d●s●…iptione, c. 2.  Moscovite already hath far surpassed him, in this kind of composing or rather avoiding Controversies. For he not many years ago (how affected now, I cannot tell) would have no preaching in his Dominions, lest Schisms and Heresies might thereby be occasioned.  
8 Were not the Consequences of this Opinion so commodious to the Roman Clergy for matters of this life, and so prejudicial to all other good Christians Hopes of attaining that other far better life: I should have thought that Valentian, Bellarmin, and other such as have been most copious in this Argument, had but sought to set out Commentum aliquo ●… ridiculum some artificial Foolery, to make the World sport. For what better merriment could an ingenious Student wish, then in his hours of recreation, to descant upon their serious pains in setting a show of Gravity upon idle foolish Arguments, as uncapable of Theological, as an Ape of Tragic, attire. But why should we consort with Hell, which, no doubt, makes itself merry at these great Disputers Folly, thus unwittingly employed to purchase the miserable solace of infernal Powers by their own eternal Sorrow, without Repentance. As the Opinion itself is most ridiculous to any unpartial judgement: so even for this reason is the Consequence most lamentable, to any endued with Humane Affection. For what greater or more just Occasion of most grievous Sorrow, could be presented to a religious true English Heart, then to see so great a part of the Christian World, especially so many of his Native Countrymen (for such ridiculous apish Impostures and false pretences of bringing God's People under such a Government in matters of Faith, as is usually in Secular States) increase old Israel's Rebellion, and incur their grievous Curse not yet expired, by casting off their Redeemer, the Wisdom of God, and judge of quick and dead from being their King or Supreme Judge of Controversies in Religion? For why should it seem uncouth unto any Christian, that Christ himself, though sitting in his Throne of majesty in Heaven, should be the only Supreme infallible Judge in all Controversies, concerning his own or his Apostles Precepts, or God's Laws in general? 
*  For who could justly except against us if we should say, That to most Physicians thorough Europe, Hypocrates, or Galen, to Lawyers Justinian, were the sole Authentic Judge? No Physician in any other Country exacts Subscription to his Opinions of any living in this, further than upon examination they shall prove consonant either to Galen, or Hypocrates, or be evidently grounded on Reason. Or do we exclude all use or certainty of Juridical Decisions in matters of Right and Wrong, though the Judges be but ordinary, because Lawyers have no Authentic living Judge to determine, infallibly, of such Controversies as may arise amongst themselves in speculative points of their Profession?  
9 It is supposed that good Students in any Faculty have wit and art with other good means for finding out their classic Authors Sentence alreddie given, whose Writings in this respect may be truly said to be their followers Judges, though every one of them be a private Judge in matters of Practice: Yet is it a Paradox in us to say, Gods written Word is the Judge of such Controversies as arise amongst professed Divines or Ecclesiastic Judges themselves? What if all of them do not agree about the true Sense and Meaning of that Word whereto all appeal? No more do Physicians always in their interpretations of Hypocrates or Galen, yet have not their disagreements (for aught I have read) bred Civil Wars in the Countries wherein they live, nor doth their variance bring any danger to wisemen's Bodies. but rather all dangers are by this means discovered, and safer choice left others what Opinions or Pr●… to follow, or refuse, or in what Cases it is most safe or dangerous to adventure. Thus might Divines dispute without any danger to 〈◊〉 Souls, if the Romanists had not been so lavish in coining matter for Contention, rather than in searching Scriptures for Edification of Christ's Church: Or if the Laity would be as careful of their Spiritual as Bodily Health, and not take their Physic blindfold at such Mountebanks hands as Jesuits, Priests, and Seminaries be; who minister none but such as either shall intoxicate the Brain, or inflame the Heart with preposterous zeal. Nor should variance in Points of Doctrine amongst Divines, breed any danger or disturbance to commonweals, if they would not be Statists or Underminers of States, as the Jesuits be. If their Contentions were for the manner uncivil, or bitter, as are all contentions which the Jesuits breed: the Supreme Magistrate, whether Ecclesiastic or Civil, might bind their Tongues and Pens to good abearance; were it not for these Romish Wolves, which in Sheep's clothing convey themselves into the Fold of Christ; and, once crept in, will admit of no trial, but in the Lion's Den, unto which they are sworn Purvevors; for whose maintenance (like their Master that great Accuser of God's Children) they compass Sea and Land and fetch their range about the World.  
10 Who can imagine any other Cause (besides this their insolent challenge of Sovereignty over all others Faith) why the Scripture might not be admitted Judge over all Controversies of Divinity, much better than Hypocrates or Galen of all Controversies in Physic, without any infallible Physician perpetually resident in the World, to give sentence viva voce. It is no Paradox to hold, that God, which made us these Souls, and gave the Scripture for their Health, did much better know what was necessary for them, then either Hypocrates or Galen did what was good and wholesome for men's Bodies, one hair of which they neither made black or white. Even what they best knew, they knew not otherwise to communicate unto Posterity then by these dumb Characters, or atramentarie instructers. Whatsoever our Adversaries can urge to the prejudice of Scriptures Sufficiency, or Ability of God's Spirit; is true of these great Authors and their Writings: all other Means of teaching though their dearest Scholars died with them; now not able either to strengthen or consolidate the weak or shallow brain, or illuminate darkened understandings; they cannot so much as take notice of their Followers towardly pains and industry, or reward such as are most devoted to their Memory, and use their Aphorisms, as infallible Rules of Bodily life and health, with any blessing of Art or Nature. But our God lives for ever, and knows best who are his, always ready to Reward such as love him. And as there is none living but hath received some Gift or other from him; so hath he promised to give more and more unto all such as well Use what he hath already given. If Nature be dulled, so it be not slothful withal in good courses, he can sharpen it by Art: though both be defective; yet can he so inflame the heart with Zeal, as it shall pierce more deeply into the Mysteries of man's Salvation, than the acutest unregenerate Wit, that Nature yields, or Art can fashion. His Spirit cannot be bound, but bloweth where he listeth, and giveth life to whom he pleaseth, and can enlighten our minds to see that Truth now written, which he taught others to Write for our good.  
11 Physicians look not Hypocrates or Galen should stand on earth again (Vessalius like) to read Anatomy-Lectures upon their Follower's live-tongues, or other instruments of breath and speech abused to debate and strife, or blowing the coals of bitter Dissension about their Meaning. But we all look if we Believe aright) that Christ Jesus, who hath left us these his Sacred Laws, and Legend of his most blessed Life, as a Pattern whereby to frame our own, free from contention, peaceable, humble, and meek, will one day (after which shall be no more) exact a strict account of every idle Word; much more will he punish such Tongues or Pens, as have been continually set on fire by Hell with the everlasting flames of that brimstone lake.  
12 Were our exorbitant Affections brought within compass, by hope and fear answerable to the Consequences of the former sweet Promises, made to such as rightly use, and terrible Threats against all such as abuse, the good Means ordained by God, for knowing his Will: his inf●… word●, from whose mouth soever uttered, yea though but privately read with attentive silence, would instruct us, how to demean ourselves in the search of Truth; inform us how to direct, fasten, or inhibit; finally how (in all Mysteries of our Salvation) to moderate our Assent, much better than this supposed infallible Authority, residing usually in men most like to Heathen Idols. Though Mouths they have (as they pretend) infallible; yet fierce speak they once in two ages; whose words when they are uttered portend more danger to the Christian World, then if brute beasts should speak like men.  
13 No Christian Commonwealth, but either hath or might have good Laws for composing Contentions, or establishing Unity in the study of Truth: To see what should be done is never hard; would strength of Authority be as willing to enforce men unto a Civil and orderly observation of Means known and prescribed. Our Statutes are much more absolute and complete than 
* Deut. 3●. ver. 11, etc.  Israel's were, when it was a sin to inquire after other Means either more easy or effectual for their conduction unto that true Happiness, whereat all States aim, but only such shall light on, as put these Sacred Laws in execution. It is the common Error of all corrupted minds, to seek that far off which (as the Lord told his people) is within them, even in their Hearts, and in their Mouths, so they would be Doers not Hearers only of the Law. Many Heathens have used such diligent care and unrelenting Resolution for just execution of their defective & erroneous Laws, as would the coactive Power, every where resident where Christianity is professed, use the like for establishing an uniform and unpartial, though but an external and civil Practice of the ten Commandments and other Sacred Moral Precepts, of whose Truth no Christian doubts, about whose Meaning, nor Protestant, nor Papist, nor any Sect this day living, do, or can contend: fallible Judges might effect, what the Papists pretend, as infallibly, as if every particular Congregation had such a true infallible Teacher as they falsely deem or fain their Pope, to catechise them ex cathedra thrice a week. For who could better resolve us in all Points of Moment, or retain our hearts in Unity of Faith, than Truth itself, once clearly seen or made known unto us: yet is it in itself, much brighter than the Sun we daily see; which it likewise herein exceeds, That whilst God's Word endures amongst us, it still remains above our Horizon, and cannot set: only gross and foggy Interpositions (raised from exhalation of such foul Lusts and reeking sins, as severe unpartial execution of known Laws might easily restrain.) usually eclipse or hide it from us. Such as are not so Eagle-sighted as to behold the brightness of every Divine Truth in it proper Sphere, might yet safely behold the reflection of it in one part or other of the sacred Fountain, were it not troubled with the muddy conceits of unsettled and unquiet Frains; or were not such men oftentimes in great places, as minding nothing but earthly things, always mingle filth and clay with the Chrystal-streams of the Water of Life. Happy is that man of God, that in this turbulent Age, can, in points of greatest moment, see the Divine Truth himself; small hope have any of causing others to see it, whilst carnal minds may every where without fear of Punishment, but not without terror of such Ecclesiastic Power as shall control them, foam out their own shame, and overcast the face of Heaven, (whence Light should come unto their Souls) with blasphemous unhallowed Breath: whilst dunghill-Sinks may be suffered to evaporate the abundance of that inward Filth, (which is lodged in their hearts) as it were of purpose to choke the good Spirit of God, whilst it seeks to breath in others Mouths whose Breasts it hath inspired with Grace.  
14 In brief (lest my Adversary should challenge me of Partiality,) As the Means which our Church from God's Word prescribes for establishing men's hearts in the Unity of true Faith, (were the execution of known Laws any way correspondent,) might (as is said) infallibly effect what the Papists falsely pretend: so in truth it cannot without Hypocrisy be dissembled; that whiles our Practice is so dissonant to our Doctrine, and our Public Discipline so loose, though in detestation of their Errors, we have turned our backs upon them, with Protestation to follow a contrary Rule, yet for the most part we jump with them at the journey's end. To omit more final agreements of our Contrarieties, elsewhere showed. They wholly permit the Keys of the Well of Life to ones man's hands; who, for his own advantage, we may be sure, will lock it up so close, as none shall look upon it but with Spectacles of his making. For as the Head is, such we must expect the Eyes will be, if the one, the other must be universal too, such as will leave nothing to be seen by private or particular eyes but what they have seen before; or in one word, if we admit one absolute visible Head, his must be the only Eyes of the Church. We, not through default of public Constitutions, nor so much by connivance of Ecclesiastic Magistrates, as by presumptuous disobedience of Inferiors, are so far from committing the custody of this Sacred Fountain into one or few men's hands; that the Flock for the most part never expect the Pastors marshalling, but rushing into it without order trample in it with unclean feet. If any Beam of Truth have found entrance into one of their Souls, though quickly eclipsed or smothered by earthly cogitations, he straightway presumes, God's Word more plentifully dwells in him, then in all his Teachers: whence if his Purse be strong, it is with him as with an Horse when Provender pricks him, he kicks against all Ecclesiastic Authority, and spurns at his poor Overseer that should feed him; like the wanton Ass in the Fable, that seeing the Moon lately shining where she was drinking suddenly covered with a cloud; upon imagination she had drunk it up, ran winsing out ere her thirst was quenched and threw her Rider.  
15 Thrice happy is that Land and State where Civil Policy and Spiritual Wisdom, grave Experience and profound Learning, (in whose right Commixture consists the perfect Temperature of every Christian State) do rightly symbolise. These, where they mutually clasp in their Extremes (without intermeddling in the Essence of each others Profession) are like the Side-postes or Arches in the Lord's House: and the awful respect of Christ Jesus the Judge of both, and that dreadful Day continually sounding in their ears, by the voice of God's faithful and sincere Ministers, would be as the Binding-stone, or Coupling, to fasten them surely in the joining. But whilst these (each jealous of other) start asunder, that Breach is made, whereat the Enemies of the Church and State hope for speedy entrance, to the utter ruin of both.   

CAP. XXXII.  
Briefly Collecting the Sum of this second Book.  
1 TO draw a brief Map of these large Disputes. As the Occasions that breed, so the right Means to avoid all Contentions and Schisms, are most perspicuously set down in Scriptures. Amongst others most necessary for this purpose, (for the plantation, increase, and strength of true and lively Faith,) sincere Obedience to Spiritual Authority is the chief. For more willing and cheerful performance hereof, Choice should be made of Pastors or Overseers, qualified as Scripture requires men of so high a Calling should be; men not given to Quarrels or strife, men of mild and lowly Spirits, fearing God and hating Covetousness; men esteeming the hidden treasure of a good Conscience at so high a rate, as neither Fear of man, nor Hopes of any Worldly favour can move them to hazard or adventure it. Were these Rules, by such as have the oversight of God's Flock, as faithfully practised, as they are by Scripture plainly taught, the knowledge of God's Word should daily increase; Piety, Devotion, and Christian Charity continually flourish; all Strife and Dissension quickly fade.  
2 But if through the default of Princes or Potentates, no fit choice be made of spiritual Governors, if by their negligence, worse be made of inferior Ministers: the cause comes not by devolution, to be reform by the Congregation: What then must they be altogether silent at such abuse? No, the Scripture hath given as plain a Rule for their employment as for the others. The more or more often Higher Powers offend, the more fervently frequent should the lower Sort be in pouring out 
* 1 Tim 2. ver. 1, 2.  supplications, prayers, and intercessions for Kings, and for all that are in Authority, that they may Rule according to God's Word. In the mean time albeit they Rule otherwise Inferiors should consider, that GOD gives them such Superiors for their proneness to disobedience, scurrility, scoffing at lawful Authority, or other like sins, expressly forbidden by his Word. To every People as well as Israel he gives such Rulers in his wrath, as shall not seek them but theirs, not his Glory in their salvation, but their own Glory by their harm.  
3 But as the Tongues of Inferiors must be tied from scoffing or jesting at men in Authorities bad proceedings: so must not the Word of God be bound. If their Consciences (rightly and unpartially examined) direct them otherwise then their Governors' command, they must (notwithstanding their Superiors checks) speak as they think until Death command them silence; if for the freedom of their Speech (upon good warrant of Conscience) they be punished, Vengeance is Gods, he will repay Superiors for it: unto whose lawful Authority whilst Obedience is denied, upon sinister Pretences, or humorous though strong Persuasions of Conscience, counselling us to the contrary: our Punishment in this life is just, whose present smart should teach us to beware of far more grievous in the life to come. But whether offend or swerve more from the Rules of Scripture prescribed for their several Christian Carriage; Superiors in commanding wrongfully; or Inferiors in disobeying just commands, cannot ofttimes (if we speak of particular Actions) be infallibly known in this life; but must be referred unto that day of Final Judgement. The dread of which should in the mean time enforce every Superior daily to consult his own Heart, and strictly to examine his Conscience, whether it be not likely then to give Evidence against him, for imposing too heavy burdens upon his Inferiors. And so must every Inferior again use the like diligence in the daily examination of his Conscience, whether it be likely or no to convince him before the Judge of quick and dead, of Disobedience to such as he had set in Authority over him, or of such sinister Pretences for using the Liberty of Conscience, as Conscience itself never sought after, but were suggested only by Humour, Popularity or other Desires, whose maintenance have either enforced him to obey Man against God, or not to obey Man commanding for God.  
4 Our Partiality it is towards ourselves, or rather to our sensual delights or pleasures, that makes us so ignorant in all things which concern our Weal. For would we truly and unpartiallie 
* 1 Cor. 11. 31  Judge ourselves, we should not be judged. Not the best experienced Justice in this Land, can, by examining ordinary Malefactors, discern, what issue their Cause shall have before an unpartial Judge, better than we, by this strict pre-examination, might foresee what final Sentence were prepared for us, good or bad, according to the diversity of our Actions and Course of Life. To this end hath Christ left every man's Conscience in full Authority, during his absence, to examine, reprove, convince, and sentence the desires of his own heart: of which would we daily in sobriety of Spirit, and fear of his last Judgement, ask counsel, and patiently expect God's Providence; we should by this ordinary Means discern, who commanded aright, who otherwise, as clearly as others heretofore have done by Means most extraordinary. For even the most extraordinary miracles did ascertain the Ancient of Divine Truth, and confirm them in the practice of Christian Obedience, not immediately, as part of their Rule of Faith, whereon finally to rely, but by enforcing them to look into their own Souls and Consciences, in which Truth was already written, if they had urged it to confession. If our examination without Miracles were as strict, our Belief would be as firm; Spiritual Governors commands as Christianlike, and Inferiors Obedience in all points as sincere as was theirs.  
5 For Conclusion I would give the Christian Reader a present Antidote, against all the poisonous enchantments of Romish Sorcerers. The Medicine is very brief and easy; only to think every morning next his heart, or at other seasonable hours, That there is a Divine Providence in this life to guide us, and after this life ended, a fearful judgement to pass upon all such, as here abjuring the Guidance of it, follow either the Ways of flesh and blood in breeding, or of carnal Wisdom in composing, strife and dissension about matters Spiritual. He that will seriously ruminate on these matters in his vacant well composed thoughts, calling the Adversaries Arguments home to the Point, which they must touch ere they can wound us: let me have only his dying curse in recompense of all my pains, if any Difficulty, any Jesuit or other learned Papist, either hitherto hath, or ever shall be able to bring; do trouble his mind. Whatsoever can be brought either to countenance their unchristian Doctrine, or disparage our Orthodoxal Assertions, either presuppose a secret denial of God's peculiar Providence, and inward calling of men, or else proceed from want of consideration, that there is a final Judgement, wherein all Controversies must be taken up, all Contentious and rebellious Spirits punished according to their deserts: Indeed if the Authors or Abetters of Schism and Heresy might escape for ever unpunished, or Christian Modesty and Humility be perpetually overborn by Impudency, Scurrility, and violent Insolency, the Inconveniences, objected by the Romanists, might as much trouble us, as the wickeds thriving, did the Heathen, that knew not God nor his Providence. But whilst we acknowledge him and It, the best Arguments our Antagonists bring, will appear as improbable as they are impious.     

TO THE RIGHT REVEREND Father in God, and my Honourable Lord, WILLIAM, By Divine Providence Lord Bishop of DURHAM, Grace and Peace be multiplied.  
RIght Reverend Father, the sweet refreshing your Honourable Favours did yield to such of my labours as hitherto enjoy the light, when a sudden uncomfortable blast had sorely nipped them in the very setting, makes these last gatherings of that spring seek that comfortable warmth under your benign Protection, which the unconstant frowning season would hardly afford them in their growth. Besides these and other my personal Obligements, that Famous and worthy Founder of this Attic Beehive (of whose sweetness would God I had been as capable as I have been long partaker) had never allotted any Cell therein for me or other Countryman of mine, but with particular relation to that seat of dignity, which he sometimes did, ●…r Lordship now doth, and, to the increase of God's glo●… good of his Church, long may enjoy. Seeing this our ●… Foster-Father is now ignorant of his children's de●…, and knows not me; it shall be my comfort, to have ●… honourable successors witnesses of my care and industry to fulfil his godly desire, whose religious soul in his life time (as his written Laws do testify) did detest nothing more than idleness in the Ministry, specially in his adopted-Sons. The matters I here present unto your Lordships and the world's view, are sometimes in themselves so harsh and hard to be concocted, as he that would strive to make them toothsome unto nice tastes, should put himself to excessive pains; unless his judgement be much riper, his wit readier, his invention pleasanter, his opportunities better, and his leisure greater than mine are. But it is one and the same point of judgement, not to require exact Mathematical proofs in discourses of mortality, or a smooth facile Rhetorical stile in Logical or Scholastic conflicts. And, as by the Statutes of that Society wherein I live, I am bound to avoid barbarism: so my particular inclination moves me, in controversies especially to approve his choice that said; Fortia mallem quam formosa. If any professed enemy to the truth we teach, will answer me from point to point, or attempt (not as their custom now is only in scoffing sort but seriously) to avert those unsupportable, but deserved imputations, I lay upon the foundation of his Religion, I shall (I trust) be able to answer him; the better by continuance of your Lordship's wont favours, whom I still request the Christian Readers, as many as reap any profit from my pains on my behalf to remember with such respect as is due to Honourable Patrons of religious studies, or cherishers of painful endeavours in good causes. From Corpus Christi College, March 25. 1614  
Your Lordships in all observance, THOMAS JACKSON.   

To the indifferent Reader, specially to the learned Artists of the two Famous UNIVERSITIES.  
CHristian and beloved Reader, I have been detained in this entry, though not longer than the Structure of it required, yet than I myself, or thou perhaps, could have wished, for speedier dispatch of the main edifice intended. Somewhat notwithstanding, to my apprehension, I had observed, whereby Artists more accurate, but younger Divines then myself (whose furtherance in the like, throughout all my meditations I still respect) might be directed, for taking sure hold of their slippery Antagonists in this conflict: and finding myself every day than other more unapt, more unwilling at least, to be any Actor in quarrels of this nature, because most desirous to spend my mortal spirits in opening the pleasant Fountains of immortality; I thought it not altogether unlawful to dispense with these labours for a while, in hope to prosecute them more safely and with better success hereafter, by seconding such as had gone before me with my small strength, for intercepting these despiteful Philistims, which continually labour to dam up these sacred Wells of Life. Many excellent wits and grave Divines, as well in our English as other reformed Churches, I knew, had accurately deciphered the special characters of the Beast, and demonstrated most properties of great Antichrist upon the Pope. But that the fundamental Charter of the Romish Church, or the Commission pretended by Jesuits for the erection of it, should (as the manner was to demolish lesser religious houses for building others more magnificent) extend to raze the very first foundations of Religion as common to Christians, Jews, and Turks; that the acknowledgement of such infallibility as they Deify her with should be more incompatible with Christianity than any Idolatry of the Heathen; that such as absolutely believe all her decrees without examination, truly believe no article of this Creed; with the like principal branches of Antichristianisme; were points, for aught I knew, rather touched by the way, or proposed as clear in themselves to the indifferent and ingenuous, that judge of the Romish Church by the known picture of her misse-shapen limbs, than prosecuted at large, or with purpose to pull off that artificial painting, wherewith late Jesuits have so beautified this ugly Monster's face, that the World bewitched with gazing too much on it cannot but love her other deformities though in themselves most loathsome. For though the practices enjoined by her be so vile, as would have caused Rome Heathen to have blushed at their mention, or her other doctrines so palpably gross, that her own Sons heretofore have derided them, and as yet spare to speak aught in particular for their defence: yet to salve all this it must suffice, that the Church, which cannot err, hath now authorized them.  
If any think I prejudice the truth of moderate accusations, by laying such heavy imputations upon this doctrine, as make it incomparably more detestable than any other, he speaks not inconsequently to his positions, if he hold the Trent Council was infallibly assisted by the holy Ghost, or that the Pope in Cathedral resolutions cannot err. But he which thinks foul impieties may bring Romish Prelates out of favour with the Spirit of Truth, and make them as obnoxious to errors as others are, or can persuade himself, that many practices and opinions, by that Church already authorized, are in their nature abominable and impious, must either accord to me or dissent from Reason, Conscience and Religion. For these, so be will but vouchsafe his silence or attention, jointly proclaim aloud, that nothing amiss, either in matter of doctrine or manners, can be so detestable without this presumptuous/ groundless warrant of absolute infallibility, as with it; that albeit a man would set himself to practice all particulars directly contrary to what God hath commanded, or to contradict God and his goodness, yet his iniquity without this absolute belief of full authority derived from him so to do, would be but as a body without a soul, in respect of the Romish Churches impieties, which makes the Holy Ghost the principal Author of Gods written Word, the abettor of all her fraud, untruths, or villainies. Briefly, as it is not the doing of those materials God commands us to do, but faithful submission of our Wills to his in doing them, which (as S. James instructs us) makes us true Christians: so is it not the doing or maintaining of what God forbids or hates, but the doing of it upon absolute submission of our souls and consciences to other laws than he hath left, which makes men live members of Antichrist, as being animated, informed and moved by the spirit of error. Now this persuasion of absolute infallibility and universal warrant from the Holy Spirit, without condition or restraint, being peculiar to the Romish Church, admitting it to be as faulty in practices and as obnoxious to errors as any other, none can be reputed so truly Antichristian as it. For albeit Mahomet pretended divine revelations, yet his Priests challenge no such absolute infallibility as doth the Pope; they make no second Rocks, or foundations, no ordinary Pastor equivalent to their great Prophet. Whence although the Turks hold opinions in themselves, or materially considered, more gross, and maintain some practices not much less villainous then Jesuits do: yet the grounds or motives of their belief, (which are as the soul or spirit of Religion) are nothing so pestiferous, nothing so directly opposite to the Holy Spirit, as is this Jesuitical rule of faith. Nor do they either profess such belief in Christ, or acknowledge him for a foundation so elect and precious, as brings them within the Temple of God, within which unless Antichrist sit, his contrariety unto Christ could not be so essential, so immediate or direct, as by the rules of sacred Philosophy we are taught it must be. Yet I know not, whether the indignity of this doctrine is more apt to affect Divines and Men rightly religious and fearing God, than the sottishness of their arguments to persuade it, to provoke the just indignation of ingenuous Artists, which cannot endure, though in matters of indifferency, to captivate their understandings to positions devoid of sense. To require some probability of reason, civil or natural, is on their part no insolent demand, for exchange of Christian faith or adventuring their inassurance of life eternal in the service of mere foreigners whom they never saw. Yet unto peremptory resolutions no less dangerous, do Jesuits solicit us, not only without any tolerable show of probability, but quite contrary to God's principal laws, and our natural notions of good and evil; as by these labours every Academic may in part perceive, but more fully, if he would vouchsafe to lift more of their arguments, then in these short transeursive disputes I could. Nor would I dissuade any Artist well grounded in Arislotle from perusing the most learned works any romanist hath written in this argument In most other controversies betwixt us and them it is dangerous, I must confess, even for well grounded Artists to begin with their writings, not so in this: For I protest in the sight of God and his holy Angels, that as far as I can remember the inclinations of my youth, or by them prognost eat how afterward, I might have been affected, I never was, I never should have been so throughly possessed with such great dislike of Romish Antichristianisme in this point, by hearing the most famous Preachers in this Land, or reading all the Learned Writers in Reform, Churches, as I was by examining the labours of Bellarmin, Valentian, and others of best note amongst them seriously addressed to this purpose; comparing them only with the known Principles of Christianity and such passages of sacred Writ, as every Christian Artist should be acquainted with. For the principles whereon I proceed, I have been only beholden to the Canon of Scriptures, for deducing of such blasphemous consequences from them, as I charge the adversary with, only to that small measure of knowledge in Aristotelian Philosophy wherewith my God hath blessed me, whiles I was bound by local statutes to the study of Arts, purposely abstaining from other writings, which with their informations of my understanding might have bred prejudice in my affection. Since that time, although the years of my Ministry hardly exceed the space of ordinary apprenticeships, yet have I often wished the discussion of these points had been then imposed upon me by some experienced Divine, that would only have given me right hold of their assertions. Upon this consideration I would beseech the flourishing Artists of these famous Academies, whom God hath furnished with all store of munition necessary for this service, not to neglect opportunities present. Let them defer (if so they please) the fruits of their labours in other points (though this be the fault of our English) until the Autumn of their age. But the mark I now propose unto them, being the evident resolution of Jesuitical Positions into those gross and palpable blasphemies whereto they tend, which they only seek to hide by Sophisms and artificial tricks of wit, Academical wits might displume them of these figtree-leaves, & manifest their nakedness to the world, much better in the spring whiles their skill in arts were fresh and flourishing, whiles the strength and vigour of their invention would more easily bend this way, then in the Autumn, when their leaves begin to fade and their sap retire to the root, as their pleasant grapes grow ripe. Many towardly plants in this nursery, now able to match the stoutest Jesuit living, at his own weapon, whilst in his mature age, (multo jam fractus membra labour, more fit to be a leader, than a Combatant in these encounters) he shall look back on his former labours, or calls to mind his wont dexterity in school disputes, may take up old Nestor's complaint.  
Tunc ego debueram capienda ad Pergama mitti;  
Tunc poteram magni, si non superare, morari  
Hectoris arma meis: sed in illo tempore nullus,  
Aut puer Hector erat; nunc me mea deficit aetas.  
The school Jesuit in these studies is like the Ivy always green, because not set to bring forth fruit unto salvation, but rather to choke and strangle the plants of life. And for such instruments of the Romish Church, as this land usually yields, this wrangling faculty is all the skill they care for, or for the most part make profession of. Yet such is the brittleness of the matter they are to work upon in this controversy, that were all the Priests and Jesuits harboured within the confines of great Britain at this present day, but enjoined to write all they could to any purpose in defence of their Mother; some few Artists of those Universities, which out of their pride they seem to vilify amongst the ignorant, would, I dare not say make them blush (for sooner might they make a Black-moors face of the same colour with his teeth) but as many of their favourers of this Kingdom, as have not sworn allegiance to the Church of Rome, and are able to examine an argument, to be ashamed on their behalf, even to acknowledge, that for aught these Mountebanks could say or write in their defence, the Positions maintained by their Masters, foreign Jesuits, were indeed idolatrous and blasphemous, howbeit the Church itself, we must believe, could never be vanquished, because no man can tell where or in what shape to find it.  
Nor need young Artists fear the countenance of antiquity in this point from which their enemies supplies are so slender, that would they come to open trial, and bring only such of the Fathers for the seconds, as lived within five hundred years of Christ, or before the mixture of Romish Religion with Heathenism, not fully effected till a little after that time: the paucity of those whose aid they durst solicit, in respect of that great army, which is as resolute as we against them, would make them instantly either yield themselves, or forsake the field. Nor have they been hitherto able to address any answer, but to their shame, to the Worthies of the English Church, whose labours have made the conquest in this quarrel easy to any of their successors, that will adventure to follow their steps. Nothing remains but what best becomes the exercise of young wits; to exceed the sophistical disputes of Jesuits against the truth, in copiousness of irrefragable demonstrations, That the allegiance they seek to establish unto the Romish Church is solemn Apostasy from Christ; that the belief of it, is the very Abstract of Sorcery, the utmost degree of Antichristianism that can be expected. These and like points, being fortified by strength of argument in the time of your Regency or farewell to the study of Arts, might be polished at your better leisure, afterwards to be revised and published at the appointment of authority. Or if the zeal of God's glory thus mightily eelipsed by this foul idol of the Romish Church do not as yet so fully move you; yet that indignation which first wrought a desire in me of giving this onset, should work (me thinks) in every heart, that bears any sparkle of love unto his native country. For what indignity is it to think, that whilst our gracious Sovereign is a most zealous Professor and defender of the truth we teach, so many of his natural subjects our countrymen & brethren, should be won unto the Romish faction, especially by importunate inculcating two Heresies, of all maintained by that Church, in themselves most sottishly improbable; and yet apparently most damnably idolatrous in their consequences, if erroneous: I mean This concerning their Churches absolute privilege from all error, and That other of Christ's real presence in the Sacrament, by Transubstantiation. It cannot again but add much to our grief and indignation, if we call to mind, how, when the chief Governor and public authority of this land were for them, subscription was not urged upon such violent and bloody terms unto any articles of their Religion, as unto that of Real presence. The mystery of which iniquity cannot better be resolved then into the powerful and deceitful working of Satan, thus delighting to despite our Lord and Saviour by seducing his professed subjects unto the highest, and most desperate kind of rebellion he could imagine, upon the least occasions and shallowest reasons. For such is their madness in that other point, as hath been showed in this: Not one inconvenience they can object to our opinion, but may be demonstrated against theirs; not any fruits of Godliness they can pretend, but our doctrine more directly brings forth then theirs could, though we did admit it for true. For to what other purpose such a Presence as they imagine should serve them, save only to countenance those desperate idolatrous practices and Litourgies of Satan touched by the way in some parts of these discourses, is inexplicable; as shall be showed more at large (without depriving that heavenly mystery of any solemnity or devotion due unto it) in the unfolding of that controversy.  
Yours in Christ Jesus, THOMAS JACKSON.   

A Table of the Several Sections and Chapters in the Book following.  

SECTION. I.  
CAP. I. Containing the Assertions of the Romish Church, whence her threefold Blasphemy springs. Page 309   

SECT. II.  
The first branch of Romish Blasphemy, in preferring Human authority before Divine. 315  
2. Bellarmine's reply to the main Objection, jointly urged by all Reformed Churches against the Romish: the Equivocation which he sought in the Objection apparently found in his Reply. 316  
3. Inferring, the general conclusion proposed in the Title of this Section, from Beauties' resolution of faith. 319  
4 Containing a further resolution of the Romish faith, necessarily inferring the authority of the Roman Church, to be of greater authority than God's word absolutely, not only in respect of us. 324  
5 That in obeying the Romish Churches Decrees, we do not obey God's word as well as them, but them alone in contempt of God's principal Laws. 327  
6 Propounding what possibly can be said on our adversaries behalf for avoiding the force of the former Arguments: showing withal the special points that lie upon them to prove, as principally, whether their Belief of the Church's authority can be resolved into any Divine testimony. 339  
7 That neither our Saviour's Prayers, for the not failing of Peter's faith, Luke 22. 32. nor his commending his sheep unto his feeding, Joh. 21. 15. prove any Supremacy in Peter over the Church, from which the authority of the Pope can, with probability, be derived. 31  
8 That Christ, not S. Peter, is the Rock, spoken of Matth. 16. 18. That the Jesuits exposition of that place, demonstrateth the Pope to be The great Antichrist. 347  
9 That the Romanists Belief of the Churches infallible authority, cannot be resolved into any Testimony better than Human, whence the main Conclusion immediately follows. [That the Romanist in obeying the Church-decrees without examination of them by God's word, prefers man's Laws before Gods.] 365  
10 In what sense the Jesuits may truly deny, They Believe the words of man better than the words of God: In what sense again our Writers truly charge them with this Blasphemy. 373   

SECT. III.  
11 What restraint, precepts for obedience unto the Priests of the Law, though seeming most universal for their form, did necessarily admit: How universal Propositions of Scriptures are to be limited. 376  
12 The authority of the Sanhedrim not so universal or absolute amongst the Jews as the Papists make it, but was to be limited by the former Rules. 385  
13 That our Saviour's injunction of obedience to the Scribes and Pharisees, though most universal for the form, is to be limited by the former Rules, that without open blasphemy it cannot be extended to countenance the Romish cause: that by it we may limit other places brought by them for the Pope's transcendent universal authority. 391  
14 What it would disadvantage the Romish Church to deny the infallibility of the Synagogue. 398  
15 That justly it may be presumed the jewish Church, never had any absolute infallibility in proposing or determining Articles of Faith, because in our Saviour's time it did so grievously err in the Fundamental point of salvation. 400  
16 That Moses had no such absolute authority, as is now ascribed unto the Pope: that the manner of his attaining to such as he had, excludes all besides our Saviour from just challenge of the like. 405  
CAP. 17. That the Church's authority was no part of the rule of Faith unto the people after Moses death▪ That by Experiments answerable unto the precepts and predictions the faithful without relying upon the Priests infallible proposals, were as certain, both of the divine truth, and true meaning of the law, as their forefathers had been that lived with Moses and saw his miracles. Page 411  
18 That the society or visible company of Prophets had no such absolute authority as the Romish Church usurps. 417  
19 That the Church representative amongst the Jews was for the most part, the most corrupt judge of matters belonging to God: and the reason why it was so. 422  
20 That the Sovereignty given by Jesuits to the Pope is greater than our Saviour's was. 427  
21 Confirming the truth delivered in the former Chapter, from the very Law given by Moses for discerning the great Prophet; further exemplifying the use and force of miracles for begetting faith: The manner of trying prophecies: Of the similitude betwixt Christ and Moses. 434  
22 That the method used by the great Prophet himself after his resurrection for planting faith, was such as we teach: The excess of Antichrists exaltation above Christ: The Diametral opposition betwixt the Spirit of God, and the spirit of the Papacy. 449  
23 That the authority attributed to the present Pope, and the Romish rule of faith, were altogether unknown unto S. Peter: the opposition betwixt S. Peter's and his pretended successors doctrine. 452  
24 That S. Paul submitted his doctrine to examination by the Word before written. That his doctrine, dissposition and practice, were quite contrary to the Romanists in this argument. 456  
25 A brief taste of our Adversaries blasphemous and Atheistical assertions in this argument from some instances of two of their greatest Doctors, Bellarmin and Valentian: That if faith cannot be perfect without the solemn testification of that Church, the rarity of such testifications will cause infidelity. 460   

SECT. FOUR  
Containing the third branch of Romish Blasphemy or the last degree of great Antichrists exaltation, utterly overthrowing the whole foundation of Christian Religion, preposterously inverting both Law and Gospel to God's dishonour, and advancement of Satan's Kingdom. 464  
26 The ●esuits unwillingness to acknowledge the Church's proposal for the True Cause of his faith: Of differences and agreements about the final Resolution of faith, either amongst the adversaries themselves, or betwixt us and them. 464  
27 That the Church's proposal is the true, immediate, and prime cause of all absolute Belief my Romanist can have, concerning any determinate divine revelation. 468  
28 Discovering either the gross ignorance, or notorious craft of the jesuit in denying his faith, is finally resolved into the Church's veracity or infallibility: that possibly it cannot be resolved into any branch of the First Truth. 471  
29 What manner of causal dependence Romish belief hath on the Church, that the Romanist truly and properly believes the Church only, not God or his Word. 478  
30 Declaring how the first main ground of Romish faith leads directly unto Atheis●: the second unto preposterous Heathenism or Idolatry. 484  
31 Proving the last assertion, or generally the imputations laid upon the Papacy, by that authority the jesuits expressly give unto the Pope in matters of particular Fact, as in the Canonising of Saints. 495  
32 What danger by this blasphemous doctrine may accrue to Christian States; that of all heresies blasphemies, or idolatries which have been since the world began, or can be imagined 〈◊〉 Christ come to judgement: this Apostasy of the Jesuits, is the most abominable and con●…ous against the blessed Trinity. 499    
BLASPHEMOUS POSITIONS OF JESUITS And other Later ROMANISTS, Concerning the Authority of their CHURCH. The Third Book of Comments upon the CREED.  

SECT. I.  
Containing the Assertions of the Romish Church, whence her threefold Blasphemy springs.  
HAving, in the former dispute clearly acquitted, as well God's Word for breeding, as our Church from nursing Contentions, Schisms, and Heresies, we may in this, by course of common equity, more freely accuse their injurious calumniators. And because our purpose is not, to charge them with forgery of any particular, though grossest Heresies, or Blasphemies, though most hideous, but for erecting an Entire Frame, capacious of all Villainies imaginable, far surpassing the Hugest Mathematical Form, human fancy could have conceived of such matters, but only from inspection of this real and material pattern, which by degrees insensible hath grown up with the Mystery of Iniquity, as the Bark doth with the Tree. Such inconsiderate passionate speeches, as heat of contention in personal quarrels hath extracted from some one, or few of their private Writers, shall not be produced to give evidence against the Church their Mother, whose trial shall be (as far as may be) by her Peers; either by her own public determinations, in this controversy, or joint consent of her authorized best approved Advocates, in opening the Title, or unfolding the contents of that Prerogative, which they challenge for her.  
2 Our accusations are grounded upon their Positions, before set down when we explicated the differences betwixt us. The Position in brief, is This; That 
Lib. 2. c. 3.  the infallible authority of the present Church, is the most sure, most safe, undoubted rule in all doubts, or controversies of faith, or in all points concerning the Oracles of God: by which we may certainly know, both; without which we cannot possibly know, either, which are the Oracles of God, which not, or what is the true sense and meaning of such as are received for his Oracles, whether written or unwritten.  
3 The extent of divine Oracles, or number of Canonical books hath 
They acknowledge S. 〈◊〉 as the Oracle of ●… & ●… contradict him in ●… con 〈◊〉 the number of Ca 〈◊〉 books.  been (as our Adversaries pretend) very questionable amongst the Ancient: though such of the Fathers, as, for their skill in antiquity, were in all unpartial judgements most competent Judges in this cause, were altogether for us against the Romanists, and such as were for their opinion, were but for it upon an error, as thinking the Jews had acknowledged all those books of the old Testament for Canonical Scripture, which the Churches wherein they lived, received for such, or that the Christian Church did acknowledge all for Canonical, which they allowed to be publicly read. Safe it was (our adversaries cannot deny) for the Ancient, to descent one from another, in this question, or to suspend their assent, till new probabilities might sway them one way or other. No reasons have been produced since, sufficient to move any ingenious mind unto more peremptory resolutions, yet doth the Council of Trent bind all to an absolute acknowledgement of those Books for Canonical, which, by their own confession were rejected by S. Hierom, and other Fathers. 
* Si quis autem libr●● ip●os integ●●s cum omnibus suis 〈◊〉 (pro●t in Ecclesia Catholica legi con●ueverunt, & in veteri vulgata Latina Editione habentur) pro sacris, & Canonicis non susceperit; & traditiones praedictas, sciens & prudens contemp●e●it, Anathema sit. Conc. Trid. Sess. 4. decret. de Canonicis Scriptures.  If any shall not receive the whole Books with all their parts (usually read in the Church, and as they are extant in the old vulgar) for sacred and Canonical; Let him be accursed. So are all, by the same decree, that will not acknowledge such unwritten traditions, as the Romish Church pretends to have come from Christ and his Apostles for divine, and of authority equal with the written word.  
4 So generally is this opinion received, so fully believed, in that Church; That many of her Sons, even whilst they write against us, forgetting with whom they have to deal, take it as granted: That the Scriptures cannot be known to be God's word, but by the Infallible authority of the present Church. And from this supposition, as from a truth sufficiently known, (though never proved) they labour, in the next place, to infer: That, without submission of our faith to the Churches public spirit, we cannot infallibly distinguish the orthodoxal, or divine sense of God's Oracles, (whether written or unwritten) from heretical or human.  
5 Should we admit written Traditions, and the Church withal as absolute Judge to determine which are Apostolical, which not: little would it boot us to question with them about their meaning. For when the point should come to trial, we might be sure to have the very words framed to whatsoever sense should be most favourable for justifying Romish practices And even of Gods written Oracles, whose words or characters (as he in his wisdom hath provided) cannot now be altered by an Index Expurgatorius, at their pleasure: That such a sense as shall be most serviceable for their Turn, may (as time shall minister occasion) be more commodiously gathered; the Trent Fathers, immediately after the former decree for establishing unwritten Traditions, and amplifying the extent of divine written Oracles, 
The decree of the Trent Council authorising the Latin vulgar Edition.  have in great wisdom authorized 
* Insuper eadem Sacrosancta Synodus considerans non parum utilitatis accedere posse Ecclesiae Dei, si ex omnibus Latinis Editionibus, quae circumferuntur, sacrorum librorum, quaenam pro Authentica habenda fit, innotescar: Statuit, & declarar, ut haec ipsa Vetus & vulgata Editi●, quae longo tot saeculorum usu in ipsa Ecclesia probata est, in publicis lectionibus, disputationibus, praedicationibus, & expositionibus, pro Authentica habeatur, & ut nemo illam rejicere quovis praetextu audeat, vel praesumat. Conc. Trident. Sess. 4. Decret. De editione & usu sacrorum librorum.  the old and vulgar translation of the whole Canon. Which, though it were not purposely framed to maintain Popery (as some of our writers, say they, have as frivolously as maliciously objected) yet certainly, as well the escapes and errors of those unskilful, or ill-furnished interpreters, as the negligence of transcribers, or other defects, incident to that work, from the simplicity of most ancient, the injuries or calamities of ensuing times, were, amongst others, as the first heads or petty springs of that raging 'slud of impiety, which had well nigh drowned the whole Christian world in perdition, by continually receiving into its channel (once thus wrought) the dregs and filth of every other error under heaven, with the corrupt remainder of former heresies, for these thousand years and more. And unto many gross errors in Romish religion (which this imperfect translation did not first occasion) It yet affords that countenance, which the pure Fountains of the Greek and Hebrew do not; but rather would scour and wipe away, were they current in that Church. Finally, though it yield not nutriment to enlarge or feed, yet it serves as a cloak to hide or cover, most parts of the great mystery of iniquity.  
6 Yet, besides the favourable construction, that may be made for that religion, out of the plain and literal sense of this erroneous translation: the Church will be absolute Judge of all controversies concerning the right interpretation thereof. So as not what our consciences, upon diligent search and just examination, shall witness to us, but what the Church shall declare to them, must be absolutely acknowledged for the true intent and meaning of God's word, as it is rendered by the vulgar interpreter: To this purpose is the very next decree.  
7 
† Praeter●a, ad coercenda petulantia ingenia, decernit, ut nemo, suae prudentiae ionixus, in rebus fidei, & morum, ad edificationem Doctrinae Christianae pertinentium, 〈◊〉 Scripturam ad suos sensus contorquens, contra eum sensum quem tenuit, & tenet sancta Mater Ecclesia, cuius est 〈◊〉 care de vero sensu, & interpretatione Scripturarum sanctarum, aut etiam contra unanimem consensum Patrum, ipsam Scripturam sacram interpretari audeat, etiamsi hujusmodi interpretationes nullo unquam tempore in lucem 〈◊〉 forent. Qui contravenerint, per ordinarios declarentur, & poenis à jure statutis puniantur. Concil. Trident▪ ●idem.  Moreover, for bridling petulant dispositions, it is decreed; That no man in confidence of his own wisdom or skill, in matters of faith, and manners, 
The Trent Counsels decree for interpretation of Scriptures.  making for the edification of Christian doctrine, shall dare to interpret Scriptures, wresting them to his own conceit or sense, against that sense or meaning, which the holy Church our mother, to whom it belongs to judge of the true sense and interpretation of sacred writ, heretofore hath held, or now doth hold, albeit he never purpose to publish such interpretations.  
8 It is further added in the same place, (because I take it had been specified in a Synod before) that no man shall dare to interpret Scriptures against the unanimous consent of Fathers. Which I think were impossible for any man to do; though were it possible, few or none would attempt, besides the Papists. For, neither can it be known what all of them hold in most places, whereupon are grounded controversies of greatest moment; and in such as we have best plenty of their interpretations, albeit they do not contentiously descent, yet absolutely agree each with other they do not. Even one and the same Father ofttimes thinks, of many interpretations, sundry alike probable: most of them unwilling, by their peremptory determinations, one way or other, to prejudice the industrious search of others (though their far inferiors) for finding out some more commodious, than any they bring; oftentimes intimating their doubts or imperfect conjectures in such manner; as if they would purposely encourage their successors to seek out some better resolution than they could find. Whence it is evident, That we should not always interpret Scriptures against the joint consent of Fathers, albeit we went against all the particular interpretations which they have brought; because they were more desirous to have the truth fully sifted, than their conjectural probabilities infallibly believed: Nor were it possible more to contradict most of them, then by following their interpretations, upon such strict terms, as the Romanists would bind all men to do, when they seem to make for their advantage. Not the least surmise or conjecture of any one Father, but, if it please them, must suffice against the joint authority of all the rest. For, in all the three points above mentioned, they admit the Church (as may appear from the decrees cited) for a Judge, so absolute, That, no man may embrace any opinion, upon what grounds or probabilities soever, but with humble submission to her censure: Whatsoever she shall enjoin, in all, or any of these points, (albeit we have reasons, many and strong, not to hold it, to hold, not one besides her bare authority;) yet must all believe it alone as absolutely, as if we had the apparent unanimous consent of Fathers; yea of Prophets, Apostles, or Evangelists, and all good writers in every age.  
9 Hence 
* Beauties' assertion concerning the Church's authority grounded upon the former decree.  Bellarmin rejects as dissonant to the former decree) this resolution of 
† In articulis 115 exillis 500 quos 〈◊〉 collegit ex libris Lutheri, sic ait: Capite hoc Evangelium, quia neque Papae, neque conciliis, neque ulli hominum 〈◊〉, 〈◊〉 constituat, & concludat, quid sit fides. Ideo del 〈◊〉: Papa, tu conclusisti cum conciliis, nunc habeo 〈◊〉 judicium, an acceptare queam ●e●ne. Quare? quia non 〈◊〉 is 〈◊〉, & respondebis pro me, quando debeo mori. Et falsam dectrinam nemo judicare potest, nisi spiritualis homo. 〈◊〉 〈◊〉, quod Concilia concludere & statuere volunt, quid credendum sit: cum saepe nullus vir sit ibi, qui divinum spiritum vel m●dicum olf●cerit. Idem confirmat in assertionibus articul. 27, 28, & 29. Bellarm. de verb. Lei Dib. 3 Cap. 3.  Luther, That albeit the Pope and Council conclude points of Faith; yet have private men a free arbitrement (so far as it concerns themselves) whether they may safely believe their conclusions, or no. Luther gives two reasons for his assertion, both most forcible. The one, because the Pope shall not answer for private men, at the hour of their death: The other, because none are competent Judges of false Doctrines, but men spiritually minded; when as it often falls out, that, in their Counsels, there cannot the found one man, (much less a major part of men, without which how many soever there were, all were as none) that hath any the least relish of the Divine Spirit. The like assertion doth the Jesuit condemn in Brentius.  
10 It is not lawful (saith 
‖ Similiter Brentius docet in Confession Wi●tem●ergica, cap. de sacra scriptura: ●copi●● in Prolegem●nis contra Petrii à Soto, ubi duo dicit. 〈◊〉 〈◊〉, inquit, in causa aeternae salutis alienae sententiae ita inhaerere, ut eam sine nostro ipsorum judicio ample 〈◊〉 〈◊〉 addit, Ad 〈◊〉; hominem privatum pertinet, de doctrina religionis judicare, & verum à falsa ●… interest inter privatum & principem, quòd ut privatus privatam, ita princeps publicam 〈◊〉 〈◊〉 〈◊〉 his potestatem judicand● & decidendi, etc. Nec illud advertit, si haec sententia vera si●, ●… 〈◊〉 & 〈◊〉 Catholicos Germania principes, si etiam mortis supplicio cogunt omnes Lutheranos ad tiden. Catholicam. 〈◊〉 〈◊〉 verb. De● lib. 3. cap. 3.  Brentius) for any man, in a point of salvation, so to rely upon another's sentence as to embrace it without interposition of his own judgement. The reason is there intimated; because, every man is to be immediately judged by his own conscience; and may for avoiding the just censure of condemnation by it, safely disclaim their opinions, the execution of whose sentence or bodily punishment, he may not decline; seeing they are (as was observed before) public and lawful, yet Fallible Judges of controversies in Religion. And Bellarmin betrays, either gross ignorance, or great skill in wrangling, when he exclaims against this position of Brentius, as absurd and repugnant to itself. [That the Supreme Magistrate, or public Judge, may be bound to command, where the subject or inferior is not bound to obey.] For, 
* So Bellarmin grants, that S. Cyprian did not commit any mortal sin, in contradicting Pope Stephen's decree, whom out of ignorance he oppugned, his reason is good, because this persuasion remaining in full strength, he had sinned against his conscience in obeying the Pope. His words are these, Ex 〈◊〉 parte non videtur mortaliter peccasse, quia non peccavit nisi ex ignorantia; putavit enim Pontificem perniciosè errare; & stante illa opinion, tenebatur ei non obedire, quia non debebat contra conscientiam agere. Ignorantia autem Cypriani non videtur suisse crassa, neque affectata, sed probabilis, & proinde excusans à mortali peccato Bellar. Lib. 4. de Roman. Pontif. Cap. 7.  as well the Prince in commanding, as the people in obeying, must follow whither their consciences lead them. Both may, and in case they disagree, the one, or other, cannot but err in the precedent information of their consciences; and 
† Vide Lib. 2. Cap 6. Paragr. 11 & Cap. 32. Paragr. 2, 3.  herein properly doth their sin consist, not in doing what erroneous conscience, upon so strict terms as penalty of eternal death, doth unnecessarily urge them to.  
11 The people, saith 
‖ Canus Assertion concerning the Church's Authority. Nih●l igitur afferuot (forte asserunt) qui Ecclesiae authoritatem non absolutè sed ex conditione ponunt. Si namque ad eum modum res habet, & mihi quco●● fides habenda est, quando pronunciavero secundum scriptu●… rectè intellectas. Id enim est non mihi sed scripturae credere. At, absolutè, non ex conditione populus Domino credidit, 〈◊〉 Moisi servo ejus. Absolutè etiam Prophetis & Apostolis populi crediderunt. Quale vero esset Prophetis Aposto lisque ●oquentibus, fidem, ea acceptione, detrahere, quod perperam Dei verba intellexissent? Canus de Eccles. Cathol. Lib. 4. Cap. 4.  Canus, did absolutely (not upon condition) believe God and his servant Moses: and unless men So believe the Church, they make it of no authority. Nor is it enough to believe it to be Infallible in points of Moment, or such as might overthrow Faith; unless it be acknowledged so absolutely inerrable in all, as it cannot either believe or teach amiss, in any question of Faith; for, if in any (seeing there is one and the same reason of all) it might as well fail in receiving some books (indeed not such) for Canonical and Divine. 
a In summa si Ecclesia posset in fidei quaestione salli, li●●rum quoque ut divinum recipere posset, qui tamen à Deo non fuisset. Cum sit eadem ratio de uno libro, ac de unoquolibet dogu a●e. Quare non valeret argumentum, Ecclesia habet Evangelium Matthaei pro canonico, ergo canonicum est. Quod quoniam impiissimè & absurdissimè diceretur; illud nos dicamus potius, recte fideles Ecclesiam Catholicam credere, non solum in co sensu, ut Ecclesiae Catholicae fides deficiat nunquam: sed in ●o etiam, ut nihil ipsa credere aut docere possit, quod sit verae si ●ei contrarium. Canus Ibid. paulo ante. The authority ascribed to the Pope in his Bull of Confirmation.  Whereupon, it would follow, that this argument would not follow, The Church acknowledgeth Saint Matthews Gospel for Canonical, therefore it is Canonical. The denial of which consequence is most impious and absurd, in this man's censure, fully consonant to Valentian before cited, That Scripture which is commended unto us and expounded by the Authority of the Church, is now even in this respect (because the Church commends it) most authentic.  
12 Unto these, and far more gross conclusions all their modern Writers, for aught I can find, think themselves bound by the former decrees of the Trent Council. But what if any should descent from these great Champions in the interpretation of it? Who should judge betwixt them, or whither were they to repair for resolution? To the place which God hath chosen, to wit to the Sea Apostolical, or, in other terms, to Rome. So saith the 
b Si cui in cis aliquid o●… dictum, & statutum ●…se, 〈◊〉; ob cansam interpretatione aut decisione aliqua egere visum suerit; ascendat ad locum, quem Dominus elegit, ad Sedem videlicet Apofolicam, omnium fidelium magi●●rum, cu●us authoritatem etiam ipsa Sancta Synodus tam reverenter agnovit. 〈◊〉 d●…cultates & controvert as, si quae ex eis decretis ortae suerint, nobis declarandas & decidendas, quen a ●modum ipsa 〈◊〉 que sa●cta Synodus decrevit, reservan●us, paraci, sicut ea nobis meritò confisa est, omnium Provinciarum necessitatibus ●a ratione quae commodior nobis visa sure it providere. Bull. Pii. 4. Sup. Confirm. Concil. Trid.  Pope that confirmed this Council. As if there were only a translation of the Sea, none of the Priesthood, sometimes established in Jerusalem; where all were to worship. And if Rome have that place in Christendom, which Jerusalem had in Jewrie: the Pope must be such a Lord to all Christians, as he that dwelled betwixt the Cherubims was to the Israelites; both their Answers of like Authority.  
13 But when we repair to Rome, who shall there determine what the Council meant? the Pope alone, or with his Cardinals? with his Cardinals, if he please; himself alone, without them, or any other, if he list; all after, as he shall find himself disposed to use his ordinary or 
* Plenitudinem, qu● fult Beato Petro communicata, dicunt Doctores ad Papam ●… quod omnibus & singulis Praelatis in Ecclesia Dei 〈…〉 id solus Papa potest, sed etiam quia amplius quam illi omnes, & singuli possunt ●pse unus potest; co exemplomentes, quòd quemadmodum Deus potuerit statuete leges naturalibus ●ebus, ut iuxta eas opera●…n: potest 〈◊〉 idem Deus pra ter leges natu●● ex proptia virtute sua agere, quod ●●it aculum vocari solet: sic in Ecclesia, spectar, ad summum Pontificem condere leges morales, & prescribere jus omnibus personis Ecclesiasticis, & toti Ecclesiae, idem tamen non semper tenetur servare hujusmodi leges, sed potest agere praeter illas. Quando igitur Papa ●a vul● 〈◊〉, quae suis legibus continentur, tunc dicitur uti potestate ordinaria. Quando vero, aliquid vult exequi supra id, quod legibus constitutum est, tunc dicitur plenitudinem potestatis exercere. Paleot. de sacr. Consist. Consult. part. 1. quast. 3. art. 1.  plenary power: by the former of which (answerable to Gods working with natural agents) he determines of matters by the usual course of Laws provided for that purpose, using the advice or counsel of his Assistants; by the other (correspondent to Gods working in miracles effected by his own immediate peculiar power,) without the coagencie of any inferior or created cause he may resolve of himself alone, not consulting his Cardinals, Bishops, or others. 
† The Authority given to the Pope by the Trent Council. Superest nunc, ut principes onmes, quod sacit, in Domino moneat, ad operam suam ita praestandam, ut, quae ab ea decreta sunt, ab Haereticis depravari aut violari non permittant; sed ab his & omnibus devotè recipiantur & fideliter observentur. Quod si in his recipiendis aliqua difficultas ona●●●; aut aliqua inciderint quae declarationem, (quod non credit) aut definitionem postulant, praeter alia remedia, in hoc Concilio instituta, confidit Sancta Synodus Beatissimum Romanum Pontificem curaturum, ut, vel evocatis ex illis praesertim Provincijs, unde difficultas orta fuerit, iis, quos eidem negotio tractando viderit expedire, vel etiam Concilij generalis celebratione, si necessarium judicaverit, vel commodiore quacunque ratione 〈◊〉 visum fuerit, provinciarum necessitatibus pro Dei gloria, & Ecclesiae tranquillitate consulatur. Concil. Trid. Session. 25. De recipiendis & observandis decretis Concilij.  This power and liberty, the Trent Council itself seems to give unto the Pope, as it were for an upshot to all the fools thunderbolts they had let flee before. And lest any man should think this absolute acknowledgement of the Pope's plenary power, to be a Counsel, rather than a necessary Precept; The 
‖ The 〈◊〉 given to the Pope by the Roman Catechism. Ecclesia vocatur una, tanta hominum multitudo, quae tam longè 〈◊〉 que 〈◊〉 est, ob eas causas, quae ab Apostolo ad Ephesios scriptae sunt. Unum enim Dominum, unam fidem, unum 〈◊〉 tantum esle praedicat. Unus est etiam ejus rector & gubernator, invisibilis, quidem Christus, quem aeternus Pater dedit caput super omnem Ecclesiam, quae est corpus ejus: visibilis autem is, qui Romanam Cathedram Petri Apostolorum pricipis 〈◊〉 us successor tenet. And immediately after proposing this question, Quid de Romano Pontifice, visibili Eccle●… Christi capite, sentiendum est? Confirms the former blasphemous Doctrine with this shameless lie; De eo suit illa am 〈◊〉 patrum ratio & sententia consentiens, hoc visibile caput ad unitatem Ecclesiae constituendam & conservandam neces 〈◊〉 ●… Cateth Roman. part. 1. cap. 10. de nono art. de Eccles. Cathol. quaest. 10. & 11.  Catechism published by the Trent Counsels Authority, hath inserted amongst the Articles of faith, That the present Pope, is the sile visible head of the whole Christian Church, though Christ the invisible. The meaning of which (if I mistake not) is this, That the Pope 
a The institution of Sacraments ●… E●…llencies as they call them, are by their coufession peculiar unto Christ, not communicable unto his 〈◊〉 general.  concerning the points above mentioned hath as absolute power, in Christ's absence, as Christ himself should have, were he present, or hall have in that day of final judgement; wherein if these men's Positions be true, he shall have nothing to do in matters of Faith, but only to ratify what the Pope hath defined, who must not be called to any account of his Spiritual, as Kings and Monarches must be for their Temporal Stewardships. Nor shall it be said to him, as it must be to some of them, Well done thou good and faithful Servant: For such men only (by our Adversaries Doctrine) do well, as might have done ill; but the Pope (live as he list) cannot possibly do amiss, in determining matters of Faith, which are, of all that are, of greatest difficulty and consequence.  
14 When first I read Josephus Acosta, I much wondered, to see a man, otherwise of an ingenuous spirit, and of parts so excellent, so zealous withal, for the Pope's Supremacy: But now, I perceive, the reason was; all private Catechisms were to be conformed unto that public one, authorized by the Council and Pope. Amongst other Contents of that Article of the Catholic Church (almost quite omitted in the former Indian Catechisms) 
* Doceantur ergo Indi de Ecclesia, tria praecipuè. Primum, quid illa sir, congregatio certè hominum Christum, doctrinamque Christi profitentium; non Hispanorum aut●●r barorun, aut nationis & gentis cujusdam numero & sort definita, omnia terrarum spatia, omnes temporum successiones complectens.— Hujus vero caput esse Romanae urbis Po●●i●cem, Petri successorem, Christi Vicarium, plenissima ipsius in terris authoritate pollentem, cui c●… o●●s Christiani, etiam Reges & Principes pareant. Hoc est, Ecclesiam Catholicam credere, & universalem. Jos 〈◊〉 lib. 5. cap. 7. de procuranda Indorum salute.  Ac●sta's advice is, to have this inserted, as an essential part, That the Pope is Head of the Catholic Church; Christ's Vicar on earth, endued with his plenary power; to whom all other Christians (Kings and Princes not excepted) owe obedience.  
These allegations may testify our sincerity in proposing the state of the question▪ and points of difference betwixt us, gathered not out of one or two, but the general agreemeent of best Romish W●iters: and whereunto Valentia●, were he alive, would willingly subscribe. For he, as since I have observed, 
† An ut fidei object●m per Christianam Fidem infallibiliter credatur, 〈◊〉 sit, illud esse revelatum divinit●s, & explicatum à quovis legitimo verbi Dei ministro: An verò praeterea necesse sit, ill●d ta●q●●m à Deo revelatum, & ideo credendum proponi & ostendi fidelibus per infallibilem aliquam & praeeminentem ●●thoritatem, ad quam proinde spectat editio Symboli, se● articulorum fidei, & Judicium atque definitio omnium fidei contro●●surum, quae unquam oriri possunt. Valent. T●m. 3. in Aquin. Disp. 1. Quaest. 1. Punct. 7. in Tit. Puncti.  proposeth the title of his main Controversy concerning the Church's Authority, in terms equivalent to those I used, Lib. 2. Sect. 1. Cap. 3. and Lib. 1. Paragr. u●t.   

SECT. II.  
The first branch of Romish Blasphemy, in preferring humane Authority before Divine.  
AGainst these late recited, and infinite other equivalent Assertions frequent in their Public determinations, and best 
The general Objection of Reformed Churches against the former Assertions  private Writers; our Writers usually object, If the Church be Judge of Scriptures, her Authority must be above the Scriptures; ●f the sense of Scripture, without the Church or Pope's asseveration or proposal be not Authentic, nor apt to beget most firm Belief: then the Word of God must receive strength and Authority from the word of man.  
Some Romish Writers grant the Inference, with this restraint, [In respect of us] and yet wipe their mouths with the whore in the Proverbs, as if they had neither committed Idolatry, nor spoken Blasphemy. But Bellar●in was too cunning a Bawd, to expose his mother's foul face to public view, without more artificial painting.  

CAP. II.  
Bellarmin's Replic to the main Objection, jointly urged by all Reformed Churches against the Romish: the Equivocation, which he sought in the Objection, apparently found in his Reply.  
1 THe former Argument, howsoever much esteemed by such as bring it; 
●…, verè esset supra Scripturam, sed hoc non dicimus, quamvis Haeretici calumnientur id nos dicere, qui ●… 〈◊〉 nos subij●●se Scripturam pedibus Papae. At secundo modo judicare Ecclesiam, vel Pontificem de Scrip●… no● 〈◊〉, no● est Ecclesiam esse supra Scripturam, sed supra judicia privatorum hominum. Non enim ju●… de veritate Scripturae, sed de intelligentia tua, & mea, & altorum. Neque hinc sumit verbum Dei aliquod ●… nostra. Non enim Scriptura est verior aut certior, quia sic ab Ecclesia exponitur, sed mea senten●…, ●…do ab Ecclesia confirmatur. Bellar. de verb. interpret. lib. 3. cap. 10. resp. ad 14. Arg.  yet in Bellarmmes judgement is very weak, and as he suspects, sick of his own disease. Totum in aequivocatione versatur. The aequivocation he seeketh to unfold with this distinction; The former speeches may admit a double sense. First, their meaning may be, That the Church doth judge, whether that, which the Scriptures teach, be true or false; Or, Secondly, [This sure foundation of faith being first laid, The words of Scripture are most infallible and true] The Church doth Judge, which is the true Interpretation, or meaning of them. This distinction he applieth thus; The former Objections were pertinent, if we held the Pope or Council to determine of Scriptures in the former sense; but, ta●… our right meaning, they are mere calumnies. For we affirm the Church to judge Scriptures only in the later: and so to judge them, doth not set the Church or Pope above Scriptures, but above the judgement of private men. Nor doth the Church (by this Assertion) 〈◊〉 a Judge of Scriptures truth, but of private men's understanding. Neither will it hence follow, that the Word of God receiveth strength from the word of man; but private men's knowledge, may and doth receive strength and infallibility, from the Church. Finally, the Scripture or Word of God (as Bellarmine thinks) is neither more true or certain, because it is expounded by the Church; but every man's opinion is more true and stable, when it is confirmed by the Church's exposition or decision.  
He hath said as much as the whole Council of Trent could have said for themselves. But let us see if this be enough.  
2 A private man's opinion (saith Bellarmin) is truer, when it is confirmed by the Church. If we had only an opinion of the truth or sense of Scriptures; the consent of others, especially men skilful in such matters, would indeed much confirm us; for all opinions, or uncertain persuasions, receive increase of strength, from addition of probabilities. But his words are more general, and concern not only uncertain, but all persuasions, that a faithful man in this life, can have of God's Word; at least of those Writings, which we and they acknowledge for such: and the mark he aims at, is, That no persuasion, in Divine matters, can be certain, without the Church's confirmation; as he expressly addeth in his answer to the next Argument. 
  
3 If the Reader will be attentive he shall easily perceive, that, not our Writers Objections, but Bellarmias' Answer, is tainted with a quivecation. For this speech of his, The Church doth judge whether that which the Scriptures 〈◊〉, be true or false, hath a double and doubtful sense.  
It may be meant, either 

Of Scriptures taken indefinitely or indeterminately, for that which God hath spoken, whatsoever that be. Or, 
In what sense (as impertinent as ●ue) God Word by Romani●●s is acknowledged of greater authority than the Church.   
Of those particular Scriptures, which we and they acknowledge, or any determinate (written or unwritten) precepts questionable, whether they were from God or no.    
4 If we speak of Scriptures in the former sense, Beauties' answer is true. For the Romish Church doth not take upon her to judge; whether that which is supposed, or acknowledged by all, for God's Word, be most true in it proper and native, but indeterminate sense, seeing this is a Maxim unquestionable (amongst all such as have any notion of a Deity) Whatsoever God hath spoken is most true, in that sense wherein he meant it. But, if we descend to any terminate speeches; written or unwritten, either acknowledged or supposed for God's Word, or such as can but ground any possible question, whether they are Gods Words or no; the present Romish Church doth take upon her, absolutely to judge of all and every part of them. For this is the very Abstract, or abridgement of that infinite Prerogative, which she challengeth; All man must infallibly believe, That to be God's Word which she commends; That not to be His Word which she disclaims for such. So as only, the former transcendent, and indeterminate truth [Whatsoever God saith is true] is exempt from the Pope's unlimited, transcendent, royal sentence; no other word, or syllable of truth, which we can imagine, God hath or might have spoken since the World began, either by his own or his Son's mouth, by the Ministry of his Angels, Prophets, Apostles or Evangelists; but is every way absolutely subject to the Pope's Monarchical censure.  
5 And here, let not the Reader mistake it, as any argument of our Adversaries ingenuity, that they will for their own advantage vouchsafe to grant (what no Heathen Idolater did ever deny) Whatsoever God saith is true. For, unless this were granted by all, the Pope could have no possible grounds of pretence, or claim, to his absolute Infallibility, or infinite supremacy over all. And that which his hirelings seek to build upon the former foundation, is, Whatsoever the Pope hath said, or shall say, ex cathedra, is most true; because, if we descend to any determinate truths, we must believe that God hath spoken all, and only that, which the Pope hath already testified, or, (when any question ariseth) shall testify he hath spoken. In fine, the present Pope (by their Positions) is God's only living Mouth, only alsufficient to justify, or authentically witness all his words past: all which, without him, are unto us as Dead. Whence they must of necessity, admit the same proportion, betwixt the present Popes and Gods acknowledged written Word, or supposed unwritten verity, which in civil matters we make betwixt a credible man's personal avouchment, or living testimony of what he hath seen; heard or known by undoubted experience, and another man's hearsay report, either of the matters he spoke of, his speeches themselves, or their true sense and meaning, after his death. For the Prophets, Apostles, and Evangelists (to use 
* 〈◊〉 and Valenrian hath use the like speeches.  their words) are dead, and Christ is absent; so as we can neither be certain, what they have spoken, or what they meant in their supposed speeches but per vivam vocem Ecclesiae, by the living voice of the present visible Church; whose words are altogether as unfallible, as Gods own words were. And for this reason, must be acknowledged a most absolute Judge of Gods written and unwritten words, aswell of their Spiritual Sense and meaning as of their outward frame or visible Character. This is the height of their iniquity, and will infer more than our purposed Conclusion in this Section, That even of such places, as are acknowledged by them for God's Word, we must not believe any determinate sense or meaning, but what the Pope shall expressly give or may be presumed to allow of.  
6 This Doctrine, as I would request the Reader to observe, brings the second and third Person in Trinity on the one Party, and the Pope on the other, to as plain and evident competition, for Rule or Sovereignty over professed Christians faith, as God and Baal were at in Elia's time. This their Doctrine, thus in show grounded upon, in deed and issue most opposite to Scriptures) is the true Spiritual Inquisition-house, whereof that material or bodily one, is but a Type: These following, are the joints or limbs, of that 
The Romish rack of conscience.  rack of Conscience, whereunto, all such as are, or would be true members of Christ, but willing withal to hold their Union with the Pope as Visible Head of the Church, are daily and hourly subject.  
7 First, their souls are tied, by surest bonds of faith and nature, unto this Principle [Whatsoever God hath said, is most true:] the Jesuits again, seek to fasten their faith and conscience, as strongly unto this; God speaks whatsoever the Pope speaks ex cathedra: This third likewise, must be believed as an Oracle of God, even by Papists (for the Pope hath spoken it ex cathedra) The Books of Moses, the Prophets, the four Evangelists, are God's Words. Whatsoever these have spoken, we contend, all should believe, for Gods own Word, upon such grounds as Saint Peter did from experience of their life-working sense, communicate unto them by hearing, reading, meditating, or practise. But the Pope, upon some controversies arising, propounds a sense of these Writings, or of some part of them, quite contrary to that which brought the former comfort to our souls; a sense to all unpartial senses, contradictory to the places jointly acknowledged for God's Word. A sense, the more we think on in sobriety, the more we dislike; a sense, the more earnestly we pray to God for his Spirits assistance, and other good means for the right understanding of his Word, and increase of faith, the more still we distaste and loath. Here, unless we let go some one, or more of the mentioned holdfasts of faith, either the first, [whatsoever God saith is true] or the second [Whatsoever the Pope saith, God saith] or the third [The Mosaical, 
Lest they might in any doubt go against their conscience, they are taught to Believe, That whatsoever the Pope shall command, is good, and cannot hurt the Conscience. See the next Annotation out of Bella●…in.  Evangelical, and Apostolical Writings, or those particular places, about whose sen●e the Controversy is, were spoken by God] our souls are put to more violent torture, than Raviliacks body was. But the true Papists are wise enough to slip the third or last, so as it shall not pinch them; and have a trick withal to make the First yield, what way they please; who are resolved to follow what way soever, it shall please the Pope's Authority (whereunto their souls indeed are only tied) to lead them. But of such as ever had, or hope to have, any taste or relish of God's Spirit, if any should resolve absolutely to believe his interpretation of any place of Scripture, contrary to that life-working sense, which must be in every heart endued with hope of seeing God: that man's disloyalty towards God and his Holy Spirit, is as impudent, as if a poor subject should reply unto his Prince, commanding him in express terms to do thus, or so, I will not believe your words have any such meaning as they naturally import; but a contrary, such as one of my fellow-servants hath already acquainted me withal: whatsoever you say, I know your meaning is, I should believe him in all things concerning your will and pleasure: and whatsoever he shall enjoin, that will I do.  
8 That neither the Church can prove the Scriptures, nor the Scriptures the Church's Authority, was proved in the fourth Section of the former Book; That such as hold this damnable Doctrine, against which we dispute, do not at all believe God speaking in the Scriptures, shall be evinced in the third Section of this. The present inconvenience, which now (will they, nill they) we are to wrest from their resolutions of faith, is, That (in deed and conscience) they either acknowledge no Authority in the Church, or Scriptures; or else greater in the Church, then in Scriptures.   

CAP. III.  
Inferring, the general conclusion proposed in the Title of this Section from Bellarmine's Resolution of faith.  
1 ASwell to occasion the learned Readers further consideration of their ill-grounded and worse builded faith, as for deducing thence the proposed inconvenience: it will not be amiss to propose Bellarmine's resolution of a Roman Catholics faith. One especial Objection of our Writers, as he frameth it, is, That, Faith (if depending on the Church's judgement) is grounded but upon the word of man, a weak foundation for such an Edifice; that the Scripture was given by the Spirit of God, and must therefore be understood by the same, not by the Church's Spirit. Hereunto 
* Respoundeo, verbum Ecclesiae, id est, Concili●, vel Pontificis docentis ex Cathedia, non esse omnino verbum hominis, id est, verbum errori obnoxium, sed aliquo modo verbum Dei, id est, prolatum gube●nante & assistente spiritu sancto, imo dico, Haereticos esse qui revera nitantur baculo arundineo. Sciendum est enim, propositionem fidei concludi tali Syllogismo. Quicquid Deus revelavit in Scriptures, est verum: hoc Deus revelavit in Scriptures, ergo hoc est verum. Ex propositionibus hujus Syllogismi prima certa est apud omnes, secunda apud Catholicos est etiam ●…ima: nititur enim testimonio Ecclesiae, Concilij, vel Pontificis, de quibus habemus in Scriptures apertas promissiones ●●od errare non possint. Actorum 15. Visum est Spiritui Sancto & nobis. Et Luc. 22. Rogavi pro te, ut non deficiat fides 〈◊〉. At apud Haereticos nititur solis conjecturis, vel judicio proprij spiritus, qui plerumque videtur bonus, & est malus▪ Et cum conclusio sequatur debiliorem partem, sit necessariò, ut tota fides Haeretico●um sit conjecturalis, & incerta. Bellar 〈◊〉 〈◊〉. Dei interpret. lib. 3. cap. 10. resp. ad 15. arg.  Bellarmine answereth, The word of the Church 〈◊〉 of the Council, or the Pope speaking ex Cathedra, is not the bare word of man. He means no word obnoxious to error, but in some sort the Word of God: in as much as it is uttered by the assistance and Government of the Holy Ghost. I add (saith he) that Heretics are they, which indeed do lean upon a brokenreed. For we must know, that a proposition of Faith must be concluded in this or the like Syllogism; 
a Beauties' Catholic Syllogisine, wherein all Conclusions of Faith must be gathered.  Whatsoever God hath revealed in Scripture is true, but God hath revealed this or that in Scriptures, Ergo this or that is true. The first proposition in this Syllogism is certain amongst all; the second likewise amongst Catholics is most firm, as being supported by the testimony of the Church, Council, or Pope: of whose immunity, from possibility of erring we have express promises in the Scriptures, as, 
† Acts 15. ver. 28.  It hath seemed good to the Holy Ghost and us: 
‖ Luke 22. ver. 32.  I have prayed for thee thy faith should not fail. But, amongst Heretics, the second or minor proposition, is grounded only on conjecture, or judgement of a private Spirit; which usually seems, but is not, good. Whence, seeing the conclusion must follow the weaker part, it necessarily follows, that all the faith of Heretics (such in his language are all that will not rely upon the Church) is but conjectural and uncertain.  
2 A dreadful imputation, could it be as substantially proved, as it is confidently avouched And the consequence of his resolution (generally held by all his fellows) is of no less importance, than this; That no man can be infallibly assured, either of the truth, or true sense of any particular proposition, in the whole Canon of Scriptures received by us and them, unless he have the Church's Authority for confirmation of both. For, unto us, that only, which the Church avoucheth, is certain, and unfallible; that sense of it, which the Church gives, only sound; if we speak of any particular or determinate truths.  
3 How certain and unfallible Assent unto all, or any Scriptures, may be wrought in men's hearts, without any infallible teacher already hath been, and hereafter shall be (God willing) in more particular sort exemplified. In this place, it stood the Jesuit upon, to have given a better solution to the doubt objected; which he is so far from unloosing, that he rather knits it faster; as shall appear, if the Reader will first call to mind; That for the establishing of firm and undoubted assent to any truth proposed, it skils not how infallible the truth in itself or the proposer be, unless they, whose Relief or Assent is demanded, be as infallibly persuaded of this Infallibility in the truth, or the proposer. In this respect, our adversaries plead their immunity from error, as an Article necessary to be infallibly Believed, for confirmation of God's Word, always most infallible (as all grant) in itself, but not so (as they affirm) to us, until it be avouched by Infallible authority.  
4 Herein they concur with us, Both with the truth; That if, we believe it only as probable, that God spoke all those words, which we acknowledge to be most infallible, because his; our belief notwithstanding is not infallible, but probable or conjectural. For as a man may have bad desires of things essentially good; so may he have uncertain persuasions of truths in themselves most certain. It is not therefore the supposed Infallibility of the Church or Pope, howsoever, but infallibly apprehended and believed that must strengthen our faith, which otherwise (as is pretended) would be but conjectural. And by the former principle, (acknowledged as well by them as us) it necessarily follows, that if we be only probably, not infallibly persuaded, the Pope or Church cannot err; our assent unto the minor proposition. i [unto any determinate part of God's Word,] is only probable not Infallible. For, by the Jesuits Doctrine, we cannot be certainly persuaded, that God spoke this, or that, but by the Church's testimony. The immediate consequence of which two assertions, compared together, is, we cannot be more certain that God hath spoken this or that then we are of the Church's Infallibility. If then we be only probably, not infallibly, persuaded, that the Church is infallible: our Belief of the minor proposition (that is of any determinate truth which men suppose God hath spoken) must be only probable, or conjectural, not infallible. Consequently to these collections, the learned Papists generaly hold, that the Church's Infallibility must be absolutely and infallibly believed; (as you heard before out of 
† Cap. 1. The 〈◊〉 ●…ulty in than opinion whence our our former conclusion may be deduced  Canus, Bellarmin, and Valentian) otherwise, as Bellarmin would infer, our Belief of the Minor in any Syllogism●…, wherein a Proposition of Faith is Concluded, can be but Conjectural.  
5 The proposed inconvenience we may drive from this difficulty; How the Papists themselves can attain to the infallible belief of the Churches infallible authority? The Church, they think, hath a public spirit; and public spirits they know are infallible; hence they may persuade themselves the Church is infallible, only upon the same terms, they believe it hath a public spirit, if their belief of this later be but conjectural; their assent unto the former can be no better. Seeing then they must of necessity grant (for this is the principal mark they aim at) that all must infallibly believe the Church hath a public spirit: the difficulty removes to this point, how this infallible persuasion is, or may be wrought in them. Either it must be grounded upon Scriptures, or not: avouched unto them and wrought in their hearts it must be, either by a public or private spirit. Let us examine all the parts of this division.  
6 First, if private men's infallible persuasion of the Churches public, or Authentic spirit, be not grounded upon Scriptures acknowledged by us and them: the Church's Authority without all controversy, is much greater than the authority of Scriptures; if it, by this assertion, can be any, and the Churches not all in all. For unto that which men cannot know, whether it be true or false, they cannot be bound to yield absolute or immediate obedience: unto that authority, which they absolutely believe as infallible, they are bound to yield infallible assent, and absolute obedience directly, in itself and for itself. But by this supposition men cannot know Scriptures infallibly without the Church's authority, and yet they must infallibly believe the Church's authority without Scriptures; The Scriptures authority therefore is either less than the Churches, or none at all.  
7 But be it supposed that private men's infallible Belief of the Churches public spirit is grounded upon Scriptures, acknowledged by us and urged by them to this purpose, as upon these, it seemeth good to the Holy Ghost and us; I have prayed for thee thy faith should not fail: The question whereunto we demand an answer, is, whether this infallible Belief of the Church's authority grounded upon these places, must be wrought in men's hearts by a private or public spirit. If by a private spirit only Bellarmin believed the Churches public spirit, or those Scriptures truth, or true meaning, whereon he grounds it: He, and all other Papists (such as he was when he delivered this Doctrine) neither Bishops nor Cardinals, are subject to the same inconveniences, which he hath condemned us for, as Heretics. For all private spirits, by his positions are abnoxious to error, unsufficient to plant any infallible persuasion in matters of faith; yet such is this article of the Churches Authentic spirit, of which unless mwn be so persuaded, infallibly persuaded, they cannot be of the minor proposition in any Syllogism; wherein a point of faith is concluded: and uncertain of the minor, they cannot be certain of the conclusion, which, as Bellarmin rightly observes, always follows the weaker part. The infallible conclusion therefore of Bellarmin's resolution, is; unless private men may have public spirits to warrant the truth of Scriptures, and the Church's infallibility thereon grounded; they cannot truly believe any conclusion of faith. It remains than we inquire; what inconvenience will follow, if they admit private men to be partakers of public spirits.  
8 Diversity of such spirits they acknowledge not. If therefore private men's Infallible Assent unto the truth, or true sense of those particular Scriptures whence they seek to prove their Church's Infallibility, must be planted by a public spirit, planted it must be by the same spirit, which guides, and guiding makes the Church and Pope authentic and infallible, both in their proposal of Scriptures and declaration of Scriptures sense. Seeing this spirit is one and the same, if it can make the Church or Pope infallible in all: why may it not make all private men (by this supposition partakers of it) alike infallible, at the least in the right understanding of those places, which warrant the Church's Infallibility or public spirit. For our adversaries, I hope, will easily grant, that the Churches public and Authentic spirit must be most infallibly Believed, because so expressly taught in those Scriptures cited by Bellarmin to this purpose. If this public or Authentic spirit, can work such infallible apprehension of those places true meaning in private hearts, why not in all others as necessary for them to know; that is, in all necessary to salvation? And if thus it do, why are we bound to believe the Pope, more than the Pope us, we being partakers of a public and infallible spirit as well as he?  
9 Or if they hold it no absurdity to say; we must believe two or three places, [It seemeth good to the Holy Ghost and us: Peter feed my sheep,] by a public and authentic spirit, teaching us from these to rely upon the Pope in all other parts of God's Word, because (as it must be supposed) we have but a private spirit for their assurance: by this supposition the Pope's authority, in respect of us, must have the same excess of superiority unto Scriptures, that a public spirit hath unto a private; or the Pope (who believeth all Scriptures by a public spirit) hath unto a private man. This public spirit. whereof they vaunt, is the same which did inspire the Scriptures to Atoses, the Prophets and Apostles; and must (by this position) be the Pope or Churches immediate Agent for establishing this inviolable league of absolute allegiance with men's souls unto them, but of none so absolute to their Creator and Redeemer; and the rest of whose written laws, and eternal decrees, must be communicated unto them by a private spirit, and subscribed unto with this condition, If the Pope shall witness them to be his laws, or to have this or that meaning.  
10 Nor can our adversaries deny the truth of this subsequent collection, If it were possible for the Pope in matters controversed to teach contrary to God's Word: we were bound to follow him; For they 
* S● volunt, Pontishcem, in rebus alioqui omnino controversis, id est, non satis expresse in Ecclesia compertis, ac determinatis, definite posse, ut personam publicam, errorem re ipsa contra fidem: erraut ipsi in side gravissimè. Posset enim, into teneretur tunc Ecclesia universa Pontificem de re controversa docentem, ac nondum haeresi manifestè notatum, pro Pastore suo agnolcere, atque adeo ipsum omnino audite. 〈◊〉 sieret ut si tunc errare possit, Ecclesia etiam universa possit, immo teneretur erra●e. Valeitiam Tem. 3. de object. Fid. Disp. 1. Quaest. 1. Punct. 〈◊〉. Paragraph. 41. Bellarmin from the same grounds Collects that the Pope cannot err in matters of manners.  themselves argue thus. If the Pope could err in matters of Faith; Faith might perish from the Earth; all Christians bound to err, because bound to obey him. This proves that our Assent to any Scriptures (besides those which teach the Pope's authority) cannot in itself be perfect and absolute, but subject to this condition [if the Pope be infallible.] And even of those places, which (as they pretend) witness him to be such, there yet remains a further difficulty. These the Pope believes not, because they are confirmed to him by his predecessor, but directly and immediately, by his public spirit: But may private men believe them so too? No. For these, especially, and the 
† Vide Librum 2. Cap. 30. Paragraph. 14. Name sides Catholica docet, omnem virtutem esse bonam, omne vitium esse malum, si autem Papa erra●et pracipiendo vitia, vel prohibendo virtutes, teneretur Fedesia credere vitia essa bona, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtutes malas, nisi vellet contra conscientiam peccare. Tenetur enim ●…bus dubiis Ecclesia acquiescerè judicio sum●…, & sacere quod ille praecipit, non sacere quod ille prohibet ac ne forte contra conscientiam ●… bonum esse, quod ille praecipit, 〈◊〉, quod ille prohibet. Bellarmin. Lib. 4. de Roman. P●… Cap. 5.  Church's infallibility contained in them, are (by all our adversaries consent) propositions of Faith, in respect of us, and need (by their doctrine) the proposal or testimony of the Church, whereon all private men's faith must be immediately grounded: believing this we shall from it (at least conjoined with Scripture) believe all other parts of God's Word necessary to salvation, as well as the Pope doth these former from the testimony of his public spirit. Wherefore his authority must be unto us altogether as great, as the authority of the Godhead is unto him; which is far greater unto him, than it is or can be to any others; for even that which is acknowledged for God's Word, both by him and us, must be less authentic unto us then the words of this mortal man.  
11 For though we pardon our adversaries their former absurdities, in seeking to prove the Church's authority by the Scripture, and the Scriptures by the Churches; though we grant them all they can desire (even what shall appear in due place to be most false) That, whiles they believe the Pope's particular injunctions, or decisions, from a presupposal of his universal transcendent authority, they do not only believe him, or his words, but those parts of God's Word, upon which they seem to ground his infallibility: yet our former argument holds still most firm; because that absolute Assent, which private men must give unto the supposed grounds of their Religion, before other portions of Scripture, is not grounded upon any preeminency incident to these words as they are Gods, as if they were more his then the rest, in some such peculiar sort, as the Ten Commandments are in respect of other Mosaical Laws; nor from any internal propriety flowing from the words themselves, as if their secret character did unto faithful minds, bewray them to be more divine than others; nor from any precedent, consequent, or comitant circumstance, probably arguing that sense, the Romish Church gives of them, to be of itself more perspicuous or credible, than the natural meaning of most other Scriptures, all inspired by one and the same spirit, all, for their form, of equal authority and perspicuity. All the prerogative then, which these passages can have before others, must be from the matter contained in them; and that, by our adversaries position, is the Church's Infallibility. Wherefore, not because they are God's word, or were given by his Spirit, in more extraordinary sort than others; but because they have more affinity with the Roman Lord, in late years exalted above all that is called God, Father, Son, or Holy Ghost: these places above cited, must be more authentically believed, than all the words of God besides. As I have read of pictures, though not more artificial in themselves, yet held in greater estimation amongst the Heathen, and freer from contemptuous censure then any other of the same Painters doing, only because they represented their great God Jupiter.  
12 Another difficulty, whereunto we demand an answer is, whether, whiles they assent, as they profess, not only to the Infallibility taught (as they suppose) in the forecited places, but also unto the Infallibility of Scriptures which teach it: they acknowledge two distinct assents, or but one. If but one, let them show us how possibly the Church can be said to confirm the Scriptures: if two, let them assign the several properties of either; whether is more strong; whether must be to the other as Peter to his brethren; or if neither of them can confirm the other, let them declare how the one can be imagined as a mean or condition of believing the other.  
13 An Heretics Belief of the Minor proposition in the former Syllogism (saith Bellarmin) is but weak: A Romanists Belief of the same most strong. Let this be the Minor. Peter feed my sheep, or Peter I have prayed for thee that thy faith should not fail: what reason can be imagined, why a Romanists Relief of these Propositions should be so strong, and ours so weak? The one hath the Church's Authority to confirm his Faith, the other hath not. What is it then to have the Church's Authority, only to know her Decrees concerning those portions of Scriptures? If this were all, we know the Romish Churches Decrees as well as the Romanists: but it is nothing to know them, if we do not acknowledge them. To have the Church's Authority then is, to Believe it as Infallible: and for this reason is a Roman Catholics Belief of any portion of Scripture, more certain and strong, because he hath the Testimony of the Church, which he Believes to be most Infallible: and believing it most infallibly he must of necessity Believe, that to be Scripture, that in every place, to be the meaning of the Holy Ghost, which this Church commends unto him for such. Let the most learned of our adversaries here resolve the doubt proposed; whether there be two distinct assents, in the belief of the forementioned propositions: one unto the truth of the proposition itself, and another unto the Church's infallibility. It is evident by Beauties' opinion, that all the certainty a Roman Catholic hath above a Sectary, is from the Church's Infallibility. For the proposition itself he can believe no better than an Heretic may, unless he better believe the Church, i. e believe, the Church's exposition of it, or the Church's infallibility concerning it, better than the proposition itself in itself and for itself. And so it is evident that the Church's authority is greater, because it must be better believed.  
14 Suppose then one of our Church, which believes these propositions to be the word of God, should turn Roman Catholic, his former belief is by this means become more strong and certain. This granted, the next question is, what should be the Object of this his strong Belief; the propositions believed: Peter feed my sheep, I have prayed for thee: or anyother part of Gods written word; or the Church's authority; not the propositions themselves, but only by accident, in as much as the Church confirms them to him. For suppose the same man should eftsoons, either altogether revolt from that Church, or doubt of her authority, his belief of the former propositions becomes hereby as weak as it was before: which plainly evinceth, that his belief of the Church and this proposition, were two distinct Beliefs, and that this strong Belief was fastened unto the Church's authority, not unto the proposition itself immediately, but only by accident, in as much as the Church which he believeth so firmly, did teach it; for his Belief, if fastened upon the proposition itself, after doubt moved of the Church's authority, would have continued the same, but now (by Beauties' assertion) as soon as he begins to disclaim his belief of the Church's infallibility, his former strong belief of the supposed proposition begins to fail, and of this failing no other reason, than already is, can be assigned. The reason was, because the true, direct, and proper object of his strong belief was the Church's authority, on which the belief of the proposition did entirely depend, as the conclusion doth upon the premises, or rather as every particular doth on the universal, whereunto it is essentially subordinate.   

CAP. IU.  
Containing a further Resolution of Romish faith, necessarily inferring the authority of the Romish Church, to be of greater authority than God's Word absolutely, not only in respect of us.  
IF we rack the former syllogism a little farther, and stretch it out in every joint to its full length: we may quickly make it confess our proposed conclusion and somewhat more. The Syllogism was thus, What soever God hath spoken is most true. But God hath spoken, and caused to be written all those words contained in the Canon of Scriptures, acknowledged by opposite religions of these times. Therefore these words are most true. The certainty of the Minor depends, as our adversaries will have it, upon the present Romish Churches Infallibility, which hath commended unto us these Books for God's Word. Be it then granted, for disputations sake, that we cannot know any part of God's Word, much less the just bounds, extent or limits of all his words supposed to be revealed for our good, but by the Romish Church: The Spiritual Sense or true meaning of all, most, or many parts of these determinate Volumes, and visible Characters, as yet is undeterminate, and uncertain; whereas all ponts of belief must be grounded on the determinate and certain sense of some part of God's Word revealed; for our adversaries acknowledge all points of Faith should be resolved into the First Truth. Hence, if we descend to any particular or determinate conclusion of Faith, it must be gathered in his Syllogism, Whatsoever the Church teacheth concerning the determinate and true sense of Scriptures, whereon points of Faith are grounded, is most tr●●. But the Church teacheth thus and thus, (for example; That her own authority is infallibly taught by the Holy Ghost in these words, Peter feed my sheep. Peter I have prayed for thee that thy faith should not fail) ergo, this sense and meaning of these words is most true. And as true as it is, must the sense likewise of every proposition, or part of Scripture by this Church expounded or declared, be accounted.  
2 The Major proposition of this Syllogism, is as undoubted amongst the Roman Catholics, as the Major of the former was unto all Christians: but as yet, the Minor; The Church doth give this or that sense of this or that determinate place, may be as uncertain indeed as they would make our belief unto the Minor proposition in the general Syllogism, before it be confirmed by the Church's authority. For how can we be certain that the Church doth teach all those particulars which the Jesuits propose unto us? we have Books indeed, which go under the name of the Trent Council, but how shall we know that this Council was lawfully assembled, that some Canons have not been foisted in by private Spirits, that the Council left not some unwritten tradition for explicating their decrees, after another fashion then the Jesuits do? who shall assure us in these or like doubts? The present Church? All of us cannot repair to Rome: such as can, when they come thither, cannot be sure to hear the true Church speak ex Cathedra. If the Pope send his Writs to assure us, what Critic so cunning as to assure us, whether they be authentic or counterfeit? Finally, for all that can be imagined in this case, only the Major of the Catholic syllogism, indefinitely taken, is certain; and consequently no particular or definite conclusion of Faith, can be certain to a Romanist, because there are no possible means of ascertaining the Minor, [What the true Church doth infallibly define] unto his Conscience.  
3 Or if they will hold such conclusions, as are ordinarily gathered from 
Wherein the Papists make the Pope's authority greater than Gods.  the Trent Council, or the Pope's decisions, as infallible points of faith: they make their authority to be far greater than the infallibility of Gods written word; yea more infallible than the Deity. This Collection they would deny, unless it followed from their own premises; These for example, That a conclusion of faith cannot be gathered, unless the minor (God did say this or that determinately) be first made certain. But from the Pope or Church's infallibility, conclusions of faith may be gathered, albeit the minor be not certain de Fide. For who can make a Jesuits report of the Pope's Decrees, or an Historical relation of the Trent Council, certain de fide, as certain as an Article of faith: And yet the Doctrine of the Trent Council, and Pope's Decrees, must be held de fide, upon pain of damnation, albeit men take them only from a Priest's mouth or upon a Jesuits faith and credit.  
4 This is the madness of that Antichristian Synagogue, that acknowledgeth God's Word for most infallible, (and the Scriptures, which we have, for his word, if itself be infallible. For it tells us, they are such:) yet will not have collections, or conclusions with equal probability deduced thence, so firmly believed by private men, as the collections or conclusions, which are gathered from the Church's Infallibility. An implicit faith of particulars, grounded upon the Churches general infallibility, so men steadfastly believe it, may suffice. But implicit faith of particulars, grounded only upon our general Belief of God's infallibility, providence, or written word, sufficeth not. This proves the authority of the Church, to be above the authority of Scriptures, or the Deity, absolutely considered, not only in respect of us. [that is all besides the Pope and his Cardinals.] For that is of more authority absolutely, not only in respect of us, which upon equal notice or knowledge, is to be better believed, more esteemed, or obeyed; but such is the authority of the Church in respect of the divine authority; such is the authority of the Pope's Decrees in respect of God's Word. For the Minor proposition in both the former Syllogisms being alike uncertain; the conclusion must be more certain in that Syllogism, whose major relies upon the Pope's infallibility then in the other, whose Major was grounded upon the infallibility of the Deity.  
6 Briefly, to collect the sum of all; The authority of the Church is greater than the authority of Scriptures, both in respect of Faith, and Christian Obedience. In respect of Faith; because we are bound to believe the Church's decisions read or explicated unto us, (by the Pope's messenger though a Sir John Lack-latin) without any appeal: but no part of Scripture, acknowledged by us and them, we may believe, without appeal, or submission of our interpretation to the Church, albeit the true sense and meaning of it seem never so plain, unto private consciences in whom God's Spirit worketh Faith. The same argument is most firm and evident, in respect of Obedience.  
6 That authority over us is always greatest, unto which we are to yield most immediate, most strict and absolute obedience: but by the Romish Churches Doctrine, we are to yield supreme, and most absolute obedience, to the Church; more supreme and absolute then unto God's word: therefore the authority of the Church is greater over us. The Major is out of controversy, seeing greatness of authority is always measured by the manner of obedience due unto it. The Minor is as evident from the former reason; Our obedience is more absolute and strict unto that authority, from which in no case we may appeal, then unto that from which we may in many safely appeal: but, by the Romish Churches doctrine, there lies always an appeal from that sense and meaning of Scriptures, which Gods spirit and our own conscience gives us, unto the Church's authority; none, from the Church's authority or meaning unto the Scriptures, or our own consciences.  
7 Our Saviour Christ bids us, search the Scriptures; S. Paul, try all retain 
J●… 39 〈◊〉 ●h●s. 5. 21 1 J●hn 4. 1.  that which is good; S. John, try the Spirits, whether they be of God or no: Suppose a Minister of our Church should charge a Romanist, upon his allegiance to our Saviour Christ, and that obedience which he owes unto God's Word, to search Scriptures, try Spirits, and examine Doctrines for the ratifying of his faith; he will not acknowledge this to be a Commandment of Scripture, or at least not to be understood in such a sense, as may bind him to this practice. What follows? if our Clergy charge him to admit it, he appeals unto the Church: And as in Schools, simus and nasus simus is all one, so in their language is the Church and the Church of Rome. This Church tells him he may not take upon him to try of what spirit, the Pope is, nor examine his determinations, decisions, or interpretations of any Scripture; by other known places of Scripture or the analogy of faith acknowledged by all. Unto this decree or sentence of the Church. (although he have it but at the second hand, or after it have passed through as many Priests and Jesuits mouths, as are Post Towns from London to Edinburgh, he yields absolute obedience, without acknowledgement of farther appeal, either unto Scriptures, or other authority whatsoever; further manifestation of Gods will he expects none. Let all the reformed Churches in the World, or all the Christian World besides, exhort, threaten, or adjure him, as he tenders the good of his own soul, as he will answer his Redeemer in that dreadful day of final Judgement, to examine the Church or Pope's decrees, by Gods written Laws: his answer is, he may not, he cannot do it, without open disobedience to the Church, which to disobey is damnation of soul and body. But O fools and slow of heart to believe, and obey from the heart, that doctrine whereunto ye were delivered. Know ye not, that to whomsoever ye give yourselves as servants to obey, his servants ye are to whom ye obey, whether it be the man of sin unto death, or obedience unto righteousness? Of all Mankind are only Roman Catholics, not bought with a price, that they may thus alienate their souls from Christ, and become servants of men; that they may consecrate themselves by solemn vow, to the perpetual slavery of most wicked and sinful men, even monsters of Mankind?   

CAP. V.  
That in obeying the Romish Churches decrees, we do not obey God's Word as well as Them, but Them alone in contempt of God's principal Laws.  
1 BUt the simple (I know) are born in hand, by the more subtle sort of this generation, That thus obeying sinful men they obey Christ, who hath enjoined them this obedience unto such; That thus believing that sense of Scripture, which the Church their mother tenders unto them, they do not believe her better than Scriptures, because these two Beliefs are not opposite but subordinate; that they prefer not her decrees before Christ's written Laws, but her interpretation of them, before all private Expositions. This is the only City of refuge left them, wherein, prosecuted by the former arguments, they can hope for any succour; but most of whose gates already have been, all shortly shall be shut upon them.  
2 That they neither believe nor obey God's Word whilst they absolutely 
The gross impiety of the Romish Church, in binding men to believe negatives; without any tolerable exposition of those Scriptures, which seem to contradict her decrees, in matters, damnable to adventure upon, without Evidence of truth, on her part.  believe and obey the Church without appeal is evident, in that this Church usually binds men, not unto Positive points of Religion gathered so much as from any pretended sense of Scripture expounded by it, but to believe bare Negatives; as, that this or that place of Scripture, either brought by their adversaries, or conceived by such amongst themselves, as desire the knowledge of truth and right information of conscience, have no such meaning as the Spirit of God, not flesh and blood, (as far as they can judge of their own thoughts) hath revealed unto them.  
3 But, the Spirit may deceive private men; or, at least, they may deceive themselves, in their trial of Spirits. They may indeed; and so may men in public place, more grievously err in peremptory judging private men (because obnoxious to error in the general) erroneous in this particular, wherein they ground their opinions upon God's Word, plentiful to evince it (at least) very probable reasons they bring many and strong, whereunto no reasonable answer is brought by their adversaries, whose usual course, is, to press them only with the Church's authority; which appears to be of far greater weight than God's word, unto all such as yield obedience to her negative decrees, without any evidence or probability, either of Scripture or natural reason, to set against that sense and meaning of God's Laws whereunto strength of arguments unrefuted, and probable pledges of God's Spirit undisproved have long tied their souls. Do we obey God, or believe his word, whilst we yield obedience to the Church in such Commandments, as to our consciences upon unpartial examination seem condemned (ere made) by the very fundamental Laws of Religion, and all this ofttimes without any show or pretence of Scripture, to warrant us, that we do not disobey God in obeying them?  
4 But doth the Romish exact absolute obedience (in such points, as, if it were possible they could be false, may endanger the very foundation of true Religion) without evident demonstration, that their daily practice neither doth nor can endanger it? Yes. For what can more concern the main foundation (which Christians, Jews, and mahometans most firmly hold) than those precepts, in number many, all plainly and peremptorily forbidding us to worship any Gods but One, or any thing in the Heaven or Earth but Him only. The Romanists themselves grant, that, cultu latriae 
●… where●… mens ●… f●r ●… with 〈◊〉 ●…damnable, because contrary to the Doctrine of Faith. And yet to enforce a Belief upon ourselves, that Christ 〈◊〉 there present, without warrant of Scripture is more damnable; for this were to affect ignorance for cloaking Idolatry. See l. 2. 〈◊〉. 7.  God alone is to beadored, that so to adore any other is Idolatry; and Idolatry (by their confession) a most grievous sin. O how much better were it for them to hold it none; or God's Word forbidding it of no authority, than so lightly to adventure the hourly practice of it (in contempt of such fearful threatenings, as they themselves out of God's Laws pronounce against it) upon such broken distoynted surmises, as are the best they can pretend for their warrant.  
5 To believe Christ's flesh and blood should be there present, where it cannot be seen, or felt, yea where we see and feel another body as perfectly as we can do aught, is, to reason, without warrant of Scripture, but a senseless blind Belief. But grant his body and blood were in the Sacrament rightly administered, yet that out of the Sacrament, either should be in the consecrated Host, whilst carried from Town to Town for solemn show more than for Sacramental use, is to reason ruled by Scripture (to say no worse) more improbable. Now to worship that as God, which to our unerring senses is a Creature, upon such blind supposals, that Christ's body, by one miracle, may be there; by another, unseen, is worse than Idolatry committed upon delusion of sense. So to adore a wafer, only a wafer in all appearance; without strict examination, nay without infallible evidence of Scriptures urged for the real presence; is more abominable, then to worship every appearance of an Angel of light, without trial what spirit it were, Satan or some other, that so appeared. And if we consider the old Serpents usual slight to insinuate himself into every place, wherein inveterate custom or corrupt affection, may suggest some likelihood of a divine presence unto dreaming fancies, (as he did delude the old World in Oracles and Idols:) the probability is far greater, his invisible substance, (by nature not incompatible with any corporeal quantity) should be annexed to the supposed Host, than Christ's real body, uncapable for any thing we know of joint exisrence in the same place with any other; howsoever, most disproportionable to such base effects as must proceed from the substance contained under the visible shape of bread, such as no accident could either breed, or support.  
6 This is a point (as is elsewhere observed) wherein Satan seemeth to triumph over the modern Papists, more than over all the Heathens of the old World, whose senses only he deluded, or bewitched their reason, but quite inverts all use of these men's sense, faith, and reason, making them believe Christ's body to be present in the Sacrament, after a supposed miraculous manner, quite contrary to the known nature of bodies, and yet more preposterously contrary to the very end and essence of miracles. For what miracles were ever wrought to other purpose, then to convince the imperfect collections of human reason by evidence of sense, God using this inferior or brutish part (thus astonished by his presence) to confute the curious folly of the superior or divine faculty of the soul, as he did sometimes the dumb Ass to rebuke the iniquity of the Prophet her Master. But so preposterously doth Satan ride the modern Papist, that he is brought to believe a multitude of miracles, against the evidence of sense, or reason, contrary to the rule of faith; all offered up in sacrifice unto the Prince of darkness; that he having put out the eyes of sense, reason, and spirit at once, may ever after lead them what way he list. And as unhappy wags or lewd companions, may persuade blind men to beg an Alms, as if some great personage did, when as a troop of more needy beggars than themselves, pass by: so is it much to be dreaded, lest the Devil persuade the blinded besotted Papist, that Christ is present where he himself lies hid; that he may with heart and soul offer up those prayers and duties unto him which belong properly unto God; and worship in such manner before the Boxes whereinto he hath secretly convaid himself, as the Israelites did before the ark of the Covenant.  
7 
* Vasquez in part 3. Thomae Tom. 1 Disput. ●…. Cap. 5. Num. 33. & Tom. 2. disp. 209. cap. 4. Num. 41.  Vasquez thinks we may without offence adore that Body wherein the Devil lurks, so we direct not our worship unto him, but to the inanimate Creature, as representing the Creator. Suppose this might be granted upon some rare accident, or extraordinary manifestation of God's power in some particular place, in case, men were ignorant, or had no just presumptions of any malignant spirits presence therein: Yet were it damnable Idolatry daily to practise the like, especially where great probability were of diabolical imposture, which the solemn worship of any Creature, without express warrant of Scripture, will invite. Yet sense doth witness that Christ is not, no Scripture doth warrant us, that he or any other living Creature, unless perhaps 
† The known Experiments of such Creatures arising from corruption of their consecrated Host: have enforced the Schoolmen to invent new Miracles how they should come there. Some think per creationem novae materiae primae, others that the quantity of the late deceased consecrated host, Supplet locum materiae primae, which as Pererius thinks is the greatest of all the nine miracles about Transubstantiation. See Pererius disput 16. in 6. Chap. John. & Suarez Metaphys. Disput. 20. Sect 5. Num. 13.  worms or such as spring of putrefaction, is present in their processions. Notwithstanding all the express Commandments of God brought by us against their practice: the 
§ Siquis dixerit, in sancto Eucharistiae Sacramento Christum unigenitum Dei filium non esse cultu ●… externo, adorandum, atque ideo nec 〈◊〉 peculiari Celebritate venerandum, neque in processionibus, ●… laudabilem & universalem Ecclesiae sanctae ritum & consuetudinem, solemniter circumgestandum, vel non pub●…, populo proponendum, & 〈◊〉 adoratores esse Idololatias; Anathem● sit. Concil. T●…. Sess. 13. Can. 6. ●… decree of the Trent Council for communicating in one kind, against the express Commandment of Christ, the practice ●…, and the Primitive Church.  Trent Council accurseth all that deny Christ's real presence in procession, or condemn the proposal of that consecrated substance to be publicly adored as God; not so much as intimating any tolerable exposition of that Commandment, which forbids us to have any Gods but one.  
8 〈◊〉 To omit many more; another instance suitable to the former and our present purpose, we have in the decree of communicating under one kind. Our Saviour at his institution of this Sacrament gave the cup as well as the bread, and with the cup alone this express injunction, Bibite ex hoc omnes, Drink all of this, albeit none of his Disciples were Conficients, or such as did consecrate. Saint Paul recites the same Institution in like words, and continued the practice in such Churches as he planted. The 
† S●… 21. cap. 2.  Trent Council acknowledgeth that the use of the Cup was not infrequent, or unusual in the Primitive Church; indeed altogether usual, and the want of it for many hundred years after Christ, unknown. The only instance, that can from Antiquity be pretended, to prove it lawful, and which in all likeli-hood did partly occasion it, argues the Ancients use of it in solemn Assemblies, to have been held as necessary. For even in cases of greatest necessity, when the Cup could not be carried to parties sick, or otherwise detained from public Communions; they had the consecrated Bread dipped in it. And 
‖ ●… autem sub A●… secta viven●●●: & quia ●… saint ut ad 〈◊〉 〈◊〉 v●…, d● alio 〈◊〉 Reges com●… & de alio populus ●i●or, v●ren●m in chalice illo posset, de quo ●… communicatura erat. Quo illa 〈◊〉, ●… de parte Diaboli. Quid c●ntra● a●… Haeretici respondebunt. ●… Nos vero Trinitatem in una aequalitate pa●iter & omnipotentia ●… bi● 〈◊〉, in nomine Patris, & Filij, & Spiritus Sancti veri & incorruptibilis Dei, nihil nos noc●●i●. Greg. Tu●●n. Hist. Lab. 〈◊〉. Num. 31.  Gregory of Towers relates the poisoning of King Clovis his Sister (Queen to Theodorick) by her own daughter, in the Chalice, so, as he intimates withal, the ordinary use of the Cup at that time, as well amongst French Catholics as Italian Arrians. Only this was the difference; The Arrians did not, as the Catholics, drink of the same Cup with their Princes.  
9 It may be, fear, conceived upon this or like example, lest the Priests should, in a more proper sense prove Conficients, not of Christ's, but of Lay▪ Princess Bodies; made them, afterwards, more willing to forbear the Cup; and the people, either in manners would not, or otherwise could not, be advanced above them at this Heavenly banquet. Turonensis reason against these Heretics. I think, did hold no longer than his life; few Princes afterwards durst have adventured to try the truth of his conclusion [Whether poison drunk in the Sacrament administered by the supposed true Church would have wrought. For, unless my memory fail me, Ecclesiastic Princes, Popes themselves, have been as surely poisoned, in Catholic Chalices; as the forementioned Queen was in the Arrian Cup.  
10 But what occasions soever, either moved the Laity of themselves to embrace, or the Clergy to enjoin this Communion under one kind; the 
* Concil. 〈◊〉. S●●●. 21. Cap. 1. Itaque sancta ipsa Synodus 〈◊〉 Spiritus Sanct●… qui spiritus est sapienti●… & intellectus, spiritus 〈◊〉 & pictatis edocta, atque ipsius Ecclesiae judicium & co●su●tudinem secuta declarat ac docet; Nullo divino praecepto Laicos, & Clericos non conficientes, obligati ad Eucha●… entum sub utraque specie sumendum; neque ullo pactò, salva fide, dubitari posse, quin illis alterius 〈◊〉 ●… ad ●… ad salutem sufficiat. Nam etsi Christus Dominus in ultima caena venerabile hoc Sacramentum, in panis & vici speciebus instituit, & Apostolis tradidit: non tamen illa institutio, & traditio eò tendunt, ut omnes Christi fideles statu●o▪ 〈◊〉 ad ut●●● que speciem accipiendam astringantur. Sed neque ex sermone illo apud Johan 6. recte colligitur, utri●… Domino praeceptum esse, utcunque juxta varias sanctorum Patrum, & Doctorum interpretationes Nan que qui dixit, Nisi manducaveritis carnem ●ilij hominis, & biberitis ejus sanguinem non habebi●●● 〈◊〉 ●n vobis: dixit quoque; Siquis manducaverit ex hoc pane, vivet in aeternum. Et qui dixit, Qui manducat ●●am ●… habet vitam aeternam; dixit etiam: Panis quem ego dabo, ●aro mea est pro●… Qui manducat meam carnem, & bibit meum sanguinem, in me manner, & ego in illo. dixit ●… panem vivet in aeternum.  Trent Council specifies none, and yet accurseth all that will not believe the Church had just causes so to do. Without any sure warrant of Scripture to persuade it, they bind all likewise to believe this Bare Negative, [That neither our Saviour's Words, at his institution of the Sacrament, nor any other place of Scripture, enjoin the use of the Cup as necessary, by way of precept or commandment:] Nor doth Christ's words, in the sixth of John, howsoever we understand them, according to the divers interpretations of Fathers, (either of Sacramental or Spiritual eating) enforce any such necessity. Will you hear their reasons for this bold Assertion. He that said, Unless ye eat the flesh of the Son of man and drick his blood, you have no life in you; said also, If any man eat of this bread, he shall live for ever; And he that said, Whosoever eateth my flesh and drinketh my blood hath eternal life; said also, The bread which I will give is my flesh, which 
And in the second Canon of the same Session, it is expressed, sub poena Anathematis. Si quis dixerit, Sanctam Ecclesiam Catholicam non justis causis & rationibus adductam suisse, ut laicos, atque etiam clericos non conficientes, sub panis tantummodo specie communicaret, aut in eo ercasse; Anathema sit.  I will give for the life of the World; He that said, Whosoever eateth my flesh and drinketh my blood, dwells in me and I in him: hath said withal, He that eateth this bread shall live for ever.  
11 Gods Precepts must be very peremptory, and conceived in formal terms, ere any sufficient authority to enjoin obedience, in what subject soever, will be acknowledged in them by these men, that dare thus deny a necessity of communicating Christ in both kinds, imposed upon all in these words; Verily, verily I say unto you, except ye eat the flesh of the Son of man, and drink his blood, you have no life in you; only because it is said in the words going before, If any man eat of this bread, he shall live for ever. Of how much better insight in Scriptures, than these grand Seers of Rome, would blind Homer, had he lived in their time, have proved? For he never denied his feigned Gods their Nectar, because Ambrosia was an immortal meat. And would he, or any man not more blind in heart and mind than he was of bodily sense, collect, against Christ's express words, that his blood, the true Heavenly Nectar, was not necessary, because his flesh doth strengthen to eternal life, especially if he considered their captious interpellation, against whom in that place he disputes, which caused him not to express his mind so fully there, as elsewhere he had done, albeit afterwards he ingeminates the necessary of drinking his blood, as well as eating his flesh in such precise and formal terms; as if he had even then bethought himself, that such Antichristian Spirits as these Trent Fathers, might happily dare to elude his most sacred Precept, by such Satanical glosses, as in that Decree they have done.  
12 He had told the Jews (as much as was pertinent to their Objection) that he was the living bread, which came down from Heaven: much better than Minna, which their Fathers had eaten. Bread he called himself in opposition unto Manna, not restraining this to his body or flesh only; albeit what he meant by bread, he expounds partly by his flesh, And the bread which I will give is my flesh, which I will give for the life of the World; Besides, that, bread in the Hebrew Dialect contains all sorts of food, the manner of giving this Ambrosia was such, as did afford Heavenly visible Nectar too. For whilst he gave his flesh upon the Cross, he poured out his blood withal. But the Jews catch at this speech, ere he had expounded his full meaning, How can this man give us flesh to eat? Then Jesus said unto them, Verily, verily I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Which words, considered with the former circumstances, to any man's capacity not infatuate, import thus much; Do ye murmur that I should proffer you my flesh? Verily I say unto you, and ye may believe me, Unless 
Ista distinctio (saith Bellarmin) tam frequens carnis & sanguinis, & cibi ac potus apertè indicat Christum lo●… de communicatione sui sub speciebus panis & vini: alioqui enim quorsum ista distinctio, toties praesertim repetita? Spiritualis enim perceptio Christi per fidem, non eget ista distinctione, cum uno modo fiat: idem enim est manducare, 〈◊〉 in su●p●ione per solam fidem. Bellar. Lib. 1. de Sacrament. Euch. Cap. 5. in haec verba Johannis 6. Now if we 〈◊〉. But the Romish Church will not suffer Christians to receive Christ's Boat and Blood sub speciebus panis & vini, the 〈◊〉 is inevitable, therefore the Romish Church directly contradicts Christ, and as much as in her lies deprives the 〈◊〉 of eternal life. Our Saviour in the sixth of John speaks indefinitely both of Sacramental and Spiritual eating, not pe●… of either.  ye drink my blood, as well as eat my flesh, ye have no life in you. For so he adds, my flesh is meat indeed, and my blood is drink indeed; that is, both are as necessary to eternal, as meat and drink to corporal life.  
13 For these and many like reasons, necessarily arising from the text; some, as well of their greatest Scholars, as best interpreters, deny the former places to be meant of Sacramental eating, otherwise, unable to conceive any possibility, either of avoiding the inconveniences urged by us, or of defending their infallible Church from error in this Decree. Yet saith the Council, howsoever they be understood, according to the divers interpretations of Fathers, they infer no such necessity. No? not if most Fathers, as Maldonate contends, did hold them to be directly meant of Sacramental eating? Why then did Jansenius and Hesselius renounce the Fathers in this? surely to defend their Mother, whose credit they have much better saved, upon supposition that these words are meant only of spiritual manducation, then Maldonate, otherwise acute, but most perversely sottish, in his Apology for this Decree, hath done. And yet to speak the truth, the same inconvenience will follow as necessarily, though not so perspicuously at first sight, albeit we grant them to be meant of spiritual Eating primarily. For 
* Vide Bez● annotationes in vers. 63. cap. 6. Johan.  in that they are meant primarily of spiritual, they cannot but be meant of Sacramental Eating also, seeing these two (as elsewhere I have observed) are not opposite, but subordinate. Whence if we grant that Christ's Blood, as well as his Flesh, must be communicated to us by Faith, or spiritual manducation; the Consequence will be. [Therefore the Cup, as well as the Bread, must be administered in the Sacrament;] because Christ saith in the institution, that the Cup is his Blood, and the bread 
Quoniam●es ipsa, id est, corporis & sanguinis Christi spiritualis manducatio & potus ibi ●●culenter traditur, ad quam postea Evangelistae ad 〈◊〉 historiae su● declarant Christum adjun xisse symbola externa panis 〈◊〉 vini, idcirco nos caput illud à Sacramento Eucharistiae non putamus esse ali●num Peter Martyr defence▪ ad Gardiner. de Eucharist. part. 1. Solut. objection. 32.  his Body or flesh: that is, the one is the sure pledge, or instrument; whereby his flesh; the other whereby his blood, which we must spiritually eat, (as well in the Sacrament as out of it,) must be communicated unto us. For, as the Ancient Fathers have observed, our Saviour Christ did in his Institution exhibit that unto us sensibly which before he had promised as invisible, so that the precept of eating Christ's body, and drinking his blood sacramentally doth bind all capable of this Sacrament as strictly, as that other of eating his body and drinking his blood Spiritually: seeing this latter is the seal and assurance of the other. And as our Adversaries acknowledge an absolute necessity of Precept, for eating Christ Sacramentally and Spiritually, though that Precept concern not Infants: so in all reason they should grant an equal necessity of Precept, for eating his flesh and blood distinctly in the Sacrament, though this be not necessary to all men, at all times, if without negligence or contempt they cannot be partakers of both. For impossibility, upon what occasion soever, not caused through their own default, exempts them from that general Precept of eating Christ under both kinds; as want of years, or discretion, doth children from any injunction, divine, or humane of communicating so much as in one kind. For notwithstanding the former Precept, [except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you,] as peremptory as any can be for communicating, as well sacramentally as spiritually, in both kinds; it were uncharitable to mistrust God's mercy towards such poor souls, as long for the Cup of Salvation, which no man giveth them; yea which the Romish Church hath by Decree, as peremptory as she could make, denied to all the Laity without exception, to all the Clergy except such, as may by a peculiar right challenge his blood as their own, by way of exchange, because they have made him a Body which he had not before.  
14 Yet is it a small thing with this great Whore, to deprive the Christian World of the Lords, unless she urge it, instead thereof, to pledge her in the cup of Devils, full of the wine of fornication, coloured with her adulterate Scriptures authorised no doubt for such purposes. Where our Apostle Saint Paul saith, that he, and his Ministers were Stewards of the mysteries of God; the vulgar Roman Edition renders the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin Dispensatores, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (rightly rendered in this place) elsewhere (upon 
The strange interpretation of Saint Paul's words whereby the Tren●● Council deluded by Satan seeks to delude the Christian World.  carelessness, rather than any intention of harm, as I am persuaded) by the Latin 
* Ephes. 5. verse 32.  Sacramentum. Whether upon set purpose of some more learned in that Council, presuming to gull the simple and illiterate by their cunning, as Chemnitius probably thinks; or whether the mystery of iniquity (as is more probable) wrought unawares in the brains of the ignorant, which were the major part, and, as some have related, did oversway the learned uncapable of such impudency as should give countenance to this ignominious Decree; partly from the equivocation of the Latin Dispensatores, partly from the synonymical signification which the vulgar hath made of Mysterium, and Sacramentum, the Beetle-heads have hammered out an interpretation 
The improper use of which Word in that place, made Matrimony a Sacrament amongst the Papists, yet Bellarmin de fends the Translation. Idem esse Mysterium, Graces, & Latinis Sacramentum; Graeci enim cum de Sacramentis agent semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Bellar. Lib. 2. de verbo Dei Cap. 14. Parag. Septimus. So oftentimes we call an Ass a Beast, but to translate Bestia by the English Ass, would argue either rudeness or negligence in the Translator, or the approver, partiality in the Apologizer.  of Saint Paul's words before cited, so scurrilously contrary to his meaning, that the Black Dog, which is said to have appeared unto Cardinal Crescentius, (might he have spoken in the Council) could scarce have uttered it without blushing. For the Apostle meant such Dispensatores or Stewards, as our Saviour speaks of in the four and twentieth of Saint Matthew; such as should give their Fellow-servants their just portions without purloining; such as daily expected their Masters Return, to call them unto a strict Account of their Stewardship. For so it is expressly added, Moreover, (or as much as belongs unto our office) it is required of Stewards, that they be all found faithful. 1 Cor. 4. 2.  
15 Not to dispute of the Church's Authority in disposing of Sacraments, nor to exagitate the impiety of this decree, be the one for the present supposed as great, the other as little as they list to make it; only this I would demand of any that is so himself; whether he can imagine any men, sober, or in their right minds, would not assoon have urged that text, The fool hath said in his heart there is no God, for establishing Atheism, or S. Peter's check unto Simon Magus, to prove Simony lawful; as derive the Church's authority, for detaining the least part of the Word of life, much less the Cup of Salvation, from these words, Let a man so think of us as of the Ministers of Christ, 
1 Cor. 4. 1.  and disposers of the secrets of God. What secrets? of the Gospel, before hid, but now to be published to all the World; of which the same Apostle elsewhere had said, A necessity is laid upon me, and woe unto me, if I preach it not. Of the use, or necessity of the Lords Cup, not a word in this place, not a syllable, for the Lord had sent him, not to administer this Sacrament, but to preach the Gospel: of which the Doctrine of the Lords Supper was a part indeed; but where expressly and directly he delivers that, doth he intimate by any circumstance, that either it had been, was, or might be otherwise administered, then according to the pattern prescribed by our Saviour at the first Institution? Rather his often repetition of these conjunctives, This bread and this cup, eating and drinking, the body and blood, etc. argue, he never thought the one should be received without the other; that this prohibition of the Cup was a particular branch of the mystery of iniquity, not to break out till latter Ages, hid from his eyes that had seen the Mystery itself begin to work. As often 
† 1 Cor. 11. ver. 26, 27, 28.  as ye shall eat this bread (saith the Apostle) and drink this cup, ye show the Lords death till ●e come. Wherefore whosoever shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. Let a man therefore examine himself, and so let him eat of this bread, and drink of this 〈◊〉. For he that eateth and drinketh unworthily, eateth and drinketh his own d●…tion, because he discerneth not the Lords Body. 
* P●…a declarat, hanc potestatem pe●pe●●o in Ecclesia●●isse, ut in Sacramentorum dispensatione, ●alva illorum substiti● 〈◊〉 statuerer, vel ●…t, quae suscipi●●●tium utilitati seu ipsorum Sacram●totum venerationi, pro rerum, temporum, & locorum varietate magis expedite judicaret. Id autem Apostolus non obscure visus est ●●sinuasse, cum ait: Sic nos existimet home, ut ministros Christi & dispensatores mysteriorum Dei, atque ipsum quidum hac potestate usum esse, satis constat, cum in multis a●●s, tum in hoc ipso Sacramento, cum ordinatis non●ullis circa ejus 〈◊〉 ‑ 〈◊〉 corinth. 11. vers. 34. ●atera (inquit) 〈◊〉 〈◊〉, disponam. ●…l. ●…nt. Sess. 2. cap. 2.  Yet unto the Trent Council Saint Paul in the former place, where he had no such occasion, as not speaking one word either of the Doctrine, necessity, or use of the Sacraments seems to intimate, and that not obscurely, the Church's Authority in dispensing them as the Trent Fathers have done. What then might every Minister of Christ, every distributer of God's secrets, have used the like authority, before the Church representative did, at least, by tact consent, approve the practice? This place doubtless proves, either altogether nothing, or thus much, for the Apostles words are indefinite for their literal sense, equally appliable to every faithful Minister, or private dispenser of such secrets; not appropriate to the entire public body Ecciesiastick, or the Capital or Cardinal parts thereof. Of the Corinthians, to whom he wrote, one said, I am Paul's, another I am Apollo's, the third I am of Cephas,; all boasting in the personal excellencies of their first Parents in Christ, as the Papists now do in Saint Peter and his successors Catholic Primacy. To assuage these carnal humours in his children, their Father that great Doctor of the Gentiles, seeks more in this, then in any other place of all his Epistles, to debase himself, and diminish others high esteem either of his own worth, or of his calling. 
† ●… ver. 5, 6, 7, 8, 9  Who is Paul then? and who is Apollo's. but the Ministers by whom ye believed; and as the Lord gave to every man? I have planted, Apollo's watered, but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase; And he that planteth, and he that watereth are one, and every man shall receive his wages according to his labour. For we together are Gods labourers: ye are God's husbandry, and God's building. And after a serious incitement of master builders to fidelity, with the like admonition to God's husbandry or building, not to rejoice in men, he concludes as he had begun, Let every man esteem us (such as I have said) Ministers of Christ and disposers of the mysteries of God. Of whom were they so to esteem? Of Saint Paul himself, and every faithful Minister. Doth he then intimate here any such Prerogative above the meanest of his brethren, as the Romish Clergy usurps over the whole Christian World? any authority to prohibit, either the Dispenser's of God's mysteries from administering, or men so carnally minded as were these to whom he wrote from communicating Christ's blood as well as his body? So the Trent Fathers think; and, as if for their wilful denial of the Lords Cup unto the people, the Lord had given them the cup of giddiness, to cast them into a Babylonish slumber whilst they consulted about this decree; and their Scribes through wretchlessness had written, what their raving Masters in their sickly or drunken dreams, had uttered: we find, in the same Decree, another place of S. Paul immediately annexed, though as disproportionable to the former (as it is placed in their discourse) as a man's head to an horses neck, both as unsuitable to their intended Conclusion, as a super-addition of Fins or Feathers would be, to such a monstrous Hippocentaurick combination. The place is S. Paul's Conclusion of that discourse concerning the Sacraments, 
‖ 1 Cor. 11. ver. ●4.  Other things will I set in order when I come.  
16 Granting (what is not necessary) he spoke of ordering matters concerning this Sacrament: to receive the wine as well as the bread, was no part of their present disorder, whose misbehaviour at the Lords Table did minister more just occasions to Saint Paul, then long Beards did to the Council of Constance, to deny the use of the Cup, might Christ's blood and body, which he had jointly tendered to all, be upon any occasion justly severed by man in the administration of his last Will and Testament. Whatsoever the number or quality of the guests be; the great Lords Table must be always so furnished as it was at the first Institution; for he hath no respect of persons. If a rich stately Prelate come in with a gold ring in goodly vestments, and a poor honest Laic in vile raiments, he saith not to him in Pontifical robes, come sit you here at my mess, where you may drink of my wine, as well as eat of my bread: nor to the poor Laic, stand thou there apart, or sit down here under my footstool, where thou mayest be partaker of the crumbs which fall from my Table, though not of my cup, which must be kept for thy betters High and low, rich and poor, all were redeemed with one price, all at this offering equal, all alike free to taste of every dish, so they come with wedding-garments, without which even the best must be cast out, as unworthy to taste of any part, if not of all. That part, which the Counsels of Constance and Trent, upon pretences of reverence to the Lords Supper, have detained from Modern Christians, the Corinthians had received unworthily; yet was not the Cup, for this reason, held superfluous by Saint Paul who only sought to repress the abuse, as knowing the use of it to be most necessary. The matters than he meant to order, when he came, was, to set out this Heavenly banquet with greater decency and solemnity, not to abridge them, of any substantial or material part thereof.  
17 Nor do the Trent Fathers, if we may trust them upon their 
* Cited in the Precedent Annotation. Parag. 15.  words. For they (desirous as it seems to make the whole Christian World as sottish, as themselves were impious) would make men believe, they could juggle away the Cup, and never touch the very substance of the Sacrament; as if the wine were not as substantial a part of the Lords Supper, as was his blood of his body, or humanity. An integral or material part they cannot deny it to be; and such if it be, there Apology is as shameless, as if a man should let out most of another's blood, cut off his arm, or leg, or maim him in some principal part, and plead for himself, I did not meddle with his substance, meaning (as the Council I take it here doth) his Essence, seeing he is yet as truly a reasonable Creature, as before.  
18 But to debar them of that refuge, it may be they sought or their 
That the Cup is an essential and substantial part of the Eucharist.  followers may yet hope to find in the equivocation of this word, substance, importing as much sometimes as a material, or integral, sometimes as an essential part. If the Cup be an essential and substantial part of this Sacrament, the Council by their own confession did foully err, in prohibiting Communion under both kinds: If no such part it be, they might by their own rule have altogether denied the use of it so much as to the sacrificer, or conficient: but so the very use and end, on which the essence of the Sacrament, (as of all other matters of moral practice) immediately depends, and by whose expiration instantly most determine, should utterly have perished. The end and use of this sacred Institution, as our Saviour expressly teacheth, and the Council grants, was to represent the Testators Death, yea so to represent it, as we might be partakers of his body and blood, not spiritually only, but withal, (as the Trent Fathers contend) Sacramentally. Admitting then all they can pretend against the necessity of the Cup [That whole Christ were in the Bread alone;] yet this will not preserve the true and fruitful use of the Sacrament, nor salve that deadly wound, the essence of it must perforce receive from frustration of the end, necessarily ensuing the Cups absence. For this Sacrament was ordained, as to represent, so to exhibit Christ's body, unto all faithful Communicants, not as entire, and whole; his blood, not as it was enclosed in the veins: but the one, as torn and rend, the other, as shed and poured out upon the cross. This is my blood of the new Testament, (saith our Saviour) which is shed for many, (for all that receive it faithfully) for the remission of sins. His Blood then, as shed and poured out, is as the lodestar of penitent and contrite hearts, whereon the eyes of their faith, that seek remission of sins in this Sacrament, must be fastened: for (as the ‖ Apostle saith) without shedding of blood is no remission. This was the compliment of that inestimable all-sufficient Sacrifice, that which represents 
Heb. 9 22.  his precious blood thus poured out, the principal part of this Sacrament, as well in respect of representing his death, as in applying remission of sins thereby in general purchased, and by this Sacramental Type sealed to every one in particular; especially if the Trent Counsels Doctrine be true, that Christ's very blood, which was shed upon the cross, is really present in the Chalice, and might be as immediately sprinkled at least upon the lips or doors of every faithful receivers heart, as the blood of the Paschal Lamb was upon the door-posts of the Israelites. Thus as Satan the Father of lies, so false opinions suggested by him, draw men with pleasure into those evils, for whose practice in the end they become their chief accusers. That opinion which at first brought in neglect of the Chalice, and, as the Trent Council presumed, would have warranted them in making this decree, doth most condemn them: for the measure of their iniquity, could not have been so fully accomplished, unless they had held a transubstantiation of the wine into Christ's blood.  
19 What part of Scripture, can we presume they will spare, that dare thus countermand the most principal of all God's Commandments? what reckoning may we think, they make of our Saviour Christ, that adventure thus shamefully to disannul and cancel his last will and testament, defrauding almost the whole Christian World, of half their Lord and Masters royal allowance, partly without any show of Scriptures, either to restrain, or otherwise interpret these Sovereign precepts; partly upon such idle and frivolous allegations, as may further witness their sleight estimate of God's Word, save only so far, as it may be wrested to serve their turns.  
20 But grant the places there alleged by the Council, did so mitigate 
That the Trent Fathers had preferred their own Authority above the Scriptures, albeit the Scriptures they allege for this Decree were as probable at these we bring against it.  either the form of the institution, or the peremptory manner of our Saviour's speeches in the sixth of John, as to make it disputable in unpartial judgements, whether they did plainly enjoin any necessity of communicating under both kinds: the former decree notwithstanding would manifestly infer an usurpation of Sovereignty over God's word, quite contrary to the general Analogy of faith, reason, and conscience; by all which, in cases doubtful, and, for the speculative form of truth, disputable with equal probability, affirmatively or negatively, we are taught to frame our choice, when we come to practise, according to the difference of the matter, or of consequences, which may ensue more dreadful one way, than the other, always to prefer either a greater good before a less, or a less evil before a greater, though both equally probable. Suppose then these two contradictory propositions, [The denial of the Cup is a mutilation of Christ's last will and testament: the denial of the Cup is no mutilation of Christ's last will, and Testament,] were, for their speculative probabilities, in just examination, equipendent; yet the doctrine of faith delivered in Scripture, reason and conscience, without contradiction, instructs us, that to alter, abrogate, or mutilate the son of God's last Will and Testament is a most grievous, most horrible, most dreadful sin; but to permit the use of the Chalice hath no suspicion of any the least evil in it. Had the Trent Fathers thus done, they had done no worse than our Saviour, than his Apostles, than the Primitive Church, (by 
† Sess. 21. Cap. 2.  their own confession) did. This excess of evil, without all hope of any the least compensative good to follow upon the denial, should have swayed them to that practice, which was infinitely more safe, as not accompanied with any possibility or show of danger; although the speculative probability of any divine precept necessarily enjoining the use of the cup, had been none. Thus peremptorily to adventure upon consequences so fearful, whereto no contrary fear could in reason impel, nor hopes any way comparable allure them; thus imperiously to deprive the whole Christian World of a good, in their valuation, (testified by their humble supplications and frequent embassages to that Council) so inestimable, without any other good possible to redound unto the deniers, save only usurpation of Lordly Dominion over Christ's heritage, plainly evinceth, that the Church is of far greater authority with them, than GOD'S Word, either written in the Sacred Canon, or their hearts; then all his Laws, either engrafted by nature, or positive, and Supernatural. For,  
21 Admit this Church representative had been fully persuaded in conscience rightly examined, and immediately ruled by Scripture, that the former decree did not prejudice the institution, use, or end of this Sacrament; yet most Christians earnest desire of the Cup, so publicly testified, could, not suffer them to sleep in ignorance of that great scandal, the denial of it needs must give to most inferior particular Churches. Wherefore the rule of charity, that moved the Father of the Gentiles to that serious protestation. 
‖ 1 Cor. 8. 13. Sacrosancta oecumenica & generalis Tridentina Synodus, in spiritu sancto legitimè congregata, praesidentibus in ea eisdem Apostolicae sedis Legatis, cum de tremendo, & Sanctissimo Eucharistae sacramento varia diversis in locis— errorum monstra nequis 〈◊〉 dae●-onis artibus circumferantur, ob quae in nonnullis provinciis multi à Catholicae Ecclesiae fide atque obedientia vid●… discessisse; Censuit, ea quae ad communionem sub utraque specie, & parvulorum pertinent, hoc loco exponenda esse: quapropter cunctis Christi fidelibus interdicit, ne posthac de iis aliter vel credere vel docere, vel praedicare audeant 〈◊〉 est his decretis explicatum atque definitum. Concil. Trid. Sess. 21. in Proaemto.  If meat offend my brother, I will eat no flesh while the world standeth that I may not offend my brother: should in all equity, divine, or humane, have wrought these Prelate's hearts to like profession, If want of their spiritual drink offend so many Congregations, and such a multitude of our brethren, we will rather not use our lawful authority acknowledged by all, then usurp any that may be offensive or suspicious unto others, though apparently just unto ourselves: for they could not be more fully persuaded, this decree was just, than Saint Paul was that all meats were lawful to him.  
22 But may we think these Prelates had no scruple of conscience, whether the very form of this decree were not against our Saviour's express command, 
* Mat. 26. 27  Bibite ex hoc omnes, drink ye all of this: For mine own part, whiles I call to mind, what elsewhere I have observed, that the Jews were never so peremptory in their despightful censures of our Saviour's doctrine, nor so outrageously bend against his person, as when their hearts were touched in part with his miracles, or in some degree illuminated with the truth he taught: The Counsels extraordinary forwardness to terrify all Contravenaries of this decree, makes me suspect they were too conscious of their own shallow pretended proofs to elude God's word, whose light and perspicuity in this point had exasperated their hardened hearts, and weak-sighted faith, to be so outrageous, in the very beginning of that session, as if they had meant to stifle their consciences, and choke the truth, lest these happily might cross their proceedings, or control their purposes, if this cause should once have come to sober and deliberate debatement, For, as thiefs oftentimes seek to avoid apprehension by crying loudest, Turn the Thief; so these wolves hoped well to smother their guilt, and prevent all notice taking of their impiety by their grievo us exclamations against others monstrous impious opinions in this point interdicting all upon penalty of the causes following, ere they had determined aught to teach, preach, or believe otherwise then they meant to determine.  
23 Yet, though the Council accurse all that hold communication under both kinds as a necessary doctrine, it doth not absolutely inhibit all use of the Chalice, but leaves 
Cum ●…sancta Synodus superiori sessione duos articulos, alias propositos; & tum nondum discussos, vide●…; an rationes, S quibus Catholica Ecclesia adducta suit, ut communicatet laicos, atque etiam non cele●…ntes Sacerdotes, sub una panis specie, ita sint retinendae, ut nulla ratione calicis usus cuiquam sit permittendus: Et, Au, si honestis & christianae cha●…ati consentaneis rationibus concedendus alicui vel natione vel regato calicis usus videatur, sub aliquibus conditionibus concedendus sit, & quanam illae sint, in aliud tempus, oblata sibi occasione, examinandas, atque dermiendas reservaverit; nunc, corum, pro quibus petitur, saluti optime consultum volens, decrevit, integrum negotium ad sanctissimum Dominum nostrum esse referendum, prout praesenti decreto refert, qui pro sua singulari prudentia id efficient, quod utile reipublicae Christianae & salutare perentibus usum calicis sore judicaverit. Concil. Trident. vicessima secunda Sessione in decreto super petit: de concessione Calicis.  it free unto their Lord the Pope to grant it, upon what Conditions he please, either unto private men, or whole Nations. Upon what conditions then, may we presume, will it please his Holiness for to grant it? upon any better than Satan tendered all the Kingdoms of the Earth unto our Saviour? For this feigned servant of Christ, a true Gehazi, repining at his Lord and Master's simplicity, that could refuse so fair a proffer, made after Satan in all haste, saying, in his heart, I will surely take somewhat of him, though my Master spared him; and, pretending, a message in his name, to whom all power was given in Heaven and in earth, hath got an interest in the chief Kingdoms of the World, disposing such as he can best spare, or worst manage, to any potent Prince, that will fall down and worship him and his copartner the Prince of darkness; who, of late years, have almost shared the whole World betwixt them; the one ruling over insidels, the other over professed Christians. And seeing the Pope (because his pomp and dignity must be maintained by Worldly wealth and revenues) dares not part with the propriety of so many Kingdoms at once, as Satan (who only looks for honour) proffered; he hath found out a trick to supply his wants, for purchasing like honour and worship by his office of keeping S. Peter's keys, if earthly Provinces or Dominions fail him, God's Word, his son's blood and body, all, shall be set to sale, at this price, Fall down and worship him. For no man, we may rest assured, no Nation or Kingdom, whom he can hinder, shall ever taste of the Lords Cup, unless they will first acknowledge lawful authority in him, to grant, deny, or dispose of it, at his pleasure; which is an homage wherewith the Devil is more delighted, then if we did acknowledge him Supreme Lord of all the Kingdoms of the Earth: for that were as much less prejudicial to Christ's prerogative royal, as a damage in possession or goods would be to a personal disgrace, or some foul maim or deformity wrought upon a Prince's body.   

CAP. VI  
Propounding what possibly can be said on our adversaries behalf for avoiding the force of the former arguments: and showing withal the special points that lie upon them to prove, as principally, whether their Belief of the Church's authority can be resolved into any divine Testimony.  
1 UNto all the difficulties hitherto proposed, I can rather wish some learned Priest or Jesuit would, then hope any such ever will directly answer point by point. For the Readers better satisfaction I will first briefly set down, what possibly can be said on their behalf and, after a disclosure of their last secret refuge, draw forth thence the dead and putrified darkness of Romish faith; which unto the ignorant and superstitious, that cannot uncover the holes and clefts wherein these impostors upon every search are wont to hide it, may yet seem to live and breath; as the Fable went of S. John the Evangelists body, after many years' reposal in the grave; or as the blinded Jews to this day brag, the sceptre of Judah yet flourisheth, beyond Babylon in Media, or some unknown part of India, whither no European is likely to resort for a disproval of his relation.  
2 Unto the Demonstrative Evidences as well of their error in expounding Scriptures pretended for, as of other Scriptures rightly alleged by us against their former or like Decrees, they will be ready to oppose what Bellarmin hath 
† L. 3 c. 10.  done, That the Church must judge of Scriptures Evidence, and private errors in expounding it, not private men of the Church's expositions. Unto the objected dreadful consequences of their decrees, (could these possibly be erroneous) they would regest disobedience to the Church; that to disobey it, is to disobey God, Father, Son, and Holy Ghost, a sin as heinous as mangling of Christ's Last Will and Testament, as Idolatry. On the contrary, to obey the Church even in her negative decrees and naked decisions, unguarded with any pretence of Scripture, (much more where this loving Mother, for the education of her children will vouchsafe, what she need not, to allege some clause or sentence of Holy writ) we obey not the Church only but God's Word also, though not in those particular places, which in our judgements either contradict the former, or like decrees, or else make nothing at all for them; yet in texts produced for the Churches transcendent general authority. As he that adores the consecrated host in procession, because his holy Mother commands him so to do, or accounts want of Christ's blood no loss, because denied him by her authority; although unto private spirits he may seem to contradict that Law, 
‖ Deut. 6. 13.  Thou shalt worship the Lord thy God, and him only shalt thou serve: doth yet sincerely obey the Holy Ghost, and rightly observe the true sense and meaning of these his dictates, Peter I have prayed for thee, that thy faith should not fail. Peter feed my sheep. Thou art 
Luke 4. 8.  Peter, and upon this rock will I build my Church. From these places once firmly believing the Church possibly cannot err, he must not question, whether the the practices by it enjoined contradict the former laws both being delivered by the holy spirit, who cannot contradict himself. This I take it, is the sum of all the most learned of our adversaries can or would reply unto the former difficulties.  
Not to draw faster, but rather remitting the 
* Vide Lib. 2. Cap. 30.  former Bonds, wherein they have inextricably entangled themselves, by their circular progress in their resolution of faith; admit their late doctrine left any possibility of knowing Scriptures, acknowledged by both to be God's word, or of distinguishing humane testimonies (written or unwritten) from divine: The present question we may draw (with their free consent) unto this issue; whether their belief of the Churches infallible authority, undoubtedly established, as they pretend, in the forecited places, can be truly resolved into any branch of the First Truth, or into humane testimonies only. If into the later only, the case is clear, that absolutely obeying the Romish Church, in the former or like decrees, (which her authority set aside) to all or most men's consciences would seem to contradict Gods principal laws; we believe, and in believing obey, men more than God; humane authorities, laws, or testimonies, more than divine.  
4 The strength or feebleness of Roman faith will best appear, if we try it in any one of these joints. Whether by Divine testimony it can be proved, that S. Peter had such an universal, infallible, absolute authority, as these men attribute unto the Pope: Whether by like infallible testimony it can be proved, the Popes from time to time, without exception, were Peter's undoubted successors, heirs apparent to all the preeminencies, or prerogatives he enjoyed: Whether either the sovereignty or universality of their authority, (supposed probable in itself, or to themselves;) or particular injunctions derived from it, can be so fully notified to all Christians, as they need not question, whether in yielding obedience to decrees, of like consequences as were the former, they do not grievously disobey God's Word. For though the Popes themselves might know this truth by Divine revelation, or otherwise, their internal assurance, unless generally communicable by divine testimonies, could be no warrant unto others, for undertaking matters of fearful consequences, whereof they doubt, not only out of secret instinct or grudging of their consciences, but from an apprehension of opposition betwixt the very forms of laws papal, and divine.  
5 First, it is improbable, that he to whom our Saviour said; If thy brother trespass 
Peter was not the Church. Mat. 18. 17.  against thee, dic Ecclesiae, was the 
* Bell. lib. 2. de Pont. Rom. cap. 12. Quae dicuntur Petro, ut uni ex fidelibus, certè omnibus fidelibus dicta intelliguntur: ut Mat. 18. Si peccaverit in te frater tuus, &c By this reason then the Pope must appeal to the Church; who then are meant by the Church? Respondemus (saith Bellarmin) illud Dic Ecclesiae, significare, deser add publicum Ecclesiae judicium, id est, ad eos, qui publicam personam in Ecclesia gerunt. Bellar. lib. 1 de Pontis. Rom. cap. 6. So that if any man offend the Pope, the cause must come to be decided, by himself, as a public person.  Church unto which all must, from which none may appeal: Or, if Peter, the Pope if he will be Peter's successor, must, in cases of controversy, appeal unto the Church. How is he then, as our adversaries contend, the Church, or such a part of it, unto whom all, even Peter himself (were he alive) must appeal? Must others appeal to him, as Judge, in his own cause? or he unto himself alone? Not as alone, but (so a late Papists, to my remembrance, answers Gerson) as accompanied with his fellow Consul, his Chair, which is to him, as Caesar was to Julius: and so shall God's word be to both; as Bibulus was to Julius Caesar, a mere pretence, or bare name of authority, nothing else. Yet if that word avouch, that neither S. Peter's, or his successors Faith, could ever fail in determining controversies, we contradict it, not the Pope's decisions only, if we do not in all doubtful doctrines fully rely upon them.   

CAP. VII.  
That neither our Saviour's prayers, for the not failing of Peter's faith: Luke 22. 32. nor his commending his sheep unto his feeding: John 21. 15. prove any supremacy in Peter over the Church, from which the authority of the Pope cannot, with probability, be derived.  
1 IS it then probable, our Saviour's prayers for S. Peter did collate any authority 
Our Saviour's prayers for S. Peter did not bestow upon him any ●…umenical Sovereign authority, absolutely infallible in such sense as the Romanists would make the Popes.  upon him, either ecumenical for extent, or sovereign for others dependence on it; or absolutely, and perpetually infallible for time, without integrity of life, or other condition: besides such Cathedral consultation, as is required in the Pope to support it? Rather the proper effect they aimed at, was an extraordinary assistance in the practice of such points, as already had been, or afterwards should be revealed unto him. Our Saviour while he uttered them, did clearly foresee all his followers should be sifted by Satan; he that professed greatest love and resolution, more than all the rest, in such fearful sort, that without this promised supportance, his faith had utterly failed: which though afterwards it proved much stronger, by this shaking, yet whether stronger than was any of his fellows, is uncertain, most unfit to be disputed: Howsoever, no circumstance in that place prognosticates, or abodes such extraordinary future strength, rather all suppose for the present, a peculiar necessity of his Master's prayers for him, as foreseeing his tripping (to use the mildest censure) would be so dangerous, as the memorial of his recovery, might be a perpetual encouragement to all backsliders, against distrust of God's mercies. No man so fit to raise up such as are fallen, 
The Admirable Use of Peter's Fall foreseen by the Allseeing Wisdom of God.  or wallow in the filth of sin, as he that hath firmly apprehended grace from above (or rather is so apprehended by it) and yet can withal, out of a sincere and humble acknowledgement of his relapses, stoop lower than others in spiritual graces his inferiors, and as it were let himself into the pit of despair, wherein sinners lie, linking their present frailty in his own forepast infirmities. It much disagrees with my temper, ever to exaggerate the sins of God's Saints; yea, I think the denial of Christ was less sinful in Saint Peter, than the like would be in many others, that have received less grace, because the temptation was above measure 
‖ Not in respect of danger represented (which was but death) but of extraordinary licence at that time granted to the power of darkness.  extraordinary permitted (no doubt) to this end, that he might be a more faithful comforter of his brethren; whose faith was feeble, crazed, or decayed. He that hopes with fruit to reprehend, or exhort men much daunted, or ashamed at the foulness of their offences, must as far as truth will suffer him, acknowledge himself to be a sharer in his own reproofs, to have been sometimes tainted with the original of their present grief: for so the parties grieved will be less jealous, and conceit the medicine better. Thus the royal host, in the Poet, cheers up his Princely guest, amated at the mention of his infamous ancestors.  

Statius lib 1. Theb. 98●.  Ne perge queri casusque priorum  
Annumerare tibi: Nostro quoque sanguine multum  
Erravit pietas nec culpa nepotibus obstat.  
Tu modo dissimilis rebus mereare secundis  
Excusare tuas.—  
Did Parents shame their children slain, sweet Prince thy case were mine:  
For Piety, sometimes, her course did alter from our line,  
The bleminsh though did not descend. Let virtue be thy guide;  
So shall thy fame, thy Parents faults, though Foul and Monstrous Hide.  
2. By these, and like circumstances, may our Saviour's words, [But I have prayed for thee that thy faith fail not: Therefore when thou art converted strengthen thy brethren] be construed most appositely to his meaning. What was 
●… usually manifested as great want of christian charity and resolution, as Peter did in that denial; or, as great ignorance in divine mysteries as Peter was, when our Saviour said unto him: get thee behind me Satan.  it then Peter was to strengthen in others? That which had been defective in in himself. Was that his charity, his faith, or both? We read (saith Bellarmin) Peter's charity did fail; that his faith did fail, we never read. In vain then doth Bellarmin, in vain do all his fellows labour, to prove our Saviour should in these words ratify a perpetually indeficient purity of Roman faith? for Peter was to repair in others what had been impaired in himself; to prevent, if it were possible, the like fall in such as did, or to themselves did seen to stand; to convert, restore and strengthen such, as in like, or worse sort had denied their Redeemer. With much greater probability might the Romanists seek to establish a perpetual indeficient Christian charity in Peter's successors, had Peter's love, or charity only failed. But the bad lives and manners of the Roman Clergy, would give too manifest evidence against them in this attemp: In this respect have these stout challengers taken upon them the defence, of a neverfailing faith, because not so easily confuted. For, it is a matter very hard (I must confess) to prove, That faith can never fail, which may deny Christ, so formally and constantly as Peter's did, without defect. The best is, that by their own confession this place can prove, the acts or exercises of Roman faith to be no better, than S. Peter was in this denial of Christ. His offence, they grant, was foul, but his faith without defect. So may Popes be monstrously luxurious in their lives, but always infallible in their Doctrine. Reader, consult with thine own heart, and give sentence (as in the sight of God) of the whole frame of their Religion, by the foundation: and of the foundation (such as they willingly acknowledge faith to be of all true Religion and every Christian virtue) by Beauties' testimony. If Peter became (as they pretend) the Fundamental Rock, by confessing: that Religion doubtless, which hath no better ground of infallibility, than Peter's Faith not secured from a threefold denial of Christ, was first planted by the Spirit of Error, and of Antichrist.  
3 Not to dispute any longer, what it was, but who they were S. Peter was to strengthen: all without exception? This justly may seem impossible, seeing the exercise of his Ministry could not extend to all Nations, much less unto all ages. Yet these words bequeath no hereditary royal jurisdiction over all persons, but rather enjoin personal acts of penitency unto Saint Peter, for his former personal offence. He had found extraordinary mercy at his Lord and Masters hands; and was to communicate the like unto his fellow servants more guilty of his offence. Christ after his faith had failed did convert and strengthen him against the like temptation; and he, converted, was commanded to convert and strengthen others. Whom? Not such as by conversion might become his brethren, or rather his children in Christ; but rather such, as were hewn out of the same rock, and could truly call Abraham their father, Sarah their Mother, joint professors with him of Moses Law and the Prophets, more than his brethren and associates, in denying him, of whom Moses and all the Prophet's bare testimony.  
4 To subtract all matter of calumniation from men, too much disposed to cavil without any probable cause, or just occasion: notwithstanding his threefold denial of Christ, I deny not a triple or quadruple prerogative in Peter, in respect of Christ's other Apostles; yet consisting, not in any authority more infallible in itself, or more sovereign for superiority, over such as were to depend upon him as a chief messenger of the Lord of Hosts, but in an extradinary efficacy of his ordinary Apostle-ship. In what respect then was his ordinary Ministry or Apostle-ship, so extraordinarily powerful? In respect of the universal Church throughout all Ages, or of the Jewish Synagogue for the time being only? S. Paul confutes the former as evidently as he plainly avoucheth the later, 
* Gal 2. 7, 8, 9  When they saw the Gospel over the uncircumcision was committed unto me, as the Gospel over the circumcision was unto Peter (for he that was mighty by Peter in the Apostle-ship over the circumcision, was also mighty by me towards the Gentiles) James and Cephas and John, which were counted to be pillars, knew of the grace that was given unto me, they gave to me and to Barnabas the right hands of fellowship, that we should preach unto the Gentiles and they unto the circumcision.  
5 Here the less in speech I amplify, the more in heart and mind I tacitly 
S. Peter's extraordinary power and efficacy in converting the circumcision.  admire the unspeakable power and wisdom of our God, that by the extraordinary offences or infirmities of one or two, can firmly establish the faith of all his Saints. Albeit he used the Ministry of every other Apostle, in reconciling the world unto himself: yet Paul and Peter were as the two principal intermediate elements, proportioned and qualified of purpose, for the more apt connecting this mixed inferior Globe with the Heavenly Sphere, the sons of men with the son of God; the one by symbolising with the Jew, the other with the Gentile in his sin, both with Christ in true wisdom, in all good gifts and graces of the spirit. Saint Paul's offences against God manifested in the flesh, have the same proportion to Saint Peter, that the ignorance, infidelity or idolatry of the Gentiles had with the Jew's delinquency, or Apostasy from the God of their Fathers. Saint Paul had not known our Saviour in the flesh, ignorant of his wisdom in teaching or power in working, and in his ignorant zeal unto Moses and the Law, did persecute his followers and disciples after his resurrection; hereby made a fitter Symbol for reconciling the Gentiles unto God, whom they had not known, usually misled in a blind devotion to their dumb Idols and traditions of their elders, to hate and persecute the Jews, the only professors of true Religion, the only servants till that time of the everliving God. S. Peter had long conversed with our Saviour, heard him teach as never man taught, seen him do what no man else could ever do, his eyes had beheld the brightness of his excellent glory, and, out of his apprehension of his Deity he had professed more than ordinary love, ‖ Lord I am ready to go with thee into the Prison, 
* Luke 22, 3●.  and to death: yet when he comes unto his trial, flatly denies that ever he knew him; hereby more fitly qualified for recovering the backsliding Apostatical Jews, who had known the Lord, and all the wonders which he had wrought for Israel: they had professed such love and loyalty to him, as no people could do more unto their Gods; posterity still retaining the protestations of their Religious fathers; All this is come upon us, yet do we not forget thee, neither deal we falsely concerning thy covenant. Our hearts are not turned back, neither our steps gone out of thy paths. Surely for thy sake are we slain continually, and are counted as Sheep for the slaughter: Yet when he came in the similitude of man to exact obedience and allegiance at their hands, they will not know him; but, as Samuel had foretold, cast him off from reigning over them, and openly protest against him; We have no King but Caesar.  
6 Answerable to this observation is the success of their Apostleship, registered by the Evangelist. We never read so many Jews at once so throughly converted by our Saviour, or so seriously affected with his Doctrine in his life time, as with that memorable 
† Acts 2. 14. unto the end of the chapter. Acts 3. 12. to the 13 verse of the 4. chapter.  sermon of S. Peter. The manner of his reiterated appellations [Ye men of Judea, and ye all that inhabit Jerusalem. Ye men of Israel. 
‖ Acts 2. 20. Acts 3. 25.  Men and Brethren.] Of mentioning Gods promises made to them, and to their children; of his reply; his earnest beseeching and exhorting them, that had appealed jointly to him, and the other Apostles: argue these were the brethren, he in particular was enjoined to convert, confirm and strengthen. And like a skilful Surgeon, that knew by his own recovery how to prick their consciences, without giving them a deadly wound, he presseth them in the last place, with crucifying the Lord of glory. The mention whereof had been enough in others judgement, to have moved them to despair: but this comforter knew by experience, that to be throughly touched in heart, as he had been, for such foul offences passed, was the readiest way to that true repentance, which he found, and such repentance the surest holdfast of lively faith. But he that was thus powerful in the circumcision, became a stone of offence unto the Gentiles, with whom he had to deal at Antioch. For by his tripping in an uncouth way, (as being out of his natural Element) he made them stumble, justly reproved, for his amphibious conversation with men of tempers so contrary, by S. Paul; under whose hand the edification of the Gentiles did better prosper. Yet he nothing so powerful in converting the Jews, though his zeal towards them was no less than S Peter 
S. Paul's extraordinary power and efficacy in winning the Gentiles unto Christ.  was; his endeavours to sow the seed of life in their hearts, as great, but with small hope of seeing any fruit of his labours. But it will be worth the Readers pains, I am persuaded, to observe; that albeit he press the Jews at Antioch with the very same arguments, (but more forcibly and artificially framed) wherewith S. Peter had converted so many, yet is enforced to make a contrary conclusion. Peter concludes in hope prognosticating success, 
Acts 2. 28.  Amend your lives, and be baptised every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gifts of the Holy Ghost; For the promise is made unto you and to your children. And the same day were added to the Church about three thousand souls. 
* See the like success of his preaching. Acts 4. 4.  Saint Paul, for Conclusion, takes his Farewell of them, as no part of his peculiar charge; only tells them it was his, and his fellow Barnabas duty, to admonish them. Then Paul and Barnabas spoke boldly, and said, It was necessary that the word of God should first have been spoken unto you: but seeing you put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us; saying, I have made thee a light of the Gentiles, that thou shouldest be the salvation unto the end of the World. And when the Gentiles heard it, they were glad, and glorified the word of the Lord: and as many, as were ordained unto eternal life, believed. Thus the Word of the Lord was published throughout the whole Country: But the Jews stirred certain devout and honourable women, and the chief men of the City and raised persecution against Paul and Barnabas, and expelled them out of their Coasts. Acts 13. 46.  
7 Thus it is as true of graces, as nature's ordination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the power and efficacy of Christ's chief Apostles, is restrained unto their proper and limited Sphere; God always blessing those endeavours best, that are employed within the precincts of that peculiar charge whereto he appoints us. By that which hath been said it may appear, that Saint Peter and Saint Paul's prerogatives, how great soever, were both personal, to expire with themselves; although a title of supremacy over the Gentiles might be pretended, with much greater probability from S. Paul, then from S. Peter, whose peculiar charge was the Jew; as may be yet further manifested by the place most urged for his, and his Successors ecumenical jurisdiction, bequeathed, as the Romanists suppose, in these words, Peter feed my lambs, Peter, feed my sheep.  
8 But the natural circumstances of that place compared with the late exposition 
Who were the sheep Peter was principally appointed to feed, and what authority he had over them.  of the former, deads' all their blows, thence intended against us, ere they can rightly frame themselves to fetch them. A little before these words were uttered, Peter desirous to approve his excessive love to our Saviour, and manifest more than an ordinary desire of his company (that had appeared unknown unto him, but from John's notification) girt his coat about him, and cast himself into the Sea, whiles the other Disciples (not above two hundred Cubits from Land) came by ship to meet him. After a short dinner passed, as the text seems to insinuate, in silence; 
* Jesus said unto them, come and 〈◊〉, and none of are Disa●ples ●… ask him 〈◊〉 art thou? 〈◊〉 they knew he was the 〈◊〉. John 21. 12.  at least not entertained with such variety of discourse, as might either interrupt some private intimation made to Peter of future conference, or put the former occasion of this following exhortation out of the other Apostles memory: our Saviour enjoins Simon the son of Jona, to feed his Lambs, and, again, and again to feed his Sheep. He sees him then like a loving Soldier, desirous (by his adventurous approach unto him) to recover his former reputation, much impaired by denying him. Whether our Saviour check or cherish this desire I question not; much less determine. His speeches, with the former circumstances, import thus much, Thou hast made profession of more than ordinary love unto me of readiness to lay down thy life for my sake, though all others, even these thy fellows, should forsake me; willing I see thee, by thy present hazard of it, to make thy former words good. But wouldst thou have me yet to show thee a more excellent way? I have told thee it long since, Thou art converted, strengthen thy Brethren. SIMON the Son of JONA, if thou desire to prove thyself a CEPHAS, or testify the sincerity of thy faith and love, which by the powers of darkness were of late so grievously shaken, Feed my Lambs. Feed my Sheep. Yea seeing thou thrice deniedst the Shepherd of thy soul, I say unto thee the third time, Feed my sheep. Let the memory of thy forepassed threefold sin; also let this my present threefold admonition, excite thee unto triple diligence in thy charge; to show such pity and compassion, as I have showed to thee, unto that lost and scattered Block, which have denied me, or consented to my crucifying. Let thy faithful performance of what I request thee at my farewell, be the first testimony of thy love to me, to be lastly testified by the loss of thy life, which thou didst promise me when I gave mine for my sheep, but shalt not pay until thou hast fulfilled this my request; Verily, verily I say unto thee, when thou wast young thou girdedst thyself, and walkedst whither thou wouldst, 
* Thus much it seems Peter did prophecy unaware John 1●. verse 37. but failed in application of the time. So our Saviour saith, Thou canst not follow me now, but thou shalt follow 〈◊〉 afterward: as well in death as in life after death.  but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee and lead thee whither thou wouldst not, John. 21. 18.  
9 But here Bellarmin, always exceeding witty, either to elude Scriptures, whose natural meaning is evidently against him, or to collect a gulling sense from such, as nothing at all make for him, would infer that the Possessive, 
* .  M●. necessarily refers Peter's charge, or jurisdiction, unto all the flock that called Christ their Lord, Owner. For seeing after his resurrection there was but one Fold; for this great Shepherd to say; My s●…, could not distinguish one sort from another; and therefore none to be exempted from Peter's oversight. But, the Flock, though One in respect of the O●…, which had purchased all with one price, did consist of sheep much different in Breeding, and Retaining their several Marks; some were of the Circumcision, others of the Uncircumcision; the former had been our Saviour's peculiars charge in his life time (for he was not sent but unto the lost— sheep of Israel;) these he might with note of distinction, call My sheep. As if a Shepherd, raised to better fortunes, should purchase a great many more sheep, than he was wont to look to himself and refer both sorts to several keepers, though both to Fold together in the evening, he might Signanter, say to the one, look well to my sheep, though both Flocks were his by right of possession; but only the one his, by a peculiar relation of former charge or oversight. And thus, as we have said before, the Jews were committed peculiarly to Saint Peter's care. Albeit, consonantly to the former exposition of both places alleged, our Saviour by My sheep, might only intimate his tender care over his flock, without distinction; that Peter might more carefully feed as many as he could personally look to, seeing the proof of his love to his Lord and Master, and of his fidelity which had failed, did consist herein. As for 
† Vide Bellar. de R●m Pont. lib. 1. cap. 16.  Bellarmine's other collections, that our Saviour, by mentioning his sheep, should mean Prelates or Superiors; by his little sheep (so their vulgar distinguisheth,) inferior Pastors; by his lambs, mere Laics, such as have Fathers but no children in Christ: they only prove that in this light of the Gospel, there is a generation of men professing Christianity, yet as apt as grossly to transform Christ's Spiritual love, as the Heathen did his Father's glory, into the similitude of their carnal corrupt affections.  
10 If it may stand with Christian sobriety, so precisely to determine of particular differences implied in these words; it is most likely our Saviour meant to include all sorts of people, according to the different care their divers estates required: some were to be tenderly handled and cherished like lambs; others to be looked unto like elder sheep, and to be fed with stronger meat, but with less personal or assiduous attendance. There is no one kind of argument persuades me more, the Romish Church is led by the Spirit of error, then whiles I observe, how they still approve themselves to be Peter's successors in denying Christ, and going the wrong way unto the truth of the Gospel; always like ungracious children, seeking to enter upon the inheritance bequeathed, without performance of what the Testator principally required. Our Saviour requested Peter in these terms, Feed my sheep (not thine;) intimating, he should approve himself a Faithful Shepherd, one that was to give strict account unto the Owner, of whatsoever befell the flock: these men by commission pretended from Saint Peter, would make themselves great sheep-masters, to kill and eat at their pleasures. That to feed, is all one, as to rule and govern, as they would have it, is a conceit of men only minding their bellies, or seeking to be fed by others spoils. That feeding or Pastorship is always accompanied with Rule and Authority, none that ever tasted any Spiritual food will deny. That Peter was a Pastor and a Feeder, an extraordinary Pastor, a principal Feeder, and therefore of preheminent Rule and Authority over his flock, we acknowledge: but no pre-eminence in him above his fellows, which was not grounded upon his eminent care, and more than ordinary fidelity in feeding it; not with Lordly injunctions sealed with anathemas, but with sincerity of life and soundness of Doctrine. There was no difference betwixt the tenure of His and Others estates, as if he had been Lord by inheritance, not obnoxious to any Forfeiture by misdemeanour; and Others but lease-holders' (during term of good life and manners) of the privileges they enjoyed, to return by escheat, or for want of succession, unto Peter's successors. That Penitential exercise of feeding Christ's sheep, in such strict terms so often enjoined; rather argues, that should have been interpreted unfaithfulness or disloyalty in him, which would have been accounted only neglect or want of diligence in others. And the ingenious Reader may, if it please him, easily observe, that of all Apostolical writings now extant, none have either less intimation of any preeminency or Supremacy, or more lively Characters of their Authors unfeigned humility, and lowly submission of himself unto the meanest of his fellow-Ministers, than Saint Peter: as if by them he would have testified his perpetual mindfulness of that former Offence, and strict charge of fidelity, in feeding Christ's flock thereupon enjoined. The Elders (saith he) which are among you, I beseech, 
1 Pet. 5. vers. 1, 2, 3.  which am, what? the chief Apostle, an Ecclesiastic Monarch, Christ's Vicar General, an elder of Elders? no: but also an Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be re vealed; Feed the flock of God, which dependeth upon you, caring for it, not by constraint, but willingly; not for filthy lucre, but of a ready mind; not as though ye were Lords over God's heritage, but that ye may be examples to the flock. Yet for any to arrogate such Infallibility, or challenge such Authority, as he had, without perseverance in the like Fidelity and Sincerity, as Peter (requested upon the strictest terms of love unto his Lord and Master, in all likelihood would and) did use in feeding his flock; is such a mock of Christ and this his blessed Saint, as none but the Brood of Antichrist could ever have hatched. Yet inferior to that, which accompanies the third pretended ground of Romish faith, Tues Petrus & super hanc Petram, Thou art Peter and upon this Peter (as they would have it) will I build my Church.   

CAP. VIII.  
That Christ not Saint Peter is the Rock spoken of Matthew 16. verse 18. That the Jesuits exposition of that place demonstrateth the Pope to be The Great Antichrist.  
1 WHy the Latin Interpreter following the Greek, should vary the Gender, reading Tues Petrus & super hanc Petram; not, T●es Petra, & super hanc Petram: although the tongue wherein they suppose Saint Matthew wrote, had but one and the same word, Cepha, Bellarmin and 
* Dubitabit aliquis, cur, si non Mattheus, Matthaei tamen Grae●us interpres 〈◊〉 nominum, & generis distinctionem adhibu●● it. Respondeo in promptu rationem esse, quia, quamvis Graeci, Petra, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere masculino & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●mi●ino dicatur, tamen Petrus, quia vir erat, non Petra, foeminino, sed Pet●u● masculino nomine vocandus 〈◊〉. S●…do aut●m loco, ubi de aedificij Fundamento agehatur, non Petrum sed Petram dixit, quamvis ide● utrun: que nomen significa●er, ●oi● in e●usmodi aedificijs nomen Petra, foemininum magis est usitatum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim & Atticum & rarum est. Maldonat. 〈◊〉 16. Matthaei. Vide Bellar. de Rom. Pont Lib. 1. Cap. 10. What the name of Cephas doth import in Saint Peter.  Maldonate give these two reasons. First seeing Saint Peter was a man, his name was to be expressed in the Greek and Latin by a word of the Masculine gender. Secondly, albeit the Greek Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sometimes used for a rock; yet very seldom, or in the Attic Dialect only, if at all, when it is taken for a fundamental rock fit to rect Edifices upon. Thus professed Commentators ofttimes find out many witty reasons of like alterations in words, which the Authors never dreamt of. But granting (what these two learned Romanists only suppose, none can prove) Saint Matthew had written in the Syriack tongue: neither of the two reasons alleged for the Greek or Latin Interpreters variation of the Gender, can have any place in Saint John, who wrote in Greek, but not in the Attic Dialect (and yet purposely instructing us what the Syriack word Cepha, which our Saviour gave as a Surname to Saint Peter at his first calling meant) saith, it is by interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petrus not Petra; though this Feminine might have been used without offence in the interpretation of his name, so he had not been usually called thereby, or being so usually called, it might have grown into a masculine; for why should Petra seem a more Esfeminate name in Saint Peter, than Za●arella, or Carafa, in their Cardinals, or Aquaviva, in the General of the Jesuits? If Jesus himself had given the Governor of the Society, instiled by his own name, this Surname in the Abstract, Aquaviva,: what would men think it did portend? that he should be that well of water, 
〈◊〉. 4. 14.  which springeth into everlasting life? or rather that he had been so denominate from some relation to such water, that Claudius Aquiviva was as much as Claudius de Aquaviva? It is most likely then, that as well Saint John when he interprets Cepha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek Translator of Saint Matthew, in saying, Tu es Petrus, not Petra; did seek to prevent that sinister sense, which posterity might cull out of the ambiguous Syriack, Cepha, sometimes signifying the Rock itself, otherwhiles implying no more than a Denomination from it. Nor was it Saint Austin's ignorance of the Hebrew and Syriac, as 
* .  Bellarmin objects; but rather his perfect knowledge of Christ, as, The only Rock of Salvation, which made him think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek should imply no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One belonging to that sure foundation whereon the Church is built. Would God Bellarmin could plead ignorance in these Tongues for his excuse; even he that hath no acquaintance with the Syriack, but by the affinity of it with the Hebrew, or with neither but from the Common Analogy betwixt them, and Modern Tongues destitute of such variety of formations or Cases, as are facile and plentiful in the Greek and Latin, cannot be ignorant that Abstracts or Substantives whilst given as names to men, are usually equivalent to the concrete or Adjective, whereby they are ofttimes expressed in Latin, as in our English we attribute the Substantive or Abstract name of Countries unto Earls, or of Towns unto Barons; whom our Sovereign Lord when he speaks in Latin, would call Essexius, in English he calls Essex: so Roger Mortimer with us, is Rogerus de m●ri mortuo, with Latin Writers. Even in the Latin itself, wherein the distinction between Abstracts and Concretes, or Substantives and Adjectives, is obvious and apparent; the Fundamental Abstract or Substantive is given ofttimes by way of cognomination, to express some relation between it, and the party denominated from it, in value no more than the adjective or denomination in the oblique case; so Scipto taken properly, or in it direct and primary signification, is a Walking staff, Baculum; But attributed to 
† ●… Cornelius, qui patrem luminibus carentem pro baculo regebat, Scipio cognon in●… dedit. Macrob. Satur. lib. 1. cap. 6.  Cornelius (the first of that Honourable Family called Scipiones) implies no more than one that had been instar Bacul●, or Scipionis, in stead of a rod or walking staff to his blind decrepit Father: so 
‖ Vide Macrobium loco citato.  Scropha (though attributed in the Abstract unto another Family in Rome) imports not that their Ancestors had been Swine, or their mother a Sow, but only some particular relation to that Creature. The like we may say of 
* .  Asina and Bestia, names of other Roman families. And if I mistake not, that famous Professor which height Victoria in the abstract, was but Franciscus à victoria, de victoria, or victorius. In like sort, although it were true that Cepha in the Syriack did only signify a rock or fundamental stone; yet seeing all grant that Christ was truly and principally such the same name given unto Simon the son of jona, must imply no more than a denominative reference unto the rock, so as if he had been called in Latin Simon Petra, or in English Simon Rock, this could imply no more than Simon de Petra or Petreus, Simon a Rock, or, of the Rock.  
2 But whatsoever the Syriack Cephas, or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place cited do import: it will be demanded, why our Saviour bestowed this name on Simon the son of Jona, at his first coming to him? The particular references betwixt him and the rock itself, or Chief Stone, might be so many as might convince him of curiosity, perhaps of folly, that would peremptorily or precisely determine, what one should give occasion to this denomination: Most probable it is, that he who knew what was in man, did at the first sight of Simon, see in him, or mean to bestow upon him some extraordinary aptness to apprehend the words of eternal life, or to descry the Gate of the Lord whereby the righteous were to enter, or (which is equivalent) Christ to be the Chief corner stone spoken of by the Psalmist: Herein I willingly assent to Beliarmin, that Saint Peter was the first that distinctly did apprehend, or at least, by confession, open the great mystery of Christianity and foundation of true Religion, God Incarnate in our flesh. Thus much the circumstances of that place seem to infer; For Jesus when he came 
Matth. 16. ver. 13, 14, 15, &c  unto the coasts of Caesarea, he asked his Disciples, whom do men say that I (commonly known by the name of the Son of man) am; and they said; some say, John Baptist; some, Elias, and others Jeremiah; all to this effect, that he was some one of the Prophets, (or as Nathanael in his confession meant) such a Son of God, as they had been. These were in the way, but came not near 
John 1. v. 49.  the main foundation which Peter first uncovers, for when our Saviour demands; But whom say ye (whom I must appoint, as chief Builders, and principal Parts of that spiritual Temple, which is toward) that I am; Then Simon Peter answered and sad, Thou art The Christ, The Son of the living God. And from his first discovery of this rock, or chief corner stone, he might well be denominated a rock or stone, as Maximus was named Messala from a town in Sicily so called, which he had taken, or, as we might denominate some famous Mariner, from some notable place which he should first discover. To this effect doth our Saviour reply unto Saint Peter; Blessed art thou Simon the son of Jo●a, for not flesh and blood, not the chief Builders amongst the people, but he that laid this precious stone in Zion, hath uncovered the same to thee. And seeing thou hast said, what should be said and thought of me, I only say of thee, Thou hadst not thy name for nought, rightly wast thou called a Rock, or stone, that hast so plainly opened the way unto that very rock, whereon I mean to build my Church. Had our Saviour meant Peter had been That Rock; or were his words to be interpreted, as in effect the Papists do; He had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●ues Petra illa super quam, etc. But seeing he adds no Emphasis to Peter's name, but unto petra, these words [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] are but an actual expression, or more definite specification, of what had been potentially included in the indeterminate transitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revela●…, for where our English reads flesh and blood hath not revealed It unto thee; the original is verbatim, hath not revealed to thee, to wit, that rock whereupon 〈◊〉 build my Church. The direct current then of our Saviour's speech is thus; Blessed art thou Simon the son of Jonah, for not flesh and blood, but my Father which is in heaven, hath revealed that Rock to thee, whereupon I will build my Church, against which the gates of Hell shall never prevail, whereof thou (according to the Omen of thy name long since given by me) shall be the first living stone, by whom all others shall be squared, ere admitted into this spiritual edifice.  
3 That our Saviour did not expressly mention any other rock or stone before he said to Simon, Thou art Peter, doth nothing prejudice this exposition. It sufficed that God and the Rock of salvation: 
* Pronomen Hanc non potest rese●ri ad Christum, Petram, sed ad Petrum, Petran; debet enim referri ad aliquod proximum, non ad ●emotum, proximè ante dictum fuerat non Christo sed Petro, Tu es Cephas, id est, Petra, deinde licet Christus dici posset, Petra, tamen hoc in loco non est vocatus Petra à Petro confitente, sed Christus filius Dei vivi; de bet autem referri illud, Hanc ad cum qui nominatus est Petra, non ad cum, qui non est appellatus hoc nomine. Bellar. lib. 1. de Rom. Pont. cap. 10. Vide Deut. 32. Psal. 18. psal. 19 〈◊〉 Tu vero considera verborum Prophe●e amplitudinem, poterat dicere, Mittam vobis Messiam, sed voluit tam insigne beneficium verbis in●ignibus, & Metapho●icis explicare. Est autem translatio sumpta ab aedificantibus, quae verborum amplitudine i●●ui● rei magnificentiam & majestatem. Pintus in 28. Isai. ver. 16. See other Annotations out of Bellarmin in this Chapter. See Maldonat on Matth. 21. cap. 42. ver.  Messiah, the Chief Corner Stone, The Christ, were then known, and yet are held as Equivalent, even amongst the learned Papists, that the Disciples to whom he then spoke, did no less perfectly know, more ready to acknowledge as much, as our Adversaries yet do, that not Peter, but His and Their Master only; was to be the Chief Corner Stone in that Temple, they had often heard he should, and now he tells them he was to build. The present Dialogue would abundantly instruct them, that not the Son of man himself, howsoever considered, but in such sort as his heavenly Father had revealed him to Saint Peter, truly apprehended as God and Man, was a Foundation competent for so incomparable a Structure. Such as before his time had gone the farthest; such as thought he had been Moses, (who had no Peer among the Prophets, greater then whom it was scarce expected any son of mortal man should be) had not come unto ground firm enough to build their own, and all men's Faith upon. To them the gate of the Lord, by which the righteous were to enter, was not fully opened; They came not to a distinct, direct, and perfect view of this Chief Corner Stone: for this reason they could not be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stones actually wrought, and so well fitting this precious Foundation, as that others might be framed by their Pattern, and then jointly fastened to it. This was Peter's Prerogative, unto whom the Keys are first given (as unto the first of all the faithful that had passed this gate) and power by them, to admit as many as were, to exclude all that were not fashionable to this Rock and Cornerstone.  
4 Seeing then neither the Apostles then thought, nor can any man yet conceive, that Peter could be an extraordinary stone, or second Foundation in the aedisice, there spoken of, but must withal admit Christ to be The Chief Corner Stone, or Surest Fundamental Rock: I would appeal to my Adversary in his sober mood; to any not actually drunken with the Babylonish Cup, unto whether foundation, unto what stone, the principal or less principal, these words [and upon this Rock will I build my Church] must be referred? We must judge of the foundation by the edifice, and of the edifice by the attribute. Now, as there is no one Title wherein the spirit doth more delight to express the Strength and Praises of the living God, than this of Rock: so was there never any more puissant effect attributed to any Rock, than the eternal stability of this edifice. What Saint Paul saith of the foundation, I may truly say of the Edifice and the Attribute. Another Edifice more strong than this Church, can no man build; no Attribute can be imagined more glorious than This: That the gate of hell shall never prevail, or (as 
* Omnes quos legi praeter Hilarium existimant sensum esse; ●ore, ut diaboli potentia Ecclesiam quidem exerceat, Nunquam vero opprimat. Quae sententia parva est, nec verba Christi implet, nec enim solent portae vincere sed resistere, itaque non potuit offendendi vis sed desendendi portas significari. Sensus igitur, nisi fallor, est, Fore, ut Ecclesia super Petram à Christo fundata, omnem diaboli potentiam expugnet; ita ur nulla arte, nuilis viribus possit resistere. Hoc enim multo majus est, & verbis magis consentaneum: Po●tas enim Inseri non praevalituras adversus Ecclesiam, phrasis Hebraica est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non poterunt adversus illam, id est, non potetunt illi resistere.  Maldonate more fully expresseth the majesty of the Hebraisme) shall not be able to stand against it, or confront it. To ascribe the supportance of such a structure to the strength of Peter's Faith, not as it was in him only, but as it is perpetually propagated to his successors, is, to impeach him of disloyalty, and rob Christ of his greatest glory. For, 
† Vide Maldonatum in versum 18. cap. 16. Mat. & Bellar. lib. 1. de Pont. Rom. cap. 19  even such as plead for this prerogative in Peter's successors, confess, that this they give to Peter is our Saviour's most usual stile; we may with the Prophet demand, Who is the 
‖ Psal. 18. ver. 31.  Rock besides our God? 
a Psal. 46.  The Lord is the Rock of our salvation: (of such salvation as the gates of Hell cannot oppugn) the same He is the Lord our Rock and our Redeemer. Psal. 19 14.  
5 The former interpretation will yet further approve itself, to be most consonant to the general Analogy of faith, most native to the place before alleged, and in respect of Romish glosses; such, as is the Church of Christ unto the gates of Hell, or the Ark of old unto Dagon: if we observe (what is most frequently, and perspicuously taught in other Scriptures, pertinent to the main point in Controversy:) First, that the immediate subject of Peter's Confession [God incarnate, or dwelling (as S. Paul speaks) bodily in Christ] is presupposed, by all sacred Writers as the great Mystery of man's Redemption, the Fundamental Rock of Salvation. Secondly, that all, and only they, which in sincerity of heart conceive, and with steadfast perseverance, retain this confession which Peter made, are true and lively parts of that Edisice, which the Son of the living God here promised to erect.  
6 The Reader, I know, in this fruitful age of learned Expositors may find variety of Comments, but none that can more fully satisfy him, than Saint Peter's own Paraphrase upon our Saviour's Promise to him, if we compare it with other Scriptures, in sense and meaning equivalent; That Christ was the only Rock whereupon this Saint himself, as a living member of the Church, was built, is apparent: because, intending to make his flock, lively parts of the same edifice; he tells them they come not to himself, as to a second Rock, but unto the Lord, as unto a living stone, disallowed of men, yet chosen of God and precious: As if he had said; Not flesh and blood, not the wisest of men, but only our heavenly Father did first reveal him unto me for such, and in the words following (as if he had purposely intended to certify us) that the name of Peter did descend to him from this affinity with this elect and precious stone (not because he was a Rock or fundamental stone himself) he adds, and ye as lively stones be made a spiritual house, a lively Priesthood (Priests as living, and altars as stones) to offer up spiritual sacrifices, acceptable to God, by Jesus Christ. Though they were not all to have the title or name of Peter's (for so there could be no distinction) yet so they would believe and confess as he did, that Christ was the living stone, they were to have the reality or substance, to be stones of that spiritual house, against which the gates of hell should not be able to prevail.  
7 And seeing he now endeavoured to fasten them unto Christ, as unto the only sure Rock of their redemption; it could not be so available to tell them in our Saviour's own words, that becoming such a spiritual house, and continuing in offering up sacrifices acceptable unto God, the gates of hell should not prevail against them. Until this Daystar had more fully shined in their hearts, he knew it for the better method to kindle the same hope in them by the Prophet's light, which in time would break forth clearer of itself: for that glorious promise of our Saviour differed from the prophetical prediction, which S Peter gives them for their assurance, but as the light which goes before, doth from the brightness following the Suns rising: What Christ had told him, was in effect contained before in that 
* Isa. 28. 16. Vide Forerium in hunc locum.  Scripture: Behold I lay in Ston a chief corner stone, elect and precious, and he that believeth therein shall not be 
† The word in the Original signifieth to make haste, and therefore any kind of haste according to the difference of the matter, or object; in this place equivalent to the latin proripia, a word signifying haste, but haste caused by shame or fear of men's presence from which the party ashamed seeks with confused speed to hide himself. Et cum clamarem quo nunc se proripit ille? Tityre coge pecus, tu post carecta latebas. This is true of faith, which the Apostle saith of love. 1 John 4. 17. Herein is love perfect in us, that we should have boldness in the day of judgement: for as he is, even so are we in this world. Vid. Luc. 21. 25, 26. of the confused state of the wicked.  ashamed? Why not ashamed? because his hope should be most sure; and Hope (as the Apostle saith) maketh not ashamed: he meant, It supporteth against all shame or terror, the world, flesh, or Devil can oppose against us. They may threaten, but not so deject us, as to cause us, either through fear of disgrace, or other danger, skulk, or run from men's presence, as a learned Hebrician expresseth the Hebrew word rendered by the vulgar, non festinabit, he shall not hasten; or to express the full value of both these Apostles speeches, by the last and most potent object of shame; Believing in Christ we shall not be Found naked in that last day, nor wish the Mountains for a covering to our shame; but enabled by sure Hope to stand before the Son of man: for, not ashamed of him before men in this life, he will not be ashamed of us in that day. Then shall that victory of this spiritual house over the impotent assaults of Hell gates be manifested. Thus by Saint Peter's own exposition, The Son of the living God, whom he confessed was that living Stone, from whose strength this spiritual house, whereof he and his flock were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lively stones becomes so strong. To make either Saint Peter or his successors joint, though secondary, supporters of this glorious work, were to divide our Faith betwixt Christ and Them: For it only stands by faith and confidence immediately fastened upon the Foundation or supporters. If then we may not so fasten our faith either upon Peter, or his successors, we can receive no other strength from them, than we do from Christ's other Apostles, and that is only from their Ministerial Function, in squaring and fastening us unto this living stone. To this purpose saith S. Paul, Other foundation can no man lay, then that which is laid, which is Jesus Christ. Whosoever was himself builded on him, albeit he never heard of S. Peter, albeit the doctrines he heaped upon this foundation were but hay and stubble, or matter alike apt to take fire; yet the flame wherein these idle speculations of his brain were to perish, should but sing his clothes not devour his substance; because by faith united unto that living stone, which without any other intermediate sconce, or fence, doth quench the flames of hell, and keep them from scorching any, even the last and uppermost that shall be built upon him, unto the world's end. For the same Apostles rule is universal both in respect of time and persons. 
‖ Rom. 10. 9  If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God raised him up from the dead, thou shalt be saved.  
8 But did S. Paul by special revelation utter this, as a mystery altogether unknown before unto the faithful? Rather by participation of the same spirit, which spoke in the Prophet, he only unfolds the Oracle late expounded, I must confess without distinct apprehension of so good warrant then, as is now suggested; For the Apostle to prove his former assertion, urgeth that place of the Prophet, 
* Rom. 1●.  Whosoever believes in him shall not be ashamed; So then with S. Paul it is all one, to believe in Christ raised from the dead, or in the corner stone, rejected of men, allowed of God. And it seems the declaration made unto S. Peter, that Christ whom he confessed (howsoever a Rock to fall upon to both the houses of Israel) was the sure Foundation of the faithful, which the Prophet foretold should be laid in Zion, made his ignorance, (to say no worse) in dissuading his master from suffering such disgrace and ignominy of the Elders, bigh Priests and Scribes, more inexcusable, because it had been so plainly foretold, that the corner stone was to be basely esteemed of them, ere advanced of God. Hence our Saviour reproves him so sharply. 
† Mat. 16. 23.  Then he turned back and said unto Peter, Get thee behind me Satan, thou art an offence unto me, because thou understandest not the things that are of God, but, the things that are of men: As if he had said, shall this Rock become a stumbling stone unto thee also, unto whom it was first revealed? What I now told thee, the Prophet long since foretold, 
‖ Psal 〈◊〉 〈◊〉  It was the Lords doing, and should have been marvellous (not offensive) in thy sight. Hast thou never read how the builders must first refuse That Stone which the Lord will afterwards appoint Chief in the corners? From remembrance of this check S. Peter it may be, whiles he paraphrased upon this place, used not the Psalmists but our Saviour's words, Ye come (saith he) as unto a living stone, disallowed not by the builders but of men, chosen not of the Lord, but of God, howsoever elsewhere he more fully parallels these two, (as S. Paul had done) [Christ crucified and raised again] [the stone cast aside, and constituted as head of the corner] 
a Acts 4. 〈◊〉  Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazaret, whom ye have crucified, whom God raised again from the dead, even by him doth the man stand here before you whole: This is the stone cast aside of you builders, which is become the head of the corner; neither is there salvation in any other: for among men there is given none other Name under heaven whereby we must be saved. Then is there no other, whose name imported as much as a Rock or stone, to support men against all commotions, the powers of hell could raise against them.  
9 So our Saviour takes [the husbandmen killing of the Lord of the Vine-yard, 
Mat. 21.  son] and [the builders rejecting the head stone of the corner] as equivalent; First, he demands. 
b Verse 41.  When therefore the Lord of the Vine-yard shall come, what will be do to those husbandmen (that had slain his son) 
c Verse 41.  they reply, he will cruelly destroy those wicked men, and will let out his Vine-yard unto other husbandmen, which shall deliver him the fruits in their seasons: And this judgement they had given against themselves, he ratifies by the like express sentence, which the Lord already had passed upon them; 
d Ver. 42, 〈◊〉  Read ye never in the Scriptures the stone which the builders refused, the same is made the head of the corner? (This was the Lords doing, and it is marvellous in our eyes. Therefore say I unto you, the kingdom of God shall be taken from you, and shall be given to a nation which shall bring forth the fruits thereof:) and whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder.  
10 This may suffice for proof, that S. Peter's confessing the Son of man to be The Christ, the son of the living God, was all one with our Saviour's declaration, Upon this Rock will I build my Church, etc. because, Christ and the livingstone which God had promised to found in Zion, are (unto sacred Writers, and all participants of that spirit, by which they wrote) The self same. Nor is there any thing more usual with the holy Ghost, then to refer like speeches of our Saviour unto places of Scripture more different in words then the two former alleged; albeit there be no such identity of persons, time and place, or continuation of discourse, to manifest their mutual coherence, but only equivalency, of their inward meaning; This method the holy Spirit useth the rather, I think, because he would accustom us to investigate his sense and meaning, not so much by the like form, or Character of words, as by the Analogy of Faith. For, as the Apostle saith, the letter killeth, because it usually leadeth such as rely upon it to strange and unwholesome senses; as the identity of our Saviour's and S. Peter's name in the Syriack, or their vicinity in the Greek and Latin, made the Rock of salvation become a Rock of Offence unto the Romanist, who by his stumbling at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falls upon the 
 stone laid in Zion, and shall be broken: yea for this disobedience to this eternal word, and seeking to lay another foundation then what was laid already, that stone shall fall upon him and grind him (at least his doctrine) to powder, as 〈◊〉 more sully appear, if we compare their exposition of that Donative, they suppose he did bestow upon S. Peter, with that Disciples doctrine whom he loved.  
11 As we have showed from S. Peter and S. Paul, and the general Analogy of Faith, that Simon the son of Jonah had his name of Cephas or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his affinity with the Rock of salvation, or chief corner stone, he being as the first wrought stone in that Edisice: so doth S. John (whose doctrine pregnantly confirms our former exposition of these words, Thou art Peter, etc.) make that very confession which Peter uttered as the surest square or line, the perfect Index whereby to try and examine all other stones, whether sitting or rightly proportioned to this everlasting structure. Dear beloved (saith he) believe not every spirit, but try the spirits whether they are of God, for 
.  many false Prophets are gone out into the world. How should they know true Prophets from false, such as were true, were of God, such as were false, of Antichrist: how should they know such as were of God, from such as were of Antichrist? Hereby shall ye know the spirit of God; every spirit that confesseth that Jesus Christ is come in the flesh, is of God.  
12 But is every spirit of God that can frame an Orthodoxal conceit of this great mystery, and outwardly confess what they inwardly assent unto, as undoubtedly true? So should the wicked spirits be of God: for a spirit of an unclean Devil openly said as much in effect, as Peter did; what he knew by arguments more sure than most Popes do, I know who thou art, even The Holy One of God yea many came out of the possessed crying, what Peter afterwards confessed, Thou art the Christ the Son of God. The mystery it seems they had conceived aright, because our Saviour gives them the like injunctions his Disciples had upon Peter's confession, the one he rebuked, and would not suffer to say, the other, he charged they should tell no man, that he was Jesus the Christ, because this Rock was not as yet to be plainly manifested to the world. Although it is most probable, he would not have the unclean spirits at any time to be proclaimers of this mystery: for unto the 
*  wicked said God, What hast thou to do to declare mine ordinances, that thou shouldest take my covenant in thy month, seeing thou hatest to be reform, and hast cast my words behind thee● etc. If unclean spirits may not be permitted to promulge this or like divine mysteries, by the mouths of men, whose bodily members they so possess, as to cause them utter they know not what; may we without exception safely admit all their Cathedral Decisions, (whose souls and minds they have wholly transformed into the similitude of their uncleanness) for heavenly Oracles, for ●…ages of Salvation immediately sent from God, for Foundations of Faith and manners? Christ by the same Psalmist hath said, To him that disposeth his way aright, will I show the salvation of God.  
13 But to proceed by our Apostles former rule; from which, and 
Psal. 50. 25.  others of his fully 
* 1 John 4. 12. No man hath seen God at any time, If we love one another, God dwelleth in us, and his love is perfect in us. Hereby know we that we dwell in him, and he in us: because he hath given us of his spirit. And we have seen and do testify, that the Father sent the son to be the Saviour of the world Whosoever confesseth that Jesus is the son of God, in him dwelleth God, and ●e in God. See 1 John 2. 15, 16.  parallel thereunto, it is evident, that for a just trial of a spirit speaking by God, there must be both a platform of doctrine rightly proportioned to the former Foundation [Christ come in the flesh] and a correspondent edification, not of verbal or school consequences, but of real and material works, proceeding from lively faith and inward sanctity, so testifying the habitation of Christ the living stone in the confessors heart, as Christ's own works and doctrine did the Godheads bodily dwelling in him, the Apostle adds▪ Every spirit which confesseth not that Jesus 
1 John 4. 3.  Christ is come in the flesh, is not of God (that is) is opposite unto the spirit of God, but this is the spirit of Antichrist, of whom ye have heard, how that he should come, and now already he is in the world. A spirit of Antichrist then is manifested, by a contrariety in the form of doctrine, or by an hostility between the very foundations, which he and the spirit of God endeavour to lay; so as the edification of the one doth in the issue, menace the demolition of the other. And as this opposition unto God's spirit is greater or less, so doth it argue the party in whom it is to participate, more or less of the spirit of Antichrist. In both these respects of opposition or hostility in the foundation, or in the issue or consequences of all heretical temples or congregations, that hitherto have been, or can be imagined as possibly future, the structure of the Romish Church, doth most fully answer to the Idea or platform of that edifice, which the Apostle hath foretold great Antichrist should erect.  
14 For demonstrating which conclusion, we only suppose, what every one must grant, that if the spirit of unclean devils, he whose coming is by the 
In what sense the Papists deny Christ to be come in the flesh.  power of Satan, in guile and deceit, may without prejudice to his grand hostility against Christ, in formal terms confess the great mystery of salvation. [Christ manifested in the flesh:] for seeing he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite unto Christ, not by way of negation or contradiction, but by a positive contrariety or hostility; Christian Religion and Antichristianism, must as all other contraries agree in some one kind or matter; and the kind or matter in matters of Religion, must be the object. If we here only set aside an agreement with true professors in that general transcendent object, that Christ is the son of the living God, the very first principle of Romish Religion, even the specifical difference which makes it Romish, is as contrary with the first Element of true orthodoxal Christian Religion, as fire to water, heat to cold. For, if to confess Christ come in the flesh, put to death, and raised again, be (as is proved) all one, as to acknowledge him the chief corner stone rejected of men, but advanced by God: if this be the main foundation of Christianity, so all-sufficient, that without it no other must be laid. How were it possible more to deny this truth in effect or consequence, more to oppugn the whole edifice of our faith, then by planting another Rock, another Foundation, without communication wherewith, none can be supported by the former, against the gates of hell.  
15 But perhaps we mistake, or malign the Romanist, in charging him with shuffling in another foundation besides Christ, in that sense the Apostle denies any other ‖ Foundation can be laid. We rather by too much pressing 
* 1 Cor. 3. 11.  them with that Axiom of his, make him contradict himself; for elsewhere he saith 
* 〈◊〉. 2. 20.  We are built upon the foundation of the Apostles and Prophets.  
16 I will not here dispute whether S. Paul in that place mean, we are built 
〈◊〉 doth that 〈◊〉 Rev. ●1. 14. prove any more than that 〈◊〉 the Apostles 〈◊〉 the 〈◊〉 was erected.  upon the persons of the Prophets and Apostles, they being placed nearer the rock, or main Foundation itself, than we, or rather upon the main Foundation, which both the Prophets and the Apostles jointly had laid, be●… which no other can be laid, Christ crucified and glorified: For he is both the Foundation which wholly supporteth, and the corner stone which only c●… pleth the whole building; in which he is the Highest and the Lowest, first laid in humility for the disobedient to fall upon, but now exalted unto greatest glory to fall upon them. And as the Apostle calls his own scars, the Marks of Christ, because inflicted for Christ's sake; so may he call Christ the Foundation of the Prophets and Apostles, because the only end whereto both Prophetical and Apostolical laws were directed, was to lay this sure Foundation.  
17 But granting what they take for granted. The Apostle did mean, we were builded upon the Prophets and Apostles, as upon a second foundation, or first row of stones; next in order unto the rock do they make Peter a rock, or foundation only in this sense? If they do not, he could not be the Rock on which the Church is built. If they do, let them give us the right hand of fellowship; for we accuse them, not for making him such a Foundation as the other Apostles were, but such as, it is evident, they were not, yea such in deed and substance as Christ only is, and should be acknowledged by all the faithful. For in what sense is Christ said to be the Foundation? Because he is the head of his Church, both for supporting and directing it. Was not Peter such in respect even of his fellow Apostles? 
† D●… euta omnes Apostole, 〈◊〉 gubernationis. Omnes enum 〈◊〉 ●apita, rectores, & pastors 〈◊〉 universae, sed 〈◊〉 eodem modo quo Pertus Illi enim habuerunt summ●… atque ampli●●mam potestatem ut Apostoli, sen Legati, Pe●●us autem u● Pas●●r ●●di●atius. De●… ita h●… plenitudmem potestatis, ut 〈◊〉 〈◊〉 esset capur corum, & ab illo ●…. Bellar. lib. Rom. Pont c. 11. ●… significat Petram, ut ●… & Hi●ronymus te●… 2 Epistolae ad Galat. Graecè ●… caput ut lib. 2. coutia ●… annotavit Optatus. A●… ex celeber●mis C●… Nihil enim frequen●… app●… cum solo ●…municans, ●… ut ●… & ●…●●i●… quam ●… & caput ●… 17.  Bellarmin can assign no disserence betwixt them but in these very terms. All of them he confesseth had ecumenical jurisdiction, but not in such sort as Peter had; all were infallible, because Apostles and Ambassadors, but not after the same manner he was: yea Peter was their head, on whom they did depend; so did not he on them. This makes Peter the corner stone that coupleth the building. Which doubtless was Christ's peculiar whileit he lived on earth, not communicated unto Peter as they acknowledge, until his resurrection or ascension. That they tell us then, they make but one primary Foundation, and therefore none such as Christ is, as if they should say, they admit no more such Popes as Pius primus was, because there hath never been, nor ever shall be any Pope Pius the First but he: for to make Peter such a Primate, is to make him a foundation or head of the same rank and order, that Christ was (only his inferior, as successor in time) or (to use their words) a foundation in Christ's place So Bellarmin † expressly avoucheth, where proving Peter's Supremacy or Lordship from his name, he thus infers, Peter only was known by Christ's own name of Ce●●as or Rock, tribute in which he is set out unto us as often as by any other whatsoever, yea this is the peculiar attribute in which he is set out unto us as the foundation and head of the C●… 〈◊〉 Christ communicating this unto Peter▪ would have 〈◊〉 s●… world that he meant to make Peter the foundation and head of the Church 〈◊〉 own place. Why doth Christ cease to be the Foundation in becoming the head stone in the corner? or do they to avoid open suspicion of Antichristianism acknowledge him come in the flesh, but gone again to make room for Peter and his successors? Certainly, were the Apostle to gather the meaning of Beauties' speeches, his inference would be thus; 
* Heb. 8. 13.  In that he saith, a New Head is come in his place, he abrogates the former's Authority, as he was Ambassador between God and man: nor is it now as the Testament given by Moses was in the Prophet's time ready to expire, but already expired by actual succession of another, unto whom Christ the first visible head (or foundation) did at his advancement to higher dignity, seal the same Commission he had from his father, for transacting all affairs concerning the state of his visible Church.  
18 But doth the space between heaven and earth more exceed Rome's distance from the utmost ends of the world, than he to whom all power was given in heaven and earth, doth the present Pope in amplitude of spiritual jurisdiction? Whence is it else that Christ's regiment cannot so fully and immediately extend itself unto his Church militant, wheresoever scattered upon the face of the earth, as the Popes may to the East and West Indies, from either of which he cannot receive certain information, how his instructions sent thither, succeed with his flock under a years space at the least. Every Pope in his time is a rock, a 
† The difference between Christ and the Pope much less (by the Papists opinion) then between the Pope and other Bishops.  foundation, an head in Christ's absence from the earth. Might not every one of them in like sort admit a Pope, a Vicar general, an absolute fellow Monarch, from whom in these remote countries, there should be no more appeals to Rome, then are from Rome to Christ's throne of Majesty? If we speak not of that Majesty which he there enjoys, but of that authority which he sometimes had, or we can imagine he could have in regiment of his Church, were he now visibly present in the flesh: it is evident that Saint Peter, and his successors may by our adversaries doctrine, be more properly instiled compeers to Christ, than the best man 
† Nos non negamus, 〈◊〉 defendimus contra negantes, verbum Dei ministratum per Apostolos & Prophetas osse primum fundamentum nostrae fidei. Ideo enim credimus, quidquid credimus, quia Deus id per Apostolos, & Prophetas revelavit; sed addimus, praeter hoc sun●…um primum, requi●i aliud fundamentum secondarium, id est, Ecclesiae testificationem. Neque enim scimus 〈◊〉 〈◊〉 Deus revelaverit, nisi ex testimonio Ecclesiae, & propterea sicut legimus, Christum esse lapidem fundamentalem, & ●…entum primum Ecclesiae, ita legimus Matth. 16. de Petro, Super hanc Perram aedisicabo Ecclesiam mea●. Itaque fides nostra adhaeret Christo, primae veritati revelanti mysteria, ut fundamento prim●rio; adharet etiam Petro, id 〈◊〉, 〈◊〉 proponenti & explicanti haec mysteria, ut sundamento secundario. Bellar. de Verbi Dei, Interpret. lib. 3. cap. 10. Re●… ad 13.  living besides unto the worst of them. For it must be thought that Christ in his absence ratifies all their decrees without exception, as we may not question them more than we might Christ's own, were he visibly resident in his Church. Yet was the authority of Christ's other Apostles so mightily overtopped by Peter's Supremacy, that they could not be infallible, or ecumenical without his approbation? If they were, Peter was not such an head to them, as his successors are to theirs, even to all Bishops or inferior Ministers throughout the world. If they were not, the Pope, if he will be Peter's Successors, should make Bishops or Cardinals, at least Eleven, ecumenical Pastors of authority infallible, though with such dependency on his plenary power, as Christ's other Apostles had on Peter's. Or let them resolve us in other fundamental difficulties, which their doctrine ministers.  
19 
‖ Of all Peter's prerogatives those most urged by the Romanists, as alike appertaining to his successors are most personal.  Christ said, thou art Peter; that is, say they, a Rock, an Head, a Foundation in my place. Unto whom was this said? to one of the twelve expressed by name, Simon the son of Jona: To whom likewise (singulalised by the same express terms of individual difference, and like restraint of present circumstances or occurrences) it was said, Feed my Lambs, feed my sheep. If any of Christ's speeches, (as the 
* Vide Bella●. lib. 1. de Romano Pontif. cap. 12. & L. 2. cap 12. Paragr. 21. A●not. ex Bella●m.  Pope's advocates grant many) were personally directed to Saint Peter, questionless these two. By what Analogy of Faith or rule of Grammar can they th●● extend these, to every Pope in his generation; or, if any such there have been, or yet may be, unto whom the Feminine title of Petra, by right of Sex, may better agree then unto Simon Bar-Jona? Yet might the Name or Title Infallible draw the supreme Dignity after it, they are much overseen in not giving the name of Peter to every Pope. Christ they confess, is come in the flesh, and was in person made head, and foundation of the Church, and at his departure left Peter in his stead: Peter, the Scriptures tell us, was to follow Christ; but (as they pretend) left Pope Linus in his place, so hath every Pope his successor since that time. Yet these later mightily fail in not nominating others, whiles they themselves are living and visible stones; as Christ without question did Saint Peter, whiles conversant with the faithful in the flesh, and Peter Linus in his life time.  
20 But howsoever, they must of necessity either make Peter, Linus, and their 
† The Papists either admit many foundations, or build all the Apostles, beside S. Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Popes.  successors but one joint permanent Foundation, (and so the Popes should not be builded upon the foundation of the Prophets and the Apostles, but rather Christ's other Apostles upon them; upon whom, likewise, all the faithful, since the Apostles time, should be immediately built:) Or, if they do not make Peter and the Pope's one joint unseparable Foundation, they must admit as many several foundations as Popes, so as the everlasting Rock whereon the Church is built, could not be truly said one and the same, but by a perpetual Equivalency of alteration or succession: as we say corruptible Elements, fire, or water, or candles▪ remain one and the same; because as one part consumes, another, as good, comes in the place. This glorious Edisice (as hath been observed) stands only by Faith, or firm adherence to the Foundation: and by the Adversaries own confession, to disclaim the authority of the pressent Romish Church, or Pope in points of faith, is an Heresy or Apostasy, of the same nature as if a man had renounced Peter for his supreme head, and this all one, as if he had cut himself off from being a member of Christ. Wherefore, in respect of us that are now to be edified, the authority of this present Pope is equivalent to Christ's: our adherence to the one, in points of faith and manners must be such, as it should have been to the other, had we lived in the days of his visible conversation in the world.  
Finally, CHRIST, S. Peter, and his successors, in regiment of the Church militant here on earth, differ, by the Roman account, no otherwise than Romulus, Numa, Ancus, etc. Romulus was first Founder of that kingdom, but left other of kings of the same rank and order he was: only his dignity after his departure was acknowledged greater in another world because, as his people were made to believe he ascended alive into heaven, as a God. Much better might the Romanist derive his Pseudo-catholick-Roman faith, from 
‖  Romulus the first builder of that great City, that sometimes ruled 〈◊〉 the Kings of the earth; then from Christ, who did erect a kingdom indeed, but not of this world; wherein none was to succeed him, because he remains, Yesterday, today, The Same for ever: Whence the 
a  Proph●t 〈◊〉, this kingdom shall never be destroyed or given to another people; but s●… and destroy all former kingdoms, and itself stand for ever. For any ●… of that 〈◊〉 whose former kings had put this Immortal King to ●…, to ●…ile themselves Rocks, and ●…, or absolute spiritual Monarchies ●… evidently show, they are the Feet of that image, most of which have been, and shall be broken to pieces, by that stone cut out without hands out of the Mountain, until it become like the chaff of the summer flowers, carried away with the wind, and no place be found for them; or, as the 
† 2 Thes. 2. 8.  Apostle interprets the Prophet, the Lord shall consume them with the spirit of his mouth, and shall abolish them with the brightness of his coming.  
21 Would the Jesuit then know, wherein he, and his Latian Lord God must take after S. Peter? methinks their formal acknowledgement of that general principle; Christ manifested in the flesh, and made the head stone in the 
The Pope successor unto the check, not to the promise given by Christ to S. Peter.  corner, compared with their late mentioned Apostasy, in seeking to lay another foundation; was lively resembled, if not mystically prefigured, by Saint Peter's faith, (immediately after his glorious confession) eclipsed by interposition of such earthly conceits, as perpetually darken their minds. For, upon our Saviour's declaration, what bodily calamity, what ignominy and reproach should at Jerusalem, shortly after, befall the Rock itself; whereupon that Church, against which he had now said, the gates of hell should never prevail, was founded: Peter (as Saint Matthew saith) took his Master aside, and friendly checks him, as if he had forgotten his former promise, 
‖ Mat. 16. 22, etc.  Master be good to yourself, this shall not be unto you. As if he had said, if the gates of hell shall not prevail against your Church, or us your poor Disciples; I hope you are able to privilege your own person from such disgrace, and scorn, as none but they can intend against you. So carnally did this great Apostle upon ignorance, conceit Christ's spiritual promise, as the Papacy, upon habitual or affected error, doth to this present day. For one principal argument, most usual in the mouths and pens of that great Heads chief disciples, to prove the Romish the only Church, unto which that glorious promise was made, or, at least, hath been perpetually performed, is, because no temporal or secular power hath ever been able, (though many wicked Potentates, Kings, and Emperors (such titles they give to all their enemies) have attempted, either to deface her external pomp, state, and splendour, or so to use the Popes or Cardinals, or other of her principal and dearest children, as the Jews did our Saviour Christ and his Disciples. They are of the world, and therefore speak they of the world, and the world heareth them. But could they, unto any child of God, more plainly prove themselves heirs to that check, given by our Saviour to S. Peter, 
* Bellarmin applies all that is spoken in Peter's Commendations, unto his Successors, whom he will not have sharers in his reproofs. Ea quae dicuntur Petro in triplici sunt differentia; quaedam enim dicuntur ei pro ●e tantum; quaedam pro se & omnib●s Christianis; quaedam pro se & successoribus; id quod evidenter colligitur ex ratione diversa, qua ei dicuntur. Nam quae dicuntur ei, ut uni ex fidelibus certe omnibus fidelibus dicta intelliguntur. Ut Mat. 18. Si peccaverit in t●●●ater tuus, etc. Quae dicuntur ei ratione aliqua propria personae ipsius, ei soli dicuntur, ut vade post me Satana Et, Term ●●●●bis, is●a enim dicuntur ei ratione propriae imbecillitatis, & ignorantiae. Quaedam dicuntur ei ratione Officii Pastoralis quae proinde dicta intelliguntur omnibus successoribus, ut Pasce oves meas, etc. Bellar. lib. 2. de Rom. Pont. cap. 12. Sect. ultimo.  Go behind me Satan's, ye are an offence, because ye understand not the things that are of God, but the things that are of men? Could they more evidently demonstrate, the Pope to be That Man of Sin, that must be inducted to the Church of God by Satan ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief adversary or accuser, he himself bearing the name of adversary, likewise, in his ●itle 
† The Romanist makes the Pope his God in that he makes him the Rock on which the Church is built. Compare Exod. 17. 6. 1 Cor. 10. 4. The Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the same sense. Psal. 18. 2. Isa. 31. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— a second foundation, in show subordinate, in deed and consequence quite contrary to that, which the Prophets and Apostles have laid; eternally privileged, if we may believe his followers, from those spurnings of men, from which the precious stone of Zion was not exempted.  
22 To collect the sum of late Romanists comments, upon their Churches supposed fundamental Charter; Their confession of Christ come in the flesh, and made head stone in the corner, though conceived in form of words Orthodoxal enough, proves only this, (but this abundantly to all the world) that the Pope, their supreme head, sits in the Temple of God, whose circumference in respect of men, who cannot search other men's hearts, is defined by this Confession. Their attributing the title of Rock, or Fundamental supportance of that spiritual house, unto this head, proclaims unto all the world, that he sits as God in the Temple of God, showing himself that he is God. For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivalent to the Syriac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sense they take it, (as assording such impregnable supportance, or fortification against the powers of hell, world or flesh) is oftener by their own 
* This observation will easily approve itself to any that will read the book of Deut. and the Psalms  vulgar latin, rendered Deus, than Petra or Rupes, which it directly signifies; because, considered with these circumstances or effects, it is rather a glorious Title of the Godhead, or Derty itself then a particular attribute, taken from some divine propriety, communicable to God's servants in the Abstract.  
23 Lastly, unto me their common exposition of Christ's speeches unto S. Peter, suggest this argument more than demonstrative, that the Papacy 
H●w Romish Religion deny● the virtue and power of● h●…st come in the flesh.  is lead by the spirit of great Antichrist, in that no doctrine of Devils can more directly contradict, or more shamefully deny the virtue and power of Christ come in the flesh, nor more peremptorily disannul, or cancel his promise there made unto his Church, then Jesuitical comments upon it, do. Christ's promise was a promise of life and saving health a full assurance of eternal happiness to all that should be truly built upon that Rock which Peter confessed, or which they say, Peter was. They make the tenure of this glorious covenant to be no more but this, that Peter's successors and such as will build their faith upon them (speaking ex Cathedra) as upon Rocks invincible; shall be indefectible in points of Christian faith and manners; howsoever even these Rocks themselves may be, for life and conversation, as wicked as Annas or Caiphas, or other blinded guides of the Jewish Synagogue that crucified our Saviour.  
24 Thus by a pretended successive perpetuity of Peter's Faith, they utterly 
That R●mish Faith is not that Faith by which S. Peter confessed Christ  abolish that lively Faith, whereby he confessed Christ▪ which is always included as a necessary condition, without which none can be capable of that glorious promise, but with it all are made immediate heirs of salvation. Or to speak more plainly, none may expect the least portion of Peter's blessing without Peter's Faith; nor can that be in any, but such as are born of God: Everyone saith S. John, that is born of God over cometh the world, and this is the victory that overcometh the world, even our faith. And again, who is he that overcometh the world, but he which Believeth: (what Peter had confessed) that Jesus is the Son of God. And our Saviour himself, to whom his father had given power over all flesh, that he should give eternal life to all, given him by his father; tells us, that this Life Eternal must grow from that root of Faith which first did branch in Peter's mouth; but must be so planted as it grew in him, in every heart endued with sure hope; much more in all such as ●ay challenge to such preeminency, or Prerogative of Faith▪ or Hope, as Peter had; This is life eternal that they may know Thee, (saith Christ speaking of his Father) to be the 
That the Romish Church is ●either that Rock, nor built upon that Rock, against which the gates of hell ●…l, because their Faith is un●●nd.  Only Very God, and whom thou hast sent Jesus Christ; so then God manifested in the flesh, was the Rock of salvation, whereupon the Church is built: he that rightly knows, and so believes this truth, hath life eternal dwelling in him.  
25 But shall such a Faith as may be severed from Charity? shall such a knowledge of Christ as may be in them to whom Christ shall say; Depart from me I never knew you, I say not, make any so impregnable a Rock, but so fasten any to that Rock so impregnable, as the gates of hell shall not be able to dispossess him of eternal life? Whiles we produce the late cited, or other testimonies alike pregnant to condemn the Pontificians for denying Justification only by Faith, they think themselves fully acquitted with this solution, that our assurance of salvation relies not upon Faith, as alone, but as it is the Foundation of Charity, and accompanied with other Christian virtues. We never taught (us shall be showed in that controversy) that Faith, unless thus attended, could with true confidence plead our cause before God, which yet though thus attended, It only pleads. But here our adversaries must be contented to take their payment in their own coin: For, if no man can be justified, or made heir of salvation, it is impossible any should be a lively stone, or living member, much less a supreme head, or sure foundation of that spiritual house, always victorious over death and hell, without a Faith so appointed, as in the former case they require, without a Faith as clearly testifying Christ dwelling in men, by works flowing from it, as their edification upon him by an Orthodoxal form of words. Whosoever is destitute of a faith thus bearing fruit unto salvation is so far from being a Rock or sure foundation for others to build upon, that he himself (if we may believe our Saviour, Mat. 7. 26.) builds all his hopes upon the Sand: Whosoever heareth these my words, and doth them not, shall be likened unto a foolish man, which hath builded his house upon the sand, and the rain fell, and the floods came, and the winds blue, and beat upon that house and it fell, and the fall thereof was great. Not every one therefore that saith unto our Saviour, as Peter did, thou art Christ the son of the living God, but he that expresseth his faith, and hope by works, answerable to Christ's conversation in the flesh, and his Father's will, shall enter into the kingdom of heaven; because he only is built upon that Rock, which the floodgates of hell cannot undermine or overthrow: For, whosoever (saith our Saviour) heareth of me these words, and doth the same, I will liken him to a wise man which builded his house on a rock, And the rain fell, and the floods came, and the winds blue, and beat upon that house, and it fell not, for it was grounded upon a Rock.  
26 Let the Jesuit either produce any Heresy, broached since our Saviour's Incarnation, or frame a conceit of any but Logically possible before his coming unto judgement, which in outward profession, not disclaiming the former main foundation of Christianity [God manifested in the flesh] can in deed and issue more evidently overthrow it, more distinctly contradict either those Fundamental precepts of salvation last cited, or more fully evacuate the often mentioned promise made unto Saint Peter▪ then the foundation of Romish religion, as Romish doth; and I will do public penance in sackcloth and as●es, for laying the imputation of Antichristianism upon it. Our Saviour saith, whosoever heareth these words and doth them not, doth build his house upon the sand: They teach the contradictory as an Article of faith; that the Pope or a Council of Bishops assembled by his appointment, instructed by his Infallibility, confirmed by his plenary power, do always build upon the same Rock as Peter did; yea that the Pope himself, how wicked soever, is that very Rock whereupon the Church (that is in their language, the Bishops thus assembled) is built? the ecumenical Pastor that must keep them, and by them all Christ's flock, from going astray; the supreme head, that by his virtue and influence must sustain every member of Christ's body (here on earth) from falling into heresy, or approaching the territories of hell, through any kind of error or infidelity.  
27 Our Saviour promised in solemn manner, ex Cathedra, the gates of hell shall never prevail against his Church. What Church? the Catholic. What Catholic? Visible or Invisible? Triumphant or Militant? Visible and Militant! What Catholic, visible, militant Church? The Roman: that consists of divers members: In it some are Pastors, some are sheep; whether 
P●…, Ecclesia congregata, 〈◊〉 Concilium prop●… 〈◊〉 Ecclesia Christi, ●… 〈◊〉 〈◊〉: ●… est congrega●…, ●…gi● 〈◊〉 les ●… congreg●… & 〈◊〉, ●… prop●… sunt Ecclesia: ac 〈◊〉 est, cum aliquid de alio absolute pronunciatur, excipere id, quod proprijs●in è per illud significatur; ergo cum Christus dicit, Super 〈◊〉 〈◊〉 ●… Ecclesiam meam, stultè excipitur Ecclesia universalis congregata, cum ea prop●ijssimè sit Ecclesia. Bellar. lib. 2 de Con. Aut. cap. 15. Of this Church the Pope is the foundation as he avoucheth in the words going before. Quod est in 〈◊〉 fundamentum, est in corpore caput, & in grege Pastor. Ut 〈◊〉. fundamentum non pendet à domo, sed domuo à fundamento; ita ●tiam caput non pendet à corpore, sed corpus à capite, & pastor non pendet à grege, sed grex à pastore. His conclusion is, Papa p●ae●st omnibus loco Christi quibus Christus ipse invisibiliter praeest, & quibus etiam praeesset visibil●…, si vi●●●●liter adesset: Christus autem praeest, & praeesset visibiliter, si adesset visibiliter, non solum Eccles●●s particu●…, sed etiam toti Ecclesia universali, & generalibus Concilijs: igitur etiam Papa praeest Ecclesiae universali. Either is not the Romish Church representative, that Church spoken of Matth. 16 or else Christ's promise hath failed.  have better interest in that Promise? Pastors. Of Pastors, some are Prelates, some inferiors; whether are to be preferred before the other? Prelates doubtless; for of them consists the body of the Church representative, which is most properly called the Church, and next in reversion unto Peter's prerogative Did the gates of hell than never prevail against the greatest Romish Prelates? I nominate no particular person; I speak only of them as the Scripture doth of Drunkards, Whoremongers, Adulterers, Dogs, Enchanters. Many of highest place in that Church have for a long time lived, and for ought their followers can, or 
* Caput Ecclesia non potest quidem 〈◊〉 decendo falsam doctrinam, tamen potest errare malè v●vendo, & malè etiam sentiendo, 〈◊〉 privatus homo, atque hoc tantum videmus accidisse Adamo: malè enim aliquando vixit, & fortè etiam malè de D●… s●…, tamen non malè docuit. Bellar minus de Ecclesia militante. lib. 111. cap. 16. Resp. ad prim. Some of their Popes by their own Writers confession have been strangely cut off, in the very acts of adultery, or other sins by them accounted mortal. Christ's promise unto S. Peter but a mee● mockery by the Jesuits construction.  care to say unto the contrary, died such as the Spirit of God hath excluded from the Kingdom of Heaven; such as God's Word tells us, hell must swallow up with open mouth. Are they the Church, and may hell gates prevail against them, and yet not prevail against the Church?  
28 But if a woman, an whorish woman cannot be taken without an excuse, may we think those effeminate sworn creatures of servitude to that great Strumpet, can want an answer? No, this distinction is always at hand. Their Popes and Cardinals may as err, so go to hell. But how? as private Doctors, not as ecumenical Pastors, not as they speak ex Cathedra: so to my remembrance I have read of a proud Romish Prelate, that being reproved for his secular pomp, made answer, he followed these fashions as he was a Duke, not as an Archbishop. But the reprovers reply hath made the Apology (better than which no Jesuit can make for the Pope) most ridiculous ever since. If this be so, quoth the shepherd (such was the Pastor God had appointed to rebuke the madness of this false Prophet) I pray resolve me what shall become of my Lord Duke, if the Archbishop go to the Devil. If many, sometimes Popes, be now in hell (as no Jesuit I think, will profess any moral hope that all are saved:) What is become of the Church representative, which lodged in their brains? Hath the number of glorified Saints been increased by their departure from earth? Were they ever a whit more happy for being heirs to that glorious Promise; Thou art Peter, and upon this Rock will I build my Church? Or were their Comments upon that place Orthodoxal? What was the comfort Saint Peter himself could ever have reaped thence? Only this, though Satan may so fist thee, that thy soul may go to hell before thy body descend to the grave; yet rest assured of this, that thy faith which in Cathedral resolutions shall never sail thee in thy life time, shall survive in thy successors when thou art dead; but to what purpose, if notwithstanding this prerogative, all may descend one after another into hell?  
29 Or if their Doctrine were true, to what end did Christ come in the flesh? only to build a Church, which like a lamp or candle may gloriously shine, whiles there is an uninterrupted succession of Popes to propagate the splendour; but whose glory when that expires, for aught that glorious promise adds unto it, must be extinguished; as the light goes out when the oil is spent. Better assurance than every Pope for his time hath; Saint Peter by their doctrine had none from those words of our Saviour. For whatsoever power or prerogative was in them bequeathed to him, doth descend by inheritance to his successors. And would the meanest Jesuit now living have gloried much in a life, graced with no greater visible Church dignity then S. Peter was, perpetually exposed to like danger, without any other solace to support it, save only this, that his posterity should enjoy the same privileges? But now that the glory and dignity of the Romish Church is become so great, and the Jesuits portion thereby grown so fat; they can be well content to soothe up the Pope in this conceit, that howsoever his person may go to hell (a place it seems not much dreaded because unknown) yet hell gates shall never prevail against his faith; which hath brought such large possessions to the Church; both which he may infallibly entail to his successors until the world's end. But (as I said before) what then shall become of that Cathedral faith? shall it augment the choir of Gods elect, or can they make as many S. Faiths as have been Popes?  
30 Herein appears the excess of these day's impiety, in respect of former; 
The ●… or ●… the ●… and ●….  that this imaginary Idea of Romish faith should be more superstitiously adored then any other Idol in the World ever was; Although that of the Apostle may be more properly said of it then any other, nihil est in mundo. Other Idols represented either men or beasts, some permanent creature, or real quality: This is a fancy of a Chimaera, a shape of nothing; or if by nature and essence ought, it is such a conceit or mental quality as may be in devil's Existence it hath none, but as Eclipses of the Sun, by fits or courses when the Pope shall speak ex Cathedra. What shall become of it, and the colours in the Rainbow, after the day of judgement, are two questions of like use and consequence: and of these two Objects, the one as fit to direct men's courses by Sea or Land, as the other to conduct us towards heaven. The dazzled imaginations of these Idolaters, that can thus conceit this faith to be spiritual, and eternal by succession, when it cannot save them in whom it is, are much worse than some foolish Heathens dreams of an immortal fame, that was to accompany their mortal souls, (as they esteemed them) and argue in these sons of Antichrist, either an incogitancy, or unbelief of Christ, (who lives for ever) come in the flesh, or a secure worldly hope, he shall never, or not this long time, come to judgement.  
31 Saint Peter hath foretold, that there shall come in the last days, mockers, 
2 Pet. 〈◊〉. 3.  which will walk after their lusts, and say, where is the promise of his coming? for since the fathers died, all things continue alike from the beginning of the creation. Atheists and Libertines, I know here are literally meant. But as the Prophets usually prefigure our future Bliss by Jerusalem's present glory, or other known felicity, by which perhaps it was represented unto them: So might S. Peter shadow out unto us the mystery of iniquity, according to that rude draught which it had in his time. For the substance, native quality, 
A Parallel of Athen●… P●…al ●…er●●.  or proportion of the Atheists and the modern godless Romanists mockery, they are the same, only the one is more rude and rough hewn, the other more smoothly varnished with Hypocrisy, and overlaied with artificial colours. The blunt Atheist like a lewd debtor that simply denies his bond, imagines the Lord will never come to call him to an account. Their subtle Romanist like a crafty companion that acknowledgeth the debt, but no set day of payment specified, save only [to morrow] hopes to drive off God Almighty from day to day, putting Christ's coming as far from him the next three years to come, as it was the last three past; and so would hold on these hundred thousand years, if the World should stand so long, because Antichrist, who by professed enmity against Christ, shall give the World three year's warning (according to the years of an hireling) of its dissolution, (if we may believe this mocker) is not yet revealed: Nor ever shall 
The ●… the ●… witched, the ●… M●s ●… already 〈◊〉 and ●…, the ●… king for Anti●… 〈◊〉 〈◊〉, and a●●red 〈◊〉 him as his God.  be to him, unto whom, since the Patriarches and Apostles died, all things continue as they did from the beginning of the new creation, (man's redemption) without any general Apostasy or decay of Peter's faith, which remains still as fresh and lively, as when he first confessed Christ Not the Jew more sottish, in expecting his Messias, than this hypocrite in deferring Antichrists coming. And no marvel, when that which first caused the Jew so grievously to stumble, and since retains him in his unbelief, is made the only ground of the Roman Catholics faith. Hell, by an approved Experiment of the ones fall, knew well the same charm would enchant the other: both being equally tainted with a superstitious heathenish conceit, that their teachers could not err, because they sit in the seats of such as were Infallible in their life times. And hence it is they are so blind, and see it not, bewitched, and bewitching others with continual reiterating that magic Spell of Templum Domini, the Church, the Church, words whose meaning they understand no more, then simple women do waggish scholars medicines, or charms for the toothache. Their ignorance (though) may put us in mind of another mockery, they make of our Saviour's words.  
32 For where he promised hell gates should never prevail against his Church, meaning against no true Christian soul espoused to him by an indissoluble knot of faith and everlasting love: These mockers dispossess the Christian world of this glorious hope, by a double delusion; first persuading it, that the universal Church militant may encamp in one man's breast; upon whom, though hell shut her gates, the simple (such as they would make us all must believe the Church is safe, because he came not within them as an Heretic. For so in the second place, though our Saviour promiseth in terms as ample and Majestical as can be devised, that not Hell gates, that is, no power or force of hell, shall be able to hold play with that Church, whose safe conduct to his heavenly Kingdom he there undertook; they make the meaning of his assurance to be but this: No Heresy (as if hell gates were furnished with no other munition) shall ever make breach upon the Roman Consistory, or approach the Pope's Seat of dignity. Thus, to support the Pope's Supremacy, they would make Christ so to shuffle; as if a Prince (were it possible any Prince could be so base) should warrant his Confederates safe conduct thorough his Territories, upon as high terms, as his Sovereignty or Supremacy would stretch unto, and yet challenged upon the others miscarriage, interpret his meaning to have been but this; I did warrant him he should not die of person, administered by any Physician of mine in my Dominions; That no violence should be offered him by thiefs and robbers, or other unruly subjects, I undertook not.   

CAP. IX.  
That the Romanists Belief of the Churches Infallible Authority cannot be resolved into any testimony better than Humane, whence the main conclusion immediately follows. That the Romanist in Obeying the Church-decrees, without examination of them by God's Word, prefers man's Laws before Gods.  
1 SEeing it hath been manifested as well by Ostensive proof from Scriptures, as by Deduction to inconveniences, most contrary to the Analogy, and prejudicial to the main foundation of Faith, that Saint Peter was not the Church, nor such an head as the Pope doth make himself of all the faithful: the principal Point is clear, that the Romanists Belief of such a transcendent, absolute ecumenical Authority in the Church, as might warrant our Obedience to the former Decrees, cannot be resolved into any Divine testimony, or absolute Promise of Christ: in neither of which the Pope can have any interest, but only by right derived from Saint Peter.  
2 To follow them a little in their School humour, only reckoning the Speculative probabilities that can be brought for them, without computation of their Blasphemies, or other dangerous Consequences wherewith their Doctrine heretofore hath been, and must be further charged; let us try what strength the other joints have in themselves, and see in the next place, what proof they can make their Popes are successors to such preeminences as Peter had. Albeit even this joint, as all the rest of their religion, is quite benumbed, and utterly deprived of sense, by the deadly blow lately given to the principal nerve, whence life and motion must be derived to the whole body of their Religion. For if we consider the intensive perfection of that pre-eminence, or estimation, which Peter in respect of his fellows had, either with his Lord, or with his flock: this was founded in a correspondent excess of his love, his lively faith, and diligent feeding; unto no one of which good qualities, the Popes profess themselves heirs infallible. Or if we respect the extent or amplitude of Saint Peter's extraordinary sovereignty, it was the same with David's kingdom, or Christ's own Pastoral charge; and reached but from Dan to Beersheba. At the utmost, it and the circumcision had the same circumference: Within which, how great soever his Authority was, the Pope can have have no pretence to be his successor therein. For the edification of the people committed to him by our Saviour, was to be finished before jerusalem's destruction; since which time Israel hath been perpetually scattered amongst the Nations without a shepherd, to gather them. And when it shall please the Lord, as it is probable it will, to reduce them to his fold: their Ruler shall be of their own people, strangers shall have no more dominion over them.  
3 Had the Pope derived his right from Saint Thomas, Rartholomew, or other Apostle, which have no writings extant, this might have yielded some 
The Adversaries folly in deriving Numenical authority per●…ly infallible from S. Peter.  surmises, not so easy to be disproved, that Romish traditions did contain the sum, at least of all these Apostles unwritten Doctrine: if from Saint Paul the great Doctor of the Gentiles, and first planter of faith amongst the Romans, (as much commended by him as any other of his children in Christ) the improbability had been much less than now it is in Peter's case, that the Bishop of Rome, if any should have succeeded him. But when that people began to grow out of love with the truth, fashioning themselves unto this present world, (the disease whereof Saint Paul 
* Rom. 12. 2.  forewarned them) it was Satan's policy to present unto them (longing after such a Monarchical state as their Heathenish Predecessors had) such shows of Peter's Supremacy, and residency at Rome, as by the Divine permission had either crept into some of the Ancients religious cogitations, or else in time of darkness have been shuffled by the Predecessors of these cheating mates late discovered, into their writings, as sit baits to entice them unto this derivation of that absolute power from Peter, to their greater condemnation, and our good. For God no doubt in his providence ordered this their blindness to illuminate us, as he did the fall of the Jews to confirm the Gentiles in faith seeing of all the Apostles Peter's prerogatives (as hath been showed) were most evidently personal; all to determine with himself; unto which observation his own writings also give testimony. Even a little before he was to leave the world, where he most manifested his earnest desire of preserving his flock, found in faith after his death, he gives no intimation (as shall be showed more at large 
† Chap. 23.  hereafter) of any Successor, unto whom they were to repair. His present Epistle he foresaw would be more available to this purpose, than any Tradition from him: 
‖ 2 Pet 1. 12, etc.  I will not be negligent to put you always in remembrance of these things, though that he have knowledge, and he established 〈◊〉 present truth. For I think it meet as long as I am in this Tabernacle, to ●… you up, by pretting unto in remembrance; seeing I know that the time is at hand, that I must lay down this my Tabernacle, even as our Lord Jesus Christ hath shewea me. I will endeavour therefore always that ye also may be able to have remembrance 
S. Peter ●… s●… be ●….  of those things after my departing.  
4 As for peculiar direction of later times, whence perpetual infallibility must be derived; it cannot be gathered from his writings, that he knew so much as his brother Paul did. Albeit in this point, these two great pillars of Christ's Church, more famous than all their fellow Apostles besides for present efficacy of their personal ministry, come far behind the Disciple whom Jesus loved; whose written Ambassage was in a peculiar sense, to tarry till Christ's last coming unto judgement, as he himself did unto Christ first coming to destroy Jerusalem, and forewarn the Nations. Besides the Doctrine of common salvation, necessary for all to know, plentifully set down in this Disciples Epistle, his Revelations contain infallible directions, peculiar to every age. And as in some one gift or other, every Apostle almost exceeds his fellows: so if amongst all, any one was to have this prerogative of being the ordinary Pastor, or to have ordinary succeslours as Aaron (though inferior to Moses in personal prerogatives during his life) had after his death: this doubtless was Saint John; who ascribes that unto the diligent Expositors, hearers, or Readers of his Books, which the Romanist appropriates to such as rely upon the visible Church's determinations: never questioning whether it be that Babylon which Saint John deciphers, or no; Blessed is he (saith Saint John) that readeth, and they that hear the words of this prophecy, and keep those things which are written therein, for the time is at hand. Blessed they are that read it with fear and reverence, or so affected as this Disciple was: for unto such the Lord will by means ordinary, by sober observation of the event, reveal his secret intent, as he did it unto him by the extraordinary gift of Prophecy, for the testimo●; of Jesus is the spirit of Prophecy Revel. 19 10.  
5 It is evident the Spirit of God intended to show john, and john to show the faithful, all the Eclipses that should befall the Church until the world's end. His prophecies since his death, were so to instruct the world of all principal events present or to come, as Histories do of matters forepast. Now as he in our times, wherein God inspires not men with Moses spirit, is accounted the best Antiquary, that is most conversant, and best seen in the faithful Records of time; not he that can take upon him to divine as Moses did of the world's state in former Ages: so since the gift of prophecy ceased, he is to be esteemed the most infallible teacher, the safest guide to conduct others against the forces of hell; chiefly heresies or doctrines of Devils, that can best interpret him, who first descried them, and in his life time forewarned the Churches of Asia (planted by Saint Paul, and watered by him) of the abominations that threatened shortly to overspread them, and after them the whole visible Church, until these later times. Doth the Pope then profess more skill in Saint john's Revelations then any other? If he do, let him make proof of his Profession by the evidence of his Expositions. But from this Apostle he pretends none at all, and we demand but any tolerable proof of succession from S. Peter.  
6 A supreme ecumenical Head (say the Parasites to the Sea Apostolic) is as necessary now, as in Saint Peter's time: therefore he must jure civino have a Successor. But neither doth Scripture or Reason admit any such Head, as they have moulded in their brains, either then or now. As hath 
Vide lib. 2. cap. 29.  been abundantly proved; and their own instances brought to illustrate the probability of such a device contradict them. For admit that Christ and earthly Princes stood in like need of Deputie-Governours in their absence; would the King of Spain, were he to go on Pilgrimage unto his Kingdom of Jerusalem, leave but one Deputy over all the Dominions of Spain and Portugal, the West Indies, Sicily, Naples, and Milan? Or leaving but one, would endue him with such absolute power over all his Subjects in these Nations as they imagine Christ doth the Pope over every Christian soul throughout the whole world. What spirit then (may we think) did possess 
* RESPONDEO, non esse eandem rationem Politici & Ecclesiastici regiminis. Siquidem orbis terrarum non necessario debet esse unum regnum, proinde non necessario postulat unum qui omnibus praesit; at Ecclesia tota unum est regnum, una civitas, una domus, & ideo ab uno tota regi debet. Cujus differentiae, illa est, tatio, quòd ad conservationem Politicorum regnorum non necessariò requiratur, ut omnes Provinciae servent easdem leges civiles, & eosdem ritus. Possunt enim pro locorum, & personarum varietate diversis uti legibus, & institutis, & idcirco non requiritur unus, qui omnes in unitate contineat. Ad conservationem verò Ecclesiae necesse est, ut omnes conveniant in eadem fide, ijsdem Sacramentis, ijsdemque praeceptis divinitus traditis, quod sanè fieri non potest, nisi sint unus populus, & ab uno in unitate contineantur. Bellarmin lib. 1. de Rom. Pont. cap. 9 sob sinem. He acknowledgeth it were convenient the whole World should be governed by one Civil Monarch. Were it possible to create surely one without bloodshed or wrong, it were requisite he or any in his behalf should resolve us why the whole Church might not as truly be one people by communion with Christ their head, as the Tartars and Spaniards by subordi●… to one Lord, to wit, the King of Spain, suppose he were Lord of both, and they as far distant each from other as they are.  Bellarmine, when he avouched that the Church and commonweals are different in this case? let us hear the difference. The Church Catholic must be one by communion with one head: so must the ●ieg people of every Monarch be one by subordination to one Sovereign, whether resident amongst them, or far absent. Why may not Christ then, though absent, be that only supreme head, whence universally the Church receiveth unity? or why may not he rule in it, though dispersed thorough many Nations, as effectually by his Angels, and ordinary Ministers of the Gospel, as the Pope doth by his Nuncios, fallible Legates, or other inferior Prelates?  
7 But though reason and Scripture fail them, yet Counsels, Histories and Traditions, may be mustered to their aid. These are the first Springs of these many Waters, whereon the great Whore sits. From what History therefore do they believe the Pope is Peter's Successor? from history Canonical or divine? no Secular Monkish or Ecclesiastical at the best, upon which the best faith that can be founded is but humane: and their professed villainy in putting in and out whatsoever they please, into what writing soever, God's word only excepted) makes it more than doubtful, whether many ancient Writers did ever intimate any such estimate of the Romish Church, as is now fathered upon them; or rather this foul iniquity late revealed, whilst some have been taken in the manner, hath been long time concealed as a mystery of the Romish state. Put they believe not this succession from express written history, but from Tradition partly. From Tradition of whom? Of men, what men? Men obnoxious to error, and parties in this present controversy: yet neither partial, nor erroneous while they speak ex Cathedra saith the Jesuit. But who shall assure us what they have spoken ex Cathedra concerning this point? The Counsels, What Counsels? Counsels assembled by the Pope; Counsels of men for the most part, as ill qualified as carnally minded and so palpably carried away with faction, that to attribute any divine authority unto them, were to blaspheme the holy Spirit. Counsels which the Papists them elves acknowledge not of sufficient authority, unless they follow the Pope's instructions; from whom likewise they 
.  must receive their approbation. The Pope must assure us the Council (which perhaps elected him, rejecting a Competitor every way more sufficient) doth not err. But that the Pope is lawfully elected; that so elected he cannot err in this assertion who shall assure us? he himself or his Predecessors. This then is the last resolution of our saith, if it rely us on the Church.  
8 We must absolutely believe every Pope in his own cause: First, that he himself is; secondly, that all his Predecessors up to S. Peter were infallible. When as many of them within these few hundred years late passed (by their own followers confession) were such, as whatsoever must derive its pedigree from them, may justly be suspected to have first descended from the father of lies; such as not speaking ex Cathedra, were so far from the esteem of absolute infallibility, that such as knew them best did trust them least in matters of secular commodity, and if they were found unfaithful in the wicked 
* ●… 16. 11.  Mammon, who will trust them in the true? Not 
† He that is unjust in the least is a just also in much, ●aith our Saviour in the same place, v. 1●.  Papists themselves, unless they speak ex Cathedra. Then belike our Saviour did not foresee this exception from his general rule: or Judas by this knack might have proved himself or any other knave as faithful a Pastor as S. Peter.  
9 But if a Pope shall teach ex Cathedra, that he is Peter's lawful successor, and therefore of divine infallible authority, in expounding all the former 
.  places, we must notwithstanding our Saviour's Caveat believe him. Why? Because it must be supposed he hath divine testimony for this assertion. As what, either divine history, divine tradition, or divine revelation? Divine history they disclaim, nor can impudence itself pretend it. It may be he hath the perpetual traditions of his predecessors. But here again we demand what divine assurance they can bring forth, that every Pope from S. Peter downwards, did give express cathedral testimony to this perpetual succession in like authority. Suppose (what no Jesuit dare avouch, unless he first consult his superiors, whether he must not of necessity say so for maintenance of the Pope's dignity) that this assertion had been expressly conveyed from S. Peter to the present Pope, without interruption, yet if any one of them did receive it from his predecessor, having it but as a private man or upon his honesty, he might err in delivering it to his successor, so might the third b●h●v●ng i● him. For no belief can be more certain than its pro●…ject, or immediate ground. If That be fallible, the belief must needs be uncertain, obnoxious to error and at the best human. No better is the Pope's testimony, unless given ex Cathedra: and no better is the ground of his own belief, of what his Predecessors told him, unless they told it him so speaking. Wherefore though this present Pope should teach ex Cathedra, viva voce, that he is Peter's lawful successor; yet unless he can prove that none of his predecessors did ever neglect so to avouch the same truth, it is evident that he speaks more than he can possibly know by any divine testimony, either of history, or unwritten tradition. It is evident again, he binds us to believe that by divine faith which he cannot possibly know himself, but only by faith humane. For the only ground of his 
Pope's bind us to believe by divine faith their reports of matters forepast which they cannot believe by any other faith, but hnmane and fallible.  assertion, is this supposed perpetual tradition: and this is but humane, unless it be perpetually delivered ex Cathedra. Nor is there any other means possibly under the sun nay either in heaven or earth, for to know matters of this nature forepast, but either the testimony of others, that have gone before us, who either were themselves, or took their relations upon trust from such as were present, when the things related were acted, or else by revelation from him who was before all times, and is a present spectator, an eye witness of every action.  
10 Our knowledge of matters forepast by the former means, (though Popes themselves be the relators, unless their relation be cathedral) as hath been proved, are but humane and fallible; Things known by immediate revelation from God are most certain, because the immediate Relator is 
He that will be reputed a Prophet of times forepast, must show himself a prophet of things to come.  most infallible. Doth the Pope by this means know, what his Predecessors, or S. Peter thought concerning this perpetual succession, or generally all matters concerning this point long since forepast? He may as easily tell us what any of his successors shall do or say an hundred years hence. And thus much if this present Pope will undertake, the Christian people then living, may safely believe, what the Pope then being shall say of this; or both of their predecessors. But to believe man, as an infallible prophet of things past, which cannot approve himself a true foreteller of things to come, were to invert God's ordinance, and mock his word. For it hath been a perpetual law of God, that no man should ever be believed more than man, or by any faith, more than humane, though in matters present, whereof he might have been an eye witness: unless he showed his participation of the divine spirit, by infallible prediction of things to come, or evidency of miracles fully answering to the prediction of God's word already written, as shall be showed at large in the next Section. 
† See Chap. 11.   
11 If we put together the first elements of Romish faith, as they have been sounded apart they make no such compound, as the simple and ignorant Papists (who in policy are taught to read this lesson, as little children untaught, will by guessing at the whole in gross, without spelling the parts) believe they do. First, their prerogatives they give to Peter are blasphemous. Secondly, their allegations, to prove that their Popes succeed as full heirs to all Peter's prerogatives, are ridiculous. Whence it must needs follow, that their faith is but a compost of folly and blasphemy. This pretended perpetuity of tradition, or suspicious tale of succession from Peter, is the best warrant they have, that the Church doth not err in expounding the places alleged for her infallibility; and their belief of their infallibility in such expositions, the only security their souls can have, that obeying the former decree of worshipping the consecrate Host, of communicating under one kind, they do not contemptuously disobey Gods principal laws, mangle Christ's last Will and Testament, vilify his precious body and blood. Seeing then they themselves confess the places brought by us against their decrees to be divine; and we have demonstrated that men's belief of that infallible authority in making such decrees, to be merely humane: the former Conclusion is most firm, that whilst men obey these decrees against that natural sense and meaning, which the former passages of Scripture suggest so plainly to every man's conscience, that the Church's pretended authority set aside, none would ever question whether they could admit any restraint, they obey men more than God, humane laws more than divine, and much better believe the traditions of humane Fancy, of whose forgery for others worldly gain there be strong presumptions, than the express written testimony of the holy spirit, in the especial points of their own salvation.  
12 Or if unto the testimony of God's spirit, recorded in Scriptures, we 
The present Pope's authority is greater than history, traditions or counsels, or aught that can be pretended for it.  add history, tradition, Counsels, or former Pope's decrees or whatsoever possibly may be pretended to prove the present Pope's authority, it must still be supposed greater and better known, than all that can be brought for it or against it, as will appear, if we apply our argument used before. That authority is always greater which may try all others, and must be tried by none, but such is the Pope's declaration, or determination of all points in controversy whether about the Canon or sense of Scriptures, over those which are brought for it, whether about the truth true meaning or authority, of unwritten traditions, whether about the lawfulness of Counsels, or their Authentic interpretations: in one word, his determinations are Monarchical, and may not be examined (as S. Austin or others of the ancient Father's writings may) by any law written or unwritten. So 
* Aliud est interpretari legem more doctoris, aliud more judicis: ad explicationem more doctoris, requiritur cruditio; ad explicationem more judicis requiritur authoritas. Doctor enim non proponit sententiam suam ut neces●ariò sequendam, sed solum quatenus ratio suadet: a judex proponit ut sequendam necesa●io. Aliter accipimus glossas Bartholi & Baldi, aliter declarationem Principis. Augustinus igitur & caeteri Patres in Commentariis fungehantur officio Doctorum: at Concilia, & Pontifices funguntur officio judicis a Deo sibi commisso. Bellar. de verbi Dei interpret. lib. 3. cap. 10. respon ad 16.  Bellarmin suitable to the Trent Council, expressly avoucheth: The Fathers were only Doctors or expositors the Pope is a Judge, What then is the difference between a Judge and an expositor? To explain as a Judge, there is required authority, to explain as a Doctor, or expositor, only learning is requisite. For a Doctor doth not propose his sentence as necessary to be followed, but only so far as reason shall counsel us: but a Judge proposeth his sentence to be followed of necessity. Whereof then will the Pope be Judge? Of expounding Scriptures: these places of Scripture which make for his pretended authority. Must his sentence herein of necessity be followed? By Bellarmin it must, albeit we see no reason for it, either out of Scripture or nature. It is for Doctors to bring reasons for their expositions; but the Pope neehs not except he will: nor may we exact it of a Judge. So he adds more expressly, We admit not of Bartolus or Baldus glosses, as we do of Emperor's declarations. Austin and other Fathers in their Commentaries suppy the places of Teachers, but the Council and Pope's exercise the function of Judges, whereunto God hath designed them. But how shall we know that God hath committed all judgement unto them, seeing we have been taught by his word, 
† Joh 5. 22, 23.  that he hath committed all judgement unto his son, Because all men should honour the son as they honour the father? We read not of any other to whom the like authority is given by God, or his son; yet of one, whose very name shall import the usurpation of like authority, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ's Vicar general, unto whom the Son as must be supposed, doth delegate the same judiciary power the Father delegated unto him.  
13 But may a Prince's declaration in no case be examined by his subjects? Yes, though in civil matters, it may, so far as it concerns their conscienqes; as whether it be consonant to God's word or no, whether it make more for the health of their souls, to suffer what it inflicts upon the refusers, or to act what it commands. To control, countermand, or hinder the execution of it, by opposition of violence or contrary civil power, subjects may not. But for any, but man, to usurp such dominion over his fellow creatures souls, as earthly Princes have over their subjects goods, lands, or bodies, is, more than Monarchical, more than tyrannical, the very Idea of Antichristianism. And what I would commend unto the Reader, as a point of especial consideration, This assertion of Bellarmin, concerning the Pope's absolute authority, directly proves him, as was avouched 
* Cap. 8. 〈◊〉. 17, etc. Bellarmin to prove the Pope is absolutely above the universal Church useth these words, Omnia nomina, q●ae in scriptures tribuanum Christo, ●nde constat eum esse s●pra Ecclesiam, cad● omnia tribuuntur Pontitici. Bellar. de Conciliorum auct. Lib. 2. cap. 17. 〈◊〉.  before, to be a supreme head or foundation, of the self same rank and order with Christ, no way inferior to him in the intensive perfection, but only in the extent of absolute sovereignty. For, greater sovereignty cannot be conceived then this, That no man may examine the truth, or equity of commands, or consequences immediately derived from it, though immediately concerning their eternal joy or misery. No Prince did ever delegate such sovereign power to his Vicegerent, or deputy: nor could he, unless for the time being (at least) he did utterly relinquish his own supreme authority, or admit a full compeer in his kingdom. 
† Christum caput esse Ecclesiae universae libentissime confitemur, neque ullum hominem, ac ne angelum quidem ●…quamus; quod esset propriè duo capita in Ecclesiae corpore constituere, at quin sub Christo capite summo Vicarius ejus in terris caput ut sic dicam, ministeriale, none principale rectè nominetur, negari nullo modo potest; Siquidem ut in republica temporali caput omnium principale Rex est, sub Rege deiude capita sunt Provinciarum, two qui dicuntur Pro●…, & sub Proregibus capita sunt urbium singularum, certi quidam. Praetores, & sub praetoribus quaelibet familia suum ●…caput, ipsum videlicet Patrem familias, etc. Ita quoque in Ecclesia Dei, summum caput omnium hominum & Angelorum Christus est: sub Christo in terris caput omnium Christianorum est Ponti sex maximus: sub illo Episcopi, sub Episcopis Parochi capita sunt Christianae multitudinis. Bellar. in Appendice ad libros de summo Pont. cap. 24. His similitude 〈◊〉 in this that they admit of no appeal from the Pope to Christ, no examination of his decrees by God's word: Nor is the Pope by 〈◊〉 doctrine subordinate in such sort unto Christ, as all other Bishops are to the Pope.  Beauties' distinctions, of a primary and secondary foundation, of a ministerial and principal head of the Church, may hence be described to be but mere stales set to catch gulls. Their conceit of the Pope's copartnership with Christ, is much better resembled, and more truly expressed, by the Poet's imaginations of Jupiter, and Augustus Caesar's fraternity,  
Divisum imperium cum Jove Caesar habet:  
Jove and Caesar are Kings and Gods:  
But Jove of heaven; that's the only odds.  
That Christ should retain the title of the supreme head over the Church militant, and the reality of supremacy over the Church triumphant, our adversaries are not offended: Because, there is small hope of raising any new tribute from the Angels, and Saints in heaven, to the Romish Churches use; and as little fear that Christ should take any secular commodity from it, which anciently it hath enjoyed.  
14 But though it were true, that we were absolutely bound to obey an absolute Monarch, of whose right none doubts: yet may we examine whether every Potentate that challengeth Monarchical jurisdiction over others, or gives forth such insolent edicts in civil matters, as the Pope doth in spiritual, do not go beyond his authority in these particulars; albeit his lawful prerogatives in respect of others, be without controversy many and great, yet limited both for number and magnitude. For suppose King Henry the eight, after he had done what he could against the Pope, should still have professed his good liking of Romish religion, opposing only this to all his Popish Clergy, that had challenged him of revolt: Am not I defender of the faith? The Pope, whom I trow you take for no false Prophet, hath given me this prerogatr●… amongst Christian Princes, as expressly, as ever S. Peter bequeathed him his supremacy above other Bishops. It is as impossible for me to defend, as for his Holiness to teach, any other besides the true Catholic Faith. Let the proudest amongst my Prelates examine my expositions of his decrees, and by S. George, he shall fry a faggot for an Heretic, Would this or the like pretence (though countenanced by royal authority) have been accepted for a just defence, that this boisterous King had not contradicted the Pope, but the tattling Monks, or other private expositors of his decrees? would this have satisfied the Pope's agents, until the King and his Holiness had come to personal conference, for final debatement of the case? yet for Christ's servants thus to neglect their master's cause, is no sin in the Romanists judgement, yea an heresy is it not to deal so negligently in it. For a sin of no lower rank they make it, not to submit our hearts, minds, and affections, unto the Pope's negative decrees, though against that sense of Scripture, which conscience and experience gives us. Unto all the doubts, fears, or scruples these can minister, it must suffice; That the Pope saith he expounds scripture no otherwise than Christ would, were he in earth, but only controls all private glosses or expositors of them. But can any Christian heart content itself with such delusions, and defer all examinations of doctrine, until that dreadful day come upon him, wherein the great Shepherd shall plead his own cause, face to face, with this pretended Vicar and his associates? Do we believe that Christ hath given us a written law, that he shall come to be our Judge, and call us to a strict account wherein we have transgressed or kept it; yet may we not try by examination, whether these Romish guides lead us aright or awry? Whether some better or clearer exposition may not be hoped for, than the Pope or Council, for the present, tenders to us? What if the Pope should prohibit all disputations about this point in hand, [whether obeying him against the true sense of Scripture, (as we are persuaded) we yield greater obedience unto him, then unto Scriptures;] may we not examine the equity of this decree, or his exposition of that Scripture which happily he would pretend for this authority, his amplius, fili mi, ne requiras? No: by their general Tenent, and 
† Lib. 2. cap. 16. parag. 8.  Valentians express Assertion, it were extreme impiety to traverse this sense, or exposition, under pretence of obscurity, etc. By the same reason, for aught I can see, it would follow, that, if the question were, [whether, obeying the Pope more than God, we did obey man more than God] we might not examine, at least not determine, whether the Pope were Man or God, or a middle nature betwixt both, which came not within the compass of that comparison.   

CAP. X.  
In what sense the Jesuits may truly deny they believe the words of man better than the words of God: In what sense again our writers truly charge them with this blasphemy.  
1 IF we review the former discourse, we may find, that equivocation, which Bellarmin sought (as a knot in a bulrush) in our writers objections, to be directly contained in their Church's denial of what was objected. Whilst they deny that, they exalt the Church's authority above Scriptures, or man's word above Gods; this denial may have a double sense. They may deny a plain and open profession, or challenge of greater authority in their Church then in Scriptures: Or they may deny, that in effect and substance they overthrew all authority of Scripture, save only so far as it makes for their purpose.  
2 That the Pope should openly profess himself competitor with God, or, in express terms, challenge greater authority than Scriptures have: 
Antichrst must not be a professed or open enemy but a secret underminer of true Religion.  was never objected by any of our writers. For all of us know, the Man of Sin must be no open, or outward enemy to the Church, but Judas-like, a disciple by profession: his doctrine, indeed, must be a doctrine of devils, yet counterfeiting the voice of Angels; as he himself, though by internal disposition of mind a slave to all manner of filthiness, and impurity, must be enstiled Sanctissimus Dominus, the most holy Lord. If the poison of his iniquity were not wrapped up in the titles of divine mysteries, it would forthwith be disliked by many silly superstitious souls, which daily suck their bane from it, because persuaded that the Scriptures (which they never have examined, whose true sense they never tasted, but from some relics of heathenish zeal, idolatrously worship in gross) do fully warrant it. When our Writers therefore object, that the Papists exalt the Pope's laws above Gods; (had not these holy Catholics an especial grace to grow deaf, as often as we charge their mother with such notorious and known whoredoms, as they see might evidently be proved unto the world, if they should stand to contest with us) their meaning is plain; that the Pope, in deed, and issue, makes the Scriptures, (which in show he seems to reverence) of no authority, but only with reference to his own. That he, and his followers should in words much magnify 
The Pope and his followers have good reason to magnify Christ's authority in words or outward show, for their own gain and glory could not otherwise be so great.  God's word, written or unwritten, we do not marvel; because the higher esteem men make of it, the higher still he may exalt his throne, being absolutely enabled, by this device, to make all that belongs to God, his Word, his Laws, his Sacraments, the precious Body and Blood of his Son, blessed for ever, mere foot-stools to his ambition. For, if the authority of Scriptures, or such traditions as he pretends, be established as divine, and he admitted, sole, absolute, infallible Judge of their meaning; it would argue either Antichristian blindness not to see or impudence of no meaner stock, not to acknowledge that the Pope by this mean might appropriate unto himself the honour due unto God, & play upon his Creator in such sort, as if a corrupt Lawyer having evidences committed to his trust, should by virtue of them take up rents, and let leases to the Landlords damage, and Tenants overthrow. And (what is most villainous) unto whatsoever prerogatives, though most prejudicial to the divine majesty; his Parasitical Canonists shall blasphemously entitle this most holy Father, The Son of God, and his faithfullest servants, (Apostles or Prophets) must be brought forth to abet the forgery, as if evidence given in Court by infamous Knights of the Post, should in the final day of hearing be produced, under the hands and seals of free Barons, or other chief Peers of the Land; for, as was intimated before, whatsoever the Pope, though in his own cause, shall say, it must by this doctrine, be supposed, that Christ doth say the same. Yea, if it should please his Holiness to avoach ex Cathedra, that these words, Thou art a Priest for ever after the order of Melechisedech, are truly and literally meant of himself as Christ's Vi●ar▪ or of perpetual succession in Peter's Chair: the evidence must be taken as upon the Almighty's oath; who in that place hath sworn as much as these words import; but what that is the Pope must judge. That then he permits Christ the title of his sovereign Lord, and urges others to subscribe unto his laws as most divine, is just, as if some Politician should solicit the whole body of a kingdom, solemnly to acknowledge one, otherwise lawful heir unto the Crown, for their Monarch most omnipotent and absolute, (whose will once signified must be a law for ever inviolable, to all his subjects) not with intent that he should in person retain such perpetual sovereignty over them, but that he might have absolute power to dispose of his kingdom, as he pleased unto the world's end; or to nominate others, as absolute in his place, whilst he spent his days as a sojourner in a foreign land. Finally, not the most treacherous and detestable plot, the most wicked Pope that hath been, is or shall be, could desire to effect, but may by this device be countenanced, with as great and sacred authority, as were the best actions our Saviour ever undertook: which (as may better appear from what shall be said in the next 
* Chap. 〈◊〉, 21.  Section) is to make every Pope's authority as much greater than our Saviour's, as their lives and actions are worse than his was.  
3 Suppose some Devil should possess the Pope's place in similitude of a man, (as some Papists think the great Antichrist, who shall challenge as great authority as the Pope doth, shall be a Devil incarnate, or the son of a Devil) 
The same plea the 〈◊〉 ma●… the Poper absolute ●…●im 〈◊〉 might use with as 〈◊〉 〈◊〉, ●… in 〈◊〉 place.  might he not hold his dignity by the same plea the Jesuits make for their Lord and Master? Could he not be content to pretend Christ's name, or succession from S. Peter, (as Simon Magus, might he have obtained what he desired, would have done) for his own advantage? could he not urge the authority of God's word to confirm his own over it, and all that is called Gods? If in such a case it might not be permitted men to examine his allegations out of Scriptures, how could the devil himself be convinced by Scriptures, or deposed from his supremacy, thence pretended? And can we doubt, whether he which makes no other plea, than the Devil were he in place might, is not that Filius Diaboli, The great Antichrist? Were we not taught that the sons of this world are wise only in their own generation, we might justly wonder that any men endued with natural wit, could be so blind, as at the first sight not to descry the politic Sophisins used by the Romanist to cozen Christ of his kingdom. As their whole Religion is but the image of the old Roman policy; so their main plot of Templum Domini, Templum Domini, the Church, the Church, as if all were rebels against Christ, that will not swear absolute fealty to the Church Romish, may be most fully paralleled by the like practice of such cunning Statesmen, as having always one eye to the advancement of their own private fortunes, live under an absolute Monarch, of himself royally minded, but not much intermeddling in the affairs of greatest moment. Opportunity of high place under a king, upon what occasion soever thus sequestered, that poor men's complaints cannot possess his ears, tempts politicians to effect their own purposes, under pretence of his right, and to condemn all of treason or disroyalty, that will not obey their designs directed in their Sovereign's name, though most abhorrent from the disposition of his Royal heart, were he acquainted with such lamentable grievances of his poor Subjects, as are the usual consequents of Princes gracious Favours upon great Ones. The more absolute such a Princes lawful authority, the greater is native subjects love unto him is, the more, may both be abused by such unthankful officers. As it is the Sovereign conceit all men have of Christ's kingdom, which keeps the silly in such servility unto the Pope, his pretended agent.  
4 This is the only difference in these two cases otherwise most like. An earthly Prince may live and die deluded of his Machiavillian States men, over whom he hath no power, after he himself is once subject. But Christ lives and reigns a King for ever; and though his throne be in the highest heavens, beholds the things done on earth. He sees, and yet suffereth his pretended officers to detain such as love darkness more than light, in grossest ignorance and blind subjection to the Prince of darkness, and his associates; he sees and yet suffers them detain all such as delight in lies more than in truth, from acquaintance with his Holy spirit; He sees, and yet suffers their foulest villainies to be countenanced by his sacred laws; he sees, and yet suffers his holy name to be abused, to the establishing of Antichristian Heresies; he sees and yet suffers his glory made a stale for maintenance of their secular pomp. He is the keeper of Israel, and cannot so slumber, as any abuse should escape his notice; his indignation shall not sleep for ever, but in due time he will rouse himself as a Lion awaked, to take vengeance upon all the workers of iniquity, on them above others, who have thus usurped his throne on earth, taking that judgement during the time of his supposed absence wholly into their hands, which belo●…nly unto him: Even so come Lord Jesus, Holy, and True, and with the breath of thy mouth destroy him that hath destroyed truth and sincerity from amongst the Sons of men.    

SECT. III.  
Containing the second degree of great Antichrists Exaltation, in making his authority more absolutely infallible than any the visible or representative Church of the Jews, Moses or the Prophets ever had: Finally, in making it greater than Christ's, or his Apostles was.  
THat the Church of Rome doth advance her decrees above the laws and ordinances of the Almighty, her words (that in this kind is called Gods) above all divine Oracles, written and unwritten, is apparent out of their own positions hitherto discussed, yet is this but the first degree of great Antichrists Exaltation.  
〈◊〉 second is the exalting the Popes above any personal authority that ever was either practised or established on earth. This in brief is the assertion, which (by God's assistance) we are in this present section to ma●e evident; The authority which the Jesuits and Jesuited Priests give, and would bind others upon pain of damnation to give unto the present Church or Pope, throu 〈◊〉 every age, is greater than any authority that ever was challenged since the world began, by any man or visible company of men, the man Christ Jesus not excepted.  
This conclusion followeth immediately out of three Positions generally 
Ro●i●h Positions ●… must 〈◊〉 〈◊〉.  held and stiffly maintained by that Church.  
The first, that the Pope (live he as he list) cannot err in matters of faith and manners, when he speaketh ex Cathedra: that we are bound infallibly to believe whatsoever he so speaks, without examination of his doctrine by God's word, or evident external sign, or internal Experiment of God's spirit, speaking in him.  
The second, that we cannot assure ourselves the Scriptures are the Oracles of God, but by the infallible testimony of the Visible Church.  
The third, that the true sense and meaning of Scriptures in cases doubtful, or controversed, cannot be undoubtedly known without the infallible declaration of the same Church.  

CAP. XI.  
What restraint, precepts for obedience unto the Priests of the Law, (though 〈◊〉ing most universal for their Form) did necessarily admit: And how universal Propositions of Scriptures are to be limited.  
1 Sing we undertake to prove, that no such authority as the Romish Church doth calling, was ever established on earth: The answering of those arguments drawn from the authority of the Priests in the old Testament, may to the judicious seem (at the first sight) needless, yet because such as they set the fairest glosses upon▪ (if we look into the inside or substance) are fullest fraught with their own disgrace and ignominy; It will not be superfluous to acquaint the Reader with some particulars, prefixing some general admonitions to the younger sort, for more commodious answering of all that can be brought of like kind.  
2 Their common places of cozening the world, especially smatterers of Logic or school learning, with counterfeit proofs of Scripture, is either from some universal precept of obedience, given to the people, or general promises of infallibility made to the Priests in the old Testament. Such as come unto the Scriptures, having their mind dazzled with notion● of universale primum, or other Logic rules true in some cases, think the former precepts, being for their form universal, may admit no exception, limitation or restraint, otherwise the holy Ghost might break the rule of Logic) when as they admit many restraints, not always from one, but ofttimes from divers reasons; from these following especially. God sometimes 
〈◊〉 may 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 ‑ 〈◊〉.  enjoins obedience (as we say) in the Abstract, to set us a pattern of such true accurate obedience, as men should perform unto authority itself, or unto such governor's, as neither in their lives, nor in the Seat of judgement, would decline either to the right hand or to the left, but square all their proceedings to the exact rule of God's word Unto such governor's continual and complete obedience, was to be performed; because the 〈◊〉 governed upon examination, should always find them jump with the law of God, unto which absolute obedience, as hath been showed, is due. Nor doth the word of God in setting out such exact obedienc, lie open to that exception, which Politicians take against Philosophers; as if it (as Philosophers do) did give instructions only, for happy men of Aristotle's making, or for the Stoics wise men, who can no where be found but in Plato's commonwealth, whose Metropolis is in the Region of Utopia. For the ancient Israel of God had this prerogative above all the nations of the earth, that their Priests lips whilst they themselves were clothed with righteousness and bare holiness unto the Lord in their breasts, should still preserve knowledge, and be able to manifest the will of God unto the people, not only by interpreting the general written law, but by revelations concerning particular facts of principal moment, as may be gathered from that law, 
* Exod. 23. 3●.  Also thou shalt put in the breastplate of judgement the Urim and the Thummim, which shall be upon Aaron's heart, when he goeth in before the Lord; And Aaron shall bear the judgement of the children of Israel upon his heart before the Lord continually.  
3 To omit the various interpretations, and divers opinions of this Brest-plates use; why it was called the Breastplate of Judgement: 
† Joseph▪ 3. cap. 〈◊〉. 〈◊〉 〈◊〉.  Josephus and Suidas in my mind come nearest the truth. That the Revelation by it was Extraordinary, that God's presence, or Juridical approbation of doubts proposed, was represented upon the precious stones, that were set therein is probable, partly, from the aptness of it to allure the Israelites unto Idolatry, partly from that formality which the 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 Siculus, L. 1. c. 3. And a linle after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas ex mee●●o quod●… 〈◊〉 re haec resert, (saith Fagius) Ephod, (inquit) 〈◊〉 ●n 〈◊〉▪ 〈◊〉 braeum, quod si interpreters, significat i● a●… a●t redemptionem (Vides autem eum authorem ex quo 〈◊〉 〈◊〉 exscripsit, Hebraeae linguae ignarum suisse. Ephod ●… aliud significat. Forta●●is pro Ephod dicere voluit 〈◊〉 〈◊〉 Erat autem forma ejus, textu●a almaris, vario artificio 〈◊〉 pectoralis, ex aureis filis consecta. Ac in medio ha●… 〈◊〉 stellam omnino auream. Ex utraque autem pa●te du●…dos, in quorum unoquoque sculpta ●rant se● 〈◊〉, vid●…, duodecim nomina Tribuum Israel. Porro iuter Smaragelos 〈◊〉 tinebat lapidem Adamantem. Cum ergo Sacerdos sciscita●… erat de re quadam oraculum à Deo, ligabat Ephod in supe● humerali ad medium pectoris, & subjiciebat manus suas sub ip●um, quas cum retraheret, deprehendebat eas quasi colore quodam in●ectas. Pete●ar autem à Deo responsum de●ixis in ephod 〈◊〉. I●aque si Deus annuebat ad id quod pe●ebatur, conses●… micabat lapis Adamas, Si autem neg●bat, n●hil ad 〈◊〉 num & proprium lapidis ●ulgorem accedebat. Quod si Deus voluit populum subjicere gladio, Lapis reddeha●… e●uentus. Si autem ●…nebar m●rs, lapis ●…at 〈◊〉. ●…gius in ca●ut▪ 〈◊〉. Exod. ubi plura Vide de Rationali vid. & Del●ium Dis●…sit. Magic. lib. 4. cap. 1. quaest. 2. Sect. 1.  Egyptians in imitation of the Ephods ancient use amongst the Jews, retained long after in declaration of the truth in Judgement. For Diodorus tells us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or chief Judge in that Famous and venerable Egyptian high Court, or Parliament, did wear about his neck in a golden chain, Insigne, a Tablet of precious stone, or (if the Reader be disposed to correct the Translator) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they called (as the Septuagint did Aaron's Breastplate) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on which he steadfastly looked while matters were debating, (as Suidas saith the High Priest did on his Breastplate, whilst they asked counsel of God;) and whilst he gave Sentence turned it unto the better cause (exhibited as the fashion was in that Court, in writing) i● sign the Truth itself did speak for it. That the Urim or Thummim were more than an Emblem, yea an Oracle of Justice and right Judgement, is apparent out of Scripture: When Jos●… was consecrated to be Israel's chief Governor in Moses stead, he was to stand before Fleazar the Priest, ordained to ask counsel for him by the Judgement of 
〈◊〉 〈◊〉 21.  Urim before the Lord: So did Abiathar certify David of Saul's malicious resolution against him, and the Lords of ●eilahs treachery, if he should trust 
1 Sam. 2●. 〈◊〉.  unto them. So again David is assured of victory, by the judgement of Urim 
1 Sa● 3●. 〈◊〉, 〈◊〉.  and Thummim, if he would follow the Amalekites that had burnt Z●kl●g.  
4 Such Priests as these, were to be absolutely obeyed in answers thus given from the mouth of God. And it is most probable, that the parties whom these answers did concern, had perfect notice of the Revelation made to the Priests, howsoever the truths of such answers being confirmed by Experiment in those days, they were to undertake what the Priests appointed, and to obey his advice at least by cautelous obedience, until the event did prove the truth. But neither was this certain manifestation of Gods will so 
.  absolutely promised unto the Priests but not living according unto the direction of God's Law, he might fail in his Oracles: Nor was this people's Prerogative above others without all limit; that if they lived no better than others did, they should as often as they asked counsel of God, infallibly know, whether the answer were from him or no, albeit there were no defect in the Priest. For this reason the Lord answered not 
*  Saul, when he asked Counsel of him, neither by dreams, nor by visions, nor by Urim, nor by the Prophets, for Saul was now cast off by God, not willing to vouchsafe an answer unto his demands: which argues, that the revelation made to the Priests, was also manifested to the party, solemnly and in sincerity of heart proposing the questions, whereof he desired to be resolved.  
5 That the Priest had no such privilege, or absolute promise of God's 
 infallible presence, as the Pope challengeth, is apparent from the law of temperance prescribed. 
*  And the Lord spoke unto Aaron saying, thou shalt not drink wine, nor strong drink, thou nor thy sons with thee, when ye come into the Tabernacle of the congregation; lest ye die. This is an ordinance for ever throughout your generations, that ye may put difference between the holy and unholy, and between the clean and unclean, and that ye may teach the children of Israel all the statutes the Lord had commanded thee by the hand of Moses. If these Priests themselves were unholy and unclean, they could not infallibly discern between the holy and unholy, between the clean and unclean: if they lived not according to this they could not teach the children of Israel the rest of God's express laws, much less could they infallibly manifest unto them his will in all doubts and controversies. But the Pope (so absolute is his Prerogative, which the Jesuits attribute unto him) must be thought to be infallibly assisted by the Holy Spirit, albeit he lead a most unhallowed, unclean, polluted life.  
6 But for the promise made unto Levi, and his seed, God himself by his Prophet 
* Malach. 2 v. 1, 2.  Malachy most expressly interprets the meaning of it; And now O ye Priests, this commandment is for you, if ye will not hear it, nor consider it in your heart, to give glory unto my Name, saith the Lord of hosts, I will even send a curse upon you, and will curse your blessings, yea, and I have cursed them already, because ye do not consider it in your heart, behold I will corrupt your seed, and ●●st dung upon your faces, even the dung of your solemn feasts, and you shall be like unto it, and ye shall know, that I have sent this commandment unto you, that my covenant which I made unto Levi might stand, saith the Lord of hosts. My covenant was with him of life and peace, and I gave him fear, and be feared me, and was afraid before my Name, the law of truth was in his mouth, and there was no iniquity found in his lips, he walked with me in peace and equity, and di● turn many from iniquity; for the Priests lips shall preserve knowledge, and theys●●ll 〈◊〉 th● law at his mouth. As if he had said; Such Priests I have had in former times, and such might your praises from my mouth, and your estimation with men have been, had you framed your lives according to the Rules which my servant Moses had set you. But were these Priests, against whom he here speaks, infallible in their doctrine still, because God's promise was so ample unto Levi? If they were not, why doth Bellarmin bring this place to prove the Pope's infallible Authority, in teaching divine truths? If they were, why doth the Lord complain in the words immediately following? But ye are gone out of the way, ye have caused many to fall by the law, ye have broken the covenant of Levi, saith the Lord of hosts, Therefore have I made you also to be despised, and vile before all the people, because you keep not my ways, but have been partial in the law.  
7 This place alone (though many others might be brought) clearly evinceth God's promise unto Levi and his posterity, during the time of their priesthood, to have been Conditional, not Absolute. And as Gods promise of Infallibility was unto him and his seed, such was the Obedience due to them and their Authority, not absolute, but conditional: and where the precepts may seem universal, yet are they to be limited ofttimes by the Condition of the Priest's life.  
8 But sundry Propositions there be in Scriptures for their Form Universal, 
Universal Propositions in Scripture are to be limited by they proper Subject, the End of the Precept, or other Circumstances.  which are also absolutely true in their proper subject, whose full extent or limits not withstanding are not always Evident. Whence many mistake in stretching them too far; others seeing them fail in some particulars, which seem comprehended under the universality of their form, suspect the absoluteness of their truth, and account them rather morally probable, or conditionally true, then necessary and certain; yet are they most absolutely necessary and certain, only their universality is to be limited by their proper subjects. This is a common difficulty in all Arts, though less apparent in the Mathematics, or Metaphysics, or other like abstract contemplative Sciences. But in Philosophy, as well natural as moral, many general rules there be most true and evident to such as know the nature or quality, either of the subject, or matter whereunto they are applied, or of these particulars; whence the induction was gathered; and yet are obscure and doubtful unto others, who mark the universality of their form, not so well acquainted with the nature of those subjects, in which their truth is principally, and most evidently seen, not so able to discern the Identity or Diversity, the proportion, or disproportion which other subjects may have with the former; but of the trial of rules in Arts (if God permit) elsewhere. I will now instance in Scripture only; what proposition could be for the form more universal, what precept conceived in words more general, then that of sanctifying the Sabbath? In it thou (halt do no manner of work, 
* Exod. 20. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non facies ullum opus. The Scribes and Pharisees putting a Religion in the letter of the Law, (as the Jesuits now do, when 
The Precept concerning the Sabbath then which none can be more universal did not extend to all manner of works.  it may make for their advantage) did conclude from the generality of this precept, that our Saviour broke the Sabbath, when he healed the sick upon it: Their pretences, if we respect the universality of the Proposition only, were far more probable than the Papist can pick any for their purpose: Yet Jewish still, in that they considered not the end of the Sabbath which might have limited the universal form of the precept, and restrained it unto some kind of works only; for not all, but only all those works which were repugnant to the end of this Precept were forbidden. The end of the Sabbath was to sanctify themselves unto the Lord; to set forth his praise both in words and works. Such works then only are here forbidden as did distract the mind, or make men unapt to hear, read, or meditate on heavenly matters; all works of secular vocation, or private consequence, which might hinder men's endeavours for procuring the health, or welfare of others; not works of charity, or present necessity, not works tending to greater public good, or to the avoidance of greater harms, which could not be prevented but by present working; for men are to read, hear, and meditate upon God's Word, that by it they may be fruitful in good deeds, by which Gods Name is more immediately glorified, then only by speaking well, and not doing so. Wherefore oru Saviour Christ did better observe the Sabbath by working upon it, to save men's lives, or recover their health; then the Pharisees did by abstaining from such works of mercy, as might have glorified Gods Name more immediately, than any speculative, or precise Rules, how it should be kept: Yea, by not working these good works, when fair occasion was offered, they did the works of Satan, even murder itself, as our Saviour Christ implies in that question proposed unto the Scribes and Pharisees which sought an accusation against him: 
* Luke 6. 〈◊〉.  I will ask you a question, whether it is lawful on the Sabbath days to do good or to do evil, to save life, or to destroy it?  
9 The like limitations this precept had in case of necessity, or for the avoidance of some great extraordinary calamity, not otherwise avoidable then by doing such works, as upon ordinary and daily occasions were unlawful to be done upon the Sabbath day. It was an opinion received (as it seems) amongst the Jews, that they might not fight, nor build the breaches or places whereby their enemies did hope for entrance upon the Sabbath. In this persuasion 
* 1 Mac. 2 36, etc.  about the number of a thousand Jews did lay down their lives. But when Mathias heard of this his people, and Country men's massacre (more general than it needed to have been, but for this their strict and precise interpretation of the former general commandment) he and his friends wisely resolved, 
* 1 Mac 2 41.  Whosoever should come to make battle with us upon the Sabbath day, we will fight against them, that we die not all as our brethren that were murdered in the secret places. Which they might have stopped, but would not, for fear of violating the Sabbath. The reason of this their resolution (contained in the 40 verse) was most strong, drawn from the end of the Sabbath; For they said one to another, If we all do as our brethren have done, and fight not against the Heathen for our lives, and for our Laws then shall they incontinently destroy us out of the earth. And if the whole Jewish Nation had been at that time utterly rooted out; who should either have sanctified God's Sabbaths, or preserved his Laws from the injury of times, or fury of the Heathen? Nature had taught the Heathen, that it was foolish, propter vitam vivendi perdere causas: much more might religious discretion teach all men, how preposterous a course it were for the precise keeping of one, to cross, or overthrow the end of all Sabbaths.  
10 Yet our Adversaries I am sure cannot bring any precept so peremptory or general, for absolute obedience unto the High Priests, and Governors, as the former was for not working upon the Sabbath. And yet this we see ●…ts restraint from the End, and holds only absolutely true in certain kind of works, not in all. The like restraint, either from the End, or from the Circumstances, may all those places likewise suffer, which seem to be most general for absolute obedience unto God's messengers or spiritual governor's.  
11 The end of obeying God's messengers is, that men thereby may 
.  obey God himself. Suppose then God had said [Thou shalt obey the Priest in all things whatsoever he shall command thee:] A Wise man not withstanding all this would thus resolve; Suppose the Priest command me to do that, in doing which I shall disobey God, or to omit that continually, in performing of which I sboul I obey God: am I bound to obey him in all such commands? so should I frustrate the End of the Law, and commit the same offence by this my Blind Obedience, which others do by presumptuous and wilful disobedience unto spiritual governor's. But it will be replied, who shall judge whether the spiritual Governor command thee such service, as argues disobedience unto God, or no? If the case be Doubtful, and I be commanded by my lawful Pastor, I have answered already in what sense obedience must be performed. But if the case be Evident, men must openly disobey their Pastors, before they certainly disobey God. But who shall judge of the Evidence? Every man's conscience. Shall that then be Evident which every man shall say is Evident unto him? No, but what in deed and conscience is, and so shall appear in his judgement that searcheth the heart and reins. Such as do not fear his censure will make no conscience of disobeying men, pretending authority from him: Such as with fear and trembling expect the Son of man's appearance, will not much esteem, how they be judged by men further than in reason they may be persuaded, their sentence shall be ratified in the last day of judgement. And because God hath endued spiritual Governors with power of retaining and remitting sins; every one that fears him which gave, will fear to disobey them to Whom this power is given; lest if they retain, he will not remit; and retain they justly may, or rather must, the sins of all such, as add thirst to drunkenness, contempt of God's Messengers summons to repentance, unto actual breaches of his Law. This is as open rebellion upon a riot, perhaps first attempted upon ignorance of the Law, inconsiderateness or foolish passion, but continued after Proclamation made in the King's Name, by a public Magistrate authorized for such purposes: The parties admonished upon such high terms, to desist from any suspicious enterprise (though no more) must be certain of the Princes, or chief Lawgivers future approbation of what they go about, if they persist, otherwise disobedience to a lawful Magistrate or inferior Officer, will be found rebellion against the State or Sovereignty.  
12 Though it be most true what hath been before delivered, that unto Pastors conditional 
Conditional obedience of two sorts.  obedience is only due, yet is not the condition precedent to all acts of obedience, but subsequent, at least to some, and to be inserted by way of Limitation or Caution, for desisting upon discovery of farther danger, rather than interposed as a stop to breed delay, or prohibition of all obedience until evident proof be made, that it is expressly due in the particulars enjoined. The want of this distinction between a condition Precedent, and a condition Subsequent, or annexed unto actual obedience, hath been the Original (I am persuaded) as well of the Papists error in demanding absolute obedience without all condition or limitation, as of many Protestants granting less than is due to Pastors, that is obedience only upon this condition; If they show express warrant of Scriptures for the particulars enjoined. Nor is the condition between the Pastor and his flock like unto that between man and man in legal contracts, or in controversies of debt, wherein all are equal, and nothing due unto the plaintiff, before the performance of the condition be proved: but such as is between a private man, and a Magistrate, (both subordinate in their several places to one Sovereign, unto whom only absolute and complete obedience is due, though unto his Officers some obedience is absolutely due, at the least to be dicto audience, to hear him with patience, reverence, and attention, not to contradict, or neglect his commands, but upon such evident reasons as the inferior party dare adventure to try the cause instantly with him before the supreme Judge. The acts of obedience which are absolutely due from the flock to spiritual Magistrates, or Christ's Messengers, and precedent to the condition interposed or inserted, are the unpartial examinations of their own hearts and consciences, the full renouncing of all worldly desires, earthly pleasure, carnal lusts or concupiscences, because these unrenounced have a command over our souls, 
In what acts absolute obediencets due to Pastors.  and detain them from performing service, best acceptable unto God, or yielding that sincere obedience, which is absolutely due unto his sacred Word. For this end and purpose the flock stand absolutely bound to enter into their own hearts and souls, to make diligent search and strict enquiry, what rebellious affection, or unruly desire is harboured there, as often as their overseers shall in Christ's Name charge them so to do: otherwise their neglect or contempt will be in that dreadful day a witness of their rebellion in this life, a bar to keep sin in, and shut grace out.  
13 But if any man out of the sincerity of a good conscience and steadfast resolution of a faithful heart, (which hath habitually renounced the world, flesh, and Devil, that it may be always ready to serve Christ) shall refuse his Pastor's commandment, though threatening hell pains to his disobedience in some particulars, he doth yet better observe the former precept by this his denial, than others do by performance of absolute blind obedience without strict unpartial examination of their consciences, for he doth herein obey God, whom to obey with heart and mind thus freed from the dominion of Satan, and the World, is the very end and scope, the final service whereunto all performance of obedience unto spiritual Governors is but as a training of Christ's faithful Soldiers. And in these acts of obedience, is that saying of our Saviour most generally and absolutely true; 
* Luke 1●. 16.  He that heareth you, heareth me, he that despiseth you, despiseth me. That precept of denying ourselves, and renouncing all, is the foundation of all the rest, concerning obedience: without performance of this, neither can our undertaking any other acts be sincere, nor our refusal (lawfully admonished) safe: our best obedience, not hereon grounded, is Non-christian, our disobedien e Unchristian, and rebellious. For which cause we are absolutely bound unto habitual performance of this, ere we can be admitted as lawful auditors of Christ's other precepts. All other our resolutions, or deliberate intendments; whether for performance of any action commended for good and honest, or for maintaining any Doctrine proposed by lawful Pastors for true and Orthodoxal, must be limited by their proportion, or disproportion to the end of obedience enjoined unto spiritual Commanders; which as we said before, was to obey God in all. Those acts than must be undertaken, which upon examination appear not prejudicial to that oath of absolute obedience, which we have taken unto our supreme Lord: these omitted, which out of this general resolution of renouncing all and denying ourselves, and this unpartial examination of our souls in particular doubts, may seem to derogate from that absolute Loyalty which we owe to Christ. No Minister may expect obedience, but upon these conditions; and he that sincerely obeyeth in the forementioned fundamental act of renouncing all, and denying himself, and yet disobeys in other particulars, upon such grounds and motives as we have said, doth perfectly fulfil that precept, (if any such there were) obey your spiritual Overseers in all things.  
14 Be our bond of duty to such Governors, whether by ordinary subjection to their calling, or voluntary submission of our judgements to their personal worth, never so great; yet seeing they command only in Christ's Name, and for the advancement of his kingdom, to imagine spiritual obedience should be due to such injunctions, as upon sober and deliberate examination seem to cross the end they propose, would argue such spiritual madness, as if a man should adventure to kill (by all probability of present occurrence, his father or mother) because he had formerly vowed (without consideration of any homicide, much less parricide thence likely to follow) to kill the first live creature he met. In such a case as 
* Philo de specialibus legibus.  Philo acutely observes, a man should not forswear himself, or break his vow, yet overthrow the very end and use of all vows, which were instituted as bridles to make us refram all occasions, or provocations to evil, not as halters to lead or draw us to such unnatural villainies.  
15 These rules hitherto mentioned rightly observed, there is no greater diffculty in restraining universal precepts of obedience to the Church; then in limiting general commandments of Kings to their Deputies or Vice-gerents. Now, if a King should charge his Subjects to obey his Lieutenant in all that he should command: any reasonable man would take the meaning to be this; That he should be obeyed in all things that belong unto the King's service, because this is the end of his appointment, and the proper subject of this precept. No man in this case would be so mad, as to take the Prince's word for his warrant, if by his Lieutenant he should be put upon some service, which were more than suspicious to be traitorous, or apparently tending to the King's destruction. If a Jesuit should see the Pope's Agent or Nuncio (whom he were bound to obey by the Pope's injunction delivered in most ample terms) tampering with the Pope's open enemies; either consorting with us in our Liturgy, or communicating with us in our Sacraments; receiving pension from foreigners, or secretly conferring with such of their Counsellors as had more wit than himself; could he dispense with his oath of absolute allegiance to the Pope, upon these or like evasions? This is suspicious indeed; but how shall I know whether the Pope's Agent in doing this, do disobey his Holiness? If he say no, must I not believe him? must I not obey him, and do as he doth, whom the Pope commands me to obey in all things? The Jesuits are not so simple in the Pope's cause, as they would make all other in Gods: they could tell how to limit such commands, though delivered in most universal and ample terms. This is the matter then which so vexeth their devout hearts, and sets them besides themselves with furious zeal in this argument; that any Christian should be as wary and circumspect, lest he should prove disloyal unto the Creator and Redeemer of mankind, as they are, lest they should disobey the advancer and supporter of their Order.  
16 But to come nearer the point, and instance in some Precepts of obedience 
Precepts of obedience unto masters or parents though most universal for their Form are limited by their subject. Vide Bellar. l. 2. de Monac. cap. 21.  delivered in most general form: Might the literal or Logic note of Universality carry away such absolute sovereignty as they contend for: far greater reason there is, why every father, or master should be an absolute Pope over his own family, then why the Pope of Rome should be a father of all Christian Congregations, an absolute Judge of Scripture, or master over men's faith Saint Paul Col. 2. 20. Commands children to obey their fathers in All things, for that is wellpleasing unto the Lord, which is as much, as if he had said, in obeying them you obey the Lord. Again, he commands servants to be obedient unto them that are their masters according to the flesh in All things, not with eye-service as men pleasers, but with singleness of heart fearing God. Both these precepts are conceived in terms, as general, as any precept for obedience to spiritual Governors. In the Precept concerning wives obedience to their husbands, the note of universality is omitted: for he saith, Wives sabmit yourselves unto your husbands, as it is comely in the Lord; not in all things. Had the Apostle made any mention of obedience unto spiritual Governors, or were there any hope to comprehend Pastors under the name of fathers or masters, it would quickly be inferred, the note of universality was purposely added by our Apostle in these later precepts, that men might know absolute obedience without limitation or examination, was due unto the Pope.  
17 But the Holy men of God, (whose mouths always spoke out of the abundance of their hearts, as the spirit gave them utterance and were not curious to cast their words in such exact scholastic moulds, as men addicted to artificial meditations, having their brains more exercised than their hearts in God's word, usually do) even where they seem to speak most Universally for the Form, are to be Universally understood only in that subject or matter, which for the present they mind most. As when our Apostle commands servants and children to obey the one, their masters, the other, their parents in all things; the meaning is, as if he had said, 
* S● Aquinas expounds it as Bellarmin acknowledgeth it: Quod vero D Paulus air Col. 3. Filii obedite patentibus per omnia, vel ita intelligi debet, ut illud (per omnia) significat per omnia, ad quae se extendit 〈◊〉 〈◊〉, ut rectè docet Sanct. Thom. in 2. 2. qeast. 〈◊〉 4 ar. 5. quen admodum, si quis diceret, op●●tere milites obedire Impeatori per omnia, exponendum esset per omnia quae ad militiam pertinent, vel certè renentur filii per omnia parentibus obedire, sed dum parvuli sunt. Bellar. l. 2. de Monach. c. 21.  ye that are christian servants, be ye most willing to yield all obedience that is due unto masters; ye that are christian children, to yield all obedience unto your parents, which is convenient for any children to yield to theirs: So that the universal note doth rather enjoin a totality of heartiness and cheerfulness, a perfection of sincerity, in performing that obedience which other children ought to their fathers, or servants to their masters, than any way extend the object of christian children's or servants obedience to more particulars, than others were bound unto, at the least he doth not extend the object of their obedience to any particulars which might prejudice the sincerity of their obedience due unto other commanders; whilst he enjoineth servants to obey their masters in all things, he reserves their allegiance entire unto Princes and higher powers. Such must be obeyed both by masters and servants, by fathers and sons. Much more doth God when he enjoins obedience in most ample form unto Kings or spiritual governor's, reserve obedience due to himself most entire and absolute.  
18 Yet entire and absolute it cannot be, unless it depend immediately and 
That, universal absolute obedience us to men is incom●… with ●… unto Christ.  absolutely upon his laws; unless it be exempt from the uncontrollable disposal or infallible direction of other authorities. Nor can Christ be said our supreme Lord, unless our obedience to him and those laws which he hath left us, do limit and restrain all other obedience due unto any authority derived from him and his laws, more than a Prince could be said to be that servants supreme Lord or Sovereign, which were bound absolutely to obey his Master in all points, without examination, whether his designments were hot contrary to the public laws and statutes of his Prince and Country. Wherefore as the oath of Allegiance unto Princes doth restrain the former precepts; Servants obey your Masters in All things, that is, in all things that are not repugnant to public laws, nor prejudicial to the Crown and dignity of your Sovereign: so must that solemn vow of fidelity made unto Christ in Baptism, and our daily acknowledgement of him for our Sovereign Lord, restrain all precepts enjoining performance of obedience to any power on earth and set these immovable bounds and limits to them; Obey thy King and Governor in All things, that is, in All things that are not repugnant to the laws and ordinances of the Great King, thy supreme Lord and Governor. Whilst thou obeyest him thou dost well, in disobeying them, as well as that servant that takes Arms against his Master in the King's defence; whilst thou disobeyest him, all other obedience is rebellion; Ye are bought with a price (saith our Apostle) be not ye the servants of men; Service according to the flesh he elsewhere approves, he strictly enjoins: for that is freedom in respect of this servitude of mind and conscience, in being wholly at any other man's disposition.  
19 Nor is it more difficult for Christ's servants to discern when governor's solicit them to disloyalty against him, then for servants according to the flesh, to know when their masters seduce them unto rebellion; so Christian men would fear God, as much as natural men do earthly Princes. Such as fear God, are sure of a better expositor of his laws for fundamental points than servants can have for their Princes. The transgression of both are easy to discern in the beginning of revolts or Apostasies; but the later more difficult, when traitors or usurpers are grown strong, and can pretend fair titles unto sovereignties, or coin false pedigrees; yet it is not impossible for sober and observant spirits in such a case, to foresee what party to follow; unto such the Signs of the time, and carriage of the several causes will bewray who have the true title. But this difficulty is in none in our spiritual obedience, challenged by the Church of Rome: for that Church in words confesseth Christ to be the true King, and supreme Lord, no usurper, which is as much as to say, the Pope is an usurper, and a rebel, that dares in deeds and substance challenge the sovereignty from him (as you heard in the former dispute) by making claim to this unlimited, unreserved obedience. Upon what grounds especially we are now to examine, by these rules hitherto discussed.   

CAP. XII.  
The authority of the Sanhedrim not so universal or absolute amongst the Jews as the Papists make it, but was to be limited by the former Rules.  
1 ONe especial place on which they stand, is from that Law in 
* Deut. 17. 8, etc.  Deuteronomy, If there arise a matter too hard for thee in judgement, between blood and blood, between plea and plea, between plague and plague, in the matters of controversy within thy gates, then shalt thou arise, and go up unto the place which the Lord thy God shall choose, And thou shalt come unto the Priests of the Levites, and to the Judge that shall be in those days, and ask, and they shall show thee the sentence of judgement, and thou shalt do according to that thing which they of that place (which the Lord hath chosen) show thee, and thou shalt observe to do according to all that they inform thee: According to the Law which they shall teach thee, and according to the judgement which they shall tell thee, sealt thou do, thou shalt not decline from the thing which they shall show thee, neither to the right hand nor to the left: And that man that will do presumptuously, not hear kning unto the Priest (that standeth before the Lord thy God to minister there) or unto the Judge, that man shall die, and thou shalt take away evil from Israel, so all the people shall hear and fear, and do no more presumptuously.  
2 This precept admits of many restrictions, any one of which doth take away all the force of our adversaries objections; First, it may (without prejudice to our cause) be granted; although it cannot out of these words be necessarily inferred; that God here prescribes obedience in the abstract, such as was to be performed unto those Priests and Judges that lived, according to that pattern which he had set them. Thus may this precept of obedience for the extent be universal, and concern all causes whatsoever, spiritual or temporal; doubts of conscience or matters of this life: in all which such governor's were to be obeyed; but conditionally [if they were such as God in his law required they should be] unto such (as you heard before) he gave illuminations extraordinary, such as the parties that were to obey, might have perfect notice of. But how great soever the extent of this precept be: not one syllable in it makes more for absolute obedience unto spiritual, then unto civil governor's; for it is said indefinitely, vers. 10. thou ●… do according to that thing which they (either spiritual or temporal) of that plac●… which the Lord hath chosen shall show thee. And again, the words are di●…ctive, That man that will do presumptuously, not harkening unto the Pr●… unto the Judge, that man shall die; whether the Priest were to be supreme Judge or no, it is not said, at the least the High Priest was not the chief man always in the Council, for he was not always admitted into the supreme Consistory or Sanhedrim, which is established in this place; yet 
*  Bellarmin will have the definitive sentence belong unto the Priest, and the execution of it to the civil magistrate: so indeed the present Romish Church in spiritual cases would be judge, and m●ke Christian Princes her hangmen, but their practice must not be taken for an infallible exposition of that 
‖ The Law ●… temporal causes, either on●….  Law, whence they seek to justify their practice quite contrary to the practice of the Jewish Church and Synagogue. Nor doth Bellarmin or any other, beside the base parasitical Canonists, or the Pope's trencher chaplains, deny, but that in many civil causes, the Prince or temporal Magistrate hath a definitive sentence; can he then gather out of any circumstance of this place, that only spiritual causes are here meant? nay, he confesseth that the law is general concerning all doubts that might arise out of the law; yet it is most probable, that it only concerns civil controversies; and Beauties' reason to prove, that it includeth spiritual causes, or matters of Religion, is most idle. The occasion of this Law (saith he) was for them that did serve other Gods, as appears out of the beginning of the Chapter; now the service of other Gods is a point of Religion. But what though Moses in the former part of this Chapter speak of Idolaters, must this law therefore concern Idolaters. In the former part he speaketh only of Idolaters, but this law is not only for them by Beauties' confession. Yet the circumstances of the place, and the express law against Idolaters mentioned before, evince, that in this Chapter, as in the former, he first sets down laws concerning the true service of God, and in the later part gives precepts for the observation of the second Table, the maintaining of love, by the final composition of all controversies that might arise betwixt neighbours. In the former law Idolaters are sentenced to death, and Idolatry (saith Bellarmin) is a point of Religion; Was the Priest alone then to give sentence, and the civil Magistrate only to execute it. There is not the least pretence for it out of this Text. Any ordinary Magistrate might execute him that was lawfully convicted of this crime, nor was it so hard a matter to judge, who was an Idolater amongst the Jews, as it is to determine what is an Heresy amongst the Romanists. This was to be proved by witnesses, not by Logical proof or force of speculative reason: Had the cunningest Jesuit in the world been taken amongst them kneeling down before an Image and praying to it, all the distinctions in the Master of sentences, or Aquinas, or both their Commentators could not have redeemed him, against two honest men that had sworn he had done thus much; there had been no appeal from any City in Judah, unto any higher Court; his doom had been read in the gates, and without them he should (as Homer speaks) have put on a stony coat.  
3 That the Kings of Judah were only to execute the Priests definitive sentence in all hard controversies, is a position well deserving execution without appeal at Prince's hands. And no doubt but it did so amongst the Jews. The former Court, as is most probable, was to cease, when they had a King amongst them. And Moses in the former Chapter, after he had given the other law for ending controversies, gives the law for the election of their King, if so be they would have one: as if the former Court had then ceased to be the supreme Tribunal; seeing all Subjects might appeal unto the King from it, in which this Sovereignty did before reside, as being the supreme Tribunal whence there could be no appeal.  
4 The King in the Law concerning his qualification, is commanded to have the Law of his God written out. 
† Deut. 17. 18.  And it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of his Law, and these Ordinances for to do them, that his heart be not lifted up above his brethren, and that he turn not from the commandment to the right hand, or to the left. Was he to take all this pains, only that he might learn to execute the Priests indefinite sentence? This any heathen might have done. But the Kings of Israel, albeit they were not to meddle in the execution of the Priest's office, were not withstanding to be so well skilled in Scriptures as to be able to judge, whether the Priest did according to that Law which God had set him to follow, and to control his definitive sentence, if it were evidently contrary to God's word, which both were absolutely bound to obey.  
5 It may perhaps here be objected, that the King had no such assurance of infallibility in judgement as the Priest had, and therefore it was requisite he should rely upon the Priests definitive sentence. What construction then can any Jesuit make of these words; 
‖ Prov. 16. 10. That the infallibility of kings may be defended with as great probability of Scriptures as the infallibility of priests, Prov. 16. 13.  A divine sentence shall be in the lips of the King, his mouth shall not transgress, he saith not, in execution of judgement given by the Priests, but in judgement given by himself, seeing it is an abomination to Kings to commit wickedness, for the throne is established by justice. And again, ‖ Righteous lips (such as the Priests should and might have been, but usually were not) are the delight of Kings, and the King loveth him that speaketh right things. This place if we respect either the abstract form of precept, or plenitude of God's promise for habiliment to perform it, is more plain and peremptory for the Kings, than any can be brought for the High Priests infallibility, in giving definitive sentence; yet doth it not necessarily infer, Kings shall not; but rather shows that they should not, or that they might not at any time err in judgement, so they would steadfastly follow those rules which God hath prescribed them. For when God saith; A divine sentence shall be in the lips of Kings; this speech doth no more argue a perpetual certainty in giving righteous sentence, then if he had said; A corrupt or erroneous sentence shall not be in the lips of the King, or his mouth shall not transgress in judgement. For as that which God saith, shall not be done, ofttimes is done: so may that which God saith, shall be done, be ofttimes left undone. Who is he then would make this collection: God saith, Thou shalt not steal, that is no man shall steal, ergo there can be no thiefs, no theft committed, yet is our adversaries collection as foolish, The Priest's lips shall preserve knowledge, Ergo they cannot err in giving definitive sentence; as again, The spirit shall lead you into all truth; they shall be all taught of God; therefore the Church shall be infallibly taught by the spirit, and shall as infallibly teach others, live they as they list.  
6 These places show what should be done, and what God for his part will infallibly perform (so men would be obedient to his word) but neither do these, or any of like nature, include any infallibility of not erring without performance of due obedience in practice of life; nor do they necessarily conclude, that men always shall perform such obedience. The most which they infer, is this, that Governors by duty are bound to perform, that performing such obedience in practice of life, they might be freer from error, in their doctrine or difinitive sentence. And it was abstinence and integrity of life that was to preserve sincerity of judgement in Princes as well as Priests lips, for which reason Princes had their precepts of temperance, answerable to those rules prescribed for the Priests. So Solomon teacheth kings, 
* Prov 31. 3, 4, 5.  Give not thy strength unto a woman, nor thy ways, this is to destroy Kings: it is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for prince's strong drink, lest he drink and forget the decree, and change the judgement of all the children of affliction. This place evidently shows, that if their Princes were of riotous or intemperate lives, they had no promise that they should not pervert the judgement of the children of affliction. The conclusion hence arising is: all the places that can be brought, either for the King or Priest's authority, rather show what manner of men they should be both in life and judgement, then ●…ure them of any infallibility of judgement, if they be dissolute in life. This was a point never dreamt of by any, before the Popes notoriously infamous lives did discredit the Titles of sanctity and infallibility (which from a concert of their predecessors integrity they have usurped) and enforced their parasites to frame a distinction of sanctity in doctrine separated from sanctity in life.  
7 It is questionable, where both Priests and Princes of Judah had not an extraordinary privilege above all other nations, both for being infallible in their definitive sentences whilst they lived according to the laws which God had given them, and also for their more than ordinary possibility of living according to such laws. God's blessings (as is most probable) in both th●se respects, were extraordinary unto their Princes and Priests: yet not so m●nitely extraordinary, that either of them might without presumptuous blasphemy hope for ordinary integrity (such as the more civil sort of heathens had) much less for any absolute infallibility, if they were extraordinarily wicked in their lives, or unfaithful in their other dealings. Even the people's wickedness did impair the force and virtue of these extraordinary blesings promised to their Kings and Priests God gave them Priests as well as Princes in his anger, such as should be pliable to their humour not such as should infallibly direct them against the suggestions of the world and flesh for their spiritual good: So that these gracious promises both for their spiritual and temporal governor's sincerity in judgement, did depend in part upon the condition of this people's life.  
8 The usual Proverb was most true (though the words thus inverted) Like people, Like Priests. Thus did the wise Son of Sirach interpret God's promises both to Priest and Princes † Because Phineas of●leazar ●leazar had zeal 
▪  in the fear of the Lord, and stood up with good courage of heart, when the people were turned back, and made reconciliation for Israel; therefore was there ●…venant of peace made with him, that he should be the chief of the Sanctuary, and of his people, and that he and his posterity should have the dignity of the Priesthood for ever. And according unto the covenant made with David, that the inheritance of the kingdom should remain to his son of the Tribe of Judah, so the heritage of Aaron should be to the only son of his son, and to his seed. God give us wisdom in our heart to judge his people in righteousness, that the good things that they have be not abolished, and that their glory may endure for their posterity.  
9 From what we have said it is most evident, that the precepts enjoining obedience unto civil Magistrates, are as large and ample as any can be found for obedience unto spiritual governor's, and what limitations soever the one did, the other might admit, during the time of the Law. The promises of Gods extraordinary favour, for directing both in their proceedings, were equal to both, always conditional in both cases.  
10 As for this Law, Deut 17. the very nature of the Text and circumstances annexed thereto, inser no more than this; That God would have a supreme 
This law of Deut. doth justify our English laws for executing priests and Jesuits, of all such as acknowledge the Pope supreme Judge in causes Ecclesiastical.  Tribunal amongst the Israelites, wherein all controversies, which could not be ended in inferior Courts, were to be finally determined, lest private contentions might grow to public dissensions; or wranglings for petty damages, turn to the overthrow of the State by disturbance of common peace. It may be admitted then that absolute obedience is here enjoined, but not universally absolute, nor in all causes, but in causes of controversy betwixt man and man, not in causes betwixt men and their own consciences. And although the ground of controversers' plea might be from some spiritual law, (as concerning succession in the Priesthood, etc.) or have some spiritual matters annexed as consequent, the Judge's censure was to extend only unto men's civil carriage, in such controversies, and the Plaintiffs were to prosecute their right or title (were it matter of wrong, of inheritance, spiritual or temporal) no farther than the sentence of his Court did permit. All were bound upon pain of death to sit down with their private loss, rather than raise tumults or endanger the public form of government established in Israel. Even when they knew the Judge's sentence in particular to be erroneous, they were to do or suffer as he commanded, to remit their right, to let go that hold and interest which they thought they had in matters of temporal consequence (though perhaps of spiritual title) and undergo what corporal penalty soever the Priest or Judge (whether soever were supreme magistrates) did enjoin them; but they were not bound to think as the Priest or Judge thought, nor to hold their sentence was always agreeable to the law of God. Albeit much easier it was for the Sanhedrim, then for the modern Romish Consistory, to resolve more controversies brought unto them by this divine rule. Recause the ancient Israelites did not use to trouble their Priests or judges with such quirks and quiddities, as coined for the most part by Schoolmen, have bred greatest contention in the Christian world, such as never could have been decided by the judgement of Urim or Thummim, nor by Prophets, 〈◊〉 or dreams: He that had desired any such, must have gone to ●ndor for resolution. In Jerusalem or Shiloh (whiles they flourished) the proposers ●…roversies should have been punished for their curiosity, which 
1 Sam. 28.  ●… Israelites had been as hateful as the sin of Witchcraft. The want ●…bunal as this, for punishing contentions, and curious spirits, hath ●…ch fruitless contentions, and nice questions, as cannot possibly be ●…ce set abroach or prosecuted, but might easily have been prevent●…gious care and industry of such a supreme Consistory in every 〈◊〉.  
11 What hath been said concerning the meaning of this place, Deut. 17. is confirmed by the practice of the Jews and their ancient Records; First, that not only conditional, but absolute obedience is here enjoined, is not probable out of those words, v. 11. 
* ●… d●●t●●●arum & 〈◊〉 ●eteribus ●… à Mose a● Prop●… q●o● 〈◊〉 ●…. S●…dum, quod opi●… jud●…, ut in S●riptu●a lo●is enar●…, qua ad o●…t. 〈◊〉 quo 〈◊〉 ●…, q●… ob ●●m sub pr●ore templo & ●… a●…s po●…, t●nta c●ncordia Judaeo●… rata ●it; don●…m magnum ●…, ●… c●●to de●…ta, ●ummo 〈◊〉 ●…. Deigned in s●nt●ntia ●●●enda, & ●… de lege ●… conjector is co●●ixi ●…. ●… qu●d ●ic ●rat pro●…ciatum, p●o lege ●…. T●…us, quod ●●at●●●t ultra leg●●, qu● 〈◊〉 de●…, 〈◊〉 obj●cto sepimento, ut ●…, q●àm in legem aliquid ●oris ●…. H●● Ch●… domini 〈◊〉 inv●●teru●t, 〈◊〉 prop●…aditioues reliq●…legem Dei. Hu●… duo genera, ali● perpe●ua 〈◊〉 volue●… tempo●a●●a. Fagius in duty, on. 17.  [according to the Law which they shall teach thee:] not only the written law of God (as some will have it) but such Customs as were received in this Court, though but probably deduced from the written law or otherwise invented by their magistrates in ●ases omitted by the Lawgiver. All such customs, decrees, or ordinances were to be obeyed absolutely in such matters as did concern men's temporal losses or commodities, there was not appeal to any other Court on earth, for the reversing of any ●entence given in this; to have attempted thus much, by this law, had been present death; and by the same all Christian Princes justly might, yea ought to put to death all such, as in any cause spiritual or temporal, upon any occasion whatsoever, shall appeal to Rome from the chief Tribunal allotted for the hearing of such causes in their native Country: for by nature and Christian duty, all are bound to abide the sentence of that Tribunal; though not to approve it, yet not to resist it, or opposeviolence unto it, though it offer violence to them: For God only must take vengeance of their abusing of that authority, which he had given them for others good, not for their harm. Would God all Christian Princes would put this law in practice, and fulfil God's word in the forementioned place, that all might die which do thus presumptuously: that so evil, and (the mischief of mischiefs) all appeals to Rome might be taken away from Israel; that so all Christian people hereafter might hear and fear, and do no more presumptuously.  
12 Secondly, that the high Priest 
† Sed ●… in Sa●… 〈◊〉, 〈◊〉 quod pro●…●it ●… Sa●… ve●●●… 〈◊〉 mo●●●apie●●tia 〈◊〉 es●… Fag●… cap. 〈◊〉. D●ut. ●….  was not the infallible Judge, nor above Kings in giving definitive sentence, is most evidently confirmed by consent of Jewish antiquity; for the High Priest was not admitted into their chief Consistory but upon this condition, If he were a wise man, and being admitted, yet was he not to sway all as he pleased, for so is it said in the same place, that the king was not to be of the Sanhedrim, because they were forbidden to contend with him, with the High Priest they might. But the Prophets of God did always in their doctrine withstand either the Priests, Prophets, Kings, or Judges, as often as they went 
‖ Vide Fag●●m in cap. 16. Deut. and the annotations on the 10. § of the next Chapter.  contra stationes Montis Sinai: i. e. against the stations (or statutes) of Mount Sinai.   

CAP. XIII.  
That our Saviour's injunction of obedience to the Scribes and Pharisees, though most universal for the form, is to be limited by the former Rules. That without open blasphemy it cannot be extended to countenance the Romish cause: that by it we may limit other places brought by them for the Pope's transcendent universal authority.  
ANother place there is, which, as it seems hath been too much beaten heretofore, because some of the cunningest Anglers for Peter's tribute, begin of late to relinquish it. The place is Matth. 23. verse 2, 3. The Scribes and Pharisees sit in Moses seat. All therefore whatsoever they bid you observe, that observe and do, but after their works do not, for they say, and do not. Bellarmin in his first attempts, is more forward to fortify this hold then any other; to what purpose, I cannot divine, unless to terrify such as view it only a far off; but it seems he felt upon better experience, the mainta●nance of it once closely besieged, would not quit the coast; for elsewhere he yields as much expressly, as will enforce him to surrender up this, if it be instantly demanded. Perhaps he hoped his premunitions might work some secret disposition in most men's minds more prejudicial to our cause, than we out of our honest simplicity could at first sight suspect. It will not therefore be amiss, partly to prevent the possible danger of his concealed conclusion, by showing the express folly of his premises; partly, to examine the place itself, because the evidence of it failing, will be a presumption against all they pretend of like kind, and may afford some farther light how we may restrain propositions for their form most universal, by the matter or circumstances concomitant.  
2 The fortresses which he erects for defence, are Three. His First, that our Saviour in this very Chapter 
* Mat. 23.  wherein he reprehends the Scribes and Pha●isees most sharply, yet gives this Caveat to such as are weak in faith, lest they should neglect their doctrine for their bad lives and Hypocrisy. The note, considered in itself, is not amiss, but brought to countenance their bad cause, or else to prejudice the truth of ours, by raising a suspicion in the ignorant of our bad dealing, as if we taught the contrary.  
3 His Second Fortress is, that neither our Saviour Christ, nor his Apostles did ever tax the Prelates, or inferior Priests, by these names directly, but always under the name of Scribes and Pharisees, lest they might thereby seem to reprehend the Priesthood or Seat of Authority. And this they did, that men might know, honour and reverence to be due unto the Prelacy or Priesthood, although the Priests or Prelates in their lives and persons were not so Commendable. The consequence is not amiss; albeit his reason be not so firm, and the Corollary, which he hence deduceth, most malicious. Hence (saith he 
‖ Nota tria. Prim●, Toto illo capite Dominum reprehendere vitia Scriba●●●…um, & quia poterant infirmi ex eo colligere, non esse credendum Praelatis qui malè vivunt, id●ò, initio capitis 〈◊〉 d●●ere voluisse, n●n obstante malâ vitâ Praelatorum sequendam esse eorum doctrinam. Secundo, nota cum Cypri●…. 〈◊〉. 4. Epist. 9 Nunquam Dominum, neque Apostolos in ●ota Scriptura reprehendisse Ponti●ices & Sacerdo●es Judaeo●…, ●…do eos Pontifices vel Sacerdo●es, sed solùm sub nomine Scribarum & Phariseorum; ne viderentur repre●… Cath●dram & Sacerdotium, & ut intelligeremus, semper deberi honorem Sacerdotio & Pontifica●●i, etiam si sor●… a quae in Cathed●ae sedet, sit minus ●ona. Ex quo intelligimus haereticos huius temporis, qui passim in Epis●opos ●… & pracipuè in ipsum summum Ecclesiae Pontificem invehuntur, nihil habere commune cum mo●●bus Domini, ●…. Ie●●●●●ota ●ota quod Dominus de Cathedra Mosis dicit, intelligi à ●ortiori de Cathedra Petri. Bellar. d● inte●…▪ ●… 3. c. 〈◊〉. ) we are given to understand, that the Heretics of this age, which upon every occasion in●…gh against Bishops, Priests, especially the Pope, do but ill consent in manners with our Saviour and his Apostles. But did neither our Saviour Christ, nor his Apostles tax the Priests & Prelates by their proper names for that reason which Bellarmin brings? 
† .  We may suppose I trust without offence, That God's Prophets did not go beyond their commission, in taxing the chief offences or offenders of their times; that our Saviour or his Apostles might upon the like or greater occasions, have used the same Form of reprehension the Prophets did, or other more personal. The true reason why so they did not, was, because they had no such respect of Persons or Titles, as Bellarmin dreams of▪ but aimed chiefly at the Fairest, for such usually gave greatest counte●… to foulest sins. And who knows not, how in the Synagogues later days, the glorious titles of Scribes and Pharisees had in a sort drowned the names of Priests; as the reputation of Jesuits hath of late years much eclipsed all other titles of inferior ministers, heretofore more famous in the Ro●… Church? It was likewise the high esteem of these two Saintlike Sects, which seduced most silly souls throughout Jewry, to follow traditions contrary to God's laws, as the Jesuits late Fame hath drawn most of the blind Churches children (which go more by ear then eyesight) to account villainy piety, and falsehood subtlety. As our Saviour and his Apostles reprehended the Rabb●es or Priests in their times, not under the names of Priests and Levites but under the glorious names of Scribes and Pharisees, then reputed the only guides of godliness: so would they, were they now on earth (as we in in●itation of them) tax the Romish Clergy, especially under the names of Jesuits, or other more famous orders in that Church. But the Sect of Scribes and Pharisees being not known in Malachies time, nor any other order so glorious then, as the order of Priests, he tells them their own in their proper names; And now O ye Priests this commandment is for you. So did Micah and Zephaniah, and every 
M●●. 2. 1.  Prophet, as their demerits gave occasion.  
4 His third Fortress is, that whatsoever Christ saith of Moses chair, must be conceived to make more for Saint Peter, and such as sat therein. Why our Saviour's admonition should make more for the Pope's authority within his own territories, than it did for the Scribes and Pharisees, or High Priests authority in the land of Jewry, I See no reason. That it may concern the people living under the Pope, and Clergy of Rome, as much as it did the people of Jewry then subject to the High Priest, Scribes and Pharisees, I will not deny for such Judges as they were, the Popes of Rome in their several generations may be nay would God they were not. Let us see then, what infallibility in giving definitive sentence Bellarmin can prove out of the forementioned place. The words are plain, Whatsoever they bid you do, that do. What? All, without any exception? nay you do the Papists wrong, if you collect so; Whatsoever they speak ex Cathedra. Then the proposition, though most universal for the form is restrained by our adversaries themselves, unto such doctrines only as they taught ex Cathedra. And justly, seeing this restraint hath more apparent ground in the Text than any other. Therefore it is said They sit in Moses seat, they are infallible, not always because they sometimes sit but whiles they sit in Moses seat, or give sentence out of it; what is it then to give sentence out of Moses seat? to pronounce sentence solemnly, and upon deliberation? If unto all their doctrines or definitive sentences so pronounced, men had been bound in conscience to yield obedience: the Pope (as shall be showed anon) had never ●ate in Peter's chair; yea, Peter himself had been in conscience bound to be an Apost●… from Christ. But what is the meaning of these words? They 
 sit in Moses se●t, all therefore whatsoever they bid you observe, that observe● and do? That is, All that Moses first said, and they re●ite, This is a strange interpretation indeed, will the ignorant or illiterate Papist reply, yet to omit many others of their own) a late 
* Cum jubet servare, ac facere quae Scri●ae & 〈◊〉 (dumb in Cathedra Moysis sedent) 〈◊〉; non de 〈◊〉, ●ed de legis, ac 〈◊〉 oy●is doctri●a ●●qui●●●; p●… est, ac si di●at, omnia, quae lex & Moses vobis ●…, Scrib●s, & Pharisaeis recitantib●, servate ac sacite, s●●und● autem opera eoru●…lite facere, ut H●la● & 〈◊〉. ●●dentur intellexisse. Cur ergo, di●et aliquis, 〈◊〉, 〈◊〉 quaecunque Moyses dicet, servate ac facite, sed q●…▪ Scribae & Pharisaei dixerint? D●…ddi c●nsa 〈◊〉 altera, quod volueri● Scribarun & P●…orum hypo●risin arguere; non autem arguisset nis● dixisset ●os aliter vivere, aliter docere. Al●era, quod toto capite ●… eos esset reprehensuru●, & ●… at aliquan●… 〈◊〉 pri ●audare, ●e omnia ex affects, & sine judicio improbare videretur. Maldonat▪ in Math. cap. 2▪ v. 3 S. Austias answer, [Non loquitur de Pharisaeis, nisi in Ca●hedra Moysis sedentibus; tunc autem Cathedra ipsa coegit eos vera dicere.] He thus rejects; [Quis d●… ipsa falsa, quae docebant, in Cathedra ipsa, si in Cathedra sedeba●t, aut in Synagoga & Schola M●●sis do●u isse?] Seeing the Jesuit thus rejects the ●… speaking ex Cathedra, or as private men, what●… have we to acknowledge the Pope's public or infallible spirit, whilst he speaks ex Cathedra, when by their own confession he may be worse than an Heretic or ●… take him as a private man.  Jesuits, whose skill in expounding Scriptures (save only where doting love unto their Church, hath made him blind) none of theirs, few of our Church hath surpassed, [* When he commands to observe, and do all that the Scribes and Pharisees say, whilst they sit in Moses seat, he speaks not of theirs, but of Moses his doctrine: the meaning is, as if he had said whatsoever the law or Moses (recited by the Scribes and Pharisees) shall say unto you that observe and do, but do not ye according to their works.] This he takes to be Saint Hilaries, and Saint Hieroms exposition of the place. If any man yet further demand, why our Saviour did not speak more plainly, [Whatsoever Moses saith, observe and do] rather then [Whatsoever the Scribes and Pharisees say, observe and do:] Maldonat in the same place gives two reasons: The first, because our Saviour did now purpose to tax the Scribes and Pharisees hypocrisy which he had not taxed, unless he had showed, that they taught otherwise then they lived. The second, that in this Chapter he intended to reprehend the Scribes and Pharisees sharply, and therefore it was expedient, he should first commend them for some things, lest all his reproofs might seem to proceed from passion, or want of judgement. Thus far Maldonat, unto whose answer we may adjoin, that our Saviour Christ (as Maldonat also well hath noted) did speak these words unto such as had seen his miracles, and heard his doctrine, and yet could not be his daily auditors with his other Disciples: but were to repair to the Scribes and Pharisees, as unto their ordinary teachers, and instructers in the Law. Here, if we consider the humour of rude and ignorant people (for such may we suppose most of his auditors were as yet) it was very likely they would either be slow to hear, or ready to distaste any doctrine that should proceed from the Scribes and Pharisees mouths, whom they had heard so much discommended by that blessed mouth, which spoke as never man's did. For it is a work of great judgement, nay of the spirit overruling the flesh, to make men relish their doctrine, whose lives and conversations they loathe. And such as are but scholars (though never so mean) to an excellent master, will usually be puffed up with a conceit of themselves, from other men's conceit and commendations of him, and in this humour scorn to learn of any more meanly qualified, or of less estimation in the same profession. Again, there is a jealousy in most illiterate minds, that their Preacher, if he follow not such lessons in his life, as he gives them, doth not teach them as they should be taught, nor instruct them sincerely as he thinks, but rather in policy enjoins them strictness of life, that he himself may follow his pleasures without partners.  
5 Hence usually are many wholesome spiritual medicines disproved, 
The origin●… 〈◊〉 Je●… 〈◊〉 the 〈◊〉, or ●…e ex●… the whol●… admon●… of Pa●….  ere proved or tasted, because the parties unto whom they are tendered, have no conceit or relish of any Good, but what is pleasant to sense, or profitable for secular purposes; such as none that truly think, or call Good, but will so entertain it in action and resolution, never willingly preferring the less before the greater, both being of the same kind. If a man should make choice of that bargain, which he would persuade as less commodious unto others; none would believe he spoke sincerely as he thought, but rather cunningly to prevent others, or to effect his own gain without a sharer. But whilst secular good stands in competition with spiritual, albeit we approve the one as truly good, and condemn the other as evil; yet even the best of us is often enforced to take up that complaint; To will is present with me, but I find 
●… 18, 19  no means to perform that which is good, for I do not the good things which I would, but the evil which I would not, that do I. Rude and illiterate minds, ignorant of this difference between sensitive and spiritual good, (as altogether unacquainted with the one) out of their own custom always to act what they intent, suspect their Pastors, whilst they commend wholesome food unto them, do not Think, because they Do not, as they Say. From this soursei●ue these or the like mutterings amongst themselves; Tush, if our Parson were of the same mind out of the Pulpit, as he makes show for, in it; why should he not frame his life accordingly? Doth he love us (trow we) better than himself? nay, I warrant him, He is old enough to know what is good for himself: and if he knew that which he bids us do, to be as good for him, as he would make us believe it is for us, what a God's name, hinders him from doing it? he hath little else to do besides, much less I am sure than any of us.  
6 To meet perhaps with all these, but especially with this last temptation, our Saviour gives his Auditors this preservative; [The Scribes and Pharisees sit in Moses chair, all therefore whatsoever they bid you observe, that observe and do, but after their works do not] As if he had said, Though their lives be hypocritical and bad, yet be not too jealous of their Doctrine: They deliver that ordinarily unto you, which Moses did teach your forefathers. The Doctrine is exceeding good, howsoever these cursed hypocrites do not follow it: But this is God's judgement upon them, that they should see the truth with their eyes, and not understand it by laying it to their hearts.  
7 This I take it, is the drift of our Saviour's speech; whence the universal note [whatsoever] must be restrained to such material doctrines, as the 
The true re●… of the ●…●●unction.  Scribes and Pharisees themselves, either expressly delivered out of Moses, or whiles they interpreted him, commended to others as good in the general, howsoever they shrunk back or shuffled, when they came to the practice of such particulars as crossed their humours; or unto these precepts of good life, whose truth and equity their Auditors might easily have acknowledged, either from their consonancy with the principles of nature, or other undoubted mandates of Moses law, or from the authority of bad, yet lawful teachers, whose advice is always to be followed as good, unless there be just suspicion of evil, or sinister respects, of which their bad lives are then only just presumptions, when they handle particulars that concern themselves, as making for their gain, credit, glory, Apologies in bad courses, or avertment of deserved disgrace.  
8 If we take this whole universal affirmative, [whatsoever they bid you, that observe and do] in that sense our Saviour meant it: it is but equivalent to this, or the like universal negative, [Leave nothing undone that either Moses, or such as sit in his seat commands as good] or your conscience cannot justly witness to be evil, albeit they which commend it to you for good, are evil, and cannot teach themselves to do it. Few Preachers in any well ordered Church, are so unlearned, or bad of life, but what they solemnly one time or other deliver out of Moses and the Prophets, might be a sufficient rule for their hearers internal thoughts, and outward actions: did not the flock preposterously make their Pastors doings, the rule of their thoughts and sayings: always suspecting that, as not good, which they see left undone, and accounting all lawful for themselves to do, which they see done and practised by their leaders. When as not the Pastor's lives or doings, but their sayings are to be made rules of other men's lives and actions. And our Saviour enjoins the former obedience unto the very Pharisees, who spoke as well, and did as ill as any could do; very Patterns of hypocrisy. In expounding Moses, They could not but often inculcate the orthodoxal doctrine of good works, of alms deeds, and liberality; yet retained they the roots of avarice in their hearts, whose bitterness would bewray itself upon particular occasions, 
* Luke 16. 14.  All these things heard the Pharisces, saith S. Luke, which were cavetous, and they mocked him. They often exhorted others to circumcise the heart, to be humble and meek as Moses was, yet remained proud themselves, ambitious of highest places in the Synagogues, inwardly full of rapine and wickedness. They often taught others as Moses had done, to walk uprightly 
Luke 11. 39  as in the sight of the Lord their God; and yet did all their works to be seen of men. They had often taught their Auditors to honour father and mother, and learnedly discoursed upon the equity of this precept in general: yet could upon private respects dispense with it in sundry particulars. They said well in the former, and did ill in the latter. And albeit they justified their practice by tradition of the elders (as the Pontificians do theirs, when they absolve subjects from the bond of duty to their civil, or children to their natural parents, that they may be more serviceable to the Church their mother,) yet their sayings in these Apologies were but accessary to their doings; not comprehended under that universal affirmative. [All whatsoever they bid you, observe, and do,] but under the negative [After their works do not] for they were more desirous to be honoured as Rabbis and Fathers of the Congregation, then to honour the parents of their flesh: albeit they usually taught others so to do, save only when their treasury might be enriched, or their own honour enlarged by dispensations, which the people easily might have discerned for contrary, as well to the Law of God and nature, as to these dispensators own doctrine, when themselves were not parties.  
9 
* The authority of the Keys not universal, but to be limited as the former precept or injunction hath been.  From the restraint of this universal precept, we may easily limit that speech of our Saviour unto Saint Peter which Bellarmin labours to make more than most universal, because the surest ground (in their supposals of the Pope's transcendent Authority, [I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth, shall be bound in heaven, and whatsoever thou shalt lose on earth, shall be loosed in heaven, Matth. 16. 19] By these keys saith 
† Per istas claves non solum intelligitur potestas solvendi a peccatis, sed etiam ab omnibus aliis vinculis & impedimetis, quae nisi tollantur, non potest intrari in regnum coelorum: ●… quidem pren●ssio generalis 〈◊〉, ●●c dicitur, Quemcunque solveris, sed quodcunque solveris, ut intelligamus, Nodos omnes, seu legum, dispentando, seu peccatorum & poenarum, ●elaxando, sen dogmatum, & controversiarum, explicando, à Petro ejusque successoribus solvi 〈◊〉, Bellar. de verbi Dei interpret. lib. 3. cap. 5. initio.  Bellarmin, is understood a power of losing, not only sins, but all ●ber bonds or impediments, without whose removal there is no possibility of entrance into the Kingdom of heaven: for the promise is general; nor is it said, whomsoever, but Whatsoever thou losest, etc. giving us hereby to understand, that Peter ●●d bis successors may lose all knots or difficulties, of what kind soever, if of laws, by dispensing with them; if of sins, by remitting them; if of controversies, or opinions, by unfolding them. Thus far would this cunning Sophister improve the universal [Whatsoever] above it ordinary and ancient value in Scripture phrase: further than the condition of the party, to whom the promise was made (being Christ's servant, not his equal) will suffer. For what greater Prerogative could Christ himself challenge, than such as Bellarmine (for the present Pope's sake) would make Saint Peter? The Universal note in this place, as the like before, ●includes only an abundant assurance of the power ●…thed; a full and irrevocable ratification of the Keys right use, such a shutting as none can open, such an opening as none can shut; as often as sentence is either way given upon sufficient and just occasions. The proper sa●ject th●● limits the universal form of this more than princely prerogative, is the den●… confession of Christ, either in open speech, in perpetual actions or resolution; as shall be (by God's assistance) made evident against Romish assertions, without derogation from the royalty of Priesthood, which within these Territories is much more dreadful and sovereign, than worldlings will acknowledge until they be made feel the full stroke of the spiritual sword, in these our days, for the most part born in vain.  
10 Whatsoever reasons else they can from any other places of Scripture pretend for absolute infallibility in the High Priests, or Church representative under the Law, fall of their own accord, these fundamental ones being overthrown. But before I proceed to evince the Jewish supreme tribunal most grossly erroneous de facto: I must request the ingenious Readers, as many as understand Latin, and can have access unto these great Doctor: writings, to be eye-witnesses with us, or if it please them, public Notaries of their reckless impieties. Of which unless authentic notice be now taken and propagated to posterity by evident testimonies beyond exception: this impudent generation in future ages, when these abominations growold, and more stirred in, begin so to stink, that for the Churches temporal health, the books of modern Jesuits must be purged, will surely deny that ever any of their grand Divines were so mad with incestuous love of their 
 whorish mother, as to seek her maintenance by such shameless, gross, notorious, palpable, written blasphemies, as ungracious Judas would rather have choked with an halter in their birth, then have granted them entrance into the world through his throat. He in comparison of these Antichristian Traitors, ingenuously confessed his foul offence in betraying innocent blood. But even the flower of Romish Doctors, Bishops, and Cardinals, are not ashamed to justify him, in betraying; and the Scribes and Pharisees, in solemnly condemning our Saviour▪ For, if the one sort did not err in judgement, the other did not amiss in executing what they enjoined: yet by that very Consistory of Priests, and Elders, brought in by Bellarmin, as chief supporters of the Church's infallibility, was the life of the world censured to death for an Heretic, or refractarious Schismatic; and the 
† Triailla ●…, quill us in multitudine, publica honestas continetur. Hinc est quod Prophetae constan●… qu●●… stationes ●●outis Sinai, ut vocant, aut reges, aut Judices, aut populus al quid ad●… (of ●… Ann●…ns to the eleventh paragr●… of the former chapter.) In Talmud sribitur dominum ●… tionem sal●o intende●unt, quia ●…quam voluit Pouti●icum & Pharisaeorum tan●● am judi●… autho●… convu●●m, sed stabilitam potius. Matth. 23. v. 2. Fagius in Deut. 17.  Talmu●…, taking that Consistories authority but for such as the Jesuits supposed, conclude directly from principles common to the Synagogue and the Roman Church, that he deserved no less, because he would not subscribe unto their sentence, nor recant his opinions.  
11 Again, if we understand that other place [The Scribes and pharisees sit in Moses seat, all therefore whatsoever they bid you, that observe and do,] universally, as most Papists do, (and Hart out of his transmarinal Gate hism● would gladly have maintained it:) any Jew might thus a●● me▪ The S●… sees solemnly bid Judas and others to observe our Saviour as a ●…, and charged the people to sack his blood: therefore they were in ●… and upon pain of damnation, bound so to do. Do I amplify one word, or wrong them a jo● in these collections? I appeal unto their own Writers. Let Melcbur Canus, inferior to none in that Church for learning, and for a Papist a man of singular ingenuity be judge betwixt us. If from his words, as much as I have said, do not most directly follow: let me die the death for this supposed slander. Against the absolute infallibility of Counsels, or Synods, maintained by him in his fifth Book; our Writers, as he frames their Argument, thus objects. The Priests and Pharasees called Counsels, whose solemn sentences were impious, because they condemned the Son of God for such: in like sort may the Romish Prelacy give sentence contrary unto Christ. Unto this Objection, saith 
* Ad id quod deinceps sequitur, non est difficile respondere. Nam sacerdotum veterum acta quidum Christo adversa suerunt, it sententia hominum ali●qui pessimo●●● non folum veris●m●, sed reipub. etiam utilissima suit. Quin divinum oraculum suisse joan. Evangel. testatur. Cum enim post longam variamque concilij deliberationem Caiphas, qui ut summus Pontifex Concilio praesidebat, sententiam illam, cui omnes ●erè c●nsenserual, dix●…: Expedit nobis, ut unus moriatur homo pro populo, & non tota gens pereat: mox Evangelista subjecit; Hoc ●utem a semetip●o non dixit, sed cum esset Pontisex anni illius prophetavit. Qua ex re fit, ut & nostrorum Pontificum vita quidem & opera contraria fortè sint Domino Jesus; sed eorum judicia, quae videlicet à summo Pontifice comprobata sint, & 〈◊〉, & Christianis utilia, ut quae ad populi salutem sint divinitùs instituta. Imo adeo à Spiritu San to erunt ob 〈◊〉 causam, quam ab Evangelista didicimus, quia scilicet Ecclesiae Christi Pontifices sunt. At de secundo argumento satis. 〈◊〉, lib. 5. cap. ult. initio.  Canu●, the answer is easy; Let us hear it. The practices of the Priests were indeed against our Saviour: but the sentence of man otherwise most wicked, was not only most true, but withal most profitable to the Common-weal. Yea, Saint John the Evangelist tells us, it was a divine Oracle: for after a long and various deliberation used by the Council, Caiaphas who now sat as chief, being the Highpriest, pronounced that sentence where unto almost all (at the least the major part) agreed; [It is expedient, that one die for the people, and that the whole nation perish not,] upon which speech the Evangelist forthwith adds; This he spoke not of himself, but being Highpriest for that year, he prophesied. Whence it follows, faith Canus, that our Prelate's lives and actions may perhaps be contrary to our Lord Jesus: but their judicial decrees or sentences, such as are confirmed by the Pope (who must be precedent in their Counsels as Caiaphas was) shall prove true and profitable unto Christians, as instituted by God for the people's good, yea, they shall proceed from the Holy Ghost, for the reason which we have learned of the Evangelist, to wit, because such as give them, are Prelates of Christ's Church. And this is all I have to say unto the second Argument.  
12 It is easy indeed for them thus to answer: to whom it is most easy and most usual to blaspheme. That the Popes, aswell as Caiapha's prophecies, may in the Event prove true and profitable to Christ's Church, we do not doubt: because unto such as love God, or are beloved of him, all things, even Satan's malice that had suborned Cai●phas and his brethren against Christ and his members, turn to the best. But he that had taken this Highpriest, whilst he uttered this sentence, for an infallible Prophet of the Lord, had been bound in conscience to have done so to our Saviour at his, as the people did to Baal's Priests, at Elias' instigation. If our adversaries will permit us to interpret the Trent Counsels Decrees, as the faithful of those times did Ca●a●bus prophecy; we will subscribe unto them without delay. It is expedient, we grant, and profitable with all unto the Church, that there should be such Decrees, whereby the faith of others might be tried. But as it was not lawful for the people, to imbrue their hands in Christ's blood, though the greatest benefit that ever befell the world, was by his death: so neither is it safe to admit the Trent Canons, though a wonderful blessing of God they should be set forth, because they so clearly testify the truth of his word concerning Antichrist. Canus said more in this than was needful, according to his supposed principles in his answer to the next argument. But God who ruled the mouth of Cai●phas, and made him speak the truth, when he intended nothing less, d●● also direct Canus●s pen to vent, what upon better consideration he would have concealed. Yet herein he wrote, but out of the abundance of his own, and most of his fellows hearts, who hold, that the Priests and 〈◊〉 ●●re only in a 
†  matter of Fact, not in any point of Faith▪ when they 〈◊〉 Christ. For conclusion of this, consider with me, Christian Reader▪ how great cause we have to thank our gracious God, that the s●●t of 〈◊〉, or ●abble of Predicants, were not founded in our Saviour's dave●; for th●… doub●●e the Devil had picked a traitor out of that crew, whose impudent sophistical Apologies for open Blasphemy, and unrelenting perseverance 〈◊〉 traitorous plots, might have outfaced the world that the delivering of Chri●… into his enemy's hands, had been no ●uch sin as J●… testified it wa●… his penitent speech, and desperate end.   

CAP. XIV.  
What it would disadvantage the Romish Church to ●eny the infall●…lity of the Synagngue.  
THat any visible company of men before our Saviour Christ's time, d●… challenge such absolute authority over men's faith as the Poor doth 
 would be very hard for them to prove; and no question but the high-P●… and ●…ers amongst the Jews, did oftentimes challenge more than they had. If the Rome mist should say, that they had no such infallible authority in deciding all controversies, as their Church now challengeth; the assertion would be as improbable in itself, as incongruous to their positions. For unto any indifferent man such Infallibility in the Watch-Tower of Zion, m●… quisite during the time of the Law, then since th● promulgation of the Gospel. ●e it granted, the points to be expressly believed of the antient people, were but few: yet even such of them as were most necessary to salvation, were more enigmatically and mystically set down, than any in the new Testament a●e: and the measure of God's Spirit upon every sort of men▪ (the vulgar especially) in th●se times, much less. For this c●use God raised u● Prophets to instruct them, whose authority though it was not such, as the Roman Church now challengeth (but given to supply the ignorance, and negligence of the Church representative in those days:) yet much greater th●n is ordinarily required in the light of the Gospel, by which as the doctrine of salvation is become most conspicuous in itself, so is the illumination ●… God's Spirit more plentiful then before it had been. And since the Prophets have been so clearly expounded by the Apostles and the harmony of the two Testaments so distinctly heard, the ordinary▪ Test●… of ●esu●●… 〈◊〉 to the spirit of Prophe●ie. Allowing then these infinite odds on our p●rts▪ 
 that enjoy the labours of former ages, with the ordinary preaching of the Gospel▪ an infallible ecumenical authority is much 〈◊〉 needful now, than it was in the Law.  
2 Or if our adversaries will be so wayward, as to deny the like infallibility 
 to have been requisite in the ancient Jewish Church: they shall hereby thwart evidently themselves, disannul their chief title▪ and utterly disclaim the main plea hitherto used for their own infallibility. Fo●… them do u●ge Gods promises made unto that Church, to prove a●… of 〈◊〉 a like authority in theirs. And if these promises made to the Jews, admit any distinction, condition, or limitation, whereby t●… absolute infallibility (as they suppose it) may be impaired: then may all the promises made or supposed to be made unto their Church, admit the same, or like. But besides the weakening of their title, by debarring themselves of this plea (drawn from the example of the ancient Jewish Church) no man that reads their writings can be ignorant, that all their chief and principal arguments (wherewith they carry away most simple souls, and importune such, as almost neither fear God nor man, to give sentence for them and their Church against us) are drawn from these, or the like Topics, [unless God had ordained one supreme Judge, or infallible Authority, that might decide all controversies in matters of faith viva unce, he had not sufficiently provided for his Church, yea, which were most absurd, he had left it in worse estate then civil Estates are for ordinary matters; for they, besides their written Laws, have Judges to determine all cases or controversies arising. And seeing that Monarchical Government is of all others the best; and in any wise man's judgement most available for avoiding all dissension, and keeping the unity of Faith; there should be no question, but God hath ordained such an authentical manner of deciding all Controversies. If he have not, it must needs be, either because he could not establish such an infallible Authority▪ and uncontrollable power; or else, because he would not. To say he could not, were to deny his omnipotency, open blasphemy: to say he would not, were little better, for this were to deny his goodness and love to his Church, both which the Scriptures testify to be great, nay infinite.  
3 But how great soever his love to his Church, and chosen be (as we acknowledge it to be infinite and everlasting:) if these or the like arguments make any thing for the infallibility of the present Romish; they prove as much, and as directly, for the ancient Jewish Church. For that was a Visible company of men, (not of oxen and asses, and of them God had a care also.) Nay they were his own peculiar people, and (without all controversy) 
* Yet I know not what Bellar●●in should mean, when he makes it a particular Church, his fully consutes itself, and it shall be sufficient to propose it. Bellar●de Eccles milit. lib. 3. cap. 16. Ad tertium, de tempore Eliae, negatur consequentia, & antecedens h●jus argumenti. Consequentia quidem, quia non est eademratio p●puli Judaeorum, & populi Chri●●ianorum: nam populus Judaeorum non erat Ecclesia universalis, ut est populus Christi●…, sed particularis, & propterea etiam extra ilium populum inveniebantur fideles & justi, ut Melchisedech, J●h, & p●… Cornelius Centurio, & Eunuchus Candacis Reginae, & alij nonnulli. Itaque etiam si universa Synagoga Jud●orum 〈◊〉, non contin●ò omnis Ecclesia Dei in terris desecisset. Sed antecedens etiam negatur. Non enim o●tendi poorest, 〈◊〉 Synagogam Judaeorum defecisse omnino usque ad Christi adventum, quo tempore etiam non tam de●●cit, quam 〈◊〉 est in melius. His comparison holds right thus. None were saved then but Isra●lites, none now but Christians in heart▪ 〈◊〉 were saved then, though not Israelies by outward profession, or solemn association to the people of God: so are many now, 〈◊〉 not professed members of the true visible Church, whether that be theirs or ours. They think many amongst us ignorant of 〈◊〉, and we in charity ●●pe many amongst them ignorant of our Church's tenants, yet ready to ●nbrace them when it shall please ●…eal them: are elected to salvation. But it was a pretty Sophism in so great a Clerk to compare not Israelites in heart, or in the fight of God, but the visible Church of Israel with Christians in heart, not with any visible Christian Church.  the only visible Church, which he had on earth. Wherefore all the former arguments, if they conclude any infallible Authority in the present Romish Church; they conclude much more for the like infallibility of the Jewish. And by necessary consequence, if I prove, That Church had no such Authority, my assertion stands sure; That this infallible authority which the Factors of the Romish Church do challenge, is greater than any visible Company of men had before our Saviour's time. And by the same proof, shall the Romish Church be debarred for ever, of both the two former pleas▪ either drawn from the authority of the Priests, or from the best form of government.   

CAP. XV.  
That justly it may be presumed the Jewish Church, never had any absolute infallibility in proposing or determining Articles of faith, because in our Saviour's time it and so grievously err in the fundamental point of salvation.  
FOr proof of the Conclusion proposed [that Jerusalem had no such absolute infallibility, as Rome pleads for,] I took it for a long time as granted by all, that if any such authority had been established in the Law, it should not have varied until the alteration of the Priesthood. For God's covenant with Levi was in this sense everlasting, that it was to endure without interruption, until His sacrifice was accomplished, that was a Priest after a more excellent order. His oblation of himself, was the common bond to the Law and Gospel; the end of the one, and the beginning of the other. Nor did the Legal rites or ceremonies themselves (though these most obnoxious to corruption) vanish by little and little, as this sacrifice did approach nearer and nearer, as darkness doth before the rising of the Sun: rather that consummation wrought upon the Cross, did swallow them up at once, as virility doth youth, youth childhood, childhood infancy. Seeing then our Adversaries suppose this infallibility was annexed as a prerogative royal unto the Priesthood: they cannot imagine any tolerable reason, why the one should expire before the other was quite abolished. Hence it is that most of them hold the Scribes and Pharisees in our Saviour's time, were absolutely infallible in their Cathedral consultations. And I had just reasons to presume B●llarmin had been of the same mind. For besides his urging that place (without all sense or reason, unless grounded on this opinion,) They sit in Moses chair; All therefore whatsoever they bid you, that observe and do,] these other words of his, seemed to imply thus much, [
* Non ostendi potest, nunquam Synagogam Judaeo●um de●●cisse omnino usque ad Christi adventum, quo tempore eti● non tam de●…, quam ●…tata est in 〈◊〉, Bellarde Ecclesia militante l. 3. c. 1●.  It cannot be showed that the Synagogue of the Jews did fail [in faith] until Christ's coming, at what time it did not fail but rather became better by change.] By his speeches elsewhere I perceived, by the Synagogue thus changed, he meant the Church planted by Christ: not the Consistory of the High-Priests and Elders, not the Catholic Representative Jewish Church. 
† Sunt qui dicunt, Concilium illud (in quo Christus condemnatus est) errasse, quia non processit secundum morem legi●… judicij, sed tumultuaria conspiration, subornatis falsis testibus, Christum damnavit, id quod adeò notum erat omni●…, ut etiam Pilatus sciret per invidiam ●um fuisse traditum sibi à Pontificibus, ut habemus, Matth. 27. atque haec qu▪ dem responsio probabilis est. Quia tamen non est inferiorum judicare, an superiores legitimè procedant necne, nisi manifes●… mè constet intolerabilem errorem committi; & credibile est Deum non per●is●●rum, ut Co●cilia qui●us summus P●… sex p●asidet, non legitimè procedant; Ideo respondemus; Pontifices & Concilia Judaeorum non potuisse erra●e antequ●… Christus veni●et, sed eo praesente potuisse, imo fuisse praedictum erraturos Judaeos & Christum negat●ros. Isa●●. 6. Dan●… & ali●i. Sic●● enim non est necessarium, ut Vicarius Papae non possit errare, cum ipse Papa regat Ecclesian, & ab e●… defendat: Si● e●iam non fuit necessa●ium, ut Pontifices Judaeorum non possent errare, quando Ch●●stus, su●…us totius Ecclesiae Pontisex pr●se●s ad●rat, & Ecclesiam per se administrabat. Bellar. 4b. 2. de Concil. ●uct. cap 8.  For, saith he, as it is not necessary the Pope's Vicar should be inerrable, when the Pope himself doth guide the Church, and defend it from error: so neither was it necessary, that the Jewish High Priest should not err, when Christ the Highpriest of the whole Church was present, and did govern his Church in person.  
2 This example were it true, might illustrate (though illfavouredly) his assertion once supposed, as possible; but no way argues it to be probable. Herein his similitude fails, that the High Priests in our Saviour's time, were Aaron's lawful successors, their Priesthood as entire then as ever it was: and they Deputies to none in this rank or order. That their Predecessors had such infallibility he fain would prove. Can he, or any for him, ●hew us when, or by what means it should determine, whiles the Priesthood lasted? To take away the Pope's infallibility▪ even in this last age of the word, were, in their construction to deny Christ's promise made unto S. Peter's chair. And was not the former like prerogative as inseparably annexed to Moses seat? did our Saviour before his Passeover, either by doctrine or practice, derogate aught from any lawful authority established on earth; much less from that, which God had expressly instituted? The greatest prerogative, the Scribes and Pharisees, Priests or Rulers ever had, was, that they were Aaron's successors, and possessed Moses place: and this authority was never disannulled, but rather ratified by our Saviour, after he had undertaken his ministerial function; They sit in Moses seat, all therefore whatsoever they bid you, that observe and do. And elsewhere, Go, and show thyself unto the Priest, etc.  
3 
* Beauties' reason to prov● the Jewish Church did fail in Faith in our Saviour's time proves it to have been erroneous in the time of Isaiah.  Yet this Sophister would persuade us, that Isaiah and Daniel had foretold the expiration of this prerogative in later times. They both indeed foretell this people's extraordinary general blindness; about the time of our Saviour's conversation on earth. But this directly proves, what we object; not what Bellarmin should have answered, at least to us, who contend the Priests and Rulers of this people, were not infallible in our Saviour's time; nor doth Isaiah or Daniel or any Prophet of God say, they were at any time such. Let any Jesuit prove (what easily he may) out of 
‖ For Daniel hath nothing which can be wrested to this purpose, for which reason this Imposter cites only his 9 Chapter at large.  Isaiahs' words, cited by Bellarmin, that the Jewish Church representative was not infallible in our Saviour's time; and from the same we shall as clearly evince it, palpably erroneous in Isaiahs' own days, or immediately after. For the self same words which the Evangelist saith, were fulfilled in the unbelieving Jews that heard our Saviour's doctrine, were literally and exactly verified of their forefathers before the captivity of Babylon, as the Cardinal himself (would he take the pains to read the whole Chapter, and review the place cited by him) I know would not deny: His words are these; 
† Isai. 6. 9, 10. 11, 12.  And he said, go, and say unto this people: Ye shall hear indeed, but ye shall not understand, ye shall plainly see and not perceive. Make the heart of this people fat, make their ears heavy, and ●●●ut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert and he heal them. Then said I, Lord, how long? And he answered, until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and the Lord have removed men far away, and there be a great desolation in the midst of the land. The truth of our assertion is so pregnant, that 
a Di●itur autem prophetia, quantum observare potui, quatuor modis imple●i. Primò, quum id ips●m fit, de quo prop●i● 〈◊〉 ●…rali sensu intelligebatur, sicut cap. 1. v. 22. Matthaeus dixit, Imple●am in Maria, Isaiae prophetiam ●uisse. Ecce 〈◊〉 concipiet, & pariet filium. Secundò, cum fit, non id, de quo propriè intelliget at●r prophetia, sed id, quod per illud ●…batur, ut 2. Regum 7. 14. Ego ero illi in pa●rem, & ille erit mi●i in filium, quod propriè de Solomone dic●●m es●e p●●●pic●●m est. Divus ●●men Paulus, de Christo, cujus Solomon Figura erat interpretatur. Heb. 1. 6. quasi in eo implet●a● esset. Et quod Exod. 12. 46. dictum est, Os non comminuetis ex ●o, certum est intelligi de agno, tamen ●oan. cap. 19 36. in Christo, qui per agnum significabatur, impletum dicit. Tertiò, cum nec id fit, de quo propriè intelligi●… prophetis, n●c id quod per illud significatur, sed quod illi simile erat, & omnino ejusmodi, ut prophetia non minu● 〈◊〉 de 〈◊〉, quam de quo dicta est, dici potuisse videatur. Nam populus hic labiis me honour at, de Judaeis qui tempore 〈◊〉 erant, Deus dixerat Isai. 29. 13. Christus autem in iis, qui suo erant tempore, impletum significat, Matth. 15. 〈◊〉, &. 〈◊〉 est exemplum Matthaei, 13. 14. & Act. 28. 26. Quartò, cum id ipsum, quod per Prophetiam, aut Scriptur●… dictum erat, quamvis jam ●actum suerit, tamen magis, ac magis fit. Tunc enim Scriptura impleri dicitur, ●d e●●, quod per 〈◊〉 dictum erat, cumulatissi●●● fieri. Maldonat. Comment in Matth. cap. 2. vers. 15. The place cited Matth. 13. 14. Acts 28. 26. 〈◊〉 〈◊〉 very place out of the 6. of Esay, which Bellarmin urgeth to prove the Jews Church should fail in our Saviour's time.  Maldonat the most judicious expositor amongst the Jesuits, takes it as granted, the words late cited were literally meant only of that generation, with whom the Prophet lived, and brings this very Text, as one of the aptest instances to illustrate the third kind, as he makes it of fulfilling prophecies, to wit, when that which is truly and literally meant of one, is fitly applied unto another matter or sort of people, for the similitude of their nature or disposition. Although (to speak the truth he might have referred it more justly, at least, more artificially, to the fourth kind there mentioned by him. For, as shall appear hereafter, this prophecy was alike literally, properly, and directly meant of both, but verified of the former times more immediately, as first in order, because that part of its object had precedency in actual existence; of the later more completely as principally intended by the holy Ghost.  
4 The blindness there spoken of, was even then begun, but did increase from that age until the captivity, and continued until Christ's coming in whole days it was augmented, and the prophecy fully accomplished; as the desolation which followed their blindness in putting him to death, was greater than that which Nabuchadnezzar brought upon the City and land for the provocations wherewith Manasseh, Jehoiachim, and other wicked Rulers, as well Priests, as Laics, had provoked the Lord, by cruel persecution of his messengers sent unto them. This was a disease in their Prelates and 〈◊〉 lineally des●●nding to the Scribes and Pharisees, who took 
†  themselves for infallible teachers, and free from oppugning such doctrine, as therefore-fathers' had persecuted unto the death. The sin of these later in crucifyiag Christ, was in degree more grievous, because his personal worth was much greater than the Prophets; but the ignorance was of the same kind in both: for, as our Saviour saith, (Mat. 23. 32.) the later did but fulfil the measur●… their father's iniquity, in murdering Gods messengers. And, as afterwards shall be declared, such as the Romanists account the Church representative most infallible, did continually cause, or countenance these persecutions.  

*  The original likewise of this cruelty, continued from former to later generations, was the very same in both: the one distasted Gods words, whilst the Prophet spoke them; the other understood them, not whilst they were read every sabbath day unto them, both 
‖ A●●, 13. 27.  fulfilled them in condemning Gods messengers and thedding innocent blood, upon such gross and palpable blindness, as Isaiah describes.  
5 It will recreate the attentive Reader to observe, how the Lord hath confounded the 
 language of these cunning builders wh●es they seek to raise up new Babylon from the foundation of the old Synagogue. Bellarmin would seem to make a conscience of blaspheming; and therefore hath rather adventured to be reputed ridiculous, in avouching (as you heard before) without all ground or show of reason, that the infallible authority, formerly established in the Synagogue did expire upon our Saviour's entrance into his Ministerial function. Many of his fellows knowing how necessary it is for them to defend the public spirit of the Synagogues, and conscious withal how frivolous it would be, to say it should vanish by our Saviour's presence, who came rather by doctrine and practice to establish then overthrow any ordinance of the law, resolve (though by open blasphemy) to maintain the Scribes and Pharisees infallibility, until the abo●…ing of Aaron's Priesthood. That they condemned our Saviour, was (in these men's judgements) an prior only in matter of Fact, not of ●…th, or ●…rine: and in such case the Pope himself may err, whiles he speaks ex Ca●…. That the High Priest did not err in Faith, they take it as proved, because the Evangelist saith, he prophesied, It were good one should die for the people. John 11. 50.  
6 Such infallibility as this, I never shall envy the Pope: and I desite no more, then that he would confirm this last cited doctrine ex Cathedra. For no question but all such throughout the Christian world, as bear any love to Christ at all (any besides the Jesuits, who make no conscience of vilisying their Redeemer for advancing the Pope's dignity, by descending his insallibilin) would renounce his decrees, and take him for Antichrist ever after. For this was no error de facto, upon false information, or privy suggestion. Even the High Priests themselves, for the inveterate hate which they had born unto our Saviour's person and doctrine (such as the Romish Church did unto Hus, and Jerom of Prage) hold a Council, how they might put him to death; and so far were they from being miss with false information, that they suborn falls witnesses against him, and failing in this, seek to ensnare him in his own confession; and finally condemn him with joint consent, for avouching one of the main points of Christian Belief, the Article of his coming to judgement. I think might Satan himself speak his mind in this case, he would condemn Gretzer and his fellows, if not for their villainy, yet for their intolerable folly, in questioning, whether it were an error in Faith, or no, to pronounce the sentence of death with such solemnity against the Judge of quick and dead, for professing and teaching the main points and grounds of Faith. This villainy is too open and evident to maintain the policy of the Prince of darkness. And if neither fear of God, nor shame of the world, could bridle the Jesuits mouths, or stop the pens from venting such doctrine: yet certainly this Prince of darkness (their Lord and Master) for fear of some greater revolt, will lay his command upon them, and make them in this discoursing age speak more warily, though they niean still no less wickedly.  
7 Because this is a point worth the pressing, let us overthrow, not only 
That the High ●…t with his associates did 〈◊〉 ex Cathedia 〈◊〉 the main Article of Faith.  their answers already given, or arguments hence drawn for their Church's authority: but in brief prevent all possible evasions. If any Papist shall here reply, that these High Priests, and their assistants did not speak ex Cathedra, when they so far miss the cushion: this answer as it might perhaps drop from some ignorant Jesuits mouth or pen, who is bound by oath to say something (and therefore must oftentimes say he knows not what) for the defence of the Church: so we may well assure ourselves, that the Pope himself dare not for his triple Crown deliver it ex Cathedra; nor will the learned Papists hold this point, if it be well urged. For, as these High Priest's error was most gross and grievous: so was it received upon long and mature deliberation, their manner of proceeding was public and solemn. They took Jesus (saith the 
* Mat. 26. 57  Evangelist) and led him to Caiaphas the High Priest, where the Scribes and Elders were gathered together. And lest a Jesuit should have picked a quarrel at the time of their assembly, as if they had met at some unlawful hour. Saint 
† Luk. 22. 66.  Luke saith, as soon as it was day, the Elders of the people, and the High Priests, and the Scribes came together, and led him into their Council, and examined him upon the very fundamental point of faith; Saying, art thou The Christ, tell us? For affirming this (which is open infidelity to deny) the High Priest himself, not miss by any witnesses, but from 
‖ Mat. 26. 65.  Christ's own words which he himself had heard, pronounceth sentence against him. And if this were not enough, he proposed the matter to the rest of his associates; 
* Vers. ●6.  What think ye? and they answered and said, He is worthy to die? After all this, they urged the people to approve of this their Sentence, persuading them to ask Barrabas, and to destroy Jesus. And so strongly had they conjured the multitude by their pretended authority, that they apprehend this their choice, as a point of faith, or good service to God and his Church. For when Pilate layeth his blood unto their charge: All the people (
† Mat. 27. 25.  as the Text saith) (all such as relied upon the Scribes & Pharisees, or their high Priests) answered and said, His blood be upon us and our children. One of your lay Papists could not have been more throughly persuaded of your Church's authority, nor more violently bend against John Hus, or any other of Christ's Martyrs, for the like reasons, than this whole multitude was against Christ, being condemned by the High Priest, speaking ex Cathedra. Here were more conditions, and more solemnities observed in this proceeding of theirs, than you require in the Pope speaking ex Cathedra. Theirs was a public assembly, and sentence was given by joint consent in the Consistory, and in the morning: you hold it sufficient for the Pope to give his desinitive sentence alone, without evidence of the fact itself, whereunto he ties men's faith, as shall appear by your own confessions. Nor do you limit him any time, as well in the afternoon, as in the forenoon; as well (for aught we can gather) when drink is in, and his wits out of his head, as when he is sober. For you hold it not necessary for him to use any long deliberation. But, if it be his will to bind all Christians to believe him, the whole Church must believe that he was herein directed by the Holy Ghost: for the Church is bound to hear their chief Pastor: And, if he bind all men to believe him, then must all of necessity believe, that he was infallibly assisted by the Holy Ghost, in showing that which he binds them to believe: for otherwise the whole Church might err, nay were bound to err, because it is bound to believe the Pope. These consequents are your own, not mine, as may in part appear from what hath been already, more fully from what shall be said hereafter. Besides, the whole multitude of the Jewish people heard the Priests and Elders utter their opinions concerning Christ and his doctrine viva voce: we have the Pope's decrees but by hear-say. Either was this sentence pronounced ex Cathedra, or else it will be hard for you to prove, that any sentence in your Church hath been so pronounced, or can be, although the Pope himself be present in the Council, and be an eye witness of all proceedings.  
8 Yet if any of you should here shuffle (as ye usually do at the last pinch) and say [Howsoever Valentia, or some others of our learned, but private spirits, may define, what it is to speak ex Cathedra; yet we know not, whether our Church hath so defined it, or no: and therefore although these High Priests and Elders did observe all the circumstances, which these doctors require in a sentence given ex Cathedra; yet, for aught we know, they might ●ay sure they did fail in some circumstance which we know not, and did not indeed speak ex Cathedra, albeit they seemed so to do: wherefore this doth not conclude against the Pope's infallible authority, when he speaks ex Cathedra:] if any of you shall take this last hold (as I cannot imagine any other left you) we shall quickly beat you out of it. 
‖ Though it were safficiently 〈◊〉 that the Pope could not teach false 〈◊〉, ex 〈◊〉, 〈◊〉 〈◊〉 it not safe ●…, etc.  For let it be granted for disputations sake, that the Pope hath (as ye suppose these Jews had) an infallible authority, when he speaks ex Cathedra: yet seeing it is a matter so hard to be known, even by these that hear him, whether he observe all circumstances required to the exercise and true use of such infallible authority, and whether he speak ex Cathedra or no, when he may seem to sundry so to speak; it would be the only safe course for all Christian Churches utterly to renounce all obedience to him, but upon examination of his doctrine, to stand continually upon their guard, lest under pretence of this his infallible authority, when he speaks ex Cathedra, he may work some such inestimable mischief unto the Scriptures, or Christ's chosen here on earth, as these High Priests did unto Christ himself, by his seeming to speak ex Cathedra, when he doth not. If, by abusing this his infallible authority, he should either make away these Scriptures, or animate the people to imbrue their hands in the blood of Christ's dearest Saints: it is not his speaking ex Cathedra, that can redeem their souls from hell, nor restore God's word again; for these are matters of an higher price, then that they should be purchased with two or three words of his Holiness unhallowed mouth.  
9 To conclude, if this authority of your Church be but such, as the ancient Church of the Jews had; you cannot expect any faithful people should otherwise esteem of your decrees, than the faithful in our Saviour's time were bound to esteem of the Jewish High Priests and Elders, whom surely they did not take for Christ's only, nor best friends. If the Pope's infallibility be but such, as these High Priests had, you may be as guilty of the blood of Christ's Saints, as they were. If you will challenge (as indeed you do) greater authority than they had, ye must of necessity renounce your principal arguments brought to prove it.   

CAP. XVI.  
That Moses had no such absolute authority as is now ascribed unto the Pope: That the manner of Moses his attaining to such as he had, excludes all besides our saviour from just challenge of the like.  
1 WHether Moses were a Magistrate (as the Papists think) spiritual, or (as others) merely civil, or (whereunto upon grounds in due places to be discussed, I most incline) actually neither, and virtually both; it will suffice, for proof of our conclusion, that the Pope is no servant of God, but an adversary, in that he exalts himself above Moses, whom none, besides the High Priest, and sole Mediator of the new covenant, was to equalise in sovereignty over God's people. Nor doth the excess of glory ascribed unto the new Testament, in respect of the old, argue greater authority in Christian, then was in ordinary legal governor's, whether temporal or spiritual, much less doth in infer greater authority in any (Christ only excepted) than Moses had.  
2 If we take Christ's Church, as consisting both of Priests and people: it is a congregation far more royal and glorious, than the Synagogue so taken was. If we compare our High Priest (or mediator of the new Covenant) with theirs, the Apostles comparison is fittest: 
* .  Consider the Apostle & High Priest of 〈◊〉 profession, Christ Jesus: who was faithful to him that hath appointed him, even as Moses was in all his house. For this man is counted worthy of more glory than Moses, in as much as he which hath builded the house, hath more honour than the house. Now Moses verily was faithful in all his house, as a servant, for a witness of the things which should be spoken after: but Christ i● as the Son over 〈◊〉 own house, whose house we are. If severally we sort our people, or Ministers with theirs, as the Apostles successors with Aaron's, the pre-eminence both ways, is ours, Notwithstanding, this excess of our Minister's glory, whether ordinary or extraordinary, compared with the like of theirs, is not so great as the preeminences of Christ's flock above the people of the Synagogue. Yet must all 
* .  excess in spiritual graces, which the ordinary hearers of the Gospel have of the ordinary hearers of the law, be subducted from that prerogative which we that are Christ's messengers, have in respect of Aaron's successors, ere we can take a right account of our own authority over our flock committed to us, in comparison of theirs over the ancient people. Computatis computandis, our sovereignty will prove less, not greater, 〈◊〉 our adversaries confusedly reckon without their host. Their pretended glosses, that all such places of Scripture as make for the authority of Moses chair, conclude à fortiori for S. Peter's, because the New Testament is more glorious than the old, are, as if a man should argue thus: The ancient Roman and modern Germane, are States far more noble than the Turkish or Moscovi●ish; therefore the Roman Consuls had more absolute authority over the people, or the present Emperor, over the Princes and States of Germany, than the Turk hath over his Bashaws, or the Moscovit over his Vassals.  
3 The glory of a common-weal, or praise of government, consists in the ingenuity or civil liberty, not in the slavery, or servile condition of the governed: or in their voluntary obsequiousness to wholesome laws, proportioned to common good; not in their absolute subjection to the omnipotent will of an unruly Tyrant, subject to no law, but the law of sin. Our Saviour's authority over his Disciples was more sovereign, then is befitting any to usurp or challenge over his fellow servants; his kingdom more glorious after his resurrection then before: yet a little before his suffering, he saith to his Disciples: 
† ●…. 15. 14, 15  Ye are my friends, if ye do whatsoever I command you. Hence for th●… I you not servants, for the servant knoweth not what his master ●oth, but I have called you friends, for all things that I have heard of my Father, have I made known to you. It is the very conceit of the base degenerate, dissolute, sottish later heathen Roman, more delighted in such gaudy shows as his luxurious Emperors made (happily, once or twice in their whole reign) then in the valour and virtue of his victorious, freeborn Ancestors, that to this day swims in the Jesuits brain, and makes him dream the royalty of Christian Priesthood, or glory of the Gospel, should consist wholly, or chiefly in the magnificent pomp of one visible high Priest or Ecumenical Bishop; for garnishing of whose Court, the whole Body of Christ besides, must be content to spend their lives, goods, or substances, and as his occasion shall require, to pawn their very souls, as younglings will be at any cost or pains they can devise, to deck up a Lord of the Parish, a victor in a Grammar school; or as merry fellows will be ready to spend more than their incomes will defray, to have a gallant Lord of misrule of their own making.  
4 But they demand, Wherein doth the Pope aspire above the pitch of Moses throne? He desires but to be reputed an infallible teacher, and was not Moses such? yet not such after the same manner. He approved himself perpetually 
Wherein the Pope's ●… is made greater than Moses had a ●….  infallible, because always found most faithful in all affairs belonging to God: but had it been possible for him to have worshipped the golden Cal●▪ to 
‖ Psal. 106. 2●.  have eaten the offerings of the dead, or to have joined himself to Baal-Peor: The Levites and such as clavae unto the Lord in these Apostasies would have sought Gods will at more sanctified lips, than his, at least for that time, were. If then we consider him not as he might have been, but as indeed he proved: the people's obedience unto him, was the facto perpetual and complete: yet but conditionally perpetual, but conditionally complete, or perpetually complete upon their sight and undoubted experience of his extraordinary familiarity with God, of his entire fidelity in all his service. The Pope would be proclaimed so absolutely infallible by irrevocable patent or inheritance, as no breach of God's commandments, no touch of disloyalty to Christ in actions, might breed a forfeiture of his estate, or estrange Christian consciences from yielding obedience to him, every way as complete and absolute, as that which the people of God performed unto Moses, or Christians do yet unto their Saviour. Whence though we admit Moses infallibility, and his to be the same; yet the difference between the absoluteness of their authority, or the tenor, or holds of the same infallibility, would be such, as is between a Tenant at will, or one that enjoys a fair estate, perhaps, all his life time, yet only by continuance of his Lords good liking of his faithful service; and a Freeholder that cannot by any act of felony, murder, treason, or the like, forfeit his interest in as large possessions.  
5 Again, albeit the authority gotten, or manner of holding it, were the same; yet the manner of getting it in Moses and the Pope is not alike. The one proffers no miracle for the purchase, no sign from heaven, no admirable skill in expounding God's word; his calling he professeth to be but ordinary, and in this respect (say his followers) he was to succeed Saint Peter. Moses not such, nor so affected: his miracles were many and great; the signs and tokens of his especial favour with God, almost infinite: his calling extraordinarily extraordinary: otherwise that obedience the people performed to him had been no less than desperate Idolatry; as the challenge of the like without like proof and evidence of such favour with God, is no better than blasphemy or Apostasy. Hence saith 
* Cum igitur oporteret Dei legem in edictis Angelorum terribiliter dari, non 〈◊〉 homini p●●cisse sa pientibus, sed universae gen●i & populo ingenti, co▪ ram eodem populo magna facta sunt in monte, ubi lex per unum dabatur, conspiciente multitudine metu enda ac tremenda, quae fiebant. Non enim populus Israel, sic Moysi credidit, quemadmodum suo Lycurgo Lacedaemonii, quòd à Jove sen Apolline leges, quas c●didit, accepisset. Cum enim lex dabatur populo, qua coli unus iubebatur Deus, in conspectu ip●…us populi, quantum sufficere divina providentia judicaba● mira●●libus rerum signis ac motibus apparebat, ad eanden▪ legem dandam docentem creatori service creaturam. Aug. de Civit. Dei. lib. 10. cap. 13.  S. Austin, the people of Israel did believe Moses laws were from God, after another manner, than the Lacedæmonians did Lycurgus laws were from Apollo. For when the Law which enjoins the worship of one God, was given unto the people, it did appear (as far forth as the divine providence did judge sufficient) by strange signs and motions, whereof the people themselves were spectators, that the creature did perform, service to the Creator for the giving of that Law. But we must believe as firmly as this people did Moses, that all the Pope's injunctions are given by God himself, without any other sign or testimony, than the Lacedæmonians had, that Lycurgus' laws were from Apollo. Yet is it here further to be considered, that the Israelites might with far less danger have admitted Moses laws then we may the Popes, without any examination, for divine, seeing there was no written law of God extant before his time, whereby his writings were to be tried. No such charge had been given this people, as he gives most expressly, to this purpose. 
† De●●. 4. 1, 2.  Now therefore hearken, O Israel, unto the ordinances, and to the Laws which I teach you to do, that ye may live and go in, and possess the land which the Lord God of your fathers giveth you. Ye shall put nothing unto the word which I command you, neither shall ye take aught there from, that ye may keep the commandments of the Lord your God which I command you. But was the motive or argument by which he sought to establish their belief (or assent unto these commandments) his own infallible authority? no, but their own experience of their truth, as it followeth, Your eyes have seen what the Lord did because of Baal-Peor. For all the men that 
.  followed Baal-Peor the Lord thy God hath destroyed every one from among you: but ye that did cleave unto the Lord your God, are alive, every one of you this day; so gracious and merciful is our God unto mankind, and so far from exacting this blind obedience which the Pope doth challenge, that he would have his written word established in the fresh memory of his mighty wonders wrought upon Pharaoh and all his host. The experiment of their deliverance by Moses had been a strong motive to have persuaded them to admit of his doctrine for infallible, or, at the least, to have believed him in his particular promises. When the snares of death had compassed them about on every side, and they see no way but one, or rather two inevitable ways to present death and destruction, the red sea before them, and a mighty host of blood behind them, the one serving as a glass to represent the cruelty of the other: they (as who in their case would not?) 
*  cry out for fear. He that could have foretold their strange deliverance from this imminent danger, might have gotten the opinion of a God amongst the Heathen: yet ●… confidently promiseth them, even in the midst of this perplexity, the utter destruction of the destroyer, whom they feared. 
† 〈…〉, 14  Fear ye not, stand 〈◊〉, and behold the salvation of the Lord, which he will show to you this day: for the Egyptians whom you have seen this day, you shall never see again. The Lord shall fight for you: therefore hold you your peace. Notwithstanding all this, Moses never 
.  enacts this absolute obedience, to be believed in all that ever he shall say, or speak unto them, without farther examination, or evident experiment of his doctrine. For God requires not this of any man, no not of those to whom he spoke face to face; always ready to feed such as call upon him, with infallible signs and pledges of the truth of his promises. For this reason▪ the waters of 
‖ Exod. 15. 23.  Marah are sweetened at Moses prayer. And God upon this new experiment of his power and goodness, takes occasion to re-establish his former covenant, using this semblable event, as a further earnest of his sweet promises to them. [
a Ver. 26. Faith ●ust be 〈◊〉 by ●…nts an●…le ●….  If thou wilt diligently hearken O Israel unto the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear unto his commandments, and keep all his ordinances: then will I put none of these diseases upon thee, which I brought upon the Egyptians: for I am the Lord that healeth thee.] As if he had said; This healing of the bitter waters shall be a token to thee of my power in healing thee. Yet for all this they distrust Gods promises for their food, as it followeth, cap. 16. Nor doth Moses seek to force their assent by fearful anathemas, or sudden destruction, but of some principal offenders herein. For God will not have true faith thunder-blasted in the tender blade: but rather nourished by continuance of such sweet experiments: for this reason he showers down Manna from heaven. 
b .  I have heard the murmuring of the children of Israel, tell them therefore, and say, At evening ye shall eat flesh, and in the morning you shall be filled with bread, and ye shall know that I am the Lord your God. For besides the miraculous manner of providing both Quails and Manna for them, the manner of nourishment by Manna did witness the truth of God's word unto them. They had been used to gross and solid meats, such as did fill their stomaches, & distend their bellies, whereas Manna was in substance slender, but gave strength and vigour to their bodies; and served as an emblem of their spiritual food, which being invisible, yet gave life more excellently than these gross and solid meats did. So saith 
c 〈◊〉. 8. 3.  Moses, Therefore he humbled thee, and made thee hungry, and fed thee with Manna which thou knowest not, neither did thy Fathers know it, that he might teach thee, that man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord.  
6 Yet in their distress (so frail is our faith, until it be strengthened by continual experiments) they doubt, and tempt the Lord, saying. 
d .  Is the Lord amongst us or no? Nor doth Moses interpose his infallible authority, or charge them to believe him against their experience of their present thirst, under pain of eternal damnation, or sufferance of greater thirst in hell: such threats without better instruction in God's word, and the comfort of his spirit, may bring distrusts or doubts to utter despair, and cause faith to wither where it was well nigh ripe, they never ripen and strengthen any true and lively faith. Moses himself is fain to cry unto the Lord, saying. What shall I do unto this people? for they be almost ready to stone me. As the Papists would do to the Pope, were he to conduct them thorough the wilderness in such extremity of thirst, able to give them no better assurance of his favour with God, than his anathemas, or feed them only with his Court-holy-water, or blessings of wind. But even here again God feeds Israel's faith with waters issuing out of the rock, making themselves eye-witnesses of all his wonders, that so they might believe his words and promises, nay himself, from their own sense and feeling of his goodness, and truth of his word.  
7 Though no Lawgiver or Governor, whether temporal or spiritual▪ especially, whose calling was but ordinary, could possibly before or since so well deserve of the people committed to his guidance, as this great General already had done of all the host of Israel; were they upon this consideration, forthwith to believe what soever he should avouch without further examination, sign, or token of his favour with God; without assured experience, or at the least more than probable presumptions of his continual faithfulness in that service, whereunto they knew him appointed? Albeit, after all the mighty works before mentioned, wrought in their presence, they had been bound thereunto: the meanest 
‖ .  handmaid in that multitude had infallible pledges plenty of his extraordinary calling, locked up in her own unerring senses. But from the strange, yet frequent manifestation of Moses power and favour with God, so great as none besides the great Prophet whom he prefigured, might challenge the like, the Lord in his all-seeing wisdom, took fit occasion to allure his people unto strict observance of what he 
* .  afterwards solemnly enacted, as also in them to forwarn all future generations without express warrant of his word, not absolutely to believe any governor whomsoever in all, though of tried skill and fidelity in many principal points of his service. That passage of Scripture wherein the manner of this people's stipulation is registered, well deserves an exact survey of all especially of these circumstances, [How the Lord by rehearsal of his mighty works so epassed, extorts their promise to do whatsoever should by Moses be commanded them, and yet will not accept it offered, until he have made them ear-witnesses of his familiarity and communication with him.] First, out of the Mount he called Moses unto him to deliver this solemn message unto the house of Jacob; Ye have seen what I did to the Egyptians, and how I carried you upon eagle's wings, and have brought you unto me. Now therefore, if you will hear my voice 
〈◊〉. 19 4. 〈◊〉▪ and 〈◊〉.  indeed, and keep my covenant, than ye shall be my chief treasure above all people, though all the earth be mine. After Moses had reported unto God this answer, freely uttered with joint consent of all the people, solemnly 
† ●….  assembled before their Elders [
‖ Verse. 〈◊〉.  All that the Lord commanded, we will do,] was the whole business betwixt God and them, fully transacted by this Agent in their obsence? No, he is sent back to sanctify the people, that they might expect Gods glorious appearance in Mount Sinai, to ratify what he had said upon the return of their answer; 
a Verse. 〈◊〉  Lo I come unto thee in a thick cloud, that the people may hear, whilst I talk with thee, and that they may also believe thee for ever. They did not believe that God had revealed his word to Moses for the wonders he had wrought; but rather that his wonders were from G●d because they heard God speak to him, yea, to themselves. For their principal and fundamental laws were uttered by God himself in their hearing, 〈◊〉 Moses expresseth, These words, (to wit the Decalogue) the Lord spoke unto ●… 〈◊〉 
 ●ul●●tude, in the ●ou●t, out of the midst of the fire, the cloud and the 〈◊〉, with a great voice, and added no more. And lest the words which they had heard might soon be smothered in fleshly hearts, or quickly slide o●● of their brittle memories, the Lord wrote them in two Tables of stone and at their transcription, not ●oses only, but Aaron, Nada●, and A●th●, with the seventy Elders of Israel, are made spectators of the Divine glory, ravished with the sweetness of his presence. † They saw, saith the Text, th●… 
 of Isr●●l, and un●er his feet, as it were, a work of a Saphire stone, and as the 〈◊〉 h●a●●n when it is clear. And upon the Nobles of the children of Israel ●e 〈◊〉 his 〈◊〉, also they saw God, and did eat and drink. After, these Tables through Abysms anger at the people's folly and impiety, were broken, God writes the 〈◊〉 same words again, and renews his Covenant 
*  before all the people, promising undoubted experience of his Divine assistance.  
8 Doth Moses after all this call fire from heaven upon all such as distr●●t his words? ●aron and M●riam openly derogate from his authority, which the Lord consirmes again viva voce, descending in the † pillar of the 〈◊〉, co●…ng these detractors in the door of the Yabe●●acce; Wherefore were you 〈◊〉 
 a●raid to sp●ak against my servant, even against Moses? Th●●s the Lord was 〈◊〉 a●g●●e and departed, leaving his mark upon Miriam, cured of her leprosy by Moses instant prayers. No marvel if Korah, Dathan, and ●●irams judgements were so grievous: when their sin against Moses, after so many documents of his high calling, could not but be wilful; as their perseverance in it, after so many admonitions to desist, most malicious and obstinate. Yet was M●s●s further countenanced by the appearance of God's glory▪ unto all the Congregation, 
 and his authority further ratified by the strange and fearful end of these chief malefactors, († foretold by him) and by fire, i●luing from the Lord to consume their confederates, in offering incense ungrateful to their God. Tantae molis erat Judaeam condere gentem! So long and great a work it was to ●…ie Israel in true faith. But without any like miracle or prediction, such as never saw him, never heard good of him, must believe the Pope as well as Israel did their Lawgiver, that could make the Sea to grant him passage, the clouds send bread, the winds bring flesh, and the hard rock yield drink sufficient for him and all his mighty host, that could thus call the heavens as witnesses to condemn and appoint the earth as executioner of his judgements upon the obstinate and rebellious, yet after all this he inflicts no such punishments upon the doubtful in faith, as the Romish Church doth, but rather (as is evident out of the places 
●… 17, ●… in ●… Phara●h, and unto all Egypt, The great tentation which ●… stretched ●ut ●…n, whereby the Lord thy God brought thee out: so shall the L●… thou fearest.  before alleged (confirms them by commemoration of these late cited, and like Experiments, making † Gods favours past the surest pledges of his assistance in greatest difficulties that could beset them. To conclude, this people believed Moses, for God● testimony of him, we may not believe God's Word without the Pope's testimony of it. He must be to God as Aaron was to Moses, his mouth, whereby he only speaks distinctly or intelligibly to his people.   

CAP. XVII.  
That the Church's authority was no part of the rule of faith unto the people after Moses death; That by Experiments answerable to his precepts and predictions, the faithful without relying upon the Priests infallible proposals, were as certain, both of the divine truth, and true meaning of the Law, as their forefathers had been that lived with Moses, and saw his miracles.  
1 TO proceed unto the ages following Moses; How did they know Moses law, either indeed to be God's Word, or the true sense and meaning of it, being indefinitely known for such? By tradition? Yes, By tradition 
How far the Traditions, Exhortations, or Instructions of Parents did steed their children for establishing of Faith.  only? No, But how at all by tradition? As by a joint part of that rule, on which they were finally to rely? Rather it was a mean to bring them unto the due consideration, or right application of the written rule, which Moses had left them. So hard were their hearts with whom this great Lawgiver had first to deal, that faith could not take root in them, unless first wrought and subacted by extraordinary signs and wonders: but once thus created in them, the incorruptible seed thereof might by means ordinary, easily be propagated unto posterity, with whom it was to grow up and ripen, not by bare credence to their Ancestors traditions, nor by such miraculous sights as they had seen; but by assiduous and serious observation of God's providence in their own times. For all his ways, to such as mark them, are ever parallel to some one or other rule contained in this book of life. The Israelites in every age might have discerned the truth of his threats or promises, always fulfilled according to the diversity of their ways, though thus much the best amongst them would seldom have observed, perhaps not so much as once have compared their course of life, with either part of God's covenant of life and death, unless thus forewarned by their Ancestors. The tradition then of former, was of like use, for begetting true belief in latter generations, as the exhortations of tutors, who have already tasted the sweet of Helicon, are unto their pupils for attaining true knowledge in good Arts, of whose pleasantness they never conceive aright, until they taste it themselves, though taste it, but upon the others commendation, they would not, without their direction, (ordinarily) they could not.  
2 This Method Moses himself prescribes; 
* De●t. 11. 2.  Consider this day, for I speak not unto your children, which neither have known nor seen the chastisement of the Lord your God, his greatness, his mighty hand, and his stretched-out arm, and his signs, and his acts which he did in the midst of Egypt, unto Pharaoh the King of Egypt, and all his land. For your eyes have seen all the great acts of the Lord which be did. Therefore shall ye keep all the Commandments which I command you this 
Verse 7. 〈◊〉  day, that ye may be strong, and go in and possess the land whither ye go to possess it. God's wonders past they were to consider, to what end? That they might lay up their Lawgivers words 
† Verse 18.  in their hearts, and in their souls, ●ind them 〈◊〉 remembrances upon their hands, that they might be as frontlets between their eyes, or sights whereby to levelly their steps, lest they trod awry. God's Word so rooted in the fathers, as thus to fructify in their carriage, gesture, speech, and action, the seed of it was to be sown in the tender and supple hearts of children, as Moses in the next words adds; 
‖ Verse 19  And ye shall teach them your ●●●l●ren, speaking of them when thou sittest in thine house, and when thou walkest by the war, and when thou liest down, and when thou risest up. And thou shalt write them upon the posis of thine house, and upon thy gates. Thus was God's Covenant with his people, first, briefly drawn in signs and wonders, and uttered by a mighty voice in mount Horeb as it had been a Demise Paro●; afterwards, conceived in more ample sort, and written in more special terms by M●ses, but was to be sealed to every generation, by their sure experience of God's mere●e and justice; the one, infallibly accomplishing their prosperity for obeying; the other, their calamities for transgressing it, as in the same place followeth. For if ye keep diligently all these commandments which I co●… 
 〈◊〉 to ●…o that is) to l●ve the Lord your God, to walk in all his ways, and to ●●ea●e unto 〈◊〉; then 〈◊〉 the Lord ●ast out all these nations before you, and ye shall ●… great nations ●●ghtier than you. All the places whereon the soles of your feet 〈◊〉 ●●ea●, shall ●e ●●●rs; your coast shall be from the wilderness, and from Lebanon, 〈◊〉 from the river, even the river Perah, unto the uttermost Sea. No man shall 〈◊〉▪ 〈◊〉 you, for the Lord your God shall cast the fear of you upon all the land that ye shall 〈◊〉 upon, as he hath said unto you.  
3 Every light or formal observation of this covenant sufficed not to avert God's threats, or make them capable of those bounteous promises, which he never failed to fulfil, as long as in heart and deed they used Moses writings for their rule, not weighing the foolish traditions of the Elders; ●… he ●●ew them (saith the Psalmist) they sought him, and they returned an: 
 sought God 〈◊〉▪ And they remembered that God was their strength, and the me● high God th●●r redeemer. Proportionally to their repentance (but far above, or rather without all proportion of deserts) did the Lord deal with them. For, as their heart's (though in some sort turned unto him) were not upright 〈◊〉 him, neither were they faithful in his covenant: so he b●i●g merciful, thus far for gave their iniquity, that he destroyed them not, but o●t-times called back his anger, and suffered not his whole displeasure to arise.  
4 The whole historical part of the old Testament, until David's time (epitomised by this Psalmist) witnesseth what way soever this people went, either the blessing or the curse which Moses there sets before them, did always surely meet them, 
* .  Behold I s●t before you this day a blessing, and a curse; the blessing, if ye obey the commandments of the Lord your God, which I command you this day, and the curse, if ye will not obey the commandments of the Lord your God, but turn out of the way which I command you this day, to go after other Gods which ye have not known. In these terms of blessings and cursings, he en●tiles the former disjunctive covenant; If ye shall hearken therefore to my commandments which I shall command you this day, that you love the Lord your 
●…. 13.  God, and serve him with all your heart, and with all your soul: I also will give 〈◊〉 unto your land in due time, the first rain and the latter, that thou mayest gather in thy whe●t, and thy wine, and thine oil. Also I will send grass in thy field, for thy cattles that thou mayest eat, and have enough. But beware lest your he●●t dece●ve you, and lest ye turn aside and serve other Gods, and worship them, and so the anger of the Lord be kindled against you, and he shut up the heaven, that there be no rain, and that your land yield not her fruit, and ye perish quickly from the good land which the Lord giveth you. To stir them up to more st●●t observance of the former covenant, the blessings and cursings here mentioned, were to be pronounced with great solemnity at their first entrance into the land of Ca●●an, When the Lord thy God therefore hath brought thee into the land weaher tho● 
 goest to possess it, then shalt thou put the blessing upon Mount Ger●…m, and the curse upon Mount 〈◊〉. And elsewhere Moses chargeth the People saying, These (all sons of the freewoman) shall stand upon Mount Geri●… to 〈◊〉 the pe●●●● 
 〈◊〉 ●e pass over Jordan, Simeon, and Levi, and Judah, and I●●a●har, and●oseph ●oseph, and Benjamin, and these (sons of the bondwoman) shall stand 〈◊〉 Mount E●al to ●urse, Reuben, Gad, and Asher, and Zebulon, Dan, and Nephtali, 〈◊〉 the Levites shall answer and say unto all the men of Israel, with a loud voice, Cursed, &c Nor was this rehearsal more strictly enjoined by Moses, then faithfully performed by josuah; And all Israel and their Elders, and Officers, and their ●…ges stood on this side of the Ark, and on that side, before the Priests of the Levites, 
J●suah 8. v▪ 33, 34, 35.  which bear the Ark of the Covenant of the Lord, as well the stranger, as he that is born in the Country, half of them were over against Mount Gerizim, and half of them over against Mount Ebal, as Moses the servant of the Lord had commanded before that they should bless the children of Israel. Then afterward he read all the words of the Law, the blessings and cursings, according to all that is written in the book of the Law. There was not a word of all that Moses had commanded, that Josuah read not before all the Congregation of Israel, aswell before the women and children, as the stranger that was conversant among them. The like solemnity was to be continued every seventh year, as Moses commanded them, saying, Every seventh year, when the year of freedom shall be in the feast of Tabernacles, 
Deut. 31. 1●, 11, 12, 13.  when all Israel shall come to appear before the Lord thy God in the place which he shall 〈◊〉, thou shalt read this Law before all Israel, that they may hear it. Gather the people together, men and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and keep and observe all the word● of this Law, and that their children which have not known it may hear it, and learn to fear the Lord your God, as long as ye live in the land, whither ye go over Jordan to possess it.  
5 
* The Israel●es care to instruct their children in the precepts of the Law, necessary unto Christians, seeing faith ●●l●●m g●…s without miracles, unless planted in te●der 〈◊〉.  Children were to be instructed, first privately, then publicly; that the solemnity of the spectacle might work in them a modest fear and reverence, without whose precedent impression true faith hardly finds entrance into the heart of man. And without miracles it seldom takes, but where the seed, of it have been sown in tender years; nor doth it usually sink into younger breasts▪ unless sucked in with admiration. All that Moses, all that Josuah, all that Priests and Levites, all that Parents or other Instructers, private or public, could do to such, all they aimed at, was to propose the infallible word in such sort, as might stir up their hearts to receive it with attention and admiration▪ and afterwards to make sure trial of it (always sufficient to prove itself) by their practice. No instructor in that people, ever taught his hearers, either finally or jointly, to rely upon the infallibility of his proposals.  
6 But the Jesuits heart, though his mouth will not utter it, thus indictes; Did all this stir these Scripturians would seem to make, or tattling parents daily invitation of their children to strict observance of this rule, take such effect as Moses dreamt of in posterity? No. But the reason why it did not, was because they sought not in time to supply the defect or rarity of miracles in latter, with more frequent and solemn memorial of such as had happened in former ages; or with more abundant meditation upon their written law, and diligent observation of their ordinary success, always correspondent thereunto. Take heed to thyself, saith Moses, and keep 
D●…. 4. 3. etc.  thy soul diligently, that thou forget not the things thine eyes have seen, and that they depart not out of thine heart all the days of thy life, but teach them thy sons, and thy sons sons; forget not the day that thou stoodst before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will cause them to hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. The necessity of this, and like premonitions, was too well manifested by the event. The people 
.  (saith another Penman of the sacred Canon) had served the Lord all the 〈◊〉 of Josuah, and all the days of the Elders that outlived Josuah, which had seen all the great works of the Lord that he aid for Israel. Not the avouchment or presence of infallible teachers, but their sure experience of God's power and mercy, did more surely fasten this people's assent unto the truth of that which Moses had left written, than Moses live-personal proposal could do their Fathers, to his words uttered in their audience. But after that generation 
Judg. 2. ver. 10, 11.  (with whom Josuah had conversed) was gathered unto their fathers, and another generation arose after them, which neither knew the Lord, nor yet the works he had done for Israel, than the children of Israel did weekenly in 〈◊〉 sight of the Lord, and served Baal. Whence it came to pass, that whithersoever they went out, the hand of the Lord was sore against them, as the Lord has 
Verse 15, 16.  said, and as the Lord had sworn unto them, so he punished them sore. Notwithstanding, the Lord raised up Judges which delivered them out of the hands of their oppressors: yet when the judge was dead, they returned, and did worse than their fathers, in following others gods, to serve them, and worship them, they ceased not 
Verse 19  from their own inventions, nor from their rebellious way. What rule then was left to reclaim them? the infallible proposals of their Priests? Though these or an Angel from heaven should have proposed any other Doctrine, than what was consonant to their written law (whose true meaning in this respect, every one of them should have known) Moses curse before mentioned, had overtaken them following it. So much were they addicted 
Of gideon's distrust, and the means how his faith was established.  unto Baal's Priests proposals, that Angels could scarcely be heard, though suggesting nothing but what their Lawgiver had taught, though assuring them by their presence of such assistance from their mighty God as he had promised. Thus when the general of these heavenly soldiers, sought to encourage Gideon, The Lord is with thee thou valiant man; He replies, ah, my Lord, if the Lord be with us, why then is all this come upon us, and where be all his 
Judg. 6. v. 13.  miracles which our Fathers told us of, and said, Did not the Lord bring us out of Egypt? but now the Lord hath forsaken us, and delivered us into the hand of the Midianites. As if he had said, I will not deny but the Lord hath done of old, as our fathers have declared unto us; Moses story I distrust not, but am sure he hath dealt far otherwise with us.  
7 But doth this defect of faith in him, convince the Law of imperfection? rather the object of his distrust, might have taught him to have believed the perfection of Moses Law, which had so often forewarned them of such oppression by their enemies, when they forsook the God of their fathers. These forewarnings had Gideon believed aright; he had not disinherited the Angel's exhortation. What was the reason then of his misbelieving, or rather overseeing that part of the law? Not ignorance of God's word in general; for the miracles related by Moses he had in perfect memory. What then? want of sufficient authority to propose unto him these particular revelations, or their true meaning? This is all the Romanist can pretend. Yet what greater authority could he require, than that Angel had, which spoke unto Gideon? Our Apostle supposeth any Angel's proposal of divine Doctrines, to be at the least equivalent to Apostolical, Though we, saith he (whether Paul or Cephas) or (which he supposeth to be more) an Angel from heaven preach unto you otherwise, than we have preached unto you, 
Gal. 1. 8.  let him be accursed. Or, if we respect not only the personal authority of the proposer, but with it the manner of proposing God's word: What proposal can we imagine more effectual than this great Angel of the Covenants reply unto gideon's distrustful answer; [and the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel out of the hands of the Midianites: 
Judg. 6. 14.  have I not sent thee?]  
8 Whether gideon's diffidence after all this, were a sin, I leave it to be disputed by the Jesuits. A defect or dulness, no doubt it was, and only in respect of the like in us, they hold a necessity of the visible Church's infallibility: unto whose sentence whosoever fully accords not, is by their positions, uncapable of all other infallible means of divine faith. To pretend doubt or distrust of God's Word once proposed by it, yea, to seek further satisfaction or resolution of doubts than it shall vouchsafe to give, is more than a sin, extreme impiety. Yet had this great Angel stood upon his authority in such peremptory terms, Gideon had died in his distrust. For after a second reply made by Gideon, [Ah my Lord, whereby shall I save Israel? 
Judge 6. v. 15,  behold my family is poor in Manasseh, and I am the least in my father's house] and a further promise of the Angel's assistance not like the former, [have I not sent thee] but [I will therefore be with thee, and thou shalt smite the Madianites as one man,] he yet prefers this petition; I pray thee if I have found favour in thy sight, then show me a sign that thou talkest with me: Depart not hence I pray thee, until I come unto thee, and bring mine offering, and lay it before thee. After he had by more evident documents fully perceived it was an Angel of the Lord that had parleyed with him all this time, erecting his dejected heart with these comfortable words, Peace be with thee, fear not, thou shalt not die; He yet demands two other signs before he adventures upon the Angel's word. But after it is once confirmed unto him by experience of his power, in keeping his fleece dry in the middle of moisture, and moistening it where was nothing but dryness about it; he is more confident upon a Soldier's dream, than a Jesuit in like case would be upon the Pope's sentence or blessing given ex Cathedra. 
* Judg. 7. 15.  When Gideon heard the dream told, and the interpretation of the same, he worshipped and returned to the host of Israel, and said, Up, for the Lord hath delivered into your hand, the host of Midian.  
9 Nor he, nor his people could at any time have wanted like assurance of God's might and deliverances, had they according to the rule which Moses set them, turned unto him with all their heart, and with all their soul; but as far were they, as the Papists from admitting his words for their rule of faith. The unwritten traditions of Baal, were (at the least) of equal, or joint authority with his writings, and in deed, and action, though not in word and profession, preferred before them. Longer than their assent was (by such miraculous victories as Gideon had now gotten over the Midianites,) as it were tied and fastened to the blessings and cursings of Moses law, this stiffnecked generation did neither cleave to it, nor to their God; 
* Judge 8. 33.  But when Gideon was dead, they turned away and went a whoring after Baalim, and made Baal-Berith their God, and remembered not the Lord their God, which had delivered them out of the hands of all their enemies on every side. Miracles after the Law-given, were usually either tokens of precedent unbelief, or for signs to unbelievers, serving especially to put them in mind of what Moses had foretold: the attentive consideration of whose predictions, wrought greater faith and confidency in such as without miracles laid this law in their hearts, than this people conceived upon the fresh memory of gideon's extraordinary signs and glorious victory.  
10 
* The people's experience of such calamities as Moses: threatened, mat their 〈◊〉 〈◊〉 ground of such joyful hopes as he had promised.  The like occasions of such distrust as were observed in Gideon, were frequent in those times, wherein the four and fourtieth Psalm was written, yet the Author of it, is not so daunted with the oppression of his people, as Gideon was. The manifestation of such reproach, contempt, and scorn, as Moses said should befall them, did always animate such as indeed had used the Law as a perpetual rule to notify the diversity of all success, good or bad, by the degrees of their declining from it, or approach unto it. The greater calamities they suffered, the more undoubted Experience they had of divine truth contained in Mosaical threats, the more undoubted their Experience of their truth, upon consciousness of their own transgressions; the greater motives they had upon sincere and hearty repentance, to apprehend the stability of his sweetest promises for their good. No depression of this people, but served as a countersway to accelerate, intent, or enlarge the measure of their wont exaltation, so long as they rightly weighed all their actions and proceedings in Moses balances, equalizing their permanent sorrow for sins past, unto their wont delight in transient pleasures.  
11 Thus when Jeremy more admired than distrusted Gods mercies, in tendering the purchase of his kinsman's seld to him, close prisoner, for denouncing the whole desolation of his Country, when the Kings and Princes of Judah had no assurance of so much possession in the promised land, as to inherit the sepulchers of their fathers: the Lord expels not his suspensive rather then dissident admiration, with signs and wonders, as he had done gideon's doubt, or his stiffnecked forefather's distrust. By what means then▪ by the present calamities which had seized upon the Cities of Judah, and that very place wherein his late purchased inheritance lay. When he cast these, and the like doubts in his mind; 
* 〈◊〉. ●2. 24, 25, etc.  Behold the Mounts, they are come into the City to take it, and the City is given into the hand of the Chaldeans that fight against it, by means of the sword, and of the famine, and of the pestilence, and what thou hast spoken is come to pass, and behold thou seest it: And thou hast said unto me, O Lord God, Buy unto thee the field for silver, and take witnesses: for the City shall be given into the hand of the Chaldeans. Then came the word of the Lord unto Jeremiah saying, Behold, I am the Lord God of all flesh, is there any thing too hard for me? The Lord had 
† Jer. 3● 13. 14  stricken Jacob with the wound of an enemy, and with a sharp chastisement, for the multitude of his iniquities, wherefore he cried for his affliction, and said, My sorrow is incurable, not considering who it was had done all this unto him: for, because the Lord had killed, they must believe he would make alive again. Their present wounds inflicted contrary to the rules of politic defence, were the best pledges of their future health, beyond all hope of State-Chirurgions. And this is the very Seal of Jeremiahs' assurance, from the Lords own mouth: Thus saith the Lord, like as I have brought all this great plague upon this people; so will I bring upon them all the good I have promised 
Jer. ●2. 42, 43, 〈◊〉.  them. And the fields shall be possessed in this land, whereof ye say, It is desolate, without man or beast, and shall be given into the hand of the Chaldeans. Men shall buy fields for silver, and make writings, and seal them, and take witnesses in the land of Benjamin, and round about Jerusalem. So absolute and all-sufficient was Moses' his law in particular actions, much more in general or doctrinal resolutions, that God himself, for confirmation of his Prophets, and this distrustful people's faith, in a point by humane estimate most incredible, thought it sufficient to be a remembrancer to the Lawgiver. For the Lord here saith to Jeremiah, concerning this particular; Moses many generations before had universally foretold; 
‖ Deut. 3●. 1.  Now when all these things shall come upon thee, either the blessing or the curse which I have set before thee, and thou shalt turn into thine heart among all the nations, whither the Lord thy God hath driven thee: then the Lord thy God will cause thy Captives to return, and have compassion upon thee, and will return to gather thee out of all the people, where the Lord thy God had scattered thee. Though thou wast cast unto the uttermost part of heaven; from thence will the Lord thy God gather thee, and from thence will he take thee. And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it, and he will show thee favour, and will multiply thee above thy fathers. By this rule of Moses, according to the prediction of Jeremiah; doth Nehemiah afterwards frame his prayers to God, and direct his enterprise for restauration of Jerusalem: We have grievously sinned 
Nehem. 1. 7.  against thee, and have not kept the commandments nor the statutes, nor the judgements which thou commandedst thy servant Moses, I beseech thee remember the word that thou commandedst thy servant Moses, saying, Ye will transgress, and I will scatter you abroad among the people. But if ye turn unto me, and keep my commandments, and do them, though your scattering were to the uttermost part of the heaven, yet will I gather you from thence, and will bring you unto the place that I have chosen, to place my name there. Now these are thy servants, and thy people, etc. O Lord I beseech thee, let thine ear now hearken to the prayer of thy servants, who desire to fear thy name, and I pray thee, cause thy servant to prosper this day, and give him favour in the presence of this man. He saw the truth of Moses divine prediction confirmed by the King's present grant of his petition, and speedy restauration of Jerusalem, 
* Nehe. 6. 10, 11.  albeit a Prophet by profession, had dissuaded the enterprise, as likely to prove dangerous to his person.   

CAP. XVIII.  
That the Society or visible Company of Prophets had no such absolute authority as the Romish Church usurps.  
1 DId the Records of Antiquity, afford us any the least presumption to think, that absolute belief or obedience might safely be tendered by inferiors, as due to any visible Company of men, without examination of their proposals by Moses writings, since they were extant: the society of Prophets, in all respects the Romanists can pretend, had the most probable 
That the company of Prophets had as great privilege as any justly can challenge.  title to this prerogative. Their profession or calling was public and lawful; their distinction from all others, eminent; their persons and places of residence, visible and known; their promises, for enjoying the extraordinary presence or illuminations of God's spirit, peculiar: many of them, venerable for their integrity in civil dealings, and sanctity of private life; some of them endued with the gift of miracles: In all these, and many like considerations, that fraternity or collegiate society, might justly have pleaded all the privileges a public spirit can grant to one sort of men before others. For, if the more or less express testimony of God's word for extraordinary assistance of his spirit, or the different measure of his illumination, or manner of immediate teaching be that which makes some men's spirit more public than their brethren's: this difference was greater between the Priests or Prophets, and people of old, then since God spoke unto the world by his Son; yet what Prophet did once intimate the necessity of his proposal, for notifying the truth of Scriptures? What one did ever bewray the least desire to have his 
That the people were not bound to believe what a major part of Prophets determined without Examination.  interpretations of them, universally held authentic? or his particular predictions, absolutely assented unto, without further trial than his bare assertion, without examination of them by Moses doctrine already established?  
2 Had they been the infallible Church representative, had their assertions, though given by joint consent ex Cathedra, or in the most solemn manner used in those times, been of such authority as the Romanist would persuade us, a Council of their Prelates, lawfully assembled, is, God's people had stood bound to embrace whatsoever a major part of that profession had resolved upon: but this inference, though necessarily following the supposed premises, the Jesuit I know, dare not affirm, lest Ahabs blood, untimely shed by confidence in their infallibility, cry out against him. Yet 
* ●… l. 3. 〈◊〉. 17. Ad primum dico illos ●… suisse Pseudoprophetas, ●… vel ip●um A●●ab, qui eos consule●… dic●●et ●●x 〈◊〉: non ●… Proph●ta Domini p●● q●●m 〈◊〉 ●… R●spondet A●… R●…sit un●s, ●… qui● non p●ophetat mihi nili malum. ●… in media Saxonia consul●●et 400. ●… de ●ide justifican●e, & postea ●… non esset mirum, si major pars er●… nunc non 〈◊〉, to●am ecclesiam ●… si 〈◊〉 4●0. Minis●●●i Lutherani, ●… & vicina quaedam loca, sunt alia ●… ve●a ●ides 〈◊〉, i●a non sequitur, ●… Jud●… tempore A●hab ●rrasse, ●… Propheta, qui in Samaria erant. ●…●os Prophetas ●rant in Judaea multi alii ●… est) ●rant Sac●rdotes in ●… ex 〈◊〉 incumbeb●● responde●e ●… lege D●….  Bellarmin too well knowing the liquorish temper of this pr●●●a age, (for the most part acquainted with none but table-talk Divinity) to be such as will swallow down any doctrine be it never so idle, profane, or poisonous, so it be saneed with pleasant conceit and merriment, would put us off with this jest; That as in Saxony, one Catholics verdict were to be taken before four hundred Lutherans: so should one of the Lords Prophets have been followed in those times, before five hundred of Baal's. And Ahab no doubt had so done, had not the Devil taught his Divines then, as he hath done Bellarmin and his fellows since, to take universality▪ as a sure note of the Church; traditions, and customs of the Elders, for the rule of faith, and (which is the undoubted Conclusion of such premises) to follow a multitude to any mischief. So mightily did the opinion of a major part, being all men of the same profession, sway with the superstitious people of those times, that 
†  Ahabs Pursuivant conceived hope of seducing Micaiah whilst they were on the way together, by intimating such censures of schism, of heresy, of peevishness, or privacy of spirit, as the false Catholic bestows on us, likely to befall him, if he should vary from the rest. The best answer (I think a Roman Catechism could afford, would be to repeat the conclusion which Bellarmin would have maintained [All the rest besides were Baal's Prophets.] They were indeed in such a sense as Jesuits and all seducers are: but 〈◊〉 not by public profession or solemn subscription to his rites, as may partly appear by jehosaphats▪ 
 continuing his resolution to go up to battle against Micaiahs' counsel, which questionless he would rather have died at home, then done, had he known Micaiah only to have belonged unto the Lord, and all his adversaries unto Baal; partly, by that reverend conceit which even the chief of these seducers entertained at that time of Elias, whose utter disgrace Baal's servants would by all means have sought, for his late designs acted upon their fellows: Yet as 
a ●… è P●●udo▪ ●roph●tis ●…dium 〈◊〉, ●… 〈◊〉 qu●d M●… 〈◊〉, 〈◊〉 enim veri ●um p●…e, ar●… p●aedixisse 〈◊〉 ●…aelem in Nabuthi suburbano lambendum ●… N●buthi opera ipsius lapida●i à populo. 〈◊〉 ●… ve●eatur con●rarium dicere, q●òd periturus sit rex abhinc die 〈◊〉, etc.  Josephus records, the chief argument used by Zidkiah to diminish Micaiahs' credit with both Kings, was an appearance of contradiction betwixt his and Eliahs' prediction of ahab's death, the accomplishment of both being apprehended as impossible, less credit (as he urged) was to be given to Micaiah, because so impudent as openly to contradict ●o great a Prophet of the Lord as Elias, at whose threatenings Ahab King of Israel trembled, humbling himself with fasting, clothed in sackcloth. And is it likely he would so shortly after entertain the professed servants of Baal for his Councillors? yet seeing the event hath openly condemned them for seducers, and none are left to plead their cause: it is an easy matter for the Jesuit or others to say, they were Baal's Prophets by profession. But were not most Prie●… and Prophets in Judah and Benjamin usually such? yes, and (as afterward shall appear) did band as strongly with as joint consent, against Jeremy, and Ezechiel, as these did against Micaiah. The point wherein we desire resolution, is, by what rule of Romish Catholic Divinity, truth in those times might have been discerned from falsehood, before God's judgements did light upon the City and Temple. He is more blind than the blindest Jew that ever breathed, who cannot see how such as professed themselves Priests and Prophets of the Lord, as well in Judah as in Israel, did bewitch the people with the self same spells the Papist boasts of to this day, as the best prop of his Catholic faith. Yet such is the hypocrisy of these proud Pharisees, that they can say in their hearts; Oh had we lived in the days of Jezabel, we would not have been her inquisitors against such Prophets as Elias and Micaiah were: When as in truth Jezabels' impiety towards them, was clemency in respect of Romish cruelty against God's Saints, her witchcrafts but as venial sins, if we compare them with Jesuitical sorceries. But of this error more directly in the Chapter following; of their sorceries and impieties hereafter.  
3 Unto our former demand, [whether the society of Prophets were the Church representative, whether the people were bound without examination to believe whatsoever was by a major part, or such of that profession as ●●re in highest or most public place, determined.] What answer a learned Papist would give I cannot tell. Then this following, better cannot be imagined on their behalf. [That this supreme authority which they contend for, was in the true Prophets only; that they, albeit inspired with divine illuminations, and endued with such authority as the Jesuit makes the Pope's ●mana divinitas inspirata, did notwithstanding permit their declarations, for the hardness of this people's heart to be tried by the event, or examined by the law, not that they wanted lawful power (would they have stood upon their authority) to exact belief without delay; seeing readiness to believe the truth proposed, is always commended in the sacred Story. And no doubt, but the people did well in admitting the true Prophet's doctrine, before the false, at the first proposal; the sooner the better. But were they therefore to believe the true Prophets absolutely without examination? Why should they then believe one of that profession, before another, seeing seducers could propose their conceits with as great speed and peremptoriness as the best? Nor did reason only dissuade, but the 
‖ Dent. 13. 1▪  law of God also expressly forbid that people, always, and in all causes to trust such, as upon trial had been found to divine aright of strange events. Yet grant we must, that hardness of heart made this people more backward, then otherwise they would have been to believe truths proposed; that ofttimes they required signs from their Prophet, when obedience was instantly due from them to him; that ofttimes they sinned in not assenting immediately, without interposition of time for trial, or respite to resolve upon what terms belief might be tendered. Thus much we may grant with this limitation; [if we consider them absolutely, or so well disposed as they should, and might have been, not as the Prophets found them.] For in men inwardly ill affected or unqualified for true faith, 
In what cases and person's proneness to believe particular truths is ●…, in what or in whom suspi●ious.  credulity comes nearer the nature of vice than virtue, a disposition of disloyalty, a degree of heresy or infidelity, rather than a preparation to sincere obedience, or any sure foundation of true and lively faith. Assent perchance men so affected may more readily than others would unto sundry divine truths; yet not truly, not as they are divine and consonant to the rule of goodness, but by accident, in as much as they in part comfort with some one or other of their affections. And the more forward men are upon such grounds, to believe some generalities of Christian duties; the more prone they prove, when opportunity tempts them, to oppugn others more principal, and more specially concerning their salvation. For credulity, if it spring not out of an honest disposition uniformly inclining unto goodness, as Suc●… from some unbridled humour, or predominant natural affection: will always sway more unto some mischief, then unto any thing that is good. 
* 〈◊〉 2. 23.  Many 〈◊〉 in Jesus (saith Saint John) when they saw his miracles. It pleased them we●… had turned water into wine. That he had given other proofs of his power, 〈◊〉 driving buyers and sellers out of the Temple, did minister hope unto proud hearts, he might prove such a Messias as they expected; as elsewhere upon the like occasion they said, † This is of a truth the Prophet that should come into the world. The ground of this their aptness to believe thus much, (as is intimated 
●… 14.  in the words following) was their inordinate desire of having an earthly King, that might rule the nation with an iron rod. ‖ When Jesus therefore 
●… 6. 1●.  perceived by their forwardness to profess the former truth, that they would come and take him to make him a King, he departed again into a mountain himself alone; for the same cause no doubt, which the Evangelist speci●… the former place, 
a J●hn 2. 24▪ 〈◊〉.  But Jesus did not commit himself unto them because he knew them all▪ and had no need that any should testify of man. He knew such as upon these glimpses of his glory were presently so stiffly set to believe in him upon hopes of being fed with dainties, or mighty protection against the Heathen; would be as violently ●e●t against him, even to crucify him for a seducer▪ ●tter they had discovered his constant endeavours to bring them both by life and doctrine unto conformity with his cross, mortification, humility, contempt of the world▪ patience in affliction, with other like qualities despiseable in the world's eyes, yet main principles in his school, and elementary grounds of salvation; so his countrymen of Nazareth suddenly admiring, the gracious words which proceeded out of his mouth, after he begun to upbraid them 
.  with unthankfulness, as speedily attempt to throw him headlong from the top of the hill, whereon their City was built. By this it may appear, that of the ●ewish people in ancient times, some did sin in being backward: others in an immature forwardness to believe prophetical doctrines. But the fountains or first heads whence these swift motions of life were depraved in the one, was inordinate assection, or intrinsic habitual corruption; the root whence such deadness was derived into the actions of the other, was hardness of heart, precedent neglect of God's word, and ignorance of his ways thence ensuing. Which presupposed, the parties so affected, did not 
b  amiss, in not believing the true Prophets without examination; but in not abandoning such dispositions, as disenabled them for believing all parts of truth proposed, with constancy, and uniformity, making them fit instruments to be wrought upon by seducers. Hence saith our Saviour, 
c  I come in my father's name, and ye receive me not: if another shall come in his own name, him will ye receive. How can ye believe which receive honour one of another▪ and seek not the hon●●r that cometh of God alone: Nor Prophetical, nor Apostolical▪ nor Messiacal, much less could Papal authority make them believe the doctrine of life, entirely and sincerely, whilst their hearts were hardened; whose hardness though, might easily have been mollisied, by laying Moses law unto them, while they were young and tender.  
4 It is a rule as profitable for our own information in many points, as for ●●●ut●tion of the adversary, that The commendation of necessary means, is always included in the commendation of the end; which how good or excellent soever it be, our desires of it are preposterous, all earnest endeavours to attain it, turbulent, unless first addressed with proportionable alacrity to follow the means that must produce it. Sober spirits always bound their 
 hopes of accomplishing the one by perfect survey of their interest in the other; as minds truly liberal, determine future expenses, by exact calculation of their present revenues. Even in businesses of greatest importance, though requiring speediest expedition, a wise man will moderate his pace according to the quality of the ground whereon he goes, otherwise the more haste may cause worse speed. The Jews were, as we are, bound to believe truths proposed without delay: but, both for this reason most strictly bound to a continual uniformity of practising divine precepts already known, without dispensing with this or that particular, though offensive to our present disposition; without indulgence to this or that special time, without all privilege sought from the pleasure or displeasure of men; Both bound, so to frame our lives and conversations, as to be instantly able to discern the truth proposed, not by relying upon their authority that propose it, but for itself, or from a full and lively, though a quick and speedy apprehension of immediate homogeneal consonancy between the external and the internal word. For if any part of God's word truly dwell in us, though secret it may be and silent of itself, yet will it Echo in our hearts, whilst the like reverberates in our ears from the live-voice of the Ministry. Thus, had the Jews hearts been truly set to Moses law, had their souls delighted in the practice of it as in their food, they had resounded to the Prophets call, as a string though untouched, and unable to begin motion of itself, will yet raise itself to an unison voice, or as the fowls of heaven answer with like language to others of their own kind, that have better occasion to begin the cry. In this sense are Christ's sheep said to hear his voice, and follow him; not every one that can counterfeit his or his Prophets Call.  
5 The issue of all that hath been said, is, that none within the precincts of these times, whereof we now treat, from the Law given, unto the Gospel, were bound to believe God's messengers, without examination of their doctrine by the precedent written word. Only this difference there was; such as had rightly framed their hearts to it, did make this trial of Prophetical doctrines, as it were by a present taste, which others could not without interposition of time, to work an alteration in their distempered affections. For this reason do the Prophets always annex Mosaical precepts of repentance, to their predictions of future events, as knowing that if their hearts to whom 
 they spoke, were turned to God, their sight should forthwith be restored clearly to discern the truth. For further manifestation of the same conclusion, it appears sufficiently from sundry discourses in the former book, that Israel's incredulity unto their Prophets, was finally to be resolved into their neglect, their imperfect, or partial observance of Moses precepts. Wherefore not the live-voice of them, whose words in themselves were most infallible (and are by the approbation of time, with other conspicuous documents of Gods peculiar providence preserving them in divine estimation so long, become an undoubted rule of life unto us:) but the written word before, confirmed by signs and wonders, sealed by the events of times present and precedent, was the infallible rule, whereby the prophetical admonitions of every age, were to be tried and examined.  
6 The words of the best, while they spoke them, were not of like authority, as now written they are unto us, nor were they admitted into the Ca●on, but upon just proof of their divine authority. That one speech which Fsay uttered, was an Axiom so well known, as might bring all the rest to be examined, before admission; 
* ● Is●●ah 〈◊〉. 20.  To the Law and to the Tescimony if they spea● not according to this word, it is because there is no light in them. For Gods Will already known and manifested to the people's consciences was to oversway the contrary proposals of known Prophets, though never so peremptory. Nor was it impossible for Prophets to avouch their own conceits under the name of divine Revelations, more immediately sent from God, than the Pope pretends: witness the † man of God, that went from Jud●h to Bethd, 
●… 18  seduced by his fellow Prophet's feigned revelation from an Angel, counselling him to divert into his house, contrary to the Lords commandment given before. The ones dealing was, I confess, most unusual; so was the others death, yet a lively document to cause all, that should hear of it until the world's ●nd take heed of dispensing with the word of the Lord once made known unto themselves, upon belief of more manifest revelations or instructions, by what means soever given to others, either for recalling or restraining●. Hence may the Reader descry, as well the height of our adversaries folly, as the depth of their impiety, making their Church's authority (which by the● own acknowledgement cannot add more books to the number of the Canon already finished, but only judge which are Canonic●… which not▪ ●ar greater than theirs was, that did preach and write these very books, which both we and they acknowledge for Canonical. For the Prophet's words were no rule of faith, until examined and tried by the written word precedent, or approved by the event; the Popes must be, without trial, examination, or further approbation than his own bare assertion.   

CAP. XIX.  
That the Church representative amongst the Jews was, for the most part, the most corrupt judge of matters belonging to God: and the reasons why it was so.  
1 ●… Ut was the neglect of Moses law, or this people's inward corruption▪ abounding for want of restraint by it, the sole cause of their dulness in perceiving, or of their error in perverting the things of God's spirit? This overflow of wickedness served as a tide to carry them: but the continual blasts of such vain doctrine, Templum Domini, Templum Domini, the Church, the Church, was like a boisterous wind to drive them headlong into those sands, wherein they always made shipwreck of faith and conscience. The true Prophets never had greater opposites then the Priests, and such as the Papists would have to be the only pillars, yea the only material parts of the Church representative. Not withstanding, whom the Fathers had traduced for impostors or Sectaries, and oft times murdered as Blasphemers of the Deity, or turbulent members of the State; the Children 
 reverenced as men of God, and messengers of peace unto the Church and common-weal. What was the reason of this diversity in their judgement? or doth it argue more steadfast Belief in posterity? No, but more experience of the events, foretold ofttimes, not fulfilled until the Priests, and other opposites, either coaevals or ancients to the Prophets, were covered with confusion. The children's motives, to believe particulars oppugned by their parents, were greater; and the impediments to withdraw their as●●nt from them, less. That the children should thus brook what their father's most disliked in the Prophets, is no more than we may observe, in other Writers. Few much reverenced in any faculty by posterity, but had eager detractors in their flourishing days, Vicinity always breeding Envy. And even of such, as did not emulate them for their skill, nor would have been moved with envy at their fame or glory, they were not esteemed as they deserved, being defrauded of due praise by such of the same profession, as better pleased the predominant Humour, always next in election to the lavish Magnificats of present times; but usually rejected by posterity, when that particular humour, (evermore shorter lived than the humorous) began to change. Thus in every Faculty, have those Authors which most applied themselves to solidity of truth, (neglecting newfangle tricks or flashes of extemporary wit) endured in greatest request, and best Credit throughout all ages: as meats strongest and most nourishing, not most delicate, are fittest for continual diet. What the Latin Poet said of his Poems, every Prophet might have more truly 
Statins in fine 12. Thebay.  applied unto his writings.  
Mox, tibi si quis adhuc pretendat nubila, livor  
Occidet, & meriti post me referentur bonores.  
Though clouds of envy now may seem,  
thy splendent rays to choke;  
These with my ashes shall dissolve,  
and vanish as their smoke.  
What whilst I breathe sharp censures blast,  
when my leaf falls, shall spring,  
Thy fame must flourish, as I fade;  
Grave honour forth shall bring.  
It was a method most compendious, for attaining such eternity of fame as the continual succession of mortality can afford us, which is given by 
† Petrarch.  another Poet, but in Prose; Dum vivas virtutem colas, invenies famam in Sepulchro; He that hunts after Virtue in his whole course of Life, shall be sure to meet with Fame after Death; but hardly sooner: least of all, could these Prophets be much honoured in their own Country, whilst men of their own profession, carnally minded, possessed the chief seats of dignity, sometimes the best stay and pillars of faith in God's Church, most capable of that infallibility, which their proud successors did more boast of. Yet 
Why the priests or spiritual rulers hated the living Prophets whilst they loved the memory of the deceased.  were, even these seducers always willing to celebrate the memory of ancient prophets, because the authority given to their sayings, or reverence showed unto their memory by the present people, over whom they ruled, did no way prejudice their own dignity or estimation, which rather increased by thus consorting with the multitude in their Laudatoes of Holy men deceased. Thus from one and the same inordinate desire of honour and praise from men, did contrary effects usually spring in these masters of Israel. The dead they reverenced, because they saw that acceptable unto most, and likely to make way for their own praise amongst the people: but fear lest the living Prophets should be their corrivals in Suits of Glory, (whereunto their souls were wholly espoused) did still exasperate and whet the malice of impatient minds, conscious of their own infirmities, against their doctrine, which could not be embraced, but their estimation must be impaired, their affections crossed, & their politic projects dashed. The higher in dignity the Priests and Rulers were, the more it vexed them, such poor men, as the true Prophets, for the most part, were, should take upon them to direct the people. Their objections against those men of God, their scurrilous taunts, and bitter ●… their odious imputations forged, to make way for bloody persecuti●…, are most lively represented by the like practices of the Romish Clergy; ●…d almost as many years against the Albigeans, Hussites, and ge●… against all whom they suspect to have any familiarity with the Spirit ●… testimony against them, is as authentic as evident) only over●…gh God's permission in the world's sight, by prejudice of private●… Thus, when poor Michaiah would not say, as the King would have ●… the politic State-Prophet Zidkiah, son of Chenaanah, gave him a ●… the cheek, to beat an answer out to this demand; Wehn went the ●… the Lord from me to thee? As many a proud Prelate would in like ●… upon his poor brother, that should cross his opinion, specially ●…er belonging, though but a far off, unto the State; Sirrah, I ●… know your place, before whom, and in what matter you speak▪ Nor did ●… only, but 400. more (no otherwise discernible for false P●…●uch trial as we contend for) as if they would have bound the ●… followed most voices in bestowing victory, persuade the King ●… Ramoth Gilead. But my former assertion is fully ratified by ●… reply to the others demand; When went the, &c▪ Thou shah see 
 ●… that day, when thou shalt go from chamber to chamber to hide thee. ●… but such as were neuters before, after they see his 〈◊〉 in ahab's overthrow, did take Micaiah for a Prophet, as true, as 〈◊〉 ●….  
3 In like manner when Jeremy a poor Prophet and Priest of Anathoth had ●… Jerusalem among the Prelates, and Prophesied the truth (but truth ●… to the State) 
*  be●… ●… upon that City, and her towns: Pashur the son of Immer the Priest, which was appointed governor in the house of the Lord, entreats him worse than Zidkiah had done Micaiah. He could have flouted him with as good appl●●se of his complices, as the Inquisitors can a Protestant now: ●●u that can read State fortunes a far off, can you tell where you shall lodge yourself this next night? if you cannot, take him for a better prophet that can. And by Pashurs' Prophecy, he was to take up his lodging in his way home, in the Stocks, that were in the high gate of Benjamin, near unto the house of the Lord, whose desolation he had threatened. The like entertainment he found again at the whole multitudes hands, but by the Priests and Prophet's instigation; 
† ●… 9  Now when Jeremiah had made an end of speaking all that the Lord bade commanded him to speak unto all the people, than the Priests and the Prophets, and all the people took him and said, Thou shalt die the death. Why hast thou prophesied in the name of Lord, saying; This house shall be like Shiloh, and this City shall be desolate without an inhabitant? As if the Church of God could possibly err, or the gates of hell prevail against the splendour of it, would the Romish Clergy add, should the Lord send a Prophet with such tidings unto Rome. And did they not learn this interpretation of Christ's promise unto his Church, from the hypocritical Jews their predecessors, which made the like comment in Jeremiahs' time, upon God's words as pregnant for the High Priests succession as S. Peter's; 
‖ Je●. 18 18.  Come and let us imagine some devise against Jeremiah, for the Law shall not perish from the Priest, nor counsel from the wise, nor the word from the Prophet, come, and let us smite him with the tongue, and let us not give heed to any of his words. Away with the Heretic! The manifestation of like affection in the Prelates towards God's Prophets, did embolden Shem●… the Nehelemite, to write from Babylon unto Zephaniah the high Priest and his associates to this effect. 
* Jer. 29. 26.  The Lord hath made thee Priest, for Je●oiada the Priest, that ye should be officers in the house of the Lord, for every man that raveth and maketh himself a Prophet, to put him in prison, and in the stocks. Now therefore, why hast not thou reproved Jeremiah of Anathoth which prophesied unto you. This captivity is long: build houses to dwell in, and plant gardens, and eat the fruits of them.  
4 But when Pashur found the Omen of that 
† Jer. 20. 3● 4.  name which Jeremiah gave him, when he and his mates proved indeed Magor-Missabib, a terror to themselves and all about them when they saw with their eyes all the miseries there expressed, then was Jeremiah held for a true Prophet, especially by such as outlived the captivity, to see the truth of his Prophecy for their good as exactly fulfilled, as this had been for their harm, whilst according to his 
‖ Jer. 59 31, 32  prediction, Shemaiah and his seed were rooted out from amongst God's people happily replanted in their native soil. For from the reasons set down before, posterity did always better judge of prophecies then the age wherein their Authors lived, at the least, the younger and meaner sort of that age which outlived the event usually better digested their doctrine, than the ancient or men of dignity that envied them Credit amongst the people, yet were not such as less maligned them, greater believers universally (as was said before) but only of some few particulars. For, if a new Prophet should have risen amongst them he was almost as evil entreated by the present Clergy, or others whose humours he contradicted. This is evident by the Scribes and Pharisees, and the chief Rulers of the Jewish Church in our Saviour's time; 
* Mat. 23 29, 30.  They builded the tombs of the Prophets, and garnished the sepulchers of the righteous, and said (as they verily thought) If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets: yet made they the people of their own time so mad, as to be partakers with them in the blood of that great Prophet, their long desired Messiah, the only Saviour of the world. Throughout the whole Story almost of the old Testament, the truth proposed may appear, that the visible Church (if it be taken in such a sense as the Romanists take it) was the most corrupt Judge either of the truth, or true meaning of God's word; that the people seduced by their goodly shows and glorious titles of Moses successors, were still brought into the combination of blood, until they brought upon themselves, their postetity, and the holy City, 
† Mat. 23. 35.  All the righteous blood that was shed upon the earth, from the blood of Abel the righteous, until the blood of their Messiah.  
5 But though their cruelty and hypocrisy be so notoriously known, as it even seems to point out the like in the modern Romanist: yet some honestly 
What means the people had to discern true Prophets from false.  minded will perhaps demand, how the people of those ages wherein the Prophets lived, could possibly know the truth of their Prophecies, seeing for the most part they saw a major part of men in Ecclesiastic authority, bend against them. This happily may tempt unsettled minds to think the Lord had determined his Prophets should have Cassandra's Fates, never to be believed till remedy were passed. The people's mistaking of their predictions, was in a sort Fatal, yet not necessary, but upon supposition of former neglect. God sent them Prophets for their good, but their wickedness turned his blessing into cursings, their hypocrisy and folly made them so blind, that they could not discem The Signs of the Times, until woeful experience (the fools only Schoolmaster) began to teach them, when their time for lore was ended. 
‖ Prov 22▪ 3.  A prudent man (saith the wiseman) seeth the plague, and hideth himself: but the foolish go on still, and are punished. But wherein doth that prudence consist, which might have prevented this plague? surely in reading God's law, and continual meditation thereon; for this gives wisdom to the simple. Men in this case should have asked 
* .  counsel of their own heart: for there is no man more faithful unto thee than It, for a man's mind is some times more accustomed to show more thenseven Watchmen that sit above in an high Tower. And above all this, pray to the ●… High, that he will direct thy way in truth. Had they thus done without partiality to their corrupt affections, or without all respect of persons (in which Christian faith cannot be had:) Moses law had been a lantern unto their feet. for the discerning of true Prophets, and those discerned, had been a light unto latter Ages, for discerning the true Messias.  
6 The evidence of this truth, not without cause so often inculcated, 
.  will better appear, if we consider how most prophetical predictions of particular alterations, were but determinations of Mosaical generalities, out of which they grow as branches out of the stock. As for example, the Lord told Moses before his death, and he gave it to Israel for a Song to be copied out by all, 
* Deut. 〈◊〉. 16.  That when they went a whoring after the Gods of a strange la●●, forsaking him, he would forsake them, and hide his face from them. After Ihoia labs death, Zechartah his son seeing the Princes of judah leaving the house of the Lord to serve Groves and Idols, albeit he were moved as the Text saith, by the Spirit of God, yet only applies Moses general prediction to the present times, 
* .  Thus saith God, Why transgress re ye the commandment of the Lord? Surely ye shall not prosper, because he have forsaken the Lord, he also will forsake you. Saint Paul himself useth his own advice, not the Lord's authority in such points, as were not evidently contained in Moses law; 
* .  Unto the married command not I, but the Lord, Let not the wife depart from her husband, for so Moses had expressly commanded. But to the Remnant, I speak, not the Lord, If any brother have a wife that believeth not, if she be content to dwell with him, let him not forsake her. And again, concerning Virgins, I have no commandment of the Lord, but I give mine advice, as one that hath obtained mercy of the Lord to be faithful; This was his judgement, and as he thought warranted by the Spirit of God, yet he prescribes it not as a general rule of faith to all, but rather leaves every man to be ruled by his conscience, and the Analogy of Moses law. 
* .  So likewise, though God use an extraordinary revelation to instruct Saint Peter in the free use of meats forbidden by Moses; yet he persuades him it, by manifesting the true meaning of another clause of the same law; for what he uttered upon this instruction and the Experiment answerable thereto, was but a further specification of what Moses had said. I perceive of a truth (saith Saint Peter Acts 10. 34.) that God is no accepter of persons. Moses had said, Deut. 10. 17. The Lord your God is God of Gods, and Lord of Lords, a great God mighty and terrible, which accepteth no persons, nor taketh reward, who doth right unto the fatherless and widow, and loveth the 
† It was a p●… (the principal end of this Revelation) to instruct Saint Peter that God's graces were to be communicated hence●… Ge●●iles. And this was but a branch of that Precept of loving strangers, so often ingeminated by their Law give▪ Had th●… 〈◊〉 practised this duty towards Aliens, the communication of God's graces unto the Gentiles, could not have seemed ●…●●to them.  stranger, giving him food and raiment.  
7 These passages sufficiently inform us, that the extraordinary spirit wherewith the Apostles themselves were above the measure of God's former messengers inspired ofttimes, only made the Stems, whether of the Tree of Life, or of Knowledge planted by Moses, to blow and flourish in them by little and little, after the manner of natural growth, it did not always bring forth new ones in an instant, as the earth did at the first creation. Much more usually did prophesies during the standing of the first Temple, spring out of Mosaical predictions. If we compare his writings with latter prophe▪ ●ies, not long before the Babylonish captivity, though he had departed this life before their fathers entered into the land of Promise, yet he speaks unto this last generation as an intelligencer from a far Country, that great preparation was made against them, but who should be the executioners or managers of mischief intended, he leaves that to such Prophets as the Lord should raise them up for the present. Jeremy and Ezechiel upon his admonition, following his direction, are sent by God, as it were, to scour the coast, to descry when the Navy comes, for what Coast it is bound, and how near at hand. Here had the people faithfully examined their hearts by Moses law, whether not guilty of such sins as deserved the plagues threatened by him they had quickly assented unto Moses writings, and the Prophet's words For as consciousness of their sins in general, might cause them fear some plague or other, indefinitely threatened by their Lawgiver, whose writings they best believed: so might the diligent observation of their particular transgressions, and their progress in them, have taught them to presage the determinate manner of their plagues and punishments foretold by the present Prophet. For God in his usual course of justice, so suits his punishments to the most accustomary habits or predominant sins, as unto men religiously observant of Times and Seasons, the growth and process of the one will give a certain Crisis of the other. Besides, Every age hath peculiar signs subordinate to the general predictions of good or evil foretold by God's messengers, whereby the faithful learn to know the day of their visitation, and as Solomon saith, to hide themselves (in lat●b●●lo altissimi) from the plague; if not by their hearty repentance, godly prayers, and religious endeavours, to prevent it. And because we in this age, are not so well acquainted with the particular Signs of former Times, wherein true Prophets lived, it is hard for any living now, though easy to all the faithful then, to give any certain or particular rule how the truth of their prophecies might have been, at least probably known, before the event did finally and absolutely approve them. Would to God we could discern the Signs of Times present; and the Lord of his infinite mercy give us grace to know the day of our visitation. But of this argument elsewhere by God's assistance. It shall suffice in the next place to show that our Saviour's Doctrine was by the same means to be discerned.   

CAP. XX.  
That the Sovereignty given by Jesuits to the Pope is greater than our Saviour's was.  
1 IT is a Rule in Divinity [whatsoever can rightly be conceived as an absolute perfection, hath Real Existence in the Almighty.] From this notion of the Deity, swimming in the brains of such as in heart and deed make the Pope their Lord and God, do the parties thus affected, usually take whatsoever power might possibly be delegated by God to any, as actually granted unto his holiness. And thus I imagine some Jesuit or other, when he shall bethink himself will except against our disputes in this present case, [Deny you cannot that God can, and what if he should expressly grant such authority as the Pope now challengeth, would your arguments conclude him to be Antichrist, or the Doctrine we teach to be blasphemous.] On the contrary, seeing our Saviour Christ did never either practice or challenge, seeing neither Moses nor the Prophets did ever so much as once intimate such absolute power should be acknowledged in that great Prophet, of whom they wrote, we suppose the imagination of the like, in whomsoever, cannot be without real blasphemy. Yet suppose Christ's infallibility and the Popes, were (in respect of the Church Militant) the same; The Pope's authority 
.  would be greater: or were their authority but equal, his privileges with God would be much more magnificent than Christ's▪ That which most condemned the Jews of infidelity, in not acknowledging Christ as sent with power, full and absolute from God his Father, were his mighty signs and wonders, his admirable skill in God's Word already established; but chiefly his sacred life and conversation, as it were exhibiting unto the World, a visible pattern or conspicuous model of that incomprehensible goodness which is infallible. Now, if we compare Christ his power fullness in words and w●…, with the Pope's imperfections in both; or his divine virtues with the others 〈◊〉 strous vi●es: to equalise their infallibilities, were to imagine God to be like man, and Christ (at the best) but as his faithful servant; the Pope his ●in●on, his Darling, or Son of his age. For such is our partiality to our own flesh, that ofttimes (though the Wise man advise to the contrary) a lewd and naughty son (in that he is a son) hath greater grace and privileges than the most faithful servant in the Father's house. So would the Jesuits make God dote upon the Pope, whose authority (be his life never so ungracious▪ if they should deny to be less than Christ's in respect of us, their practices enjoined ex Cathedra would confute them. For much sooner shall any Christian, though otherwise of life unspotted, be cut off from the Congregation of the faithful, for denying the Pope's authority, or distrusting his decrees, than the Jews that saw Christ's miracles, for contradicting him in the days of his flesh, or oppugning his Apostles after his glorification. Nor boots it ought to say, They make the Pope's authority less than Christ's, in respect they derive it from his; rather, because they evidently make it greater than Christ's was, it cannot be truly thence derived: or if it could, this only proves it to be less than the other, whilst only compared with it, not whilst we consider Both in respect of us: for Christ's authority as the Son of Man, in respect of us, is equal to his Fathers, whence it is derived, For the Father judgeth no man, but hath, ommitted all judgement unto the Son. 
.   
2 But wherein do they make the Pope's authority greater than Christ's? First, in not exempting it from trial by Christ's and his Apostles doctrine, 
.  neither of which were to be admitted without all examination of their truth, for as you heard before God's Word was first uttered in their audience, established by evident signs and wonders in their sight, and presence, of whom Belief and Obedience unto particulars was exacted. And it is a rule most evident and unquestionable, that God's Word once confirmed, and sealed by Experience, was the only rule whereby all other spirits and doctrines were to be examined; that not Prophetical visions were to be admitted into the Canon of Faith, but upon their apparent consonancy with the Word already written. The first Prophets were to be tried by Moses, the latter by Moses and their Predecessors; Christ's and his Apostles, by Moses and all the Prophets, for unto him did all the Prophet's ●…. The manifest experiments of his life and doctrine so fully consonant 
.  to their predictions, did much confirm even his Disciples Belief unto the former Canon, of whose truth they never conceived positive doubt.  
3 Again, there had been no Prophet, no signs, no wonders, for a long time in judah, before our Saviour's birth, yet he never made that use either of his miracles, or more than Prophetical spirit, which the Papists make of their imaginary public spirit: he never used this or like argument, to make the people rely upon him. How know ye the Scriptures are God's Word? How know ye that God spoke with Moses in the wilderness, or with your Fathers in Mount Sinai? Moses, your Fathers, and the Prophets are dead, and their writings cannot speak. Your present Teachers the Scribes and Pharisees do no wonders. Must you not then believe him whom daily you may behold doing such mighty works as Moses is said to have done; that Moses as your fathers have told you, was sent from God; that God's Word is contained in his writings: otherwise you cannot infallibly believe that there was such a man indeed as you conceive he was, much less that he wrote you this Law, least of all can you certainly know the true meaning of what he wrote. He that is the only sure foundation of faith, knew that faith grounded upon such doubts, was but built upon the sand, unable to abide the blasts of ordinary temptations; that thus to erect their hopes was but to prepare a Rise to a grievous Downfall, the ready way to Atheism, presumption, or despair. For this cause he doth not so much as once question how they knew the Scriptures to be God's Word: but supposing them known and fully acknowledged for such, he exhorts his hearers to search them, seeking to prepare their hearts by signs and wonders to embrace his admirable expositions of them. And because the corruption of particular moral doctrines brought into the Church by humane tradition, would not suffer the generality of Moses, and the Prophets already believed to fructify in his hearers hearts, and branch out uniformly into lively working faith: he laboured most to weed out Pharisaisme from among the heavenly seed, as every one may see, that compares his Sermon upon the Mount, with the Pharisees glosses upon Moses. If the particular, or principal parts of the Law and Prophets, had been as purely taught, or as clearly discerned, as the general and common principles: His Doctrine, that came not to destroy, but to fulfil the Law in words and works, had shined as brightly in his hearers hearts at the first proposal, as the Sun did to their eyes at the first rising. For all the moral duties required by them, were but as dispersed rays or scattered beams of that divine light and glory; which was incorporate in him, as splendour in the body of the Sun. Nor was there any possibility the Jews Belief in him should prosper, unless it grew out of their general assent unto Moses Doctrine, thus pruned and purged at the very root; 
* John 5. 45  Had all believed Moses (saith our Saviour) 〈◊〉 would have believed me, for he wrote of me, but if ye believe not his writings, how so●●l ye believe my words? For which cause, they were in conscience bound to examine his doctrine by Moses, and the Prophets: otherwise they might have believed the saving truth, but falsely; and upon deceitful grounds. The 
〈◊〉 believe Christ without examination of his doctrine by Moses, had been neither to believe Christ nor Moses.  stronger or more absolute credence they had given unto his words or works without such examination, the more they had ensnared their souls, and set their consciences upon the Rack, by admitting a possibility of contradiction betwixt two doctrines both firmly believed, without any evidence of their consonancy, or Both conspiring to the same end. The speedier and higher this edification in Christ had been, the sooner it might have ruinated that foundation which God by Moses and the Prophets had reared in Israel, unless this new work had been orderly squared, well proportioned, closely laid, and strongly cemented unto the former. In secular schools he is held an unwise answerer, that will admit Socratical Interrogations; for, albeit there appear no difficulty in any one proposed apart, yet in the process, a respondent may be easily brought to grant Conclusions, from which he knows not what Consequences may be drawn, because their Consonancy with the Problem, whose defence he undertakes, is not so evident nor immediate, as upon a sudden may be fully examined. And not examining the consonancy of every other proposition with the principles of that faculty, whereto the Problem belongs, the best answerer living may be made either grant what he should not, or deny what should be granted. Now Christ's doctrine was to Mosaical and Prophetical, as the Conclusion to the Promises, or as the Corollary of greatest use unto the Speculative Theorem. Suppose then a Jew well skilled in Moses and the Prophets, should instantly upon the first hearing of our Saviour's Sermons, or sight of his miracles, have admitted him for such an infallible teacher, upon terms as absolute and irrevocable, as the Jesuit would have the Pope acknowledged by all Christians, a good disputant might easily have staggered him by these or 〈◊〉 Socratical demands; Do you steafastly believe Moses writings for God's word? G●● forbid I should doubt of this: Do ye believe this new doctrine confirmed by miracles as firmly? What if I do? Do you know as certainly, whether both agree as well as one part of Moses writings with another? What if I do not? Until you be fully resolved in this, your belief in both cannot be sound: for in case they should disagree, the one must needs be false; and if choice were given you, whether in sooth would you disclaim? Here a wise man, that (as the wise King speaks) had eyes in his head, and would not be led by a blind faith, would have paused a while, and thought with himself, This is a point that should be looked to: for if these new doctrines should prove incompatible, as for any just examination hitherto made, they may, I cannot see wh●ther deserves more credence; Whiles I consider Moses writings, and call to mind those mighty wonders our fathers told us, with like continual experiments of their divine truth; nothing can seem more certain than they; again, whiles I behold these new miracles, me thinks his authority that works them, should be as great as Moses was; yet if they should happen to disagree, the one must be better believed then the other, or else (for aught I see) there can be no certainty of either; for, if this man's possibly may be, why might not Moses doctrine likewise be false, or if our fathers were deceived by his signs and wonders, why may not we be so served by this man's miracles? But if upon just trial they shall be found fully to agree in every point, (as I trust they do) then doubtless both are from God, and I shall steadfastly believe this new doctrine to be divine, if such as Moses had foretold; and withal, more evidently acknowledge, then before I could, that Moses spoke by the Spirit of the allseeing, everliving God, if this Jesus of Nazareth be in all points like to him, and so qualified as he foretold the great Prophet should be. But in the interim till the triali ●e made, it is best to lay sure hold on Moses and the Prophets. For prior tempore, potior jure: their writings doubtless were from God, because hitherto they could not be destroyed: time and they shall try whether Jesus and his doctrine be so or no; whether he be that great Prophet that should come, or we are yet to look for some other.  
4 Thus when John Baptist sent his Disciples to our Saviour with this very question, Art thou he that should come, or shall we look for another; The 
Prophetical testimonies did more sufficiently witness our Saviour to be the promised M●… then any miracles.  answer he returned again, (whether for confirmation of john's own faith, or as the most interpreters think of his Disciples,) was this and no more; 
* Matth. 11. v. 3 ●… Luk. 7. 〈◊〉. 18, 19, 22  Go and show john what things ye have seen and heard, that the blind see, the halt go, the lepers are cleansed, the deaf hear, the dead rise again, and the Gospel is preached to the poor, and blessed is he that shall not be offended in me. These or other of their fellow Disciples had informed their Master john before of Christ's healing the Centurion's servant by his word or command, though absent; of his raising the widow's son from death to life; of the rumours spread abroad of him throughout all Judea, and the regions round about: and upon this report, as Saint Luke tells us, did John make the former solemn demand. But some will yet demand, how could he or his Disciples be confirmed by the answer given them, wherein is little more than formerly both had heard: for the raising up of the widow's son which especially occasioned their coming was the greatest of all in this Catalogue, and yet as great as this, some of the ancient Prophets had done; how could it then prove him to be the Messias? Had he told them as much in plain terms, they might have believed him, because this great work did witness him to be a Prophet, and therefore one that could not lie: But by this answer, how could 
See a Treatise called Christ's Answer to John's Disciples.  they gather more, than the people upon the astonishment of that accident, had said? for when the dead man sat up and spoke, fear, saith the Evangelist, came on them all, and they glorified God, saying, A great Prophet is raised up among us, and God hath visited his people. Luke 7. 16.  
5 Yet this objection, at least the solution, confirms the truth of my former assertion, that by his miracles alone considered, they were not bound absolutely to believe he was the Messias, but by comparing them with other circumstances, or presupposed truths, especially the Scriptures received and approved prophecies of the Messias: though no one for the greatness of power manifested in it, could of itself, yet the frequency of them at that time, and the condition of the parties on whom they were wrought, might absolutely confirm John and his Disciples; because such they were in these and every respect, as the Evangelical Prophet had foretold Messias should work: for this reason our Saviour delivers his answer in the Prophets own words, as 
* Though in that 61 of Esay no express mention be made of restoring blind men to sight, yet the Septuagint (as elsewhere) truly express the meaning of the Hebrew phrase there used. For in the Hebrew Dialect as s●●e judicious Hebricians observe, the deaf or blind are called vincti, or ligati.  elsewhere he himself did read them, then best interpreted by The signs of the Time, that John might see by the Event, he was The Man of whom Isaiah speaks, 
† Luke 4. v. 18, 19 At that time (when Johns Disciples came unto him) he cured many of their sicknesses and plagues, 〈◊〉 of evil spirits) and unt● many blind men he 〈◊〉 sight. And Jesus answered and said unto them, Go your ways, and show John what things ye have seen and ●…, that the 〈◊〉 see, the halt go, etc. Luke 7. verse 21, 22.  He whom the Lord had anointed to preach the Gospel to the poor, whom he had sent to heal the broken hearted, to preach deliverance to the Captives, and recovering of sight to the Blind, to set at liberty such as were bruised, and that he should preach the acceptable year of the Lord. The multitude of blind men restored to sight in theirpresence, was a good preparative to dissolve that sussusion which had blinded their hearts; the releasing of so many from the possession of unclean spirits, was an ocular demonstration he was the man appointed to preach deliverance to the Captives; plagues and sicknesses then cured by him in great abundance, were sure pledges to the observant, that he was the great Physician of body and soul so often spoken of by Isaiah. Besides, john's moving this doubt at that very instant, wherein such variety of miracles (of all, or most of which, his Disciples one or other, were eye-witnesses) did concur, all, so well suited to the several 
‖ Isaiah 61. ver. 1, 2, 3. & cap. 35. ver. 5. & cap. 53. ver. 4  predictions of Isaiah; and these, as 
a 〈◊〉 〈◊〉 himself from the words immediately precedent had been taught by God himself to discern Christ for the true Messias. 〈◊〉 John 1. v. 33. with Esay 61. v. 1. & Esa. 42. v. 1. & Esay 11. v. 2.  John could instruct them, all unquestionably meant of the Messias, was an infallible argument of God's unspeakable providence in thus disposing times and seasons, for their fuller resolution. The like disposition of the divine Providence, might the ingrateful Nazarites have observed. First, that when he 
b Luke 4. v. 16, 17, etc.  stood up to read in the Synagogue, they should deliver the book of the Evangelicall Prophet before any other; afterwards, that he should at the first opening light upon that very place wherein his late miracles, yet rise in all men's mouths, (as appeareth by Saint 
* Mark 6. 2. & Luke 4. 〈◊〉  Mark) were foretell: especially, if they had diligently marked the meanness of their own estate, the manner of his coming thither, moved (as the 
† Luke 4. 14. ●…  Evangelist saith) By the Spirit, which as the ‖ Prophet had foretold, was to be upon him, and did manifest itself at that time by his strange escaping his turbulent countrymen's desperate attempts against him. This melodious harmony betwixt his works and Gods word already established, and this sweet disposition of the divine providence, in causing the one sound in men's ears, whilst the other were in their eyes were in his heavenly wisdom the best means to establish true and lively Faith: he never exacted blind obedience, which who so suffers to be imposed upon him by others, or seeks to enforce upon himself, strives to put out that light of nature or inferior grace, whereby he should view and mark the ways of God, always confirming his truth already revealed, by Experiments and Signs of the Time proportioned to them.  
6 From these instances, to omit others, the Reader may resolve himself, in what sense, Christ's works are said to bear witness of his Divinity, or condemn 
 the Jews of infidelity. Both which they manifestly did, yet not in themselves, not as severally considered or sequestered from all Signs of times and seasons; but as they involved such concurrence of God's providence or presupposed such prophetical predictions, as have been intimated. Every miracle was apt of itself to breed admiration, & beget some degree of faith, as more then probably arguing the assistance of a power truly divine. But, seeing Moses had forewarned. God would suffer seducers to work wonders for the trial of his people's Faith: who besides him that gave them this liberty could set them bounds, beyond which they should not pass? who could precisely define the compass of that circle, within which only Satan could exercise the power he had by that permission? Be it granted (which is all, men otherwise minded concerning this point, demand) that Beelzebub himself with the help of all his subjects, can effect nothing exceeding the natural passive capacity of things created: he must be as well seen in the secrets of nature, as these subtle spirits are, that can precisely desine in all particulars, what may be done by force of nature, what not. Hardly can we (without some admonitions to observe their carriage) discern the slight of ordinary Jugglers: much more easily might the Prince of darkness, so blind our natural understanding, as to make us believe (were the light of God's word taken away) that were effected by his power, which had been wrought by the finger of God, that, secret conveyance of materials elsewhere preexistent, into our presence, was a new creation of them.  
7 For mine own part (until I be by some others better instructed) I rest persuaded our Saviour taught the same doctrine I now deliver; thus much at least, [Such signs and wonders might be wrought by seducers, that such as would gaze on them, and trust their own skill in discerning their tricks, should hardly escape their snares.] 
* Mark 13. 21, 22.  If any man say to you, Lo here is Christ, or lo he is there, believe it not. For false Christ's shall arise, and false Prophets, and shall show Signs and Wonders to deceive if it were possible, the very elect. And possible it was to have deceived even these; if it had been possible for these not to have tried their wonders by the written word. Wherefore necessary it was, that which immediately follows, should be written for our instruction; But take you heed (this he spoke to his elect Apostles) be hold I have told you all things before. Much easier it was for such seducers to counterfeit his greatest wonders with deceitful sleights, undiscoverable for the present, then in these plain distinct predictions of matters so far above the pitch of ordinary observation, so to imitate him as time should not detect their impostures, nor experience convince them of open folly, or their soothsaying of grossest falsehood. And consequently, this very Oracle compared with the event, was of more force to establish true Faith then any one miracle he ever wrought, considered alone. Yea this foolish expectation the Jews had, their Messias should work mighty, but pompous and vainglorious wonders, did make them (not prefashioned in mind to those descriptions the Prophets had made of his first coming in humility) undervalue both his true miracles and heavenly doctrine. Even such as are said to have believed in him for the works they had seen him do, seemed doubtful whether to acknowledge him for some great Prophet, or for their long looked for Messias. 
† John 7. 31.  Many of the people (saith S. John) believed in him, and said, When the Christ cometh, will he do more miracles than this man hath done. And as the same Evangelist elsewhere tells us, such as had tasted of his miraculous goodness, and in huge troops followed him for their daily food, that had no where to lay his head by night, 
‖ John 6. 30.  desire a further sign that they might see and believe the father had sent him. His late satisfying five thousand hungry souls with five loaves, they deemed much less than Moses sustaining six hundred thousand so long with Manna, a meat 
Expectation of pempous and vainglorious miracles the original of Jewish 〈◊〉 lity.  immediately sent from Heaven, not made by multiplication of such bread as they might have bought of ordinary Bakers. Nor doth our Saviour seek to win them by outvying Moses in multitude or magnificence of his miracles: but by alluring them to taste and prove his heavenly doctrine. For, The Experiments that give us the seal and assurance of lively faith, must of necessety he within us, even in our hearts, and in our souls; and these are they. Had this people without miracles been dicto audience, as they were enjoined by Moses, in that they took him for a Prophet, they might in short time have known what Peter confessed, 
* John 6 68 No man is ever ●… this end only ontward miracles serve.  Verba vitae aeternae habes, Thou hast the words of eternal life, whose sweetness once inwardly tasted was much more than all the miracles that could be wrought without his hearers or upon them. But of such works these proud Jews never dreamt as not knowing the Scriptures, nor the virtue of their Messias, who, as the Prophets had soretold, was to preach the Gospel unto the poor, to comfort such as mourned in Zion, to whom no miracles could be more welcome, than such as he did, for what could be more acceptable to the blind then restitution of sight, to the lame, then right use of his limbs? what more grateful message could be uttered to the deaf, then Ephata, to have his ears opened? what to the dumb, then un●ying of the tongue? what to the possessed, then to be freed from the tyranny of Satan, or his Ministers? Finally, as the 
† Mark. 7. 37  Evangelist notes, he did all things well, and unto the best contentment possible of every afflicted soul, far above the exigence or significations of their peculiar necessities, but further beyond their expectation. In every work he showed his willingness in all, his power to ease and refresh all that were weary and heavy laden: but unto such as thought themselves so whole and sound, as no way to need his Physic, rather desirous to feed their curious fancies with superfluous or unnecessary wonders, he was not willing to give satisfaction by turning Gods graces into wantonness, or vain ostentation of his power or skill. Another especial occasion of this people's stumbling at this stone elect and precious, was their not considering that many of Moses greatest wonders were types, partly of those glorious miracles which Messiah was to work secretly by his spirit, manifested only to the ●earts and consciences, in whom they were wrought, partly of that his glory and power, which was outwardly revealed to his Disciples, and might so have been to more, had they not stumbled (as the Proverb is) in the very Entry, and so departed from him in despair, bred from a foolish prejudice, that no great good could be expected from a Nazarite, of parentage, birth, and education so mean.   

CAP. XXI.  
Confirming the truth delivered in the former Chapter from the very law given by Moses for discerning the great Prophet; further exemplifying the use and force of miracles for begetting faith: The manner of trying Prophecies: of the similitude betwixt Christ and Moses.  
1 AS well for farther discovery of Romish blasphemy, as ratification of our former assertion, let us view with diligence that place of Moses, wherein such strict obedience and attention to the Messias doctrine is enjoined, as no where else; such, as no other may exact, without incurring the curse there threatened to the disobedient, 
* Deut. 18. 15, 16, 17, 18, 19  The Lord thy God will raise thee up a Prophet like unto me from among you, even of thy brethren: unto him ye shall hearken. According to all that thou desiredst the Lord thy God in Horeb, in the day of the assembly, when thou saidst, Let me hear the voice of my Lord God no more nor see this great fire any more that I die not. And the Lord said unto me, they have well spoken. I will raise them up a Prophet from among their Brethren like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And whosoever will not hearken unto my words which he shall speak in my Name, I will require it of him. This prophecy by joint 
The law cited, 〈◊〉 meant both of Christ and the Prophets.  consent of best interpreters, as well modern, as ancient, Pontificians as Protestants, may be truly and literally applied to other Prophets, whether of the old or new Testament, according to that measure of the spirit they had from him, of whose fullness all, as well such as in time went before him, as those that came after him, had received grace for grace. True it is, if we rightly value the strict propriety of every word or clause in the whole context; what all historical circumstances put together import, or the full extent of S. Peter's 
‖ Acts 3. 23. See Parag 21.  paraphrase on the last sentence, it cannot be exactly fitted unto any but Christ, unto whom only the whole discourse is as fully commensurable, as a well made garment to the body that wears it: yet is this no impediment why the same rule taken according to some literal circumstances, might not usually serve for certain discretion of true Prophets from false, as we use to notify lesser, but indefinite quantities of things, by the known parts of some greater measure, commensurable, if we take the whole, to substances of a larger size.  
2 Evident it is out of the literal meaning of this law acknowledged by all, that Israel was strictly bound to hearken unto such Prophets as God at any 
How far, and 〈◊〉 what te●n●s Israel was bound by the former law to hear all God's Prophets.  time should raise them up, though with most attention and greatest reverence to hear The Prince of Prophets. But the question is, upon what terms, or how far they were bound to hear all. Absolutely, and at first proposal of their doctrines, without examination of them by the written law? So might he that could have set the best leg foremost, and stepped up soon into Moses chair, have kept the rest of his profession in awe, by thundering out anathemas thence, as the Pope doth from S. Peter's, to all gainsayers, priest or people. By what rule then were true Prophets to be distinguished from false? By miracles? These were means of times effectual, but (as was intimated) more usual for enforcing men to an acknowledgement of the truth in general, then for trying particular controversies by, amongst true professors; in respect of whom, they were subordinate to that rule given by Moses in the words immediately following: 
* Deut. 18. 20, 21, 22.  But the Prophet that shall presume to speak a word in any Name, which I have not commanded him to speak, or that speaketh in the name of other Gods, even the same Prophet shall die. And if thou think in thine heart. How shall we know the word which the Lord hath not spoken? When a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the Prophet hath spoken it presumptuously: thou shalt not therefore be afraid of him.  
3 Before this or any other part of the law was written, somewhat in proportion 
Miracles in themselves no sure rule of trying Prophets before the Law was given.  answerable to it, did always necessarily concur with miracles, for distinguishing true professors from seducers. When the controversy was betwixt Moses & Pharaohs Enchanters, the Lord confutes his adversaries by an ocular demonstration of his power, yet further ratified by their confession, whose words were the best Oracles which that people knew. These fair warnings concurring with the Egyptians consciousness of their merciless practices against poor Israel, still thriving in despite of policy, could not but witness even to the most unnatural men amongst them, that the God of Jacob and his seed, was a Father to the fatherless, an Help to the helpless, a God of mercy, and a God of strength, willing and able to right such as suffered wrong, to succour all in distress, that with faith and patience commended their cause unto his patronage. The most devoutly superstitious or idolatrous might (at the least) more than probably have gathered, that the God of Moses was greater than any, they or their cunning Magicians worshipped. But it is a curiosity incident to superstitious hypocrites, at their first entrance into God's school, scrupulously to demand full satisfaction in all doubts or difficulties than can be suggested, and (as if they sought to obtain mercy by way of bargain, not by faith or favour) to have their assurance precisely drawn, and fully sealed, before they surrender up the least part of their interest, in any pleasure, commodity, or custom long enjoyed, though never so destitute of reason. As in this case, imagine some Romish Schoolman or Jesuit had been in such favour in Pharaohs Court, as that crew is now in too many Princes; what other collections could we imagine he would have made, but these? [How do these wonders prove the God of Israel to be so great a God, as Moses boasts of? He hath more skill we see in these particulars, than the Gods adored by us Egyptians: therefore in all? or more, in these, than the Gods of any other nation? Thesewere stranger works indeed, than we expected such poor silly fellows could have wrought: but may not others by the same reason work more strange hereafter? And to speak the truth, more, that victory Moses had over the Egyptians, could not prove unto the natural man (so long as he considered the wonders only in themselves, without any concurrence of other circumstances or truth (presupposed) then that this God of Israel was greater than any other he yet knew of, not greater than any that might manifest himself hereafter. Notwithstanding, these few Documents or Essays of his power, compared with the End and occasions, for which they were exhibited, were so fully conformable to those natural notions, even the heathen had of the Deity, that no man free from passion or prejudice of their main estate, for whose good the cunningest were thus foiled at their own weapon, and the mightiest among the Egyptians plagued, but might have seen The Finger of a good, a just, and merciful God in all their troubles, had he in sobriety of spirit seriously consulted his own heart. And who so sincerely had glorified his name, according to this measure of knowledge, or apprehension of his justice to him, no doubt more had been given daily of this bread of life.  
4 The Jews I am persuaded could have given as instances of Devils cast out by 
† Mat. 12. 24. The end and 〈…〉.  Beelzebub the Prince of Devils, as might have defeated any Induction gathered from the manifold practice of such works (considered alone) to prove the divine powers assistance. Most apparently, most malicious not withstanding was their application of such instances to our Saviour, whose usual manner of dispossessing wicked spirits of those mansions wherein they have reveled most, did abundantly witness he wrought by the Finger of God, who only was greater than that strong man whom he vanquished, bound and spoiled of his goods, servants and possessions. For though Devils sometimes suffer themselves to be commanded by men, neither of greatest wisdom, best place, nor fashion: yet this they do (as any well instructed in God's law, or illuminated with the notions of good and evil will easily discern) always with purpose to bring men unto a perpetual acknowledgement of some divine power in them, or to performance of some Magical service unto them; no otherwise then cheating mates or cunning gamesters can be well content to suffer bunglers beat them the first or second Set, in hope to entice them to hold play longer, or for greater wagers. On the contrary, the only Fee our Saviour demanded for all his admirable cures in this kind, was, the parties should give such glory unto God alone, as that infernal crew most detested, but which the law of Moses, so highly esteemed by his calumniators, did purposely require in defiance of Beelzebub, and all the powers of darkness. The end of every particular dispossession was such, and the multitude of legal concessions, sincerely uttered by poor souls set free, so many, as his bitterest adversaries own consciences, could not but witness against themselves, that all the chief Titles of Satan's wanted triumphs over God's people, were utterly overthrown, that he could not urge them either unto such blasphemies against God, or outrages against themselves or their neighbours, as he most delighted in. Besides, few or no instances could (I think) be brought of Devils cast out in any Magician's name, in Christ's they were, and (as it seems) by such as had better acquaintance, or more alliance with his accusers, then with himself. Thus much our Saviour in my conjecture, intimates in that speech. 
* Mat. 12. 27.  By whom then do your children cast them out? therefore they shall be your judges. Which words I neither would refer to Christ's Disciples, as some good Interpreters do, nor (as others) unto such Exorcists as those mentioned, Acts 19 15. which attempting to throw out this strong man, were overthrown in their own play: but unto such as John complained of, Master, we saw one 
‖ Mark. 38.  casting out Devils in thy name, which followed not us, and we forbade him. This man, though no Disciple, was neither so ill disposed in himself, nor so maliciously affected to our Saviour as these Jews were, as appears by our Saviour's answer unto John; 
* Ver. 〈◊〉.  Forbid him not, for there is no man that can do a miracle in my Name, that lightly speaks evil of me, for whosoever is not against us, is on our part. In the same words he concludes his disputation against the Jews in the 
† Mat. 12. 30.  forecited place.  
5 Such as this man was, none of Christ's followers, but rather a friend (as seems) of his accusers, yet using Christ's not Beelzebubs name, to cast out Devils, were competent witnesses of his heavenly virtue, and his adversaries malicious partiality. Many other circumstances well known then, not now: especially the long want of miracles more than prophecies, before his coming, did manifest their malice to be more impudent and shameless, than we in such distance of time can discern. That Finger of God (from such Signs of the Time as we in general may suppose) far more apparent in his victories over Satan himself, then in Moses over his Scholars the Enchanters, especially whiles compared with known Prophecies of the Messias, did point him out to be The woman's Seed, ordained of old to bruise the Serpent's head, to be the Son of man, appointed to erect the everlasting Kingdom, foretold by Daniel, unto whose and other prophecies he refers his enemies in that speech, 
* Mat. 112. 28  But if I by the spirit (or as S. 
‖ Luk 11. 20.  Luke reads) by the Finger of God cast out Devils, then is the Kingdom of God come unto you. Yet were not all his miracles of this kind thus considered, so effectual to confirm the faithful, or so pregnant to condemn all unbelievers, as the former Rule of Moses. For this cause after the former dispute ended, he gave his adversaries such a Sign, as if it did follow would infallibly prove him to be that great Prophet, Moses there speaks of, and consequently leave them liable to God's heavy judgement without excuse, for not harkening unto him. Of which hereafter.  
6 Here I may once for all conclude, that the power of doing miracles was as effectual to assure such as did them of salvation, as sight of them done, was to establish spectators in saving faith. But the power of casting Devils out, or doing greatest miracles, was no infallible pledge of salvation to such as did them: much less could the acknowledgement of this divine power in them, breedful assurance of true faith in others, but only serve as a means to cause them rely upon the Law and Prophets as their only rule, and to taste and prove the bread of life proffered to them by our Saviour, which alone could ascertain them their names were written in the book of life. But to proceed by the former rule.  
7 If others by Experiments answerable to it, were known to be true Prophets: Christ likewise by his known supereminency in that which approved 
Christ was to be acknowledged for The great Prophet by his supereminency in those gifts of the Spirit, whereby former Prophets had been approved.  them, was to be acknowledged for The Prince of Prophets. Now, if we revise the History of the old Testament, how few Prophets shall we find endowed with the gift of miracles; such as were, did exercise their power rather among Idolaters, then true professors. So, when God's messengers were brought to as open competition with Baal's Priests, in the King of Israel's, as Moses had been with the Enchanters, in Pharaohs Court: 
† 1 King. 18.  Elias makes his Calling as clear as the light, by calling down fire from heaven, which Baal's Priests attempting in most furious manner could not effect: but Elias professed thus much before, as Baal's Priests, no question had done: so as the event, answering to his prediction, not to the others, did, by Moses rule, demonstrate him to be, them not to be, Prophets of the living God. But when the like controversy was to be tried between Zidkiah and his four hundred complices, on the one part, and 
* 1 King. 22  Micaiah, on the other before King Ahab, in whom Elias late miracles, and later threats, had wrought such a distaste of Baal, and such a liking of the truth in general, as he would not consult either any professed servant of the one, or open oppugner of the other, for his future success; Micaiah (as was observed before) appeals to this law of Moses as most competent Judge between such as jointly did embrace it; 
‖ Vers. 28.  If thou return in peace, the Lord hath not spoken by me, as if he had said, (what Moses there doth) he hath not put his word in my mouth. And having brought his controversy to this trial, he desires the people to contestate the issue thus joined [and he said hearken all ye people.] From this and many like cases, ruled by the former express and pregnant law of Moses, Jeremy pleads his warrant, being born down by the contradictions of Hananiah a professed Prophet of the Lord, as he was, but of greater favour in the Court, because he prophesied peace unto the present state, and good success to the Projects then on foot; 
*  Even the Prophet Jeremiah said. So be●it: the Lord so do! the Lord confi●…ly words which thou hast prophesied, to restore the vessels of the Lords house, and all that is carried Captive from Basel into this place. But hear thou now this word that I will speak in thine ears, and in the ears of all the people. The Prophets that have been before me, and before thee, in times past propheted against many Countries, and against great kingdoms of war, and of plagues and of Pestilence. And the Prophet which prophesieth of peace, when the word of the Prophet shall come to pass, then shall the Prophet be known that the Lord hath truly sent him. Ezechid likewise refers himself to the same trial amongst such as were professed heard of the word in general, which they would not obey in particular. 
†  And to thou art unto them, as a jesting song of one that hath a pleasant voice, and can sing well: for they hear thy words, and do them not. And when this ●oweth to pass (for lo it will come) then shall they know that a Prophet hath been among them.  
8 From these debatements, we may gather in what cases the former rule held for certain. First, negatively, it was universally true; for he that prophesied 
 any thing which came not to pass, did sufficiently prove himself to be no true Prophet, but a Counterfeit. So did not every prediction of what afterwards came to pass, necessarily argue it to have been from God. Yet as the force and virtue of many things, not such of themselves, became evident from vicinity, or irritution of their contraries: so though God permitted some to foretell strange events for trial of his people's faith; yet this power he restrained when the controversy came to a Formal trial; then he caused the true Prophet's words to stand, whiles the predictions of the false, and the Prince's blood which relied upon them, fell to the ground, like Dagon before the Ark. So as the fulfilling of what the one, and frustrating of what the other had said, did sufficiently manifest the one had spoken of himself presumptuously; the other, what the Lord hath put into his mouth. Hence is the determination easy, what means this people had to discem, amongst true Prophets which was That Great one, in all things like to Moses. First▪ if events foretold did sufficiently testify of his divine spirit: his own witness of himself would be authentic, because a true Prophet could hardly lie, or make himself greater than he was. This is an argument, which directly confutes such, as acknowledge Christ to have been a Prophet, sincere in doctrine, and mighty in deeds: and yet deny him to be The Prince of that profession, The great Mediator of the new Covenant, both which he often avouched. Because the quantity of that spirit, whose sincere quality manifested him to be a Prophet, would notify his excessive Greatness in that rank and order; or, more directly to the question.  
9 The great Prophet there spoken of was to be known by his similitude with Moses, who was as the Symbol, or proportional Mean between him and 
 lesser Prophets. Other, in these few gifts wherein they resembled their father, came far short of him: Christ in all, far exceeded him. Others, were all of jacob's line, raised up by God's appointment, so to instruct their brethren in doubtful cases, as they should not need to consult sorcerers, or entertain familiarity with wicked spirits. Christ (to omit the eminency of his Prophetical function till hereafter) besides this common fraternity with his people was in more especial manner Abraham's seed, and in particular sort raised up by Jehovah his God, by intrinsic assumption into the unity of his person, not by external assistance or impulsion of his spirit. Ruse●… 
 likewise he was in a strict and proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from amid this people, being as it were extracted out of the pure virgin, as the first woman was out of the man, by Jehovahs' own immediate hand; from his cradle to his cross, most exactly answering to that delineation of the Great Prophet, and Mediator to be revealed, which was exhibited first in Moses, when he stood before the Lord in Horeb. His strange deliverance from Herodian butchery, whiles all the Infant males besides did perish, was fully parallel to the others exemption from Pharaohs cruelty; like to Moses he was, in the 
* Numb. 11 〈◊〉 vid. 8. Luk. 〈◊〉 1, etc.  number of his Disciples, in 
† So Exodu 24. God commands Moses to come up to the Lord in the Mount, with Aaron, Nadab and Abihu, and 70. of the Elders of Israel, which were to worship a far off, while Moses himself alone went near unto the Lord: so saith S. Peter, God caused Christ to be showed openly, not to all the people, but to the witnesses chosen before of God, to such as did eat and drink with him, after he arose from the dead. His Disciples alone were present when God called Christ into heavenly places. Exod. 24 10, 11.  communication of his spirit unto them, in admitting them to more special participation of his secrets, in the peculiar testifications of his familiarity with God, in his fasting, in his transfiguration, in multitude of miracles. But these and the like I leave to the Readers observation.  
10 
‖ The excellency of the great Prophet in respect of 〈◊〉 gathered fr●… the ●… and the ●….  The peculiar and proper undoubted notes of the great Prophet there spoken of, will be most conspicuous in our Saviour, if we compare him, first, with Moses, then with ordinary Prophets, according to that difference the Lord himself made between these and Moses; 
* Numb. 12. 6, 7, 8.  If there be a Prophet of the Lord among you, I will be known to him by a vision, and will speak unto him by dream. My servant Moses is not so, who is faithful in all mine house. Unto him will I speak mouth to mouth, and by vision, not in dark words, but he shall see the similitude of the Lord. Wherefore then were ye not afraid to speak against my servant, even against Moses? It is said signanter, he should see the similitude of of God, not God; for as the Evangelist saith 
† John 1. 18.  No man hath seen God at any time; so was it told Moses from the Lords own mouth, that he could not see his face and live. Yet saw this great Prophet more of God, than all the Prophets beside. Herein then was Christ like unto him, but far above him, that He was in the bosom of his father, (not admitted to see his back parts only) and hath declared him to the world. Moses from the abundance of his Prophetical spirit, so perfectly foretold the perpetual estate of his people, from the Law given, to the time of their Messias, as the best Prophets may seem to be but his scholars. From participation of that fullness which was in Christ, hath that Disciple whom he loved, far exceeded Moses, as well in the extent, weight and variety of matters foretold, as in the determinate manner of foretelling them. And I know not whether if it were possible to call both Christ and Moses from heaven, their presence (though more glorious than it was upon Mount Tabor) would be more forcible to illuminate the Jew or Atheist, then serious reading the books of Deuteronomy, and the Revelation, comparing the one with the Jews known misery, the other with Ecclesiastical Stories, the late abominations of the Papacy, and Romanists more than Jewish blindness. The one, shows Moses to have been the father of Prophets, the other Christ (from whose immensurable fullness John had that extraordinary measure of the spirit) to be The Fountain of Prophecies, whose supereminencies and inexhaustible fullness may yet be made more apparent by comparing him, not with Moses the Symbol or Mean; but with the other extreme, to wit, the rank of lesser Prophets.  
11 It is rightly observed by the Schoolmen, Lumen Propheticum erat aliqualiter 
The gift spropheste not lab●●ual to 〈◊〉 nary Prophet.  aenigmaticum; these ordinary Prophet's illuminations were not so evident or distinct, as certain; they discerned rather the Proportion than Feature of truth, which they saw but as it were through the cover, or in the case, not in itself. And albeit the event did always prove their answers true, ofttimes in an unexpected sense: yet could they not always give such answers when they pleased. Nor did the light of God's countenance perpetually reside upon them, as the Sun's brightness doth by reflection upon the stars: they had their vicissitude of day and night, daily Eclipses, overcasting many; their chief illuminations came but as it were by Flashes. Thus 
* Jer. 28.  Jeremy in the late cited controversy dares not adventure to give the people a sign for confirmation of his doctrine, or other more distinct, or determinate prediction, besides that of the general event, about which the contention was: That, he knew (because the Lord had put it into his mouth) would in the end condemn his adversary of presumption. But after Hananiah had outfaced him with a sensible sign of his own making, breaking the yoke which he had taken from Jeremiahs' neck, on which the Lord had put it, and boldly avouched in the presence of all the people [Thus saith the Lord, 
Jer. 28. 10, 12.  even so will I break the yoke of Nabuchadnezzar King of Babel, from the neck of all nations within the space of two years:] the word of the Lord came unto Jeremiah again, and sends him back with this message to his adversary 
† Ver. 12, 15, 16.  Hear now Hananiah, the Lord hath not sent thee, but thou makest this people to trust in a lie. Therefore thus saith the Lord, Behold, I will cast thee from off the earth: this year thou shalt die, because thou hast spoken rebelliously against the Lord. So Hananiah the Prophet died the same year, in the seventh month. Not long after this event were both Prince and people of J●dah rooted out of the land the Lord had given them, because contrary to Moses adminition, they reverenced the Prophet that spoke presumptuously, and would not hearken unto the words which the Lord put in Jeremiahs' mouth: Elisha likewise to whom Elias had given a double portion of his spirit in respect of his fellows, of all the Prophets, (unless Elias might be excepted) most famous for the gift of miracles, a lively type of the Messias, in raising from death and giving life, had his spirit of Divination but by Fits, & needed Music to tune his spirits unto it. He gave the barren Shunamite a son, of death notwithstanding he knew not as the Lord of life did of Lazarus, in his absence: nor could he by her unusual gesture or strange signs of sorrow, distinctly divine the true cause of her coming: only, when Gehezi went to thrust her away, he said as much as he knew: 
‖ 2 King 4. 27  Let her alone, for her soul is vexed within her, and the Lord hath hid it from me, and hath not told it me.  
12 But from the perpetual and internal irradiation of the Deity, bodily 
John Baptist more than a Prophet, from the virmity of the great Prophet.  or personally (such as the Apostle speaks) dwelling in Christ, and incorporate in his substance, this spirit of Prophecy, (if without prejudice so we may call it) did never wain, was never Eclipsed, always most splendent in him, as light in the Moon in the full. As he never foretold any thing which came not to pass, so could he at all times when he pleased, foretell whatsoever at any time should befall his friends or foes, with all the circumstances and signs consequent, or precedent. From this brightness of his glory did John Baptist (who was sent from God as the morning sta● to usher this Sun of righteousness into his Kingdom) become more than a Prophet for distinct illuminations, concerning matters to come. A Prophet he was in the womb, and bare witness of that light which enlighteneth every man that cometh into the world, before he came into it himself, or saw this bodily Sun, when he could not speak, he danced for joy at his presence, and at his first approach, after Baptism, he thus salutes him; 
* John 1. 28.  Behod the Lamb of God that taketh away the sins of the world. What Prophet did ever so distinctly prophesy of his passion, and so fully instruct the people what was foresignified by the sacrifice of the Paschal Lamb? yet was John himself secured by the former rule, that he spoke this by the spirit of the Lord, not out of fancy, not presumptuously. For till this Baptism, 
* John 1. 33. See cap. 20. Parag. 5.  he knew him not, but he that sent him to baptise with water, he said unto him, Upon whom th●● sh●lt see the spirit come down and tarry still upon him, that is He which baptizeth with the Holy Ghost. And he saw it so come to pass, and bare record that this was the Son of God. From this more than Prophetical spirit of John, manifested by this and the like testifications of Christ, all afterwards approved by the event, did the people gather, Christ not John, to be That Great Prophet, mighty in word and deed. For after he had escaped the violence offered him at Jerusalem, 
† John 10. 40, 41, 42.  and went again beyond Jordan, into the place where John first baptised, Many (saith the Evangelist) resorted unto him and said; John did no miracle, but all things which John spoke of this man, were true. And many believed in him there; For his works sake no doubt, but for these as accompanied with the former circumstances of place and John's predictions. John had witnessed he was the Son of God, mighty in deed and word: and reason they had to think his works were the works of his Father, that his privileges were the privileges of the only begotten Son, and heir of all things when John though a Prophet, and more than a Prophet for his portion of the divine spirit, was yet restrained (by reason of his approach that was before him) from doing such wonders as meaner Prophets had done. To such as rightly observed this opposition between John's power in words, and his defect in deeds: or Christ's superabundant power in both, the case was plain, John was but the 
‖ Isaiah 40. 3.  Crier, the other (in whose presence his authority decreased) the Lord, whose ways he was sent to prepare.  
13 If unto the variety of Christ's miracles, compared with John's predictions, 
The matter of our Saviour's predictions compared with the precedent prophesies of him, declare his Godhead.  and other prophecies, we join his arbitrary usual manner, either of foretelling future, or knowing present matters of every kind, many such as no prophet durst ever have professed to belong unto himself: our Faith may clearly behold the sure Foundation whereon it is built, That he, even he himself, who had said by the Prophet, [
* Isai. 42. 8, 9  I am the Lord, this is my Name, and my glory will I not give unto another, neither my praise to graven Images. Behold the former things are come to pass, and new things do I declare: before they come forth, I tell you of them] did at the Fullness of Time manifest his Glory in our flesh, by the practice there mentioned, of foretelling things strange, and unheard of to the world. Prophecies of former times were fulfilled in his personal appearance, and made their period at the beginning of his preaching. Whatsoever concerns the state of the world, chiefly the Gentiles, since, came from him either as altogether new, or was refined and renewed by him. For what man among the Nations, yea what Master in Israel did from the Law or prophets conceive aright of 
† John. 3. 〈◊〉.  the new birth, by water and the spirit, or of that everlasting Kingdom, whereunto only men so born, are heirs predestinate? These were the new things, which he only could distinctly declare before they came forth.  
14 That their Messias was to be this God here spoken of by Isaiah, dwelling 
Our Saviour's arbitrary discovery of secret● and predictions of future's contingent fully consonart to the received nations of the Mession.  and conversing with them in their nature and substance, might have been manifested to the Jews (had they not been hood-winked with pride and malice) from that common notion, even the most vulgar amongst them had, of his divine spirit, in declaring secrets, and foretelling things to come. What one miracle done by Christ, did ever take so good effect with so great speed in best prepared spectators, as his discovery of Nathaneels heart in presence, and outward carriage, in so great distance? 
‖ John 1. 49.  Rabbi (saith Nathaneel) Thou art the Son of God, Thou art the King of Israel. Though faith be the true gift of God, only wrought by his Spirit; yet, no question, but Nathaneel was more inclined to this confession from the general notion of the Messias divine spirit; even by it, he was capable of that promise, habenti dabitur. And our Saviour highly approves, and so rewards this his docility; 
*  Because I said unto thee, I saw thee under the figtree, believest thou? thou shalt see greater thing; then these: What were they? Miracles? Yes, for so he saith to him, and the rest of his hearers: Verily, verily I say unto you, hereafter shall you see heaven open, and the Angels of God ascending and descending upon The Son of Max. Then miracles, it seems, were more effectual to confirm Faith, than this Experience of his Prophetical spirit Not of themselves, but joined with it, or as thus foretold by him, and foresignified by 
*  Jacob's vision, which compared with the Event, (whether that were at his ascension or no, I now dispute not) did plainly declare him to be The Way, and The Door, by which all enter into the house of God.  
15 Upon the first apprehension of like discovery made by him, did the poor Samaritan woman acknowledge he was a Prophet, and upon his avouching himself to be more than so, she takes him indeed for the expected Messias, of whom she had this conceit before, 
* John 4. 25.  That when he came, he should tell them all things. From this preconceived notion, working with her present Experience of his divine Spirit, able to descry all the secrets of her heart, she makes this proclamation to her neighbours: 
*  Come and see a man that hath told me all things that ever I did: is not he The Christ? Upon their like experience, fully consonant to the same common notion, on conceit of the Messias, did a many of that City conceive Faith from the woman's report; but moe 
* V●●. 42  because of his own words; And they said unto the woman; Now we believe, not because of thy saying: for we have heard him ourselves, and know that This is indeed The Christ, the Saviour of the World. From the like, but more lively experience of his discovering secrets, did his Disciples make that confession, 
* ●●h. 16. 30.  Now know we that thou knowest all things, and needest not that any man should ask thee. By this we believe that thou art come out from God.  
16 The manifestation of this Prophetical Spirit, did give life unto his 
Our Saviour's Dis●●les and Apostles did (according to his inst●… o●s) m●… upon ●… d●… than ●…les.  greatest miracles in working Faith: for his Disciples believed in him after his resurrection, because he had foretold his re-edifying the Temple in three day's space. Which speech of his the foolish Jews, not knowing His Body to be the true Temple, wherein their God did dwell after a more excellent manner then between the Cherubins, take as meant of the material Temple, which had been forty six years in building. But (saith Saint 
* ●in 2. 22.  john) Assoon as he was risen from the dead, his Disciples remembered that he thus said unto them: and they believed the Scripture, and the word which jesus had said. Nor did they compare these two together by chance: for our Saviour often inculcated this Method, as of purpose to imprint the former Oracle of Isaiab in their hearts. To assure them of his going to his Father, he expressly tells them: 
* J●h. 14. 〈◊〉.  Now I have spoken unto you before it come, that when it is come to pass ye might believe. Foretelling the persecution of his Disciples, he adds, 
* J●h, 〈◊〉. 4.  These things have I told you, that when the hour shall come, ye might remember that I told you them. That glory likewise which God had professed he would not give to any other, he foretells should be given Him, and so demands it, 
●…ling the fu●…lling of that Scripture 〈◊〉 He that ●…th ●●ead ●… up his heel against me] in Judas; he gave this general Rule, From henceforth tell I you before ●… me to pass, ye might believe that I am Herald John 13. 19  as if He that did glorify, and He that was glorified, were both One: 
* John 12. 28.  Father, Glorify thy Name. Then came there a voice from heaven saying, I have both glorified is, and will glorify it again. How had he glorified it before? By glorifying this great Prophet, who did fully express, but for exceed Moses, in all things wherein Former Prophets did resemble him, but came far short of him. When was he so glorified? At his transfiguration upon Mount Tabot, which none without Sacrilegious impiety could have foretold, as likely to befall himself, save he alone, that had, not as Moses, only seen the Similitude of the Lord, but being in the Form of God thought it no robbery to be Equal with him. Yet this Prophet of whom we speak, though like to his Brethren in shape and substance, to assure them he should come in the Glory of his Father, foretells his Disciples, that some of them should not 
* Mark 9 1. Matth. 16. 28. Luke 9 27. 2 Pet. 1. 17.  die until they had seen the Kingdom of God come with Power: which was accomplished in that Transfiguration, where, as Saint Peter witnesseth, He received of God the Father, honour and glory, when there came such a voice unto him from the excedent glory; This is my beloved Son in whom I am well pleased; Yea, so well pleased, as for his sake the world might henceforth know how ready he was to hear all, that through faith in his Name should call upon him, even such as had displeased him most. For this cause, the Codicil annexed to the divine Will and Testament here signified, immediately after to be sealed with the blood of this Best Beloved Son, was that reciprocal duty before intimated in the Law, Hear Him: as is specified by 
* Mark 9 7. Luke 9 35. Matth 17 5.  three Evangelists. For more public manifestation of his Majesty, (as then revealed but to a few) was that glorious commemoration of it lately mentioned, celebrated again in the audience of the multitude: 
* Joh. 12. 30. Our Saviour in his last conference with the Jews proclaims himself to be the Great Prophet foretell by Moses.  This voice, saith our Saviour, came not because of me, but for your sakes. And in that place again, after his wont predictions of things should after come to pass, as of his victory over death, he testifies aloud to all the people that he was the great Prophet foretold by Moses, sweetly paraphrasing upon his words; 
* John 12. 44.  And Jesus tried and said, He that believeth in me, believeth not in me, but in him that sent me. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He did not accurse such as would not acknowledge his authority, or derogated from his person or miracles; nor needed he so to do: 
* John 12. 48.  for he that refuseth him, and receiveth not his words, hath one that judgeth him; the word which he had spoken, it shall judge him in the last day. This was that which Moses had said, 
* Deut. 18. 19  And whosoever will not hearken unto my words, which he [the great Prophet] shall speak in my Name, I will require it of him, to wit, in the last day of accounts, 
* Joh. 12. 49, 50  For I have not spoken of myself, but the Father which sent me, he gave me a commandment what I should do, and what I should speak. And I know that his commandment is life everlasting: the things therefore that I speak, I speak them so as the Father said unto me. What is this, but that speech of Moses improved to it Full Value, according to the circumstances and signs of those times, and as it concerned the Lord and Prince of Prophets? [
* Deut. 18. 18. Our Saviour's Prophetical spirit gave life to his miracles though his miracles were good preparatives to Belief.  I will raise them up a Prophet, from among their brethren like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him.]  
17 This being the last conference our Saviour was willing to entertain with the Jews, this his last farewell given in Moses words, warrants me to construe that speech of Saint john's 
* Joh. 12. 3●.  [though he had done so many miracles before them, yet believed they not on him] as I have done the like before: to wit, That, not his miracles considered alone, but with Mosaical and Prophetical writings, or common notions of the Messias thence conceived, or (especially) as they concurred with his own predictions, did immediately condemn the Jews. Under the name of works, his words are comprehended; such at the least, as foretell his admirable works, or in general, all those solemn invocations of his Father's name, in such predictions, as had he not been the Son of God, would rather have brought speedy vengeance from heaven upon his head then such glorious testimonies of his Divinity. And to me our Saviour seems to call his very words works, in that speech to philip, 
* Joh. 14. 10.  Believest thou not that I am in the Father and the Father in me? the words that I speak unto you, I speak not of myself, but the Father that dwelleth in me, he doth the works. Howsoever as all the works of God were created by this Eternal Word: so did his words give life unto his greatest works; his Divinations were to his Miracles, as his humane soul was to his body, And no question, but the conception of their Faith that heard him preach, was as immediately from those words of eternal life which issued from his mouth, as ours is from the Word preached by his Messengers. To what other use than could miracles serve, save only to breed a praeviall admiration, and make entrance for them into his hearers hearts? though his bodily presence at all times was not; yet were his usual works in themselves truly glorious, more than apt to dispel that veil of prejudice, commonly taken against the meanness of his person, birth, or parentage; had it been merely natural, not occasioned, through wilful neglect of extraordinary means precedent, and stubborn opposition to present grace most plentifully offered. His raising others from death to life, was more than sufficient to remove that offence the people took at that speech, 
* Joh. 12. 32.  If I were lift up from the earth, I should draw all men unto me. To which they answered, We have heard out of the Law, that the Christ bideth forever; and how sayest thou that the Son of Man must be lift up? Who is that Son of Man?  
18 To conclude then, his distinct and arbitrary foretelling Events of 
The peculiar similitude between Christ and Moses in the office of mediation.  every sort any Prophet had mentioned, many of them not producible, but by extraordinary miracles, withal including divine testifications of far greater glory ascribed to him, than Moses or any Prophet ever challenged, was The demonstrative Rule (according to Moses prediction) whereunto all visible signs and sensible miracles should have been resolved by their spectators: as known effects lead contemplators unto the first and immediate causes, on which their Truth and Being depends. That Encomium, [This is my Beloved Son in whom I am well pleased, Hear him;] with the like given by John Baptist [Behold the Lamb of God that taketh away the sins of the world] unto all such as took him for a true Prophet, did more distinctly point out the similitude peculiar to Him with Moses, expressed (in the forecited place of Deuteronomy) literally: though not so plainly, as most Readers would without direction observe it, seeing even interpreters most followed either neglect the words themselves, in which it is directly contained, or wrest their meaning. 
* Deut. 18. 15, 16.  Unto him shall ye hearken, according to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly. Their request then was; Talk th●● with us, and we will hear, but let not God talk with us lest we die. Here the whole multitude bound themselves to hear the word of the Lord, not immediately from his mouth, but by Moses. For whiles the people stood afar off, he only drew near to the darkness where God was. This their request and resolution, elsewhere more fully expressed, the Lord highly commended; 
* Deut. 5. 28, 29.  I have heard the voice of the words of this people, which they have spoken unto thee: they have well said, all that they have spoken, Oh that there were such an heart in them, to fear me, and to keep all my commandments always, that it might go well with them, and with their children for ever. If we observe that increment, the literal sense of the same words may receive by succession of time, or as they respect the Body, not the Type, both which they jointly signify; the best reason can be given of Gods approving the former petition and Israel's peculiar disposition at that time above others, will be this; That as posterity in rejecting 
* Vide lib. 1. cap. 28 parag 8, 9, 10.  Samuel, rejected Christ, or God the second Person in Trinity: so here the Fathers in requesting Moses might be their spokesman unto God, requested that Great Prophet ordained to be the Author of a better Covenant, even that promised woman's seed, their brother according to the flesh, to be Mediator betwixt God and them, to secure them from such dreadful flames as they had seen, so they would hearken (as then they promised) unto his words, as unto the words of God himself, esteeming him (as the Apostle saith) so far above Moses, 
† Heb. 3. 3.  As he that builds the house, is above the house. And in the Emphasis of that speech (
‖ Deut. 18. 18  [Whosoever will not hearken unto my words which he shall speak in my name, I will require it of him:] purposely resumed by Moses with these threats annexed, as if he had not sufficiently expressed his mind in the like precedent, [Unto ‖ him ye shall hearken] The same difference, between Moses and the Great Prophet then meant, is included, which the Apostle in another place expresseth, 
* Heb. 10. 18, 20.  He that despiseth Moses Law, dieth without mercy under two or three witnesses. Of how much sorer punishment, suppose ye he shall be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament as an unholy thing? Until the sovereignty of the Law and Prophets did determine; that Encomium of Moses did bear date [
* Deut. 34. 10  There arose not a Prophet si●●e in Israel like unto Moses, whom the Lord kn●w face to face:] but vanished upon the Criers voice, when the Kingdom of heaven began to appear. The Israelites to whom both promises were made, did far exceed all other nations, in that they had a Law most absolute given by Moses, yet to be bettered by an Everlasting Covenant; the Former being as an earnest penny given in hand, to assure them of the Latter. In respect of Both, the name of a Soothsayer or Sorcerer was not to be heard in Israel, as in the nations which knew not God, much less expected a Mediator, in whom the spirit of life should dwell as plentifully, as splendour doth in the body of the Sun; from whose fullness, ere he visibly came into the world, other Prophets were illuminated (as those lights which rule the night, are by that great light which God hath appointed to rule the day) at whose approach the Prince of darkness with his followers, were to avoid the Hemisphere wherein they had reigned. In the mean time, the testimonies of the Law and Prophecies, served as a light or candle to minish the terrors of the night. Even Moses himself, and all that followed him, were but as messengers sent from God to solicit his people to reserve their allegiance free from all commerce, or compact with Familiar spirits, until the Prince of glory came in person.  
19 Thus without censure of their opinion, that otherwise think or 
The chief grounds of Moses dissuading Israel from sorcery, was their expectation of the great Prophet.  teach, albeit the continuance of Prophets amongst this people, were a mean to prevent all occasions of consulting sorcerers or witches: yet the chief ground of Moses dissuasion from such practices, according to the literal connexion of these words. 
* Deut. 18 14.  [The nations which thou shalt possess, harken unto those that regard the times, and unto sorcerers, as for thee, the Lord the God hath not suffered thee so,] with those following hitherto expounded. [The Lord thy God will raise up unto thee a Prophet] was the consideration of their late mighty deliverance by Moses, the excellency of their present Law, and their expectation of a greater Lawgiver, (when the first covenant should wax old, and Prophecies for a long time fail) unto strict observance of whose precepts they solemnly bound themselves (as was lately observed) ever whilst the former was established. That which moves me to embrace this interpretation, is balaam's Prophesle uttered of Israel, considered in the abstruct, as he might have been, not as he proved (as 
* Cap. 1.  Malachi speaks of Leut) or according to the excellency of his calling in Moses and in Christ, or God's promise, which he for his part was ready to perform; 
† Num. 23. 22.  God brought them (saith he) out of Egypt, their strength is as an Unicorn: For there is reforcery in Jacob, nor soothsaying in Israel, according to this time it shall be said of Jacob, What hath God wrought? And in the 
‖ ●… that curseth thee. I shall see him, but not now: I shall behold him, but not near. There shall come a ●… and a s●●pter shall rise of Israel, and shall smile the coasts of Moa●, and destroy all the sons of Sheth: And Edom 〈◊〉 ●… and S●ir shall be a ●…ssion to their enemies: but Israel shall do valiantly. He also that shall have dominion ●… Jacob, and shall destroy the remnant of the City. Num. 24. 8, 9 & 17. 1●, 19  Chapter following, he joins Israel's deliverance from Egypt, as the foundation or beginning, and his victory in Christ, as the accomplishment or finishing of his glory. Of that Jacob meant by Bal●…, even we Gentiles are a part, every way as strictly bound by Mos●● Law, as Israel was to abandon soothsaying and sorcery, but especially bound to abhor these and like works of darkness, from that light, the star●e of Ia●o● hath afforded us. These two great Prophets then, Christ and M●ses, appointed successively to declare God's will unto his people, were the main supporters of true religion in Israel, by whose doctrine all curious and superstitions arts were to vanish. And, if my observation fail not, Israel was much less given to sorcery after ordmary Prophets ceased, then before: because this great Prophet, the hope of Israel was at hand.  
20 
† That our Saviour's authority might have been and was m●…e, omofestly proved cut of Moses and the Prophets to the ancient: than it can be to the modern Jews altogether unacquainted with the right manner of interpreting prophecies or such common notions or traditions, as the Scribes and Pharisees had in our Saviour's time.  The apprehension of what we now by long search hardly find, was more facile to the ancient ●ews, from the known conceits, or received traditions thereto pertinent, Before the Law was written, one they had heard should be sent from God a mighty deliverer of his people: unto whom Moses thought himself much inferior, as appears by his reply to God, when he was first sent to visit his brethren; 
* 〈◊〉. 4 13.  Mist, quaeso quem missurus es; Send, I pray thee, whom thou wilt send: as if he had said, One thou hast appointed from everlasting, to declare thy Name unto his brethren, to show mercy to thy people, and thy power upon thine enemies; and I beseech thee send him now, for this is work besitting his strength, not my weakness. From the like notions or received opinions, did the Pharisees understand this place, as meant of the Prophet 
J●●. 1. 20, 21  that was to come: albeit it may be doubted, whether they took him to be the same with the Messiah. For so they demand of John severally; 
* 〈…〉 words; Now they which were sent w●re of the Phaarisees, Joh. 1. ●4. though other 〈…〉.  Art thou the Christ? Art thou Eliah? Art thou the Prophet? Eliah was plainly distinguished from the Messias by Isaiah; or perhaps they knew the Messias and the Prophet to be the same: yet, like strict examiners, proposed these two several names, to leave John no evasion. It was likewise a truth presupposed and known, at least amongst the Pharisees, that Eliah, Messta●, the Prophet, one or all, should baptise. Hence they further question the Baptist; † Why baptizest thou then, if thou be not the Christ, neither Elias, nor the Prophet? And of himself he saith, because He ‖ (to wit, the Christ) should be declare● to Israel, therefore am I come baptising with water. This answer, with his practice permitted by the Pharisees, and approved by the people, so fully concurring with the former notion, but especially his predication of Christ's baptising with the Holy Ghost, and (as Saint 
* Matth. 11.  Matthew adds) with fir● were most pregnant testimonies against unbelievers, after they had notice of the Holy Ghosts descending (upon the same day their Law was given) from heaven: for the plentiful manner of effusion; and placide illapse into the souls of every sort, resembling water poured out (as the 
* Joel 2. 28.  Prophet's phrase imports;) but for outward appearance, and inward effects of ardent zeal, like unto fire. And likely it is, as well the 
† Exo. 13 21, 22.  pillar of fire which enlightened Israel by night, as the cloud that rested upon the tabernacle, under which (Saint 
‖ 1 Cor. 10. 1, 2  Paul saith) the Father's being, were baptised in it, were such praeluding Types of Baptism by water and the Holy Ghost: as the Rock was of Christ; or the waters thence flowing, of those springs of life, which issue from him to the refreshing of every faithful thirsty soul. The mystical significations of such shadows of good things to come, were sufficiently known to the Jews living in our Saviour's time. Whence, (as the two judicious Commentatours, Bucer and Martyr observe) his adversaries mouths were instantly stopped, at the first allegation of those places the modern Jews bark most against, as not inferring what the Evangelists report their forefathers granted: because these had a peculiar manner of interpreting Scriptures not acknowledged by the later, grown out of use for the most part amongst Christians, or rather overgrown with the abuse of luxuriant allegories, and mystical senseless senses, framed by Monkish or rather Apish imitation of Orthodoxal antiquity. The weeding out of such tares, as, through these bad husband's sloth and negligence, have abounded in God's harvest, will not (we trust) be either difficult, or dangerous to the good seed, primitive antiquity hath sown: whose general method and manner of interpreting prophecies (though in particulars it often fail; partly, through adventurous imitation of some Philosophers in unfolding Heathenish mysteries; partly, through want of skill in the original Tongues) holds the just Mean between barbarous Postillers, and some late Preachers, worthily famous, yet too nice and scrupulous in this subject, as shall appear when we come to handle it.  
21 But to finish what we had last in hand, the most remarkable, most 
Our Saviour's Prediction of his death and resurrection, was that which according to Moses prophesy, did most condemn the Jews.  public document our Saviour gave to unbelievers, of his designment to that great Office foretold by Moses, was the constant avouchment of his death and resurrection, unto such as so well observed his words, that after they had taken away his life, 
† Mat. 27. 63.  procured a strong watch to be set about his sepulchre, lest his Disciples should take his body thence, and by emptying It, seem to fulfil his prophecy. Nor did he once only, but 
‖ Matt. 12. 39 Matth. 16. 4.  twice foretell; not barely he would rise again: but that thus much was presignified by the Prophet Jonahs' three day's imprisonment in the Whale's belly; thus inviting them to observe all congruity of circumstance between the historical type already exhibited, and the substance prophesied: which method, as hereafter (God willing) will appear, is, of all the best, for insinuating faith into superstitious, perverse, and crooked hearts, otherwise most unapt to receive truths late revealed. Since Christ's glorification, sundry Impostors have done many works, hardly distinguishable by spectators from true miracles: but the end of all their purposes, which they sought thence to persuade, was always so dissonant to the uncorrupt notions, precedent types, or prophecies of the Messiah; as, unto hearts well settled, and surely grounded upon Scriptures formerly established and confirmed, their greatest wonders seemed but Apish toys, howsoever difficiles nugae. And some of these jugglers, either out of the strength of their own illusions, or upon the presumption of their profane skill in deceiving others, have adventured to foretell their resurrection; but were not able to dissolve the bands of death: their everlasting durance in whose prisons, hath openly showed they spoke presumptuously; that not Mahomet himself the greatest of them, was that Great Prophet foretold by Moses. What was the reason then the Jews would not; the Turks, unto this day, will not believe in Christ crucified? For the 
‖ Acts 13. 27.  inhabitants of Jerusalem, Saint Paul hath answered, Because they knew him not, nor yet the words of the Prophets which are read every Sabbath day, they have fulfilled them in condemning him. The same Apostle, though endued with the power of miracles, yet in that place rather useth David's words, than his own works, to prove Christ's resurrection. Of which, that saying of Christ was most truly verified in the obstinate Jews, 
* Luke 16. 31.  Not hearing Moses and the Prophets (so as to be moved by them to true repentance) neither were they persuaded, though this great Prophet of whom they wrote, was raised from the dead again.  
22 Were we well acquainted either with that manner of interpretation, or those prenotions the Apostle supposed as known, when he used that testimony of the Psalmist 
* Act. 13 33. Psal. 〈◊〉. 7.  [Thou art my Son this day have I begotten thee] to prove our Saviour's resurrection: it would not be hard to persuade us Moses words, hitherto expounded, were as literally meant of Gods raising his Son out of his Maiden grave, as out of his virgin Mother's womb. And I make no question but the conclusion of S Peter's Sermon, 
† Acts 3. 26.  Unto you (whom a little before he had termed children of the Prophets) hath God raised up his Son, were meant by him of his raising Christ from the dead. And yet are these words but an application of the former principal text he there insists upon: 
‖ Vers. 22.  Moses said unto the Fathers, The Lord your God shall raise up unto you a Prophet even of your brethren like unto me, ye shall hear him all things whatsoever he shall say unto you. And unto this resurrection doth the strict propriety of that phrase [
‖ Deut. 18. 15.  from the midst of thee] well agree. 
† Acts 26. 26.  For these things were not done in a corner, but in Jerusalem, the Metropolis of Judea, not without express notice given to the rulers. Moses indeed foretold his own death and whatsoever other Prophets, (raised up by God unto this people) did foretell came still to pass: yet none ever foretold his own raising up. But seeing Christ First raising from the virgin's womb, though most miraculous, was yet more private: he forewarned the world to expect This Second, altogether as powerful, but more public. And in it again he is like to Moses raised up by God, to be a Saviour of his people, out of that Ark which without divine especial providence had been his Tomb. This similitude amongst the rest, betwixt Christ and Moses, as well in their later as first birth, but especially the notice our Saviour gave unto his enemies of the later; hath made them unwittingly Prophets to their wo. For seeing it hath left their unbelief without excuse, 
* Mat. 27. 64.  their last error concerning his Resurrection, is become worse than the first concerning his Birth. Neither could have seemed incredible (though both most miraculous) to this ungracious seed of Jacob; had they looked (as the Prophet willed them;) 
‖ Isaiah 51. 1.  unto the rock whence they were hewn, and to the hole of the pit whence they were digged. The mighty increase of Sarahs' womb, no better then dead, and strange multiplication of Isaac's seed beyond the posterity of all the people with whom he sojourned, did but portend the fruitful offspring of the Virgins only Son should in number and dignity far surmount the sons and daughters of all the fertile mothers in Judea, Isaac's posterity had been great, yet able to be numbered, by David. 
† Isaiah 51 8  But his generation who shall declare, that was cut out of the land of the living? 
‖ ●e●. 11. 12  Therefore strange there even of one, and him as dead: (or destinated to death, as Isaac was; yea of one truly dead, that made his grave with the wicked, as many as the stars in the sky in multitude (in dignity greater) and as the sand by the sea store innumerable. Mightier was the increase of that Rock wherein he made his grave, whence we are hewn, then of that pit, whence Israel according to the flesh, was digged. His exaltation since, hath been their fall. For seeing they would not believe his predictions, as their Lawgiver had commanded; the world may clearly see the curse indefinitely there denounced against all such as would not hear, fulfilled upon that stubborn generation, according to the full extent of S. Peter's paraphrase 
* Acts 3. 23. For it shall be that every person which shall not hear that Prophet, shall be destroyed out of the people.  upon it, Not one or a fe●●only were destroyed out of the people (as Korah, Dathan, and Abiram, for disobedience unto Moses:) but the whole people, or nation, were utterly rooted out of the land. All which, with all particular circumstances and signs precedent or ensuing, this great Prophet in his life time had so distinctly foretold; that, if we compare former Prophets with him, they may seem to have but dreamt; he alone, that put these unknown ditties into their heads, to have had the perfect skill of right interpreting their meaning.   

CAP. XXII.  
That the method used by the great Prophet himself after his resurrection for planting faith, was such as we teach: The excess of Antichrists exaltation above Christ: The Diametrical opposition betwixt the spirit of God, and the Spirit of the Papacy.  
1 MOses was to be acknowledged a great Prophet, because the whole host of Israel infallibly knew the Lord was with him in all he did; every Prophet after him to be known by the Rules which he had given, for their discernment; Christ Jesus to be taken for The Great Prophet and Mediator of the everlasting Covenant, because in words, in works, in all his ways exactly answerable to Mosaical and prophetical Characters, of the Messiah that was to come. This sweet Harmony of legal Types or ancient prophecies, as well with the whole course of his blessed life, as with his ignominious and cruel death, or manner of his glorious resurrection, I should either have esteemed or regarded less, had not my Saviour himself preferred the assurance of prophetical testimonies before the certainty of their senses that had conversed with him in their life time, admitted to conference with him after his rising from the dead. For so we read of two Disciples which had seen his miracles, heard his doctrine, and acknowledged him for a Prophet, mighty in word and deed: but yet disinherited the report of his resurrection after it had been the second time confirmed by such of their fellows as had doubted with them: yea their Master himself had told them as much before his death. And had he not good reason then to upbraid them with distrust, having now met them as live-like as they themselves were? Was he to them a Prophet, mighty in word and deed: and yet not able to perform what he had constantly spoken? But what was the chief matter of their just reproof? That they had not believed his words, nor given due credence to his works? Dull, no doubt, they had been, in not esteeming better of both; unwise, in not learning more of Him, that taught as never man taught: but (as in them he teacheth us) most dull and most unwise, even 
‖ Luk. 24. 25.  Fools and slow of heart, in not believing all that the Prophets had spoken. Ought not Christ to have suffered these things (as if he had said, Is it possible your ignorance in them should be gross, as not to know that Christ was thus to suffer) and so to enter into his glory?  
2 You will say perchance they did not well in giving so little attention and credit to the Prophets, whose light should have led them unto Christ: but now that they have light on him in person, without their help, only by his seeking them, shall not he who was the end and scope of all prophetical writings, teach them all? He will: but not by relying only upon his infallible authority. This Edifice of Faith must be framed upon the Foundation laid by the Prophets. For this reason happily our Saviour would not bewray himself to be their infallible teacher, until he had made them by evidence of Scripture, by true sense and feeling of his spirit, believe and know the truth, which he taught, to be infallible. He had opened their hearts, by opening the Scriptures unto them, before their eyes were open to discern his person: for 
* Luk 24 27.  he began at Moses and at all the Prophets, and interpreted unto them in all the Scriptures the things which were written of him. Steadfast Belief then of any man's authority, must spring out of the solid Experience of his skill, and truth of his doctrine. These two disciples might now resolve their hearts, that this was he who John said should baptise with the holy Ghost and with fire; when by the working of his spirit, 
‖ Vers. 32.  their hearts aid burn within them, whiles he talked with them, and opened the Scriptures unto them. Though before they had received John Baptists witness of the truth, as a Tie or Fest to stay their fleeting Faith; 
‖ Joh. 5. 32, 34  yet now they would not receive the record of man; there is another that beareth witness of him; the spirit of truth, which hath imprinted his doctrine in their hearts.  
3 Would the Pope who challengeth Christ's place on earth amongst his living members, and requires we should believe his words, as well as these Disciples did Christ's, but expound those Scriptures unto us which Christ did to them, with like evidence and efficacy; could he make our hearts thus burn within, by opening the secret mysteries of our salvation: we would take him for Christ's Vicar, and believe indeed he were infallibly assisted by the Holy Spirit. But seeing he and his followers invert our Saviour's method, by calling the certainty of both Testaments in question, telling us we cannot know them to be God's word unless it shall please this Roman God to give his word for them, or confirm their truth; seeing this his pretended confirmation is not by manifesting the mysteries of our salvation so distinctly and clearly as Christ did unto these Disciples, nor by affording us the true sense and feeling of the spirit, in such ardent manner as they enjoyed it, and yet accurseth us if we believe not his words as well as they did their Redeemers: we may hence take a perfect measure of that 
‖ A brief survey of the mouth of Blasphemies spoken of by S. John.  mouth of Blasphemies spoken of by S. John, according to all the three dimensions contained in the three assertions prefixed to the beginning of this Section. Nor can the reader imagine either any other forepast, like unto it; or yet to come, likely to prove more abominable: if it shall but please him to survey the length and breadth of it, but especially the profundity.  
4 The length of it I make That assertion: The Pope must be as well believed, as either Christ was whilst he lived on earth, or his Apostles after his glorification The breadth; His absolute authority must be for extent as large and ample as Christ's should be, were he on earth again; or as that commission he gave unto his Disciples, Go, Preach the Gospel to every creature: his directions must go forth throughout all the earth, and his words unto the ends of the world. The depth is much greater than the space between heaven and hell. For if you would draw a line from the Zenith to the Nadir through the Centre, it would scarce be a gag long enough for this monstrous mouth; so wide as hell cannot conceive a greater. The depth I gather, partly from the excess of Christ's worth, either arising from his personal union with the Godhead; his sanctity of life and conversation; or from his Hyperprophetical Spirit and abundant miracles. For look how much he exceeds any but mere man in all these: by so much doth the Pope (though supposed as not obnoxious to any crime) make his authority and favour with God greater than Christ's, which is the Semidiameter of this Mouth of Blasphemies. The other part, equal hereunto in quantity, but for the quality more tainted with the dregs of Hell, ariseth from that opposition the Pope's spirit hath unto Christ; or from the luxury and beastly manners of the Papacy, erected by Satan as it were of purpose to pollute the world with monstrous sins, and to derogate as much from mankind, as true Christianity doth advance it: finally to make the Christian world as much more wicked, as Christ's Disciples, Apostles, and faithful followers are better than the heathen, Nor doth the Pope exact Belief only without 
The chief arguments brought by Romish Writers to prove the excellency of their Church directly contrary to the principles of S●…e and Nature.  miracles or manifestation of a prophetical spirit: but contrary to all notions of good and evil, common to Christians and Heathens, and as it were in despite of the Prophecies that have deciphered him for Antichrist. What heathen Philosopher could with patience have endured to hear, that a dissolute luxurious tyrant could not, though in matters of this life, give wrong sentence out of the seat of Justice? The Jesuits teach it as an Article of faith, that the Pope, albeit a dissolute and ungracious tyrant, Mankind's reproach, the disgrace of Christianity, cannot possibly give an erroneous sentence ex Cathedra, no not in mysteries of religion. But as if it were a small thing thus impudently to contradict nature, and grieve the souls of ingenuous men, unless they also grieve their 
* Isaiah 7. 13.  God, seeking as it were to cross his spirit by holding opinions not only contradictory but most contrary to his sacred rules; they importune the Christian world with tumultuous clamours, to take that, which the spirit hath given as the demonstrative Character of great Antichrist, the old serpents chief confederate for the infallible cognisance of Christ's Vicar, the very signet of his beloved Spouse. Nor will they (I know) though friendly admonished, cease henceforth to urge their outworn arguments, drawn from antiquity, universality; from that reverence and allegiance which most Kingdoms of Europe have for these thousand years and more born to the See of Rome; or from the bloody victories over all other inferior Churches or private spirits, that have oppugned her. These or like allegations in their judgement abundantly prove their Church to be Christ's best beloved, the Pope to be his Deputy, or rather his corrival here on earth whose words sound as the word of God, and not of Man; albeit the spirit hath plainly foretold, that 
† Rev. 13. 4, etc.  the beast which had his power from the Dragon, and should open his mouth unto blasphemies against God, to blaspheme his name and his tabernacle, and them, that dwell in heaven, should have power given withal to make war with the Saints, and to overcome them, yea, over every kindred, tongue and nation, so as all that dwell upon the earth should worship hint, whose names were not written in the Book of life of the Lamb, which was slain from the beginning of the world.  
5 To the Jesuits brags, that no visible Church since the world began did either spread itself so far, or flourish so long as theirs hath done; I only oppose that of our Saviour, Ex tuo ipsius ore judicabere serve nequam, Thine own confession shall condemn thee, thou bondslave of Satan. For if the Romish Hierarchy be or hath been in the world's eye, the most potent and flourishing that ever was: This description of the Beasts power cannot agree so well to any as unto it. Nor doth the Scripture any where intimate the true Church militant should domineer over all Nations, or be so triumphantly victorious, as they boast theirs hath been. To think the Antichrist whom they expect should in three years'/ space subdue as many Nations as have been tributary to the See of Rome, is a conceit that justifies the Jew as well in his credulity of things to come which are impossible, as in his hypocritical partiality towards his present estate, which he never suspects of Apostasy. Unto this observation the Reader may add other like descriptions of this scarlet Whore; all so fitly agreeing to the Papacy, as he that will not acknowledge it for the Kingdom of great Antichrist, hath great reason to suspect his heart, that if he had lived with our Saviour, he would scarce have taken him for his Messias; nor can the Jesuits bring any better reasons, why the Pope should not be the Antichrist, than the Jews did, why Christ should not be the great Prophet. Yet this I say, not to discourage such as doubt whether the Pope be that Man of sin; or to bring them out of love with their belief, which may be sound without express or actual acknowledgement of this truth, not as yet revealed unto them: as those two Disciples, no doubt, were neither hypocrites nor infidels, albeit they mistrusted the report of Christ's resurrection; for they were farther from approving the practices of the Jews against him, then from actual acknowledgement of it. If any man thus doubt, whether the Pope be Antichrist, so he do not approve his hatred and war against God's Saints, or his other devilish practices, God's peace be upon him; and in good time I trust his eyes shall be enlightened to see the truth in this particular, as those two Disciples did in the Article of the resurrection.  
6 Seeing we have proved the Pope's authority so far to exceed Christ; it may seem needless to compare it with the Apostles. Yet lest any Jesuit should except, that their authority might be greater after their Master's glorification, than his was before: let us a while examine, what they assumed unto themselves; what they gave unto the Scriptures before extant.   

CAP. XXIII.  
That the authority attributed to the present Pope, and the Romish rule of faith, were altogether unknown unto Saint Peter: the opposition betwixt Saint Peter's and his pretended Successors doctrine.  
1 TO begin with S. Peter, the first supposed to be installed in this See of Rome. It may be presumed that this Supremacy over his fellow Apostles, were it any, was in his life time, whiles his miracles were fresh, and the extraordinary efficacy of his Ministry daily manifested, as well known amongst the faithful, as the Popes now amongst Roman Catholics. If necessary it had been to acknowledge him, or his successors, as a second Rock or foundation, the commendation of this doctrine unto posterity, had been most requisite at the time he wrote his second Epistle, 
* 2 Pet. 1. 14.  as knowing then the time was at hand he should lay down his Tabernacle; when he endeavoured his auditors might have remembrance of his former doctrine, to make their calling and election sure. If ever there had been a fit season for notifying the necessity of the See Apostolicks infallibility, all the circumstances of this place witness this was it. 
† 2 Pet. 1. 1.  If any, they to whom he wrote, were most bound to obey it: Their faith had been planted by him: his present intent and purpose was, more and more to confirm them in the truth wherein they were in some measure established. And being thus mindful, will he not make choice of means most effectual to prevent Heresy or Apostasy? What are these then? absolute reposal in his and his Successors infallibility? Had this been the best rule of faith, he knew his fault were inexcusable for not prescribing it, to such is most willingly would have used it. His personal testimony and authority was, I confess, as great as any mortal man's could be: with his own eyes he had beheld 
* 2 Pet. 1. 16.  the Majesty of our Lord Christ, whom he preached unto them. If any trust there be in humane senses, this Saint of God could not possibly be deceived. If any credence to be given unto miracles, or sanctity of life; his flock might rest assured he would not deceive; his works so witness the sincerity of his doctrine: or if his eye were not, in these his auditors judgements, sufficient witnesses of this truth; he further assures them, when his Lord received of God the Father, 
† 2 Pet. 1. 17.  honour and glory, there came such a voice unto him from the excellent glory, This is my beloved son in whom I am well pleased. And this voice, saith he, we heard when it came from heaven, (being not a far off) but with him in the mount. If S. Peter's seat or chair had been as the Polestar, whereto our Belief, as the Mariner's needle, should be directed, lest we float we know not whither in the Ocean of opinions: were the Bosom of the visible Church the safest harbour our souls in all storms of temptation could thrust into: this Apostle was either an unskilful Pilot, or an uncharitable man, that would not before his death instruct them in this course for the eternal safety of their souls, whose bodily lives he might have commanded to have saved his own. Had perpetual succession in his See, or Apostolical tradition never interrupted, been such an Ariadna's thread, as now it is thought, to guide us through the Labyrinth of errors: Such was S. Peter's love to truth, that he would have so fastened it to all faithful hearts, as none should ever have failed to follow it, in following which he could not err. Doubtless had any such conceit lodged in his breast, this discourse had drawn it out, his usual form of exhortation had been too mild, his ordinary stile too low. This doctrine had been proclaimed to all the world, with anathemas, as loud and terrible, as the Canons of any Papistical Council report.  
2 But he followed no 
‖ 2 Pet. 1. 16.  such deceitful Fables, when he opened unto them the power and coming of Christ: whose Majesty as he had seen with his own eyes, so would he have others to see him too. But by what light? By Scriptures. What Scriptures? Peter feed my sheep? Nay, but by the Light of Prophecy. That is a Light indeed, in itself, but unto private spirits it is no better, (saith 
† Vide lib. 2. cap. 16. Parag. 6.  Valentian) than a light put under a bushel, unless the visible Church do hold it out. Where did the visible Church keep residence in those days? In S. Peter, I trow. How chances it then he saith not; fix your eyes on mine that have seen the glory of the Lord, and the Prophet's light shall shine unto you? If by his commendation and proposal it were to shine, he had said better thus: Ye do well in that you give heed unto me, as to your only infallible teacher, that must confirm you in the truth of Prophetical Writings, and cause them shine in your hearts: but now he saith, 2 Pet 1. 19 Ye do well in that ye take heed unto the Prophets, as unto a light that shineth in a dark place, until the daystar arise in your hearts. This light of Prophets illuminated the eyes of Peter's faith, albeit with his bodily eyes he had seen Christ's glory. For speaking comparatively of that testimony which he had heard in the Mount, he adds, We have also a surer 
* Prophetical predictions of Christ surer grounds of faith, than the ●…-testimonies of the Apostles, that had seen Christ, and conversed with him. Amplectendus est Commentarius qui interpretatur in hunc modum, habemus Firmiorem, id est, certiorem, & compertiorem—. Id enim temporis sermo Prophetarum spectatior erat, & latiùs receptus quam sermo Apostolorum & Evangelistarum. Sasbout in 2 Pet. 1. c.  word of the Prophets. That the Lord hath been glorified in the Mount, his Auditors were to take upon his Credit and Authority; nor could he make them to see this particular, as he himself had done: but that Christ Jesus whom he saw glorified in the Mount, was the Lord of Glory; he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a surer testimony than his bodily sense; the light of Prophets. This than was the commendations of his flock, that they looked upon it which shined as well unto them, as him, to all without respect of persons, that take heed unto it; able to bring them not to acknowledge Peter's infallibility, but to the daystar itself, whole light would further ascertain them even of the truth the Prophets and the Apostles taught. For Christ is in a peculiar manner, the first and the last in the edifice of faith, the lowest and the highest stone in the corner, refused by the master builders or visible pillars of the Jewish Church: their faith was not grounded up on the Prophets, whose words they knew not; and not knowing them, they knew not him: but unto such as raise their faith by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true square and line, Chest is both the Fundamental Rock, which supporteth; and the chief corner stone, that binds the whole house of God, and preserves it from clefts and ruptures.  
3 But lest his followers might look amiss upon this prophetical light, rightly esteemed in the general, S. Peter thought it necessary to advertise them, 
2 Pet. 1. 19  not to content themselves with every interpretation, or accustomary acknowledgement of their truth, grounded on others relations, reports, or skill in expounding them, or multitude of voices that way swaying. This had been as if a man that hath eyes of his own, should believe there was a Moon or stars, because a great many of his honest neighbours had told him so. A thousand witnesses in such a case as this, were but private testimonies, in respect of that distinct knowledge which every one may have that list. That the Lord should preserve light in Coshen, when darkness had covered the whole face of Egypt besides, seems unto me less strange, but more sensibly true then before: whilst I consider, how in this age wherein the light of his countenance hath so clearly shined throughout those parts of Europe whence the Gospel came to us, Ingolstade should still sit in darkness, environed with the shadow of death. That her great professor Valentian, born, I take it, within these fourscore years, should grope at noon day, as if he had been brought forth in the very midnight of Popery, or died well-nigh three hundred years ago. Scarce Scotus himself, not Ockam (questionless) though shut up in a prison, where no light of any expositor had ever come, could have made a more dunstical collection of the Apostles words, than he hath done. 
† ●… & ingenio: Aut. 2. non posse certò quidem exponi unum aut alterum scripturae locum ex ingenio propria aliorum scriptura locotum, cum ea verò collatione posse. Aut. 3. non posse certò quidem & ●… alicujus alterius communis & infallibilis authoritatis, quae proinde in Ecclesia sit Fidei Ju●●● secundum significare voluit, Ergo tertium. Non quidem primum; Nam constat multa ●… probabiliter exposita à sanctis Patribus, propria corum ingenii solertia atque industria. Non etiam 〈◊〉 〈◊〉 ut non putet aliquis se posse unum aut alterum scripturae locum ingenio proprio infallibiliter ac certo expo●… Scripturae locis. Nam quis omnino haereticorum hoc putat? Aut quid opus erat hoc ●… aut alterum Scripturae locum, ingenio sensuque proprio interpretari ●… plures inter quos collatio instituitur? Unde ipse D. Petrus: Omnis, inquit, 〈…〉 tantum; sed absolutè ac sine ulla acceptione, omnis Prophetia Scriptur●●, 〈◊〉 ut tertium illud, quod diximus, significaverit hoc loco D. Petrus: Nempe 〈◊〉 〈…〉 Apostolica 〈◊〉 ●it, Neminem privato suo labore atque proprio study, quacunque demum 〈…〉 Scriptura, doctrinam scripturae certò ac infallibiliter in controversis quaestionibus 〈…〉 authoritate in Ecclesia communi, per quam spiritus sanctus communiter 〈…〉. Name 〈◊〉 ipse Apostolus ibidem subjungit, quen admodum non authoritate humana, 〈…〉 etiam non humana ac propria industria hujus vel illius 〈…〉 cognoscenda est, sed ex aliqua authoritate, item divina, 〈…〉 est, sit etiam 〈◊〉 Scripturae interp●es. Ita fit, uc sola Scriptura ●…. Valen. Tom. 3. in Aquinat. disp. 1. quaest. 1. de object. fidei. Punct. 7. §.  Saint Peter meant one of these Three. First, that there can be no certain or probable way of expounding Scriptures by our proper wit or industry: or Secondly, that one or other place of Scripture cannot be rightly expounded by human wit or industry, but so compared they rightly may: or, Thirdly, that the Scriptures cannot certainly and infallibly be expounded every where without the sentence of some other common infallible authority, which in this respect is to be held as judge of faith in the Church. The Apostle (he infers) did not mean the first or second: ergo, the third. So as the force and wisdom of the Apostolical admonition, is this; No man by his private industry or study, howsoever employed (either he thought not of the holy Ghosts direction or assistance, or did not except it) no not by any search of Scripture itself, can certainly and infallibly understand the doctrine of Scriptures, in controversies (of which S. Peter in that place speaks not one word) but it is necessary he learn this of some other public authority in the church, by which the Holy Ghost speaks publicly, and teacheth all. His reason follows more dunstical than the collection itself: For the Apostle strait subjoins: As the holy men of God did speak in Scriptures, not by human authority, but divine: so likewise cannot the Scriptures be possibly understood by any human or private industry of this or that man, but by some other authority, likewise divine, by which the holy spirit which is the Author of Scriptures, may be likewise the most certain interpreter of Scriptures.  
4 Had another read thus much unto me, and bid me read the Author or his works wherein it was found: I should presently have named either Erasmus Moriae Encomium, Frishlins Priscianus Vapulans, or some such like Comedian, disposed in merriment to pen some old Dunces part. Cannot the Sun of righteousness infuse his heavenly influence, by the immediate operation of his spirit? or doth his influence want force without conjunction with 
Patticipation of that Spirit, by which the Scriptures were written, makes private men's interpretations of them not private but Authentic.  this blazing Comet, or falling star? Was it not the authority of this spirit which made S. Peter himself to be so authentic in his doctrine? Is it not the pretended privilege of the same spirit which exempts the Pope from privateness, and makes his authority ecumenical and infallible? Whosoever then by participation of this spirit understands the Prophecies, either immediately, or expounded by others, whomsoever; his conceit of them, or their right interpretation, is not private, but authentic. And 
‖ It is worth labour to see Canus 2. lib. Locorum Theol. cap. 8. where he says, Eclesiae authoritas non est Formalis ratio sidei, & ultima Resolutio Fidei non fit in Ecclesiae Testimonium. See chap. 2●. Parag. 3.  Canus, though a Papist, expressly Teacheth, That the immediate ground or Formal Reason of ours and the Apostles Belief, must be the same; both so immediately and infallibly depending upon the testimony of the spirit, as if the whole world beside should teach the contrary, yet were every Christian bound to stick unto that inward testimony which the spirit hath given him. Though the Church or Pope should expound them to us, we could not infallibly believe his expositions; but by that spirit, by which he is supposed to teach: so believing, we could not infallibly teach others the same; for it is the spirit only that so teacheth all. The inference than is as evident, as strong; that private in the forecited place, is opposed to that which wants authority, not unto public or common. The Kings promise made to me in private, is no private promise: but will warrant me, if I come to plead before his Majesty, albeit others make question whether I have it or no. In this sense that interpretation of scriptures which the spirit affords us that are private men, is not private but authentic, though not for extent or publication of it unto others, yet for the perfection of our warrant in matters of salvation or concerning God. For where the spirit is, there is perfect liberty, yea free access of pleading our cause, against whomsoever before the Tribunal seat of justice; especially being wronged in matters of the life to come. To this purpose saith our Apostle. 
† 1 Cor. 2. 15.  But ●e that is spiritual discerneth all things: yet he himself is judged of no man. In those things wherein he cannot be judged by any; he is no private man but a Prince and Monarch, for the freedom of his conscience. But if any man falsely pretend this freedom to nurse contentions, or to withdraw his neck from that yoke whereto he is subject; he must answer before his supreme Judge and his holy Angels, for framing unto himself a counterfeit licence without the assured warrant of his spirit. And so shall they likewise that seek to command men's consciences in those matters, wherein the spirit hath set them free. This is the height of iniquity, that hath no temporal punishment in this life: but must be reserved as the object of fiercest wrath in that fearful day; the very Idea of Antichristianism.   

CAP. XXIV.  
That S. Paul submitted his doctrine to examination by the Words before written. That his doctrine, disposition and practice, were quite contrary to the Romanists in this argument.  
1 SAint Paul, as well as other Apostles, had the gift of miracles, which amongst Barbarians or distressed souls, destitute of other comfort, likely to be won to grace by wonders, he did not neglect to practise: but sought not to enforce belief upon the Jews, by fearful signs, or sudden destruction of the obstinate, albeit he had power to anathematise, not only in word, but in deed, even to deliver men alive unto Satan. When he came to Thessalonica, he went as his manner was into the Synagogue, 
* Act. 17. 2.  and three Sabbath days disputed with his countrymen by the Scriptures, opening and alleging that Christ must have suffered, and risen again from the dead: and this is Jesus Christ whom I preach to you. These Jews had Moses and the Prophets, and if they would not hear them, neither would they believe, for any miracles: which to have wrought amongst such, had been as the casting of pearls before swine. What was the reason they did not believe? because the Scriptures which he urged, were obscure? but Saint Paul did open them. Rather they saw the truth, as Papists do, but would not see it. They rightly believed, whatsoever God had said, was most true; that he had said what Moses and the Prophets wrote: and yet Saint Paul taught nothing which they had not foretold. But that was all one; these Jews had rather believe Moses and the Prophets meant as the Scribes and Pharisees, or other chief Rulers of their Synagogues taught, then as Paul expounded them: albeit his expositions would have cleared themselves to such as without prejudice would have examined them. But the Beroeans were of a more ingenuous disposition (so the word 
† Acts 17. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports) they were not vassals to other men's interpretations or conceits, but used their liberty to examine their truth. They received the word with all readiness, and searched the Scriptures whether these things were so or no. If they believed in part before, their practice confirms the truth of our assertion, that they were not to believe the infallibility of Paul, but of his doctrine, albeit they were well persuaded of his personal authority. If they believed neither in part, nor wholly, before they saw the truth of his doctrine confirmed by that Scripture which they had formerly acknowledged; their ingenuity herein likewise confirms our doctrine, and condemns the Papists of insolent blasphemy, for arrogating that authority unto the Pope's decrees, which is only due unto God's word already established.  
2 I would demand of any Papists, whether the Beroeans did well or ill in examining Saint Paul's doctrine: if ill, why hath the Spirit of God commended them? if well, why is it not lawful and expedient for all true Christians to imitate them? Unless the Reader bite his lip, I will not promise for him he shall not laugh at Bellarmine's answer, albeit I knew him for another Heraclitus, or Crassus Agelastus, who never laughed in all his life save once, when he saw an Ass feed on thistles. Surely he must have an Ass' lips that can taste, and a swine's belly that can digest this great Clerks Divinity in this point. 
* Respondeo, etsi Paulus erat Apostolus, & non poterat falsam doctrinam praedicate, tamen non constabat hoc initio Beroensibus, nec tenebantur mox credere, nisi prius viderent miracula, aut alias probabiles rationes credendi. Itaque cum Paulus probaret illis Christum ex oraculis Prophetarum, merito illi scrutabantur Scripturas, an haecita se haberent. Bellar. de verb. Dei, lib. 3. cap. 10. resp. ad 7.  I answer (saith he) albeit Paul were an Apostle, and could not preach false doctrine: thus much notwithstanding was not evident to the Beroeans at the first, nor wore they bound forthwith to believe unless they had seen some miracles or other probable inducements to believe. Therefore when Paul proved Christ unto them out of the Prophetical Oracles, they did well to search the Scriptures, whether those things were so. If Saint Paul had thought miracles a more effectual means than Scriptures, for begetting faith in such as acknowledged Moses and the Prophets: no doubt he had used miracles rather than their authority. Or if the Pope cannot expound the Scriptures, as effectually and perspicuously as Saint Paul did; why doth he not at the least work miracles? are we bound absolutely to believe him, and is he bound to do neither of these, without which the people of Beroea were not bound (as Bellarmine acknowledgeth) to believe Saint Paul? But, if his reason be worth belief, 
* At Christiani quibus constat Ecclesiam non posse errare in explicanda doctrina sidei, tenentur eam recipere, & non dub●●are, an haec ita se habeaur. Idem. ibid.  Christians, which know the Church cannot err in explicating the doctrine of faith, are bound to embrace it without questioning, whether the places alleged be to the purpose or no. Let such Christians as believe the Pope cannot err, in the name of God believe whatsoever he shall teach, without examination; yet remember withal, that thus to believe is to worship the Dragon, by giving their names unto the Beast. But unto what Christians is the Pope's infallibility better known, than Saint Paul's was to the Beroeans? Not unto us whose fathers have forsaken him for his Apostasy from God; and taught us, to eschew him, as Antichrist; to hold his doctrine as the very doctrine of devils. Unto us at least, his Holiness should seek to manifest his infallibility, by such means as Saint Paul did his, even unto such as had seen his miracles, and had experience of his power in expounding Scriptures. Besides, Saint Paul's conversation in all places was continually such as did witness him to be a chosen vessel full of the spirit of grace. He did not make merchandise of the Word of God, as most Popes do: 
* 2 Cor. 2. 17.  but as of sincerity, but as of God, in the sight of God, so he spoke through Christ; he did not walk in craftiness (yet who greater Politicians than Popes?) 
* 2 Cor. 4. 2.  Nor did he handle the Word of God deceitfully: but in declaration of the truth, he did approve himself to every man's conscience in the sight of God. This one amongst others, he accounts as an especial motive to persuade men of his heavenly calling, in that he did not preach himself, but Christ Jesus, and himself their servant for jesus sake. For so our Saviour had said: 
* Joh 〈◊〉. 18.  He that speaketh of himself, seeketh his own glory. The Pope (that we might know him to be Christ's opposite) seeks almost nothing else, nothing so much, as to be absolute Lord over all other men's faith. If this any Jesuit will deny: let him define what Prince amongst the nations, what Tyrant in the World, did ever challenge greater sovereignty in affairs of this life, than the Pope doth in all matters whatsoever concerning the life to come?  
3 But it may be Bellarmine was either afraid or ashamed of this answer: wherefore he adds another (as wise) to keep it from blushing. 
* Addo etiam, quod eth hae●… us peccat dubitando de authoritate Ecclesae in quam perhapt●mum regeneratus est neque est eadem conditio l●a●etici, qui lemel fidem professus est, & Judaei ant Ethics, qui nunquam suit CChristianus: tamen posito hoc dubi●, & hoc peccate, 〈◊〉 male facit ser●●ndo, & ●xa●inando, an 〈◊〉 s●●●tura & P●…, à Conc●lio ●…denti●o prolata, ita se habeant, modòid faciat intentione inveniendi veritatem, non calumniandi. Deberet quidem ille sine examine recipere doct●inā Ecclesiae, tamen melius est, ut exami●…do praeparetur ad veritatem, quam negligendo remaneat in suis te●ebris. Idem. ibid.  I ●●de (saith he) albeit an Heretic sin in doubting of the Church's authority, into which he hath been regenerate by Baptism (nor is the case the same in an Heretic, which hath once made profession of faith, and in a Jew or Ethnic which never was (Christian:) yet this doubt (which is a sin) being supposed, he doth not amiss in searching and examining, whether the places alleged by the Trent Council out of Scriptures or Fathers, be true or pertinent; so h● do this with an intent to find the truth, not to calumniate. A man at the first sight would deem B●ll●rmine, for his own part at least, had given us leave to examine the Pope's doctrine by Scripture: but that, as you heard before, he absolutely denies: nor will he (I am sure) pawn his hat, that he which searcheth the Scriptures and Fathers alleged, and cannot find any such meaning in either, as the Trent Council would thence infer, shall be freed by their Church from heresy: although he be not so uncivil, as to calumniate the Pope, but only (salvareverentia) ingenuously profess, that he thinks on his Conscience the Scripture meant no such matter as the Council intended. This none of their Church dare promise: for dubius in fide (by their doctrine) est haereticus: he that doubts after s●uch an authentic determination, is condemned for an heretic: and yet without such assurance of being freed from heresy, this permission of reading Scriptures is not worth God a mercy, seeing he must at length be constrained to believe the Scripture saith just so as the Pope saith, albeit his private conscience inform him to the contrary: so that by reading them, he must either wound his own conscience, more than if the use of them had been denied him; or else use them but as a court favour or grace bestowed upon him by the Pope, for which he must in good manners yield his full assent to his doctrine, with infinite thanks for his bounty. Howsoever (if he be doubtful in their tenants) he may not read the Scriptures with Calvin, Beza, or any of our Writers Expositions, or in any Edition save such as they approve, or with the Rhemish animadversions or glosses, or according to the analogy of that faith wherein the Jesuits have catechised him. So that the reading of Scriptures, if their opinions be erroneous (as we hold the Pope's decisions are) serves to as good purpose for confirming one of their catechising in the right faith, as the ringing of bells doth to bring a melancholy man out of some foolish conceit, which runs in his mind: both of them will believe their former imaginations (though never so bad) the better, because the one thinks the bells ring, the other, that the Scriptures speak, just so as he imagines. This Bellarmine cannot dissemble in his next words: Bound he is to receive the Church's doctrine without examination: but better, he were prepared unto the truth by examining, then by neglecting it to persist still in his blindness. His meaning in plain English, is this; He and his fellows could wish Reform Churches would all come off at once, and believe as Romanists do, without all examination, whether they believe as Christians, or Magicians: but if we will not be so forward as they could wish we were, they could in the second place be very well content to admit us into their Church again, though after a year or two's deliberation, rather than lose our company for ever.  
4 The learned Doctor Whitakers, of famous memory, out of the former place gathered these two corollaries: [Every doctrine is to be tried 〈◊〉 Scripture: The Apostle taught nothing but what might have been confirmed out of Moses and the Prophets.] Sacr●boscus reply to these Orthodoxal collections, confirms me in that conceit I entertained of Romish Schoolmen, when I first began to read them. They seemed to me then, much more now, to handle matters of greatest moment in divinity, after the same fashion (for all the world) nimble Artists do Philosophical Theorems in the Schools, whiles they are coursed by such as would triumph in their disgrace. Be the argument brought, in itself never so good or forcible to evince the contradictory to their tenants: yet if the opponent in his inference of what was last denied, chance but to omit some petty term or clause impertinent to the main question, or make his propositions more improbable by framing them more universal than he needs, occasion will quickly be taken to interrupt his progress and put him off, especially (if the Answerer be so well provided) with some show of instance to the contrary, or absurdity likely to follow, if all were true his Antagonist would seem to prove. Nor do I censure this as a fault in youth, or whilst we are in Aristotle's forge, so the fire be out of us when we come into the Sanctuary. But just in this manner doth the Mimical Jesuit reply to the former truth. 
* Neque pra▪ termit●enda puto duo corollatia, quae ex hoc malo argumento p●jus colligit doctor iste. Unum est: Omnem doctrinam ex scripturis esse dijudicandam. Alterum. Apostolos' ●… praedica●●e, quod non ex scriptures propheticis confirmari posser Quaero enim num illi probetur ●ae● consecutio? Paulus praedicans Atheniensibus, suam doctrinam confirmavit testimonio Atati p●…, recteque 〈◊〉 cissent Athenienses, si Aratum scrutati suissent, an ita se haberet: Ergo omnis doctrina ex po●tis dijudicanda est. Christoph. Sacrobos●us Dublin. Def. Concil. Tried p. 122.  I demand (saith he) whether the Doctor would approve this consequence; Paul preaching to the Athenians confirmed his Doctrine with the testimony of the Poet Aratus, and the Athenians had done well if they had sought whether Aratus had said so or no: therefore all Doctrines must be judged by Poets. But what if the Beraeans practise considered alone, or as Jesuits do Scriptures, only Mathematically, do not necessarily infer thus much? The Learned Doctors charitable mind would not suffer him to suspect any public Professor of Divinity, as Sacroboscus was, could be so ignorant in Scriptures, as not to consider (besides the different esteem of Prophets, and Poets amongst the Jews) what Saint Paul had Acts 26, 22. expressly said; I obtained help of God, and continue unto this day, witnessing both unto small and great, saying none other things, than those which the Prophets and Moses did say should come. Unless he could have proved Christ's resurrection and other Articles of Christian faith, out of Moses and the Prophets, the Jews exceptions against him had been just. For they were bound to resist all Doctrines dissonant to their ancient Ordinances, especially the abolishment of Rites and Ceremonies which Paul laboured most, knowing the Lawgiver meant they should continue no longer then to the alteration of the Priesthood: but in whose maintenance his adversaries should have spent their blood, whiles ignorant they were, (without default) of the truth Paul taught, as not sufficiently proved from the same Authority, by which their laws were established. Nor 
† See Cap. 18.  was any Apostle, either for his miracles, or other pledges of the Spirit that he could communicate unto others, to be so absolutely believed in all things during his life time, as Moses and the Prophet's writings. For seeing the gift of miracles was bestowed on hypocrites, or such as might fall from any gifts or graces of the spirit they had: though the spectators might believe the particular conclusions, to whose confirmation the miracles were fitted, yet was it not safe, without examination, absolutely to rely upon him, in all things, that had spoken a divine truth once or twice. In that he might be an hypocrite or a dissembler, for aught others, without evidence of his upright conversation, and perpetual consonance to his former Doctrine, could know, he might abuse his purchased reputation to abet some dangerous error. Nor do our Adversaries (though too too credulous in this kind) think themselves bound to believe revelations made to another, much less to think that he which is once partaker of the Spirit should for ever be infallible. Upon these supporters the forementioned Doctor's reason (which the Jesuit abuseth to establish the Church's Authority) stands sirme and sound; 
‖ Credo id ve●um esse quod Deus dicit, quia ille dicit, nec aliam ullam qua●o rationem; non audeo vero homini ta●… tribuere, ●e ipsum Deo a qua●●m fac●●m. Wha●●. q 〈◊〉 c. 8. a●g 3. ●…tante Sacrob. p. 122.  I absolutely believe all to be tru●…, that ●od saith, because he saith it, nor do I seek any other reason: but I dare not as 〈◊〉 so much unto man, lest I make him equal to God; for God alone, and he in whom the Godhead dwelleth bodily, is immutably just and holy. Many others have continued holy and righteous, according to their measure until the end: but who could be certain of this besides themselves? no not they themselves always. And albeit a man that never was in the state of grace, may ofttimes deliver that Doctrine which is infallible: yet were it (to say no worse) a grievous tempting of God to rely upon his Doctrine as absolutely infallible, unless we know him (besides his skill or learning) to be always in such a state. Though both his life and death be most religious, his Doctrine must approve itself to the present Age, and God's providence must commend it to posterity. Nor did our Saviour, though in life immutably holy, and for Doctrine most infallible, assume so much unto himself before his Ascension, as the Jesuits give to the Pope. For he submitted his Doctrine to Moses and the Prophet's writings. And seeing the Jesuits make less account of Him then the Jews did of Moses; it is no marvel if they be more violently miscarried with envious or contemptuous hatred of the Divine truth itself, than the Jews were against our Saviour or his Doctrine. These even when they could not answer his reasons, drawn from Scriptures received, though most offensive to their distemperate humour, were ashamed to call Moses and the Prophet's Authority in question, or to demand, how do ye know God spoke by them? Must not the Church's infallibility herein assure you? And 
* So Canus argueth. See him cited, li. 2. cap. 22 parag 8  if it teach you to discern God's Word from man's, must it not likewise teach you to distinguish the divine sense of it from humane? This is a strain of Atheism, which could never find harbour in any professing the knowledge of the true God, before the brood of Antichrist grew so flush, as to seek the recovery of that battle against God's Saints on Earth, which Lucifer their Father and his followers lost against Michael and his holy Angels in Heaven.   

CAP. XXV.  
A brief taste of our Adversaries blasphemous and Atheistical assertions in this argument from some instances of two of their greatest Doctors Bellarmin and Valentian: That if faith cannot be perfect without the solemn testification of that Church, the rarity of such testifications will cause infidelity.  
1 FOr a further competent testimony of blasphemies in this kind wherewith we charge the Church of Rome, let the Reader judge by these two instances following, whether the Christian world have not sucked the deadliest poison that could evaporate from the infernal lake, through Bellarmine's and Valentians pens. Valentian, as if he meant to out-flout the Apostle for prohibiting all besides the great Pastor Christ Jesus, for being Lords over men's faith, will have an infallible authority which may sit as Judge and Mistress of all Controversies of faith, and this to be not the 
* Quod si igitur aliquam humanam auctoritatem divina assistentia infallibilem, magistram ac judicem omnibus qu●esti●…i●us fidei, ex●are necesse est, ut superiùs, parag. 1. probavimus: neque verò ea est illorum hominum propria, qui o●… divi●●m doctrinam aut verbo, aut scripto tradiderunt, & vita desuncti sunt ut jam etiam probatum est; restat, ut ●v●va●… auctoritas, successione semper inter fideles presence, quemadmodum in assertione nostra posuimus. Valent. Tem. 3 in AA●… dis. 1. q. 1. de object. sidei punct. 7. parag 12. vide annot. lib. 2. cap. 30. parag. 21.  authority of one or two men deceased, not peculiar to such as in times past have uttered the divine truth either by mouth or pen, and commended it unto posterity; but an authority continuing in force and strength amongst the faithful throughout all ages, able persptcuously and openly to give sentence in all Controversies of Faith. Yet as these Ambassadors of God deceased, cannot be Judges: shall they therefore have no Say at all in deciding conroversies of faith? You may not think a Jesuit would take Jesus Name in vain: he will never for shame, exclude his Master for having at least a finger in the government of the Church: Why, what is his office? or what is the use of his authority, registered by his Apostles and Evangelists? Not so little as you would ween. For, his speeches, amongst others that in their life time have infallibly taught divine truths by mouth or pen, may be consulted as a witness or written law in cases of faith, but after a certain sort and manner, either to speak the truth, or somewhat thereto not impertinent, as shall be declared in due place. The place he means, is, where he disputes whether the Pope be bound to consult other authority besides his own or use any means to search the truth before he pass sentence ex cath●dra, that is, before he charge the whole Christian World to believe his decision This he thinks expedient, but so far forth only, as if it please his Holiness to enjoin the belief of some particular point upon the whole World, all must believe that he hath consulted Scripture and Antiquity, as far as was requisite for that point, as you shall after hear.  
2 That in such Controversies he includes, The means of knowing Scriptures to be the Word of God: is evident out of his own words in the forecited place. For the knowledge of Scriptures he would have to be an especial point of faith, yet such as cannot be proved by Scripture, but by this living and speaking authority, as he expressly contends in the eleventh paragraph of the same question. His conclusion is; If it be necessary, there should be some authority, though humane, yet by divine assistance infallible, to sit as Mistress and Judge in all controversies of faith, and not to be appropriated to any deceased, as is already proved: it remains that it be always living in the Church, always present amongst the faithful by succession, he means of Popes. Thus you see the present Pope must be Judge, and Christ and his Apostles must be brought in as witnesses. And yet whether there were such a Christ, as Saint Matthew, Mark, Luke, and John tell us, there was; or whether the Gospels which go under their names be Apocryphal, and that of bartholomew's only Canonical, we cannot know but by the Pope's testimony: so that in the end, he is the only Judge, and only witness, both of Christ, the Apostles, and their writings; yea of all divine truths, at least assisted with his Bishops and Cardinals. Which 
* Tertium ●estimonium est Concilij ●●identini self. 7. Can. 1. ubi additut an●…thema neganubus seprem esse vera & propria Sacramenta: ●●od testimonium etiamsi nullum haberemus aliud deberet sufficere. Nam si tollamus authoritatem presentis Eccles●ae. & ●…sentis Concilij; in dubium revocari poterunt o●mium ali●rum Conciliorum decreta, & tota sides Christiana. S●…er 〈◊〉 haec suit consuetudo apud Christianos, ut exop●tas controversias definirent Episcopi, qui tunc vivebant. Et p●… 〈◊〉 Conciliorum veterum, & omnium dogmatum firmitas pendet ab authoritate pr●sentis Eccle●…. Non enim habe●… testimonium infallibile, quod Concilia illa fuerint, & legitima fuerint, & hoc aut illud definieri●t, nisi quia Ecclesia, ●…un● est, & errare non potest, ita sentit & docet: quod enim historici quidam meminerint eorum Conciliorum, non p●●est parere fidem, nisi humanam, cui potest subesse falsum. Bellarm. de Ess. Sac. lib. 2. cap. 25.  Bellarmine though otherwise a great deal more wary than Valentian, hath plainly uttered. Unless (saith he) it were for the authority of the present Church of Rome (he means the Trent Council) the whole Christian faith might be called in question; so might all the Acts and Decrees of former Counsels: his reason was because we cannot know these Antiquities but only by Tradition and historical relation, which are not able to produce divine, firm, infallible faith.  
3 Thus whilst this great Clerk would dig a pit for the blind (for he could not hope (I think) this block should stumble any that hath eyes in his head) he is fallen into the midst of it himself: by seeking to undermine us, he hath smothered himself and buried the cause he was to maintain. For if without the Trent Counsels testification we cannot by divine faith believe the Scriptures, or former Counsels, to be of Divine authority; How can such as were born within these thirty years, believe that Council it se●t, which ended above forty years ago? Few this day living were Auditors of the Cardinals and Bishops decisions there assembled; not hearing them, their saith must needs be grounded upon hear-sayes. Again, if it be true, the Scriptures cannot be known to be divine, but by the Authority of the present visible Church: If this Church do not viva vo●● confirm all Christians in this fundamental truth, their faith cannot be divine, but hu▪ mane. What the Pope or his Cardinals think of these points, is more than any living knows unles●e they hear them speak, and then it may be a great question whether they speak as they think. Pope Alexander the sixths' decisions should have been negative, like the fools bolt in the Psalm, T●er● is no God, No Christ, No Gospel, for so his meaning might have been interpreted, as they say dreams are, by contraries, seeing he never spoke as he thought. Lastly, if the Trent Council were so necessary for the confirmation of Scriptures and other Orthodoxal writings, how detestable was your Clergies backwardness to afford the Christian World this spiritual comfort? For, whether fear it were the Pope's Authority should be kerbed▪ on mere sloth and neglect of matters divine that did detain them; their shifts to put the Emperor off, the Reader may sufficiently conjecture from 
* ●…, quo● nimi●um s●igere & nihil minus quam de cogendo concilio cogitare video, cuius, ut spes 〈◊〉 prius ●… 〈◊〉 incitabat, sic desperatio jamp●idem hebetar atque retardat: quos enim maximè in publicam Eccles●a ●… bue, atque ejus dignitatis aug●nd● nullam occasionem ●…ternuttere oportebat, ab iis Co●c●●ij r●i ●… quam alias, ●unc ●… n●…aria, n●entionem fi●ri ●… all o●en p●re video, quam c●m bellum aut ●… cipes Christianos, au● in●pendet. Se●ul●. Lab. 2. ●pist. 〈◊〉. In his pijs deliberati● ni●●s, illud ●… sin●um d●●ietum in p●in is ●●ur 〈◊〉 renovarique ●oler, ne qua ●… in aliquo ●ite coacto ●… da●… in dubium a● disputatio●en revocet●r. Cujus sacrosancti d●cr●ti ●a vis est, ut hoc uno c●ncta ●… ranorum 〈◊〉▪ Qu●d enim novi exc●gita●unt ingenicsi artificer? quid vero a●terunt quod ●… dan●●ta s●nt●●tia? Hac cum ita sint, religiovis n●orunique summam in hu●usn odi ●… doctorum ho● i●●m di●pu●ationi, & quasi certamini aqua●is utri●que clas●ibus, & quid●m l●c●●… 〈◊〉 Maxi●●i voluntary per●itti, ●●nne sin●ile est, ac si quos capitalium, & n●anifestorum ●… & cum summa auctoritate damnare, summus Magis●ratus sic suam ●… ut 〈◊〉 pl●ne conf●… in leges receptas sacro●●nctas, quae a●g●te di●putent, & c●m jus●it●a, & inn●… v●cent▪ ●… de vetere sua paternaque possessione judicibu● quoque ●… ●… Lib. 2. Ep●●t 28.  Sepul veda at that time Chronicler to the Emperor in his Epistle to Cardinal Cont●r●● one of the Pope's Legates in that Council; That my intermission of writing, and silence in that question concerning the Correction of the ●ear, hath 〈◊〉 so long; I wish the fault had laid in my sloth or forgetfulness, that I might have been hence occasioned to acknowledge and depreccate the blan●●, rather than (as no● I freely must) impute the true cause to the negligence of your Roman● Priests, whom I perceive to wax cold, and to think of nothing less than of calling the Council: with hop● whereof as heretofore I was excited, so now ●●spair hath made me dull. For I see well that such as are most bound to have a vigilant care o● the Churches public welfare, and not to foreslow any opportunity of increasing her dignity; never so much as mention the Council, (at this time as necessary, as always useful) but when Christians either are al●caay, or are lik●… be at viriance. In one word, never but then, when there is sure hope it may b●… hindered by their discord. For when peace gets it turn, and all is quiet, not 〈◊〉 word of the Council. So as what they aim at by these unseasonable 〈◊〉, is so manifest, as will not suffer the slon est capacity to live in doubt or suspicion.  
4 This great Learned Antiquaries Learned advice, in ●…●ile sent to the same Cardinal, then employed by the ●… cel, was, not to suffer matters Decreed in any former ●… assembled together, to be disputed or called in question. Sufferance hereof was in his judgement no less prejudicial to the State Ecclesiastic, then unto the temporal it would be, to permit malefactors traverse the equity of public Laws established and known, after sufficient proof or confession made of Capital offences committed against them. The marginal quotations of the Trent Council, compared with this grave admonition, which had antiquitie-customes Canonical, as the Author urgeth, to give it Countenance, may serve as a perfect Index for our instruction, with what prejudice the Bishops there assembled came to determine, by whose manuduction or set rules they drew their supposed inerrable lines of life. Now it is impossible any determination, that takes it force from multitude of voices, should be either in itself more certain, or more forcible to persuade others, then are the motives or inducements that swayed the suffragants so to determine; and these in this case could, by Bellarmine's reason, be but historical persuasions or presumptions. For no Jesuit I think, will say these Bishops had the Pope's sentence ex Cathedra, to assure them beforehand what Counsels had been lawfully called, and fully confirmed; or whether all the ancient Canons they afterwards reestablished were already as authentic and certain as they could be made: For so it had been a labour altogether lost, yea a matter no less profane than rebaptisation, to have confirmed them by suffrages of Bishops, after their Cathedral confirmation by the Pope. Even of his Holiness himself, whose verdict (as in this case must finally be supposed) adds Divine credence unto testifications in their own nature fallible and merely humane, the question proposed in the former Section remains still insoluble. For without the relation of some Historian, or Register, or especial revelation from above, no Pope can divine how many Counsels have been held, much less what was finally determined in every ancient Canon confirmed by the Bishops assembled at Trent. Special revelations, such as the Prophets had, they acknowledge none. And yet distinctly to tell what hath been done in times past, or places afar off, without relying on others relations, is an extraordinary effect of special revelation, a work of higher nature and greater difficulty, then Prophetical prediction of things to come. Are then the relations of Historians, or Registers of Ancient Counsels divine and authentic. Not without the Pope's ratification: with it they are? Yes, or else a great part of Roman faith by Bellarmine's reason can be but humane.  
5 Hence may we safely annex a corollary, as necessary, as suitable to the main conclusion proposed, for the principal subject of this Section. [As the Pope's authority is, by Jesuitical Doctrine made much greater than our Saviour's, so may the assistance or countenance of his Omnipotent spirit, make the reports of any temporising Historian, or mercenary Register, as divine, authentic an●…●●rtain, as any Prophetical or Apostolical testimonies of the Messiah] Yea, if it should please him to authorise Baronius Annals, or relations of former Counsels, their credit should be no less than the Evangelists. Yea hence it follows, (as the discreet Reader without further repetition of what hath here been said, or new suggestion of the reasons whereon the inference is grounded, will (I hope) of his own accord 
* Chap. 31. paragraph. 5.  hereafter collect) That determinations proceeding upon any knaves or loose companions testimonies, though more loosely examined, so examined at all, or taken for examined by the Pope, shall, by his approbation, be of force as all-sufficient, either for producing Divine belief of men's spiritual worth we never heard of, or for warranting daily performance of Religious worship to their memory, as any declaration he can make upon our Saviour's promises unto his Apostles. For we may not more doubt of any Religion he shall authorise, or any man's salvation canonised by him (whosoever be the Relators of their life and death) then of S. Peter's, though our Saviour promised he should be saved. The reason is plain. The Pope is sole Judge of all divine Oracles: our Saviour (as you have heard out of Valentian) is but a witness, and so may others be, whomsoever he shall admit.    

SECT. IV.  
Containing the third branch of Romish blasphemy, or the last degree of great Antichrists exaltation, utterly overthrowing the whole foundation of Christian Religion, preposterously inverting both Law and Gospel to God's dishonour, and advancement of Satan's Kingdom.  
THat the authority challenged by the Romish Church is altogether prejudicial to God's word, greater than either the visible Church of Israel from Moses till Christ, or Christ himself or his Apostles, either before or after his resurrection, did either practice or lay claim to; is evident from the former treatise. It remains we demonstrate, how the acknowledgement of this most absolute, most infallible authority, doth quite alienate our faith and allegiance from God and the Trinity, unto the Pope and his triple Crown. The Proposition than we are to prove is this, Whosoever steadfastly believes the absolute authority of the Romish Church, as now it is taught, doth truly and properly believe no article of Christian faith, no God, no Trinity, no Christ, no redemption, no resurrection, no heavenly joys, no hell.  

CAP. XXVI.  
The Jesuits unwillingness to acknowledge the Church's proposal for the true cause of his saith: of differences and agreements about the final Resolution of saith, either amongst the Adversaries themselves, or betwixt us and them.  
1 THe conclusion proposed follows out of their principles before 
‖ In the ●…●ing ●… the second Section. Chap. 2, & 3.  mentioned, and afterwards to be reiterated, that they may be the more throughly sounded. But ere we come to raze the very foundation of their painted walls, a few weak forts must be overthrown, which some have erected in hope thereby to save their Church from battery. 
† Val●…ian T●●n. 2. in A ●….  Falentian (as you heard before) seeing his Mother would lie more open to our assaults, if they should admit this manner of speech. [I believe this or that proposition or article of saith, because the holy Church doth so instruct me;] would mitigate the harshness of it, thus▪ [If you ask me, why I believe a Trinity, or God to be one in three persons, I would answer, because God hath revealed this mystery.] The divine revelation then is the cause of your Belief in this particular. But how do you know, how can you Believe, that God hath revealed this? by another divine revelation? No. For so we should run from revelation to revelation without end. If by revelation you do not believe it by what means else? By the infallible proposal of the Church, as a condition, without which I could not believe it. Mark the mysticalnesse of this speech, Ob propositionem Ecclesiae infallibilem, For the Churches infallible proposal. Is not this as much as if he had said, because the Church, which is infallible, proposeth it to me? Why then doth he make it but a condition necessary or requisite to this assent? ●elik● he meant not so, but would have us to see the condition, not the true and principal cause of his belief. The Church's authority, by his doctrine, may in divers respects be truly said both a cause and condition; Or, to speak more distinctly; the Church's proposal is a condition without which no man can ordinarily believe propositions of faith: the infallibility of her proposal is the true and only cause of every Roman Catholics belief in all points. This denial of the Church's authority to be (according to their principles) the true cause of belief, Is the sconce that must first be overthrown; but after a friendly parley of the difference betwixt us.  
2 Valentian, if we well observe his process in the forecited place, proves only that, which none in reformed Churches did ever deny; albeit he profe● more in his premises: which whilst he seeks to perform, he hath only proved himself a ridiculous Atheist; as partly is showed in the former treatises, and shall more fully appear in the end of this. To ease his fellows hereafter of such unnecessary, or impertinent pains, as oft times they take, I dare avouch in the behalf of all my brethren in reformed Churches, no Jesuit ●…al be more forward to demand, than we to grant, That God in these later days doth not teach men the Gospel in such sort, as he did S. Paul, Without the help or ministry of man. 
* In ●… it is true: He 〈◊〉 hath not the Church for his Mother ha●h not God for his Father.  We maintain as well as they, God is not a father to such as will not acknowledge the Church for their Mother. Notwithstanding, thus we conceive and speak of the Church indefinitely taken, not consigned to any determinate place, not appropriated to any individual, or singularized persons. Now to verify an indefinite speech or proposition, the truth of any one particular sufficeth: As he that should say, Socrates by man was taught his learning, doth not mean the specifical nature, or whole Mankind; but that Socrates, as others, had one man or other at the first to instruct him. The same Dialect we use, when we say, Every one that truly calls God father, receives instructions from the Church his Mother, that is, from some in the Church lawfully ordained for planting faith; unto whom such Filial Obedience, 
‖ Lib. 2 cap. 4. and 〈◊〉, etc.  as elsewhere we have spoken of, is due. The difference likewise between the Romanists and us, hath 
† Lib. 2. Sect 〈◊〉 and cap 1. 〈◊〉. and 19  partly been discussed before. In brief, it is thus: We hold this Ministry of the Church is a necessary condition, or mean precedent, for bringing us to the Infallible Truth, or true sense of God's word; yet no infallible Rule whereon finally or absolutely we must rely, either for discerning divine Revelations, or their true meaning. But as those resent●●ances of colours, which we term Species visibiles, are not seen themselves, though necessary for the sight of real colours: so this Minisiery of the Church, al●… in itself not infallible, is yet necessarily required, for our right apprehension 〈◊〉 the Divine Truth, which in itself alone is most infallible; yea as infallible to us as it was ‖ to the Apostles or Prophets, after it be rightly apprehended. The difference is in the manner of apprehending or conceiving it.▪ They conceived it immediately, without the Ministry or instruction of man; so cannot 
.  we. This difference elsewhere I have thus resembled, As trees and plants, now growing up by the ordinary husbandry of man from seeds precedent, are of the same kind and quality, with such as were immediately created by the hand of God: so is the immediate ground of ours, the Prophets and Apostles Faith the same. Albeit theirs was immediately planted by the finger of God, ours propagated from their seed, Sown and cherished, by the daily industry of faithful Ministers.  
3 Neither in the substance of this assertion, nor manner of the explication, do we much differ, if aught, from 
† 〈◊〉 hic Earorem dissimulare non possum, qui 〈◊〉, Fidem nostram cò tanquam in ultimam ●…am reducendam esse, ut credamus Ec●… 〈◊〉 vera●●m, cui prius (inquiunt) assentimur 〈◊〉 acqu●●uam quam per infusam. Quod sive●… ratio formalis insusae Fidei non esset ve●…, sed creata.—. Praeterea Apostoli & P●ophe 〈◊〉 〈◊〉 ultimò fidem suam in divinam & ●…em & veritatem. Ergo nos in humanam ●… fidem nostram non resolvimus. ●… Fides est, idemque p●oinde habet objectum, 〈◊〉; formalem. Confirmat autem hoc, vel maxin è, quod ea quae per accidens contingent, 〈◊〉 alicujus habitus, non variant ilius object● rationem. sed articulos credendos 〈◊〉 per hos, au●●llos homines, per accidens om●…. Cum ergo Prop●eta & Apostoli as●… articulis sidei, quia Deus revelavit: eandem qu●qi nos credendi rationem habebimus; Nisi 〈◊〉 Fides nostra non est virtus Theologica, cujus videlicet prima & formalis ratio, si his credimus, non 〈◊〉, 〈◊〉 humana veritas est. Canus. Lib. 2. loc. Theol. Cap. 8.  Canus in his second book, where he taxeth Scotus, Durand, and others for affirming the last resolution of our faith was to be made into the veracity or infallibility of the Church. The Apostles and Prophets (saith he) resolved their faith into truth and authority divine: Therefore we must not resolve our faith into the humane authority of the Church: For the faith is the same, and must have the same Formal Reason. For better confirmation of which assertion he adds this reason; Things incident to the object of any habit by accident, do not alter the formal reason of the object. Now that the Articles of faith should be proposed by these, or these men, is merely accidental: wherefore seeing the Apostles and Prophets did assent unto the Articles of faith, because God revealed them, the reason of our assent must be the same. Lastly, he concludes, that the Church's authority, miracles, or the like, are only such precedent conditions, or means for begetting faith, as sensitive knowledge, exhortations, or advise of Masters, are for bringing us to certain knowledge in demonstrative faculties. Had either this great Divine spoken consequently to this doctrine, in his 5th Book, or would the Jesuits avouch no more than here he doth; we should be glad to give them the right hand of fellowship in this point. But they go all a wrong way unto the truth, or would to God any way to the truth, or not directly to overthrow it. Catharinus, though in a manner ours, in that question about the certainty of salvation, saith more, perhaps, than they meant, whom Canus late taxed; Avouching (as 
* At (in●uit Cath●…) soli sider Catholicae conv●nit, ut ●i sa●um subesse nequcat, quoniam est de objecto pro bato ab Ecclesia. Fidei autem divinae particula●i saltum subesse potest, quoniam est de objecto non probato ab Ecclesia. Respondeo, novam atque inauditam hanc esse doctrinam, ut sidei divinae possit subesse salsum, antequam ejus objectum probatum fuerit ab Ecclesia. Probatio enim 〈◊〉 ●… innotescat, objectum illud esse revelatum à Deo, & propter hoc certum, & indubitatun; non autem ●… verbo Dei aliquid revelantis. Itaque implicat contiadictionem, ut aliquid sit revelantis à De●, & 〈◊〉 ●…ve illud ab Ecclesia probatum sit, sive non sit. Alioqui quod CHRISTUS Paralytico & 〈◊〉 ●… ti●i peccata tua, poterat esse falsum, quia nondum fuerat ab Ecclesia approbatum; quis ita de●… CHRISTI ab Eccl●●ae approbatione pendere arbitretur? Et si quis insantem baptizer, ●…, nun 〈◊〉 censebitur, si dubitet an insans ille sit vere justificatus? Et tamen non est hoc obje●… ab ●…, etc. Bell. lib. 3. de Justific. cap. 3.  Bellarmin citys his opinion) that divine faith could not be certain and infallible, unless it were of an object approved by the Church. Whence would follow, what Bellarmin there infers, that the Apostles and Prophets should not have been certain of their Revelations, immediately sent from God, until the Church had approved them; which is a doctrine well deserving a sharper censure than Bellarmin bestows on Cathirinus. Albeit, to speak the truth, Bellarmin was no fit man to censure, though the other most worthy to be severely censured. Catharinus might have replied, that the Prophets and Apostles, at least our Saviour, in whom Bellarmin instanceth, were the true Church, as well as they make the Pope. Nor can 
† See the 〈◊〉 Chapter.  Valentia's with other late jesuits opinions, by any pretence or thew, hardly Beauties own, be cleared from the same inconveniences he objects to Catharinus, as will appear upon better examination to be made hereafter.   

CAP. XXVII.  
That the Church's Proposal is the true, immediate, and prime cause of all obsolute belief any Romanist can have, concerning any determinate divine Revelation.  
1 WHereas Valentian and (as he says) Caietan, deny the Churches infallible proposal to be the cause why we believe divine Revelations: This speech of his is Equivocal, and in the equivocation of it (I think) Valentian sought to hide the truth. The ambiguity or Fallacy, is the same which was 
* Chap. 2.  disclosed in Beauties' reply unto us objecting, that Pontificians make the Church's authority greater than Scriptures. In this place, as in that the word of God, or divine revelations, may be taken, either indefinitely, for whatsoever God shall be supposed to speak, or, for those particular Scriptures or Revelations which we suppose he hath already revealed and spoken. Or, Valentian may speak of the object of our belief, not of belief itself. If we take his meaning in the former sense; what he faith is most true. For the Church's infallibility is no cause why we believe that to be true which we suppose God hath revealed: nor did we ever charge them with this assertion. This is an Axiom of nature presupposed in all Religions; yet of which none ever knew to make so great secular use as the Romish Church doth. But if we speak of that Canon of Scripture which we have, or any things contained in it; (all which we and our adversaries jointly suppose to have come from God) the only cause why we do or can rightly believe them, is, by Jesuitical doctrine, the Church's infallibility that commends them unto us.  
2 If that Church which Valentian holds so infallible should have said unto him totidem verbis: you must believe the books of Maccabees are canonical, even for this reason, that your holy Catholic Mother tells you so: he durst not but have believed as well the reason as the matter proposed; [To wit, That these Books were Canonical, because the Church had enjoined him so to think:] albeit his private conscience, left to God's grace and itself, would rather have held the Negative. For if we believe, as the Papists generally instruct us, that we ourselves, all private spirits, may err in every perswa●on of faith, but the Church which only is assisted by a public spirit, cannot possibly teach amisle in any: We must upon terms as peremptory, and in equal degree, believe every particular point of faith, because the Church so teacheth us, not because we certainly apprehend the truth of it in itself. For we may err, but this public spirit cannot. And consequently we must infallibly believe these propositions ‖ [Christ is the Redeemer of the world, not Mahomet, ‖ There is a Trinity of persons in the divine nature] for this reason 
V●d. Cap 〈◊〉. P●….  only that the Church commends them unto us for divine revelations: seeing by their arguments brought to disprove the sufficiency of Scriptures or certainty of private spirits, no other means possible is left us. Nay, were they true, we should be only certain, that without the Church's proposal, we still must be most uncertain, in these and all other points; because the sons are perpetually obnoxious to error, from which the mother is everlastingly privileged. The same propositions and conclusions we might conditionally believe to be absolutely authentic, upon supposal they were God's word: but that they are his word, or revelations truly divine, we cannot firmly believe, but only by firm adherence to the Churches infallible authority, as was in the second 
* .  Section deduced out of the Adversaries principles. Hence it follows that every particular proposition of Faith, hath such a proper causal dependence upon the Church's proposal, as the conclusion hath upon the premises, or any particular upon it universal. Thus much 
* .  Sacroboscus grants.  
3 Suppose God should speak unto us face to face, what reason had we absolutely and infallibly to believe him, but because we know his words to be infallible? his infallibility then should be the proper cause of our belief. For the same reason, seeing he doth not speak unto us face to face, as he did to Moses, but as our adversaries say, reveals his will obscurely, so as the Revealer is not manifested unto us; but his meaning is by the visible Church (
† Vide Annot. ●…. Pa●… 5.  which is to us in stead of Prophets, Apostles, and Christ himself, and all the several manners God used to speak unto the world, before he spoke to it by his only son) this Panthea's infallibility must be the true and proper cause of our Belief: And 
‖ ●…. non propter infidelitatem propriè, ut est vit●um contra fidem Catholicam, reprehendi, sed ●… & duritiem coldis. Pertinet enim ad prudentiam insu●am, & ad donum Consilii, ejusmodi praeb●re vel negare, consideratis circumstantiis, quae docent eas esse à Deo vel non: ●…, ex prudentia & do●o consilii credere illis debuissent. Valent. Disp. 1. Quaest. 1. De objecto fidei ●… this Position is, because, Sola Divina Revelatio ab Ecclesia proposita est objectum fidei.  Valentian himself thinks that Sarah and others of the old world, to whom God spoke in private, either by the mouth of Angels, his son, or holy spirit, or by what means soever; did not sin against the doctrine of saith or through unbelief, when they did not believe God's promises. They did herein unadvisedly, not unbelievingly. Why not unbelievingly? because the visible Church did not propose these promises unto them.  
4 If not to believe the visible Church's proposals, be that which makes distrust or dissidence to God's promises, infidelity: then to believe them, is the true cause of believing Gods promises: or if Sarah and others did (as Valentian faith) unadvisedly or imprudently, in not assenting to divine truths proposed by Angels: surely they had done only prudently and advisedly in assenting to them; their assent had not been truly and properly belief. So that by this assertion, the Church's proposal hath the very remonstrative note and character of the immediate and prime cause, whereby we believe and know matters of saith. For whatsoever else can concur, without this, our aslent to divine truths proposed is not true Catholic belief; but firmly believing this infallibility, we cannot err in any other point of faith.  
5 This truth 
* .  Valentian elsewhere could not dissemble, howsoever in his processed resolution of Faith he sought to cover it by change of apparel; Investing the Church's proposal only with the title of a Condition requisite, and yet withal (so dislonant is falsity to itself) making it the Reason of believing divine Revelations. If a reason it be, why we should believe them, need, must it sway any reasonable mind to embrace their truth. And whatsoever inclines our minds to the embracement of any truth, is the proper efficient cause of belif or assent unto the same. Yea Efficiency or Causality itself doth Formally consist in this inclination of the mind. Nor is it possible this proposal of the Church should move our minds to embrace divine Revelations by any other means then by believing it: And Belief itself being an inclination or motion of the mind, our minds must first be moved by the Church's proposal, ere it can move them at all to assent unto other divine truths. Again, 
* Valent. Tom. 3. in Aqum. 〈◊〉 Quaest 1. De object. fidei. Punct. 1. Part. 10. His words are quoted. lib. 〈◊〉. cap 30. Parag 16.  Valentian grants that the orthodoxal or catechistical answer to this interrogation;. [Why do you believe the doctrine of the Trinity to be a divine revelation?] is [because the Church proposeth it to me for such.] He that admits this answer for sound and Catholic, and yet denies the Church's proposal to be the true and proper cause of his Belief in the former point, hath smothered, doubtless, the light of nature, by admitting too much artificial subtlety into his brains. For if a man should ask, why do you believe there is a fire in yonder house? and answer were made, Because I see the smoke go out of the Chimney: should the party thus answering in good earnest, peremptorily deny, the sight of the smoke to be the cause of his Belief there was a fire; he deserved very well to have either his tongue scorched with the one, or his eyes put out with the other. Albeit if we speak of the things themselves, not of his Belief concerning them, the fire was the true cause of the smoke, not the smoke of the fire. But whatsoever it be, [Cause, Condition, Circumstance, or Effect,] that truly satissieth this demand, [Why do you believe this or that] it is a true and proper cause of our belief, though not of the thing believed. If then we admit the Church's proposal to be but a condition annexed to divine revelations: yet if it be an infallible [medium] or mean; or as our adversaries all agree, The only mean infallible, whereby we can rightly believe this or that to be a divine revelation; it is the true and only infallible cause of our Belief. That speech of Valentian, which to any ordinary man's capacity includes as much as we now say, was 
† Lib 2. cap. 16. Part. 8.  before alleged, [That Scripture which is commended and expounded unto us by the Church, is, eo ipso, even for this reason, most authentic and clear.] He could not, more emphatically, have expressed the Church's proposal to be the true and prime cause, why particular or determinate divine revelations become so credible unto us. His Second, 
‖ Voluerit igitur de side supernaturali 〈◊〉 loqui 〈◊〉 dissert à 〈◊〉 a●… & acquisita: & vim generandi fidem habere, quicquid ad actum sive ex parte parentiae, sive ex parte object● est necessarium. Verum ●… Ecclesia; quae respectu nostri est causa proponens, ut est supra explicatum. And a little after; An●… Ecclesiae proponentis, & loquentis Dei in SCriptura, respectu actus fidei, se habent 〈◊〉 lumen, & ●… 〈◊〉; vel quemadmodum potentia, & dispositiones in materia se habent, respectu actus informationis ●… & quod consequens est, quae habetur fides a Scriptura Dei mentem contment, eadem habetur ab Ec●… 〈◊〉 Dei, & quis sit verus scripturae sensus, indicante. Sacroboseus Def. Decr. ●… Sertent. Bella●m. cap ●…. pag 105.  Sacrobos●us hath many speeches (to be inserted hereafter) to the same effect. Amongst others where D●. Whittaker objects, that the principal cause of faith is by Papists ascribed unto the Church; he denies it only thus far [What we believe for the Church's proposal, we jointly believe for God speaking either in his written word, or by tradition:] Yet, if a man should have asked him why he did, or how possibly he could, infallibly believe that God did speak all the words either contained in the Bible, or in their traditions: he must have given either a woman's answer, [because God spoke them] or this, [because our holy mother the Church doth say so.] For elsewhere he plainly 
* Vide Annot. Cap. 30. Parag. 4. V●get (Whittakerus) qui sensum ●… 〈◊〉, nisi quia sic Ecclesia statuit, non propter Prophetieam & Aposto●icam Scripturam, tribuit augustionem ●… Ecclefiae quam Scripturae: sed cum in fide hac duo sint, quid & propter quid, Papistis, ●… V●… respondetur, id esse falsum: quae enim credimus propter Ecclesiam prop●… D●●m loquentem, verbo suo scripto vel tradito; ut est aliàs explicatum. Sacrobes. pag. 125.  avows, the Books of Canonical Scripture need not be believed without the Church's proposal, whose infallible authority was sufficiently known before one tittle of the New Testament was written, and were to be acknowledged, though it had never been; he plainly confesseth withal, that he could not believe the Scriptures taught some principal Articles of faith most firmly believed by him, unless the Church's authority did thereto move him, against the light of natural reason. Now if for the Church's proposal, he believe that, which otherwise to believe he had no reason at all, but rather strong inducements to the contrary, as steadfastly as any other truth: the Church's infallibility must be the true and only cause, both why he believes the mystery proposed, and distrusts the natural dictates of his conscience to the contrary. In sine, he doth not believe there is a Trinity, (for in that Article is his instance) because God hath said it, but he believes that God hath said it, because his infallible Mother the Church doth teach it. This is the misery of miseries, that these Apostates should so bewitch the World, as to make it think they believe the Church because God speaks by it; when it is evident they do not believe God, but for the Church's testimony: well content to pretend his authority, that her own may seem more Sovereign. Thus make they their superstitious groundless magical Faith, but as a wrench to wrest that principle of nature, [Whatsoever God saith is true,] to countenance any villainy they can imagine as will better appear hereafter. But first the Reader must be content to be informed, that by some of their 
* At inqu●es; quando Papi●… d●c●nt se c●●to 〈◊〉 ‑ 〈◊〉, id quod ●ccle●●● d●… v●…: pr●posi●…es 〈◊〉▪ s●…nt ●sse ve●●●, v●l quia Ecc●●s●● id illis dicit, vel non quia Ecclesia dicit, s●d qu●a S●●ip●… d●cit. Si ●…mum, null●… dis●…n inter D●um & Ecclesi●m ●●atnetur, nam h●c prop●ium solius Dei est, ut id verum esse credamus quod ille dicit, nul●am aliam q●…●●tion●m. Sin s●●un●um: summa authoritas definiendi, non Ecclesiae, sed scriptu●ae dese●tur. Verum ne in aere di●pu●●●us (ut s●pe solet adversarius) Catholici o●●es firma fide credunt Ecclesiam in nulla fidei quaestione deter●… 〈◊〉 ●●re po●●e: ubi igi●ur Ecclesia definit aliquid esse de fide, id illi hoc Theologico discurs● concludunt esse ce●●um. Ecc●… non potest al●quid non ve●um pro Fidei dogmate credendum proponere. At hoc Ecclesia pro dog●ate fidei p●opoui● 〈◊〉 〈◊〉: ●st hoc e●go certum. In qua ratiocinatione medius terminus est determinatio Ecclesiae, atque ita, quo ●en●…●…diu●●●rm 〈◊〉 dici●u●●ausa cognosc●ndi conclusionem, dici potest definitio Ecclesiae causa, propter quam haec conclu●…, 〈◊〉 〈◊〉 〈◊〉 inus pr●dicti disc●rsus, certo persuadeatur. Absit vero ut quicquid per modum medii est causa c●r●● cogn●…, ●o ip●o ●…tur D●o. S●cus enim angulus externus soret Deo ●qualis, n●m per hunc ●ognosco omnem tria●gulum habe●● tr●●●…gulos aquales duobus rectis. Atque●aec solutio perspicua est, solùm advertat, qui minus exercitatos habet se●…, dict●… conclu●…em, ut pendet ex discursu facto, pertinere ad habitum Theologic (q●i quidem cert●s est; que●●dm●…●st h●b●tus fidei & scie●uae: est tamen ab utr●que distinctus; ut verior tenet Theologorum sen●entia) n●n a●●a ●●tione per●in●… pot●st ad habitu● fidei, quatenus assen●u simplici sine discursu creditur, & tunc Ecclesiae d●finitio non ●e ha●et p●… modum ●●dii te●m ni, sed per modum sufficientis propositionis; & authoritas Dei loquentis verbo suo scripto vel 〈◊〉, in l●co 〈◊〉 quo petitu● d●finitio, est ●orn alis ra●io credendi▪ ita ut istae d●ae r●tiones subordinatae, ●unt causae con●… act●● 〈◊〉, qui exercetu●●i●ca propositionem d●●nitam, sicque, quemadmodum ait Aristor●les, non Policletus, ●●c 〈◊〉▪ ●●us, s●d Pol●●letus ●…tuarius est causa statuae; dice●e possumus, non definitio Ecclesiae per se & solitaire, nec s●lus l●c●● 〈◊〉 quo 〈◊〉 est ●●fini●io Ecclesiae, est causa assensus fidei▪ Sed definitio & locus; illa ut causa ●ine q●a non, author●●as De● l●quenti, in hoc, ut formalis ratio objecti. Sacrobos. def. Decr. & Sent. Bellarm. cap. 6. part. 1. pag. 113, 114, 115.  Tenants the same Divine revelations may be assented unto by the Habit either of theology or of Faith; both which are most certain, but herein different; That t●e former is discursive and resembles science properly so called; the later not so, but rather like unto that habit or faculty by which we perceive the truth of general Maxims, or unto our bodily sight which sees divers visibles all immediately, not one after, or by, another. Whilst some of them dispute against the certainty of private spirits, their arguments suppose Divine revelations must be believed by the Habit of Theology, which is as a sword to o●●end us Whiles we assault them, and urge the unstability of their resolutions, they sly unto the non discursive Habit of faith infused, as their best buckler to ward such blows as the Habit of Theologie cannot bear off.  
6 Not here to dispute either how truly or pertinently they deny ●aith infused to be a discursive habit; the Logical Reader need not (I hope) my admonition to observe, that faith or belief whether habitual or actual, unless discursive, cannot possibly be resolved into any preexistent Maxim or principle. From which grant, this Emolument will arise unto our cause; that the Church's authority cannot be proved by any divine revelation, or portion of Scripture; seeing it is an Article of Faith, and must be believed ●od●m intu●●u with that Scripture or part of God's Word, whether written or unwritten, that teacheth it, as light and colours are perceived by one and the same intuition in the same instant. And by this assertion we could not so properly say, We believe the divine revelation because we believe the Church (nor do we see colours because we see the light;) but We may truly say, that the objects of our faith, (divine revelations) are therefore actually credible, or worthy of belief, because the infallible Church doth illustrate or propose them; as the light doth make colours though invisible by night, visible by day. This similitude of the light and colours is not mine, but Sacroboscus'; whom in the point in hand I most mention, because Doctor Whitakers Objections against their Church's Doctrine, as it hath been delivered by Bellarmine and other late Controversers, hath enforced him clearly to unfold, what Bellarmine, Stapleton, and Valentian left unexpressed, but is implicitly included in all their Writings▪ But ere we come to examine the full inconveniences of their opinions, I must request the Reader to observe, that as oft as they mention Resolution of faith, they mean, the discursive habit of Theologie. For all resolution of Belief or knowledge, essentially includes discourse. And 
† See the Annotations cap. 3 par. 1.  Bellarmine directly makes, 
‖ His words are quoted in the Annotat. parag. 5 of this Chapter.  Sacroboscus expressly avoucheth, the Church's authority the medius terminus, or true cause, whence determinate conclusions of faith are gathered. From which and other equivalent assertions, acknowledged by all the Romanists this day living, it will appear that Valentian was either very ignorant himself, or presumed he had to deal with very ignorant Adversaries, when he denied that the last resolution of Catholic faith, was into the Church's authority, which comes next in place to be examined.   

CAP. XXVIII.  
Discovering either the gross ignorance, or notorious craft of the Jesuit in denying his Faith, is finally resolved into the Church's veracity or infallibility: That possibly it cannot be resolved into any branch of the First Truth.  
1 IT were a foolish question, as Cajetan (saith 
* Re●●● 〈◊〉 quid●… à Cajeta●… dictum est, Fa●… esse qu●… nem, si qu●s a●t●… interr●…t▪ ●ur trevat pr●●● veritati ●evelanti. Name in p●imam ve●●tatem 〈◊〉 fi●… 〈◊〉 ass●●sus ●id●●, atqu● addo ●●op●●● 〈◊〉 〈◊〉 ●d●s a●●enti●●●. 〈◊〉▪ que non e●● q●…da 〈◊〉 ‑ 〈◊〉 ratio, q●…des a●…▪ Sed solum p●●●st q●ae●i ulte●iu●, unde habeat illa prima veritas, u● sit prima veritas? Et tunc respondendum est, id h●b●●e s●cundum 〈◊〉 intelligendi modum ex divinitate, cuius attributum & quasi passio est, & qu● neque ●alli neque falle●e pote●●. 〈◊〉. 〈◊〉. 3. in Aq●inat. Disp. 1. qu●st. 1, de object. ●●dei▪ punct. 1. parag. 5.  Valentian) hath well observed, if one should ask another, why he believes the First Truth revealing. For the Assent of Faith is finally resolved into the First Truth. It may be Cajetan was better minded towards Truth itself, first or secondary, than this Jesuit was, which used his authority to colour his former rotten position, [That the Church's proposal by their doctrine is not the cause of faith:] but our former distinction between belief itself and it object (often confounded,) or between God's Word indefinitely, and determinately taken, if well observed, will evince this last reason to be as foolish as the former assertion was false. No man, saith he, can give any reason besides the infallibility of the Revealer, why he believes a divine Revelation. It is true, no man can give, nor would any ask, why we believe that which we are fully persuaded is a divine Revelation. But yet a reason by their positions must be given why we believe either this or that truth, any particular or determinate portion of Scripture, to be a divine Revelation. Wherefore seeing Christian Faith is always of desinite and particular propositions or conclusions, and, as Bellarmine saith, (and all the Papists must say) these cannot be known but by the Church: As her infallible proposal is the true and proper cause why we believe them to be infallibly true, because the only cause whereby we can believe them to be divine revelations: so must it be the essential principle into which our Assent or Belief of any particular or determinate proposition must finally be resolved. Every conclusion of faith (as is before observed out of 
* Cap. 3. parag 1.  Bellarmine) must be gathered in this or like Syllogism [Whatsoever God or the first Truth saith, is most true: But God said all those words, which Moses, the Prophets, and the Evangelists wrote: Therefore all these are most true,] The Major in this Syllogism, is an Axiom of Nature, acknowledged by Turks and Infidels: nor can Christian faith be resolved into it, as into a Principle proper to itself: The Minor say 
† Bellar. loco citato.  our Adversaries, must be ascertained unto us by the Church's authority, and so ascertained, becomes the first and main principle of faith, as Christian; 
‖ Vide Sacro●o●●. ca 6. par. 1. pag. 109.  whence all other particular or determinate conclusions are thus gathered. [Whatsoever the Church proposeth to us for a divine Revelation, is most certainly such: 
* Chap. 1.  But the Church proposeth the Books of Moses and the Prophets, finally, the whole volumes of the old and new Testament, with all their parts, as they are extant in the vulgar Roman Edition, for divine revelations; Therefore we must infallibly believe they are such] So likewise must we believe, that to be the true and proper meaning of every sentence in them contained, which the Church, to whom it belongs to judge of their sense, shall tender unto us.  
2 For better manifestation of the Truth, we now teach, the young 
Resolution twofold: either of objects believed, or of our Belief, or persuasions concerning them.  Reader must here be advised of a Twofold Resolution; One of the things or matters believed, or known, into their first parts or Elements; Another of our Belief, or persuasions concerning them, into their first Causes or motives. In the one, the most general or remotest cause; In the other, the most immediate or next cause always terminates the resolution. The one imitates, the other inverts the order of composition; so as what is first in the one, is last in the other, because that which is first intended, or resolved upon by him, that casteth the plot, is last effected by the executioner or manual composer. In the former sense, we say mixed bodies are lastly resolved into their first Elements; houses into stones, timber and other ingredients; particular truths into general maxims: conclusions into their immediate premises; all absurdities into some breach of the rule of contradiction. Consonantly to this interpretation of final resolution; The First Verity, or divine infallibility, is that into which all Faith is lastly resolved. For (as we said before) this is the first step in the progress of true Belief, the lowest Foundation whereon any Religion, Christian, Jewish, Mahometan, or Ethnic can be built. And it is an undoubted Axiom, quod primum est in generatione, est ultimum in resolutione; when we resolve any thing into the parts whereof it is compounded, we end, in the undoing or unfolding it, where nature begun in the composition or making of it. But he that would attempt to compose it again, or frame the like aright, would terminate all his thoughts or purposes by the end or use, which is farthest from actual accomplishment. Thus the Architect frames stones and timber, and lays the first foundation according to the platform he carries in his head; and that he casts proportionably to the most commodious or pleasant habitation: which, though last effected, determines all cogitations or resolutions precedent. Hence, if we take this ultima resolutio, as we always take these terms, when we resolve our own persuasions, that is, [for a resolution of all doubts or demands, concerning the subject whereof we treat] A Roman Catholics faith must, according to his Principles, finally be resolved into the Church's infallibility. For this is the immediate ground, or first cause of any particular or determinate point of Christian faith; and the immediate cause is always that, into which our persuasions concerning the effect is finally resolved, seeing it only can fully satisfy all demands, doubts, or questions concerning it. As for example, if you ask why men, or other terrestrial Creatures, breath, when fishes do not: to say they have lungs, and fishes none, doth not fully satisfy all demands or doubts concerning this Subject. For it may justly further be demanded, what necessity there was the one should have lungs rather than the other. If here it be answered, that men and other perfect terrestrial creatures, are so full of fervent blood, that without a cooler their own heat would quickly choke them, and in this regard, the God of nature who did not make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or give them life in vain to be presently extinct, did with it give them lungs, by whose respiration their natural temper should be continued: This answer doth fully satisfy all demands concerning the former effect. For no man of sense would further question, why life should be preserved, whose preservation immediately depends upon respiration, or exercise of the lungs, and is therefore the immediate cause of both, and that whereunto all our persuasions, concerning the former subject, are lastly resolved. Or, if it should be demanded, why only man of all other creatures hath power to laugh; to say, he were endued with reason, doth not resolve us; for a Philosophical wit would further question, [Why should reasonable substances have this foolish faculty rather than others?] A good 
* Antonius Laurentinus Politianus, de Risu.  Philosopher would persuade us, the spirits which serve for instruments to the rational part, are more nimble and subtle, and so more apt to produce this motion, than the spirits of any other creatures are. But this I must profess resolves not me: for how nimble or subtle soever they be, unless man had other corporeal Organs for this motion, the spirits alone could not produce it: and all organical parts are framed for the operation or exercise of the faculty, as their proper end. Whence, he that would finally resolve the former Problem, must assign the true final cause why reasonable substances, more than others, should stand in need of this motion. Now seeing unto reason only it is proper to forecast danger, and procure sorrow and contristation of heart by preconceit of what yet is not, but perhaps may be: it was requisite that our mortality through reason, obnoxious to this inconvenience, should be able to correct this contristant motion by the contrary, and have a faculty to conceive such pleasant objects as might dilate the heart and spirits; that as man hurts his body by conceited sorrow, whereto no other Creature is subject, so he might heal it again by a kind of pleasance, whereof he alone is 
That according to the Jesuits own Principles, the Church's infallibility doth so terminate all doubts or demands in matters of the Romanists faith, as the immediate or prime cause, doth all doubts or questions concerning any demonstrable effect.  capable.  
3 Answerable to this latter acception of final resolution, if you demand a Roman Catholic [why he believes there is a Trinity, there shall be a resurrection, or life everlasting;] his answer would be, because God, or the First Verity hath said so: but this doth not fully satisfy; for we might further question him, as he doth us, why do you believe that God did say so? Here it sufficeth not to say, This truth is expressly taught in Canonical Scriptures; for the doubt whereby he hopes to stagger us most, is this, [Why do you believe, or how can you know, those Books which ye call Scriptures were from God.] The last and final answer (according to the Jesuitical Catechisms) wherein (as you heard before out of 
* Cap. 3. par. ●▪  Bellarmine) they think they have great advantage of us, would be this: The holy Church our Mother doth so instruct, giving us this express admonition withal, 
* Ecclesiastes 12. ver. 11. Hoc loco Solomon docet (inquit ●●llarminus) non esse 〈◊〉 inquitendum, sed ●… pe●…, quando ●… data est à 〈◊〉 〈◊〉, adjuncto ●… sapientum. Quod 〈◊〉 dicuntur de Sacerdote veteris Testamenti, quanto magis dici possunt de Sacerdote Testamenti novi, 〈◊〉 long ma●… promissiones▪ Deo accepit Bellarde verb. Dei, lib. 〈◊〉 cap. 4.  his amplius fili 〈◊〉 ne requiras. Here (upon God their Father, and the infallible Church their Mother's blessing,) their souls are bound to rest without further doubt or demand. Whence unless they use some mental reservation, or seek to shroud themselves in the former aequivocation hitherto unfolded, they must of necessity account themselves accursed, if they deny the last or final resolution of their belief to be into the Church's infallibility or veracity. Again, what reasonable man would demand further resolution of any doubts incident to his faculty, be it real or verbal, speculative or practic, then into the prime and immediate rules? He should surely be lashed in a Grammar School, that either for quantity of syllables, right accent, construction of words, or the like, would seek a further reason, than a known general rule which admitteth no exception. So should he with disgrace be turned over the Bar amongst the Lawyers, that would demur or seek a devolution of an evident ruled case, which by his own confession, could never alter. Much more gross would his absurdity appear, that in the Mathematics or other demonstrative science, should attempt to resolve a Problem or conclusion, further than into an unquestionable Theorem or definition. Finally, might we have a centumviral Court of all professions under the Sun, our Adversaries would be condemned with joint consent, either of intolerable folly, or impudence, if they should, with Valentian, deny the last resolution of their faith to be into the Church's infallibility; seeing they make it such a Catholic inerrable, perpetual rule of Christian faith, as admits no exception, no devolution from it, no appeal. It is to them more than he said of Logic, Ars artium, & scientia scientiarum, a faculty of faculties, a Rule of Rules, able rightly to resolve all doubts concerning the very Canon of Scriptures, or God's Word, written or unwritten, or the true sense or meaning of both; briefly able most authentically to determine and define all Controversies in Religion of what kind soever.  
4 Nor will it boot them aught to say, that God's Word in the Church's mouth is the Rule whereinto faith is finally resolved, seeing the Church defines nothing but by God's Word either written or unwritten. For this is more than the party which believes it can know, nor hath he any other motive to believe it, besides the Church's definition or assertion. Suppose then we should conceive so well of a temporal Judge, as to presume he did never speak but according to the true meaning either of Statute or customary Law: yet if we could not know either the one or the other, or their right interpretation, but only by his determinations; the Law were little beholden to him (unless for a flout) that should say, he were resolved jointly by the Judge and it. For, seeing the Law is to him altogether uncertain, but by the Judges avouchment or interpretation, his last resolution of any act of justice, must be only into the Judge's skill and fidelity. This inference 
* At dices, quando Ecclesia definite, ex verbo Dei scripto, vel tradito, semper definite: neque enim amplius accipit novas revelationes, & assistentia Spiritus sancti ibi promissa, est tantum ad ea, quae jam revelata sunt, cognoscenda: ergo à primo ad ultimum, quod terminat controversias, & quod judex est quaestionum fidei, est verbum Dei. Respondeo: quoniam nobis non constat certò, quis sit verus Scripturae tensus, nisi per vocem Ecclesiae, quae nostras audit contentiones, & respondet, Ecclesia Judex est, quamvis judicet ex Dei verbo, quod illa serutando & examinando, propter assistentiam Spiritus sancti, semper rectè intelligit. Si autem quilibet nostrom haberet infallibile donum intelligendi verbum Dei, alio judice non indigeren us; Nam hoc, fidei veritates conti●… sed quonium ita non est, verbum Dei respecttu nostri, non habet rationem judicis: Non quasi certam & veram non ●…, sed q●… de ejus sensu per nos ipsi noquimus infallibiliter esse certi, sicut certi 〈◊〉 de 〈◊〉 Eccle●… potest voces; unde liquet deesse aliquid scripturae comparatione nostri, quo ●… index esse 〈◊〉, quod non deest Ecclesiae. Sacrebos. Def. Decr Trid. & sentent. Bellarm. cap. 6. These words immediately follow upon th●se s●… (out of the same author, Part. 1. pag. 115.) in the 27. Chap. parag. 5.  Sacroboscus would not deny, he himself hath made the like, to prove that not the Scripture but the Church must be the infallible rule of faith. You will object (saith he) when the Church defines, it always defines according to the Word of God, either written or unwritten. New revelations it receives none: the promised assistance of the spirit helps it only to know what is already revealed: Therefore from the first to the last, that which determines controversies, and is the Judge in all questions of faith, is the Word of God. To this objection thus he answers, Because we cannot be certain of the true sense of God's Word, but by the voice of the Church which hears our controversies, and answers them: The Church is Judge, although it judge according to God's Word, which upon examination and by the spirits assistance it always understands aright. And if every one of us should have the infallible gift of understanding God's Word, we should not need any other Judge The Reader, I hope, will remember what was said before; that those flouting hypocrites would fain believe the Pope saith nothing but what God saith, that God may be thought to say all he says; which is the most abominable Blasphemy, that ever Hell broached, worse than worshipping of Devils as shall appear hereafter.  
5 It may be some Novice in Arts that hath late read some vulgar Logicians upon the demonstrations, might here frame this doubt in favour of the Romish Churches Doctrine. As the final cause may be demonstrated by the efficient, and the efficient by the final: so may the Church be infallibly proved by Scriptures, and the Scriptures again by the Church's authority, both infallibly believed each for others sake, as both the former demonstrations are true and certain, and yet mutually depending one upon the other.  
6 This objection, had some late Logicians understood what they said, would carry some show of truth to countenance Valentians' former Circular Resolution; but they lace their Master's Rule, uttered by him Pingui Minerva, too too straight. For taking it as they do, we should admit 
* A rule in Logic by some much misconstrued. Whose misconstruction not impeached might in some sort shroud the Romanists sottishness in this Argument.  of circular demonstrations, the conceit whereof can have no place but in a giddy brain. To demonstrate the final cause in any work of Nature, were to assign a Counsellor to the infinite wisdom of the God of Nature; in whose intention the end is first, and is the cause of all operation or efficiency. Who could give, or who would demand a natural cause why life should be preserved? for this is the will of him that gave it. If question were made of the manner how the life of man and other creatures is preserved, when as their heat might seem to choke them? A man might truly answer, by respiration: and respiration is from the lungs. But it is one thing to ask, How or by what Means; another, for what End any effect is produced. The former is an inquiry of the Efficient, within these precincts of means or motions always, prime and independent; The later of the final cause absolutely, indemonstrable, because it implies a contradiction to give a reason why that should be, for whose sake all other things of that rank have being. Nor is the End itself (to speak properly) ever produced, though ofttimes in common speech, we take the Effect immediately thereto destinated (because most sensible) for the End itself, as we do the star next to the Pole, because visible, for the Pole or point immovable. Thus we confound respiration or actual preservation of life with the Final cause why men have lungs; when as both are effects of the lungs, both means of accomplishing Natures or rather the God of Nature's purpose, in whose will or pleasure the final cause of any natural effect always consists. And seeing nothing in Nature can preoccupate his will, no cause can be precedent to the final. This consideration of natural effects tending as certainly to their proposed end, as the arrow flies to the mark, caused the irreligious 
* Avertues.  Philosopher to acknowledge the direction of an intelligent supernatural agent in their working, the accomplishment of whose will and pleasure (as I said) must be the final cause of their motions; as his will or pleasure which bestows the charges, not the Architect (unless he be the owner also) is the final cause why the house is built. Finally, every End supposeth the last intention of an intelligent Agent, whereof to give a reason by the Efficient which only produceth works or means thereto proportioned, would be as impertinent, as if to one demanding why the bell rings out, it should be answered, because a strong fellow pulls the rope.  
7 Now that which in our Adversaries Doctrine answers unto the cause 
Jesuits faith cannot be resolved into any definite branch of the First Truth.  indemonstrable whereinto final resolution of Nature's works or intentions of intelligent agents must be resolved, is the Church's Authority. Nor can that, if we speak properly, be resolved into any branch of the first Truth; for this reason (besides others alleged before) that all resolutions, whether of our persuasions or intentions, or of their objects (works of Art or Nature) suppose a stability or certainty in the first links of the chain which we unfold; the latter always depending on the former, not the former on the latter. As in resolutions of the latter kind lately mentioned (imitating the order of composition) actual continuation of life depends on breathing, not breathing on it: breathing on the lungs, not the lungs mutually on breathing: so in resolutions of the other kind (which inverts the order of composition) the use or necessity of lungs depends upon the use or necessity of breathing; the necessity or use of breathing upon the necessity or use of life, or upon his will or pleasure that created one of these for another. Thus again, the sensitive faculty depends upon the vital, that upon mixtion, mixtion upon the Elements, not any of these mutually upon the sensitive faculty; if we respect the order of supportance or Nature's progress in their production. Whence he that questions whether some kinds of plants have sense, or some stones or metals life, supposeth as unquestionable, that the former have life, that the second are mixed bodies. But if we respect the intent or purpose of him that sets Nature a working; all the former faculties depend on the sensitive, the sensitive not on any of them. For God would not have his creatures endued with sense, that they might live; or live, that they might have mixed bodies: but rather to have such bodies that they might live, to live that they might enjoy the benefit of sense, or the more noble faculties.  
8 Can the Jesuit thus assign any determinate branch of the First Truth, as stable and unquestionable, before it be ratified by the Church's authority? Evident it is, by his positions, that he cannot; and as evident, that belief of the Church's authority cannot depend upon any determinate branch of the First Truth, much less can it distinctly be thereinto resolved. But chose, press him with what Divine precept soever, written or unwritten, though in all men's judgements (the Church's authority set aside) most contradictory to their approved practices: for example, [That the second Commandment forbids worshipping Images or adoration of the consecrated Host;] he strait inverts your reason thus, Rather the second Commandment forbids neither, because the holy Church, which I believe to be infallible, approveth both. Lastly, he is fully resolved to believe nothing for true, which the Church disproves, nothing for false or erroneous, which it allows. Or, if he would answer directly to this demand, [To what end did God cause the Scriptures to be written?] He could not (●●son●●t to his tenants) say [That we might infallibly rely upon them,] but rather [upon the Church's authority 
* So in the first Edition. should it not be? establisheth Them.  which it establisheth.] For God's Word whether written or unwritten, 
† Vide annot. in cap. 25.  is by their Doctrine, but as the testimony of some men deceased, indefinitely presumed for infallible, but whose material extent the Church must first determine, and afterwards judge without all appeal, of their true meaning. Thus are all parts of Divine truths, supposed to be revealed, more essentially subordinate to the Church's authority, then ordinary witnesses are to royal or supreme judgement. For they are supposed able to deliver what they know, in terms intelligible to other men's capacities, without the Prince or Judge's ratification of their sayings, or expositions of their meanings; and judgement is not ordained for producing witnesses; but production of witnesses, for establishing judgement. Thus by our adversaries Doctrine, God's Word must serve to establish the Church's authority: not the Church's authority, to confirm the immediate sovereignty of It ever our souls.  
9 Much more probably might the Jew or Turk resolve his faith unto the First Truth, than the modern Jesuited Papist can. For though their deductions from it be much what alike, all equally sottish: yet these admit a stability or certainty of what the First Truth hath said, no way dependant upon their authority that first proposed or commended it unto them. The Turks would storm to hear any Mufti profess, He were as well to be believed as was Mahomet in his life time; that without His proposal they could not know either the old Testament or the Alcoran to be from God. So would the Jews if one of their Rabbins should make the like comparison betwixt himself and Moses, as the Jesuit doth betwixt Christ and the Pope: who, besides that he must be as well believed as his Master, leaves the authority of both Testaments uncertain to us, unless confirmed by his infallibility. But to speak properly, the pretended derivation of all three heresies from the First Truth, hath a lively resemblance of false pedigrees, none at all of true Doctrine and resolutions. Of all the three the Romish is most ridiculous, as may appear by their several representations. As, imagine there should be three Competitors for the Roman Empire; all pleading it were to descend by inheritance, not by election; all pretending lineal succession from Charles the Great. The first, like to the Jew, allegeth an authentic pedigree, making him the eldest. The second, resembling the Turk, replies, that the other indeed was of the eldest line, but long since disinherited, often conquered and enforced to resign; whence the inheritance descended to him as the next in succession. The third, like the Romanist, pleads it was bequeathed him by the Emperor's last Will and Testament, from whose death his Ancestors have been entitled to it, and produceth a pedigree to this purpose, without any other confirmation than his own authority; adding withal, that unless his competitors and others will believe his records and declarations (written or unwritten) to be most authentic, they cannot be certain whether ever there had been such an Emperor as they plead succession from, or at least how far his Dominions extended, or where they lay. This manner of plea in secular controversies, would be a mean to defeat him that made it. For albeit the Christian World did acknowledge there had been such an Emperor, and that many parts of Europe of right belonged unto his lawful heir: Yet if it were otherwise unknown what parts these were, or who this heir should be; no Judge would be so mad as finally to determine of either upon such motives. Or if the Plaintiff, could, by such courses as (the World knows) oft prevail in judgement, or other gracious respects, effect his purpose: he were worse than mad that could think the final resolution of his right were into the Emperor's last Will and Testament, which by his own confession, no man knows besides himself; and not rather, into his own presumed fidelity, or the Judges apparent partiality. So in this Controversy, whatsoever the Pope may pretend from Christ, all in the end comes to his own authority; which we may safely believe, herein to be most infallible, that it will never prove partial against itself, or define aught to his Holiness disadvantage.  
10 Here again, it shall not be amiss to admonish younger Students of another gull, which the 
* Secundum legem Dei ordinariam, ut quis per habitur fidei Christiana alici i veritati revelata assent ●t●r, praetor ●psam revela ●onem, necesse est hujus nodi veritatem ab Ecclesia proponi, tanquam à Deo revelatam, & fide credendam: non quia haec Ecclesiae propositio sit de ratione formuli objecti fidei, sed quia est conditio quodam requisita: sine qua ordinariè assensus fidei Christianae non elicitur. Valent. Tom. 3. in Aquin. Disp 1. Queen est. 1. de objecto fidei. Punct. 1. parag. 6.  Jesuit would put upon us to make their Church's Doctrine seem less abominable in this point, lest you should think they did equalise the authority of the Church with divine revelations. Valentian would persuade you, it were no part of the formal object of faith. It is true indeed, that the Church's authority by their Doctrine is not comprehended in the object of Belief, whilst it only proposeth other Articles to be believed. No more is the Sun comprehended under the objects of our actual sight, whilst we behold colours, or other visibles by the virtue of it. But yet, as it could not make colours, or other things become more visible unto us, unless itself were the first and principal visible, [that is, unless it might be seen more clearly than those things which we see by it, so we would direct our sight unto it:] so would it be impossible the Church's infallible proposal could make a Roman Catholics Belief of Scriptures, or their Orthodoxal sense the stronger; unless it were the first and principal, credible or primary object of his Belief; or that which must be most clearly, most certainly, and more steadfastly believed; so as all other Articles besides, must be believed by the belief or credibility of it. This is most evident out of Sacroboscus and Bellarmine's resolution, or explication of that point, how the Church's proposal confirms a Roman Catholics belief. To give this Doctrine of their Church's infallibility, the right title, according to the truth: it is not an Article of Catholic Belief, but a Catholic Axiom of Antichristian unbelief: which from the necessary consequences of their assertions, more strictly to be examined, will easily appear.   

CAP. XXIX.  
What manner of casual dependence Romish Belief hath on the Church: that the Romanist truly and properly believes the Church only, not God or his Word.  
1 THe two main assertions of our Adversaries, whence our intended conclusion must be proved, are these, often mentioned heretofore. First, that we cannot be infallibly persuaded of the truth of Scriptures, but by the Church's proposal.  
Secondly, that without the same, we cannot be infallibly persuaded of the true sense or meaning of these Scriptures, which that Church and we both believe to be God's Word.  
How we should know the Scriptures to be God's Word, is a Problem in Divinity, which in their judgement cannot be assoiled without admission of Traditions or divine unwritten verities, of whose extent and meaning the Church must be infallible Judge. It is necessary to salvation (saith 
* Quarto, necesse est nosse, extare libros aliquos vero divinos, quod certè nullo modo ex Scripturis habet 〈◊〉 potest. Nam etiamsi scriptura dicat, libros Prophetarum, & Apostolorum esse divinos, tamen non certoid credam, nisi prius credidero Scripturam, quae hoc dicit, esse divinam. Nam etiam in Alco ano Mahume ti passim legimus, ipsum alcoranum de coelo à Deo missum, & tamen ei non credimus. Itaque hoc dogma tam necessarium, quod scilicet aliqua sit Scriptura divina, non potest sufficienter haberi ex sola Scriptura. Proinde cum fides nitatur verbo Dei, nisi habeamus verbum Dei non scriptum, nulla nobis erit fides. Bellar. lib. 4. de verbo Dei, Cap. 4.  Bellarmine,) that we know there be some books divine, which questionless cannot by any means be known by Scriptures. For albeit the Scripture say, that the Books of the Prophets or Apostles are divine: yet this I shall not certainly believe, unless I first believe that Scripture, which saith thus, is divine. For so we may read every where in Mahomet's Alcoran, that the Alcoran itself was sent from heaven; but we belief it not. Therefore this necessary point [that some Scripture is divine,] cannot sufficiently be gathered out of Scriptures alone. Consequently, seeing faith must rely upon God's Word; unless we have God's word unwritten, we can have no faith. His meaning is, we cannot know the Scriptures to be divine, but by Traditions; and what Traditions are divine, what not, we cannot know, but by the present visible Church: as was expressly taught by the same Author before. And the final resolution of our believing what God hath said, or not said, must be the Church's Authority. To this collection, 
† Dices Catholicos quosdam rejecisse nonnullas Scripturae veras parts, quas caruisse Spiritu sancto nos inde non affirmamus: Respondeo, quod si illi caruissent propositione Ecclesiae pro aliis libris sicut pro illis, potuissent quoque de tota Scriptura sine peccato dubitare, juxta illud Augustini: Ego Evangelio non crederem, nisi me Ecclesiae commoveret authoritas. Et pari modo, vos qui Ecclesiae authoritatem in prascribendo, & definiendo, quae sunt fidei, facitis insufficientem, qua ratione aliquas Scripturae partes sine scelere (ut dicitis) repudiatis; eadem possetis & reliquas. Sacrobose. Def. Decr. Trid. & Sent. Bellar. cap. 6. part. 1. pag 85. Vide eundem pag. 109.  Sacroboscus thus far accords: Some Catholics rejected divers Canonical Books without any danger, and if they had wanted the Church's proposal for others, as well as them, they might without sin have doubted of the whole Canon. This he thinks consonant to that of Saint Austin; I would not believe the Gospel, unless the Church's authority did thereto move me. He adds, that we of reformed Churches making the visible Church's authority in defining points of faith unsufficient, might disclaim all without any greater sin or danger to our souls, than we incur by disobeying some parts of Scripture, to wit, the Apocryphal books, canonised by the Romish Church. The Reader (I hope) observes by these passages, How Bellarmine ascribes that to Tradition, which is peculiar to God's providence: Sacroboscus, that to blind belief, which belongs unto the holy Spirit, working faith unto the former points, by the ordinary observation of God's Providence, and Experiments answerable to the rules of Scriptures.  
2 Consequently to the 
† See Cap. 1. of this Book.  Trent Counsels Decree, concerning the second assertion, 
‖ Septimò necesse est, non solum Scripturam posse legere, sed etiam intel 〈◊〉. At ●●pissin è Scriptura ambigua & perplexa est, ut nisi ab aliquo, qui errare non possit, explicetur, non possit ●…gi, igitur sola non sufficit. Exempla sunt plurima: nam aequalitas divinarum personarum, processio Spiritus sanct● à Patre & Filio, ut ab uno principio, peccatum originis, descensus Christi ad inferos, et multa similia deducuntur qui 〈◊〉 ex sacris literis, sed non adeo facilè, ut si solis pugnandum sit Scripturae testimonijs, nunquam lites cum protervis ●… possiut. Notandum est enim, duo esse in Scriptura, voces scriptas, & sensum in eyes inclusum; voces sunt quasi va 〈◊〉, sensus est ipse gladius spiritus. Ex his duobus primum habetur ab omnibus, quicunque enim novit literas, potest le 〈◊〉 Scripturas: at secundum non habent omnes, nec possumus in plurimis locis certi esse de secundo, nisi accedat tradi 〈◊〉▪ Et hoc fortè dicere voluit Basilius de Spiritu sancto, cap. 27. Cum ait, sine traditionibus non scriptis Evangelium esse 〈◊〉 nomen, id est, esse tantum voces & verba sine sensu. Bellar. lib. 4. de verbo Dei, cap. 4.  Bellarmine thus collects: It is necessary not only to be able to read Scriptures, but to understand them: but the Scripture is often so ambiguous and intruate, that it cannot be understood, without the exposition of some that cannot err: therefore it alone is not sufficient. Examples there be many: For the equality of the divine persons, the Holy Ghost proceeding from the Father and the Son, as from one joint original; Original sin; Christ's descension into Hell, and many like, may indeed be deduced out of Scriptures, but not so plainly as to end Controversies with contentious spirits, if we should produce only testimonies of Scriptures. And we are to note there be two things in Scripture, the Characters or the written words, and the sense included in them. The Character is as the sheath, but the sense is the very sword of the spirit. Of the first of these two, all are partakers; for whosoever knows the Character, may read the Scripture: but of the sense all men are not capable, nor can we in many places be certain of it, unless Tradition be assistant. It is an offer worth the taking that here he makes, That the sense of Scriptures is the sword of the spirit. This is as much as we contend that the sense of the Scripture is the Scripture. Whence the inference is immediately necessary, That if the Romish Church bind us to believe, or absolutely practise, ought contrary to the true sense and meaning of Scriptures, with the like devotion we do Gods express, undoubted commandments: she prefers her own authority above God's Word, and makes us acknowledge that allegiance unto her which we owe unto the spirit. For suppose we had as yet no full assurance of the spirit, for the contradictory sense to that given by the Church: we were in Christian duty to expect God's providence, and invoke the spirits assistance for manifestation of the truth; from all possibility whereof we desperately exclude ourselves, if we believe one man's testimony of the spirit, as absolutely and irrevocably, as we would do the manifest immediate testimony of the spirit: yet 
* Quod caput religionis majus aut celebri est; quam mysterium sanctissimae Trinitatis; quo trium personatum astruitur divinitas? hoc tamen tam parum clarè insinuatur in scriptura, ut contrarium è sactis literis ita probabiliter atque ut videbatur verè docuerint Ariani; ut totos 300. annos vexarint Ecclesiam, orbisque aliquando universus se fuerit (Hieronymo teste) miratus Arianum. Immò hodiè docetur in Transilvania, & tum scriptis libris, tum publicis disputationibus, defenditur, multo acritùs & meliùs, quam in hoc regno l'arlamentarianismus. Atque ut liberè fatear quod res est, nisi me Ecclesiae authoritas commoveret, quam certissimò credo in vero Scripturae sensu assignando errare non posse, non facilè ex Scriptura colligerem eum sensum; qui habet Deum esse natura unum, & personis trinum, ita ut naturae Uni●as, numerosa sit, & personarum distinctio realis: praesertim vero cum pugnare plan è cum naturae lumine videatur, ut personae sint inter se realiter distinctae, & simul realiter identificatae, divinae essentiae, uni & simplicissimae. Sacroboscus Def. Decr. Trid. cap. 6. par. 1. pag. 67.  Sacroboscus acknowledgeth he believes the mystery of the Trinity, as it is taught by their Church, only for the Church's authority; and yet this he believes as absolutely as he doth, yea as he could believe any other divine Revelation, though extraordinarily made unto himself.  
3 In both parts of Belief above mentioned, the causal dependence of our faith upon the Church's proposals, may be imagined three ways; either whilst it is in planting; or after it is planted; or from the first beginning of it to it full groweth; or from it first entrance into our hearts, until our departure out of this world. How far, and in what sort the Ministry of men in the Church is available, for planting faith; hath been declared heretofore. Either for the planting or supporting it, the skill or authority of the teacher reaches no further, then to quicken or strengthen our internal taste or apprehension of the divine truth revealed in Scriptures; or to raise or tune our spirits, as Music did Elishahs', the better to perceive the efficacy of God's spirit, imprinting the stamp of those divine Revelations in our Hearts, whose Characters are in our Brains. The present Churches proposals, in respect of our Belief, is but as the Samaritan woman's report was unto the men of Sichar: Many (saith the Evangelist) 
* Joh. 4.  believed in him for the saying of the woman which testified he hath told me all things that ever I did. But this Belief was as none, in respect of that which they conceive immediately from his own words. For they said unto the woman, Now we believe not because of thy saying, for we have heard him ourselves, and know that this is indeed The Christ. 
* Joh 34. 3.  The 〈◊〉 (saith Job) trieth the words, as the mouth tasteth meats. Consonant hereto is our Church's doctrine, that as our bodily mouths taste and try meats immediately, without interposition of any other man's sense or judgement of them: so must the ears of our souls try and discern divine truths, without relying on other men's proposals or reports of their relish. No external means whatsoever, can in either case have any use: but only either for working a right disposition in the Organ, whereby trial is made; or by occasioning the exercise of the faculty rightly disposed. How essentially faith by our adversaries doctrine depends upon the Church's authority, is evident out of the former discourses: that this dependence is perpetual, is as manifest, in that they make it the judge and rule of faith, such an indefectible rule, and so authentic a Judge, as in all points must be followed, and may not be so far examined, either by Gods written law, or rules of nature, whether it contradict not itself or them.  
4 It remains we examine the particular manner of this dependence, or what 
The principal difficulties in the Romists 〈◊〉▪ pinion, whereto no sufficient answer can be given.  the Church's infallibility doth or can perform, either to him that believes, or to the object of his belief; whence a Roman Catholics faith should become more firm or certain then other man's. It must enlighten either his soul, that it may see; or divine revelations, that they may be seen more clearly: otherwise he can exceed others only in blind Belief. The cunningest Sophister in that school, strictly examined upon these points, will bewray that monstrous Blasphemy which some shallow brains have hitherto hoped to cover. We have the same Scriptures they have; and peruse them in all the languages they do. What is it then can hinder, either them, from manifesting; or us, from discerning, their Truth or true meaning manifested? Do we want the Church's proposal? we demand how their present Church itself can better discern them then ours may? what testimony of antiquity have they, which we have not? But it may be, we want spectacles to read them; our Church hath but the eyes of private men, which cannot see without a public light: Their Church's eyes are Cat-like, able so to illustrate the objects of Christian faith, as to make them clear and perspicuous to itself, though dark and invisible unto us. Suppose they could: Yet Cats-eyes benefit not bystanders a whit for seeing colours in darkness, albeit able themselves to see them without any other light then their own. The visible Church (saith the Jesuit) is able to discern all divine truth by her infallible public spirit. How knows he this certainly, without an infallible public spirit? perhaps as men see Cats-eyes shine in the dark, when their own do not. Let him believe so. But what doth this belief advantage him, or other private spirits, for the clear, distinct, or perfect sight of what the Church proposeth? Doth the proposal make divine Truths more perspicuous in themselves? Why then are they not alike perspicuous to all, that hear, read, or know the Church's testimony of them? Sacroboscus hath said all that possibly can be said on their behalf in this difficulty; 
† Adverte Sectarios, ut supra insinuavi, nullius Ecclesiae authoritate, tanquam sufficiente proponente uti, ne quidem suae; Sed tanquam proponente nudè: nam sibi assumunt Ecclesiae sententiam corrigere quando libet, & tunc opponunt Christum Ecclesiae, quasi Ecclesia aliud proponeret, Christus vero aliud docerer; si autem illam Ecclesiam pro sufficiente haberent, oporteret in omnibus suam sententiam cum illa consormare. Unde si quando verae Ecclesiae authoritate utuntur: ne tunc quidem de veritate revelatâ fidem habent, sicut non habet ille scientiam, qui medio quidem utitur necessario, existimat tamen illud solum esse probabile. Nam ad fidem non solom ●… est ut Ecclesia sufficienter credenda proponat infallibili illâ suâ authoritate, quam à Christo habet nos docendi, & qui libri doctrinam divinam contineant, & quis verus sit eorum locorum qui in controversiam vocantur sensus: sed etiam nec●… ut utatur homo Ecclesiae propositione formaliter, ut sufficiens est, scilicet illam tendendo ut in infallibilem. Sac●…▪ Def. Decret. Trid. & Sent. Bell. Cap. 6. par. 1. pag. 95.  The Sectaries, albeit they should use the authority of the true Church, yet cannot have any true belief of the truth revealed. If the use of it be as free to them as to Catholics: what debars them from this benefit? They do not acknowledge the sufficiency of the Church's proposal. And as a necessary 
Ad di●cernēdam doctrinam orthodoxam p●●ter habitum fid●● in intellectu, & super naturalem spiritus sancti concursum, ha●●●ti habi●… fidei debitum, quae s●●…ct ●…qui●… prat●●ea 〈◊〉 duo 〈◊〉 pate objecti, quorum ●i desit alternuum, sacul●a● nunquam obibit pro●●●um actum. Horum unum est, ut propositio credenda, sit revelata à D●…, 〈◊〉 nobis● 〈◊〉 ‑ 〈◊〉 propo●…▪ D●… illum revelasse: necessitas pri▪ orie hinc ossiditur, quoniam illa qualitas five habitus, quae dicitur fides divira, 〈◊〉 supernaturalis, & inter virtutes theologicas est origine prima, suapte natura ad hoc est determinata, & limit ●ta, ut incli●●t tantum ad ●a, quae sunt à Deo dicta, & quidem obscurè Secus evim (si evidens nobis sorer, mysteria fidei à Deo esse revelata, cum lumine naturae notum sit illum non posse mentiri, aut salsum dicere) de iis haberemus scientiam. Sect. Posterioris verò causa est, quod cum non videamus fidei mysteria esse à Deo testificata, necesse est nobis proponantur tanquam á Deo revelata, idque sufficienter. Quoniam insufficiens ptopositio objecti, petinde est ac nulla propositio, ut patet exemplo luminis, quod oculo proponit videndos colores. Quando enim lumen est in gradu vaide remisso, colores discernere nequimus: non quod desit objectum; sed quoniam deest sufficiens lumen in medio, illustrans objectum. Sacrobes. Desers. Decret. Trident. etc. 6. part. 1. p. 92, 93.  proof or medium is not sufficient to the attaining of science, unless a man use and acknowledge it formally as necessary: so for establishing true faith, it sufficeth not that the Church sufficiently proposeth the points to be believed, or avoweth them by that infallible authority, wherewith Christ hath enabled her to declare both what books contain Doctrines Divine, and what is the true sense of places controversed in them; but it is further necessary that we formally use this proposal as sufficient, and embrace it as infallible.  
5 The reason then, why a Roman Catholic rightly believes the Truth or true meaning of Scriptures, when a Protestant that knows the Church's testimony as well as he, rests in both points uncertain, is, because the Catholic infallibly believes the Church's authority to be infallible, whereof the Protestant otherwise persuaded, reaps no benefit by it, but continues still in darkness, labouring in vain to see the Truth of Divine revelations without it, as much in vain as if a man should strive to see colours without light. For this is Sacroboscus instance. Besides the habit of faith seated in the understanding, and the supernatural concourse of the Holy Spirit, due to all endued with the babit of faith, but necessary in respect of the subject or party, two things more are requisite on the behalf of the object of which if either be wanting, the faculty can never perform it proper function. Of these two, the one is, that the proposition to be believed be revealed by God▪ the other, that there be a sufficient proposal made to us that God hath revealed it. For an unsufficient proposal of any object is as none, as may appear by the example of light, which proposeth colours to be seen. For when the light is weak or scant, we cannot discern Colours, not that we want a visible object, but because we want light sufficient to illuminate the object, or the space betwixt us and it. 
† ●am igitur qui ab authoritate Ecclesiae recedunt, & contenti sunt veritates fidei esse in Scriptures à Deo revelatus, sib▪ promitre ●tes spiritus sancti concursum ad actus fidei eliciendos, sufticiente proponente carest, atque si●… faciu●●, ac qui sine lumine sibi promitteret conspectum colorum in area, eo quod habeat colores ante oculos positos & praeditus 〈◊〉 facul●ate videndi; cum qua Deus paratus est quoties volumus concurrere. Nam nunc mortui sunt Prophetae, mortui Apostoli, Christus in coelum ●●ces●●●, & nobis omnium loco reliquit Ecclesiam; cujus authoritatem cum adhuc in ●…is age●●t ipse stabilivit, 〈◊〉 miraculis, tum al●is rationibus confirmavit, & quantum opus est etiam nunc confirmat. Sect. 〈◊〉 〈◊〉 vult 〈◊〉 sit, hanc audiamus, ab hac quid à Deo per Prophetas, & Apostolos dictum sit, & quo sensu 〈◊〉 quodque intell 〈◊〉 sit, accipia●●s: neque expectandum est, ut Deus temerè, & passim per interni 〈◊〉 co 〈◊〉 nobis ●…at vicem propositi●…s externae, ut secit primo parenti, & Paulo, qui neque ab homine, neque p●● 〈◊〉, sed per revelationem Jesu Christi accepit Evangelium: 〈◊〉 enim privilegia sunt. Sacrob p. 93 & 94. 〈◊〉. 〈◊〉. 〈◊〉. & Se●t. 〈◊〉. c. 6. part. 1.  He adds withal, such as disclaim the Church's Authority, and are content with this [That Truths of faith are revealed by God in his Word] and hence promise themselves the supernatural concourse of the Holy Ghost for producing acts of faith, are destitute of a sufficient proposer, and their presumption such, as if a man should persuade himself, because he hath Colours before his eyes, and God ready to afford his ordinary concourse as oft as he is disposed to exercise his visive faculty, he should be able to see them without light. For (saith this Jesuit) the Prophets are dead, Apostles dead, Christ gone to heaven, and instead of all (Prophets, Apostles, or himself▪) hath left us his Church. Nor is it to be expected that God will every where, upon all occasions, supply the want of the external proposals by the abundance of internal illuminations, as he did to our first parent, or Saint Paul who had his Gospel neither from man, nor by man, but by the revelation of Jesus Christ. For those are privileges.  
6 The calumny intended in this last instance, hath often heretofore been prevented. We never denied either the necessity, or suff●iciencie of the Church's proposal, as an external mean: we account no other of that rank and nature, is, or could be, either more necessary, or more sufficient. Saint Paul we grant, had an extraordinary privilege, and yet for his private information, had the truth proposed unto him by 
* Acts 9 17.  Ananias, though the gifts of his public Ministry were immediately from God. Both the measure of his faith, and manner of attaining it, were unusual: but his faith itself, once attained, no otherwise independent of any external proposal than ours is and all Christians must be. We should have been more beholden to this professor, had he distinctly told us, what it is in their language, to have a sufficient proposer: albeit this we may gather from his words late cited, and these 
† The Latin are quoted parag. 4.  following; The Sectaries take upon them to correct the Church's sentence as oft as they list, and then they oppose Christ to the Church, as if the Church did propose one thing, and Christ teach another. If they admitted any Church as a sufficient proposer, they were bound to conform their opinions to it, in all things. As you heard before out of 
‖ Cap 9 parag. 12. 13.  Bellarmine, That the Pope's Decrees may not be examined whether consonant or contrary to God's Word or the foundations of faith already laid in our hearts: and out of 
* Cap. 1. parag 11.  Canus, That we must believe the Church absolutely without its or and's Thus believing we have God's Word sufficiently proposed; without this belief or acknowledgement of such authority in the Church, we have no sufficient proposal of it, but strive as foolishly to hear God speak, as if we sought to see Colours without the light.  
7 It appears, I hope, as clearly to the Reader as to me, that the Church's testimony or authority (by our Adversaries Doctrine,) benefits none but such as steadfastly and absolutely believe it in all things. But he that so believes 
See Cap. 3. parag. 12. 13.  it, may by it easily believe all other points, as he that can perfectly see the light, may see Colours by it Want of this radical belief in us, makes our faith (in their opinion) so unstable, or rather blind and dead. Yet can I hardly perswad● myself all of them will grant the Church adds any inherent or participated splendour to divine revelations, whereby they become perspicuous in themselves, as Colours are made visible by irradiation of the Sun. Thus much notwithstanding all of them, I know, willingly would subscribe unto: A Protestant can neither of himself be infallibly persuaded of the Truth of Scriptures, or other conclusions of faith; nor doth he absolutely believe any others, that are infallible in their determinations: but a Roman Catholic, albeit by his private spirit he cannot infallibly believe them, yet he infallibly believes the Church which cannot err in belief. All then that a Papist hath more than a Protestant is this; his Belief of the Church: if once he doubt of this, he is where he was: Which in plain terms is as much as to say, ‖ He believes the Church concerning Scriptures; not Scriptures. That this is the true interpretation of their Tenent, may easily be gathered from their own writings. For 
* Bellar. lib. 3. de verbo Dei. cap. 8. Sacrob. pag 132.  Bellarmine expressly contends, and all of them suppose that saying of Saint Austin [
† Sacroboscus his instances to elude Doctor Whitakers argument (as he proposed it) do plainly confirm our inference. At urget Whitakerus: cum Augustinus ita erat dispositus ut non crederet, nisi ipsum Ecclesiae authoritas commoveret; authoritas Ecclesiae ●rat sola causa fidei ipsius, ergo fides quam 〈◊〉 habebat non erat divina: Nam haec praeter authoritatem Ecclesiae respicit etlam authoritatem Dei. Probat antecedens, nam particula (nisi) omnes alias causas removet, praeter eam cujus fit expressa mentio: Hujus autem rei testes vocat omnes Grammaticos. Verum meminisse debuisset regulae D. Dionisij: Bonum ex integra causa, malum autem ex quolibet de fectu Ut po 〈◊〉 effectus, necesse est omnes causas concurrere; At ut impediatur satis est unam deesse. Itaque omnes istae propositiones sunt verae. Nifi Augustinus (quem etiam ipse fatetur sanctum, imo sanctissimum) habuisset intellectum, non sui●●et ●●atus. [Nisi fuisset Deus, Augustinus non fuisset ●●atus] [nisi habuisset fidem Augustinus, non fuisset beatus.] pag. 133. Now as the particle (nisi) in his first instance, excludes all Creatures save intelligent: in the second all intelligent, save such as shall enjoy the sight of God: in his third all save the saithful, from blessedness: So in this our instance, the same particle excludes all credence of the Gospel, beside that credence we give unto the Church.  Non crederem Evangelio, nisime commoveret Ecclesiae authoritas; I would not believe the Gospel, unless the Church's authority did thereto move me] to be true, as well, after faith is produced, whilst it continues, as whiles it is in planting. Now if a man should say, Non crederem Francisco; nisi me commoveret Petri fi●elitas; I would not trust Frances, but for Peter's word: this speech resolved into it natural or proper sense, is equivalent unto this; I do not trust Frances, but Peter that gives his word for him. And in case Peter should prove false, or be disinherited by him that took his word for Frances, as yet not believed but for Peter's sake; the creditor could have no hold of either. Thus if Bellarmine and his fellows be (as they would seem to make S. Austin) minded, not to believe the Gospel but for the Church's authority, or proposal of it: let them speak plainly and properly, not in parables or metaphors; and so we shall know their meaning to be▪ That they indeed believe not the Scriptures, but the Church; or the Church truly and really; the Scriptures only by extrinsical denomination.  
8 Nor can they reply either consequently to Sacrobos us instance or their general Tenants, that as he which sees colours by the light, truly sees colours; not the light only: so he that believes Scriptures by the Churches infallible proposal, believes not the Church's proposal only, but Scriptures as truly and properly. The diversity of reason in these two consequences, ariseth from the divers manner of seeing colours by the Sun's light, and believing Scriptures by the Church: which we are now to gather from this short Catechisine containing the sum of Roman faith.   

CAP. XXX.  
Declaring how the First main ground of Romish faith leads directly unto Atheism: the second, unto preposterous Heathenisine or Idolatry.  
1 IT is a pretty Sophism (as a judicious and learned Divine, in his public exercise for his first degree in Divinity, late well observed) wherewith the Jesuit deludes the simple, making them believe their faith, otherwise weak and unsettled, is most firm and certain, if it have once the visible or representative Church's confirmation; when as the Church so taken, seldom or never instructs or confirms any, at least not the hundred thousandth part of them, unto whose salvation such confirmation is by 
* Cum dicimus propositionem Ecclesi● esse conditionem necessariam ad assensum fidei, Nomine Eccles●● intelligimus ejus Caput, i. Romanum Pontificem per se, vel unà cum Concilio, ex pradicta authoritate propositiones fidei fide ibus declarantem. Valent. Tom. 3. in Aq. Disput. 2. Quaest. 1. De objecto fidei, ●unct. 1. Vide Annot: ex Bellarmino Cap. 25. Parag. 2.  Jesuitical persuasions most absolutely necessary. But suppose the visible Church or Romish Consistory, the Pope and his Cardinals, should vouchsafe to catechise any; the Dialogue between them and the Catechised, would thus proceed.  
Cons. Do ye believe these sacred Volumes to be the Word of God? Catech. We do. Cons. Are you certain they are? Catech. So we hope. Cons. How can your hope be sure? for Mahomet saith, His Koran is; sundry other Heretics say, their feigned revelations or false traditions are God's Word? How can you assure us, ye may not be deceived as well as they? Are not many of them as good Scholars as you? Catech. Yes indeed, and better. Cons. Are not you subject unto error as well as they? Catech. Would God we were not. Cons. What must you do then to be ascertained these are divine revelations? Cat. Nay, we know not: but this is that which we especially desire to know, and would bind ourselves in any bond to such as could teach us. Cons. Well said: do you not think it reason then to be ruled in this case, by such as cannot be deceived? Cat. It is meet we should. Cons. Lo, we are the men: we are the true visible Church, placed in authority by Christ himself for this purpose. These Scriptures tell you plainly as much, 
* Ad quintum dico, nos non gloriari in templis, & successione Episcopo●… & Apostolica sede secundum se, sed propter Christi promissionem, qui ait, Tu es Petrus, & super hanc Petram, etc. & ●…, etc. Qualem promissionem Judaei nunquam habuerunt. Bell. l. 3. de Eccles milit. c. 〈◊〉.  〈◊〉 Petrus, & super hanc Petram, &c His holiness, whom here you see, is Peter's Successor; sole heir of that promise, far more glorious than the Jewish Church ever had any.  
2 This 
* Fides divina (quod omnes notant) licet obscura sit, certa tamen est & quidem magis quam scientia. Isti vero de suis dogmatibus sint oportet incerti: nam quicquid credunt, hac sola de causa ex parte objecti credunt, quod ita putant Scripturā sentire; in quo judicio cum sint obnoxii errori, non possunt certò statuere, s● reipsa non errare. Confirmatur: nam sibi pl●s tribuere nequeunt quam Luthero, Calvino, aut sanctis Patribus; 〈◊〉 autem judicio se dicunt non teneri, & hoc ideo quod homo qui libet, quantumvis san●tus, & spiritu plenus, errare possit. Quare cum generalis sententia ab illis data, ipsos quoque comprehendit, quip qui extra homi●ū numerum non sunt, sequitur eos ad●o ince●tos esse de suis, ac de aliorum interpretationibus. Sacrob. Def. Dec. Tried. Cap. 6. Part. 1.  is the very quintessence and extraction of huge and corpulent volumes written in this argument, which our English Mountibanks sent hither from the Seminaries, venditate as a Paracelsian medicine, able to make men immortal The sum of all that others write, or they allege is this; ●very one may pretend what writings he lists, to be the word of God; who shall be the infalliale Judge, either of written or unwritten revelations? Must not the Church? for she is Magistra & Judex fidei. These are the words, and this is the very Argument, wherein Valentians' soul, it seems, did most delight, he useth them so oft. But to proceed: The parties Catechised thus by the visible Church itself, should any Protestant enter Dialogue with them how they know those received Scriptures to be the Word of God, could answer, I trow, sufficiently to this question, thus: Marry sir, we know better than you: For we heard the visible Church which cannot err, say so, with our own ears. Prot. You are most certain than that these are the Oracles of God, because the visible Church (Gods living Oracle) did bear testimony of them? Catech. Yea, sir, and their testimony is most infallible. Prot. But, what if you doubt again of their infallibilities? How will you answer this objection: Mahomet saith his Alcoran is Scripture; the Turkish Priests will tell you as much, viva voce, and show you, if you be disposed to believe them, evident places therein, for his infallibility? Manes could say that he had divine revelations. The Pope pretends he hath this infallibility, which neither of them had. Who shall judge? the Consistory? But why should you think they may not err as well as others? Did they show you any evidence out of Scriptures, or did they bring you to such entire acquaintance with their public spirit, as to approve yourselves Divine Critics of all questions concerning the Canon as oft as any doubt should arise? Catech Oh no, these audacious Criticisms of private men they utterly detest, and forewarned us upon pain of damnation to beware of. For there is no private person but may err, and for such to judge of Scriptures were presumption justly damnable. Rely they must for this reason upon the Church's infallibility, and that continually. It alone cannot; without it, all others may err, as well as Manes, Mahomet, Nestorius, or Eutyches: undoubtedly believing it, cannot err, we ourselves are as free from error, as he that follows such good counsel given by others as he cannot give himself, is more secure than he that altogether follows his own advice, albeit better able to counsel others than the former. Prot. Then I perceive your only holdfast in all temptations, your only anchor when any blasts of vain doctrine arise, is this: The present Romish Church canndt err: for if you doubt of any doctrine taught to the contrary, ask her and she will resolve you; or if you cannot see the Truth in itself, yet believe without all wavering as she believes that sees it, and you shall be as safe, as if you road in the harbour in a storm. Catech. Ah yes, God's holy name be praised, who hath so well provided for his Church: for otherwise heretics and schismatics would shake and toss her, even in this main point or ground of faith, as evil spirits do ships in tempests: we must either hold this Test sure, or else all is gone. God hath left off speaking unto men, and we cannot tell, whether ever 
See Cap. 29. Sect. 5.  he spoke to them or no; but as the present Church, which speaks viva voce, tells us.  
3 But the Reader perhaps expects what inconvenience will hence follow. First, hereby it is apparent, that, Belief of Scriptures divine Truth, and their true sense, absolutely and immediately depends upon the Church's proposal, or rather upon their Belief of what it proposeth, as well after they are confirmed in that general point, [That they are Gods words,] as in the instant of their confirmation in it. The first necessary consequence of which opinion, is; That the Church must be more truly and properly believed, than any part of Scriptures or matter contained in it. For in this matter of dependence, that transcendent rule of Nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath it 
Arist. 〈◊〉 1. Post. cap. 2.  proper force: whether we speak of the Essence, Existence, or Quality of things being, or existing: that upon which any other thing thus absolutely and continually depends, doth more properly and really exist, and hath much firmer interest in it essence and existence, than aught can have which depends upon it. One there is, and no more, that can truly say My Essence is Mine own, and my Existence necessary. Whatsoever is besides, is but a shadow or picture borrowed from his infinite being. Amongst created Entities, all essentially depending on Him, Accidents have a kind of existence peculiar to themselves; yet cannot so properly be said to exist, as their subjects, on whom they have such double dependence. Nor can the Moon so truly say, my beauty is my own, as may the Sun, which lends light and splendour to this his sister, as it were upon condition she never use it but in his sight. For the same reason, That for which we believe another thing, is always more truly, more really, and more properly believed, then that which is believed for it, if the one belief necessarily depend upon the other, Tamburlaine in facto esse quam in sieri, from the first beginning to the latter end. For of beliefs thus mutually affected, the one is real and radical; the other, nominal, or at the most by participation only real. This consequence is unsound. [Intellective knowledge depends on sensitive: therefore sensitive is of these two the surer.] The reason is, because intellective knowledge depends on sensitive, only in the acquisition: not after it is acquired. But this inference is most undoubted; [We believe the conclusion for the premises: therefore we believe the premises the better,] because belief of the conclusion absolutely depends upon the premises, during the whole continuance of it. This is the great Philosopher's Rule, and a branch of the former Axiom. And some justly question, whether in Scholastic propriety of speech, we can truly say there is a belief of the conclusion, distinct from the belief of the premises; or rather, the belief of the premises, is by extrinsical denomination attributed unto the conclusion. This latter opinion, at least in many Syllogisms, is the truer: most necessarily true in all, wherein the conclusion is a particular, essentially subordinate to an universal of truth unquestionable. As be that infallibly believes every man is a reasonable creature, infallibly believes Socrates is such. Nor can we say, there be two distinct beliefs: one of the universal; another of this particular: for he that sayeth, All, excepteth ●one. If Socrates then make one in the Catalogue of men, he that formerly knew all, knew him to be a reasonable Creature: all he had to learn, was what was meant by this name Socrates, a man or a beast; After he knows him to be a man in knowing him to be a reasonable creature, he knows no more than he did before, in that universal, Every man is a reasonable creature. The like consequence holds as firm in our present argument; He that believes this universal, [Whatsoever the Church proposeth concerning Scriptures, is most true] hath no more to learn but only what particulars the Church proposeth. These being known, we cannot imagine there should be two distinct Beliefs: one of the Churches general infallibility; another, of the particular truths or points of faith (contained in the Scripture) proposed by it. For as in the former case, so in this, He that from the Church's proposal believes or knows this particular, The Book of Revelations was from God, receives no increase of former belief: For before, he believed all the Church did propose; and therefore this particular, Because one of all.  
4 The truth of this Conclusion may again, from a main principle of Romish Faith be thus demonstrated. 
* Sacrosancta, Oecumenica, & generalis Tridentina Synodus in Spiritu Sancto legiti●è congregata, p●aesidentibus in ea eisdem t●ibus Apostolicae sedis legatis, hoc sibi perperuò ante oculos proponens, ut sublatis erroribus, puri●as ipsa Evangelii in Eccl●…a conservetur: quod p●omissum antè per Prophetas 〈◊〉 Scriptures sanctis, Dominus noster Jesus Christus, D●isili●s, proprio ore primùm promulgavit; deinde per suos Apostolos tanquam fontem o●…, & ●alutaris 〈◊〉, & ●… rum disciplinae, o●●i Creaturae praedica●● ju●…: perspiciensque h●nc veritatem, & disciplinam ●… libris scriptis, & sine scripto traditionibus, quae ●ps●us Christi ore ●b Apostolis acceptae, a●t ●… stolis, Spiritu Sancto dictante, quasi per ●…, ad nos usque pervenerunt, Orthodoxo●… Pa●●um exempla secuta, o●●es libros tam ve●●●is q●am novi Testamenti, c●… urin●que ●… De●…ctor, ne● non traditiones ipsas, tùm ad sidem ●… res pertinentes, tanquam vel ore 〈◊〉 Ch●…, V●l à Spi●it● Sancto d●ctatas, & ●… Ecclesia Cath●…a conservaras, pa●i 〈◊〉, a●●●ct●, a●●e veren●ia susc●●it, & veneta●●r. Co●cil T●●dent. S●i●. 4. Decrete de Canonicis Scriptures. And a little after having reckoned up the Apocryphal Books with the Ca●…ical, they thus conclude. Si quis a●tem libros ipsos integros cum omnibus suis partibus, prout in Eccl●s●a Catholica legi consueve●unt, & in veten vulgata Latina editione habentur, pro Sacris & Canou●●●s non susceperit; & traditiones praedictas sciens & p●udens contempserit; anathema sit. O●…; in●●lliga●t, quo ordi●e & via, ipsa Synodus ●… f●d●● conf●ssionis fundamentum, sit progr●…▪ & ●…mum testimoniis, ac praesidiis in co●… d●g●●atibus, & instaurandis in Ecclesia 〈◊〉, ●●t usura. The Council was very wise in not expressing as well what unwritten traditions, as written Books, they meant to follow.  Whatsoever unwritten traditions the Church shall propose, though yet unheard of or impossible otherwise to be known then only by the Church's asseveration, all Romanists are bound as certainly to believe, as devoutly to embrace, as any truths contained in the written word, acknowledged by us, the Jews, and them, for divine. Now if either from their own experience, the joint consent of sincere antiquity, or testimony of God's spirit speaking to th●m in private, or what means soever else possible or imaginable, they gave any absolute credence unto the written word or matters contained in it, besides that they give unto the Churches general veracity: the Scriptures by addition of this credence (were it great or little) arising from these grounds peculiar to them, must needs be morefirmly believed and embraced, than such unwritten traditions, as are in themselves suspicious, uncapable of other Credit then what they borrow from the Church. For in respect of the Church's proposal, which is one and the same, alike peremptory in both; Scriptures, and traditions (of what kind soever) must be equally believed. And if such traditions as can have no assurance besides the Church's testimony, must be as well believed as Scriptures, or Divine truths contained in them: the former conclusion is evidently necessary, That they neither believe the Scriptures, nor the truths contained in them; but the Church's proposal of them only. For the least belief of any Divine Truth, added to belief of the Church's proposal, which equally concerns written, and unwritten verities, would dissolve the former equality But that, by the Trent Council may not be dissolved. Therefore our adversaries in deed and verity believe no Scriptures, nor Divine written Truth but the Church's proposal only concerning them. And 
‖ R●sponde●: ●…●●n●s c●●●●s ess● Eccl●s●●m ●…▪ ●… dubitare ●… H●… ca●e●a rev●●●●…, ab ip●a m●●●e Eccle●●a ●…▪ ●…, ●… ull●● No●… à D●o, & 〈◊〉 ●…▪ à ●…: & ●odi● 〈◊〉, 〈◊〉 Nov●… unus quid●● a●…▪ qu● madmodum●ev●l●tae 〈◊〉 ●… 〈◊〉 A●… his m●ll● i●… Mo●e P●…. Sa ●… Sen● Bell. ●…. 〈◊〉. p. 109.  Sacrobosous bewrays his readiness to believe the Church as absolutely as my Christian can do God or Christ though no 〈◊〉 of the New-Testament were extant. Fo●, ●hat the Church cannot err, was an ●…led by God, proposed by the Church ●… by the th● faithful before any part of the New testament was written. Now he that without 〈◊〉 Doctrines of Jesus Christ, would believe the Doctrines of faith as sirmly as with it, believes not the Gospel which now he hath, but their authorities only, upon which, though we had it not he would as absolute rely, for all matters of Doctrine supposed to be contained in it.  
5 Of further to illustrate the truth of our conclusion with this Jesuits former comparison, which hath best illustrated the Romish Churches Tenent. That Church in respect of the Canon of Scriptures or any part thereof is as the light is to colours As no colour can be seen of us but by the light: so, by his Doctrine, neither the Canon of Scriptures, or any part thereof, can be known without the Church's testimony. Again, as removal of light presently makes us lose the sight of colours: so doubt or denial of the Church's authority deprives us of all true and steadfast belief concerning God's Word or any matter contained in it, God (as they plead) hath revealed his will obseurely: and unto a distinct or clear apprehension of what is obscurely revealed, the visible Church's declaration is no less necessary, then light to discernment of colours. The Reason is one in both▪ and is this. As the actual visibility of colours wholly depends upon the light, as well for existence, as duration: so (by Jesuitical Doctrine) True belief of Scriptures wholly depends on the visible Church's Declaration, as well during the whole continuance, as the first producing of it. By the same reason▪ as we gather that light in itself is more visible than colours, seeing by it alone colours become actually visible: so will it necessarily follow, that the Church's Declaration (that is, the Pope's privilege for not erring) is more steadfastly to be believed, as more credible in itself, then either the Canon of Scriptures or any thing therein contained: because these become actually credible unto us only by the Church's Declaration, which cannot possibly ought avail for their belief, unless it were better believed.  
6 Perhaps the Reader will here challenge me, that this last instance proves not all that I proposed in the Title of this chapter. For it only proves the Pope's supremacy is better to be believed, then that Christ is come in the flesh; that God did ever speak to men in former ages by his Prophets, and ●…tter by his Son. But this infers no absolute alienation of our belief from Christ, seeing even in this respect that we believe the Church or Pope so well, we must needs ●elieve that Christ is come in the flesh, and that God hath spoken to us sundry ways: for thus much the Pope avoucheth. Yea, but what if the Church teach us that Christ is our Lord and Redeemer, and ●et urge us to do that which is contumelious to his Majesty? What if it teach us that these Scriptures are God's Word: and yet bind us by her infallible d●●●●es to break his Laws, and give his spirit the lie? Should we make profession of believing as the Pope teacheth, and yet take his meaning to be only such as Marnixius, whom we better believe, would make it: His Holiness would quickly pronounce us Apostates from the Catholic faith. Or if this suffice not the indifferent Reader for satisfying my former promise: let him have patience but for a while, and I will pay him all.  
7 Their first main position, [That no private man can certainly know 
The two mai● branches 〈◊〉 R●●ish ●…  the Canon of Scriptures to be God's Word, but by relying upon the present Church,] infers as much as hath been said: much more will follow from their second, [That no man can certainly be persuaded of the true sense and meaning of particular propositions contained in the general Canon, without the same Church's testimony, unto whom the authentic interpretation or dijudication of Scriptures wholly belongs.] Imagine the former parties now fully persuaded of the Scriptures divine truth in general, should by the Consistory which late Catechised them, be questioned about the meaning of some particular pla●●●. Consist. We hope you adore the consecrated host with Divine worship, as oft as you meet it in procession. Cat. Desirous we are to do any thing that becomes good Christians, and obedient Sons unto our holy mother the Church: but we cannot satisfy our consciences how this may stand with the principles of Christianity. Your Holinesses (for which we rest yours unto death) have assured us these sacred volumes are the very words of God, and his words we know must be obeyed. Now since we know these to be his words▪ we have found it written in them, Thou shalt worship the Lord thy God, and him only shalt thou serve. It is, we doubt, our simplicity that will not 
●… v. 5.  suffer us to conceive how the consecrated Host can be adored as God without open breach of his commandment. For, to our shallow understanding, there is no necessity to persuade us Christ God and man should be hid in it. These words, Hoc est corpus me●m, may bear many interpretations, no way pregnant to this purpose. And it is doubtful, whether Christ's Body, though really present in the Sacrament, should retain the same presence in procession: whereas the former commandment is plain, We must worship the Lord our God, and him only must we serve. Consist. Ye think this Text is plain to your late purpose: we think otherwise. Whether is more meet? ye to submit your private opinions to our public spirits: or us that are Pastors, to learn of you silly sheep? Cat. Therefore are your servants come unto you, that they may learn how to obey you in this decree without Idolatry: well hoping, that as ye enjoin us absolutely to obey you in it; so ye can give us full assurance we shall not disobey the Spirit of God, in the former great commandment, whose exposition we most desire.  
8 Would these or like supplications, though conceived in Christian modesty, though proposed with religious fear, and awful regard of their persons, though presented with tears and sighs, or other more evident signs of inward sorrow, find any entrance into Romish Prelates ears, or move the Masters of the Inquisition house to forbear exaction of obedience to the for●er, or other Decree of the Trent Council; Were the Form of the Decree itself, unto private judgements, never so contradictory to Gods express written laws; or the consequence of practising as it prescribes, never so dreadful to the doubtful conscience? How much better than were it for such silly souls, had they never known the Books of Moses, to have been from God? for so committing idolatry with stocks and stones, or other creatures, they had done what was displeasing to their Master, and justly punishable; 
*  yet with fewer stripes, because his will was not made known unto them. But now they know it, and acknowledge the truth of this Commandment. To what end? That they may be left without all excuse for not doing it; They see the general truth of God's Oracles, that they may be more desperately blinded in wilful perverting the particulars. For what glory could the allurement of silly ignorant men to simple idolatry be unto great Antichrist? Let them first subscribe to the written Laws of the everliving God, and afterwards wholly submit themselves to his determinations for their practice, and so the opposition betwixt him and the Deity, betwixt his injunctions and the Decrees of the Almighty, may be more positive, more directly contrary. The Heathen or others not acknowledging God's Word at all, are rightly termed unbelievers: men thus believing the Scriptures in general to be God's Word, from the testimony of the Church, and yet absolutely relying upon her judgement for the meaning of particular places are transported from unbelief to misbelief, from gross ignorance to wilful defiance of God and his Laws. Finally, they are brought to know God's Word, that they may doubt in this and like fearful practices enjoined; that so first doubting, and afterwards desperately resolving absolutely to follow the Church's injunction, against that sense and meaning of the divine decrees which the holy Spirit doth dictate to their private consciences, they may without doubt be damned, for not abiding in the truth. Like their first parents they hear God's sentence, but prefer the interpretations of Satan's firstborn before their own, because it must be presumed he is more subtle than they. Or to refer the two main streams of th●s iniquity to their proper heads: The first, [That we cannot know the old or new Testament to be God's Word, but by relying upon the Church] makes all subscribers to it, real Atheists or Infidels, and Christians only in conceit or upon condition: [If the Church, whose authority they so highly esteem, be as infallible as is pretend.] Heretofore I have much grieved at the Trent Counsels impiety: but now I wonder at these grave Father's folly, that would trouble themselves with prescribing so many Canons or overseeing so large a Catechism, when as the beginning of Protagoras Book, one or two words altered, might have comprehended the entire confession of such men's faith, as rely upon their Fatherhoods; The Atheist thus began his Book; De dijs non ha●●o quod decam, utrum sint necne: Concerning the Gods or their being, I can say nothing. A private Roman Catholic might render an entire account of his faith in terms as brief: De Christo & Christiana fide non habeo quod dicam, utrum sint necne: Whether there be a Christ, or Christian Religion be but a Politic Fable, I have nothing to say peremptorily, yea, or no, the Church or Council can determine: whom in this, and all other points wherein God is a party, I will absolutely believe, whilst I live: if at my death I find they teach am●e, let the devil and they (if there be a devil) decide the controversy. Yet this conceit or conditional Belief of Christ and Christianity, conceived from the former, serves as a ground colour for disposing men's souls, to take the sable dye of Hell, wherewith the second main stream of Romish impiety will deeply infect all such as drink of it. For once believing God's Word from the Church's testimony, this absolute submission of their consciences to embrace that sense it shall suggest, sublimates them from refined Heathinisme or Gentilism to diabolisme or symbolising with infernal spirits, whose chiefest solace consists in acting greatest villainies, or wresting the meaning of Gods written Laws to his dishonour. For just proof of which imputation, we are to prevent what (as we late intimated) might in favour of their opinion be replied to our former instance of light and colours.  
9 Some perhaps, well affected, would be resolved, why, as he that sees 
An objection, which might be made in favour of the Romanists, answered and retorted.  colours by the sun, sees not only the sun, but colours with it: so he that believes the Scriptures by relying upon the Church, should not believe the Church only, but the Scriptures too, commended by it. The doubt could hardly be resolved, if according to our adversaries Tenent, the Church's declarations did confirm our faith by illustrating the Canon of Scriptures, or making particular truths contained in it, inherently more perspicuous: as if they were in themselves but potentially credible, and made actually such by the Church's Testimony, which is the first and Principal Credible; in such sort as colours become actually visible, by illumination of the principal and prime visible. But herein the grounds of Romish doctrine, and the instance brought by Sacroboscus, to illustrate it, are quite contrary. For the light of the Sun, though most necessary unto sight, is yet necessary only in respect of the object, or for making colours actually visible; which, made such, or sufficiently illuminated, are instantly perceived without further intermediation of any other light then the internal light of the Organ, in discerning colours always rather hindered then helped by circumfusion of light external. For this reason it is, that men in a pit or cave may at noon day see the stars, which are invisible to such as are in the open air: not, that they are more illuminated to the one, than the other; but because plenty of light doth hinder the Organ or eyesight of the one. Generally all objects, either actually visible in themselves, or sufficiently illuminated, are better perceived in darkness then in the light. But so our Adversaries will not grant, that after the Church hath sufficiently proposed the whole Canon to be God's Word, the distinct meaning of every part is more clear and facile to all private spirits, by how much they less participate of the visible Churches further illustration. For (quite contrary to the former instance) the Church's testimony or declaration is only necessary, or available to right belief, in respect, not of the object to be believed [Scriptures;] but of the party believing. For (as hath been observed) no man in their 
See Cap. 2. & Cap. 29.  judgement can believe God's Word, or the right meaning of it, but by believing the Church: and all belief is inherent in the believer. Yea this undoubted Belief of the Church's authority, is that, which in Bellarmine and Sacroboscus' judgement, makes a Roman Catholics belief of Scriptures, or divine truths taught by them, much better than a Protestants. If otherwise the Church's declaration, or testimony, could without the belief of it infallibility; which is inherent in the subject believing, make Scriptures credible, as the light doth colours visible in themselves: a Protestant that knew their Church's meaning, might as truly believe them as a Roman Catholic, albeit he did not absolutely believe the Church, but only use her help, for their Orthodoxal interpretation, as he doth ordinary Expositors, or as many do the benefit of the Sun for seeing colours, which never think whether colours may be seen without it or no. For though it be certain that they cannot, yet this opinion is merely accidental to their sight: and if a man should be so wilful as to maintain the contrary, it would argue only blindness of mind, none of his bodily sight. Nor should distrust of the Romish Churches authority, ought diminish our Belief of any divine Truth, were her declarations requisite in respect of the object to be believed, not in respect of the subject believing.  
10 Hence ariseth that difference which plainly resolves the former doubt. For seeing the Sun makes colours actually visible, by adding virtue or lustre to them: we may rightly say, we see colours, as truly as the light, by which we see them. For though without the benefit of it, they cannot be seen; yet are they not seen by seeing it, or by relying upon it testimony of them. Again, because the use of light is only necessary in respect of the object, or for presenting colours to the eye; after once they be sufficiently illuminated or presented, every creature endued with sight, can immediately discern each from other, without any further help or benefit of external light, than the general, whereby they become all alike actually visible at the same instant. The Sun's light then is the true cause, why colours are seen: but no cause of our distinguishing one from another being seen, or made actually visible by it. For of all sensible objects sufficiently proposed, the sensitive faculty, though seated in a private person, is the sole immediate supreme Judge, and relies not upon any others more public verdict of them. On the contrary, because the Romanists supposed firm belief of Scriptures, or their true meaning, ariseth only from his undoubted belief of the Church's veracicie which is in the believer as in it subject, not from any increase of inherent credibility, or perspicuity thence propagated to the Scriptures: Hence it is that consequently to his positions, most repugnant to all truth, he thinks, after the Church hath sufficiently avouched the Scriptures divine truth in general, we cannot infallibly distinguish the true sense and meaning of one place from another, but must herein also rely upon the Church's testimony; and only believe that sense to be repugnant, that consonant to the analogy of faith, which she shall tender, albeit our private consciences be never so well informed by other Scriptures to the contrary. The truth then of our former conclusion is hence easily manifested. For seeing they hold both the Scriptures and their distinct sense to be obscure and unable to ascertain themselves, unless the Church add perspicuity or facility of communicating their meaning to private spirits: such, after the Church's proposal, cannot possibly discern them any better, or more directly in themselves, than they did before, but must wholly rely upon their Prelates, as if these were the only watchmen in the Tower of God's Church, that could by virtue of their place discern all divine truth. Others must believe there is an omnipotent God, which hath given his Law; a Mediator of the new Testament: but what the meaning either of Law or Gospel is, they may not presume otherwise to determine, then weak sights do of things they see confusedly a far off, whose particular distance or difference they must take only upon other men's report, that have seen them distinctly, and at hand.  
11 To illustrate these deductions with the former similitude of the prime and secondary visibles. Let us suppose for disputations sake, that the Sun which illuminates colours by its light, were further endued (as we are) with sense and reason, able to judge of all the differences between them, which it can manifest to us, and hence challenge to be a Pope or infallible proposer of colours. This supposition the Canonist hath made less improbable. For Deus fecit duo luminaria, God made two lights, that is, by his interpretation, the Pope and the Emperor. Or, if you please to mitigate the harshness of it, let the Man in the Moon, whom we may not imagine speechless, be supposed the Sun, or Pope of colours, his Mercury or Nuncio. As the Papists say, we cannot know Scriptures to be Scriptures, but by the infallible proposal of the Church: so it is evident we cannot see any colour at all, unless illuminated or proposed by the Sun's light. But after by it we see them, suppose we should take upon us to discourse of their nature, or determine of their distinct properties as now we do, and the Sun or Pope of colours, by himself or his Nuncio should take us up, as Duke Humphrey did the blind man restored to sight, which he never had lost; Yea, who taught you to distinguish colours? were you not quite blind but now? as yet you cannot discern any colours without my public light, and yet will you presume to define their properties, and distinguish their natures against my definitive sentence known? Must not he that enables you to see them, enable you to distinguish them seen? Must you not wholly rely upon my authority, whether this be white, or that black? If a man upon these Motives should absolutely believe the Sun's determinations, renouncing the judgement of his private senses: could he truly say, that he either knew this colour to be white or that black, or another green? Rather were he not bound to say, I neither know white from black, nor black from blue, nor blew from green: but I know that to be white which the Sun, the only infallible Judge of colours, saith is white; that only to be black, that blue, and that green which he shall determine so to be. I may think indeed that the snow is white, or coals black: but with submission to the Sun's determination.  
12 And yet, as you have heard at large out of the Trent Council, and best Apologies can be made for it, the Church must be the infallible Judge of all Scripture sense, and must absolutely be believed without all appeal to Scriptures, not conditionally as she shall accord with them. The conclusion hence issuing, is most infallible, and on their parts most inevitable; [Whosoever absolutely acknowledgeth this authority in the Church or Consistory, and yields such obedience unto it in all determinations, concerning the Canon of Scriptures, doth not believe either this or that determinate proposition of faith, or any definite meaning of God's Word.] The best resolution he can make of his faith is this; [I believe that to be the meaning of every place, which the Church shall define to be the meaning:] which is all one, as if he had said, I do not believe the Scriptures or their meaning, but I believe the Church's decision and sentence concerning them. He that believes not the Church (saith 
* Nihil igitur afferunt, qui Ecclesiae authoritatem non absolute, sed ex conditione ponunt. Si namque ad eum modum res habet, & mihi quoque fides habenda est, quando pronunciavero secundum Scripturas rectè intellectas. Id enim est non mihi, sed Scripturae credere. Caenus lib. 4. ca 4. See cap. 1. parag. 11.  Canus) but with this limitation, [if it give sentence according unto Scriptures;] doth not believe the Church but the Scriptures. By the same reason it follows most directly; he that believes not the true sense and meaning of Scriptures, but with this reservation, (if the Church so think or determine:) doth not believe them, but the Church only. For, as the Schoolmen say, Ubi unum propter aliud, ibi unum tantum. He that serves God, only because he would be rich, doth not serve God but his riches, albeit he perform the outward acts of obedience. Or if, we love a man only for his affinity with another whom we dearly love: we truly and properly love but the one, the other only by way of reflection or denomination, in such a sense, as we say, a man appears by his proxy, that is, his proxy appears, not he. In like sort, believing the sense of Scriptures only from the supposed authentic declaration of the Church, or because we believe it: we infallibly believe the Church alone, not the Scriptures, but only by an extrinsical denomination.  
13 Yet as a man may from some reasons less probable, have an opinion of what he certainly knows, by motives more sound; or as we may love one in 
The greater Moral or Historical Belief the Romanist hath of the truth or true meaning of Scriptures, the greater his condemnation by subscription to this doctrine of the Churches absolute infallibility.  some competent measure for his own sake, and yet affect him more entirely for another's, whom we most dearly love: so may an absolute Papist, in some moral sort believe the Scriptures for themselves, or hold their authodoxal sense as probable to his private judgement; albeit he believe them most for the Church's sake, and that sense best which it commends. But this his belief of the Church, being by their doctrine more than moral or conditional, doth quite overthrow all moral or probable belief, he can possibly have from what ground soever, of Scriptures themselves. For as I said before, the 
* This argument holds (as we say 〈◊〉 fortiori of saith insased: 〈◊〉 〈◊〉 can be so fully persuaded that be bathe 〈◊〉 saith 〈◊〉 of any point, but must renounce his persuasion, when the Church defines the contrary: whose definition or asseaeration, be it a cause or condition of believing, will fully perswade●● Romanist, that he now hath divine i●s●●●d faith of the contrary to that be believed before. For his divine in●●ted saith and his habit of Theology may not disagree, and yet in this case his habit of Theology may not yield unto the other, because it hath the Church's testimony, which (it is supposed) the other wanteth.  Church shall determine aught contrary to his preconceived opinion, the more probable or strong it was, the more it increaseth his doubt, and makes his contrary resolution more desperate, yea more damnable if habitual because. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremely contrary to the doctrine of faith. Beauties' prescription in this case, is just as if a Physician or Surgeon should seek to case the pain by ending of the Patient's days. Lest a man should sin against his conscience, this 
† See the notes out of Bellarmin Cap. 3. parag. 9  Doctor adviseth him to believe the Church cannot teach anusse.  
14 To conclude then: He that absolutely believes the Pope, as Christ's Vicar general in all things, without examination of his Decrees by Evangelical precepts, neither believes Christ nor his Gospel; no not when this pretended Vicar teacheth no otherwise then his Master's laws prescribe. For thus believing a divine truth only from this man's authority, he commits such Idolatry with him (for the kind or essence) as the Heathen did with Mercury, their false Gods supposed messenger, though so much more heinous in degree, as his general notion of the true God is better, whose infinite goodness, cannot entertain an interpreter no better qualified than most Popes are, did his wisdom stand in need of any. But if when the Pope shall teach the doctrine of Devils, men absolutely believe it to be Christ's, because his pretended Vicar commends it to them: in thus believing, they commit such preposterous Idolatry, as those of Calcutta, which adore the Devil, upon conceit, doubtless, of some celestial or divine power in him; as the absolute Papist doth not adore the Pope, but upon persuasion he is Christ's Vicar, and teaches as Christ would do, viva voce, were he again on earth. And less it were to be lamented, did these Pseudo-Catholicks profess their allegiance to Satan's incarnate Agent, as to their supreme Lord, by such solemn sacrisices only as the inhabitants of Calient perform to wicked spirits. But this their blind belief of whatsoever he shall determine upon a proud and foolish imagination he is Christ's Vicar, emboldens them to invert the whole 
That this doctrine 〈◊〉 ●dens such as embrace it, to glory in villainy.  Law of God and nature, to glory in villainy, and triumph in mischief, even to seek praise and honour eternal, from acts so foul and hideous, as the light of nature would make the Calecutians or other Idolaters blush at their very mention. It is a sure token he hath not yet learned the Alphabet of their religion, that doubts whether Jesuitical doctrine concerning this absolute belief, extend not to all matters of fact. And if out of simplicity, rather than policy, so they speak: I cannot but much pity their folly, that would persuade us, it were not the fault of Romish Religion, but of the men that profess it which hath enticed so many unto such devilish practices of late. I would the Jesuit were but put to instance what kind of villainy either hath been already acted on earth, or can yet possibly be hatched in the region under the earth, so hideous and ugly, as would seem deformed or odious to such as are wholly led by this blind faith, if it should but please the Romish Clergy to give a mild or favourable censure of it. No brat of hell, but would seem as beautiful to their eyes, as young toads are to their dams, if their mother once commend the feature of it, or acknowledge it for her darling. Did not some of the Powder-plot, after God's powerful hand had overtaken them, and sentence of death had passed upon them, even when the Executioner was ready to do his last office to them, make a question whether their plot were sinful or no? So modest were some of them, and so obedient sons to the Church of Rome, that they would not take upon them to say either the one or other, but referred the matter to their mother's determinations; hereby testifying unto the world, that if the Church would say, they would believe so great an offence against their Country were none against God. One of them was so obstinate, as to solicit his fellow, whilst both were drawn upon one hurdle to the gallows, not to acknowledge it for any sin. Or if these must be reputed but private men, not well acquainted with their Church's Tenants, and therefore no fit instances to disapprove her doctrine: let the ingenious Reader but peruse their best Writers answers to the objections usually made against the Pope's transcendent authority, and he shall easily perceive how matters of fact are included in the Belief of it; how by it all power is given him in heaven and earth, to pervert the use and end of all Laws humane or divine. I will content myself for this present with some few instances out of Valentian.   

CAP. XXXI.  
Proving the last Assertion, or generally the imputations hitherto laid upon the Papacy, by that authority the Jesuits expressly give unto the Pope in matters of particular Fact; as in the canonising of Saints.  
1 HOw oft soever the Pope, in defining questions of faith, shall use his authority: that opinion which he shall determine to be a point of faith, must be received 
Quotiescunque Romanus Pontifex in fidei quaestionibus definiendis, illa qua est praeditus authoritate utitur, ab omnibus fidelibus tanquam doctrina fidei recipi divino praecepto debet ea sentententia, quam ille decernit esse sententiam fidei. Toties autem cum illa ipsa authoritate uti credendum est, quoties in controversia fidei sic alterutram sententiam determinat, ut ad eam recipiendam obligare velit universam Ecclesiam. Valent. tom. 3. in Aquin. Disp. 1. Quaest. 1. De object. fidei, Punct. 7. parag. 10.  as a point of faith by all Christian people. If you further demand, how shall we know when the Pope useth this his absolute authority: this Doctor in the same place thus resolves you.  
It must be believed, that he useth this his authority, as often as in controversies of faith, he so determines for the one part, that he will bind the whole Church to receive his decision. Lest stubborn spirits might take occasion to calumniate the Pope for taking, or the Jesuits for attributing tyrannical authority unto him: this 
* Distinguendi sunt modi, quibus potest contingere Pontificem aliquid asserere. Primo enim potest sibi persuadere aut asserere aliquid, ut privata persona quaedam, vel doctor alius quispiam, ut si nollet Ecclesiam universam ad recipiendam suam assertionem obligare, sed tantum sententiam ipse suam reputaret veram. Hoc modo Innocentius 3. & nonnulli alij Pontifices opuscula varia ediderunt. Ac illa quidem, quae sic Pontisex asseverat, communis sententia omnium Theologorum est, non oportere esse onmia ●era & infallibilia, quasi à Pontificia authoritate profecta. Quin imo à plerisque authoribus conceditur, fieri posse; ut Pon●sex tanquam quaedam privata persona in haeresim labatur. Idem, Ibidem.  Jesuit would have you to understand that the Pope may avouch some things which all men are not bound to hold as Gospel; nay he may err, though not when he speaks ex Cathedra, as Head of the Church, yet when he speaks or writes as a private Doctor or Expositor, and only sets down his own opinion without binding others to think as he doth. Thus did Innocent the third, and other Popes, write divers books, which are not in every part true and infallible, as if they had proceeded from their Pontificial authority. Yea but what if this present Pope, or any of his Successors, should bind all Christians to believe, that Pope Innocents' Books were in every part infallibly true; Whether must we in this case believe Valentian, or the Pope thus determining, better? If Valentian in the words immediately following deserve any credit, we must believe the Pope better than himself: yea, he himself must recant his censure of Pope Innocents' works. For so in the other part of his distinction he adds; 
Secundo modo potest Pontifex aliquid asserere obligando universan Ecclesiam ut illud recipiat, nec quisquam audeat sibi persuadere contrarium. Et quaecunque Pontisex in aliqua de religione controversia sic asserit, certa side credendum est, illum infallibiliter, ac proinde ex authoritare Pontificia, hoc est, ex divina assistentia, id asserere. Ib.  Secundo, potest Pontifex asserere, The Pope again may avouch something, so as to bind the whole Church to receive his opinion, and that no man shall dare to persuade himself to the contrary: And whatsoever he shall thus avouch in any controversy of Religion, we must assuredly believe he did avouch it without possibility of Error, and therefore by his Pontificial authority. His proof is most consonant to his assertion. I will not recite it in English, lest the mere English Reader should suspect any, able to understand Latin, could be possibly so ridiculous.  
2 These lavish prerogatives of the Pope's authority, the Jesuits see well to be obnoxious to this exception. When the Pope doth Canonize a Saint, he binds all men to take him for a Saint. Can he not herein err? As for Canonising of Saints (saith 
† Itaque quod ad Canonizationem Sanctorum attinet, omnino nego id, quod communiter doctores Catholici jure optimo negant, videlicet, posse Pontificem 〈◊〉 in 〈◊〉 〈◊〉. Q●amvis enim testimonia, quae pro 〈◊〉 hominis sanctitare asseruntur, sint humana, ide●que natura sua fallibilia: tamen posito quod Pontifexillis inducatur tandem ad pronunciandum, quem piam sanctum atque beatum jam esse; certa fide credendum est, testimonia i●●a (qua●●nus in genere saltē probant piè atque sanctè quenquam ex hac vira excessisse) vera esse, & hominem eju modi ex cotum esse numero, quos per revelationes scripturae generales in communi constat, divinae gratiae beneficio consequi aeternae vitae heatitudinem. Quae sanè certitudo iisdē illis Dei promissionibus nititur, ex quibus compertum habemus, nimquam esse futurum, ut universa Eoclesia in rebus religionis fallatur. Falleretur autem graviter in negotio religionis si sanctum reputaret, ac pro tall veneraretur eum, qui sanctus non est. Hic autem illud, quod alias ab orthodoxis probatum atque defensum est, tanquam ex fide certum pono, nempe rem esse omnino, quae ad Ecclesiae aedisicationem, adeoque ad ossicium Pontisicis pertineat, ut Sancti quidam aliquando Canonizentur: ac proinde universam Ecclesiam debere, ut sanctum, venerari illum, quem summus Pontifex, nun●ero Sanctorum adscribit; sicut etiam usus ipse perpetuus, atque traditio Ecclesiae confirmat. Valent. ibid. Parag. 41.  Valentian) I absolutely deny, (as the Catholic Doctors upon good reasons generally do) that the Pope can err in such a business. The certainty of this his belief he would ground upon those promises, by which we are assured it shall never come to pass that the universal Church can be deceived in points of Religion. But the whole Church should err very grossly in such matters, should it repute and worship him for a Saint which is none. Hereit would be observed, how Satan instigates these men unto such Tenants, as may occasion God and his Gospel to be blasphemed. First, they would make it an Article of Faith, that all must believe as the Pope teacheth: whence it follows, that either he cannot teach amiss, or else faith may perish from off the earth. Which if it could, God were not true in his promises The surest pledge the Christian world can have of his fidelity in them, must be the Pope's infallibility, so as from the first unto the last, he must be held as true in his dealings, as God in his sayings. If he fail in Canonising a Saint, whom he cannot possibly know to be such, unless he knew his heart, which belongs wholly unto his maker: God must be a liar, and there is no Truth in him. The final issue intended by Satan in these resolutions is this; When men have been a long time led on with fair hopes of gaining heaven by following the Pope's direction, and yet in the end see (as who not blind sees not) his gross errors and detestable villainies, they may be hence tempted to blaspheme God, as if he had been his copartner in this cozenage. From this root (I take it) hath Atheism sprung so fast in Italy. For whilst faith is in the blade, and their hopes flourishing, they imagine God and the Pope to be such friends as their blind guides make them: But afterwards coming to detestation of this man of sin, and his treachery, holding his spiritual power as ridiculous, they think either as despitefully, or contemptuously of the Deity; or say with the 
* Psal. 14. v. 1.  fool in their hearts, there is no God.  
3 Thus Antichrists followers still run a course quite contrary to Christian 
The fearful manner of Jesuits tempting God in maintaining this argument.  religion. For if it be true (as it is most true) that faith cannot utterly perish from off the earth; what damnable abuse of God's mercy and favour toward mankind is this, in seeking, as the Jesuits do, to make all absolutely rely upon one in matters of Faith? For so if he fail, all others must of necessity fail with him. That is, the whole world must be as kind supernatural fools to him, as that natural idiot was to his Master, who being demanded, whether he would go to heaven with him or no, replied he would go to hell with so good a Master, seeing any man would be willing to go to heaven with an ordinary friend, yea with his enemy. Though we should use no other argument but that, Avoid ye sons of Satan; for it is written, ye shall not tempt the Lord your God: It should, me thinks, be enough to put all the Jesuits in the world unto silence in this point, did they not as far exceed their father in impudence, as they come short of him in wit. For this manner of tempting God is more shameless than Devil's suggestion unto our Saviour, when he was instanly silenced with this reproof. A presumption it is more damnable to expect the protection or guidance of God's spirit, in such desperate resolutions as Valentian here brings, than it were for a man to throw himself headlong from an high tower, upon hope of Angelical supportance. For seeing (as I said) God hath promised, that true faith shall not perish from off the earth; for all men to adventure their faith upon one man's infallibility, who may have less saving faith in him then Turk or Infidel, is but a provoking or daring of God to recall his promise. Or what more damnable doctrine can be imagined, then that all men should worship him for a Saint, whom the wickedest man on earth doth commend unto him for such?  
4 But to proceed. As the Doctrine is most impious, so are the grounds of it most improbable. For how can the Pope or Papists infallibly know this or that man to be a Saint; Seeing there is no particular revelation made of it, either to the Pope or others? I answer (saith Valentian) that the general revelation, whereby it is evident, that whatsoever the Pope shall decree, as pertaining to the whole Church, is most true, may suffice in this case. Moreover (saith he) unto the Canonising of Saints appertain these revelations of Scripture, in which heavenly joys are generally proposed to all such as lead a Godly life. For by the Pope's determination, we know the Saint which he hath Canonised, to be contained in the foresaid universal proposition. Whence it is easy to frame an assent of faith; by which we may persuade ourselves, that such a Saint hath obtained eternal bliss.  
5 I would request the Reader by the way to note the Jesuits injurious partiality, in scoffing at such of our Writers, as without express warrant of particular revelation, hold a certainty of their own salvation: when as they, only by Gods general promises to such as lead a godly life, and the Pope's infallibility, in declaring who have so lived, can be certain (defied) others are saved. But the former doubt is rather removed then quite taken away by this his answer, if it stand alone. As yet it may be questioned, how any can infallibly know the truth of what he cannot possibly know at all, but only by other men's testimonies, in their nature (the Jesuit being judge) not infallible, and in whose examination it is not impossible his Holiness may be negligent? For how men live or die in England, Spain, or the Indies, no Pope can tell but by the information of others no Popes. The Reader perhaps will prognosticate Valentians' answer, as in truth I did. For when I first framed the doubt before I read it in him, me thought it stood in need of such a reply, as 
* Lib. 2 c. 31. Parag. 6.  Bellarmin brought for defence of the vulgar interpreter. Altogether as foolish it were to think any private man's information of another's uprightness in the sight of God, as to hold Theodotion the Heretic could not err in translating of the Bible. But though they may be deceived in testification of another's sanctity; yet 
† His words be cited Parag. 2.  Valentian tells you, supposing the Pope is once induced by their testimonies, though in nature fallible, to pronounce him a blessed Saint, all must infallibly believe their testimonies (at least so far as they prove in general, that he died a Godly and religious death) are true, and that the party commended by them is of that number, which (as we may gather from the general revelations of Scriptures) shall be made partakers of everlasting life. 
* Objic● potest, quod, ut postea dicturi sumus, ut Pontifex in definiendo authoritate sua rectè utatur, study & diligentia in inquirenda veritate opus habet. Nihil autem obst●r● videtur, quo minus possit, interdum ille ejusmodi diligentia praetermissa, controversiam definite. Poterit igitur tunc saltem errare. Respond●o, five Pontifex in definiendo studium adhibeat, sive non adhibeat: modo tamen controversiam definiat, infallibiliter cer●è definiet, atque adeo reipsa utetur authoritate sibi à Christo concessa. Quod ex promissionibus divinis de veritate per magiste●…um unius pastoris Ecclesiae fact is cer●i●● me colligimus; ut saepius argumentati su●…us. Itaque studium ac diligentia Pontifici neces●aria est, non ut omnino definiat, atque infallibili sua authoritate utat ur, sed ut convenienter ac rectè (hoc est, sine peccato) ea utatur: sicut patebit etiam ex iis, quae post dice●●us▪ Hue accedit, quod si maximè diligentia Pontifici necessaria esset, ut omnino definiat; tamen eadem side credere de●eremus, illum quando ●em controversam definite, sufficientem adhibuisse diligentiam; qua suprà demonstratum est, dehere nos credere, quod tunc ille infallibiliter ac ve●è definiat.— Caeterum non est ratio ulla firma, quam ob rem existimare debea●…us, studii diligentiam Pontifici necessariam esse, non modo ut convenienter, ac sine culpa, authoritate sua infallibili utatur, verum etiam ut omnino illa utatur. Quare quod à nobis a●tè responsum est abundè sufficit ad id explicandum quod objiciebatur. Val. Tom. 3. in Aquin. Quaest. 1. de objects fidei. Punct. 7. Parag. 41.  Again, whether the Pope in defining a controversy use diligence or no, yet without all question he shall define infallibly, and consequently use the authority Christ hath given him. Wherefore in his judgement, care and diligence are necessary to the Pope, not so as if he could not define aright, or rightly use his authority without them, but that he doth not sin himself, whilst he defines an infallible truth for others to believe. Hereto may be added, that albeit a diligent care were necessarily required for the infallibility of the Pope's decisions; yet the same faith, which binds us to believe he decides the controversy infallibly, ●indes us also to believe that he used as much diligence as was requisite. As for example, in like case, If God should promise that the next year should be a plentiful year of corn, we would conceive he promised withal good and seasonable weather, and whatsoever else necessary for effecting of his promise, as Canus well notes. But Valentians last conclusion is, that no sure arguments can be brought, why we should think study or diligence are necessary for the right use of the Pope's authority, so far as it concerns other men's faith that must rely upon it. Rely upon it they must, whether he determine ex tempore, or upon deliberation, and (for aught I can see) whether he give his sentence drunk or sober, raving or in his right mind, so he have the wit to charge all upon pain of damnation to believe it. But what if some foreigner should of set purpose send a deadman's water to try this grand-Physitians skill: could he without either care or diligence, in examining their testimonies, or special Revelation from above (which in such businesses Valentian disclaims) discover their knavery? Or would his prognostication of life and health, redeem the party deceased from the land of death, as some say Pope Gregory by his prayers, did Trajan? These and many like questions might here be made, which fall not within the reach of Valentians answers hitherto recited: and yet these must abundantly suffice for resolution of all doubts concerning the Canonising of Saints, or approbation of Religious Orders; 
† And yet some Religious Orders authorized by P●… proved naught, but we must believe their Rules were good whilst one Pope approves them; but grew out of date, and 〈◊〉 those times wherein succeeding Popes did disannul them. See Valentian in the place above cited.  in which business likewise we must believe the Pope cannot err. Let the Reader pause a while, look on their madness, and laugh his fill at their apish drunkenness in this argument, that when his mirth hath found a vent, and his heart is well settled, he may with a sober, unpartial, steadfast eye, behold the Mystery of this iniquity.   

CAP. XXXII.  
What danger by this blasphemous Doctrine may accrue to Christian States: that of all heresies, blasphemies, or idolatries, which have been since the world began, or can be imagined till Christ come to judgement: this Apostasy of the Jesuits, is the most abominable and contumelious against the blessed Trinity.  
1 WHat the consequences of these positions may be, none can doubt. No less they are then I have said; a resigning up of men's souls and consciences into the Pope's hands, a consecration of hearts, minds, and bodies, to work any mischief imaginable at his appointment. For what if the Pope upon the relation of Ravilliacks stubbornness, (they would say constancy) in his torture, or Catesbyes praying to the Virgin Mary at his death, should Canonize both for Saints, and enjoin the Christian world so to honour them: Every bloody Assassinate would pray unto the one for good success in acting his bloodthirsty designs on Prince's bodies. And if it should please the Pope so to determine, all men should stand bound to give such solemn worship, as by their Doctrine is due to Sacred relics, unto that bloody knife which hath been sheathed in Ravilliacks Sovereign's breast. Every deep dissembling Politician, or ambitious choleric discontented spirit, would burn incense, saltpetre, sulphur, and brimstone to the others image, in hope of better speed in undermining states.  
2 If any Jesuit, or other brazen faced favourer of their Order, or this doctrine, should here reply: This dreamer casts doubts beyond the Moon; for is there any likelihood his Holiness will ever Canonize such wicked Imps for Saints? I must answer him as Tully did Rullus, utterly disclaiming all purpose of doing such wrong unto the Roman state, as his Petition unto it, once granted might enable him to effect; and from my soul I wish every Christian Prince, every Prince's Councillor would take that grave Senators words for his motto, 
† Tibi nos Rulle, & istis tuis, harum omnium rerum machinatoribus, totam Italiam iner●●em tradituros existimasti, quam praesidiis confirmaretis? coloniis occuparetis? omnibus vinclis devinctam & obstrictam te●●retis? ubi enim cavetur, ne in Ja●iculo coloniam constituatis? ne urbem ha●c urbe alia premere, atque urgere possitis? non faciemus, inquit. Primu●● nescio, etc. De leg. Agrar. Orat. 15.  Primum nescio, deinde timeo, posiremo non committam ut vestro beneficio potius quam nostro consilio salvi esse possimus. First whether the Pope would Canonize such miscreants for Saints or no, is more than we know. Secondly, his former practices minister so just cause of fear to Christian states, that it stands them upon rather in wisdom to prevent his power of doing, then rely upon his fidelity for not doing them some inestimable mischief, by putting this practice in execution, if opportunity serve, and ability be left him thereby to strengthen his faction. Did not his 
* Fa●●us U●sinus Cardinalis à Pontifice, post acceptum de Parisiensi tumultu non●●●, Legatus in Gall●● venit.— Igitur ille ul● Lugd●nū venit, more solemni 〈◊〉, mul is ●●●dibus civivun fidem extulit, & Boidono illo ●… antesignano palam laudato, etiam ei ●… graciae beneficium impertivi●; & ●… ex Johannis Morvillerii Con●… & parcè de ●a re loqueretur, non ●…perare, quin Regis in eo negotio prudē●…▪ 〈◊〉 magnitudinem, publice & in ●… qu●●s ●bique apud omnes etiam cum de●… commendaret. Thuan. lib. 54. An●…  Legate into France, upon notice of the Parisian Massacre, bestow his Holinesses best blessing, Cum plenitudine potestatis; With absolute and plenary power derived from himself, upon the notorious assassinate Boydon, chief Ringleader of that immane and Wolvish Massacre committed at Lions; begun without any warrant of public authority, only at this hellish miscreant's instigation, desirous to follow, or rather outgo his Superiors in cruelty? Was not that villainy itself authorized from Rome, where it found such extraordinary approbation? Never did that City rejoice so much in memory of Christ's birth, or Saint Peter, as at the hearing of this more than Herodian butchery of so many thousands noble-minded gentlemen, with other Innocents' and Saints of God. So full was this Legates heart of joy hence conceived, that after he came into France, out of the abundance of it, his mouth did sound the praises of the bloody actors and contrivers of this shameful Tragedy, Etiam cum delectu verborum, With such choice and affected words, as caused them blush to hear him, that had not been ashamed to act the villainy. And as if this excellent exploit had been effected by virtue of the holy Catholic Church; the 
† 〈◊〉 cum Rege colloq●●●us inter alia multis & enGAP DESC =" illegible" RESP =" apex" EXTENT =" 1+ letters" pr●… 〈◊〉 ●ationibus ab eo contendit, ut Conci●… 〈◊〉, cu●us publicationem, totum jam 〈◊〉 in Gall●a ●●ag●a cum universi Christiani Orbis of●… suspensam agebat, in reg●i curiis promulgare●o●, & 〈◊〉 facti omnibus saculis depraedicandi, quod ad Dei gloriam, & S. R. E. dignitatem per●neret, memo●●● Sacrosanctae Synodi approbatione veluti obsignar●…. Sic e●●n apud omnes tam qui sunt, quam qui postea 〈◊〉, constitutu●ū, non odio, aut ultione, aut privatae 〈◊〉 sensu Regem in tot capitum perniciem consen●…, sed a●denti Dei gloriae propagandae studio à Chri●… Principe datum, ut quod stante protestantium 〈◊〉 〈◊〉 non pote●at, i●s sublatis, majo●ū religio, 〈◊〉 est, Catholica Apostolica Romana, quae per Synodun T●●denti●am à secta●io veneno asseritur, citra controvers●● ac ●ine exceptione per universas Franciae ditionis provincias constitueretur. Idem, Ibid. Unless the French King had been enforced to make a contrary Apology before this Legate came into France, this bloody massacre had been authorized by the Sea Apostolical; as appears from the same Author's word● immediately following. His & aliis rationibus ●… apud Regem repetitis, quae magni in Aula 〈◊〉 ponderis, plerisque etiam apud nos speciosae vide●…, 〈◊〉 minus Rex ac Regina acquiescerent, 〈◊〉 sumpta ad excusandū factum consilia. Name diplo●…s po●… promulgatis Rex contra contestabatur, non od●● religionis, sed ad revincendā colonii ac sequa●… detestandan conjurationem, quae j●ssu suo Lutetiae acta ●●sent, accidisse, ex●plū●que ad ●e●eras urbes injussu 〈◊〉 ●…gno suo cum dolo●● grastatum esse: idque literis, o●●…nibus ac libellis illis, de quibus diximus, ubique in●ulc●●atur.  Pope's Petition to the French King was, that the Trent Council might, upon that good success, begin to be of force in France, and be thus sealed with blood. Yet can any man doubt, whether this Church would authorise murder, or Canonize Assassinate's, for her own advantage? Publicly suppose she would not; yet if the Pope's Decrees, when they expressly bind all, must, as Valentian contends, be believed by all upon such terms, as he annexeth: no question but if he give any special injunction to the Order of Jesuits, or such as they shall adjudge fit Associates to whom these secrets may be imparted, it shall be as devoutly entertained by them whom it concerns, as if it were universal. If charged they be, under pain of damnation, secretly to worship this or that damned villain, it will be held a formal denial of Faith, either not to perform what is enjoined, or to bewray what they perform. We may well suppose the Jesuits, and others of their instruction, have more Saints in their private Calendars than all the world knows of. 
* Notandum est, duobus modis posse aliquem canoniza●…, ●●o modo particulariter, ita ut solum in una Provincia, aut Di●…cesi habeatur Sanctus, & colatur pro Sancto. Alio modo generaliter, ita ut in tota Ecclesia habea●…●ro Sancto, nec ulli ●…ceat de ejus sanctitate dubitare. P●… modo canoniza●e poterat quilibet Episcopus, ●… Thomas Waldens lib. de Sacramental. ●… pa●e● ex Cy●…no l. 〈◊〉. Epist. 6.— Tamen hoc, q. 〈◊〉 〈◊〉. ●…modo non linnet, Siquidem Alexander 〈◊〉. & p●●●●a innocentius 3. vide●●es abusus, qu● ori●… 〈◊〉 〈◊〉 Sanctorun cu●tum, prohibuerunt, ne deinceps al●quis pro Sancto coli inciperet, sine Roma●l Pontificis approbationè, ut patet c. 1. & 2. de Reliquiis & Sanctorum ve●eratione. Secundo modo canonizare; id est, ita ut in tota Ecclesia sancti habeantur, communis sententia est, pertinere ad sumun Pontificem: nam id habetur c. Audivimus, etc. Cum ex co de Reliquiis, & veneratione Sanctorum, etc. venerabili, de testibus & attestationibus. Et patet etiam ratione; nam ad eum spectat proponere toti Ecclesiae quid sit cred●ndū, & quid agendum in iis, quae sunt religionis, qui toti Ecclesiae praeest.— Dices, plurimi Sancti sunt, qui in tota Ecclesia coluntur, quos non canonizavit summus Pontifex: Primus enim Pontifex (●●i forte sallor) qui Sanctos legatur canonizasse, videtur suisse Leo Papa 3. Respondeo, Sanctos veteres caepisse coli in Ecclesia universali, non tam lege aliqua, quam consuetudine. Sed sicut consuetudines aliae vim habent legis ex tacito c●sensu Principis, & sine eo nullam vim habent, ut patet ex B. Thoma, 1. 2. quaest. 97. art. 3. Ita Sancti ali●ujas cultus, ex consuetudine Ecclesiarū generaliter introductus, vim habet ex app●obatione tacita vel expr●ssa summi Pontificis. Bellarm c. 8. de Sanct. Beat. lib. 1. Vide eundem c. 10. scilicet, Sanctos non canon●zatos privatim posse coli & coram aliis, sed non nomine totius Ecclesiae.  Bellarmine grants the Pope may commend some under the title of Saints unto a set Province or Diocese, though he enjoin not the whole Church so to esteem, or at least not so to entertain them: That Saints reputed, not Canonised, may be privately adored; That in this case a general custom may prescribe, and breed just presumption of the Pope's tacit approbation, though he give no direct injunction for the practice, nor positive signification of his consent. For many were adored as Saints before the solemnity of canonising was in use, first practised (as far as this great Clerks reading serves him) by Pope Leo the third.  
3 Now as their projects are of another mould, and their means to effect them more desperate than heretofore: so these intimations make it more than suspicious, lest secretly they crown such of every sort, as have been best qualified for their purposes, or have adventured farthest for the Church's dignity, with the Titles of Saints, to encourage others to like attempts. And if turbulent or ambitious spirits, greedy of ●ame, may be fed with hopes of being eternised in Jesuitical Calendars; if men male-contented with this present, may have sweet promises of everlasting happiness in the life to come; upon what mischiefs will they not adventure? when as the one sort is weary of life, the other kerbed only with fear of present shame or disgrace after death, otherwise ready to rush into any danger, or avow most desperate outrages. Albeit the parties proposed to be worshipped had been in their life times not so bad, but rather incited to bold erterprises by their ardent zeal: yet who would not desire to imitate the adventurous actions of them whose memory he adores? And yet this longing desire of imitating such extraordinary erterprises, as others of noble spirits have been thrust upon by secret instinct, is always dangerous, and in men not so well qualified as their Authors were, prepostorous. For it will find occasions of like practice when none is given; virtue shall be the object of despite, because in factious oppositions, contempt of it may afford matter of glory; Hatred and malice to Prince's persons shall be accounted zeal and devotion to the Church. But if Powder-plotters, or public Assassinate's may be dignified with Titles of Saints, or proposed for imitation: the Christian world may perceive the height whereto this mischief may grow, when it will be too late to control it. It is an excellent ca●●at which old 
* Caeterum de locis ab exemplo, & simili, tot sunt experimenta fallaciarum, quot hominum capita, dum quilibet assequi vult quemlibet, dum exemplo dicit se vivere talium & talium, quos approbat a●t canonizat, Ecclesia, vel qui superiores eorum sunt, Qui Rectores, qui Doctores, qui Laudati. Quid facit filius, aiunt, nisi quod viderit patrem facientem, Patres tamen optimos ipsi nolunt sed pessimos hoc exemp●o sequi. Vox aliorum est; Paulus se ●●udavit, Paulus vi●iones in raptu suscepit; cur non potest modo Dominus in talibus & talibus similia opera●i? Hinc confictio prophetiarum, hinc miracul●●um admonitio. Hinc etiam adoratio damnatorum ho●…um in popul●s. Tes●● est mihi Legenda, i●…o de adoratione Canis 〈◊〉 visum est in Vienna. Caveatur sancta sedes Romana, caveat in ea sedens Papa, quibus argumenti● & caus●s & mediis canonizatio alicu●us si● sa●●enda. Gerson. Troctat. 8. De custodia Angelorum p●. titio 3. super Magnificat.  Gerson hath, not impertinent to this purpose, though intended by him especially for private use. Amongst other Sophisms used by Satan to ensnare men's souls, That Topick of examples, or similes, affords as many experiments of fallacies as there be men; whilst every one strives to imitate any one, and professeth to frame his life by the example of such, 〈◊〉 either the Church doth Canonize, or their Superiers, Governors, Doctors or men of fame approve, What doth the Son (say some) but what he sees the Father do: and yet these mates follow not the best, but the worst Fathers; (at least that in them which is worst for them to follow) by this ex●●ple: some of them stick not to say, Paul commended himself▪ Paul had visions in a trance, and why may not God in these days work the like effects in others? Hence are Prophecies feigned, hence are admonions by miracles, hence are damned persons adored by the multitude; witness the Legend, yea and Vienna can bear witness of a dead dogs adoration. Let the sacred Roman See therefore beware, let the Pope that sits therein beware, upon what grounds or motives they canonize any.  
4 Rather let all Christian States beware, lest they give such authority to either. For if the danger were not always imminent from their traitorous and bloodthirsty minds, that profess this Doctrine in any Kingdom: Yet from divine justice the plagues upon Prince and People, that authorise and permit the profession of it, will be one day public and grievous. For better 
That Jesuitical ●… in this argument 〈◊〉 ●●uely and ●●o●●●ly 〈◊〉 o● s●●●●●y  might they nurse all other kinds of enchantments, or magical practices; better might they give harbour to all other heresies broached since the world began; then suffer this Ocean of all mischiefs, whether flowing from errors in manners, or matters of doctrine, to encroach upon their coasts. And here let not the Reader deceive himself by imagining the Holy Ghost had used a Metaphor, rather than strict propriety of speech, when he called the Whore of Babylon a Witch or Inchantress. For the faith whereby the Romanist boasts he believes the Scriptures, (as elsewhere God willing shall be showed) is merely magical: this doctrine we now dispute against, the very Idea of infernal superstition, or, as they term it, vana observantia, in respect of the essence and quality; and for the extent of mischief whereto it leads, as the main Sea of sorcery, and all other kinds of magical superstition, as so many brooks or rivers. For whence springs sorcery properly so called? Either from express compact with evil spirits, or from the sole●● performance of certain blind ceremonies, which are but sacrifices unto infernal powers; wherein they ga●n interest in the sacrificers souls, in witness whereof they sometimes bear their marks in their bodies. But if we look into the mystery of this iniquity, the Jesuits by subscribing unto this doctrine of the Churches transcendent authority, and taking the solemn oath of their order; enter a covenant, though not so express or immediate, yet more sirm and desperate than other Magicians usually do. For they swear, and teach others to swear absolute obedience to the Pope: they think themselves bound, and would bind others not to examine his decrees: to esteem of his Pardons, though destitute of all warrant from God's word, as highly as the Magicians do of Charms, for which they can give ●o reason either in art or nature, to offer up their prayers and other religious worship unto such as he shall appoint them, albeit for aught they know, or as they justly may suspect, damned miscreants; which is a more hellish sacrifice then any other Magicians use. And though witches do, yet all sorts of sorcer●●s enter not express covenant with the Prince of darkness. And it is all one, whether like witches they give their souls to him immediately; or thus absolutely betrothe them to his Proxy or principal Agent here on earth. For as the Apostle instructs us, by thus worshipping the Beast they worship the Dragon his Master.  
5. Lastly, in respect of this mouth of blasphemy, Mahumetism, and Gentilism are as a Toy. The ancient Heathen, out of their inbred ignoranc●… and want of external means for right information of their understanding, changed the glory of the incorruptible God, into the similitude of corruptible things; often taxed by mere Philosophers for their grossness. These blasphemers, though professing the worship of the everliving, true, and only God, though partakers of ●is written word, and all the helps his gracious providence from time to time hath afforded for manifestation of it right sen●e and meaning, abuse Philosophy (wherein they excel) with all other gifts of art and nature, to transform the most essential attributes of the divi●e nature; to turn his truth into lies; his goodness into all abomination. For having this natural notion in their brain, [Whatsoever God saith is true, whatsoever ●e approves most just and good.] Their next presumptuous assumption is, [But God saith whatsoever the Romish Church or Pope saith exCathedra, whatsoever he allows, God allows the same.] And this Assertion, which thus confounds the limits 
That this Doctrine inverts the wholeframe of Christian Religion.  of God's Truth and the Popes, that the Christian world cannot discern one from another, once wrought in men's hearts, what untruth or falsehood, what Heresy can be hatched so dangerous? what villainy conceived so abominable, but may be presently fathered upon that Holy one, from whom proceeds nothing but good? Thus may bloody and prodigious massacres be invested with the most glorious Titles the best of Christ's Saints ever enjoyed for their best deeds. Just reward for matchless impieties that benefit them, may be set forth to the world as the Crown of Martyrdom. Finally, their gain is hereby made the measure of goodness, their Pomp and glory, the Rule of piety, and end of every Christians faith, unto which he must not stick to sacrifice his soul, as an Holocaustum ever burning, never consuming in that brimstone lake. If it shall please the Pope to authorise murder, though of the Lords anointed; God the Son must be the chief Assassinate to give power and strength, and heaven for the reward unto the Actor. If pleased he be to give way to incest, as for the Uncle to marry the Niece, a fornication not named but with distaste amongst the ancient heathens, (I would abhor to speak it, would they be ashamed to give just occasion:) the Holy Ghost must not disdain to be his Bawd or Pander. If disposed to dispense with perjury, God the Father must be as his Vassal, to suffer disgrace at his appointment, to recall the sentence of vengeance, which the party swearing by his name did imprecate upon his own head, if he relented. Though this be the greatest injury that can be offered to so great a Majesty (unto whom execution of just vengeance properly belongs) yet must the Almighty, at the Pope's appointment, be content to put it up.  
6. It is a quality in Kings, very commendable, saith Paulus Quartus, 
* Sed multos, ut audio, qui apud te plurimum possunt, fidei datae ac jurisju●…andi pactis interpositi religio monet, qua ut nihil Principi antiquius esse debere mini●… inficias ierim ita eos, qui pi●●atem suae opinioni praetexunt videre etiam atque etiam operter, ne dum rigidi religionis auctores haberi volunt, religionem ipsa i● dis●rimē adducant, quod procul dubio accidet, si Pontificem tam necessario tempore deseras, ad cujus defensionem & majorum exemplum, & fides nuper data, & tua denique te pietas obligat; quae omnia prius viols, & divin● atque humana jure confundas necesse est, si induciarum, pactis stare velis. Thuanus Hist. l 17. an. 1556.  Legate and Nephew unto Henry of France, Religiously to observe their oaths: but, when the Pope's dignity comes into danger, religion itself is in hazard, and a prepostorous course it were religiously to observe a● oath, unto the overthrow of Religion. With these and the like suggestions, impiously acute, did this sweet Cardinal, by Commission from the 
a Tandem bellum pro Pontificis defensione decretum; postquam Carafa Regem jurisjurandi induciarum pactis interpositi religione, potestati sibi à Pontifice tradita, solvit, libertatemque ei fecit, in Caesa●em & ejus F. etiam sine praecedenti belli denunciatione impetum sacere. Ibid. paulo post.  Pope his Master, authorise, and animate this French King to violate the League lately confirmed by solemn oath, betwixt him and Philip of Spain. Might he not as justly, though not so politicly, in plain terms have told him, either you must dishonour God, or suffer the Pope to be disgraced: choose which you list. Doubtless in the language of God's Spirit, which searcheth the heart, he that dispenseth with an oath (of this nature especially) solemnly taken is greater than he by whom men swear; and is in heart and deed so esteemed, by such as acknowledge his authority in thus dispensing, or sue unto him for like dispensations: But as if wilful and open perjury, without deep and hellish hypocrisy, were a sin too plain and simple for the Man of sin to countenance: the 
‖ Hac siducia fretus C●ra●● Regen aggreditur, & gladio sacrato Pontificis nomine ei ut Ecclesae R. Defensori magna pompa ac ceremonia porrecto, ad privatum colloquium admistus, quo in statures Romana ac sa 〈◊〉 sua s●r●●na sit, demonstrat. Ibidem paulo ante locum ●…atum.  Legate first invests this besotted Prince with the glorious Title of Defensor Ecclesiae Romanae; and in witness hereof delivers him a sword, consecrated by his Holinesses own hand, ere he make him forswear himself, and forsake his God, who hath now forsaken him, and for his sin (scarce expiated unto this day) plagued the Realm of France. For as the judicious Historian (who hath the Articles of this perfidious confederacy yet in his custody) well observes, 
a Nunc ingredimur annum 57 supra quingentesimun, & ●…ill● simum, juxta Caroli sapientissimi Principis augorium Galliae sun●…mum: quo res nostrae per induc●as in tuto collocatae, unproba Cara●●rū suggestione, & ambitiosa quorundam levitate in manifestum exit●ū pracipi●a●a ●●t, & Regnum hoc hactenus florentissimum ab eo tempore b●ilis civilibus diu jactatum, tandem per illos ipsos ●●lli aud●ores Hispanorum praedae, & ludibrio patuit. Thuanus lib. Histor. 18. in initio, anno, 1557.  this was the root of all the miseries have since befallen that flourishing Kingdom, and by God's just judgements exposed it to the insolences of the Spaniard, through their means especially that wrought the King to breach of his oath with Spain for entering this new confederacy with the Pope.  
7 Whilst reading this story I called to mind the perfidious, and cruel usage of that Renowned 
b Rex à Carasis sollicitatus— negotium dederat Colinio matis 〈◊〉 & Picardiae Praesidi, ut in hostico ex improviso, aliquid conaretur.— Is quamquam invitus faceret, ut inducias, quas solenni jurejurando ipse firmaverat, viola●et, 〈◊〉 cum res eo deductas videret, ut bello inter Hi●… & ●…ticē ex●●descente Reges necessario ad ar●…, a●●evertēdū duxit, & insigni aliquo facinore hosten praeveniendun. Itaque noctu cum prope oppidum 8 id. 〈◊〉. Marcentibus vino oppidanis insidias 〈◊〉, à vetula tamen insomni proditus est, quae vix tandem improbo clamore excitatis vigilliis conatum nostrorum irritum reddiditi, nde Colinius Lentium, (medium inter insulam & Rigiacum Atrebatū municipium, quod Nimetacū olim suisse autumant) vi capit, diripit, & licen●●ose habitum postremo incendit, ingentique prada abacta cum pl●sculos dies in limit excurrisset, ad suos revertitur, hoc ruptarun induciarun initium suit, etc. Ibid.  Admiral in the Parisian massacre: the treacherous impiety of his politic enemies seemed highly to extol the wisdom and justice of his God calling him to suffer his chastisement in this life, that he might not perish with the wicked, or such as were impenitent for their former grievous sin; wherein this worthy Counsellor had in some sort (though with grief, yet for the good of others I must utter it) communicated with the Pope, and his perjured Sovereign. For knowing the breach of peace was fully resolved upon by the State of France, he thought it a point of warlike wisdom to begin with the enemy in his own land, rather than expect his onset upon notice of war proclaimed: and fair opportunity (as he apprehends it) being offered from an insinuating Heremites discovering of the situation, and readiest way of expugning Douai, he attempts the surprisal of it; but prevented of his purpose by an old woman that awaked the Garrison, he deemed it a shame to return home with empty hands; though fill them he could not, but with just imputation of being the first that had actually broken the league, as afterwards his venerable person was the first upon whom these perfidious Assassinate's, and actors in the Parisian massacre did practise their intended butchery, contrary to the oath and faith which they had given him. God grant such, as in Reformed Churches do most detest, be never tempted by like opportunities to imitate the worldly policies of the Papacy; that all our consultations to prevent their malice, may always relish more of the Doves innocence and integrity, then of the Serpent's subtlety.  
8 He that would accurately observe the weak supportance of the Roman See at that time, when the French could not relieve it; how since that time the Popes have muffled themselves into the Spaniards favour, to the great prejudice of France, who in love to them had brought itself so low; may by these modern stories easily discern, the Papacies advancement in times past to have been wrought by such means, as our Writers out of ancient records have deciphered. I specially by sowing enmity betwixt Christian Princes, by seeking supportance now from one, then from another, as several Popes, for the most part bystanders in such broils, yet skilful to bet always on the fairest side, saw fittest occasions; until at length they got both feet on Prince's shoulders, and being once mounted, learned cunning to sit fast, and ride them safely. For most of that succession being still of several lines, and different parentages, none of them were disposed to continue any ancient, or hereditary F●bood with the posterity of their Predecessors greatest enemies, as lineal descents of royal Families, out of their personal love unto their Ancestors, usually do, unto the great damage of their state and Country. It is significantly spoken by the Evangelist, That the ten Kings should give their authority unto the beast; thereby instructing us, that Antichrist should grow great by 
Rev. 17. 12.  Prince's favours, and gracious privileges bestowed upon him, not as the Jesuit absurdly imagines, by taking authority unto himself by strong hand before it was given, as the Turks, or Saracens, or other Barbarians have done.  
But to proceed; not the infidelity of Turk, of Jew, or Saracen, not malignant Apostasy is to be compared with this kind of Idolatry, and blasphemy we now dispute against. The Turk calumniates the Cross, the Jew accuseth Christ himself as an impostor: but neither make him Author, or approver of such impieties as they commit. The Jesuit Fathers such prodigious villainies, as his soul from Satan's suggestion hath conceived, upon his Saviour: all other Heretics, or Idolaters, Turks, Infidels, or Apostates, do then only, or principally offer contumelies unto Christ and Christianity, when they open their mouths, and vent their bitterness against him. But of this Whore and her attendants, that Proverb is most truly verified, Sive scortum benedicat sive maledicat perinde est. The contumelies offered by them to Christ are all one, (always most grievous) whether they bless or curse; whether they magnify or blaspheme his holy Name. Whilst they profess such absolute Allegiance to the Pope, the Son of perdition, Christ's greatest enemy, in taking our Redeemers praises in their mouths; they do but add profane scurrility unto blasphemy, using him herein more contemptuously than the Soldiers, which bowed their knees unto him, but buffet his face; salute him as a King, and yet wound his head by putting a crown of thorns upon it.  
9 But some out of charity, not to be blamed, will here demand: Do all the maintainers of this strange Doctrine expressly and wittingly conceive as meanly, or despitefully of Christ, as these dissolute Roman Soldiers did, though willingly (for their own advantage) to cloak their secret scoffs, and mockery of his spiritual Kingdom with outward demeanour, more decent and reverend than the others used? Do all the learned of that Religion in heart approve that commonly reported saying of Leo the Tenth, Quantum profuit nobis fabula Christi? and yet resolve (as Cardinal 
* Ind, Carafa Lutetiam regni Metropolim tanquam Pontificis Legatus solita pompa ingreditur, ubi cum signum crucis, ut sit, ederet, verborum, quae proferri mos est, loco, ferunt cum, ut erat securo de numine animo, & summus religionis derisor, occursante passim populo & in genua ad ipsius conspectum procumbente, saepius secreta murmuratione haec verba ingeminasse. Quandoquidem populus iste vult decipi, decipiatur. Thuanus l. Hist. 17. An. 1556.  Carafa did, Quoniam populus iste vult decipi, decipiatur,) to nuzle the people in their credulity? For mine own part, as yet, I cannot think so; though, I have been friendly censured for saying the contrary. Many of them, I am persuaded, think they honour Christ as much, as the best in the reformed Churches do. But doth this their conceit, or imaginary love to him, lessen their wrong, in respect of those contumelies offered him by the heathen? Rather (in the learned) it is a Symptom of that grievous plague, inflicted upon the Jews, That seeing, they should not see, that hearing, they should not hear, nor understand: no sign at all of better real affection towards Christ, but rather a token of greater servility unto Satan, or of that strange spiritual drunkenness spoken of by the Evangelist. Their hearts and heads are not acquainted; the one endites what Satan suggests, and moves their outward members to act what he commands; the other interprets all done in honour of Christ, as if a man should be so deeply intoxicated with some pleasant poison, as to enforce it upon his dearest friend, for an extraordinary dainty. Finally, that these great Clerks should thus acknowledge Christ for the Redeemer of the world, and yet admit every Pope for his Compeer, and thus devoutly embrace the doctrine of Devils, is an undoubted document, they are the sworn-followers of Him, whose coming is by the working of Satan, with all power and signs, and lying wonders, and in all deceivableness of unrighteousness amongst them that perish. That which especially causeth many of us to doubt, whether the Jesuits do not aequivocate, when they speak well of Christ, is, because their learning and judgement are, on the one side so great, and this imagination on the other so prodigiously absurd and sottish, as one cannot possibly better brook the others company in the same heart or brain, than the most flourishing Prince, or Potentate in the World, could the beastliest sluttish She fool living for the only consort of his bed; howsoever these cunning Panders, in pride of their nimble wits, may hope to betrothe more simple souls unto this outcast of hell. And though experience in some sort hath proved it true, that no opinion was ever proposed so absurd, but found some Philosopher for it Patron: yet this imagination of the Pope's transcendent authority, far exceeds the limits of any experiments or observation made in Philosophers, answerable to the former Axiom. Notwithstanding the more their infatuation (of whom we speak) exceeds the bounds of all folly or vanity merely natural, the more it ascertains to us the truth of the Apostles prediction in the place late cited. Doubtless because they received not the love of the truth, therefore hath God sent them strong 
2 Thess. 2. 10, 11.  delusions, that they should believe lies. The fulfilling of which prophecy is most conspicuous in the modern Jesuits, the principal maintainers of this doctrine. For were they not men of rare wit and exquisite learning; were not this opinion withal, of all that are or can be imagined the most sottishly improbable, and preposterously impious; the print of God's finger, thus confounding their brain, could not be so eminent or discernible. The first bait, cast out by Satan, was but to draw the Romish Clergy unto practices, so suspicious amongst the people that they could not be justified, but by a conceit of infallibility: and not checking their pride, being challenged of error in doctrine, and impiety in their dealings; the Lord gave them over to believe this monster of falsehood and untruth, a bottomless pit of hypocritical preposterous blasphemies.  
10 Would to God the daily ambitious practices of many, that are or would be in great place amongst us, the proneness of most to transgress the bounds of lawful authority, and their unreadiness to recall their errors though never so gross, their extreme impatience of all impeachment by men, as far their Superiors in spiritual graces, as their inferiors in secular dignity; did not plainly show the passage from that point, where these men's resolutions anchor, unto this new Tyre, the Rock of honour, and seat of pride, to be but short, and the transportation easy, if opportunities of Time and Tide did serve them. But of the particular temptations, and opportunities that did first drive the Romanists into this harbour, as also of inveterate errors in other points, and relics of Heathenish dispositions, whereby they tow others after them, elsewhere, (according to my promise) if God permit. At this time it shall suffice to have waded thus far in these unpleasant passages, for discovering the enemy's weakness in his new Fortifications, or Repalliations rather of such breaches, as our ancient Worthies have made in their imaginary Rock of strength. Now, as my soul and conscience in the sight of God, and his holy Angels can assure me, these imputations of blasphemy, sorcery, and preposterous Idolatry, I have laid upon this fundamental point of Romish faith, a●e most true, though much less exaggerated than it deserves: so again, I must confess, it hath in some sort over gone against my conscience, publicly to decipher or display her abominations. For my little experience of this present ages temper too well instructs me, what great offence is ofttimes hereby given to men, as weak in faith as strong in their persuasions of it, to flatter themselves in their hypocrisy, or make them seem unto themselves, men rightly religious or throughly sanctified, whilst they measure their love to true religion by their hatred unto this doctrine of Devils, or compare themselves with Priests and Jesuits, as they are painted out in their native colours by eloquent and learned Pastors. But his iniquity be upon his own head, that thus perverts my labours, undertaken for his good, unto his harm. For unto a quite contrary purpose have I set forth this survey of Romish blasphemy, in a larger volume than first I meant it, even to stir up myself, and every Professor of true Religion, unto serious amendment of our lives, to hold fast our faith, by holding up hands pure from bribery and corruption, by lifting up hearts and minds void of all guile and hypocrisy, ardently zealous of every good work, unto the Lord our God continually; lest such swarms of Caterpillars and Locusts, as have chosen Beelzebub for their God devour this land, Mortis modus morte pejor. To think such should be the instruments of our woe, will unto most of us, I know, far surpass all conceit of any other woe itself, or misery that in this life can befall us. And yet whilst I consider what God hath done of old to Israel his firstborn, and Judah his own inheritance: the overplus of our ingratitude towards him for all his goodness, especially our wilful continual abusing these days of peace, more, and more sweet and gracious, then Jerusalem itself, the vision of peace, did ever see so long together without interruption; I am, and have been, as my public meditations can testify, for these few years of my ministry, possessed with continual dread, lest the Lord in justice enlarge his threatenings denounced against Judah upon this Land. Fearful was that message unto Jerusalem, I will bring the 
Ezech. 7. 24.  most wicked of the Heathen, and they shall possess their houses: but more terrible is our doom, if this sentence be gone out against us, I will plague you by the wickedest amongst the Christians, by men more cruel, proud, and insolent, then Babylonian, Turk, or Infidel, or any other enemy of Christ's Church hath been, or could be, unless Christians or Jesuits in name or show, they were mere Antichristians, or Bariesus, in heart and affection. Such titles we readily give, and willingly hear given unto Loyolaes' infamous brood. But if our ways shall continually prove as odious unto our God, as these terms imp●rt that Society is unto us: what have we done? Surely tied our bodies to the stake of justice, by the wickedness of our hands, and proud imaginations of our polluted hearts; whiles our tongues, in the mean while, have set our cruel executioners hearts on fire more grievously to torment, to consume and devour us.  
11 But though likelihood of their prevailing against us be, without our repentance, great, and their cruelty, if they should prevail, more than likely to be most violent: yet this their hope it cannot be long. 
Tu quoque Crudelis Babylon dabis impia poenas,  
Et rerum insta●iles experi●re vi●es.  The Lord in due time will turn again the captivity of his people, and the now living may live to see these sons of Babel rewarded, as they have long sought to serve us. Their shameless Apologies for aequivocation and this old charm of Templum Domini, which like unlucky birds always flocking, or frogs croaking against ill weather, they have resumed of late with joint importunate cries (albeit with these they bewitch the simple, and choke the worldling or careless liver, that accounts all serious thoughts of Religion his greatest trouble) sound unto hearts settled in grace, or minds illuminated with the spirit of truth, but as the last cracklings of Lucifer's candle, sometimes shining in the Roman Lantern as the morningstar, or an Angel of light, but now so far spent and sunk within the socket that it recovers it wont brightness but by flashes; nor can his nostrils, (that is able with the least breath of his displeasure from heaven in a moment to blow it out) any long time endure the smell. Even so, O Father, for thy Son Christ Jesus sake; even so, O Christ, for thine Elect and Chosens sake, impose a period to our grievous sins against thee, and our enemy's malice against us: infatuate their policies, enfeeble their strength, and prevent them in their Devilish purposes, that seek to prevent thee in thy judgements, by setting the World in combustion before thy coming.  
Amen.   

The continuation of matters prosecuted in the first BOOK.  
THe ingenious Reader, I trust, rests fully satisfied, that for planting 
* Lib. 2. cap. 30 parag. 16, 〈◊〉 etc. Si autem quis demum regetur, cum & revelano & propositi● infalli●alis obs●… inevidentes sint, quid ipsum im●ulerit, ut hunc qu ●in-t●um rerum ●bs●u●issimtrum 〈◊〉 sit ad 〈…〉 scaundum se inevidentem & obs●●am. Id quod luculenter disserere●i. ebit, 〈◊〉 〈◊〉 ●… fides. Valent. Iom. 3. in Aquin. disput. 1. quaest. 1 de object, fidei punct. 1. parag. 1●.  true and lively Faith in every private Christians heart, Experiments answerable to the Rules of Scripture, without absolute dependence upon any external Rule thereto equivalent, are sufficient; the assistance of the Holy Spirit (whose necessity, for the right apprehension of aivine truths revealed, the Romanist nor doth, nor dare deny) being supposed, That Valentians heart did tell him thus much, and secretly check him for his ridiculous curiosity to make way unto his Circular resolution of Faith * before refuted, his diffident speeches immediately thereto annexed, (upon consciousness no doubt of it insufficiency) will give the Reader, (though partial) just cause of suspicion. If a man (saith he) be yet further questioned, seeing as well the divine Revelations, as the Churches infallible Proposal, are obscure and inevident; what should impel him to enter into such a Labyrinth of Obscurities, as to embrace the doctrine of Faith by the former Method, [to wit Believing the Revelation for the Church's Proposal, as for a condition unto Relief requisite; and the Church's Proposal again for the Revelation, being the cause of his Belief] then let him come unto the second process (or method) and expound the reasons and clearer motives whereby he was and every discreet man may be, induced to embrace Faith, though of itself inevident and obscure. Thus do they traduce the Grace of God, as if there were no difference betwixt mid-day-light and mid-night-darknesse; as if the dawning of that Daystar in our hearts, or light of Prophets our Apostle speaks of, 2 Pet. 1. 19 were not a mean betwixt that more than demonstrative Evidence of divine Truths, which glorified Saints enjoy, and obseurity or Jewish Blindness. The particular manner how God's Spirit works lively Faith, by such Experiments as ●…tly I did and hereafter must acquaint him withal, the Reader I hope will gather, of his own accord, out of the discourses following, concerning the nature of Christian Faith, and the Principal Objects thereof, whereunto my Meditations are now add 〈◊〉 my long durance in this unpleasant subject having bred in my soul a more eag●r th●… after these well springs of life.    
FINIS.  

Though the Observant Reader may serve himself well of the Contents of every Chapter, and the Table of Texts of Scripture, as also of the Titles of every Page, and Marginal Briefs; yet for his further advantage is made this ensuing Table.  
To which every Reader may add what he pleases, space being left. The Figure signifies the Page; M. the Margin.  

A  
THe sin of Aaron extenuated by Jews, pag. 38  
Abraham's faith, and Jews stubbornness, 132  
The sin of Abiram aggravated, 410  
The Author's Aboadment, 507  
His prayer, 508  
Apparitions of Heathen Gods, 34 etc.  
Actions humane distinguished, 168  
Actions not of faith, 177, to 184 See Doubts. Not of Faith. Obedience.  
The same ill Action may be less of faith in the confident, then in the scrupler, 184  
Best method to square our actions to the rule of faith, 185  
Adrian's severity against the Jews, 111, 112 etc.  
Acosta's zeal for Pope's supremacy, 314  
Adam did eat not doubting, yet condemned, 185  
Adoration of the Host dangerous to men's souls, 328  
Council of Trents decree for adoration, 329 m.  
To Adore a creature wherein the devil lurks, Vasques thinks lawful, if one direct not Worship to him, 329  
Saracens Adore a stone, and a star, 107  
Adoration of a dead dog, deliberated if not done. 501 m.  
ahab's Prophets, 418  
Elijahs and Michaiahs Prophecies abused by Politicians, 1b  
Albigenses and Picards persecuted by the Provost Stenelda, who wrote to S. Bernard about them, 245 etc.  
Alexander the great, General to Solomon, say the Turks, 46  
Ancient times not to be measured by latter, and why, 37, to 42  
How we may descent from the Ancient, 266, 267, 268  
Angels sent to gather the elect how meant, 101  
Angels got Israel miraculous victories, 35  
Androgyni Platonis, 56  
Different Ages, divers events, 309 etc.  
We mistrust Antiquity, why, 37. etc.  
Alphon. the great, got great honour being prisoner 61  
Antoninies Army relieved with water. 78  
Arnuphis the sorcerer, by the Heathen, said to do it. ibid.  
Arabians cruelty to the Jews Ambassadors. 77  
Antichrists exaltation, first degree. 315, etc.  
Second degree of it. 375, etc. Third degree. 464, etc.  
Excess of His exaltation. 449 etc.  
Antichrist may in formal terms confess Christ. 355  
Antichrists spirit. ib.  
Antichristianisme not contradictory to Christianity, but contrary. 355  
Romish religion So. ib. & 360  
Antichrist a Judas, a secret underminer. 373  
The Great Antichrist. 347, etc. & 374.  
Antidote against Romish enchanting sorcery. 307  
Apothegms, Crantzius, 139. Carafa's; 505. P. Leo's. ib.  
Assent conditional. 189, etc. It differs from implicit faith. 196  
Four things considerable for guiding our Assent to truth proposed. 191  
Assent. See belief, and faith.  
Atheists, credulous in their kind though mistrustful of Scripture. 37  
Atheists rare in old time. 38  
Authorit as docentis how it is a ground unto unevident Assent. 2, 3  
Authority Divine is ground of faith infallible. 7  
Authority of Jewish Church after Moses his death. 411, etc.  
Authority. see Pope. Sanedrim. Universal.  
Aristotle's Rule for Poets. To have a true History for ground. 27  
Aristotle confounds the Causes. 54  
He leads us not to the First Cause or last end, ergo imperfect. ib.   

B  
BAal. See Prophets.  
Beclzebub might cast out devils, upon design, as Cheaters lose. 436  
Baptism with water and the holy Ghost, Typified by the pillar of cloud, and of fire. 447  
Babel's building transformed by Poets into the Giants war. 56  
Roma Babel rediviva. 244, 245  
Bassina's vision. 4●  
Belief is an assent, without plain evidence, 2, 3  
Belief how increased in strength and certainty. 4, 5, 6  
Objects of Belief distinguished. 5  
Belief of God's Word though but conditional, what it effects, and requires. 8, 9  
Belief of Scriptures how to be confirmed by experiments in ourselves. 140, to 145  
Belief of known Oracles confirmed in S. Peter by experiment. 140  
Belief of God wrought in Naaman by experiment only. 141 See experiment.  
Belief of principal parts of Scripture, ties our faith to the rest. 148 etc.  
Belief of Scripture to be got by practice, not by Discourse. 150  
Belief must be wrought by the Spirit, though by means. 150 See Faith.  
Conditional Belief, the nature, use, conditions, properties of it. 189  
Proneness to Believe when, and in whom, good, or ill. 419  
Romish Belief, merely Humane. 365, etc.  
He that Believes the Romish Churches Authority (as some teach it) Believes no Article of Christian faith. 464  
He that Believes the Pope absolutely, without all examination, believes, nor Christ, nor his Gospel. 494  
Such Belief emboldens the Believer to villainy. ib.  
Romish Belief on the Church, not on God. 478, etc.  
Bellarmin cited.  
Beauties' Catholic fyllogisme, and resolution of faith. 319, etc.  
Beauties' strange position, if the Pope call evil good, Papists must believe it. 322. m.  
Beauties' Put-off about Ahabs 400 prophets. 418  
Bellarmin confesses, that nor Pope nor Councils can judge of scripture translated into modern Languages. 157  
St. Bernard against Rodulphus a vile Monk, who preached, it was lawful to spoil the Jews to maintain the Holy war. 117  
Blasphemy Romish. 309, etc. 315, etc.  
Blasphemy preferring Human Authority before Divine. 316  
Mouth of Blasphemy. 450, 502  
More Blasphemy Romish. 460, 499, 507   

C  
CAnonical Books of the Old Testament to be known by the Jew. 146  
Of the New now confirmed. 147  
Trent Canon, about Canonical Books. 310, etc.  
Cansuizing. vide Saints.  
Canus cited.  
Caxus. See Romish Writers in letter R.  
Cajetan and Cassander desired Reformation. 276  
Cardinal Carafa's blessing to the people. 505  
French Cardinals address to St. Cuthbert at Durham. 160  
Carbarinus defends the Council of Trent, yet holds certainty of salvation. 274  
Ex Cathedra, hard to know when the Pope speaks of it. 404  
Characters of sacred Writings. 13  
Charles Martel, his martial Act. 110, etc.  
Christian Religion confirmed by the ceasing of Oracles. 30, etc.  
Christ why so little spoken of by Heathen Writers. 113  
Christian Expeditions to recover Jewry, bring evil upon the Jews. 116  
The Christian Cause. (and 'Cause called Catholic.) 155  
Similitude betwixt Christ and Moses. 434, etc.  
Christ's predictions and discovery of secrets prove him to be God, and the Messiah. 441  
Church, our Church in Romish, as gold in dross. 245, m  
Comparison between our Church and the Romish, for means of ending Controversies. 272, etc.  
The Church of Rome most needs means to end and take up Controversies. 275, etc.  
Jewish Church Representative a corrupt Judge in matters of God. 422, etc.  
He hath not God for his Father, that hath not the Church his Mother. 465  
Churches proposal the Cause of Romish faith. 467  
The Church, the Church. see Templum Domini.  
Church. see Infallibility. Belief.  
The Enthusiasts Circle. 150  
Circle. dolus circulatorius. 291, to 293, 508  
Sacrebosco in a Circle. 294, 297. see Valentian.  
Coaliers Circle. 242  
Coaliers Catechism. 292  
Conditional. see Assent, faith, belief, obedience.  
Cassius his sacrilege at Jerusalem, and pilling the Jews punished. 67  
Crassus his sacrilege at Jerusalem the cause of his destruction. 65, 66  
Crassus his overthrow and sin misapplied. ib.  
Crassus' his sin pointed out in his punishment. 66, 67  
Young Crassus and Old, their Ominous stumble as they came out of the Temple at Hierapolis. 65. etc.  
St. Cyprian sinned not deadly in contradicting Pope Stephen, says Bellarmin. 313, m.  
Cup, confessed, by the Trent Council, usual of old; yet forbid by it. 330, etc. and that upon a Text fore strained. 332: etc.  
Cup essential. 335. Pope may grant it. 338, m.  
A Queen poisoned in the Cup, Greg. Tours. 330  
Council of Trent cited.   

D  
DAlilah by Poets made Scylla. 48  
Day of the Lord, not limited to one day. 100, 102  
Deliverance from Popery like that from Egypt. 138  
Divine Authority ground of faith. 7  
Dialogue of Protestant and Papist. 485  
Dialogue of Catech. and Consistory. 489  
Differences, dissensions amongst Learned. See Scripture.  
Disobedience: see Obedience.  
Deucalion's flood. 50, etc.  
Devil's believe, how. 3  
Doctrine. Christ's doctr. tried by Moses his and the Prophets. Pope's must not be so, no not by Christ's. 428  
Belief of Christ's Doctrine, without trial by Moses, etc. had been not belief, but blindness. 429  
Christ's Doctrine is to Moses his, etc. as the Conclusion is to the premises. 430  
S. Peter proves his doctrine by Moses and the Prophets. 453  
S. Paul, lets his doctrine be examined. 456  
So doth Christ. 428  
All doctrine to be tried by scripture. 458  
Doctrine of Infallibility dangerous to States. 499, 507  
— worst of all errors, heresies, blasphemies. ib.  
— in Canonising Saints, dangerous. 501  
— danger from God's wrath. 502  
— more, of the danger of that doctrine. 503  
This doctrine inverts the Frame of Christian Religion. ib.  
Doubts may arise from extending unduly the meaning of scripture. 179  
One may in some Case obey or disobey not without doubt, yet without sin. 180  
Every doubt is not sufficient to deny obedience. 186  
The Text, He that doubts, etc. expounded, 179 180  
Adam condemned for eating, though he doubted not about it. 185  
One may sin doubting of the Popes or Church's power, yet not sin in examining it whilst he doubts says Bell. 313 m. 458 m. 420  
Dreams, of them in particular, 27 etc.  
Wickedness, worldliness, policy caused defect of God's warning men by Dreams, 29  
Bassinas' Dream 41  
Dreams usual amongst the Patriarches, etc. 28 yea, to eminent persons, and others perhaps that knew not the true God, 29  
Strabo says, Moses taught chastity requisite in those that expected direction from God in Dreams, 29   

E  
EDition vulgar, part Lucian's, part S. Jeroms, part Theodotions the heretic, says Bellarmine 300 See translation.  
Ecclesiastic writers of the first age, why so silent of the wonders of that age, 98, 99  
End, he that commends the end, commends the necessary means: is a rule, 420  
Eleazar presents a Golden beam to Crassus, 66  
Emicho wastes the Jews, and kills twelve thousand of them, 116  
Enthusiasm dangerous, 150 etc.  
England, Jews calamities there, 120 etc. See Jews.  
Euphrates compounded of Hu prath 56  
Evidence excluded from belief 2  
Evidence drowns belief 2  
Evidence excluded from the thing directly believed, not from things united to it, 2  
Exceptions, See objections, and universal.  
Experiments of Scripture-truth in ourselves how to be found, 140 to 145 how to be framed in ourselves, 144  
Experience confirmed S. Peter in the truth of a known Oracle, 140  
Experiments fruitful and powerful in hearts prepared, 142 etc.  
Experiments uneffectual in hearts indisposed, why 143 etc.  
Experiments of scripture truth small in our days, and why so, 145  
Script, as rule of diet. Experiments as nutriment. God's spirit as the digestive, 150 etc.  
Experiments confirm faith, 408, 411, 428, 433, 508  
Experience of evil threatened, begets hope of good promised, 415   

F  
Fabius' Ursinus his Oration 50●  
Fables resembling truths. Helicon B●●r. Cadmus' Moses. Scylla D●l●la. N●obe Lot's w●…, 47 etc. 59  
Fathers, how they used the authority of the Church, 243  
Faith, to beget it in children, parents instructions be necessary, 411, 412, 413  
Faith confirmed, how. See experiments.  
Jeremy's Faith confirmed by seeing Gods threats fulfilled, 416  
gideon's Faith confirmed, 414  
To settle and ripen Faith, a rule, 421 See rule.  
Christ risen, revived his disciples Faith, by what Moses and Prophets had foretold of him, 449  
Not of Faith, three meanings of that text or phrase 177 to 184  
The universality of it limited, 178 See Actions, see doubts.  
The doubt and disobeying may be not of Faith, as well as the positive action, 179  
Omission may be not of faith as well as commission, 185  
Implicate Faith Romish differs from conditional Belief, 196  
Popish writers make the Church mistress of m●ns Faith, 197  
Roman rule of Faith unsufficient, 297 to 305  
Of Romish Faith, the first main ground ●…ds to Atheism, second to Heathenism, etc. 484 etc.  
Resolution of Faith by Valentian 292, 464 etc.  
He resolves Faith into the Church's authority, not into the first verity, 471, 472 etc.  
Not into God's veracity or truth of his word, 478 etc.  
Resolution of Faith two fold, 472  
Foundation, what a Foundation the Papists make Christ, 356   

G  
gideon's faith confirmed, 414  
Gersons caveat to the Pope about Canonising of Saints, 501  
Godesaealchus a dutch priest persuades the King of Hungary to kill the Jews 117  
Greek letters and inventions taken from the Hebrew, 57  
Great day of the Lord not to be limited to one day, 100, 102  
Giants frequent in Moses' days 35 etc.  
Giants about mount Vesuvius. 101  
Gods patience to the jews, a mercy to the Gentiles. 80, etc.  
God's mercy and justice exemplified in the jews. 91  
Gods justice and wisdom in the jews calamity. 133  
His proceedings against them even to this day most just and most wise. ib.  
God's favours to Ancient jews, paralleled with the the like to the Gentiles. 135, &c  
God's judgements why not so signal now as in former times. 137  
Gods providence in the reformation from Popery remarkable. 138, &c  
God's providence how little observed. 143, &c  
God's providence in making the Papists to acknowledge the Apocalypse for Canonical, 148  
Gods providence in preserving clauses of scripture 149  
Gods Spirit not to be discerned but by his fruits. 150   

H  
hannah's faith confirmed by experiment. 142, &c  
Of Hannah more. 143  
Harmony of sacred Writers. 17, &c  
Henry 3. cruel to the jews. 123  
Henry 8. by prosopopaeia brought in. 372  
Heathen objections against the jews all prevented by jewish Writers. 78, &c  
Heretics urge scripture. 235, &c  
Some heretics refuse trial by scripture. 239  
Orthodox do not so. ib.  
Heretics likely to balk scripture when it will not bestead them. 244  
Worms in the Host, how, or whence they breed. Doctor's opinions. 329, m.  
Host. see Adoration.  
H●●d. see Monk.  
Hosius' Coalier. 242  
Hypocrites, their curiosity. 435  
Hypocrisy. 507  
Hypocrisy. see posterity.   

I  
Iannes' and jambres, magicians. 38  
Jealousies, their original in the people against their Teachers. 393  
jeremy's Lamentation, a prophecy as well as at Elegy. 90  
jerusalem's destruction by the Romans, a Map of the day of judgement. 92, 93  
Jesuits medley. 250  
King john cruel to the jews. 122, &c  
Iris Thaumantis filia. 54 See Rainbow.  
Jews favoured by their Conquerors beyond all po litick observation, 62, 63, 68  
Jews strange thriving under their Conquerors testified by Heathens, 68, 69  
Jews strange powerfulness in winning Gentiles to judaism, ib.  
Jews wronged by Tacitus, and why. 70, 71, 72  
Jews thriving in captivity to be attributed to their Law. 73  
Jews more favoured by God then any other Nation. 73, to 75  
Jews a mightier Nation than any other. 74, 75  
Jews strange continuance in the midst of miseries. ib.  
Jews had better security of their prosperity then any others. 75  
Their increase and decay not measurable by human policy. 76, 77  
Jews, why said by Diogenes, Laertius, to be descended from the Magi. 77  
Jews and their Religion despised by Heathens on false grounds. 78, to 82  
All heathen objections against the jews prevented by jewish Writers. 78, etc.  
jews calamities and prosperities with their causes foretold in Scriptures. ib.  
Their enemies (until Christ was rejected) how punished by God. 75  
Their enemies (after Christ was rejected) how favoured by God. 83  
jews destruction the cause of Gods exalting Vespasian. 83, to 86  
jews a Nation set apart to exemplify God's justice and mercy. 91  
jews blind madness in Cyrene and Cyprus according to Deut. 28. 28. 111  
jews continuance in misery according to Deut. 28. 59 111  
jews mighty desolation under Adrian. 112  
jews prohibited to come within the view of Jewry, Deut. 28. 62. ib.  
jews why not mentioned from Adrian's time till Rome's captivity. 113  
jews misery in Spain and France. 114, 115  
jewry a Marl-pit for God's vineyard. 115  
jews bereft of their children, according to deut. 28. 32. 115  
jews calamities in Hungary. 116  
jews calamities in Germany. 117  
jews why not utterly destroyed. ib.  
jews meanness in the Eastern parts. 118, 119  
Jews rejection of Samuel a type of their rejection of Christ. 118  
jews punished according to Deut. 28. ad 33. 120  
jews miseries in all times and places according to Deut. 28. 33 ib.  
jews calamities in England. 120, to 123  
jews brutish stupidity. 121  
jews massacre in Linne on a small occasion, 121  
jews madness and self murder in York. 122  
jews may not come on Horseback, nor in Constantinople but upon Terms. 117  
jews grievous oppressions under King john, Henry 3. and Edward 1. 122, 123  
Aaron the jew, paid Henry 3. a Ransom of 30200 marks. 123  
jews banishment out of England purchased by Parliament. 123  
The jew of Bristol paid 10000▪ marks after he had lost 7. teeth. 123  
jews for murdering a Christian child, are massacred at Munchin. 129  
jews poison Fountains, and offer indignities to the B. Eucharist. 124, to 126  
jews for so doing are much afflicted in France and Germany. ib.  
jews cannot be saved from the people's rage by King, and Governors. 125  
jews banished out of Spain and Portugal. 126  
jews bereft of their children again. 127  
jews urged to serve such gods as their fathers knew not. 128  
jews miseries according to Deut. 28. 65, ad 67. 129  
jews become a Proverb and byword to all Nations. 130  
jews banished by the father, bought, and brought in of the son. Banished by Pius Quintus, recalled by Sixtus Quintus. 129  
jews scattered from the one end of the world to the other. 131  
jews infidelity a strong argument for Christians faith. 132  
jews stubbornness an argument that they are Abraham's posterity. 132  
jews the cause of their own misery. 133, 134  
jews thirst of crucifying Christian children, proves their forefathers crucifying of Christ. 133  
jews make their father's sins their own. 133  
jews carriage and temper the Lees of their forefather's excellency. 134.  
jews present depression proves their former exaltation. 134  
jews blindness a light to the Gentiles. 136  
jews desolation the most effectual proof of Christian saith. 137  
jews misery a type of unbelievers eternal misery. 137  
From the history of these jews, general and useful Collections. 129, to 139  
jews conversion as likely to be sudden as at all. 138  
Best method to convert the jews. 251  
Church of the jews. see Infallibility. San●drim Christian.  
Ishmaelits, the same with Saracens and Hagarens. 103, to 107  
jews and Ishmaelites, continual signs to the Nations. 1●3  
Ishmaels' description by Moses, a prophecy of his posterity. 105  
Ishmaelits why called by themselves Saracens. 109  
Ishmaelites or Saracens how like Ishmael. 106, 107  
Ishmaelites a mighty Nation. 108, 109  
Image worship, the effects of it in Monks. 128  
Indulgences caused a breach in the Church. 270  
S. john in some points above S. Paul & S Peter. 3●●  
Infallibility. He that is taken, or takes upon him to have absolute Infallibility, is made, and makes himself God. 198, 199  
Infallibility (granted) is no such means to end controversies as is pretended. 243, 248  
Infall. a means to harden a Mahometan. 250  
Infallibility as dangerous to the soul as Empirics practise to the body. 257  
The differences amongst Ancients, an Argument against any one man's infallib. 268  
Pope's Infallibility pretends to decision of Controversies brought to him, not to predication or prevention of them, ere they arise; to censure the opinion not punish the Author. 274  
Pope's challenge of infall. cause of Dissensions. 277  
Infallibility, is not, de facto, a means to end Controversies. 279, 298 Nor would infallib. end them aright, if all granted it. 280  
Imperfections in the Pope's Infallibleship. 284  
Infallibility wherein it consists. 287, 289  
Churches, or scriptures infallibility, which first to be believed, or, are both together to be believed. 289, etc. Infallibility of the jewish priests depended upon their continency. 378  
Infallibility of the King defensible by scripture, as probably as that of the priest. 387  
Some jews brag that Iudah's sceptre still flourish in Media. 339. jews Church erred fundamentally in Christ's time, ergo not infallible at any time. 400  
Infallib. more necessary under the Law. 3●8  
Disadvantage to Rome not to hold the synagogue Infallible 399. jews after Moses death, made not Church's infallibility the Rule of faith, but experiments answerable to God's word. 411  
What does infal. perform to the Believer? what to the object believed? 481  
Pope infall. in canonising Saints, says Valent. 496  
Jesuits doctrine of Pope's infallib. dangerous to states, and the worst of errors. 499, 505  
Infallibility a device to cover practices not justifiable by Romish Clerks. 506  
Infallibility the doctrine of it inverts the whole frame of Religion. 5●●   

K  
Pour of the Keys. 395. see Universal.  
King's Infallibility as probable as the Popes. 387  
K●… his sin aggravated. 410  
Krantzius (or Cranzius) his speech to Luther. Frater abi. 139  
Hu speech, put in the mouth of a Saracen, at Torutum. 109  
Krantzius his Relations touching the Jews. 125, 126, 129, 133   

L  
Language's, (Italian, Spanish, French, English) mixtures of Roman and Barbarous. 245  
Laymen illiterate may as well know the sense of scriptures, as of the Pope's Decrees. 156, &c  
Laymen not skilled in Languages, how far bound to believe scripture. 161  
Leo the tenth his Apothegme. 505  
Lindens panoply no good Harness. 242  
A Logic Rule explained. 475  
Lo●● wife, by Poets, transformed into Niobe. 49  
Loyola's way to try spirits by. 151   

M  
MAdness of men in not searching Scriptures 9  
S. Paul's Man of God, who it is. 154  
Carnal man. 212, 213, 236, m. Spiritual man. ib.  
Manes' heresy. One creator of matter, another of purer substances.  
Magic helped and hastened the sudden making of the golden Calf. 38  
Mahomet pretended descent from Sarah. 109  
Maldonate, one of the best Expositors of that Gang. 401. His censure of jansenius. 275. m.  
Maldonate censured about the meaning of the sixth of john. 332  
B. Virgin Mary her faith confirmed by experiment. 143  
Use of Magistracy and Ministry for avoiding schisms, with Valentians and Sacroboscos' extremities about that point. 237  
Ministry of men, how needful to plant faith and keep it. 153, 163, 185, to 189, 282, 480  
Ministers of God, to be advised with in particulars touching our souls. 145  
Ministers not being advised with in particulars, a cause of fruitless preaching. ib.  
Miracles used in the infancy of Christianity. 40  
Miracles of Ancient times not to be suspected because none such now. 37, 42  
Miracles of scripture relation, proved true by a strong Dilemma. 11  
Expectation of pompous miracles, the original of Jewish infidelity, 433  
Internal miracles the end of external. ib.  
Miracles of Christ, and of Devils, and Impostors, differ in the End. 436, 445  
Miracles, no rule of trying Prophets before the Law. 435  
Christ's miracles not so much relied on by his Disciples, as Christ's predictions. 442  
More of Christ's miracles. 443  
Luther's miracle wrought sine vi Ferri. 139  
Vespasians miracles. see Fespasian.  
Miracles, see prophetical testimonies in the let. P  
Mistrustful man prone to be an Infidel. 20  
Mistrustfulness how it may be well used ib.  
A monk scrupled to wear an Hood. 240  
Moses and the Israelites wand'ring made by Poets into Cadmus' and the Phoenicians. 48  
Moses had no such power as is ascribed to the Pope, though he had virtually, both Civil power and Ecclesiastical or spiritual. 405  
Siimilitude betwixt Moses and Christ. 434, &c  
Muscovites forbade Preaching, to prevent schisms. 302  
Massacre at Paris, and Boydon the chief man in it, commended by Fabius Ursinus the Pope's Legate. 500 Massacres. Vide Jews.  
Mysteries involved in the Enigmatical propriety of words prophetical. 100   

N  
naaman's faith, begot by one single experiment without the word. 141  
naaman's doubting, how like the curiosity of unbelieving Artists. 141, 142  
Noahs●●ood ●●ood changed by Heathens into Deucalion's. 51 Niobe made of Lot's wife. 49  
Notions of good and evil, in Pythagoras, Orpheus, Linus, Euripides 57  
Notions of Christ, what the Pharisees had before he came. 446   

O  
OAths to be kept, yet not when Pope and Religion is in hazard, says Paulus Quartus. 503  
Observations (made by the Author) out of Poets in general. 27, etc. see Poets.  
Oracles, a discourse about them. 30, &c  
Oracles ceasing, a proof of Christian Religion. 30, &c  
Of Oracles failing, Plutarch's 2. reasons. 1. Flitting of Daemons, 2. Alteration of soil; exhalations being (said he) as necessary for Oracles to speak with, as an instrument for a Musician to play on. 30  
Omen. See Crassus, and Vespasian.  
Objections of Romish Doctors against scripture. 260, etc. 264, etc. see Scripture.  
Obedience, what due to God, what to his Messengers. 154, 271, 306  
Obedience to Authority, 168, to 176  
Sincere Obedience makes some actions lawful, which without it would be unlawful. 170, to 177  
Illimited Obedience to the Church, is required by Papists, without examination or appeal. 165  
Antipapists extreme in that point. ib. The Protestants mean in the same point. 166  
Abraham's Obedience commended by S. Austin, and soldier's obedience so. 171, 172, 175, m.  
A certain rule when Authority may be disobeyed. 174  
Such as disobey, fearing their practice may occasion evil, are often taken in their fear. 174, 175 More about Obedience. See 185, to 189  
Of Obedience, or belief conditional, see 189, to 196  
How It differs from implicit faith. 196  
Conditional Obedience of two sorts. 381  
Pretences for disobedience. 194, 195  
Absolute Obedience due to Pastors, etc. in what. 382, 389  
Spiritual Obedience limited. 391  
Precepts of Obedience to the Priests, in the Law, universal in Form, admit restrictions or exceptions. 376, &c  
Sincere Obedience according to the measure of light which men have, the best way to get more light. 196  
Obedience the way to wisdom S. Austin. 224, m.  
To Obey the Romish Church absolutely without Appeal, is not to obey God. 327  
Against blind Obedience a caveat. 409   

P  
FOr Pan's death the spirits mour●. 31  
Thamous commanded to proclaim it. 31  
Pan's mother, Penelope. ib.  
Christian paganismes. 144  
A parallel of Atheistical and papistical mockery. 363  
Pharisees did quadrate the sins of proselytes. 250  
Parents instructions means to beget faith in children 411, etc. Pashurs' prophecy. 424  
Philip the Fair, in one day apprehends all the Jews. 124, 125  
Planetiades in Plutarch makes the negligence or ●malignance of the gods, the cause why Oracles ceased. 58  
Plato's Androgyni, a mistake of Moses in Gen. 56  
Plutarch's mention of Deucalion's Ark and Doves, 51  
Persecution of Albigenses and Picards. 246  
— Of Hushites, Bohemians, Lyonois. 277  
Persecution of Christians by Saracens, greater than of all Roman Emperors. 110  
People go to sermons (at happy be lucky) as if a sick man went to a physic Lecture; good, but not of his disease. 145  
Poets fables prove Scriptures truth. 27, to 30  
Poetry more of old, when more wonders were. 42, &c  
Poetry; right use and corruption of it. 43, to 47  
Poetry, the original, use, etc. of it. 42, &c  
Fables transform Scriptures truth. 46, to 57  
Poetry, prima quaedam philosophia. 43  
Aristotle's Rule for Poets. 28  
Pompey's felicity, 63. misery, 64. struck in the brain by God, 65. never prospered after he entered the sanctum sanctorum. ib.  
Pliny Junior, his relation of Vesuvius eruption. 100, 101  
Pliny the philosopher, his uncle, smothered in it. 100 Pliny's pinetree, resembles Joels' pillar of smoke. 100  
Jewish Proverb, Plus vidit ancilla ad rubrum mare & montem Sinai quam omnes prophetae. 409, 〈◊〉  
Paulus Fagius cited.  
Pescennius Niger his reply to his soldiers; They which beat you drink water. 106  
Petrus Cluniacensis persuades King Lewis to war against the Saracens, and to make the Jews pay for it. 117  
Provost of Stenelda, his Epistle to S. Bernard. 245  
King of Portugal Emanuel, uses the Jews ill. 126, etc. A False Prophet persuades 6000 Jews to wait for miracles and deliverance, but all perish, says josephus. 91  
Ptolomaeus Philadelphus his goodness to the Jews, releasing 100000 of them, etc. 62  
S. Peter what privilege he had by pasce oves, and by Christ's prayer for him. 341, to 347  
S. Peter's faith confirmed by experience. 140, &c  
S. Peter is not the Rock, Christ is. 347, &c  
S. Austin thought, S. Peter was not the Rock. 348, m.  
Of Petra, Petros, and Cepha. 347  
S. Peter's denial. 341  
Popes speaking ex Cathedra. 298, &c  
Popish Foxes set fire amongst us. 275  
Opposition betwixt S. Peter and his successors. 453, &c  
Pope exacts belief contrary to all Notions of good and evil. 451  
Pope may be an Heretic, but cannot teach heresy ex cathedra, says Valent. john 22. within an inch of one. Honorius probably was one. 213, etc. m.  
All Popes not qualified to understand scripture. 213  
Pope to blame that being infallible he stills not all Controversies. 213, 243, 244  
Pope forces not Infidels in; but corrects Christians within the Church. 249  
Pope Antichrist. 446, etc. 451, 452  
Popes speaking is Ominous. 304  
Pope's Authority made greater then Gods. 325  
Pope is a Judge. The Fathers but Doctors. 370  
Pope's primacy overthrown. 341, &c  
Pope a ministerial Head. 371, m.  
Pope his Authority made greater than the Jewish Churches. 375, etc. Then Moses'. 405, etc. Then the Prophets. 417, etc. Then Christ's. 427, etc. Then the Apostles. 452, etc.  
Pope only Judge, say Bellarmin and Valent. 461  
Pope may do what he will, by their doctrine. 463  
Pope. See Infallibility. see Oath.  
The Sun Pope of colours. Facetious. 49●  
The High Priest did err ex Cathedra in a main Article of Faith. 403  
Priests hated the prophets living, loved the dead prophets. 423  
Posterities affection to slain prophets, an Argument of deep hypocrisy. 422  
Predictions by dreams usual of old. 28, 29  
Our Saviour's prophecies, Matth. 24. etc. exactly fulfilled. 93, to 103  
A prophecy of a Monarch from the East, misapplied. 86  
Joels prophesy (pillars of smoke) agrees with Pli●ies. 100, 101  
Prophecy of Ismaels' being a great Nation fulfilled. 108, 109  
Moses prophesies fulfilled in the Jews destruction. 111, to 133  
samuel's prophesy fulfilled, how & when. 118, 119  
Prophecies of Ishmaels' posterity fulfil. 103, to 111  
Prophecy of psalm 59 ver. 11, 13. fulfilled on Jews of later times. 135  
Prophecies of the old Testament exactly fulfilled in the Jews destruction. 87, to 92  
Christ prince of Prophets. 434, 437. see Raised.  
Prophetical predictions, but particulars of Moses' generalities. 426, &c  
Prophetical predictions, surer grounds of faith, then vive voices of the Apostles. 453, m.  
Prophet's privileges. 417  
Vo●●s of a major part of prophets examinable. 417, 419 &c  
●…s 400 prophets, no professed servers of Baal. 418. More of those prophets. 424, 437  
Elijahs and Michaiahs prophecies of Ahab, by high dolititians scanned and set at odds. 418  
Prophecy fulfilled 4 ways. 401, m.  
Whether the society of prophets was the Church representative. 419  
Why Prophets join repentance with their predictions. 421  
Prophets have mostly, Cassandra's Fates. 423  
Means to discern true prophets. 425  
Trial of prophecies. 434, &c  
Prophet's testimonies prove Christ the Messiah, better than miracles do. 430, &c  
Lumen propheticum erat aliqualiter Aenigmaticum. 439   

Q  
PIus Quintus, Sixtus Quintus. see Jews Pharisees did Quadrate the sins of proselytes. 250   

R  
CHrist Raised two ways. 448  
Rainbow, poets fancies about it. 28  
Rainbow, not before the flood. 54  
Rainbow, God's messenger to assure the timorous posterity of Noah, they might safely go down to the valleys. 54 m.  
Rain-bows colours signify the st●oy of the old world by water, of this, by fire. 55  
Reformation desired by Cassander and Cajetan. 276— By Sepulveda. 462  
Redemption Christ spoke of, was preservat on from the Nations terrors. 101  
Revelation of S. john, somewhat about it. 147, &c  
Revelations private. see Zachary.  
Roma Babel Rediviva. 244, m. 245  
The Romish Rack, 318  
The Roman Account. 356, 358  
Romish religion as Romish, what kind. 361  
Romish Church, a rare Idol. 363  
Romish Church, mistress of men's faith. 197, 226  
Some Romish Writers come too near the justification of them that put Christ to death. (as the Talmud does.) 396, 397, 400, 402  
Romish Rule of faith, not known to S. Peter. 452  
Old Roman Historians, seldom mention Jews or Christians, but upon occasion of war; such as was under Vespasian, Trajan, Adrian. 113  
At Richard 1. Coronation, Jews sore handled. 120, &c  
Rindeflaish, the Rustic, says he was sent from heaven to destroy the Jews, as Hartmannus did 124, 126  
The Rechabites live in fo●m of a Kingdom. 119  
A Rule for settling and ripening faith. 421  
A Rule in Divinity (All absolute perfections are really in God) abused by Papists. 427  
A Rule of Logic explained. 475  
Aristotle's Rule fore Poets. 28  
A school Rule, Ubi unum propter aliud, ibi unum tantum. 493   

S  
SAcred Writers sobriety compared with Heathenish writer's vanity. 58, to 61  
Samson and Dalilah by Poets made Nisus and Scylla. 48  
samuel's rejection a type of Christ's rejection by the Jews. 118. Sarah. see Zachary.  
Saracens, pretend to Sarah. 109  
Saracene a Region in Ishmaels' territories. 109  
Original of Saracens. 103, &c  
Saracens, Hagarens, Ishmaelites all one. 103, to 107  
Saracens and Jews, continual signs to the Nations. 103. Saracens how like Ishmael their father. 106, to 110  
A Saracens fact. 100 A Saracens Oration. 109  
300000. Saracens slain, by Charles Martell. 110  
Saracens living, manners, marriages, etc. 103, to 107  
Saracens City had Zoars privilege. Trajan's Army vexed with wind, lightning, fly's, etc. whilst they assaulted their Metropolis. 108  
Satan carves for himself out of the Church's broils. 244  
Sanedrim's authority limited, not as the Papist do. 385  
Saul not answered by God, why 29  
Saints, Pope cannot err in canonising them, says Valentian. 496  
More about canonising Saints. 500  
Pope's power to saint men, dangerous to states. 501  
Gersons Caveat to the Pope about canonising Saints. 501  
All State affairs have a ruled case in Scripture. 144  
States, The age or duration of them. 40  
Strabo cited.  
Saying of Augustus Caesar. 238  
Saying of S. Austin, Non crederem Evangelio, etc. 479, 483  
Saying proverbial, scortum sive benedicat, etc. 505. Another Saying, Nemo senex veneratur Jovem. 40  
Scruples. see Doubts.  
School-aivines assign not a right subordination of second causes to the first. 144  
Silence about Grace and freewill, enjoined in Spain for four years. 301  
Semele in the Poets, is Eliiahs', or Moses story spoilt 59  
Simon Magus, his sin. 214, etc.  
Scythians dispute with the Egyptians about antiquiority. 51  
No sign can be given us Christians equivalent to the destruction of the Jews. 137  
Signs, etc. discoursed on, from 90, to 103  
Signs in the Sun and Moon are past. 98, etc.  
Signs of the Time. 85, 136, 425, 427, 432  
Sun turned into darkness. 100, 101  
Sin in general gets fear of punishment; special sins special punishment. 427  
Spirit of God not to be known but by his fruits. 150 Betwixt the Spirit of God and that of the Papacy, the opposition is Diametral. 449, &c  
Christ would not suffer unclean spirits to publish the Gospel. 354  
Spirit of Antichrist. 355, Spirits. see Trial.  
Proper sorcery in Jesuitical doctrine 502  
Sodom, Straboes' report of it. 50. Circumference sixty furlongs. Thirteen populous cities in that soil, destroyed by earthquake says he. ib.  
Lot's sons in law, their wives, Lots other daughters, probably all, destroyed in Sodom. 49  
Salt-sea, might season the Atheist, 50  
Scriptures truth hath greater and surer tradition than any other Writings. 10  
Incitement to search the script. 9  
Madness not to search the script. 9  
Scripture miracles proved true. 11  
Script. divine truth proved by its prevailing without outward help. 11  
Script. confirmed by the solid marks of Historical truth. 13, ad 17  
Script. divine truth proved by harmony of sacred Writers. 17. script. divine truth proved from its drift and scope. 17  
Script. Authority proved from the vehemency and sincerity of spiritual affections. 19, ad 25  
Script. truth proved by Poetical fables. 27 ad 30  
Some scripture relations confirmed by the apparition of Heathen gods. 34 ad 37  
Scripture truths transformed into Poetical fables. 46 ad 57 scriptures relation of the Suns standing still misapplied to Atreus. 48  
Scripture relation of the fiery serpents changed into Cadmus his Dragon. ib.  
Scripture relation of Sodom and Gomor●ha proved true by reason and sense. 50  
Scripture genealogies agree with the names of Nations. 52. scriptures relations of the first inhabited parts how proved 53  
Scriptures truth proved by Gods proceeding with the jews 61 add 90  
Scriptures proved by the jews desolation 137  
Scriptures truth how to be confirmed by experiments in ourselves 140 ad 145  
Scriptures how to be read and heard 142  
Many good qualifications required in Readers of scriptures, that they may understand them, 210 to 219, 223 to 229, 233, etc. 248, 256, 258, &c 261, 264, 270  
Scriptures why so ineffectual in their Readers and Hearers, 142 script. ineffectivenesse in some no derogation to their power, 142. script. truth confirmed by the consent of Papists, Protestants, Jews. 146. scripture truth to be known by practice. 150. scriptures how unreasonably neglected and distrusted. ib. script. writ by Moses, a perfect rule to the Israelites. 229, to 233, 255, 263  
Agreements and Differences betwixt Papist and Protestant about script. 163  
Obscurity pretended by Papists hinders not script. from being that Rule 201  
How Protestants grant ‛ script. obscure, 201, to 206  
Unto what men, and for what causes scriptures be obscure. 206, to 210  
Ro●ish objections against perspicuity of script. fly at God and the Penmen of holy Writ as much as us. 219, 220, to 222  
S. John and other Evangelists intended plainness. 220. Pretences of Obscurity are vapours of fleshly corruption 223, 233. Beauties' darkening Lucerna. 223, 224, 225, 211. and Valentians. 225, m. 226, etc. yet this qualified, 234. m.  
He sets a Candlestick upon the light. 228  
Papists sometimes made the holy Bible the holy Mount, that might not be touched. 229, m. But now may, 257, upon condition, m. ib.  
The Devil made the Jews depart from God, by persuading them that God's Law was too Obscure. 230  
What Protestants mean by [scripture is the Rule of Faith.] 198, 206, 268, 282, 283. See Faith.  
Scripture a rule of Faith even to the unlearned. 199  
Two Romish objections against scripture being Rule of Faith. 155. The former answered, 156, &c  
Their other objections (Heretics urge scripture. The Learned differ about sense of scripture. private spirits uncertain) answered. 235, &c  
Prove aut nihil, aut nimium. 266, &c conclude against all science as much as against us. 266, &c See Heretics.  
Devil and Heretics cunning in scripture: Christ ●…inger and more ready to help. 241  
Scripture a slumbling block and snare to the unwise, so Valent. 248, 256. m  
Difficulty of scripture is the Jews vail, so Valent. 209, 252  
Sufficiency of scripture. 254, to 260. sine schola Simonis. 259. m  
Christ submits his doctrine to scripture. 255  
Scriptures teach the remedy for the danger in reading scriptures. 259, &c  
The Objection. (Protestants permit all to use scripture, and to take what sense they please) ergo they have no means to end Controversies) answered and retorted. 271  
Script. must be understood by the same spirit by which they were written. Bell. confesses this. 286  
Scripture supreme judge of Controversies, in what sense. 302. Council of Trents Decree about interpreting scriptures. 311  
Scripture hath a Ruled Case for the success of all State Business on foot in the World. 144  
About the Canon of scripture 146   

T  
TAcitus his spleen against the jews 70 &c  
— Against Christians 114  
Tacitus objections against the jews confuted 70, to 72. Tacitus a Tatler 76  
Talmud seems to justify the condemnation of Christ 396  
Jesuits Tempt God 497  
Templum Domini, Templum Domini, the Church, the Church 374, 422, 508  
Under the second temple, no Bood added to the Canon. Providence in it 59 Second Temple. see Urim.  
When the Temple was fired, Titus kills the priests saying, No need of them that being burnt 91  
Tithes, why so unwillingly paid 144  
Titus dying expostulates with God 85  
Tiberïus calls a Council about Pan 31  
Ten Kings give power to the Beast 505  
The word [therefore] imports not always a cause of the thing, but of our instruction to be taken from it 130, 131  
Testimony of Jesus spirit of prophecy 366, 398  
Testimony of jews and papists useful about Canon of scripture 146, 147, &c  
Thamous Egyptian 31  
Thunder; thought the Pythagoreans made to terrify them in Hell 54  
Turk, partner with Ishmael in Circumcision, A proselyt of Istmael, Heir adopted to that promise, Gen. 17. 20. 110 Turk signifies a wild man, 110. Turk's mad Historians. Make Job and Alexander the Great Officers to Solomon. 46, 47. Under Turks and Saracens Christians suffer; as Jews did under Greeks and asiatics 110  
Tradition of parents, how good for children 411  
Traditions by Trent decree equalled to script. 487  
Trajan in an earthquake drawn out at a window by miracle 96. Trajan shot in the shoulder 108  
Trajans Army plagued with storms and flies 108  
Traian pursues the Jews: Enacts, that if a Jew, though driven by tempest, set, foot in Cyprus, he is condemned, ipso facto 111  
Transubstantiation 328  
Translation vulgar partly Lucian's, partly S Jeroms, partly Theodotions the Heretic, partly another's, may have scribe s●ps in it, says Bellarm. yet no errata in iis quae ad Fidem & mores pertinent 300  
Forerius his defence and dealing for the vulgar translation 301  
Trent decree for the vulgar translation 311  
Trial of spirits 150, etc. 265, 354  
Christians in every Age tried in trial of spirits, and in their love to God 265  
Ignat. Loyola's way of trial of spirits 151  
Trial of prophecies 434, &c  
S Thomas Moor's Jest 192  
Ren. Tudelensis his visiting and relation of the Jews, his Countrymen's estate 117, to 119 Trent Council cited.   

V  
VAlentian cited.  
Valentian, turned Doctor similitude 227  
Valentian his Enchanted Circle 291, etc. 475, 507  
Valentians saying of the veil that is upon the Jews hearts 209, 252  
Vates 43, 10  
Vesuvius burning a Beacon to all flesh 100  
Vespasians expedition against the Jews, how, and why honoured 83, 84  
Vespasian advanced beyond policy 84, 87  
Vespasians service against Jerusalem, rewarded as Jehu's was 85. Vespasian another Moses 85 A type of Messiah 86 Vespasian prophesied of by Josephus 83 Vespasian owned by an Ox and a Dog 84 Vespasian cures a blind and a lame man 84, 85 Oracle at Carmel abodes Him prosperity 84 Vespasian confident that his son shall succeed him in Empire, or no body 85  
Vespasians death foregon by a Comet, and the opening of Augustus his sepulchre 87  
His dying speech Nunc Deus Fio 86  
Nor Vespasian nor Titus titled Judaicus 87  
Vicinity breeds envy 423  
Visions counterfeited by evil spirits 261  
Visions seen to one not to others 34, 35  
Vision of Queen Bassina 41  
At Vitrye in Champain, Jews imprisoned themselves 124  
Deus vult, Deus vult, Rumour of a Voice from heaven 116  
Ubi unum propter aliud, ibi unum tantum 493  
Evil unity, good dissension 277  
Vulgar Edition. See Translation.  
An universal Text limited 178  
Universal precepts, promises, propositions admitting exceptions 376, &c  
All that the scribes and Pharisees bid you do do. limited. 391, etc. And limited by Maldonat well. 392. That Text unduly extended may be abused to justify the condemnation of our Saviour Jesus Christ 396  
Urim and Thummim, what it was 377 m.  
Urim ceased 200 years before his time, says Josephus. 36. It rather ceased with that generation that came back from captivity; soon after the second Temple was finished 36  
Gods promise to direct by Urim, conditional 378  
The Authority of the Keys not absolutely universal. 395  
Unbelief of curious Artists, like naaman's doubtting. 141, 142  
Unbelief of Scripture unreasonable 150  
Unbelief may find pretences ib  
Unbelief Antichristian. An Axiom of its 478   

W  
William Rufus cruel to the Jews 117  
Jewish Woman's eating her child 91  
Wood-worship indeed 129  
Lots Wife not transformed, but candyed over 49, 50  
Want of Wine complained of as cause of want of courage in soldiers, who yet were beaten by water-drinkers 106  
Wranglings amongst Christians makes the world doubt of Christianity 19  
Writers. See Sacred and Romish.  
Whore of Babylon, a Witch properly 502  
Worms in the Host whence they breed. 329, m  
Written Word, sole Umpire. 256   

Y  
THe Horrid Suicidium of the Jews at York 122   

Z  
ZIdkiah the Prophet's dispute against Michaiah out of Josephus 418  
Zachary and Sarah sinned not the sin of proper Infidelity, as it is opposed to sides Catholica, when they doubted of God's promises to them; (because the Revelation was private) but of imprudence, says Valentian. 468    

A Table of Scriptures Expounded or Illustrated by Observations in these Three Books of Commentaries: Out of the Old and New Testament.  
Genesis. Chap. Verse. Page. 1. 26, 27 56 2. 14 ibid. 4. 1, 25 13 5. 1, 2 56  29 14 9 12, 13, 14 54 10. 13, 14, 23 52 11. 1, 2 51 12. 2, 3 77 16. 12 105 17. 20 110 19 14, 15 49 20. 3, &c 28 25. 14, 15, 16, 18 104  18 105 34. 30, &c 14 37. 10, 11 28 40. 8, 12, 13, 19 ib. 42. 20, &c 15 44. 16, &c ibid. Exodus. 3: 2 34 4. 13 446 14. 13 408 15. 1 43  26 408 16. 12 ib. 17. 7 ibid. 19 4 409 20. 10 379 24. 9 439  10 410 28. 30 377 32. 1, &c 38 33. 13 59 Leviticus. 10. 9 378 26. 14, &c, 44 81 Numbers. 11. 16 439 12. 6 ib.  6, 7 29 21. 6 48  16, &c 47 22. 22 34 23. 22 446 27. 21 377 Deuteronomy. 4. 1, 2 407  5, &c 73  9 413 5. 22 410  28, 29 444 6. 6, &c 230 10. 16 141  17 426 11. 2 411  13 412  18, 19 411  22, 26, 29 412 17. 8 385  19 387 18. 14 445  15 448  15, &c 434  18 438  18 445  19 443  20 435 27. 11, 12, 13, 14 412 28. 29 125  30 127  31 120  32 127  33 120  34 122  37, 41 131  43 84  49, etc. 52 112  53 82  59 111  62 113  64 131  65, &c 130  68 122 29. 19 133 30. 1 416  11, &c 304 31. 16, 11, 12, 13 413  16 426  19 44 32. 26, &c 80  29 141  36, &c 80  39 141  46 44 34. 10 445 Joshuah. 8. 33, 34, 35 413 10. 13 48 Judges. 2. 7, 8 413 5. 1, &c 43 6. 12 34  13, 14 414  15 415  22 60 8. 33 415 13. 22 60 16. 17, 19 49 17. 15 415 1 Samuel. 2. 1, 2, &c 43 8. 7, 11, &c 118 15. 22 171 23. 9 377 28. 6 29. 378 30. 7, 8 377 1 Kings. 9 7 131 13. 18 422 18. 36 437 19 11, &c 59 20. 36, &c 172 22. 24 264  24 424  28 437 2 Kings. 1. 24 81 4. 27 440 5. 15 141 6. 17 35 2 Chronicles. 24. 20 426 Ezra. 2. 63 36 Nehemiah. 1. 7 417 6. 16 77 Ester. 6. 13 76 Job. 19 25 162 33. 14, &c 28 34. 19 140 Psalms. 2. 7 448 3. 1 22 9 8, 9, 10 23 19 7 216 27. 1, 3 22 34. 8 45 42. 1 21 43. 5 22 44. 1 21 46. 1, 2 23 50. 16 354  25 355 51. 1, 2, 3, 10, 12, 13 20 & 21 59 11 117  13 135 66. 16 20 74. 9 21 78. 33, 34 412 81. 11 80 106. 39, 46 79 119. 98, 105 224 Proverbs. 16. 7 81 28. 9 ibid. Isaiah. 5. 13 264 6. 9, 10, 11, 12 401 11. 2 431 28. 16 352 29. 9, 10, 11, 13, 14 209 35. 5 431 40. 3 441 42. 1 431  89 441  11 104 53. 8, 9 448 61. 1 431 63. 10 60 Jeremiah. 2. 3 67 9 23 17 10. 2 89 18. 18 424 20, 7, &c 18 24. 1, 2, &c 134 25. 29, 91  31 100 26. 8, 2 424 28. 6, 7, 8, 9 43S  10, 12 440 29. 26 425 30. 13, 14 316 31. 33 32 32. 24, 25, &c 416  42, 43, &c ibid. 35. 9, 10, 14, 19 119 Lamentations. 1. 12 87 2. 20, 21 90 Ezekiel. 7. 23 79 14. 3, 4, 5 264 33. 32, 33 438 Daniel. 2. 44 358 9 2 18, & 20 12. 4, 8 201 Joel. 2. 28, 30, 31 96, & 98, & 100 Habbakkuk. 1. 10, 11, &c 78 Malachy. 1. 11 36 2. 1, 2 378 4. 2 33  4 146 Judith. 5. 21 76 Wisdom. 6. 7 40 Ecclesiasticus. 45. 23, 24, 25 388 39 24 231 1 Macchabees. 2. 36, 37, 38 380  41 ibid. 2 Macchabees. 6. 14 76  24 182 Matthew. 7. 26 361 11. 3, 4, &c 430  27 216  29 218 12. 20 223  27 436  28 437 16. 13, 14, 15, &c 349  18 347  19 395  22 359  23 353 18. 3 216  15 340 21. 40, 41, 42, &c 353  42 ibid. 23. 2, 3 391  15 250  29, 30, 35 425 24. 14 96  15, to 36 92  19 95  29, 30 93  31 101  34 93  36 94 26. 27 329  57 403  65, 66 404 27. 25 ibid.  64 448 Mark. 4. 11 221  25 215 6. 2 431 7. 37 433 9 38 436 13. 15, 16, 19, 20 102  21, 22 432 Luke. 4. 14 432  16, 17, &c 431  18, 19, 23 ibid.  29, 30 432  34 254 6. 9 380 10. 16 382 11. 20 437  27 16 16. 31 418 21. 25, 33 93  34 97 22. 32 319, 341  33 343  66 403 24. 25 449  27, 32 450 John. 1. 18 439  20, 21, 25 446  29 440  31 446  33 431  49 441  50 442 2. 22 ibid.  24, 25 420 3. 5 441 4. 25, 29, 42 442 5. 22 428  41 455  43, 44 420  44 211, & 253  46 231, 429 6. 5 331  14 420  30 433  51, 51 331  53 330  54, 56, 58 331  68 433 7. 17 255  18 18, 457  31 433 8. 44 133 10: 40, 41, 42 441 11. 50 403 12. 28 442  30 443  32 444  39 131  44 443  48, 49, 50 ibid. 14. 29 442 15. 14 406 16. 4, 30 442 20. 23 166  31 220 21. 15 345  16, 18 ibid. Acts. 2. 5 96  14 344 3. 12 ibid.  23 ibid. & 434  25 ibid. 448 4. 19 174 8. 19 214 10. 13, 14, 15, 16 183  34, 35 141  34 426 13. 27, 33 448  46 344 17. 2, 11 456 20. 29 167 22. 29 35 26. 22 459  26 448 Romans. 7. 18, 19 394 10. 9 352, 353  11 ibid. 12. 2 212  3 18 13 2 166 14. 14 178  23 177, 180 1 Corinthians. 1. 20, 23 231  26 265 2. 14 213  15 459 3. 5, 6, 7, 8, 9 334  11 352  18 216 4. 1, 2 334 7. 10 426 8. 13 182, 337 11. 26, 27, 28, 29 333  34 334 12. 4 19 13. 12 206 2 Corinthians. 3. 6, 7, 8, 12, 13 234 4. 3 233 Galathians. 1. 8 162, 414 2. 7, 8, 9 343 Ephesians. 2. 20 356 4. 11 166 5. 32 333 Colossians. 3. 20 383 2 Thessalonians. 2. 4 360  11 240, 506 2 Timothy. 3. 16 154 Hebrews. 1. 1 32 3. 1, 2, 3, 4 405  3 445 5. 12, 13 190 6. 1, 2 ibid. 9 22 336 10. 28 445 11. 12 448 12. 18, &c 229 13. 17 166 James. 1. 5 223 2. 19 3 4. 2 236 1 Peter. 5. 1, 2, 3 347  5 167 2 Peter. 1. 14 452  16, 19 453  17 443 3. 12 55 1 John. 3. 22 223 4. 3, 12 355 Revelation. 1. 3 366 13. 4, 5, 6, 7 451   


Index Sphalmatum.  
Be pleased Reader to help the smalller slips, in points, figures, Gr. Accents, Parentheses, or known passages. The grosser faults of Copy or Press are showed. By the first number the Page, by the second the Line, M. the Margin.  
Quintilio si quid recitares; corrige sodes  
Hoc, aiebat, & Hoc. illud delere jubebat.  Horat. de Arte. 
Vir bonus & prudens, erratis allinet atrum  
Transverso Calamo signum, mutanda notabit;  
Fiet Aristarehus.   

Errata.  
IN the Account, page 5. l. 11. r. in this Author. In the Life p. 1. l. 15. extorted. 2. 31. relation. 4. 14. Commemorating. Epistle to the Reader, p. 4 l. 19 r. penmen. 7. 2. guarding. In the Book, page 7. 11. man's. 12. 25. prescribe. 22. 23. deal: 24 18. the represent: 25. 11. of their. 16. 13. it. 27. 31. sensible. 27. 40. Ground. 28. 5. who. 39 41. yields. 39 47. these 48. 49. Scylla. 50. 6. incredible. 52. 51. m. nominibus. 59 31 Poet. 66. 18. General. 75. 15. prosperity. 78. 26. Persuaded. 82. 4. add of. 90. 42. Instruments 94. 12. away with. 96 49. apparitions. 101. 4. propiusque. 104. 13. names. 112. 5. brings. 126. 26. Osorius. 137. 13. done. 139. 24 superasse. 147. m. Romish. 151. 13. deal: 154. 38. add Though. 159. 12. or guile. 161. 16. with. 162. 21. add, all. 163. m. manner. 163. 35. man. 165. 3. Scylla. 166. 52. Flock, 171. 21. deal here. 171. m. motus execrabilis. 183. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 187. 23 decrees. 188. 20, add, or. 202. 15. Cause. 206. 26. deal, at Circles. 213. 30. add, † & † in the notes. l. 25. 221. 37. admit. 229. 28. be. 229. 48. then. 233. 15. irradiet. 237. 9 detected. 251. 27. add †, & † in the notes at, Absurdum. 253. 6. contention. 253. 18. adjoined. 2821● any as yet, 283. 22. Come. 292. 32. and. 292. m. six faults. 294. 39 divine. 295. 34. unriddle. 305. 20. One. Epistle before the third Book. 2. 12. morality. 312. m. Dei lib. 320. 38. derive. 330 m. praeceptam. 338. 7, 8. mend the points. Curses. 338. m. quibus S. nationi. 339. 10. carcase. 341. 5. can with. 347 43. erect. m. Graece. 356. 39 Christ, is. 358. 40. deal of. 368. 1. No! 375. 5 his 〈◊〉. 376. m. deduced. 380. 6. our. 385. 16. deal in. 388. 31. whether. 398. m were. 400. m. unquam. 403. 26. Their p. 420. m. cap. 1. parag. 10. 435. 48. mean. 436. 3. add, many. 436. 7. had. 438. 38. Besides. 440. 30. add, whose. 442. 29. or. 442. m. John 16. 4. 462. m. Sepulv. 462. add † in marg. at In his pijs, and in the Text, at in an other Epistle. 462. m. aequatis. 469, m. potentia. 478 36. causal. 480. m. certissimè. 481. 19 add, an: 481. m. in illam. 485. m. norunt. 486. 9 Fest. 486. 21. add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 495. m. parag. 40. 500 m. civium, gratiae, constiturum, obstabant jam, Colinij, Innocentius. 501. m. caveat igitur. 503. m. movet, jerim, opertet. 504. m. vigilijs. reddidit. inde Col. L. 505. 37. willing. m. fit.  
Who can tell how oft he offendeth? O Cleanse thou me from my secret Faults.  
O Remember not the sins and offences of my youth—. But, Remember me, O my God, for good.  
FINIS.