eternal truth OF scriptures, AND CHRISTIAN belief, THEREON WHOLLY DEPENDING, MANIFESTED BY IT own LIGHT.  
DELIVERED IN TWO books Of Commentaries vpon 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 Romanist cannot oppugn them, but with the utter overthrow of the Romish Church, Religion, and Faith.  
By THOMAS jackson, Bachellar of divinity, and Fellow of Corpus-Christi college in OXFORD.  
LONDON Printed by W. Stansby and are to bee sold by John Budge, at the Great South door of Pauls, and at Britaines-Bursse. 1613.   

TO THE RIGHT HONRABLE, ralph LORD EVRE, BARON Of Malton and WITTON, Lord President of his majesties 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 mu●●●ee●●●●red) 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 Lordships favourable aduise and countenance transplanted to this famous nursery of good learning. Wherein( by his blessing who onely gives increase to what his seruants plant or water) I haue grown to such a degree of maturity, as these raw meditations argue, or so wild a graffe was capable of. Course and unpleasant my fruit may prove: but, whiles it shall please the Lord to continue his wonted 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 iudgment of men, then can in reason bee expected the first fruits of the same mans 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 vpon 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 haue meditated vpon 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 haue 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 mindes more settled, or less conscience of their own extrauagancies 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 by-standers as well in Church as commonwealths affairs, may vpon sinister respects, mutually misinform themselves. For many of the later, I am afraid, least, 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 haue 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 iudgement: though no such essential property, as necessary 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 mens minds is, the greater disparagement to them will an ordinary representation of it bee, and to adorn their choice conceits with such outward attire as best beseems them, would require too great costs and charges. Thus from perfection oft-times springs defect: whilst iudgement, too much ouergrowing 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 hide, for whose discovery these my travels may happily yield some observations not impertinent. To this end haue I purposely trained my wits to vntroden paths, to adventure on new passages, unto that true treasure which all of us traffic for, oft-times one to anothers hindrance, the more because wee beate 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 vpon it diuers ways. The mine wherein it lies, is inexhaustible; oft times more full of dross and rubbish, where most haue 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 haue; and how I stand affencted 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 vpon me. If in the explication of some points I fully accord not with some well esteemed domestic writers: I trust Sarahs free born 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 dissent from any of my mothers children, vpon emulation or humour of contradiction, thou wilt rest satisfied vpon my sincere religious protestation, That the whole fabric of this intended work was set, and every main conclusion resolved vpon, before I red any English writer vpon the arguments which I handle. From some indeed which had written before me, I haue since perceived a direct dissent in one or two points of moment; but wherein they had( in my iudgement) contradicted the most judicious writers of our Church and all antiquity I am acquainted with, more rashly, then 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) exasperate, howsoever the dissonance of matter may dislike them. For outlandish or foreign latin writers, I must ingeniously confess, when I first laboured to bee 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 giuing, or by my attempt, of procuring satisfaction. But will not others, when I haue done my best, so think and say of mine, as I haue 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, then 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 paitaker, and free to dislike or approve of both our labours) shall( I trust) haue any great cause to repent us of our pains. For thy better satisfaction, I will acquaint thee with the particulars which moved me to writ.  
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 reformed, too much followed in particular Sermons, did strive to ripen it too fast. I haue 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 vpon GODS general promises applied to them by their instructors, 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 track 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& 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 haue 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 haue proposed such variety of observations, as almost every one able to red the Scriptures or other authors, of what sort or profession soever, students especially, may bee occasioned to make the like themselves, well hoping to find a m●thode as facile and easy for establishing the assent of the simplo, 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 edisice: nor did I intend 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 Gods word with greater steadfastness. We know the virtue and benefit of the sun, not so much by looking vpon 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 own 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 haue done had I been as they were, being compared with this heavenly light of Gods word, did much affect me even in my best and most retired meditations of sacred mysteries, their observation, as it were, tied my soul by a new knot, or fest, more surely unto that truth, which I knew before to be in 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 neuer-failing rules of Scripture. And whosoever will, may( I presume) observe by experiment, the truth of what I say. There is no motive unto belief so weak or feeble, but may be very available for quelling temptations of some kind or other, either in speculation or practise, oft-times such as are absolutely more weak or feeble, more effectual for expelling some peculiar distrust or presumption, then 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 Authors proffer, as likely to deify them in the worlds eyes. Our proneness to be thus persuaded, is a witness of our first parents transgression, and these suggestions as relics of Sathans baits, whereby he wrought their bane. But what is the remedy? not to tread in any heathenish soil, least these serpents 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 haue tasted the fruits of the spirit: But none the curious artist better, then such as are gathered from his esteemed Authors even such as are in faith most strong, of zeal most ardent, should not much 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 placide and mild affections. The very penmen of sacred writ themselves were taught patience, and instructed in the ways of Gods 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 vpon a moral certainty, or such a resolution of circumstances concurrent into the first cause or disposer of all affairs, as wee 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 haue 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 mans life-time, though wholly spent in their discussion, whose want in my mind hath been the bane of true devotion in most ages. The first is an equiualencie of means in the wisdom of God so proportioned to the diversity of times, as no age could haue better then the present, howsoever they may affect the extraordinary signs and wonders of former generations. Of this argument here and there, as occasion shall serve in this work; elsewhere at large, if God permit. The second is an equiualencie of errors, hypocrisy, infidelity, and idolatry, all which varie 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 past by the heathen. The truth of which assertion, with the original causes of the error,& means to prevent it, are discussed at large in the article of the Godhead. Many likewise for ought their conscience( because not rightly examined) will witness to the contrary, are strongly persuaded they love Christ with heart& 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: ●hen as oft-times the on●y ground of their love to him, is their spite to some or all of these, as they are deciphered to thē in odious shape, the only original of their despite to these, the very dregs of jewish, Popish, or other heretical humors 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 b●se minds, conscious of their own forepast villainies, more rigid censurers of o●hers misdemeanours, or cruel persecutors of such malefactors as themselves in action haue been,& in heart yet are( were all occasions and opportunities the same) then any moderate or sincere man in life& action could be. Of the original of this disease, with the crises& remedy, a● also the trial of faith inherent, in the articles concerning Christ and remission of sins.  
From the manner of Ierusalens progress to her first destruction, and discovery of the jews natural temper( the principal subject of my subcisiue or vacant houres from these meditations& other necessary employments of my calling) I haue observed the original as well of most states as mens miscarriages professing true religion, to haue been from presumption of Gods favour before dangers approach,& distrust of his mercy after calamities seize vpon thē: the root of both these misperswasions to be ignorance or error in the doctrine of Gods providence, whose true knowledge( if I may so speak) is the fertile womb of all sacred moral truths, the only rule of rectifying mens wils, persuasions& 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& contingency( if compatible each with other) stand mutually affencted, 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 bread an universal threefold want: of care& vigilancy for preventing dangers in themselves auoidable: of alacrious endeavours to redeem time in part surprised by them; of patience, of hearty submission to Gods will,& 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 shal 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 thē, might haue been prevented, a time wherein they might haue 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 necessary by it. In the discussion of these& other points of like nature( because more depending vpon strict examination of consequences deduced from the undoubted rules of Scripture, then vpon 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 haue 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 haue more cause to bless the day of his nativity, then of the greatest States-mens or stoutest warriors this land hath yielded since the birth of our Fathers this day living. It shall suffice me 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 Gods assistance) unfolded in as plain and vnoffensiue terms, as the nature of the subject will bear, or my faculties reach unto, partly in the Article of Gods 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 bee to unfold the harmony betwixt prophetical predictions and historical events concerning the kingdom of Christ, and time of the gospel: a point, for ought 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 Trea-tise of the diuers kindes of prophecies, with the manner of their interpretations, before the Articles of Christs 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 bodies 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 quiter 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, then that exceeding weight of glory, which Christian hope would fasten on 〈◇〉 souls, to keep unruly affections under, hath often enforced me to wonder, and wonderment hereat first moved me to undertake 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 beleeue and hope for, or such a death, or more then deadly torments, as after this life ended we might fear; their lives and manners would as far haue surpassed the best Christians now living, as their knowledge in supernatural mysteries came short of the most learned that are or haue 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 Rom●sh Church, beside such as are directly opposite to the end and method proposed, I purposely meddle with none: of that rank, some( as that of the Churches infallibility) undermine the very foundation, others( as the doctrine of merit and justification, the propitiation of the mass) vnroofe the edisice,& deface the walls of Christian faith, leaving nothing therof, but altar-stones for their Idolatrous sacrifices. For this reason haue 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 guarding them in the second by the sword of the spirit, against all attempts of Romish Sanballets or Tobiahs, who stil labour to persuade our people, the walls of Christs Church here erected since our fore fathers redemption from captivity, unless supported by their supposed infallibility, are so weak, 
Nehem. 4. v. 3.  That if a fox should go vpon 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 Christs passion and of final iudgement.  
By this( beloved Reader) thou mayst perceive my journey is long, and may well pled my excuse for setting forth so soon: but from that course which I haue 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-seruing arguments, shall ever draw me away. So far I am from aiming at any such sinister end, that since I begun to comment vpon the nature of Christian faith, I never could, nor ever shall persuade myself it possibly cand find quiet lodging, much less safe harbour, but in an heart alike affencted 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 sollici ●us or importuna●e suite, or bestowed vpon us in their Donours anger. Only this difference I find; death is mankinds inevitable doom, but wor●●●y 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 vs. But what meditations can be too long, or what endeavours too laborious for gaining of an happy end, or giuing a messenger of so importunate& weighty consequence as death one way or other brings, correspondent entertainment? This Christian modesty I haue 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 holinesse, and in the end, the end of these my present meditations, everlasting life.  
Thine in Christ, Thomas jackson.   

A Table of Scriptures expounded or illustrated by observations in these two books of Commentaries.  

Out of the old Testament.  
GENESIS. 1 26     27 IN the Image of God created he him, he created them male and female. lib 1. part. 2 s●ct. 2. ch. 10. parag. 9 10. 2 14 The fourth river is Perath. b. 4 1 She conceived and bare a Son and said, &c. lib. 1. par. 2 sect. 1 ch. 1. parag. 2.& 3.   25 Ibidem. 5 1 In the likeness of God made he him, &c. lib. 1. part. 2. sect. 2 ch. 10. parag. 10.   2     29 And called his name Noah &c lib. 1. par. 2. sect 1. ch 1. para. 3 9 12 This is the token of the covenant, &c. lib. 1. part. 2. sect. 2. ch. 10. parag. 6.   13     14   10 13 And Mizraim begot Ludim, lib. 1. part. 2. sect. 2. ch. 10. parag. 4.   14     23 And the sons of Aram. &c. ib. 11 1 Ibidem parag. 3.& lib. 2. sect. 3. ch. 3. parag. 5.   2   12 2 And I will make of thee a great Nation. lib. 1. part. 2. sect. 3. ch. 4. parag 4.   3   16 12 He shall be a wild man: his hand shall be against every man, and every mans hand against him. lib. 1. part. 2. sect. 3. ch. 8. parag. 8.& ch. 9. parag. 6. 17 20 I will make a great Nation of him. ibid. 19 14 Vide lib. 1. part. 2. sect. 2. ch. 9. parag. 4.   15   20 3 God came to Abimelech in a dream, lib 1. part. 2. sect. 2. ch. 3. parag. 2. &c.   25 14 Vide lib. 1. part. 2. sect. 3. ch. 8. parag. 3.   15     16     18 And they dwelled from havilah unto Shur. ibid. parag. 5. 6 34 30 Vide lib. 1. part. 2. sect. 1. ch. 1. parag. 5. &c.   37 10 Vide lib. 1. part. 2. sect. 2.     ch. 3. parag. 2. 40 8 Ibidem.   12     13     19   42 29 Vide lib. 1. part. 2. sect. 1. ch. 1. parag. 6. &c.   44 16 Ibidem. &c.      
Exodus. 3 2 THen the angel of the Lord appeared, &c. lib. 1. par. 2. sect. 2. ch. 5. parag. 2. 15 1 Then sang Moses, &c. lib. 1. part. 2. sect. 2. ch. 8. parag. 3. 32 1 up, make us Gods to go before us, &c. lib. 1. part. 2. sect. 2. ch. 6. parag. 1. &c.   33 13 show me now thy way, that I may know thee. lib. 1. part. 2. sect. 2. ch. 11. parag. 3. &c.    
Leuiticus. 26 14 VIde lib. 1. part. 2. sect. 2. ch. 5. parag. 6. &c.     44 When they shall bee in the land of their enemies, I will not cast them away, &c. lib. 1. part. 2. sect. 3. ch. 13. parag. 9.  
Numbers. 12 6 IF there be a Prophet among you, &c. lib. 1. part. 2. sect. 2. ch. 3. parag. 3.   7   21 6 The Lord sent fiery serpents &c. lib. 1. part. 2. sect. 2. ch. 9. parag. 1. 16 &c. Ibidem. 22 22 And the angel of the Lord stood in the way, &c. lib. 1. part. 2. sect. 2 ch. 5. parag. 2.  
deuteronomy. 4▪ 5 &c BEhold I haue taught you ordinances and laws, as the Lord my God commanded me, &c. lib. 1. part. 2. sect. 3. ch. 4. parag. 1. 10 16 6 6 And these words which I command this day shall bee in thy heart, &c. lib. 2. sect. 2. ch. 6. parag. 1. &c.   10 16 Circumcise therfore the foreskin of your heart, and harden your necks no more, &c. lib. 1. part. 2. sect 4. ch. 1. parag. 1. 28 29 Thou shalt also grope at no one daies, as the blind gropeth in darkness,& shalt not prosper in thy ways, &c. lib. 1. part. 2. sect. 3. chap. 12. para. 14.& ch. 13. para. 7.   30 Thou shalt betrothe a wife, and another man shall lye with her, &c. lib. 1. part. 2. sect. 3. ch. 12. parag. 15.   31 Thine ox shal be slain before thine eyes, and thou shalt not eat thereof, &c. lib. 1. part. 2. sect. 3. ch. 11. parag. 12.   32 Thy sons and thy daughters shall bee given to another people, &c. lib. 1. par. 2. sect. 3. ch. 11. parag. 2.   33 The fruit of thy land, and all thy labours shall a people, which thou knowest not, eat, &c. And thou shalt never but suffer wrong& violence always. ibid.& ch. 12. para. 1.   34 So that thou shalt bee mad for the sight which thine eyes shall see, ibid. parag. 6.   37 And thou shalt be a wonder, a proverb, and a common talk, lib. 1. part. 2. sect. 3. ch. 13 parag. 2.   41 Thou shalt beget sons and daughters, but shalt not haue them, lib. 1. part. 2. sect. 3. ch. 13. parag. 3.   43 The stranger that is among you, &c. lib. 1. part. 2. sect. 3. ch. 6. parag. 3.   49 The Lord shal bring a nation vpon thee from far. li. 1. part. 2. sect. 3. ch. 10. para. 5. vid. English, marginal note.   &c.   52 And he shall besiege thee in all thy Cities, &c, ibidem.   53 And thou shalt eat the fruit of thy body, &c. lib 1. part. 2. sect. 3. ch. 5.& ch. 7. para. 2.   59 The Lord will make thy plagues wonderful, &c. lib. 1. part. 2. sect. 3. c●. 10. para. 2   62 You shal be left few in number. l. 1. p. 2. sect. 3. ch. 10. par. 4   64 The Lord shall scatter thee among all people, &c. lib. 1. part. 2. sect. 3. ch. 10. parag. 6. And there thou shalt serve other Gcds which thou hast not known, or thy Fathers. ibid. ch. 12. para. 17.   65 Also among these nations, thou shalt haue no rest, &c. ibid. ch. 13. parag. 1.& ch. 11 parag 4. &c.& ch. 12, par. 16.   &c:   68 And the Lord shal bring thee into Egypt again with ships, &c. l. 1. pa. 2. sect. 3. ch. 12. pa. 7 29 16 If when he hear the words of this curse, he bless himself in his heart, the Lord will not bee merciful unto him, &c. lib. 1. part. 2. sect. 3. ch. 13. parag. 4. 30 11 For this commandment which I command thee this day, is not hide from thee, neither is it far off, &c. lib. 2. sect. 2. ch. 6. parag. 3. 4.   &c. 31 19 Now therefore writ ye this song for you, &c. lib. 1. part. 2. sect. 2. ch. 8. parag. 4. 32 26 I haue said I will scatter thē abroad, &c. lib. 1. part. 2. sect. 3. ch. 5. parag. 4. vid. Ezech. 20. vers. 9.14.15.   &c.   29 O that they were wise, &c. li. 1. par. 2. sect. 4. ch. 1. para. 2. 36 &c. For the Lord shall judge his people, and repent towards his seruants, &c. lib. 2. par. 2. sect. 3. ch. 5. para. 4.   39 Behold now, for I am be, and there is no gods with me, &c li. 1. par. 2. sect. 4. ch. 1. para. 2.   46 Set your hearts unto all the words which I testify against you this day, &c. lib. 2. sect. 2. ch. 6. parag. 1.& 3.  
josuah. 10 13 ANd the Sun abode,& the Moon stood stil, &c. li. 1. part. 2. sect. 2 ch 9. parag. 1.  
Iudges. 5 1 Thē sang Deborah& Barak the son of Abinoā saying, li. 1. part. 2. sect. 2. cha. 8. para. 3.   &c. 6 12 Then the Angel of the Lord appeared, &c. lib. 1. part. 2. sect. 2. ch. 5. parag. 2.   22 Gideon then sa●d, Alas my Lord God, for because I haue seen the Angel of the Lord lib. 1. par. 2. sect. 2 ch. 11. pa. 3. 13 22 And Manoah said unto his wife, we shal surely dy, &c. ib 16 17 There never came razor vpon my head, &c. lib. 1. part. 2. sect. 2. ch. 9. parag. 3.   19 And she made him sleep vpon her knees,& she called a man& made him to shave off ●he seven looks of his head. ibi.  
1. Samuel. 2 1.2 MIne heart reioyced in the Lord, lib. 1. part. 2 sect. 4. ch. 1. parag. 5. &c.   8 7 For they haue not cast thee away, but they haue cast me away that I should not reign over them. lib. 1. part. 2. sect. 3. ch. 11. parag. 9.   11 He will take your sons,& appoint them. &c. ibid. parag. 8. 10. 11. &c.   15 22 To obey is better then sacrifice, lib. 2. sect. 1. ch. 6. parag. 2. 28 6 Saul asked counsel of the Lord,& the Lord answered him not, neither by dreams nor by urim, nor yet by the Prophets. lib. 1. part. 2. sect. 2. ch. 3. parag. 4. 5.  
1. Kings. 9 7 ANd Israell shall be a proverb,& a common talk among all people. lib. 1. part. 2. sect. 3. ch. 13. parag. 2. 19 11 And behold the Lord went by, and a mighty strong wind rent the mountains, &c. lib. 1 part. 2. sect. 2. ch. 11. para. 3. &c.   20 36 Because thou hast not obeied the voice of the Lord, a Lion shall slay thee, &c. lib. 2. sect. 1. ch. 6. parag. 3. &c.   22 24 When went the spirit of the Lord from me to speak unto thee? lib. 2. sect. 3. ch. 6. parag. 4.  
2. Kings. 2 24 TWo bears came out of the forest, &c. lib. 1. part. 2. sect. 3. ch. 5. parag. 6. 5 15 Behold, now I know that there is no God in all the world, but in Israell. lib. 1. part. 2. sect. 4. ch. 1. parag. 2. 6 17 Lord I beseech thee open his eyes that he may see, &c. lib. 1. part. 2. sect. 2. ch. 5. parag. 2.  
Ezra. 2 63 eat not of the most holy things till there rise up a Priest with urim and Thumim. lib. 1. part. 2. sect. 2 ch. 5. parag. 3.  
Nehemiah. 6 16 THeir courage failed thē for they knew that this work was wrought by our God. lib. 1. part. 2. sect. 3. ch. 4. parag. 4.  
easter. 6 13 THen said his wise men& Zeresh his wife unto him, If Mordecay be of the seed of the Iewes before whom thou hast begun to fall, thou shalt not prevail against him, lib. 1. part. 2. sect. 3. ch. 4. parag. 4.  
job. 19 25 I Am sure that my redeemer liveth. lib. 2. sect. 1. ch. 2. parag. 11. 33 14 God speaketh once or twice in dreams& visions of the night, &c. lib. 1. part. 2. sect. 2. ch. 3. parag. 2. &c.   34 19 He regardeth not the rich more thē the poor, for they be all the work of his hands. lib. 1. p. 2. sect. 4. ch. 1. par. 1.  
psalms. 3 1 LOrd how are mine aduersaries increased, how many rise against me &c. lib. 1. part. 2. sect. 1, ch. 3. para 4. 9 8 He shall judge the world in righteousness& the people with equity, ibidem.   9 The Lord also will be a refuge for the poor, a refuge in due time, even in affliction. ibidem.   10 And they that know thy name shall trust in thee: for thou, Lord, hast not failed them that seek thee. lib. 1. part. 2. sect. 1. ch. 3. parag. 5. 19 7 The testimony of the Lord is sure, and giveth wisdom unto the simplo. lib. 2. sect. 2. ch. 3. parag. 9. 27 1 The Lord is my light, and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? lib. 1. part. 2. sect. 1. ch. 3.   3 Though an host of men, &c. li. 1. par. 2. sect. 1. ch. 3. para. 4 34 8 taste& see how gracious the Lord is, lib. 1. part. 2. sect. 2. ch. 8. parag. 4. 42 1 The Hart brayeth for the riuers of water. lib. 1. part. 2. sect. 1. ch. 3. parag. 2. 43 5 Why art thou cast down my soul, wait on God: for I will yet give him thanks: he is my present help and my God. ibid. 44 1 Wee haue heard with our ears, &c. our fathers haue  told us the works, &c. lib. 1. part. 2. sect. 1. ch. 3. parag. 1. 45 1 God is our help& strength &c.   2 Therefore will we not fear, &c. lib. 1. part. 2. sect. 1. ch. 3 parag. 4. 51 1 H●ue mercy vpon me, O God, according to thy loving kindness, &c.   2 Wash me thoroughly from mine iniquity. &c.   3 For I know mine iniquities, &c. liber. 1. part. 2. sect. 1. ch. 3. parag. 1.   10 Create in me a clean heart, &c. ibid.   12 Restore me to the ioy of thy salvation. &c. ibid.   13 Then shall I teach thy ways &c. ibid. 59 11 Slay them not, least my people, &c. lib. 1. part. 2. sect. 3. ch. 11. parag. 7. also ch. 13. parag. 7.   13 Consume them in thy wrath &c. ibid. 66 16 Come and harken all ye that fear God, &c. lib. 1. par 2. sect. 1. ch. 3. parag. 1. 74 9 We see not our signs, &c. lib. 1. part. 2. sect. 1. ch. 3. para. 1. also sect. 2. ch. 5. para. 3 81 11 But my people would not hear my voice, &c. lib. 1. part. 2. sect. 3. ch. 5. parag. 2. 1●6 39 Thus were they stained with their own lusts, &c. lib. 1. part 2, sect. 3. ch. 5. parag. 2.   46 And gave them favour in the sight of all them that lead thē captives. ibid. 119 98 By thy commandments thou hast made me wiser, &c, lib. 2. sect. 2. ch. 5. parag. 2   105 Thy word is a lantern to my feet &c. ibid. parag. 1.  
proverbs. 16 7 WHen the ways of a man please, &c. lib. 1 part. 2. sect. 3. ch. 5. parag. 4. 28 9 he that turneth away his ear from hearing the law, his prayer shalbe abominable. ib  
Isai. 5 13 THerefore my people is gone into captivity, because they had no knowledge &c. lib. 2. sect. 3. ch. 6. para. 5. 29 9 Stay yourselves& wonder, &c. lib. 2. sect 2. ch. 2. para. 6.   10     11 And the vision of them all, &c. ibid. par. 5.   13 Because this people come near me with their mouths &c. ibid. par. 6.   14 For the wisdom of the wise men shall perish, &c. lib. 2. sect. 3. ch. 7. parag. 4. 42 11 Let the wilderness& cities therof lift up their voice. li. 1. part. 2. sect. 3. ch. 8. parag. 4. 63 10 But they rebelled& vexed his holy spirit, &c. lib. 1. part. 2. sect. 2. ch. 11. parag. 3.  
ieremy. 2 3 ISrael was as a thing hallowed unto the Lord, &c, lib. 1 par. 2. sect. 3. ch. 2. pa. 4. 9 23 Let not the wise man glory in his wisdom, &c. lib. 1. part. 2. sect. 1. ch. 2. pa●a 2. 10 2 learn not the ways of the heathen, &c. lib. 1. part. 2. sect. 3. ch. 6 parag. 7. 22 7 &c. O Lord thou hast deceived me, &c. li. 1. part. 2. sect. 1. ch. 2. parag. 2. 24 1.2 The Lord shewed me, and behold two baskets of figs, &c. unto the end of the chap. lib. 1. part. 2. sect. 3. ch. 13. parag. 2. 7. 25 29 &c. lo I begin to plague the city where my name is called vpon, &c. lib. 1. part. 2. sect. 3. ch. 7. parag. 3. 3 33 I will put my law in their inward parts, &c. lib. 1. part, 2. sect. 2. ch. 4. parag. 2. 35 9 Neither build we houses for us to dwell in, &c. lib. 1. par. 2. sect. 3. ch. 11. parag. 12.   10   14   19 jonadab the son of Rechab shal not want a man to stand before me for ever, ibid.  
Lamentations. 2 12 HAue ye no regard all ye that pass by this way, &c. lib. 1. part. 2. sect. 3. ch. 6. par. 6& ch. 7. parag. 2. 2 20 Behold O Lord and consider to whom thou hast done thus: shall the women eat their fruit, &c. lib. 1. part. 2. sect. 3. ch. 7. parag. 2   21  
Ezechiel. 7 24 WHerefore I will bring the most wicked of the heathen, and they shall possess their houses, &c. lib. 1. part. 2. sect. 3. cap. 5. parag. 1.   3 Should I being required answer them, &c.   4     5 I the Lord will answer him that cometh, according to the multitude of his idols, &c. lib. 2. sect. 3. ch. 6. parag. 5.  
Daniel. 9 2 I Daniel understood by books, &c. lib. 1. part. 2. sect. 1, ch. 2. para. 2.& lib. 2. sect. 2. ch. 1. parag. 1. 12 4 Shut up thy words, &c. lib. 2. ibid.   8    
Ioel. 2 28 ANd after will I poure out my spirit on all flesh, &c. lib. 1. part. 2. sect. 3. ch. 7. parag. 8.   30 And I will show wonders in the heaven, and in the earth, blood, and fire, and pillars of smoke, &c. ibidem. vers. appendicem.   31  
Habbakuk.   10 ANd they shall mock the kings, &c. to the end of the chap. lib. 1. part. 2. sect. 3. ch. 5. parag. 1.   11 12 &c.  
malachi. 1 11 FRom the rising of the sun, unto the going down of the same, my name is great among the Gentiles. lib. 1. part. 2. sect. 2. ch. 5. parag. 3. 4 2 But unto you that fear my name, &c. lib. 2. sect. 2. ch. 6. parag. 5.   4 Remember the law of Moses, &c li. 1. par. 2. sect. 4. ch. 2. parag. 2.  
judith. 5 21 But if there be no iniquity in this people, let my Lord pass by. lib. 1. part. 2. sect. 3. ch. 4. parag. 4.  
wisdom. 6 7 HE that is Lord over all, will spare no persons, &c. lib. 1. part. 2. sect. 4. ch. 2. parag. 1.  
Ecclesiasticus. 39 24 AS his ways are plain and right unto the just, so are they stumbling blocks unto the wicked. lib. 1. sect. 2. ch. 6. parag. 3.  
2. Macchabees. 6 14 FOr the Lord doth not long wait for us as for other nations, &c. lib. 1. part. 2. sect. 3. ch. 4. parag. 3.   24 For it becometh not our age to dissemble, &c. lib. 2. sect. 1. ch. 7. parag. 8.   

Out of the new Testament.  
Matthew. 11 27 NO man knoweth the Father but the son, and he to whom the son will reveal him. lib. 2. sect. 2. ch. 3. parag. 9.   29 learn of me that I am meek and lowly, &c. ib. parag. 12. 12 20 A bruised reede shall he not break, &c. lib. 2. sect. 2. ch. 5. parag. 1.   3 Except ye become as little children, &c. lib. 2. sect. 2. ch. 3. para. 8. 23 15 And when he is made, ye make him twofold more the child of hell thē yourselves. lib. 2. sect. 3. ch. 4. parag. 6. 24 14 And this gospel of the kingdom shall be preached through the whole world for a witness. lib. 1. part. 2. sect. 3. ch. 7. parag. 8.   19 And wo shall be to thē that are with child, &c. ib. para 6.   29 And immediately after the tribulations of those daies shall the sun be darkened. ibid. parag. 3.   30 And then shall appear the sign of the son of man, &c. ibid. parag. 5.   34 Verily I say unto you, this generation shall not pass, till all these things be done. ibid. parag. 3.& 8.   36 But of the day and hour knoweth no man, &c. ibid. para. 3. pa. 149. vid. append.  
mark. 4 11 TO you it is given to know the mysteries of the kingdom, &c. lib. 2. sect. 2. ch. 4. parag. 3.   25 unto him that hath shalbe given, &c. li. 2. sect. 2. ch. 3. par. 8  
Luke. 11 27 A certain woman of the company lift up her voice, &c. lib. 1. part. 2. sect. 1. ch. 1. para. 10. 21 25 Then there shall be signs in the sun, &c. to the ver. 33. li. 1. par. 2. sect. 3. ch. 7. para. 3.   34 Take heed to yourselves lest at any time your hearts bee pressed with surfeiting. ibid. para. 8.  
John. 5 44 HOW can ye beleeue which receive honour one of another, &c. li. 2. sect. 3. ch. 4. para. 13.& sect. 2. ch. 4. para. 5.   46 Had ye believed Moses, ye would haue believed me. li. 2. sect. 2. ch. 6. para. 3.& 4.   7 If ye beleeue not his writings, how shal ye beleeue my words. li. 2. sect. 3. ch. 5. par. 2. 7 17 If any man will do his will, he shall know of the doctrine, &c. lib. 2. sect. 2. ch. 3. parag. 1. 2. 3. vid. sect. 3. ch. 5. par. 1.   18 He that speaketh of himself seeketh his own glory, &c. li. 1. par. 2. sect. 1. ch. 2. para. 4. 8 44 ye are of your father the divell, the lust of your father ye will do, &c. lib. 1. par. 2. sect. 3 ch. 13. parag. 4. 12 39 Therfore could they not beleeue because Isaiah saith, &c. ibid. para. 2. 20 23 Whose soever sins ye remit, they are remitted, &c. lib. 2. sect. 1. ch. 4. parag. 5.   31 But these things are written that ye might beleeue that Iesus is the son of God. lib. 2. sect. 2. cha. 4. para. 2.  
acts. 2 5 And there were dwelling at Ierusalen jews, men that feared God, of every nation under heaven. li. 1. par. 2. sect. 3. ch. 7. parag. 8. 4 19 Whether it bee right in the sight of God, to obey you rather then God, judge ye. li. 2. sect. 1. ch. 6. parag. 8. 8 19 give me also this power, &c li. 2. sect. 2. ch. 3. para. 6. 10 13 P.   14 But Peter said, not so Lord, for I haue never eaten any thing that is polluted, &c. lib. 2. sect. 1. ch. 7. parag. 9.   15   16     34 Of a truth I perceive that God is no accepter of persons &c. l. 1. pa. 2. sect. 4. ch. 1. par. 1   35 20 29 For I know this that after my dnparture shall grievous wolves enter in, &c. lib. 2. sect. 1. ch. 4. pa. 6. 22 9 They that were with me saw a light, but heard not the voice, &c. li. 1. part. 2. sect. 2. ch. 5. para. 2.  
romans. 12 2 FAshion not yourselves like unto this present world, &c. lib. 2. sect. 2. ch. 3. parag. 4.   3 For I say through the grace that is given, &c. li. 2. sect. 3. ch. 5. parag. 9. 13 2 whosoever resisteth the power, resisteth the ordinance of God, &c. lib. 2. sect. 1. ch. 4. parag. 5.& ch. 6. para. 3. 14 14 I know and am persuaded through the Lord Iesus that there is nothing unclean of itself, &c. l●b. 2. sect. 1. ch. 7. parag. 4.& 7.   23 He that doubteth is condemned if he eat, &c. ibid. parag. 5. 6. 7. 10. 11.     whatsoever is not of faith is sin, ibid. through the whole chapter.& ch. 8. para. 1. &c.  
1. Corinth. 1 20 WE preach Christ unto the Iewes a stumbling block &c. lib. 2. sect. 2. ch. 6. para. 3   23   26 Not many wise men, &c. lib. 2. sect 3. ch. 6. para. 6. 2 14 The natural man perceiveth not the things of the spirit of God, &c. lib. 2. sect. 2. ch. 3. parag. 4. 5. 6.& sect. 4. ch. 3. parag. 6. 3 18 If any man seem to be wise, &c. lib. 2. sect. 2. ch. 3. par. 8. 8 13 If meate offend my brother, I will eat no flesh while the world standeth, &c. lib. 2. sect. 1. ch. 7. parag. 8. 12 4 Thete are diversity of gifts but the same spirit, &c. lib. 1. part. 2. sect. 1. ch. 2. parag. 5. 13 12 We know in part, &c. lib. 2. sect. 2. ch. 2. parag. 1.  
2. Corinth. 3 6 WHo also hath made us able ministers of the new Testament, &c. li. 2. sect. 2. ch. 7. para. 4.   7   8     12     13 Ibidem. para. 4 3 If our Gospel be hide, it is hide to them there are lost, &c. ibidem. para. 1.& 5.  
Galathians. 1 8 THough we or an angel from heaven preach unto you otherwise, &c. lib. 2. sect. 3. cap. 5. parag. 8.  
Ephesians. 4 11 HE gave some to be Apostles. &c. lib. 2. sect. 1. ch. 4 para. 5.  
2. Thessalonians. 2 11 GOd shall sand thē strong delusions, &c. lib. 2. sect. 3. ch. 2. para. 2.  
2. Timoth. 3 16 THe whole Scripture is given by inspiration of God, &c. lib. 2. sect. 1. parag. 1.& sect. 2. ch. 6. parag. 1.  
Hebrewes. 1 1 AT sundry times, and in diuers manners God spake in the old time, &c. lib. 1. part. 2. sect. 2. ch. 4. parag. 3. 5 12     13   6 1     2 Vide lib. 2. sect. 2. ch. 9. parag. 1. 12 18 Lib. 2. sect. 2. cha. 5. parag. 9. &c.   13 17 Obey them that haue the oversight of you, &c. lib. 2. sect. 1. ch. 4. parag. 5.  
james. 1 5 IF any lack wisdom, &c. lib. 2. sect. 2. ch. 5. parag. 1. 2 19 The divels beleeue& tremble, &c. lib. 1. part. 1. sect. 1. ch. 1. parag. 8. 9. 10. 4 2 ye lust and haue not, &c. lib. 2. sect. 3. chap. 1. parag. 3.  
1. Peter. 5 5 LIkewise ye younger submit yourselves to the elder, &c. lib. 2. sect 1. ch 4. parag. 6.  
2. Peter. 3 12 THe heauens being on fire shall be dissolved, the elements shall meet with heat. lib. 1. part. 2. sect. 2. ch. 10. parag. 7.& sect. 3. ch. 7. parag. 3.  
1. John. 3 22 ANd whatsoever we ask, we receive of him, &c. lib. 2. sect. 2. ch. 5. parag. 1.    

An Addition, or Appendix unto the seventh Chapter, Sect. 3. Lib. 1. Parte secunda.  
ALbeit lawful in every age it hath been, to varie, 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 haue thought good to acquaint him with some observations, which haue almost betrothed my mind unto that exposition of our saviours word, related by Saint matthew, and Saint Luke, which in the first book I commended to his Christian consideration.  
That happily will cause others to suspend their judgements, which for a long time did retardate my persuasion, and inhibit my assent unto the truth I there delivered. For albeit the reasons there alleged seemed very probable, whilst weighed apart, but far more pregnant from comparing the concurrence of all circumstances, which had lead 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 haue observed the like. But whilst I considered again, how the almighty, whether, in his just iudgement foot 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 his time, or immediately after: both effects, as I conceived, might haue one and the same just cause, though secret and onely known to God, not fit for us to make any further inquiry after, then 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 haue it severed from all other writings, as well by the subsequent as precedent silence of ecclesiastical sacred writers. He that would not haue any Prophet in Israell after the erection of the second Temple, would not for the same cause onely known to him, haue any writings of men, otherwise most religious and devout, to be extant in the age immediately following the Gospels 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 itself by it own light be to supercelestiall.  
necessary it was the period of that generation, wherein our saviour lived and died, should haue the divine truth of his gospel confirmed unto them by signs( as the 
Joel. 2.30.  Prophet speaks) in the heauens 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 fore-fathers 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 it 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 latter daies wherein we live, wherein such observations are more seasonable, as we being the men on whom the latter ends of the world are come. Happily had ecclesiastic writers commented vpon those times, our curious modern wits, too much addicted unto gentilism, would haue given less credence to the pregnant testimonies of profane Authors, as suspecting, lest Christians, in whose custody their writings for many generations haue 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 worlds iudgement. 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 unregenerate Artist, or incredulous Athist. That most generations, since those times whereof we treat, should expect signs in the sun, and moon, to come before the day of iudgement, cannot seem either strange in itself, or prejudicial to this doctrine which we deliver, if we call to mind how men otherwise truly religious haue been usually ignorant, or mistaken in the meaning of divine mysteries, until the time appointed for their revelation, or until they unfold their enigmaticall construction by the approach or real existence of the events foretold. Thus many well affencted 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 ambassage with his blood. even in the Apostles time, That our saviour should instantly come to give final iudgement, was an opinion( as it seems from S. Paul his admonition to the 
2. Thess. 2.1.2.  Thessalonians) generally received amongst Christians: first occasioned as is most probable, from misconstruction of our saviours prophesy, Verily I say unto you, this generation shall not pass till all these things be done, and this misconstruction caused from a a common erour or ignorance in not distinguishing betwixt the typical and the mystical or substantial sense of prophesies, oft-times, both alike literally and necessary imported in the selfsame words.  
From this error of Christians in misapplying our saviours words, unto the substance, which, for that time, were onely appliable to the type, was the like tradition propagated to the heathen of those times: as may be gathered from 
Luca. lib. 1.  Lucan, who lived when S. Paul flourished, and died by the same tyrants appointment. His description of the last day is but a poetical descant vpon our saviours 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.  
— sic, cum compage soluta,  
Secula tot mundi suprema coegerit hora,  
Antiquum repetens iterum Chaos, omnia mistis  

A preamble to such effects they might haue seen in that calamity at Vesuuius. Iam nauibus cinis inciderat: quo propius accederet callidior& densior. Iam pumices etiam, nigrique& ambusti,& fracti igne lapides: iam vadum subitum, ruinaque montis littera obstantia Plin lib 6. Epist. 16.  Sidera sideribus concurrent: ignea pontum  
Astra petent: tellus extendere littora nollet,  
Excutietque fretum: fratri contraria Phoebe  
Ibit,& obliquum bigas agitare per orbem  
Indignata, diem poscet sibi: totaque discors  
Machina diuulsi tur babit foedera mundi.  
The romans might well haue taken their martyred Poet for a Prophet, at least in this prediction, when within few yeares after they did behold the sun, and moon, with all the host and powers of heaven, tragically acting what he had penned. The romans conceit of that rueful spectacle, whose admiraration had brought her great Philosopher, natures curious secretary, to his untimely death, in Dions words was thus: Postremo tantus fuit cinis, vt ind peruenerit in Africam, Syriam,& Aegyptum, introieritque Romam, eiusque aerem compleuerit,& solem obscurauerit. Nec mediocris etiam Romae trepidatio complures ad dies accidit( or as some red) [ id Rome accidit paucis post diebus,] quum omnes ignorarent id quod factum erat in Campania, nec quid esset, coniectura assequi possent. Itaque etiam ij putare coeperunt, omnia sursum deorsum ferri, selemque in terram cadere, ac terram in coelum conscendere. So well doth this heathen express the Prophets words: 
Ioel. 2.30.  I will show wonders in the heauens, and in the earth, blood and fire, and pillars of smoke. But most admirable is the consent between the same Prophet, and Plinie the younger, who was an eye-witnesse 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,& 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 Ierusalems 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 Vesuuius was as a Beacon to give warning to all flesh. And the ingenious Reader, will, I hope, be incited, by Plinies expressing the beginning of that prodigious sight, to admire the hidden mysteries, that are often enwrapped in the enygmaticall propriety of prophetical words, rather then censure this observation following for a tale of smoke or critical conjecture, set beyond that Region wherein these fiery comets appeared. The Word in the original, rendered by pillars, properly signifies a engraff, from the analogy betwixt pillars, and whose long trunk and broad top, it comes to signify a pillar, or supporter. Plinie the younger setting down the occasion and manner of his Vncles death, resembles the first apparition of that huge and strange cloud unto a 
Pinaster nihil est aliud quam ●●na syluestr●s m●●a a●litudine,& a medio ramosa, sicut pinus in vertice. Plin. lib 16. cap. 10.  Pine-tree, for to no other( as he saith) he could more fitly compare it, though, for this reason, it might altogether as fitly haue been compared to a 
Plinie the Philo●opher saith of palme-trees, merito d cetur ext●rne. Nulla est in Italia sp●nte genita. Teretes atque procerae sum. Coma omnis in cacumine. l. 13. c. 4.  engraff, had that three been as well known in Italy, as in the Region wherein the Prophet lived, that did foretell this strange apparition so long before. 
Plin. lib. 6. Epist. 16.  Plinies words are these, matter mea indicat ei apparere nubem inusitata& magnitudine& specie. Surgit ille, vt è sole solebat, frigida gustata; tacens enim studebat. Proposcit soleas, ascendit locum, ex quo maxim miraculum illud conspici poterat. Nubes, incertum procul intuentibus ex quo monte( Vesuuium suisse postea cognitum est) oriebatur: ouius similitudinem& formam non alia magis arbour quàm pinus expresserit. Nam longissimo velut trunco elata in altum quibusdam ramis diffundebatur. Credo, quia recenti spiritu euecta, dein senescente eo destituta, aut etiam pondere suo victa, in latitudinem vanescebat, candida interdum, interdum 
Representing blood and fire as the Prophet had foretold.  sordida& maculosa, prout terram cineremuè sustulerat. Magnum id, propiusque noscendum vt eruditissimo viro visum est. That the sun was turned into darkness, that with this smoke was mixed fire, may appear from the the same authors words a little after: Iam dies alibi, illic nox omnibus noctibus nigrior, densiorque, quam tamen faces multae, variaque lumina soluebant.  
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 heartes of all mankind,( besides,) to fail. This corporal preservation of the elect from fear or danger, whilst cast-awaies perished, and trouble raged among the Nations, was that redemption which our saviour speaks of.  
And 
Luk 21.28.  when these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth nigh. For this was a sure type or pledge of their and our eternal redemption. And before the bursting out of that fire, and the erection of those pillars of smoke 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 Dions relations, I haue no reason: and yet what other cause to assign of those Giants apparitions in Vesuuius, and the towns about it immediately before that danger, I know not, but onely that which our saviour had given.  
And he shall sand his Angels with a great sound of a trumpet, and they 
Mat. 24.31.  shall gather together his elect from the four winds, and from the one end of the heaven to the other.  
Thus Dion; Ita vero res acta: Viri multi& magni omnem naturam humanam excedentes, quails exprimuntur Gigantes, partim in ipso monte, partim in agro circumiacente, ac in oppidis interdiu noctuque terram obire, atque aera permeare visebantur. Posthaec consecuta est maxima siccitas, ac repentè ita graues terrae motus facti &c.  
The like gathering of the elect ecclesiastic writers mention in the siege of Ierusalems and jewish warres; the godly sit at ease and in peace, whilst the obstinate and seditious were ouerwhelmd with calamity vpon calamity. And yet all the calamities which accompanied Ierusalems destruction, did in greater measure afflict the Heathens within few yeares after it was destroyed. above other places, Gods plagues haunted the roman Court, that all the world might take notice of our saviours prophesies. And the Romans albeit they knew not who had given the aduise, resolved yet to practise as our saviour advised. Let 
Ma●ke 13.15.16.  him, saith our saviour, that is vpon 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 him, to take his clothes. So Plinie testifies, that, in the times above mentiond, albeit the Pumicke stones did fly about mens ears in the open fields; yet they held it more safe, to bee abroad then within doors, arming their heads with pillows and bolsters against the blows they expected. In commune consultant, intratectane subsistant, an in aperto vagentur: nam crebris vastisque tremeribus tecta nutabant,& quasi emota sedibus suis, nunc huc, nunc illuc abire, aut referri videbantur. Subdio rursus, quanquam leuium exesorumque pumicum casus metuebatur: quod tamen malorum collatio elegit. Ceruicalia capitibus imposita linteis constringunt. Id munimentum aduersus incidentia fuit  
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 Traianes times, related by Dion. Our saviour himself expounds the Prophets words not of one day, but dayes; for 
Mark. 13.19.  there shall be in those dayes such tribulation, 
Vide Ch. 1. part. 2. sect. 3. cap. 7.  as was not from the beginning of the Creation which God created, neither shall be. So terrible were these dayes, 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 Gods iustice should haue been destroyed, but he spared it at the instant prayers of his chosen, as he would haue saved Sodom after iudgement 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 iudgment so long as he shall find faith vpon the earth. whosoever, saith the Prophet, shall call vpon the name of the Lord, shall bee saved; yea he shall save others, as our blessed saviour more fully foretells what the Prophet saw but in part: Except 
Mark. 1.20.  that the Lord had shortened those dayes, no flesh should be saved: but for the elects sake, which he hath chosen, he bath shortened those dayes. Other prophesies 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 ninive, which he looked should instantly haue perished vpon the expiration of the time he had foretold: Wrath they had seen go out from the Lord, of force enough to haue dissolved the frame of nature, but could not usually foresee either the number of the faithful, or the dispositions of mens hearts vpon their summons: but this great Prophet, who onely foresaw all things, not onely foretells the calamities or iudgments due unto the world, but withall foresees the number of the elect, their inclination to hearty prayers and repentance, by which he knew that fierce wrath of God, whose representation presentation the Prophet saw, should be diverted from the world; that his stroke should be a little broken.  

Vide Cyprianum ad Demetr●anum.  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 worlds end; many relics of that grievous disease, wherewith the world was sick almost unto death, remained until Saint Cyprians time. But as Ierusalems plagues did prognosticate the storms of Gods wrath which were shortly after to bee shewed vpon the Nations; so these cast-away Iewes prefigure the heathenish Temper: of whom that saying of our saviour holds as true, They 
Luke 7.32.  are like unto children sitting in the market plaee, and crying one to another, and saying; wee haue piped unto you, and ye haue not danced: we haue mourned unto you, and ye haue not wept.  
In our saviours time, God invited them with peace and plenty, which they foolshly 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 qualitur& vrgetur; quod di● vestri a nobis non colantur Cyprian ad Demet.  falsely ascribe, as the superstitious in like cases usually do, to the alteration of Religion, and the decay of Idol-ship.  
Would God, the tempter of this present age were not much worse then either the Iewes 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 Gods assistance, in it proper place. Thus much in this place I haue added, to persuade the Reader, that for ought any man knows, or for any precedent sign can bee expected, they may, this might sound to iudgment: Watch we therfore, 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.   

A Table of the several Sections and Chapters in the two 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 divided into two Sections.  

SECT. I. 

CHAP. I. THE definition of belief in general, with the explication[ from parag. 1. to the 12.] The diverse objects and grounds thereof, and by what means it is increased. parag. 12. &c. page.. 2.    
SECT. II. 

CHAP. I. Of assent unto objects supernatural, or unto what a natural belief of such objects, or a bare acknowledgement of Scriptures, for Gods word, binds all men. pag. 10.  
CHAP. II. 

Of general incitements to search the truth of Scriptures or the Christian belief. pag. 14.  
refer the marginal note. parag. 2. pag. 16. unto the parenthesis, for Plantini, red Plotini.        

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 other relations or events, then are specified in themselves. pag. 20. 

CHAP. I. Of historical Characters of sacred antiquities. pag. 20.  
CHAP. II. Of the harmony of sacred writers. pag. 26.  
CHAP. III. Of the affections or dispositions of sacred writers. pag. 30.    
SECT. II. Of experiments and observations external answerable to the rules of Scriptures. pag. 39. 

CHAP. I. Containing the topic, whence such observations must be drawn. pa. 39.  
CHAP. II. That Heathenish fables ought not to prejudice divine truths. pag. 41.  
CHAP. III. observations out of Poets in general,& of dreams in particular. p. 43.  
CHAP. IIII. Of Oracles. pag. 48.  
CHAP. V. 

Of the apparitions of the heathen Gods, and their heroics. pag. 55.  
The Reader may add( what was by oversight omitted) the like observation of Giants frequent in the times of Moses and josuah, but afterwards seldom mentioned in the sacred story. A representation of which historical truth we haue in two or three speeches of Nestor[ Iliad α& Η] In which he intimates that in his youth( which was about Iosuahs 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 and other qualities, are live pictures of the Anakims expelled Hebron, and the mountain countries of judah by josuah. Vide Masium im cap. 11. Iosuae vers. 21. Et August. de civit dei. lib. 15. cap. 9.& vivem in commentariis.    
CHAP. VI. 

The reasons of our mistrusting of Antiquities. pag. 59.  
The marginal note out of Plutarch, pag. 62. is to be referred unto these words, The heathen Princes.    
CHAP. VII. Of the diversity of events in different Ages. pag. 63.  
CHAP. VIII. Of the original and right use of poetry, with the manner of its corruption by later Poets. pag 68.  
CHAP. IX. 

Of some particular fables resembling some true stories of the Bible. p. 76.  
In the first parag. pag. 76. point the period thus, Besides that the opportunity of such places, as Helicon and Pernassus were, did dispose mens minds unto this faculty; the demonaical spirits. &c.    
CHAP. X. 

Of Noahs and Deucalions flood, with other Miscellane observations. pag. 81.  
In the marginal note. parag. 1. pag. 82. The marginal note cited out of Amm. Massell. parag. 6. pag. 88. is added to confirm the opinions of the optics there omitted. Vide Cantuar.    
CHAP. XI. 

Of sacred writers sobriety and discretion in relating true miracles, compared especially with later heathens vanity, in coining fruitless wonders. pag. 9.  
Parag. 3. pag. 96. refer the greek verse to the last sentence of Scripture there cited. judge. 6.22. the latin unto the period following.      
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 Iewes from time to time. pag 97. 

CHAP. I. 

Of the state of these Iewes before our saviours time, gathered from heathen authors, with Tullies objection against them. pag. 98,  
In the first paragraph the authority cited in the margin out of S. Austen must be referred to these words, Victi victoribus, &c. The last clause likewise of the fourth paragraph should haue been in the Italicke character, as being part of Tullies words.    
CHAP. II. 

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 distasers of other romans that had wronged or molested the Iewes. pag. 101.  
In the marginal note, cited out of Florus, for diminutione, red dimicatio. The marginal note likewise cited out of Tully, pa. 109. verbis vltimis, must be referred unto the seventh paragraph. pag. 110.    
CHAP. III. 

Tacitus objections against the Iewes refuted by their palpable grossness, and more competent testimony of other heathen writers.  
In the marginal note, parag. 2. cited out of Plinie for esse, red esset. In the testimony cited out of Strabo, parag. 4. red the parenthesis thus,( as Tacitus likewise observeth.) In the marginal note parag. 5.( falsely figured 13. pag. 115.) cited out of Dion, for in minutum, red imminutum.    
CHAP. IIII. The means of these Iewes thriving in captivity: In what sense they might peculiarly be termed a mighty people: wherein they did exceed or were exceeded by other nations. pag. 115.  
CHAP. V. That all the heathens objections against, or doubts concerning the Iewes estate, are prevented or resolved by jewish writers. pag 124.  
CHAP. VI. 

The fulfilling of Moses and other prophesies, touching the desolation of Iewrie, and destruction of jerusalem: and the signs of the time, witnessing Gods wonderful hand therein.  
In the marginal note parag. 5. for mean nesse, red meanness of birth. In the same paragraph pag. 135. the place mentioned, not quoted out of Scripture, is 2 King●. chap. 10. vers. 30. pag. 131.    
CHAP. VII. The fulfilling of our Saviours prophecy Mat. 24. with others concerning the times ensuing Ierusalems destruction. That those signs in the Sun and the moon are long since past, as may appear from our saviours words( expounded parag. 3 pag. 149) compared with the Prophet Ioels, parag. 8. pag. 153. pag. 142.  
CHAP. VIII. 

That the Saracens are the true sons of ishmael: Of their conditions and manners answerable to Moses prophecy. pag. 156.  
The marginal note cited out of Amm. Marcellinus at the beginning of the 7. parag. should be referred likewise unto the 8. parag.    
CHAP. IX. 

The beginning and progress of Ismaels greatness. pag. 163.  
In the marginal note parag. 4 for Saracenenis red Saracenis.  
In the marginal note parag. 5.( d). for alij red aliis.  
In the marginal note parag. 5. out of Ammianus Marcel. deal anus for l. 33. red l. 23.    
CHAP. X 

The persecutions of the Iewes by trajan: and the desolation of their country by Adrian: their scattering through other Nations, foretold by Moses pag. 169.  
In the marginal note parag. 6. red tum in judaeos, tum in Christianos, and add in the latter end nobilitauit.    
CHAP. XI. 

Of the Iewes estate after the dissolution of the Roman Empire, generally throughout Europe, until their coming into England. pag. 174.  
In the marginal note parag. 8. in the place cited out of Samuel for until red after. The marginal note cited out of benjamin, parag. 7. pag. 181. must bee referred unto the 8. parag. for ex uno red ex illis. For Sericarium red Sericarum, for illum red illic. For Quam plurimum quinque, red quam plurimi vero, for quidem red qui dum.  
In the marginal note parag. 9. deal proculdubio.  
In the marginal note parag. 12. For Themia red Theima. For Fidem red. foedus. 7    
CHAP. XII. 

Of the fulfilling of other particular prophecies of Moses in the Iewes persecutions, in England, germany, France, and spain. pag. 186.  
In the marginal note parag. 2. for th●se red the Iewes.  
In the marginal note parag. 7.( c). for pontifici red Pontificis, for deplorantes red deplorantis.  
In the marginal note parag. 12.( c). red Ludouici Hattini.    
CHAP. XIII. 

general collections out of the particular histories before mentioned; the strange dispositions of the Iewes: and Gods judgements vpon them; all testifying the truth of divine Oracles. pag. 200.  
In the marginal note parag. 1. out of Rubaeus deal ( secundi.)      
Lib. 1. Sect. 4. Pars 2. Of experiments in ourselves, and the right framing of belief, a● well unto the several parts, as unto the whole Canon of Scriptures. pag. 219. 

CHAP. I, 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. pag. 219.  
CHAP. II. 

Containing a brief resolution of doubts concerning the extent of the general Canon, or the number of it integral parts. pag. 228-  
In the marginal note par. 2. p. 229. out of Math. 11.13. for est red&.  
In the marginal note parag. 3. for Testament red New testament.    
CHAP. III. A brief direction for preventing scruples and resolving doubts concerning particular sentences or passages in the Canon of Scripture. pag. 232.  
CHAP. IIII. Concluding the first book with some brief admonition to the Reader       

The Second book.  
How far the ministry of men is necessary for planting the Christian faith, and retaining the unity of it planted.  

SECT. I. What obedience is due to Gods Word, what to his Messengers. pa. 237. 

CHAP. I The sum of the Romanists exceptions against the Scriptures. p. 238.  
CHAP. II. The former objection as far as it concerns illiterate and Lay-men retorted and answered. pag. 240.  
CHAP. III. The general heads of Agreements, or differences, betwixt us and the Papists in this argument. pag. 250.  
CHAP. IIII. 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. pag. 253.  
CHAP. V. Of the diversity of human actions: the original of their lawfulness, vnlawfulnesse, or indifferency: which without question belong to the proper subject of obedience, which not. pag. 258.  
CHAP. VI. That sincere obedience unto lawful authority makes sundry actions lawful and good, which, without it, would be altogether unlawful and evil. pag. 262.  
CHAP. VII. 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 ease or subject, doubt or scruple make them such. pag. 272.  
CHAP. VIII. 

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. pag. 285.  
In the marginal note parag. 3.( a.) for account red authority.    
CHAP. IX. Of the nature, use, conditions, or properties of conditional assent or obedience. pag. 292.  
CHAP. X. Wherein this conditional belief differeth from the Romans implicit faith. That the one, is, the other, not, subordinate to Gods Word, or Rule of faith. pag. 303.  
CHAP. XI. In what sense we hold the Scriptures to bee the rule of faith. pag. 305.    
SECT. II. That the pretended obscurity of Scriptures is no just exception, why they should not bee acknowledged the absolute rule of faith, which is the mother-obiection of the Romanist. pag. 310. 

CHAP. I. How far it may bee granted the Scriptures are obscure; with some premonitions for the right state of the question. pag. 310.  
CHAP. II. The true state of the question about the Scriptures obscurity or perspicuity: unto what men, and for what causes they are obscure. pag. 319.  
CHAP, III. 

How men must be qualified, ere they can understand Scriptures aright: that the Pope is not so qualified. pag. 325.  
In the marginal note parag. 5. out of Valentian. for tam non red non tam  
In the English marginal note parag. 12. for supporteth red supposeth; for he taught red they taught.    
CHAP. IIII. 

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, pag. 340.  
In the marginal note, parag. 2. for formal, red former.    
CHAP. V. 

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, pag. 344.  
In the marginal note, parag. 6. out of Valentian, letter ( c.) for modo, read modio.  
In the marginal note, parag. 8. out of Valentian, for provide, read proinde.    
CHAP. VI. 

That the mosaical writings were a most perfect rule, plain and easy to the ancient Israelites, pag. 355.  
refer the marginal note added to the letter b. unto the let. c. para. 1.  
In the marginal note, para. 3. let. a. for these oppose, r. they oppose    
CHAP. VII. Concluding this controversy, about the obscurity of Scriptures, according to the state proposed, with the testimony of Saint Paul, pag. 360.    
SECT. III. That the continual practise of heretics in urging Scriptures, for to estahlish 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, pag. 365. 

CHAP. I. Containing the true state of the question, with the aduersaries general objections against the truth, pag. 365.  
CHAP. II. That the former objections, and all of like kind, drawn from the cunning practise of heretics, in colouring false opinions by Scriptures, are most pregnant to confirm ours, and most forcible to confute the aduersaries doctrine, pag. 371.  
CHAP. III. 

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, pag. 376.  
In the marginal note, parag. 5. for whereunto, red whereinto, or into which.    
CHAP. IIII. 

That our aduersaries objections do not so much infringe, as their practise confirms the sufficiency of Scriptures, for composing the greatest controversies in Religion, pag. 384.  
In the marginal note, parag 1. for divinitas, red divinitus.  
red the marginal note cited out of vives, para. 6. thus; red ( vsum scortorum terrena civitas licitam turpitudinem fecit) concubinae,& pellices( saith vives) non sunt prohibitae: quemadmodum ex legibus de concubinarijs ostenditur, lib. Digest. 25. Satis apart Augustinus testatur esse jure civili vetere Romano multa permissa quae sunt contraria legibus divinis. Hoc isti nolunt qui dum gentilitatem coniungere,& coaptare Christianismo laborant, corrupto vtroque& alterius impatiente, nec gentilitatem nec Christianismum retinent.  
In the marginal note, pag. 389. for suspect, out, red supect he had raled out, for vge, red urge.  
In the English marginal note, parag. 7. blot out in purgatory, and for feet, red hands.  
In the latin marginal note, parag. 8. out of Canus, for adversum red Absuritim.    
CHAP. V. 

The sufficiency of Scriptures for final determination of controversies in Religion, proved by our saviours and his Apostles authority and practise, pag. 395.  
In the marginal reference, parag. 6. for 10. red. 1.    
CHAP. VI. 

That all their objections, drawn from dissensions amongst the learned, or the uncertainty of private spirits, either conclude nothing of what they intend against us, or else more then they mean or( at the least) dare avouch, against Gods Prophets& faithful people of old. p. 404  
In the marginal note, parag. 2. annexed to the authority cited out of Cyprian, for trial, red triumph.    
CHAP. VII. How far, vpon what terms or grounds, wee may with modesty dissent from the ancient or others of more excellent gifts then ourselves: That our aduersaries arguments impeach as much the certainty of human sciences as of private spirits, pag. 414.    
SECT. IIII. The last of the three main objections( before proposed) which was concerning our supposed defective means for composing controversies, or receiving the unity of faith, fully answered and retorted: That the roman faith hath no foundation. pag. 422. 

CHAP. I. Containing the true state of the question, or a comparison betwixt the Romish Church and ours, for their means of preventing or composing controversies, pag. 423.  
CHAP. II. That the Romish Church hath most need of some excellent means for taking up of contentions, because it necessary breeds so many and so grievous. pag. 428.  
CHAP. III. Of two senses, in which the excellency of the Romish Churches pretended means for retaining the unity of faith, can onely possibly be defended, the one( from the former discourse) proved apparently false, the other in itself as palpably ridiculous, pag. 433.  
CHAP. IIII. 

That their arguments, drawn from conveniency of reason, or pretended correspondency between civil and ecclesiastical Regiment, do prejudice themselves, not us, pag. 438.  
In the marginal note, parag. 3. for of fallible, read fallible, or but fallible.    
CHAP. V. 

That the final trial of this controversy must be by Scriptures: that the Iesuites, 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, pag. 444.  
In the marginal note, parag. 13. letter a. cited out of Valentian, red the second parenthesis thus. ( revelatio enim est causa assensus fidei.  
In the marginal note, parag. 20. annexed to the quotation out of Sacroboscus; for formorly, read formally.  
In the marginal note, pag. 463. for the preresent, read they present, or they represent.    
CHAP. VI. 

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 aclowledge it. The sufficiency of Scriptures for composing all contentions, further illustrated.  
In the marginal note, pag. 470. for no cause, red no cause can be given.    
CHAP. VII. briefly collecting the sum of the second book.       

THE eternal truth OF scriptures, AND CHRISTIAN belief, THEREON WHOLLY Depending: manifested by it own LIGHT. THE FIRST book.  


SECT. I.[ I beleeue in God the Father, &c.]  
IF in any at all, most of all in this present argument, may the truth of that usual axiom best appear, Dimidium facti qui been 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 [ Beleeue] 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 can not 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 diuers 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 bee known, let us begin with the most common and general thereof, that is, with the best and most usually known acception or notion of belief.  

CHAP. I. Of belief in general.  
TO beleeue 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 beleeue is to assent, all agree: but what more besides assent is required to some, especially to Christian belief, is much controversed amongst 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 haue immediately heard nor seen the things which he relates, but haue onely taken them at the second hand, his usual answer is: Nay, I know not certainly, but I verily beleeu● they are true, for diuers reasons and credible reports: but if he had either seen or heard them himself, he would not say, I beleeue, 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 oft-times be the cause, why we beleeue some other matters, that haue affinity with it. As he that seeth it very light in the morning, when he first openeth his eyes, may probably beleeue 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 onely believeth this, knoweth nothing. For what men know certainly and evidently, they will not say, they only beleeue, but know: what they so know not, they may truly and properly say, they beleeue, if their assent to it be greater than to the contrary.  
6 Some again distinguish this vneuident 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 auoucher 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 vneuident assents or persuasions. For even those assents or persuasions, which seem most to rely vpon authorities, may be strengthened by other motives or inducements: yea our belief, or relying vpon authorities, usually( always if it be strong) ariseth from experiment of our Authors 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 vpon 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 beleeue there is a God, and tremble. For it should seem, that the divels 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 haue had evident experience of his power.  
9 Of Gods being( no doubt) they haue evident certainty, albeit of his other attributes their knowledge is not so directly 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 onely 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 beleeue them. Or if he understand onely 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 wee cannot properly and absolutely say that four is three, but rather contains three in it: yet vpon 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 wee 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 shal beleeue the things which now they little regard. Albeit they cannot be said in that day to beleeue them, if wee speak properly and absolutely, without reference to their former incredulity. Our meaning is, they shall do more than beleeue them, for they shall feel them. Nor can we say properly, that the elect after the resurrection shall beleeue the articles of faith: seeing all agree, that of these three principal virtues, Faith, Hope, and love, onely love shall then remain. The reason is that which you haue 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 beleeue.  
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 saith ought to be greater, than the certainty of other knowledge; for we must beleeue them, although they be contrary to the capacity of our understanding: for even this must we beleeue, 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 then 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) bee more certain, than the knowledge of other things; as namely, than the knowledge of human sciences. So then out of this it is evident, that belief, taken generally, doth neither exclude all certainty, nor necessary 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 euidencie.  
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 skills not of what credit the party be, unto whose credence or authority we are referred for the truth of any promise or report; unless wee haue 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 onely conditional assent unto the report or promise, and beleeue both with this limitation,[ if he say so, whose credit wee so esteem.] But if we can fully apprehended that he said so; we beleeue absolutely.  
14 As in science or demonstrations it is requisite, both that we know the true cause of the effect, and also that we apprehended it certainly as the true cause;( otherwise we haue only an opinion:) so in true and absolute belief it is requisite, that we haue 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 in itself, and the ground of belief, are in a sort all one; as in that belief, which is not grounded vpon the auhoritie 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,( vpon such grounds as are more firm) makes the belief stronger, than it could be of objects less credible, or vpon grounds less firm. Ceteris 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 bee distinguished,) they are either natural, or supernatural; but first of tha● which is natural. The objects 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 haue no evident or certain knowledge of, but onely 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 haue no necessary natural cause why they should bee, nor no inevitable let or hindrance why they may not be; as whether wee should haue rain or faire 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 thē 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 beleeue things past,( as that Tully lived in Iulius Caesars time, or that the Saxons inhabited this land,) is the report of others. The ground or reason why we beleeue 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,& their possible or probable issue. As if we see one kingdom mighty in wealth,& at peace& 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 beleeue that such will shortly be at open hostility one with another. Or if we see the air waterish, we beleeue it will shortly be rainy. Yet are not the grounds why we beleeue 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 beleeue our former conjecture of war or weather a great deal the better, if a cunning States-man should give iudgement 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 haue other mens 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 beleeue the roman stories of Caesars 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 natura●l 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 bee known exactly by a Mathematician; but ordinary country-men( such as are not rustically wayward) do beleeue 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, vpon 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 beleeue him in these things which he avoucheth for true, and rely more securely vpon 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 diuers things, whereof we haue no other ground but their assertion, we beleeue 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 beleeue them, if they be reputed skilful and honest. And where the authority is the same, both for extension and degrees: yet we beleeue 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 beleeue those conclusions, which wee 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 vpon 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 haue good show of reason to the contrary. As what country-man 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 accustomend to cog with his friend, should seriously avouch the contrary, that the sun is bigger then the earth; few country men would be so wayward as not to beleeue 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 fresh-men should reject the axioms and principles of Aristotle, usual in the schools, because they haue some reasons against them, which themselves cannot answer. For reason might tell them, that others( their betters) which haue gone before them, haue had greater reasons to hold them, then they can yet haue to deny them. This persuasion of other mens skill or knowledge will win the assent of modest and ingenuous youths, unto such rules or axioms, as otherwise they would stiffly deny, and haue witty reasons to overthrow. But albeit this assent, which men give to conclusions, they know not themselves, but onely beleeue vpon other mens asseuerations, may be very great; as many countrymen will beleeue an Astronomer affirming that the Sun is greater then the earth, better then they will the honestest of their neighbours in a matter that may concern both their commodities: yet if the relators or auouchers 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:] mens minds would be a great deal better satisfied, and this assent or belief, which formerly did onely rely vpon authority, would be much strengthened by this second tie or hold-fast. 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 beleeue 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 beleeue the authority the better from this experimental truth of the conclusion.  
17 But of all these acceptions and degrees of belief or assent, something may be gathered for better expressing the several degrees of true Christian belief; which like Iacobs ladder reacheth from earth to heaven. The first step whereof is belief or assent unto things supernatural.    

The first general part. SECT. 2.  

CHAP. I. Of assent unto objects supernatural.  
THings supernatural we call such, as the natural reason of man cannot attain unto; or such, as naturally can neither bee 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 haue come into corrupted mens cogitation, unless God had revealed it unto him. Seeing then we cannot know them in any sort by human reason and authority; neither can human 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 wee said before, that authoritas docentis did consist in two things; namely in the ski●l, 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 can not be deceived; whence necessary 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, wee can not conceive of God aright, but wee must conceive of him as omnipotent, and full of power; and consequently such a one as needs not in policy, or iealousy of our emulating him in knowledge, to tell us otherwise than he knows. 
Lib. 1. ca 2.  And therefore Aristotle in the beginning of his metaphysics reprehendeth the Poets, for saying, that the Gods did envy men knowledge. His resolution is in English to this effect, 
That Poets should the Gods bely, 
{αβγδ}.   
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 beleeue, 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 wee 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 beleeue whatsoever God saith, is true, either do not aclowledge or do not firmly beleeue that these Scriptures are the word of God: yet thus much in all sense and reason any natural man will grant; there bee great presumptions and probabilities, why they should be taken for the word of God. And he that doth aclowledge but thus much, doth by this acknowledgement bind himself to reverence them above all human writings. For all men naturally know, that if they be Gods word, they are worthy all possible reverence. Wherefore if a man suppose it only as probable, that they are, or know nothing ro the contrary why they may not be Gods word: he is bound to reverence and esteem them above all words or writings of man. As for example; If any subject in this land should receive letters concerning some lawful and indifferent request from any other his equal or fellow subject, whom he had great reason well to respect; suppose he certainly knew that they were such a mans letters, and no counterfeit: yet if he should receive letters in his majesties name, containing the same or other as reasonable request: although he knew not so certainly that these were his majesties letters, as that the others were some wel-respected Subiects, 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 Kings 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 human 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 vpon this supposal, is also most true of mans actions. If men do but beleeue 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, onely vpon this resolution, That if it be their lucke or lot to bee rich, there they may haue enough; although the adventure bee subject to great dangers, and obnoxious to infinite casualties. And many there be, that will not usually lay out a penny, but vpon very faire 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 bee 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 swaying mens actions, 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, than human knowledge could ever haue conceived. The like is true in avoiding dangers. Men oftentimes undertake matters of more difficulty and charges, to prevent some grievous mischaunces which may ensue, than they would do to escape some imminent but ordinary danger, or to release themselves from some smaller harms that already haue 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, ioy, peace and all choicest pleasures, without any annoyance: how could they not be most ready, and willing to spend this whole transitory life( whose dayes are but few, and most of them evil, full fraught with grief and distress) in the service of God, who would thus reward them? Yea, how could they not be desirous to lay down this life itself, vpon 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.   

The first general Part. SECT. 2. CHAP. II. Of general incitements to search the truth of Scriptures or Christian belief.  
WE may hence clearly see how inexcusable, even in the iudgement of flesh and blood, all men are, that either by hearing or reading haue any access unto the gospel, and do not use the best endeavours of their natural wit( if God as yet haue touched their hearts with no better grace) to search out the truth thereof. For seeing in the Scriptures are proposed to every mans choice everlasting life, or everlasting death: what 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 haue diligently looked to the main chance? before they haue tried the utmost of their wits, and others best aduise, to know the tenor of their own estate? Wee see daily what great pains men of no small account do take in the study of alchemy, spending their spirites, and most of their substance in trying conclusions, and searching out the truth of those things, for which they haue but weak grounds of philosophy or reason; onely the conceit of the good they aim at,( which is rather possible than 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 Chymickes,( which spend much gold only vpon 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 trauelles in this life. Here then( as I said) the full height of mans iniquity, and his inexcusable madness, is most plainly discovered; that having these two motives, which in natural reason do sway all human actions, offering themselves to encourage him in searching the Scriptures: yet notwithstanding most men bestow less labour in them, than in other ordinary studies. First, if we compare the good they set before us, as a recompense and reward of our trauelles, 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 ioy two ways infinite, both in degree& continuance; secondly, they threaten unto their contemners and despisers death and 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 human hopes: yet could this in human reason be no reason why wee 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 travell, 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 Physitians:) their answer( as you may read in their writings) is this: Many Philosophers in former ages haue laboured much in this study, and haue set down good rules of their experiments; who( as is probable) would never haue taken such pains vpon 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 haue 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 travell in this faculty, as in all other affairs: without all controversy the Scriptures in all these motives haue an especial prerogative above all other faculties or sciences, albeit human reason were admitted judge. For the authority of Gods Church is far more general, then the consent of any writers in one faculty whatsoever. The consent of time likewise is greater. For no age since Christs time in these civil parts of the world, but by the report of other Writers, as well as Christians, hath yielded obedience unto Scriptures as the word of God. Men of most excellent spirits and learning in every age, haue addicted their studies unto this truth. About the time of our saviours coming, curious arts, and other civil disciplines did most flourish. The Grecians sought after wisdom and secular philosophy with the like; the Romans after policy, state-knowledge, and discipline of war; all the world almost,( above others, those places wherein christianity was first planted) was then set vpon curious arts: yet we see how the study and search of Scriptures in short time did prove, as Aarons rod amongst the magicians serpents. It hath devoured all, and brought them to aclowledge 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, 
Porphyrius in vita Plautini.  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 schollers, 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 haue 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 
Epistol. lib. 10. ep. 100. ad Traianum. In iis, qui ad me tanquam Christiani deferebantur, hunc sum sequntus modum. Interrogaui ipsos, an essent Christiani: confitentes iterum, ac tertio interrogaui, supplicium minatus persenerantes duci jussi. Neque enim dubitaui, qualecunque esset quod faterentur? peruicaciam certè,& inflexibilem obstinationem debere puniri.  Plinie testify, in whose iudgement, 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 
Ibid. Propositus est libellus sine autore multorum nomina continens, qui negint se esse Christianos aut fuisse. Quum prae eunte me déos appellarent,& imagini tuae, quam propter hoc iusseram cum simulachris numinum adferri, thure, ac vino s●p●l carent, praeterea maledicerent christ; quorum nihil cogi posse dicuntur, qui sunt re vera Christiani; dimittendos putaui.  in dead or heart; for such, as he had been informed, could not be enforced to any such idolatrous practise as he persuaded these men unto.  
3 Lastly, the experiments which are related by Authors of this profession, men( in any reasonable mans iudgement) 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 haue 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 Saint Augustines acute dilemma. If the miracles related by our Writers be true, they give evident experiment of the truth of Scripture: if there were no such particular miracles, but all feigned; then this was a miracle above all miracles, that Christian religion should prevail against all other arts, power, or policy, without any extraordinary event or miracle. It was not so easy a matter to cousin all the roman Emperours, and their deputies, with feigned tales; the world, which hated Christians so much, was inquisitive enough to know the truth of their reports. I may conclude; nisi veritas magna fuisset non praeualuisset. It was miraculous, doubtless, that it should so increase without arms; without any promise of carnal pleasure, or security: but even against their natural inclination that did profess it, and all the worlds opposition against it. It had enemies both private and 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 shane, disgrace, and tortures in this life; or else alured thereto by faire 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 e●sie, 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 divell, world, or flesh could oppose against it. In a word, the increase of mahumetism hath followed the barbarous Turkish monarchies aduancement, 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 haue composed their mindes unto their Emperours; in following a religion, framed, as it were, to court the senses, and wooe the flesh. But christianity then flourished most, when the scorching heat of persecution was at the height: When the countenance of Emperours, as terrible to their foes( for their heroical valour) as plausible to their friends( for their lovely carriage) were most fiercely set against it. What Princes either more terrible to their enemies, or more amiable to their friends, than trajan, Dioclesian, or others of the Christians persecutors were? What man living is there of civil education, that would not haue loathed Mahomet, and the whole succession of the Ottoman family, in respect of these Roman Princes? And yet a great part of their native subiects, 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 crucified Christ through fire and sword, against their Emperors command( dearer to them than this mortal life) and all the worlds threats, or allurements. It were sottish to think, that such men had not perfect notice of some higher powers commandment to the contrary,( whom they thought it safer to obey) when they contradicted the commandments, or faire 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 subiects would loose their dignities for refusing Subscription.  
5 The brief of what hath been, or may be said concerning the grounds or motions of our assent unto objects supernatural, may be comprised in these 4. 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 onely 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 prescribe 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 undertake any good, or abstain from any evil, than the most firm belief of ordinary matters, or any points of mere natural consequence.  
8 The third, objects and grounds of Christian belief, haue 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 principals 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 haue 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 euidencie of knowledge, which shall swallow it up in the life to come. For the conceit of impossibilities are repugnances in nature, objected by the obdurate Atheists to make the principles of Christian Religion seem incredible( that they might like old truants haue the company of novices in christianity to loiter, or mis-spend good houres with them:) we shall by Gods 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 kindes, and number of indiuidualles 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 teachers 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. 1.  
Containing Experiments or observations confirming the truth of Scriptures in general.  
ALthough the Experiments confirming the truth of Scriptures be, as I haue said, many and diuers; yet all may bee reduced into these two 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.  

SECT. I. Of Experiments of the former kind. CHAP. I. 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 Gods spirit speaking in them, which we suppose can be discerned of none, but such as haue the mark of the lamb answerable to it engraven vpon their hearts: But now wee seek such inducements to belief, as may persuade the natural unregenerate man of the historical truth of these sacred volumes.  
2 The preiudices 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 iudgement of them, and onely to intend the lively characters of historical truth in other relations, of matters neither strange nor incredible in themselves. Either he 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. Ler 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, Genesis 4.1, and the 25. had not been either real adjuncts of some famous truth then sufficiently known, or else appoynted by God to be notified for some special purpose to posterity: Low could it possibly haue come into any mans thought, or to what end should it haue 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 spake unawares according to the custom of the times wherein he lived. But why then should he omit the like in all the generations from Cain and Seth unto Noah; the reason of whose name given him by his father he likewise specifies, Genesis 5.29. 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 workemans choice or invention, why the reason of these three mens names should be specified; as afterwards will more plainly appear. For the positive notes, or sure tokens of a true history, they are most plentiful● in the Stories of Abraham, jacob, and joseph. Each part of which the divine providence,( where of these are the most ancient, most perfect, most lively patterns,) would haue set out with such perspicuity of all circumstances, that the Reader might bee an eyewitness of their historical truth. The subject and issue whereof is in itself so pleasant, as will ravish sober and attentive mindes, and 'allure them to follow the main current of divine Mysteries, which flow from these Histories mentioned, as from their first heads or fountains. To point at some few, rather than handle any particulars.  
4 If we may judge of the truth of mens writings by their outward form or character, as wee do of mens honesty by their looks, speech or behaviour: what history in the world bears so perfect resemblance of things done and acted, or yieldes( without further testimony than its own,) so full assurance of a true narration, as the stories of Abrahams departure out of his Land, his answers to God; Sarahs distrust vpon misconceit of Gods promises; her seeking to fulfil it by giuing her Maid to Abraham, the maner of her speech vpon her Maides contemning her; the debatement and issue of her controversy, the dialogue between the Angells of God and Abraham, with Sarahs apology for her laughing at their message; Abrahams journey to mount Moriah, his seruants 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 affencted delight, or poetical representations: seeing this Author falls immediately into other matters, and relates every thing( though many of most diverse natures) with such natural specification of every circumstance, as unless our hearts were praepossest with belief, that he had writ them by his direction, who perfectly knoweth all things, as well fore-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 vpon the fact, whilst all circumstances were fresh in memory.  
5 How others are affencted I can not 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, ouer-hearing him and his sons debating the slaughter of the Sichemites. The old man complains; ye haue troubled me, and made me stink among the inhabitants of the Land, as well the Canaanites as the Perizites: 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 the fairest colours, that Art or invention can put vpon any feigned subject, will come as far short, as Salomons gaudy, but artificial attire, did of the native beauty of wild lilies; or any die that Arte can give of the natural splendour of finest pearls, the onyx or other more precious ston. The story is, 
Genesis 42.29. And they came to jacob their father unto the land of Cana ●, and  told him al that had befallen them, saying, vers. 30. The man, who is Lord of the Land, spake roughly unto us, and put us in prison as Spies of the country v. 31. And we said unto him, wee are true men, and are no Spies. verse 32. Wee bee twelve brethren, sons of our father: one is not, and the youngest is this day with our father in the Land of Canaan, verse 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, verse 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 shal occupy in the Land. verse 35. And as they emptied their sacks, behold, every mans bundle of money was in his sack, and when they and their father saw the bundles of their money, they were afraid verse 36. Then jacob their father said unto them, Ye haue robbed me of my children: joseph is not, and Simeon is not, and ye will take benjamin: all these things are against me, verse 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, verse 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, then ye shall bring my gray gead with sorrow unto the grave. Chapter 43. verse 1. Now great famine was in the land. verse 2. And when they had eaten of the vict●als, which they had brought from egypt, their father said unto them, turn again, and buy us a little food. verse 3. And judah answered him, saying, The man charged us by an oath, saying, never see m ●●ce, e●cept your brother be with you. verse 4. If thou wilt sand our Brother with us, wee will go down and buy thee food: verse 5. but if thou wilt not sand him, wee will not go down: for the man said unto us, look me not in the face, except your Brother be with you.  Genesis 42. from the 29. unto the 15. verse of the 43. Chap. The circumstances, which I would especially commend unto the Readers consideration, are; first, the old mans iealousy, verse 36. vpon his sons relation what had befallen them in their journey, and the Gouernours desire of seeing benjamin, verse 31.32.33.34.35. his peremptory reply, v. 38. to Reubens answer, v. 37. the manner of his relenting, chap. 43. v. 6. vpon necessity of their going for more food; and his sons peremptory refusal to go without benjamin, in the five first verses of the 43. Chap. 
Verse 6 And Israel said, Wh●refore draft ye so evil with me, as to tel the man, whether ye had yet a brother, or no? verse 7. And they answered, The man asked straitly of ourselves, and of our kindred, saying, Is your father yet alive? Haue ye any brother? And we  told him according to these words. Could we know certainly that he would say, Bring your brother down? verse 8. Then said judah, to Israel his father, sand the boy with me, that wee may rise and go, and that wee may l ue and not die, both we, and thou, and our ch ldren verse 9. I will bee surety for him: of my hand shalt thou require him: If I bring him not to thee, and se●… him before th●e, then let me bear the blame for ever. verse 10 For except ye had made thi●… tarrying, doubtless by this wee had returned the second time. verse 11. Then their Father said unto them, If it must needs bee so now, do thus: Take of the best fruits of the Land in your vessels▪ and bring the man a present, a little rozen, a little hony, spices and myrrh, nuts, and almonds, vers●… 12. And take double money in your hand, and the money that was brought again in your sack● mouths 〈…〉 carry it again in your hand, lest it were some oversight. verse 13. Take also your brother, and arise, an●… go again to ●he man, verse 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 bee robbed of my child, as 〈…〉 haue been.  his condescending, verse 11. vpon their just apology for mentioning their youngest brother to the Gouernours& Iudahs undertaking for Beniamins safe conduct back, and forth, in the 10.9.8. and 7. verses; lastly, the close or epiphonema of his speech, verse 13 and 14. whilst I compare one of the circumstances with another, and all of them with other precedent and consequent,( chiefly with Iudahs 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 Iacobs sons, where it had heard this controversy; rather than to imagine, that it could haue been feigned by any that lived long after.  
7 Or if we consider not the particular relations onely, but the whole contriuance 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 bee acknowledged for the first and natural representation of it. Without either a former pattern to imtate, or true resemblance of such a divine providence in events immediately to bee related; how could such a supreme power, governing and disposing all things contrary to the designs and purposes of man, be by mortal man conce●ued? More probable is the Poets fiction, that Minerua should be conceived in Iupiters brain; than that human 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 liue-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 Iuglers 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. 39.30, 31. infallible symptoms of a dying man, and one that indeed had born this mighty nation, as an Eagle bears her young ones vpon her wings. These admirable strains of his heavenly admonitions, and divine Prophecies, compared with the live images of former truths, witness, that he was the Ianus of Prophets, Va●es oculatus tam praeteritorum quam futurorum, one that could both clearly see what had been done before his birth, and what should fall out after his death: Both which shall hereafter( God willing) better appear, by matters related, and events 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 haue been inserted by Art or Imitation; or haue come into any mans thoughts, not moved by the real occurrence of such occasions a● 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: wee can not conceive how al 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.  
Siue es mortalis, qui te genuere beati  
Et matter foelix,& fortunata profectò  
Si qua tibi soror est,& quae dedit vbera nutrix.  
If mortal thou, thrice happy sure thy parents bee;  
Or if thou any sister hast, thrice happy shee;  
Thrice happy Nurse, whose breasts gave suck to thee.  
I see no inducement to beleeue this for a true story, because I know the end and aim of his writing was, to invent Verisimilia, to fain such speeches, as best befitted the persons whose part he took vpon him to express, thereby to delight his hearers with variety of lively representations. But when I read that narration of our Sauiors apology for himself against the Iewes, which said he had an unclean spirit, Luke 11.14. and a woman coming in with her verdict; Now blessed is the womb that bare thee, and the paps that gave thee suck, verse 27. This unexpected strain, with our saviours reply unto it; Yea rather, blessed are those that hear the word of God and keep it, verse 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 womans speech. But with the means of knowing the New Testament to be the word of God, I will not here meddle: the Old Testament sufficiently proveth it, besides many other experiments to bee prosecuted in the unfolding of sundry articles.   

CHAP. II. Of the harmony of sacred Writers.  
AN other Inducement for believing the truth of the Old Testament, is the harmony of so many several writers, living in such distance of Ages, handling such diversity of arguments, and covering them with stiles, for the majesty of some, and the familiarity of others, more different, than Virgils verses, and the rudest countrymans 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& 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 haue red the common or vulgar Historiographers, Poets, or Orators of that time, haue 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 style and invention; yet agree as well in the substance or essential quality of their writings, as the same Pomander chafed and vnchafed. 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 ●esse, 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. chapters of his book De Veritate Christianae religionis, 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 onely 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 bewrays 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 imitation 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 vpon them, for doing that which they do, and a woe, if they do it not. They spare not to rehearse the iniquity, and shane of their progenitors and nearest kinsfolks, with Gods fearful judgements vpon them for the same, to register their prince and peoples, or their own disgrace( as the world counteth disgrace) to all posterity: so Gods name may thereby be more glorified,& his church edified, Ierem. 9. verse 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, Iere. 20. verse 7, 8, 14, 15, 16, 17, 19: he no where bewrays 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 estate of many kingdoms for many yeares to come revealed unto him; so as if he would haue challenged the revelation of his Countries return from captivity, he could not haue been disproved, yet ingeniously sheweth that he learned this out of the prophecy of ieremy, Dan. 9 verse 2. Although his measure of knowledge was exceeding great, yet he affects not the reputation of Knowing above that measure, which God had given him, Rom. 12.3.  
3 This one quality( in them all) of not seeking their own, nor their countries praise, but onely the praises of their God, and the profit of his church( if we consider it well) may sufficiently testify, that they speak not vpon 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? Least of all can chance be imagined the author of so many several Writers constancy, in conspiring thus to one end in several Ages. Let us conjecture what causes we can, Saint Peter must resolve the doubt, 2. Peter 1.20, 21. All of them spake 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 haue catched at many by-narrations, and inserted many {αβγδ}, little pertinent to that foundation which others had laid before them. But now wee see the continual drift of their writings so seriously set vpon one and the self same end, as if they had all wrought by an others direction, who had cast the platform of the edisice himself, not minded to finish his work in any of the first worke-mens age: and yet will haue 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 haue 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 beholding 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 Iesus the Lord, and himself their seruants for his sake, so doth our saviour, John 7. verse 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 {αβγδ} or touchstone, the livery or cognisance of a man speaking by the Spirit of God. The like live characters of sincerity are not to be found in any else, save only in these sacred Writers, or such as haue sincerely obeied their doctrine. And in many of those Books which our Church accounts apocryphal, there evidently appears a spice of secular vanity; howsoever the pen-men of them were truly religious sanctified men, and haue sought to imitate the writings of the Prophets, and other Writers of this sacred volume; But much more eminent is the like vanity in Iosephus, 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 diverse 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, Ephesians 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 haue not one office, verse 4. And wee may see that verified in the Canon of the Old Testament, which Saint Paul attributes unto the Church in Christ; 
1. corinth. 12.4.  There are diversities of gifts, but the same spirit. 
Verse 14.  And again, To one was given the spirit of wisdom, as unto Solomon; to another knowledge, as unto Ezra, Nehemiah; to another faith, as unto Moses, Abraham; to another prophecy, 
Verse 11.  as unto Esay, 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 wee haue 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 or jars,( ours that haue the name of Christs messengers) make all the world besides, and ourselves oft-times( wee 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.   

CHAP. III. Of the affections or dispositions of the sacred Writers.  
WIth the experiment of this kind wee 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, haue had experience of wanton loues. For who can think that Catullus, ovid, and marshal had never been acquainted with any but painted women, or written of love matters onely 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, onely to move delight,( as children oft-times weep for wantonness:) or feigned these subiects to delude the world, by procuring real compassion to their counterfeit mourning? But much more sensible may wee feel the pulses of our Psalmists passions beating their ditties, if wee would lay our hearts unto them. Albeit wee 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 Poets 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 pen-mens experience in such matters as they profess; as of spiritual ioy, comfort, sorrow, fear, confidence, or any other affection whatsoever. If we compare Ouids elegy to Augustus with that psalm of david, 
Trist. lib. 2. ( in number the 51.) why should wee 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 foul offences towards God, and his heavy hand vpon him for them? Dauids penitent bewailing of his souls loss, in being separated from her wonted joys, his humble entreaty and importunate suite for rest●uration 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, more deeply touched with the present loss of his favour, and better experienced in the course and means of reconcilement to it again. Haue mercy vpon me, O God, 
psalm 51. ●.  according to thy loving kindness: according to the multitude of thy compassions put away mine iniquities. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know mine iniquities, 
Verse 2.  and my sin is ever before me. Against thee, against thee only haue I sinned, and done evil in thy sight. What was it then which caused his present grief? 
Verse 3.  bodily pain? exile, loss of goods, want, or restraint of sensual pleasures? Yea, what was there that worldly minded men either desire or know, which was not at his command? And yet, he, well for health of body, onely 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 subiection to his spirit. If one in hunger should loath ordinary or course fare, wee would conjecture he had been accustomend to more fine and dainty meats. hereby then 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 ioy of thy salvation, and establish me with thy free Spirit. So far was he from distrusting the truth of that ineffable ioy, which now he felt not( at the least) in such measure 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 lascivious or blood-thirsty mindes to wash off the filth, wherein they wallow, with their tears. For so he addeth; Then shall I teach thy ways unto the wicked, and sinners shall be converted unto thee. deliver me from blood, O GOD, which art the GOD of my salvation, and my tongue shall sing joyfully of thy righteousness. Open thou my lips, O Lord, and my mouth shall show forth thy praise; which as yet he could not show forth to others, because abundance of ioy did not lodge in his heart; for God had sealed up sorrow therein, until the sacrifice of his broken and contrite heart were accomplished. From the like abundant experience of this heavenly ioy, the Psalmist in the threescore and sixth psalm and sixteenth verse, bursteth out into like confident speeches; inviting us, as Christ did his Apostle Thomas, to come near and lay our hands vpon his healed sore, and by the scars to gather the skill and goodness of him that had thus cured him beyond all expectation: Come and harken all ye that fear God, 
psalm 66.16.  and I will tell you what he hath done to my soul; I called unto him with my mouth, 
Verse 17.  and he was exalted with my tongue. 
Verse 20.  Praised bee GOD which hath not put back my prayer, nor his mercy from me. The fullness of his inward joys was such, and Gods 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 beleeue 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 those mens zeal, and vehemency of their godly passions, expressed in these here mentioned, and many like vnaffected strains, could not but aclowledge that famous inscription, which a later degenerate lascivious Poet,( out of such a vain glorious humour, as moves some basely descended to usurp the arms of Noble men whose names they bear,) sought to bestow on all, even vpon such as himself was, Vates in name, but not in quality, to belong of right onely to these Psalmists or ancient sacred Poets.  

Est Deus in vobis, agitant calescitis illo:  
Impetus hic sacrae semina mentis habet.   

Since in your breasts Gods Spirit hath his seat,  
T'is divine motion breeds this heavenly heat.   
For who can imagine, that the Author of the three score and fourteenth psalm and the ninth verse should complain, without some touch of that spirit, which he knew had been more plentiful in such as had gone before him; Wee see not our signs, there is not one Prophet more, not any that knoweth how long. Verse 10. O GOD, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever? Verse 11. Why withdrawest thou thine hand, even thy right hand? draw it out of thy bosom and consume them. Verse 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 four and fortieth psalm, 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 forefathers 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 vpon, usually remaines in their children.  
2 Or, to use the Author of the two and forty psalm his own comparison; Braying doth not more sensibly notify the Hartes 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 ioy and comfort, but now in these storms of affliction lieth hide 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 roote 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, betwixt 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 two and forty and the three and forty psalm. 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 floods are gone over me: the spirit like a good physician, by reiterating that speech of comfort, Why arte thou cast down, O my soul, and why art thou so disquieted 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 thankes: he is my present help and my God. Generally, though the Psalmists complaints bee oft-times grievous, yet they never end them but with hearty prayer; though God oft-times lay great plagues vpon 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 sate. Their sudden transitions from grief to ioy, 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 twinckeling of an eye, and in his pleasure is life: heaviness may endure for a night, but ioy cometh in the morning.  
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 beholded the affairs of the Heathen only a far off.  
4 Yet beside these particular lively Characters of experimental ioy or grief, fear or confidence: their consonancy with the historical truth of alterations in the state of Iewrie, will much illustrate the former observations. For albeit the Psalmists in their greatest distress or calamities, murmur not against the Lord God, as the heathens do: yet the tenor of some late mentioned, with diverse other psalms, argue that the people of God in those times wherein they were written, either had not such manifest signs of Gods favour; or else found not such speedy deliverance from the dangers feared, or calamities suffered by them, as the Prophet david in the seven and twenty psalm and the first verse, and other of their godly ancestors had done. The Lord( saieth david) is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I bee afraid? Though an host pitched against me, mine heart should not be afraid: though war bee raised against me, yet I will trust in thi●; to wit, upon his former experience of Gods mercies specified in the second verse; When the wicked mine enemies came, and my foes came vpon me to eat up my flesh, they stumbled and fell. But greater was his confidence from the more often experience of Gods favour, when as his case otherwise, for the multitude and malignity of his enemies, was more desperate, Psal. 3. vers. 1. Many were his aduersaries that rose up against him; and many that said unto his soul( when he fled from his son absalon) Verse 2. There is no help for him in his God. Yet he, as an expert soldier, can not be terrified with stales or brags, but betaketh himself unto his weapons; Verse 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; Verse 4. I did call vpon 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. Verse 5. I will not bee afraid for ten thousand of the people, that should beset me round about. The same confidence, raised from the experience of Gods assistance, was in the Author of the six and forty psalm; God is our help and strength, a very present help in trouble: Therefore will wee not fear though the earth be moved, and though the mountaines fall into the midst of the Sea. The manner of Dauids 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 Other-whiles 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, wee would think that they had been so many reports, of what he had openly pleaded at some bar, or Court of civil Iustice, in the personal presence, sight, or audience of some visible judge, ready to give sentence for him vpon the first hearing of his cause. If any civil Heathen, that never had heard of any invisible God, should haue taken up some of his psalms( the ninth for example) in the streets, he would haue 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 Iustice, that he durst so confidently avouch unto the world on his behalf; psalm 9. verse 8. He shall judge the world in righteousness, and the people with equity. Verse 9. The Lord also will bee a refuge for the poor, a refuge in due time, even in affliction. Verse 10. And they that know thy Name, will trust in thee: for thou Lord hast not failed them that seek thee. So lively was Dauids, and other ancient Psalmists experience of the invisible Gods assistance always ready, as well in war as in peace, as well in executing iudgement vpon their treacherous, deceitful, or secret enemies, as in giuing them victory over their professed and potent foes.  
6 But posterity had not often times so full experience of the same assistance, as appeareth from the manner of their complaints. The reason of this diversity, in the ancient and latter Psalmists apprehension of GODS 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 GODS mercy or iustice, as the former had done. As Gods plagues upon the ancient Israelites were oft times 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 peoples wickedness, in their successions, and Posterities slackness, in sorrowing either for their own or predecessors sins, made Gods plagues inflicted upon them more durable, as appeareth by the long captivities and oppressions of this people in later Ages, if wee 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 Gods promises than their Forefathers had been; at the least whiles these continued, they were less acquainted with Gods favour than their predecessors were. And from the want of like sensible experience of his present help in the time of trouble, of later generations are more querulous and less confident in their prayers uttered in their distress, as wee may see in the four score and eighteen and other psalms, conceived by the godly amongst this people in the calamities of later Times. Thus wee 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 later Ages: much more may wee presume, that the general and true diversity of Times, and GODS diuers 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 haue 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 apprehended 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 beholded in a glass, should seek to describe it as fully and perfectly to an other mans apprehension, as if he had looked vpon it with him in the same glass.  
8 As the representation of our bodily shape, is lively and perfect whilst wee behold it in a true and perfect glass; but the memorial or phantasy of it when wee 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 harts and mindes unto this perfect Lawe of liberty, the onely true glass of our souls; but more hard to retain in memory, or to bee fully represented to an other by Discourse, than our bodily shape is by a bare description. And as in the Arte of Painting, general rules may bee given for the right drawing of Pictures, yet he that will take any particular mans, must look upon the live face itself, or use the benefit of his glass: So in this case, there may bee good directions given, how men should draw Experiments, or take observations of this kind, which being taken, can not bee fully imprinted in an other, by him that took them: but every man must haue continual recourse unto this spiritual glass, which far surpasseth all bodily Glasses in this; that in it wee may see, not onely 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 mens souls represented herein, yea even of transfourming them into the similitude of that Image wherein they were first created. The idea 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. 2.  
Of Experiments and observations answerable to the rules of Scriptures.  

CHAP. I. Containing the topic, 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 Authors name and other commendable Titles prefixed: a reasona- man would soon be persuaded, that they were his whose name they bore; but sooner, if he had any positive arguments to persuade himself of 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 vpon 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 beleeue 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 beleeue these works to be the supposed Authors, and subscribe unto the titles and commendations prefixed; not so much for the formers report or authority, as from his own experience. Now we haue more certain experiments to prove that the Scriptures are the word of God, than we can haue to prove any mens works to be their supposed Authors: for one Author in any Age may be as good as an other; he perhaps better, of whom we haue heard less. We could in the former case onely certainly beleeue that the Author, whosoever, was an excellent scholar; but wee could not bee so certain that it was none other but he whose name it did bear: for there may be many Aristotles, and many Platoes, many excellent men in every profession, yet but one God that is all in all; whose works we suppose the Scriptures are, which vpon strict examination will evince him alone to haue 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 maner of sundry events, either related by others, or experienced in ourselves, which otherwise we could never haue 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 diverse, and according to their diversities may work more or less on diverse dispositions: some may find more of one sort, some of another, none all; some again may be more induced to beleeue 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 diverse Readers.   

CHAP. II. That Heathenish fables ought not to prejudice divine Truth.  
1 NOthing more usual to men, wise enough in their generation, than 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 onely when it sways too far, or extends itself beyond the limits of it 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 haue 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 dayes do not deal ill with others, it is onely for want of fit 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 fore-runner of infidelity, and makes a man apt enough to cousin himself, without a tempter, in matters of the life to come; though otherwise this is the very disposition which the great Tempter works most vpon: 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 vpon examination he foresees will prove false: for he knows well, that the belief of most pregnant truths may by 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 vpon strong security or legal assurance, may easily be transported by the variety or multitude of reports, in spiritual matters, notoriously false, to beleeue nothing but vpon 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 onely desire to give the Reader notice of Sathans policy, and to advertise him withall, that as there is a kind of ingenuous simplicity, which if it maketh with sobriety and serious meditation, doth prepare our hearts to Christian belief: so there is a kind of suspicion by which we may out-reach the old Serpent in his subtlety, and prevent his former method of deceit. So, whilst wee red or hear variety of reports concerning any notable event, or many Writers beating about one matter, every one of which may seem unprobable 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 disparaged 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 as the veins or Vessels wherein it is contained; which strait corrupts and putrefies, unless it be preserved in them, as in it 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 into the pure fountain of truth contained in these sacred volumes of Scripture.  
3 The experiments, which now wee seek or would occasion others( chiefly young students) to observe, are such as the Heathen did guess at, or men out of the works of nature, by reading of Poets, or ancient Writers, may yet doubt of; whereas the true resolution of them onely depends vpon the truth set down in Scripture.   

CHAP. III. 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 mans fancy by night in dreams, but the parts or matters of it haue been formerly in his outward senses( for even when we dream of golden Mountaines or Chymeraes, the several ingredients haue a real and sensible truth in them; onely the frame or proportion is such, as hath no sensible example in the works of nature:) so in ancient poems, which were not made in imitation of former, as pictures drawn from pictures, but immediately devised( as wee now suppose) from the sensible experiments of those times( as pictures drawn from a living face) many parts and limbs haue a real and sensible truth, onely 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 vpon better search may always be referred to some historical truth, which yielded stuff to poetical structure, as dayes spectacles do unto nights visions. This Aristotle had observed out of the practise of the best ancient Poets, and prescribes it as a rule to Poets, to haue always an historical truth for their ground. Nor durst the Poets haue 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 disparaged any truth by prodigious or monstrous fictions, without any ground of like experience. For this is a fundamental law of their Art; 


Hieronym. Vida, ●b. 2. Poet.  Curandum, vt 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 truths 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 Kings chambers: 

{αβγδ},   

Who 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 onely, but many great Philosophers of the old world, haue taken nocturnal presages for no dreams or fancies. Hence did Homer usurp his liberty, in feigning his Kings and Heroickes, 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 amongst the patriarches, and their interpretations so well known, that jacob could at the first hearing interpret his young son Iosephs dream, Gen. 37. vers. 10, 
Gen. 37.10.  11. What is this dream that thou hast dreamed? Shall I, and thy mother and thy brethren come indeed, and fall on the ground before 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, 
Vers. 11.  his brethren envied him, but his father noted the saying. And joseph himself coming to riper yeares, was as expert in interpreting Pharaohs and his seruants dreams, Gen. 40. vers. 12, 13. Then joseph said unto him, this is the interpretation of it: The three branches are three dayes; within three dayes shall Pharaoh lift up thine head, and restore thee unto thine office, and thou shalt give Pharaohs cup into his hand, after the old manner when thou wast his Butler. And vers. 19. Within three dayes shall Pharaoh take thine head from thee, and shall hang thee on a three, and the birds shall eat thy flesh from off thee. These considerations will not suffer me mistrust diverse ancient Historiographers, making report, how Princes and Fathers of Families haue had fore-warnings of future events, either concerning themselves, their kingdom, or posterity. Nor were all dreams among the Heathens illusions of wicked spirits: 
job. 33.  for Elihu spake out of the common experience of those ancient times wherein he lived; God speaketh once or twice( that is, 
Vers. 14. Vers. 15.  usually) and one seeth it not. In dreams and visions of the night, when sleep falleth vpon men and they sleep vpon their beds, then he openeth the ears of men, 
Vers. 16. Vers. 17.  even by their corrections, which he had sealed, that he might cause man to turn away from his enterprise, and that he might hid 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 Elihu his observation wee haue Gen. 20.3. When Abimelech King of Gerar had taken Sarah, Abrahams wife, God came to him in a dream by night, and said to him, Behold, thou art but dead, because of the woman which thou hast taken; for she is a mans wife. And again, vers. 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 shouldst 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 haue 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 seruant 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-dreames and visions were frequent, and their observation( if taken in sobriety) to good use, in ancient times, even amongst the nations, until they forgot, 
Gen. 40.8.  as joseph said, 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 foreseen, yet men being ignorant of Gods providence, commonly made choice of such means for their avoidance, as proved the necessary occasions or provocations of the events they feared.  
4 Much better was the temper of the Nations before Homers time: They, amongst other kindes of wrongs and Southsayings, held dreams and their interpretations( as all other good gifts) to be from God; as no evil was done in the graecian camp, which the gods, in their opinion, did not cause. So Homer brings in Achilles, advising Agamemnon to consult their gods interpreters with all speed, for what offence committed against them they had sent the pestilence into their camp.  


Hom. Iliad. 1.  {αβγδ}  
{αβγδ}.   

But to what Priest, or Prophet shall we wend,  
Or dreamer? for even dreams from jove descend.   
All those kindes of predictions had been in use amongst the Heathens, as they were amongst the Israelites; albeit in later times they grew rare in both: for the increase of wickedness throughout the world, the multiplicity of business and solicitude of human affairs, and mens 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. After Saul( who had followed the fashions of other Nations, not the prescripts of Gods word) asked counsel of the Lord, and the Lord answered him not, neither by dreams, nor by 
i. by Priests.  urim, nor by the 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 from the tradition of it( for Moses his story he had not red) 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, 
Strabo, lib. 16. in the description of jury.  that such as lived chastened 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 oft times, by Gods permission, truly resolved by dreams or Oracles( though ministered by divels) 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 polypragmaticall disposition of later ages, without revelation from the cause of causes and disposer of times, could never haue dreamed of; as may partly appear from what hath been said of dreams, more fully from that which follows next of Oracles.   

CHAP. IIII. Of Oracles.  
I Haue often and daily occasion( for the satisfaction of my mind in sundry questions that might otherwise haue 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 thankes, as being the greatest benefit bestowed vpon him by his God) but never was I more incited in this respect to bless the day wherein I was made a Christian, than when I red Plutarchs Tract of the causes why Oracles ceased in his time. Whether Heathen Oracles were all illusions of divels, or some uttered by God himself for their good( though oft times 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 human reason: all records of unpartial antiquity bear vncontrollable 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. 
Lib. de Defectu oraculorum.  Plutarch, after his acute search of sundry causes& accurate philosophical disputes, refers it partly unto the absence of his daemoniacal spirits, which by his philosophy might die or flit from place to place, either exiled by others more potent, or vpon 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 daemoniacal 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 iudgement) probable, from the like known experience in sundry Riuers, Lakes, and hot-Baths; which, in some places, did quiter 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 convenient soil. The Atheists of this age( our English home-bred ones at least) haue altogether as great reason to deny the decay or drying up of Riuers and Lakes, as to suspect the frequency of Oracles, or other events in times past: for neither they nor their fathers haue had any more experience of the one than of the other. Plutarchs 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 daemoniacal spirits) did work vpon, as you heard before. Wee may vpon sure grounds with confidence affirm, That even this decay of matter, which he dreams of( had it conferred ought 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 Springs, and maketh a fruitful land barren, for the iniquity of them that dwell therein, did also bring, not onely 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 vpon the barren hearts of us Heathen, hath filled the barbarous nations of Europe with better store of riuers of comfort than the ancient Israel, his own inheritance, had ever known. Or if wee desire a more immediate cause of these Oracles defect amongst the Heathens; the time was come, 
Matth. 12.29  that the strong mans house was to be entred, his goods spoyled, and himself bound; 
job. 12.31.  now the Prince of this world was to be cast out.  
2 Plutarchs relation of his daemoniacal spirits mourning for great Pans 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 eare-witnesses unto Tiberius, that it made him call a convocation of Wisemen, as Herod did at our saviours birth, to resolve him who this great Pan, late deceased, should be. Thamus, 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 Pans death, as he passed by Palodes, was resolved to haue 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 haue 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 feeme 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, 
{αβγδ}. Plut. vt supra.  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 tradiditions of our saviours conception, birth, and pastoral office, had been spread abroad amongst the Nations. Hence, in stead of him, they frame a Pan, the God of shepherds; in stead of the holy Spirit, by whom he was to be conceived, they haue a mercury( their false God, feigned Messenger and Interpreter) for Pans father; in stead of the blessed virgin, who was to bear our saviour, they haue a Penelope for their young Gods 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 wonted vanity of their imaginations, in transforming the glory of the immortal Godhead into the similitude of earthly things, most dislike to it in nature and quality. Thus admitting Plutarchs 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 quiter to be deprived of all such strange motions, as they had seduced the ignorant world with before. All the antic tricks of Faunus, the satires, and such like creatures, were now put down; God had resolved to make a translation of his Church; and for this cause the divels 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 Gods 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 vpon the like occasions. So Strabo witnesseth, 
Lib. citato.  That the ancient Heathen, in their chief consultations of State, did rely more vpon Oracles than human policy. If Moses were forty dayes in the Mount, to receive laws from Gods own mouth, Minos will be Iupiters Auditor, 
Plato in Min●e.  in his den or cave, for the same purpose. In emulation of Shiloh, or Kireath-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 graecian Writers, as if it had been the intended parallel of the holy city. Insomuch, 
Plut. ibid.  that Plutarch thinks the 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 providence, or favour of the Gods: when as it had been such a direction unto Greece, in undertaking warres, in building Cities, and in time of pestilence and famine. Whether these effects in ancient times had been always from the information of divels( as I said before) I will not dispute. That this Oracle had been often consulted, it is evident; and that oftentimes the divels deluded such as consulted them, is as manifest. But since that saying of the Prophet was fulfilled, 
jer. 31.33.  I will put my Law in their inward parts, and writ it in their hearts; since the knowledge of Truth hath been so plenteously made known and revealed, and the principles of Religion so much dilated and enlarged by discourse, the divell hath chosen proud hearts and busy brains for his Oracles; seeking by their subtlety of wit, and plausibilitie of discourse, to counterfeit and corrupt the form of wholesome Doctrine; as he did of old, the truth of Gods visible Oracles, by his apish imitations.  
3 This conclusion then is evident, both from the 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-lampes; 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, haue 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: 
Heb. 1.1.  At sundry times, and in diverse manners, God spake in the old time to our Fathers by the Prophets; in these last dayes he hath spoken unto us by his son, whom he hath made heir of all things, by whom also he made the world: who, being( as the Apostle there saith) the 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 saviours birth, abundantly evince, That this was the sun of righteousness which( as the Prophet had foretold) should arise unto the world. 
Malach. 4.2.  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 daemoniacal 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, 
Plut. ibid.  That after they had forsaken the country of Greece, they haunted little desert Islands, near adjoining to the coasts of this our brittany; where they raised such hideous storms and tempests, as Nauigators report they haue done of late in that iceland, 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 haue small affinity with those effects: or if they had, yet the disposition of such causes depends wholly vpon 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,& noua 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 wee 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, wee haue 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 wee see the tenor of all things in jury, and of other kingdoms of the world, quiter changed. But the particulars of this change I intend to handle hereafter: I now would prosecute my former observations of the old world.  
4 Continually, 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 Ethnike writings( whose entire bodies, though not so aged as the former, being but the works of men, haue perished) contain the dreams and fancies which succeeding ages by hearsay, and broken reports, had conceived, concerning the same or like matters: So no doubt had God disposed, that the delight which men took in the uncertain glimpse of truth in the one, should enure their mindes the better to observe the light which shineth in the other; and that the unstable variety of the one should prepare mens hearts more steadfastly to embrace the truth and stability of the other, when it should be revealed unto them. And, as any man almost, if he bee 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 haue come into any mans fancy, unless from the imitation of some historical truth, or the impulsion of real events stirring up admiration. For admiration( as shall afterward appear) did breed, and imitation spoil, the divine art of poetry.   

CHAP. V. 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 bee 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 fantasmes could afford, before they could ever dream of bringing the gods in visible shape vpon 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 mens mindes haue 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 practise of admirable use and consequence unto our worthy ancestors. But whence came this conceit of the gods appearing in sensible shapes, into Homers 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 diverse manners unto the old world, so had he appeared in diverse forms( perhaps) not onely to the Israelites, but unto other nations also before the distinction of this people from them: howsoever, as the divels had counterfeited Gods manner of speaking to his people, so did they the manner of his, or his Angels apparitions.  
2. Such apparitions of God or his Angels, the sacred story tells us, were frequent, not onely in Abrahams, Isaacks, Iacobs, and the patriarchs 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 not the like in Homers time) might then bee fresh and unquestionable. 
Exod. 3.2. Numb. 22.22.  So God appeared to Moses, in the bush; his angel to Balaam, to Gedeon, to Manoah and his wife. 
judge. 6.11. judge. 13.3.  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 peoples blindness of heart, and want of Prophets eyes. For Elishaes seruant had not seen so much as a glimpse of any angel, albeit a mighty host of these heavenly souldiers 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 seruant did see the host of the Assyrians as clearly, perhaps more clearly, at the least he descried it sooner than his master did: And when the seruant of the man of God arose early to go out, 
2. King. 6.15. & sequent.  behold, an host compassed the city with horses and chariots. Then his seruant said unto him, Alas master, how shall wee do? And he answered, fear not: for they that bee with us, are more than they that bee with them. Then Elishah prayed, and said, Lord open his eyes that he may see. And the Lord opened the eyes of the seruant, 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 bee 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 haue been in like case. 
Act. 22.9.  For S. Paul onely heard the voice which cried aloud unto him: though those that were with him did see the light that shone at his conversion, and were astonished at it. From the like experience about Greece or Asia, in his own, or the usual tradition of the like in former times, did Homer bring in Pallas appearing thus to Achilles: 
{αβγδ}: 
Iliad. ●.   
Of all the rest not one but he  
The Goddesse 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 heroickes, 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 can not think, that he would haue 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, than in later, and more immediate directions from God, for managing of most warres. And from the experience hereof, the ancient Poets are more copious in their hyperbolical praises of their Worthies, than the discreeter sort of later 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, than in later times: so that such fictions, as to the ancient people might seem, by reason of these extraordinary events, then frequent, very probable; would haue been censured as ridiculous and apish in succeeding Ages, wherein no like events were manifested. The like extraordinary manifestation of Gods 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, Iudges, Samuel: some one man in those times, was worth a thousand others: but in the Histories of the later Kings of judah and Israel, such extraordinary heroical spirits are very rare. One or two miraculous victories Israel had in Elishahs, and judah in Ezekiahs time: but by the power, of Angells: no extraordinary valour of any man was much seen in them. And, these few excepted, their battels, their victories, and maner 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 ordinary 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 Iudges: wee should find them much more consonant to the sacred Stories of these times, than are any Histories of later times, or of former ages, wherein any Historiographer of better account did live. And albeit I can not excuse Herodotus and Ctesias, either from affecting fabulous narrations, or too great facility in admitting the superstitious report or hearesay-traditions of others: yet is mens mistrust of them usually more universal, than in scholastike discretion and observation it need to be; onely because the like events haue not been usual in any Age throughout these parts of the world, since the times whereof they wrote. No marvell 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. 75.9. We see not our signs, there is not one Prophet more. Generally, after judah had been captived by the Gentiles, that and other kingdoms lye, as it were, under one parallel, and may almost be measured by the same line: the elevation of the jew and gentle 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 thing, till there arose up a Priest with urim and Thummim, Ezra 2.63. But; either no such did arise at all, from the erection of the second temple until Christs time: or, if any did, it was but to give this people a farewell of Gods extraordinary speaking unto them, either by Priests or Prophets. 
Antiquitatum. lib. 3. cap. 9.  Iosephus confesseth, that revelations by urim and Thummim did finally cease two hundred yeares before his time. But more probable is the opinion of others, that this, as all other kind of Prophecies, and many extraordinary signs of Gods 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 appoynted a Fast or Vigil, as an introduction to the time of fullness, Ioel 2.28. Wherein their sons and daughters should prophecy, and their old men dream dreams, and their young men see visions, and his Spirit should be powred out on all flesh; as well vpon the seruant, as the master; as well vpon the gentle, 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 ●each him, that he was no more his God than the Gentiles; and imposed silence to all his prophets, dis-inuring his chosen Israel from his wonted call: that so, this people might grow more mildred, and apt to herd together with his other flock, now to bee brought into the same fold, wherein both might jointly hear the great shepherds 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 onely wise men of the world( given too much by nature unto secular policy:) did give less credite to the relations of the Ancient Greekes, 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. VI. The reasons of our mistrusting of Antiquities.  
1 IT is the common practise of men to measure matters of Ancient times, by observation of the times and place wherein they live: as commonly wee pass our censure on other mens actions and intentions, according to our own resolutions and secret purposes in like cases. And, besides this general occasion of mistaking other mens 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 the matter and form, or some other sensible quality; the Mathematician, to abstract forms or figures or insensible influences; the Politician thinks no alteration in public States, or private mens affairs, f●lles out, but from some politic cause or purpose of man: and whilst in the Annales of Antiquities he reads of sundry events, surpassing the reach or skill of mans 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 haue been so great in their Ancestors, unless their mindes had been first inclined to the general, from the tradition of their Predecessors. But why their forefathers should either haue invented such strange reports, or be so inclinable to beleeue 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 vpon the first Progenitors of any Nation: and from the fullness of this persuasion, or actual belief in them, was bread this credulity or aptness in posterity, to beleeue 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 simplo, credulous, or apt to beleeue every thing, as some would make them. It had been as hard a matter to haue persuaded men of these 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 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 Philosophers conclusions, vpon 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 battels, or presence in oracles, and sensible documents of reuenge from heaven, made the one prove to entertain any report of the Gods, though never so strange:& the want of like sensible signs or documents of the same power in our daies ( whilst all mens minds are still set on politic means and practices for their own good,) doth make the other so credulous and apt to assent unto any politic Discourse, and so averse from belief of the Prophets or sacred Writers, which reduce al effects to the first cause. But this we can not 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, than 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 than before, and the manner of his proceeding more apt to confirm true belief in such as follow his prescripts, than ever it was. For the same reason were the ancient Israelites more prove 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 Gods wonders and miracles grew more rare, because they swerved from his commandments. What jew was there, almost, in the time of the maccabees, but would haue given his body for an Holocaustum, 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,& Moses his instrument in working miracles, had been but a short time out of their sight: they complain he tarried long, and gathered themselves together against Aaron, and said unto him; 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 lest 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, an other might serve to conduct them: one they must haue, otherwise all help of man was in vain. As Iannes and jambres had withstood Moses miracles with their magic; so had the divels, their masters, sought to work wonders about the Egyptian idols, which did obstupifie 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 humors& lusts of men: whereas the omnipotent majesty of God would haue all to frame their lives& actions according to his written Laws, which might not be altered or mis-interpreted, 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 peoples humors, 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 Aarons fault, nor diminish these Israelites transgression( as their foolish posterity doth) by transferring the blame of this idolatrous fact vpon the Magicians which followed the host of Israell 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 daemoniacal skill practised in the sudden moulting of this Egiptiā god, whence this peoples superstition towards it was increased. 
Plutarch. de defecta oraculor. pag. 742. edit. H. Steph.  The heathen princes of those times were no babies; as wary( we may presume) vpon what occasion to foregoe their children, as misers are to part with money:& 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 Gods wonders grew rare, and the devils tricks waxed scant, either by restraint from above, or of their own free choice, as if by their long continuance they had grown out of request: they see it more boot to draw the 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 mens 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 currant, 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 the form and privation for the producing of infidelity in mens minds already disposed to this evil by secular policy. And these were enough to carry our mindes 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.   

CHAP. VII. Of the diversity of events in different Ages.  
1 THe diverse Characters of different times rightly taken, give us as easy and perfect a crisis between the fictions of later,& the true annals of former ages: as out of ordinary discretion men usually make between foolish travelers reports of great wonders in spain, or France; and the judicious records of uncouth sights, and strange events, in the East or West-Indies. And we haue altogether as little reason to envy either the general truth of strange events recorded by the ancient, or the prototypos of poetical inventions in former times, for the want of like experience in later: as we haue to discredit Benzos martyrs, or other late nauigators observations of the East or West Indies, because many, who haue 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( amongst such as know them not) as strange matters of near adjoining countries, as he that had compassed the utmost ends of the world. Now it were a great folly to discredit all late nauigators, for the absurdity of some few gulls: and as great madness it were to disparaged all ancient stories, for the absurd& preposterous imitation of later writers, against all experience of later times. For diversity of times yields as great diversity of observations, as the diversity or distance of place; onely this is the difference; Daily observation yields experiments of this diversity in place, whereas the word of God alone which endures for ever, giveth us the sure rules and grounds of alterations in the events of different ages. And yet in many remote places lately made known unto the inhabitants of Europe, such strange events as Antiquity hath  told us, were sometimes frequent in these Countries which wee 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 haue portrayed unto us: as if the affairs and fashion of this visible world, were framed according to some invisible patterns or supercoelestiall Characters; which varying their aspect in revolutions of time, did now( by reflecting that force vpon these remote countries, which they did on these near adjoining in times past) produce the like shape& fashion of things there, as they haue done here. And those places shal, in time, come to the self same temper& disposition which we now enjoy: and the posterity of such as now live there, shal hereafter suspect the undoubted stories of our times concerning their ancestors, as we do many ancient stories of Iewry, 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 haue their several ages proportionable to infancy, youth, virilitie, and old age in men: nor is the period either of the whole age, or the several parts thereof, one& the same in all, but varies in diverse kingdoms, as the course of life, or several ages do in diverse men. Some kingdoms bear age well unto a thousand; some to six hundred yeares: others break and decay in half that time. again, as in the course of mans life diversity of ages requires diuers manners or conditions: so, in the same people or nation, some events are usual, as best befiting 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 Iouem: more true of states; 
As they grow old,  
Their zeal grows could.   
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 virilitie in their profession, before others were born in Christ: as Asia and Africa, 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 Britaines in this island had been long partakers of Gods mercy in Christ, before the Saxons; and the ancient Gaulles, before the Franks, which afterward seated themselves in their habitations. Generally, miracles were usual in the infancy of christianity, as we red in ecclesiastical stories: nor can it be certainly gathered when they did generally cease. To say they endured no longer than the Pimitiue Church, can give no universal satisfaction, save only to such as think it enough for all the world to haue the light of the gospel locked 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 befiting the one, not the other. For God usually speaks to new-borne children in Christ, by miracles or sensible declarations of his power, mercy, or iustice: as parents deter their children from evil, in tender yeres, by the rod, or other sensible signs of their displeasure; and assure them to goodness with apple, or other like visible pledges of their love: but, when they come to riper yeares, and are capable of discourse, or apprehensive of wholesome admonitions, they seek to rule thē by reason. Proportionally 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 more apt to ripen& confirm true Christian faith than 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 ouerswaied with absolute distrust of all such miracles, as either our writers report to haue 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 Homers, or Italy in the daies of Romulus, in respect of Ciceroes, or Plutarchs 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 Bassina, queen unto Childerick the first, 
Annonius in vita Childerici, lib. 1.  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 Merouingian, or Carlouingian families.  
6 The vision was of three sorts of beasts; the first, lions& 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 yeares 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, onely 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 haue known as easily, that this was a map of those miseries that lately haue befallen France; whose bowels were almost rent 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 rent in heat of reuenge, as lye 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 vpon 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 yeares since Bassina and Childerickes daies, I could bring, which might confirm the historical truth of the like mentioned in Scriptures to any civil heathen, as they haue enforced such as we most suspect for Atheists, to aclowledge a divine power or providence in them. And I know not what reason any professor of truth can haue to deny the like presignifications in later times vpon extraordinary occasions, or in some transmutations of kingdoms; if he haue so much Religion as not to doubt of Nabuchadnezers 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 diuers kinds of prophecies amongst the Iewes, with their interpretations. Thus much may suffice for the removal of that prejudice, which Atheists, Infidels, and other worldly-wise men haue, of their ancestors credulity, or fabulositie, 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.   

CHAP. VIII. 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& 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 haue 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 befiting 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 three 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 foil to a worse, without some of the earth wherein they naturally grow. Were arts to begin a-new, poetry, which was the first and most common among the Ancient, in all probability, would spring the last,& grow the slowest amongst vs. Their wits of old were not naturally or generally better than ours: why then was the way to Pernassus, 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, than by poetical numbers& 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,& can express his conceit by such pleasant resemblances, as often as he shal haue 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,& the apprehension of invisible or supernatural powers in them usual. So that admiration was then enforced vpon men,& 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& imitation, and stir up admiration by meditation and study. And because neither our senses are moved with any extraordinary effects of Gods power, nor our minds bent to observe the ways of his wisdom, so as we might be strike with true admiration of them, we haue fewer good sacred poems, than 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 power 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 raught to this sublimity of speech by admiration of extraordinary events, may be confirmed by the historical narrations of the sacred story: wherein poetical hymns or songs are the usual consequents of strange or wonderful events. As, Iud. 5. after the victory gotten over Sisera, Then sang Deborah, and Barach the son of Abinoam, the same day saying; Praise ye the Lord, &c. So likewise Hannah, after the Lord had heard her prayer, and taken away her barrenness, burst out into the like poetical hymn, 1. Sam. 2. So did the blessed Virgin vpon her cousin Elizabeths salutation, and John Baptist springing in her womb, take up her song, Luke. 1.46. My soul doth magnify the Lord, &c. So doth zachary, John Baptists father, take up his prophecy, Luk. 1.68. and Simeon. Luke. 2.28. So likewise after the manifestation of Gods wonders in the read Sea, all his people( as if they had been baptized in a sacred Helicon) presently turned 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 Captaines of the people digged it, even with their staues.  
4 That the frequent use of poetry among the ancient heathen, did arise from like occasions, may be gathered from Strabo: who from antiquity, 
Strabo. init. lib. 1  better known to him than us, avoucheth it as unquestionable, that all other set speech, whether historical or rhetorical, was but the progeny of poetry, falling in later times from its wonted state and dignity; whereas the Ancients knew no other branch of artificial or set speech, but only poetry. Albeit to speak properly, it was( in respect of the efficient or impulsive causes) rather supper artificial, than 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 bread 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 patterns of true poesy: whose subiects, usually, are the wonderful works of God manifested unto men. Some degenerate footsteps of these holy men the heathen, about Homers time, did observe: using their Poets and Musicians for planting modesty and chastity amongst other virtues in their auditors. So Agamemnon left the musical Poet as guardian to Clytemnestra, who continued chased and loyal until Aegistus got the Poet conveyed into an vninhabited island. 
{αβγδ}.  For this reason was poetry 
Strabo ibid.  taught children first throughout the graecian Cities, as Moses had commanded the Israelites to teach their children his divine poem, Deut. 31.19.& 32.46. And they much wrong that divine 
plate. lib. 10. de Repub.  Philosopher, 
Hom. odys  that think he was any farther an enemy unto the sacred faculty, than only to seek the reformation of it by reducing it to its first natural use; which was not mere delight, as Eratosthenes dreamed, rightly taxed by Strabo for this error. That might perhaps be true of the comical latin Poets; 
Poeta quum primum animum ad scribendum appulit,  
Id sibi negoti credidit solum dari,  
Populo vt placerent quas fecisset fabulas.  
When first the Poet bent his wits to writ,  
The onely mark he aimed at, was delight.   
Which not withstanding had neither been the onely, nor chief use; no end at al, 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 red it without spelling, comprehend al the three elements of goodness, jointly under one entire conceit, as we do the product of diuers letters or syllables in one word, without examination of their several value apart. But when the union of this trinity wherein the nature of complete& perfect goodness consist, was once dissolved in mens harts,& 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,& 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 lead 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 affencted in the subject of his strongest passions. As we see by experience, that where the occasions either of ioy 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 ioy, 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& 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& liking of it to others. Whence, such as had seen the wonders of God and had been fed with his hidden Mannah, 
Psal. 34.8.  sought by their lively and hearty representations to invite others, as the Psalmist doth, to taste and see the goodness of the Lord, as birds and beasts, when they haue found pleasant food, call( on their fashion) unto others of the same kind, to be partakers with thē in their ioy: 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 affencted, 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 faire 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 bee rare, or the concurrents of circumstances unusual) doth much affect the judicious mind or understanding: so the quaint or curious contriuance 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 mens souls be ravished, could they vpon sure grounds bee persuaded, that these stories were true, albeit devoid of artificial colours, or poetical contriuances, never used by sacred antiquity? in whose expression of wonders, the phrase is usually most poetical, as naturally it will always, where the mind is much affencted; their invention less artificial or affencted, than our historical narrations of modern affairs; the character of their style( 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 vpon their souls, is it, that the Prophets so often express the same things in diuers words, as if all they could say, could not equalize the sensible experiments, which did move their hearts and fancies( as the musicans 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, haue with theirs; or other passionate Ditties, with their composers affections: albeit he that hath experience of love, or abundant grief or ioy, will speak in an other dialect, than 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 armorours of this age should not observe the stature of men now living, but fashion their armor by old Guy of Warwicks harness: or our painters, not look vpon the bodies of modern English-men, but take their proportions from some ancient pictures, which had been truly taken about some thousand yeares 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 haue mentioned in poetry, would quickly haue been reformed in any other faculty that had concerned mens temporal profit or commodities, or whereof others had been as competent iudges as the professors: for so, when they had begun to wander, or digress a little from their right end, they should presently haue been called to this account; quid adrem? 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 iudges in any age, was counted no better then 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 reformed. And so at length, that audacious licentiousness of fictions, for moving delight, did in the iudgement of posterity disparaged the very patterns or prototypos of poetical representations, whereunto later Poems had been framed. As many tall fellowes 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) expede Herculem, how great others might haue been, whose big limbs and bones haue not come unto this ages 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 haue heard, partly as followeth.  
7 Gods wonderful works haue been more plenteous in Asia, than in other parts of the world; more plentiful in judea, and the Regions about it, than in other 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 such licentiousness in coining fables, or confounding true histories with the mixture of false and unnatural circumstances, as these wants every where in all time naturally breed, we may clearly behold in the modern Turkes: who are as abundant in prodigious fables, as defective in good learning; and for want of printing, or neglect of writing, haue no perfect character of the worlds fashion in times past, nor any distinct order of former events. 
Nullam habent Turcae temporum neque atatum rationem, mireque historias omnes miscent& confundunt: cum iis in mentem veniet, non verebuntur affirmare Regis Salomonis magistram curiae fuisse lobum, cius exercitus praefectum Alexandrum Magnum, aut hijs etiam absurdiora. Busbequius, Epist. 1.  It is but a petty scepticism among them, to affirm that job the Hussite was chief Iustice; and Alexander the Great, Lieutenant general unto King Salomon.  
8 The like confusion of times and places might be more incident unto the Asiatike Nations, before Alexanders time, because their ancestors had been acquainted with more strange events, latelier forepast than the modern Turkes are. Now always the more strange the events be, the more ready they be to mount upon the wings of famed; and once so mounted, the more apt to receive increase in every circumstance, and varie 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 vpon 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 in his 11. book. And Greece, as it received artificial learning first from Asia, so did it drink in this humour with it. For the traditions of Gods miracles in jury, and the regions about it, having been far spread, when Greece began first to tattle in artificial learning, the Grecians( always children in true antiquity, as the egyptian Priest  told one of their Philosophers) were apt to counterfeit the form of ancient truths,& misapply it to unseemly matters, or foolish purposes; as children will bee 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 iest) but in a short time, is ascribed to a great many more, than haue any affinity with it. As many of Diogen▪ s conceits haue been fathered vpon Tarleton: and what the Christians say of S. George, the Turkes ascribe to 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 haue always some new tricks of addition put vpon it. In like manner did the reports of sundry events, which either fell out, only in jury or vpon occasion of Gods 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 vpon every occasion.   

CHAP. IX. Of some particular fables resembling some true stories of the Bible.  
1 TO draw some instances from the first fountain, the Well of Beer, 
Numb. 21.  mentioned before, did prefigure Christ, the rock and fountain, whence 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 Christs Apostles, and his Disciples, when the spirit of God was powred vpon them, after Christs glorification. Neighbour-countries, amongst whom the famed 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 Pernassus were, did dispose mens mindes unto this faculty. The daemoniacal 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 Gods voice in Oracles. Who can doubt if he compare both stories, but that the fable of Hyppocrene or Aganippe in Boaetia, so called because digged by an horses foot, as Poets feign, did take beginning from the story of this sacred well which Moses digged with his rod: and as the Israelites haue a tradition, the Princes afterwards, with their staues? 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 haue 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, 
Numb. 21. v. 5.  might grow in short time to be dragons; and hence, as it is most likely, 
ovid Met. l. 3. fab. 2. Chap. 10. v. 13.  are Cadmus companions said to bee slain by a dragon, whilst they sought for water. The sun, as we red in the story of joshuah, at joshuah his prayer once stood still in the vale of Gibeon. The occasion is in the same place specified; That josuah might haue a day of the Ammorites: such a day as was never before it, nor shal 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 ought 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 heauens did blushy, and the sun stood still. The times of Atreus his fact, and josuah his victory, come near to one point: if Statius the Poet be not far out in his chronology. 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 iuuere Mycenae.  
Funereae dum nanque dapes, medijque recursus,  
Solis; et hinc alij miscebant proelia fratres.  
mycenae their neighbours onely sand no aid,  
Their tragic cheer had bread such bloody broils,  
Whose direful sight the blushing sun had stayed,  
whilst fierce reuenge in heart of brothers boiles.  
2 And some Chronologers, whose skill in this faculty,& other good literature, I especially reverence, refer the siege of Troy to the time of Iudges, 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 fore-mentioned humour of seeking to play the Poets or Painters in adorning true stories; or of vain curiosity in inventing the like: wee may easily conjecture, what variety of reports would in that temper of the world bee 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, 
Iud. 16. v. 17.18 ( as few reports of foreign or forepast matters, but varie as much in some circumstance or other) and for Samson and Dalilah you haue the famous Legend Nisus and Sylla. This mistake was very easy. For such as had heard of Dalilahs treachery, without any particular certainty of that circumstance, whether she were his daughter or wife, might justly suspect that she was his daughter, one that wanted an husband, doting vpon some foreigner, whom she hoped to win unto her love by this practise. Or perhaps Sylla had betrayed her father Nisus, vpon hope of satisfying her lust; and ovid( with other Poets) having heard of like practise, did Stage-play-like put Samsons hair vpon Nisus his head; as usually the grecian Poets haue borrowed their best Stage-attire from the glorious wardrobe of Israel. Other circumstances of this story are very like; save onely that ovid feigns Nisus his vnuanquishable fortune, to haue been seated in one hair, 
ovid metamorp. l. 8. fab. 1  which was of the colour of his costly robes.  
— Cai splendidus astro  
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; 
judge. 17. v. 17.  There never came razor vpon my head, for I am a Nazarite unto God from my mothers womb: therefore if I be shaven, my strength will go from me, and I shalbe weak, and be like all other men. For the means and opportunities whereby Dalilah did, and Sylla is feigned to haue compassed her intended treason, they are the very same. Dalilah, as it is said, made Samson sleep vpon her knee, and shee called a man, and made him to shave the seven locks of his head; 
Vers. 19.  and so ovid brings in Sylla, taking the like opportunity of her fathers 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,& weary limbs were at their sweet repose  
When she unto her fathers bed, in sliest silence goes:  
But let no silence cloak her shane, so detestable theft,  
Her father of his fatal hair the daughter hath bereft.    
4 Not much greater variety is there between the story of Lots wifes transformation into a pillar of salt, 
ovid Met. l. 6. fab. 3.  and Niobes into a ston. The Poets fain that Niobe was transformed, vpon her grief for death of her children: and the Iewes haue a Tradition, that Lots 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,& her kinsfolk, which remained in Sodom. And it is probable out of that Chapter, that Lots son in Law remained in Sodom, and likely their wives too, 
Gen. 19. v. 14.  Lots other daughters. For so it is said( not without Emphasis in the Original) Take thy wife and thy two daughters, which are found, 
Vers. 15.  or( as the Chaldies paraphrase) which are found faithful with thee,( that is, which are not corrupt by conversing with others abroad) least thou be destroyed with others in the punishment of this city. Whether this Tradition of the Iewes bee 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 Lots 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 Gods vengeance, wherewith Sodom was destroyed, were heaped vpon her, so that her body was wrapped up in that congealed matter, which was perhaps in form like to some thunderstone, or the like, from which it could not be discerned, being as it were canded in it.  
5 If such a transformation of Lots wife seem strange; what will the Atheist say unto the destruction of Sodom, 
Haud procul ind campi, quos ferunt olim vberes magnisque vrbivus habitatos, fulminum iactu arsisse,& manner vestigia, terramque specie torridam vim frugiferam perd●disse; nam cuncta sponte ed●ta, aut manu sata, siue verba tenus aut s●ore, s●u s●litam in speciem adoleuere, atra, et inania velut in cinerem vanescunt. Ego sicut Indaicas quendam urbes igne coelesti flagrasse concesserim, ita halitu lacus inficiterram, corrumpi superfulum spiritum, eoque faetus segetum& autumni p●trescere ●●or, sole, coeloque iuxta gravi. Cornelius Tacitus in U●●pasi●num sua●um historiarum ab exessu N●●on●● l b. 5. Strabo. l 16. & 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& sensible demonstration, they would haue denied the truth of this 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 soil about it, contrary to the nature of all other seas, or in-land 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 haue; and though the storm were raised by a supernatural power, yet admitting the violence of it, to be such as the scriptures tells us, and the fall of so much durable matter, no cause can be conceived, so probable in nature, as Moses gives; as out of the grounds of philosophy, and diverse experiments in nature, I could easily prove. But Strabo that great Philosopher, and no credulous antiquary, hath cased me of this labour. For albeit he held the Syrians for a fabulous people: yet the evident marks of Gods wrath, that had been kindled in that place,( as concauities made by fire, distillation of pitch out of the seared rocks the noisome smell of the waters there abouts, with the relics and ruins of 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 than heaven, and thinks the Lake was made by an Earthquake, which had caused the bursting out of hot waters, whose course was vpon sulphur and Brimstone. And it is not unlikely, that the earth did tremble, whilst the heauens 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 bread these storms, became afterwards a pan or Receptacle of moisture, infecting all the waters which fell into it, with the loathsome qualities of those dregs of Gods wrath, which had first settled in it; as bad humors, when they settle in any part, plant( as it were) a new nature in the same, and turn all nutriment into their substance.   

CHAP. X. Of Noahs and Deucalions flood, with other Miscellane observations.  
1 NOt any son so like his natural father, as Deucalions flood is like Noahs. 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 wee haue the picture of the one, hath left out, and added, diverse circumstances at his pleasure; which assures me, that he had never red 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. lib. Vira animantium plu● radij habeant, terrestriane an aquatica. {αβγδ}.  Plutarchs reading, though not to ours, make mention of Deucalions 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 Pernassus did take its name from the Arkes abode vpon it, as if it had first been called Larnassus. 
{αβγδ} which word Plutarch useth in that place.  These are sure testimonies that such a flood had been: but that in Deucalions time any such had been, or that the ark did stay in Greece, hath no show of truth; Saint Augustine hath shewed the contrary De civit. Dei, Lib. 18. cap. 10.  
2 If Trogus Pompeius Works had come entire into our hands, or had they light vpon a more skilful and sincere Anatomist than justin, we should haue found more evident prints of the story of Noahs 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 heauens 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 mans 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 mountaines of armoniac 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 cleans after rain, because they had been so few, and now were come unto such great multitudes. Nor did Noah onely go first on land in armoniac, but his posterity had their habitation in the mountainous Countries, until their multitude caused them to seek more room; as we may gather Gen. 11: vers. 1.& 2. Then the whole earth was of one Language, and one Speech; and as they went from the East( that is, 
trees vero Noae filii Semas, Iaphetus,& Chamas cen●um annis ante diluvium nati, pr●mi relictis montibus planic●ē habitare coeperunt,& aliis recenti etiam tum cladis memoria pauid●s nec au● d●ntib{us} a cc siore loco descendere idem faciendi autores& exemptum fuc●e. Joseph. l●●. 5. Ant. q. cap. 5.  from armoniac) 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 vpon their pantofles, and pled 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. A●d even in these their reasons, though false in particular, there appears a certain general glimpse of the 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 apprehended the manner of the worlds destruction by them, nor whethers course was first passed. This tradition of the Worlds 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 Ouids hand; who bringeth in jupiter, 
Met. 1. 1. ●ab. 9. Iomque erat in totas sparsurus fulmina terras said timuit ne sort sacer tot ab ignibus aether concip●ret flammas totunsque ardesceret axis.  resolving to plague the old World rather by water than fire, because it was to haue a fatal dissolution by fire: 

Esse quoque in fatis reminiscitur afore tempus  
Quo mere, 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, heauens, elements, and all this mundane Frame  
Should sweat with heat, and melt as wax before the fearful flamme.    
4 The Egyptians likewise had many reasons why they might justly think themselves a very ancient people, and these not dissonant unto Scripture; which witnesseth Egypt to haue been a mighty kingdom, every way better replenished than any other country that we can red of in times so ancient; first possessed by Mizraim, the son of Cham, by whose name it is continually called by all 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 
come. in Gen. cap 10. v 6. Vid.& Iosephum, lib. 1. Antiq c. 7.  Mercerus tells vs. This Mizraim also did propagate sundry particular Nations in short time, as wee find registered Gen. 10. vers. 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 vpon 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, 
Lib. 16.  who in recompense of this his error hath elsewhere acquainted us, with another experiment, which may confirm the antiquity of Moses story concerning Sems posterity.  
Moses tells us Gen. 10. vers. 22. that Aram, son to Shem, and brother to Ashur, had Vz, 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 Vz: Others, that the Massiani in Arabia were so called of Mash: Iosephus, that the Armenians were the progeny of Chul. Consonant to all these opinions is 
said Scripturam m●tare cum sit ve●ella, non e●t necesse; culpanda potias nominis mutatio quae frequent est& vsi●ata omnibus gentib●s;& videntur quid im●●terarum mutationibus ●●m●raru● eam essi●●re. Optimè omnium existimo Possidoni●m, hic quoque à genti●m cognatione& communitate interpretationem vocum ducere. Nam Armeniorum, Syrorum,& Arabum, multum cognationis pr●e se ferunt nationes, sermone, vita, corporum forma, maximè vb● degunt in vi●i●ia. Idque ostendit Mesopotamia ex tribus his constata populis: Maximè enim in his simi●●tudo est ill istri●: quod si quà est varietas pro eo atque aliae partes aliis magis ad septentrionem, aut merid●e vergunt, ●●t ●●medio sunt sitae: nihilominus tamen communis affectio obtinet. Assyrij quoque Ariani& Armenij nter se atque isterum s●nt a●●●miles. Est queen colligendum harum gentium nomina esse affinia: Qui enim à nobis Syri, ij ab ipsis Syris Ar●m●i d●c●●tur, bisque cou●●n●unt Armenij& Arabes,& Erembi, Strab. l. 1. This opinion of Strabo confirms ●●se●hus observation concerning the changing of nations names, lib. 1. Antiq. c. 6. Porro gentium quaedam adhuc seruant deriuatam à suis co●ditoribus appellationem, quaedā etiam muta●erunt, nonnullae in familiarem acco●●:& notiorem vo●em sunt verse, Graecis potissimum talis nomenclaturae autoribus. Hi enim posterioribus saeculis ●●ter●m lo●●●um ●loriam sibi vsurpanerunt, gentes nominibus sibi notis insigninut, dumque tanquam ad suum ius ●●t●●erent, ●●●ess ●●●unc prop●io● in illas i●●chunt.  Strabo 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) haue 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. But for the first habitation or antiquity of armoniac or Scythia it skills 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 onely 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, Chaldaeans, 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 heires 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 first born; 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 Noahs meanest posterity, until the fullness of Sem and Chams iniquity were accomplished. For as Gods promise unto Abraham was not accomplished in his Person, but in his posterity, many generations after his death; so neither did his curse vpon Cham take place, till the same time. The execution of Gods curse vpon the one, was the collation of his blessing vpon the other: but the enlarging of Iaphets 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 Turkes, by adoption heires of the same promise. So truly doth the Scripture tell us the truth of all antiquity, 
Vid. Fagium in cap. 16 Genes.& Paraeum, ibid.  and the true causes of Nations increase; but of this elsewhere. To conclude this story of Noah.  
6 The former argument drawn from the sudden increase and propagation of men, the scarcity of Artes, civil discipline and inventions, with other experiments better known to them than 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,& 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 easy 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 an hundred 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 haue imposed a fatal end to all things. We may truly use the mockers words of these mockers of truth; since the old Philosophers dyed, all things continue alike, seede-time and harvest haue 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 coarise in it; yet the ancient Poets see more, than either they themselves haue left expressed, or later Philosophers sought to conceive, when they feigned Iris to bee Thaumantis filia, the daughter, or( as wee of this age would say) the mother of wonderment, the messenger of the great God jupiter and his Goddesse juno. The occasions of this fiction( had they been well acquainted with them) might haue 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 endowed 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. 
Arist. 2. Poster.  As the Pythagoraeans 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 and sensible efficient causes, the Scripture onely the true and supernatural end, which leads us to the immortal, invisible, and principal efficient cause of all natural effects, even of Nature itself. And Aristotle acknowledgeth the motions or dispositions of the matter to depend vpon 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 famed may redound. And these( one, or both) are the principal end of all his labours: so is the glory of the first, and supreme efficient cause, the principal and utmost end of all the works of Nature; and Nature itself( if I may so speak) the art or skill of the first and supernatural cause. But as Aristotles philosophy is imperfect, because it leads us not, either unto the first cause, or last end of all things; so is it fully sufficient to confute such divines, as think there were Rainebowes before the flood. Which opinion hath no pretence of Scripture to enforce it: and grounds in Nature it can haue 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 vpon the final; such as aclowledge the truth of Scripture haue 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 haue no such use or end, as it hath had ever since. 
Gen. 9. v. 12, 13, 14.  For it was ordained, as the Scripture tells us, to be a sign or witness of Gods covenant with the new world, a messenger to secure mankind from destruction by deluges. Now if it had appeared before; the sight of it, after the flood, could haue been but a silly comfort to Noahs timorous posterity; whose mistrust, least the like inundation should happen again, was greater, than could be taken away by any ordinary or usual sign, if we may beleeue such 
joseph. hist. Noae.  testimonies of antiquity, as we haue no reason to suspect. I omit the discussion of 
Vid. Ammian. marcel. lib. 20. Et quoniam indicium est per mutationis aurae( vt dixim{us}) à sudo air nubium concitans globos, aut contrà ex concreto immutans in serenam laetitiam coelum: ideo apud poëtas legim{us} saepe Irim de coelo mitti, cum praesentium rerum fit stat{us} mutatio.  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, then well known, or from the tenor of Gods forementioned covenant, communicated to the ancient Heathen people by Traditions, doth jupiter in Homer make Iris the messenger of his peremptory command unto Neptune, to desist from aiding the grecians; 


Iliad. ●.  {αβγδ},  
{αβγδ},  
{αβγδ},  
{αβγδ}.   

From jove I come a messenger, to him that Neptune hight,  
His pleasure is, that thou henceforth ne come in field or fight:  
But hence to heaven, or to wide Sea address thy speedy flight.    
7 The true 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 Troians, for whom faire 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 is as much as to say, the overflow of waters and abundance of moisture was now to bee assuaged; and Apollo on the other side sent to encourage Hector, and his Troians; The meaning is, that jupiter would now haue faire and dry weather.  

{αβγδ},  
{αβγδ}.  
{αβγδ}  
{αβγδ}.   

go to, prepare the troops of horse( for they must do the dead)  
And charge thine enemies at their ships, but charge thē 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 oft enwrapped 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 haue this supernatural commentary vpon the works of nature, may see in the mixed colours of the Rain-bow, more clearly than in any prophetical vision, the old worlds 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 Sunne-beams reflected vpon it, praefigures unto us the melting of the Elements with fire, 2. Peter chapter 3. verse 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 ●he tower of Babel, by the Poets fictions of the giants war against heaven; as if there had been no more probability in the one than in the other. If he could haue shewed us any poem of the same subject, more ancient than that story, he might haue had some piece of an excuse for his impiety; some pretence for accusing the Scripture of poetical imitation: but if the Poets haue been imitators of Moses, or other Writers of this story, the blame must lye vpon 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, whenas the Phrase importeth no other preferrment in them, than only to build an exceeding high Tower, which might secure them from inundation ( as some think;) or else endure as a monument of their famed, or a refuge whereunto they might resott, 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 Saint Ambrose, 
August. lib. 2. de Doctrina Christ.  and Saint Augustine, out of testimonies not now producible, gather) had his best divinity from such as wrote of Christ, although the medley of their divinity and his philosophy, is but like the mingling of Iordans sweet streams with the salt Sea. That Plato had either red, or been instructed by such as had red the books of Moses, he will easily beleeue, that shall read that speech of Aristophanes in the Dialogue of love or Banquet-discourse. In the beginning( saieth he) there were three sorts or sexes of men, 
Plato in Co●uiu.  not these two onely which now are extant, male, and female, but a third common nature composed of these, whose name now only remaineth, without any such real Nature, as the word Androgyni importes.  
10 This opinion( doubtless) was conceived from a misconceit of Moses his meaning, in making diverse mention of our first parents creation. Genesis 2. He makes first mention of Adams creation, then of Euahs, distinct from it. But Genesis chap. 2. verse 27. Genesis chap. 5. verse 1. and 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 foul 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 Image, in the Image of GOD created he 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 diverse 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 an other, as it doth its streams by passing from place to place. For if wee join the Hebrewes pronoun or Article with the constrain, whereby this river is name in Scripture, the compound is onely different in termination from the same riuers name in Grecke. Moses Genesis chap. 2. having mentioned three riuers of the Garden, addeth, And there was a fourth which is Perath[ 
Which according unto the greek termination is Euphrates, not Euphrathes, as of the Hebrew Beth is the greek Beta, not Betha.  Hu Perath] or rather[ Hu prath] which words conjoined are Huphrath. All these argue, that the sacred antiquity of Iewrie 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 quiter alter their native quality in the conveyances, receiving infection from the soil through which they ran, or putrefying 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 aclowledge, that they had their very letters from the Phoenicians, who were next neighbors to judaea.  
12 To re-collect 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 an other, as three from four, or one digite number from the next unto it, and yet after many deflections from the first roots or theme of both, and new frames of words by artificial composition,( a thing as natural to the Greekes 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 grecians iuuentions, 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 Natures children, in terms not much abhorrent from common and civil use; but after diuers reflections of Artists imaginations, and endless reu●lution of conceit vpon conceit, the Logicians dialect is become a distinct language from al others; so that a man may as well speak greek unto a mere Latinist, as Logicke-Latine to a mere Humanitian. Thus much of the heathens digression from the historical truth of Scriptures. It remaines that we compare the moral use, and issue of their inventions with the end, scope, and fruit of these divine writings.   

CHAP. XI. 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 were most opposite to the most true, most ancient religion of the Israelites: yet if we trace the most civil sort of them backward in their sinister ways, we shal find it,& 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 Euripedes, 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 Iobs 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 Iewes 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 Iewes and Gentiles hearts. These excellent sayings of the ancient heathen, and their posterities credulity to beleeue all reports of their Gods, demonstrate that they had observed many wonderful Experiments, and evident Documents of a divine providence; and communicate the same unto posterity, both in plain literal moral Discourses and 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. 
Plut. de defect● Oraculorum.  Thus Planetiades in Plutarch ascribes the defect of oracles unto the carelessness or malignacie of the Gods as if, these once taken away, they had no other means left for procuring the welfare of mankind. But in Iewry 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 Ephemerides 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 Ephemerides, which Moses had made for the direction of mans 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 Pen-men of the sacred story do not always relate the same, or like events, but assign diuers 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 iustice; others, of his mercy: yet al of them continually aclowledge him to be the only author of their good, albeit the maner of procuring it be diuers, yea contrary. Thus Ezra, 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 diuers 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 vpon former reports, than to observe the course of Gods proceedings in their own times:) or else from the variety of wonderful events, whose cause they knew not, for they imagine a plurality of Gods. Others, from these mens superstition, and curiosity, were prove 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 hath most abounded since the propagation of the Gospel, whose glory hath quiter extinguished those petty lights, which purblind Heathen onely 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 star-light or candles, that shine a far off, but are quiter put out by looking vpon the bright sun: So hath the brightness of Christs 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 Countries vanity in feigning wonders without occasion, with this religious sobriety of the later writers of the Bible, or other godly men, who haue written of jews affairs; not one of them since Ezekiahs time relating such wonders, as their fathers had  told thē. This sobriety in them evidently shows, that the former miracles were no fictions of human fancy: otherwise the jews, living between Ezekiahs and Christs time, would haue been copious in their inventions of the like, as we see by experience, that the learned jews since our Sauiors time haue been most ridiculously apish in coining,& 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 vpon evident& 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 lye so quiet, that not the most learned among them did ever challenge the name of Prophets; 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 al idolatry, whereunto they were most prove, while Prophecies were most plentiful amongst them;& yet continued stil as far from atheism, as idolatry. The reason of all which I haue given before. God had enjoined a general silence throughout this land, that all might harken 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 Mounte-banke 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 suite no better with the substance, or essence of their ancestors observations, than a Pigmeies slipper with a giants foot. How shamefully doth the wanton Poet feign his Gods to long after such matters, as he himself did most delight in? 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. Ouids description of Iupiters coming to Semele, 
Aethera conscendit vultumque sequentia traxit nubila, quei● nimbis immistaque fulgura 〈◇〉 ●●tis addidit,& tonitrus& ineu●tabile fulmen libr. Metam. 2. ●ab. 5  is not much unlike the maner of GODS passing by 
1. Ki 19.10, 11, 12. And behold, the Lord went by and a mighty strong wind rent the mountaines& broke the rock before the Lord, and after the wind an earthquake,& after the earthquake fire.  Eliah vpon the mount; and therefore not altogether unbeseeming the majesty of the great king, if al circumstances were answerable to the substance of the description: but it is brought to an absurd, profane,& foolish purpose. So likewise 
debt pignus amoris si modo verus is est quantusque& qualis ab alta lunone excipitur, tantus talisque rogato debt tibi complexus suaque ante insignia sumat. ovi. Ibi.  Semeles petition unto jupiter, is but 
Ex 33, 12, 13,& 18. Then Moses said unto the Lord; See, thou sayest unto me, lead this people forth,& thou hast not showed me whom thou wilt sand with me: Thou hast said moreover, I know thee by name, and thou hast also found grace in my sight: Now therfore I pray thee, if I haue 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 Poets humour. Moses Ex. 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 seruants faith, he condiscends thus far to his suite: 
Exod. 33. verse 20, 21, 22, 24.  Whilst my glory passeth by I will put thee in a cleft of the rock& will cover thee with mine hand whilst I pass by, and thou shalt see my back-parts, but my face shal not be seen. Either from some mistaking of this place, or from experience of others sudden death, vpon such apparition of the divine majesty, as Moses and Elias by peculiar dispensation had escaped, did that tradition spring which Manoah conceited so deeply, judge. 13.22. And Manoah said unto his wife; we shall surely die, because we haue seen God; as Gedeon had done likewise, judge. 6.22. Alas my Lord God, for because I haue seen the angel of the Lord face to face, 
Hence was that of Homer lib. 1. Odiss.— {αβγδ}. Corpus mortal tumultus non tulit aethereos donisque iugalibus arsit.  I shall die. This tradition had come to Ouids hands, who makes that majesty, which he had described to be so great, so improvident withall, 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 later 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 vpon his providence; A matter more hard, if we consider the frailty of our own flesh, than the effecting of any miracles, reported to haue been wrought for the Iewes. 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 appoynted a day, wherein he would judge the world in righteousness, necessary it was, to set out a pattern of his mercy and iustice in some people; and without wrong to any other, it was his especial favor, to make choice of Abrahams 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, 
Isa. 63. v. 10.  and vexed his holy spirit, then he turned to be their enemy, and he fought against them, making them continual examples of his unpartial judgements, as shal appear in the next Section.    

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 Iewes 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 Gods judgements vpon several lands and people. In the observation of which, the continual story of the jewish nation doth best direct vs. The intercourse of their particular afflictions, before our saviours time; the maner of their recovery from them, as from so many spices of some grievous disease growing vpon them; the epidemical disease, which through every generation haunts theirs, since they desired our saviours blood to bee vpon them and their children: are so many probata, or tried experiments, that these celestial precepts contain the onely 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 Iewes 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 Iewe, and witness the truth of the gospel unto us, as shall be proved( God willing) in due place.  

CHAP. I.  
Of the state of these Iewes in general, before our saviours time, with Tullies objection against them.  

Enimuero tanta fuit autoritas Alphonsi, vt etiam victus conditions dixerit, et victo res victi metu cesserint, quasi victoriam casu non virtute se consecutos arbitrati. Anton. Panormitanus l. 4. de dictis& fact. Alphonsi. August.( ex Seneca) lib. 6. de civitat. Dei cap. 11.  1 IT is storied of 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 onely 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 outuie it by ingratitude, and just provocation of his heaviest displeasure: But that the Iewes, a people whom others praeiudiciall 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 victi victorib{us} legem dare, being captives, give laws unto their conquerors, even unto 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 haue taught the proudest& mightiest of their enemies that they had overcome them onely by permission or chance, or( if these words seem unfit) for want of that good hap and favour in their battels, 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 onely able to effect them. But because these cannot be taken by any ethnique observations, which reach not near those ancient times, wherein their extraordinary success was most conspicuous; wee must gather them from the maner of their states declining, since it hath been known to ethnique 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 towards 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 diverse maner 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 shewed them in egypt by Ptolomaeus Philadelphus; who, though 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 nation( as it were through a perspective glass) 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 greatest Princes, why jerusalem so often ruinated, should still be repaired again; or, the Temple continue in such beauty after it had been so often fallen into the enemies 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 peoples rebellion; vpon which consideration 
Ezra. 4. v. 17 1. Es dr. 2. v. 25. &c. Ios. l. 11. Antiq. cap. 3. Etsi Cambisem pro Artaxerxe habeat. Appianus de bellis Syriacis. Yet here is omitted the reedification by Hircanus in Iulius his time, their demolishing by Sossius. Iose. l. 14. Ant. cap. 16.& l. 15. c. 1. re-edified again in Caius his time. Tacit. l. 5. Hist.  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 Ptolomie 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 among the nations, about the time of their conquest by Pompey. tully tells us in his Oration pro Flacco, that their was gold transported out of italy itself, and all the rest of the roman provinces, for garnishing the Temple of jerusalem. The prohibition of this practise in Asia, enacted by Flaccus governor of that province, 
Ios. de Bello judaico l. 1. c. 5.  was afterwards laid to his charge, though the like had been decreed by the roman Senate in the time of Tullies Consulship. It was no little prejudice unto his cause, that Pompey in the conquest of that city, did think so reverently of the Iewes religion& Temple, that, albeit he viewed the golden table, candlestick,& other vessels of like mettal, with many costly ornaments,& two thousand talents of their sacred treasure: yet he did not diminish so much as one jot of it, nor spoil Ierusalems 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 Iewes or their laws: for after many shifts, 
Cicero pro Flacco. Sua cvique ciuitati religio Laeli est, nostra nobis. Stantibus Ierosolimis, pacatisque judaeis, tamen istorum religio sacrerum à splendore huius imperij, graui●ate nominis nostri, maiorum institutis abb●rrebat. Nunc vero hoc magis, quod illa gens, quid de imimperio nostró sentiret, ostendit armis, quàm chara dijs immortalibus assetdocuit, quod est victa, quod clocat●, quod seruata?  he takes this as the best argument to elevate the romans conceit of the jewish religion; Whilst jerusalem flourished& the Iewes were quiet, yet their sacred rites were altogether dissonant unto the splendour of the roman Empire, the gravity of that nation,& the institution of their ancestors; much more( as he thought) should the Romains now make less account of that nation, which had given perfect proof what good will they had born unto the Romaines, 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 Romains disposition for their preservation or destruction.  
5 If these Iewes late subiection were any disparagement to their religion, much more might Pompeyes& Tullies overthrow discredit the roman Gods, which Pompeyes faction did reverence more than Caesars; yea fortune itself, on whose favor 
l●b. Epist. ad Attic. Epist 1. ad Octau.  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 haue sought but the first fountain of his countries wrack; want of reverence to the jewish Temple, and their religion was cause of Pompeius and Crassus overthrow, and their overthrow the ruin of the roman state.   

CHAP. II.  
Of Pompey his factions and other Romaines ill success that had molested or wronged the Iewes.  
1 I Know the secular Politician can espy many oversights in Pompeys proceeding against Caesar, 
The original causes of Pompeys fortunes sudd●ine alteration. & assign other causes of his disaster: but he that had gone into the temple of the Lord, with more reverence than Pompey did, might haue understood that it was his vnhalowed 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 error● observed by secular politicians. Hitherto he had marvelously prospered in al his ways, fortune had been his guide,& 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 haue a finger in his proceedings, always bringing somewhat to his aid, and furtherance, from beyond the haemisphaere of human policy; so as the issue and product of all his enterprises were still discerned to bee greater, than could amount from the particular means forecast by him, or his counsellors, for their achievement. 
Vide Ciceronem de lege Manilia, of his african expedition: and of his piraticall war.  He had the help of wind, and weather, to prosecute his foes by Sea: the favour of 
As in his conquest of Mithridate vid Flor de Gest. R●m. lib. 3 cap. 5 Nocturna ea diminutione fuit. etluna in partib. quip quasi commilitans, cum a tergo hostilus, à fancy romans se praebu●sser, Pontici per errorem longius cadentes umbras suas quasi hos●ium corpora petebant. vid Stadium, comment. in cum locum  moon and stars to make him conqueror by Land. Thus fates had been his friend, until his ascending the holy Mount: but vpon his descent thence, fortune( to use the Romaines language) began to turn her wheel vpon him. His wonted providence and forecast 
Vid. Pl●tar in Pompe●e& Appianum l b 2 de Bello civil,& Dion●m, in initi{us} lib. 42. di.  for-sooke him; and he that in his younger daies( 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 haue been recovered: now in that age, whose usual symptoms are timiditie, and too much care, suffers those consultations on which his own, his friends, his Countries fates,& fortunes wholly depended, on which the whole state of the world did in a manner hang, to pass away as in a dream; yielding his irrevocable consent to whatsoever any parasite should propose, in points wherein error and oversight were incorrigible, and 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 and waking. Answerable to this his sottish demeanour, victory, which before had wooed him, once in his last extremity( like a wanton Minion disposed to flout her blind decrepit doting lover) seems a little to make toward him, 
Such was Caesars censure of them.  either wanting eyes to discern her, or wit to give her entertainment. But not victory herself could haue made him victorious, in whose death and overthrow the almighty would haue his judgements seen. For seeing it could not content him to haue vanquished so many Kings and kingdoms, but he will provoke the King of Kings in his own house, by his vnmannerly intrusion into his most secret closet, reserved alone, of all places of the earth besides,( though all the earth besides were his) for his Holinesse 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 enemies hand, not leaving him so much firm ground of all his conquests, as might decently cover his miserable corps. Since the foundations of the Earth and Sea were laid, 
Hic, post trees consulat●s& totid●m triumphos domitumque terra rum orbem, sanctissimi ac praestantissimi viri, in id euecti supper quod ascendi non potest, duodesexagesimum annum agentis, pridie natalem ipsius vitae fuit exitus: in tantum in illo viro â se discordante fortuna, vt cvi modo ad victoriam terra defucrat, deesset ad sepultucam. Vell●i. Pater. Histor. lib 2.  never had so high a flow of all good fortunes, so sudden, so strange, so low& naked an ebb, Vt cvi modò defuerat terra ad victoriam, deesset ad sepulturam: that he, who, as the roman Orator saith, had conquered more provinces than almost any of his countrymen had seen; he 
Qui mere vniuersum, quod romans parebat, pacauerat, in eo ipso perijt, qui olim mill nauibus( tot enim serunt) prefuerat, tunc in nauicula prope Aegyptum occisus est, idque ab eo Ptolomaeo quodammodo, cuius patrem ipse in eam regionem ac Regnum reduxerat. Dyon. Hist. Rom. lib. 42.& statim post. Sic Pompeius, inter Romanos habitus antea potentissimus, vt Agamem non etiam cognominaretur, quod mill nauibus& ipse cum Imperio praefuiss●t, tunc quasi vnus de extremae fortis Aegyptijs, ad montem Cassium interijt, ea ipsa d●●, qua qu●ndam de Mithr●date& Piratis triumphum duxerat: vt ne in his quidem extrema cum primis conuenerint.  that had commanded a thousand 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( vpon that very day, which in memory of this 
The P●raticall 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 Iuries conquest, as put of that daies glory, which the Lord for this reason would haue defaced by his miserable death, as he had polluted the solemnity of Gods sabbath in jerusalem, for he took it on the sabbath day. Vid. joseph. lib. 1. de Bello judaico, cap. 5.  matchless victory he had celebrated some few yeares 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 Prince, but( as if he had been some ravenous Sea-monster, that had lived by public harms, of whose death only some petty commodity might bee 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 hide than butted in a little heap of sand.  
2 
{αβγδ}. Vix caperet templum quem parua recondit arena. Epitaph. Pompeij apud Appian. l. 2 de Bello civili.  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 
Appian. ibid.  {αβγδ}, as we would say, taken in the brain by the hand of God, and his hopes blasted from above. But such is the preposterous dullness of human sagacity in divine matters, that even where the print of Gods ways is most sensible and perspicuous, 
The Romans preposterous& impious collections vpon Pompeis overthrow.  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 Romaines, deeming Pompey such as they held themselves, one that had never given just offence to any of their Gods; vpon his miscarriage, either altogether 
Hence were these and like complaints. Marmoreo Licinus tumulo jacet: at Cato parvo, 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 favour, should haue instructed them, that there was a God of gods in jury, which did bear rule over the ends of the world, who would not bee worshipped after their fashion, as Pompey dreamed. For the reason of his desire to see the most holy place, was to bee resolved whether the Romaines, which worshipped the gods of every Nation subdued by them, had not that God already, which the Iewes adored: 
Romanerum primus Cn. Pomp 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 Romaines, which till that time had lived in suspense and admiration who this God of these Iewes should be, held their concealed mysteries for mere gulleries, and thought it folly to worship they knew not whom, for 
Iucanus.  Incerti judaea Dei; yet were his iudgments vpon this great peer of Rome, the first among that people that had to do with the Iewes, most certain, yet judgements mixed with mercy and long suffering. Seeing uzzah and uzziah King of Iuda, for intermeddling in the Priests 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 vnpunisht 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 than his next peer in might amongst the Romaines, his predecessor in like miserable and disgraceful death, though his successor in like, but more shameful sacrilegious base profaneness.  

The causes of Crassus mishaps  3 That sacrilege was one especial cause of Crassus miscarriage in the Parthian Warres, the Heathens of that time had observed; and it may be, Plutarch, from unwritten Traditions the nurse of error, did mistake the story. Sure it was not the Goddesse of 
{αβγδ}. &c. Plutarch in Crasso.  Hierapolis, but the God of the holy city, which made the young and aged to stumble one against an other. Or if Crassus and his son had this first Omen of their overthrow at their egress out of this Goddesse Temple; this doth not argue that it was either soly or principally for his offence therein committed; albeit even sacrilegious wrongs against the Heathen Gods, did oft redound to the true-Gods 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 
As the destruction of jerusalem did not immediately follow vpon our saviours, but vpon his seruants, S. james unjust death.  vpon the principal fact, but rather after continuance in the like. And the vicinity of this 
This Hiera-polis was Bambyca or Edessa, where Di●ceto the great Syrian Goddesse was worshipped, as appears from Strabo, in hs 16. book. {αβγδ}. 't was beyond Euphrates: whereas Crassus had ominous signs of his destruction at his first passage over that river. Plutarch.  places name,( which was a second witness of Crassus sins) might haue 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 Goddesse of Hierapolis. Which makes me suspect that Plutarch did mistake the story. 
Vid. joseph. l. 12. Antiq. cap. 13.  For as Iosephus tells us, he took away the 2000. talents, which Pompey left untouched, and 8000. besides. But such was the Heathens prejudice of the Iewes, 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 Deos,& 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 Goddesse Artemis Temple; when as this miscreant was guilty of that actual crime before, for ransacking the temple of jerusalem. 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 this end, the almighty would haue his particular offences against his Priest and Temple to be most eminent, and conspicuous. 
Eleazarus cum videret Crassum totum esse in colligendo auro times omnib{us} Templi ornamentis, trabē hanc redemptionem pro omnib{us} ei dedit, cum prius can iurciurando obstrinxisset, nihil aliud loco moturum, contentum eo quod ipse trader●t, estimatum plurimis aureorum millibus. Haec trabs inserta erat trabi cauae ligneae quod caeteris omnib{us} ignotum, solus scieb●t Eleazar{us} Crassus tame& hanc pro reliquo templi auro accepit,& mox violato iureiurando totum quantum intuserat ●g●ssit. Ios. l 14. ant. c. 12  Eleazar the high Priest, seeing him wholly bent to make a golden harvest of the Parthian expedition, feared least he should rak all the sacred Treasure into his coffers. For preventing of which mischief 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 haue found( being covered with wood) contrary to his oath, most agreeable to his humour, seized vpon all the residue. Yet gold, which he thus greedily sought, as( to his seeming) the only sure nerue of war, by the Almighties disposition, became the indissoluble chain of his dismal faults. As love to it had made him periure himself to cirumvent Gods Priest; so did it expose him to circumvention by a perjured 
Max man autem calamitatis partem Angar{us} ipsis Os●●enus attulit. Is romans ant●a foedere iunct sub Pomp. barbarorum partes tum poti●res habuit. Quod idem Alchandonius quoque Arabs fecit, semper potent●orise solitus adiungere: Caeterā hic quia manifesto defecerat à romans ca●eri facile p●tiat. Angarus autem, quum Partho studeret, simulauit se Crassi amicum, liberaliterque ei pecuniam suam impendens, et explorauit omnia ei{us} consilia, et Partho enunciauit. Dion. lib. 40.  villain; who having found out his appetite, prepared a fit 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 so dull, or had he usually shewed himself so gross and sottish, as he proved in this expedition: he had never born any place amongst the Romaines, much less had they ever permitted him to manage any foreign Warres. 
Vid. Plutarch in Crosso. Dionem l. citato. Appian. de E●ll. Parth.  But partly from his prodigious stupidity, uncapable of any warning by so many ominous signs and tokens, as did obstupifie his whole army besides, partly from his more than brutish facility, in taking an uncouth way( as he had been a tame beast before the drover) until he came to the very stand, where his enemies stood with their bows bent, and their arrows of death made ready vpon the string for his destruction, all the roman writers agree, that he was led awry by sinister fates. Now if they had but once red what God he was, that had blinded absalon to disclaim 
2. Sam. c. 17.  Achitophels good counsel, and ratify Hushars plot for his overthrow; they would easily haue granted that the same God,& no other, 
Tum Cassiani rursum agree ferebat,& om●sso cross, qui monitores audi●e gra●abatur, connicijs meessabant Angarum. Sceleratissime hominum, quis te ma●ut damen ad nos adduxit? qu●●us veneficijs quicus ●raeflig●s persuafisti Crasso vt per vastas solitud●nes ●ter faceret, Numadae latronum trincipi magis decorum quam Romano Imperato i● ille versip●ll● confortabaters b●ā: ditijs,& hortabatur? d●rarent paulisper ●milites vero subleuabat accurr●ns,& cum risu cauillabatur: Quid, per Campa●●m vos iter facere putatis, vt requiratis sontes ac riuos& umbras, scilicet, balneasque& con●anita ●enae ●●er●●ia: non meminestis vos tranfire per Arabum& Assyriorum confinia? Jtatum A●ge●● 〈…〉 ut quidam castigabat:& priusquam deprehenderetur in perfidia abequ t●●t, 〈…〉 C●s●●, finge●s se curaturum necessaria& turbaturum consiliae hostium. Ap●ian de Ecl●●●ra. 〈…〉 ●●od vti●●e coafilium Crassus caepisset, dehortatus hominem eft: sin damnosum, 〈…〉 rem confecit. Crassus Seleuciam contendere decreuerat, quo se t●to cum exer●●t● 〈◇〉 com●ae 〈◇〉 E●●●●atem ac trans cundem pervenire posse cogitabat: a Seleucia( quam, vt a Grae●●s 〈…〉 p●rabat in suaem potestatem venturam) ad Ctesiphontem Vrbem haud difficulter se tre●●●●urum 〈…〉 tanquam multo tempore opus habiturum, vt repudiaret, ac potius adversum Surene● qu● p●opt 〈…〉 manu esset, iret Abgarus persuasit. Quibus conflitutis cum Crassum, vt periret, Sur●●e●( ●um qui ●●●●●●●andi praetextu frequenter congrediebatur) vt superare posset parauisset, Romanos nihil souert●●, e● 〈◇〉 ad certam iam victoriam proficiscentes, eduxit: in eisque tum per infidias opprimendis Parthum ad●●t. vi● Dionem lib. 40. As he came into this danger by Abgarus 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 Craessus heart to renounce Cassius,& other grave experienced Roman warriors wholesome aduise,& betake himself wholly to the barbarous fugitive Abgarus directions, suborned by the Parthian to betray him.  
4 But Cassius, much wiser than his general in this one particular of mistrusting foreigners, was afterwards as far ouer-seene in the main chance, and overtaken with that sin which had caused Crassus blindness: First, polluted with like 
So saith S. Austine de civit. Dei l. 18 c. 45. Postea( i. post. Pompeij victoriam de judae is) Cassius Templum spoliauit, Of his cruel exactions in judea, Vide joseph. antiq. l. 14. c. 18.  sacrilege, and cruel oppression of these Iewes: then with his own blood, 
Of his gross error in mistaking his victorious friend for his persecuting enemy. Vide Velleum Paterculum l. 2. & reliquos Rom. hist. autores.   shed by his seruant at his commandement, vpon as gross an oversight as Crassus had committed So shall they all, sooner or later, bee infatuate, that rob God of his honour, and put their trust in wrong or violence. And thus till this time did they perish all, as many as bare ill will to Sion; for Hierusalems hour was not yet come, because the day spring had not visited her from on high. The glory of her glorious Temple was not as yet revealed; unto whom after her children had offered greater disgrace than the Romaines had done to their Temple, the staff of her wonted stay begins to break, the bones of her former peace vntwine, and only one part of her double fates remain; if then shee fall, shee riseth not again, shee hath no inclination left but to destruction; the burden of the Fathers sins, and the yoke of captivity due thereto, grows heavier and heavier in the descent vpon posterity, without all hope of recovery, much less of reuenge, vpon such as offer her greatest violence; but rather happy shall that man be thought, and highest earthly honour shall bee 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 daies, in which some relics of her ancient hopes remained, to see the rods and scourges of her correction consume and whither, 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; the ill success of other Romaines, who had ought to do with these Iewes before our saviours time: we may conclude, that although the Romaines were then Lords of the earth, yet this people, whom they held as base, retained the privilege of Gods royal Priests. Although the souls of all flesh were the Lords, who for this cause revenged the oppressed in every Nation: yet, 
Ierem. 2. v. 3. levit. 22. v. 10.  Israel only( as the Prophet speaks) was as a thing hallowed unto the Lord, his first fruits; all such as devoured them did offend, evil should come vpon them, although inflicted by their own, or their seruants hands at their appointment. Lastly, if we call to mind the former distinction of Ages, and the diuers manner of Gods dealing with them, before and after the Babylonish captivity; the contraction or abridgement of their large privileges, in the long suceession of times foretold, by ancient, and acknowledged by their own latter writers: wee can not mistrust the amplitude of their fundamental charter, of their historical narrations of what the Lord had done of old unto jabin, Sisera, and Sennacherib, would we( allowing some different condition of times) compare theirs with Pompeys and his Complices unusual Fates. 
Gods judgements vpon Pompeys faction, were most just, because they had participated of his sin  Gods power was more immediately manifested in the one, his wisdom more admirable in the other, his Iustice the same in both. Yet a roman would reply: If Pompey had so grievously offended, why should he not haue born the whole burden of his sins? So he should, had either he alone offended, or the Romains suffered him to haue 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: Gods quarrel with the whole faction is most just, all of them are guilty of their Generalls sins, all liable to the plagues and punishments due thereto. Yet, besides that Pompeys intolerable presumption and profaneness, according to the usual course of Gods iustice, might propagate his destiny unto such of his adherents, as had been free from any actual wrong done to the Iewes, 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 
judaeorum quidem 12. millia occubuerunt: Romanorum vero perpauci, said plures sauciati sunt Nih●l autem grau●us in illa called Iudoeorum genti visum est, quam sanctum illud arcanum, neq, cuiqu●m pr●us visum alienis esse detectum. Denique Pompeius vna cum suis comitibus in templum ingressus, ubi neminem praeter pontificē adesse fas erat, quae intus erant candelabra cum ly●hnis& mensis in quibus tibare atque adolere moris est,& vascula ex auro cuncta spectauit. joseph. de Bello judaico. l. 1. c. 5.  Iosephus 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& threatenings of Gods Priests; and this peoples 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 pollution of their Temple.  
5 whatsoever Tullies or other politic Romains conceit of this people in his time was; many amongst the Romains, 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 Iewes stood vpon better terms with their Conquerors, than any other captives did. And unless it had been a received opinion amongst other Romaines, that this had been a people favoured of the divine powers; why should tully haue objected their late conquest by Pompey to prove the contrary? And( me thinks) it might haue moved him and others, so much devoted to the roman Gods before, to haue thought these Iewes did serve a better God then 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 tully doubtfully complains) to redress those miseries and calamities, of which they should at least haue given them warning, when as Hierusalems walls, 
Vide Ios. l. 14. Antiq. c. 14.15.16.  which Pompey had demolished, were( according to this peoples hope, from which no power on earth could deject them, being supported by the express promise of their God) re-edified within twenty yeeres, and they graced 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 of his good success in Africke; as Iosephus out of the public Decrees and testimonies of roman Writers boldly avoucheth, challenging the heathen to disprove him or his testimonies, if they could, though this they easily might haue 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 haue) so well agreeing with Iosephus, who it seems had never red them, will not suffer any ingenious man to suspect the truth of that which the same Iosephus cites, out of Strabo the Cappadocian, whose works are lost. 
Quatuor erant genera in Cyrenensium urbe, cives Agricolae, inquilini,& quarti Judaei, hoc●am in omnes vrbe● subrepsit, necest facile invenire locum in vrbo habitabili, quem recepta semel non obtineat, nam& Aegyptus& Cyrene, utpote eisdem solitae parere dominis, aliaeque multae regiones horum●itus admiserunt: alunique congregationes judaeorum maximas, tempore coalitas& vtentes institutis domesticis, per Aegyptum sanè etiam coloniae sunt eius gentis, absque eo quod Alexandrinae urbis magna pars ei assignata est. Habet etiam proprium magistratum, qui suae gentis res administret, controversias ex jure dirimat,& contractus atque pacia rata habeat, non aliter quam fit in absoluta republica. Iosephus Antiq. Iud. lib 10. c. 12.  The Iewes( saith he) haue 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 haue admitted their rites, and in lieu of them, nurse huge multitude of Iewes using their own domestic lawe; 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. 
Seneca inter alias civilis theologiae superstitiones reprehendit Sacramenta judaeorum. Christianos tameniam tunc judaeis inimicissimos in neutram partem commemorare ousus est, ne vel laudaret contra suae patriae veterem consuctudinem, vel reprehenderet contra propriam forfitan voluntatem. De illis sanc judaeis, cum loqueretur ait, cum interim usque eo sceleratissimae gentis consuetudo conualuit, vt per omnes iam te●ras recepta sit, victi victoribus legem dederunt. Mirabatur haec dicens,& quid divinitus ageretur ignorans, subiecit plane sententiam, qua significaret, quid de illorum sacramentorum ratione senti●et. Ait enim: Illi tamen causas ritus sui nouerunt,& maior pars populi facit, quod cur faciat, ignorat August. l. 6. de ciu. D. c 11.4 Sequitur auri illa inuidia Iudaici. Hoc nimirum est illud, quod non longè a gradibus Aurelijs haec causa dicitur, ob hoc crimen hic locus, abs te Laeli at illa turba quaesi ta est. Scis quanta sit manus, quanta concordia, quantum val●t in concionibus &c. Cic. Orat. pro Flacco.  Saint Augustine hath the same observation out of Senecaes books concerning superstition which this reverend father had perused, though, with diverse others of that famous philosophers works, now lost.  
7 What Strabo had observed of these Iewes in Syllaes, and Seneca in his time, is intimated by tully in fewer words. You know well( saith he unto his adversary) what a great faction it is: how closely they band together, what sway they bear in assemblies. But how great soever the number of this people was at Rome, they durst not haue been so bold in the Mistresse-citie of the world, unless their patrons there had been many. And it seems by Tullies conclusion, 
Aurum in aerario est, furtum non reprehenditur, a judicibus oratio auertitur, vox in coronam turbamque effunditur. Cic. Orat. pro Flacco.  in the fore-mentioned place, that the bare vnkindnesse offered by Flaccus to this Nation, was worse taken at Rome, than the wrongs and violence, which he was accused to haue done to sundry other people. The gold( saith he) for which Flaccus was accused, is in the treasury: you charge him not with theft, but onely seek to make him odious: your speech is turned from the iudges and directed to the company.   

CHAP. III.  
Tacitus objections against the Iewes refuted, 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, 
Hiritus quoqu● modo inducti, antiquitate defenduntur. Cetera instituta sinistra, foeda prauitate valuere. Nam pessimus quisque spreta relic onib{us} patrijs, tributa& stipes illuc congerebant. Tacit. Histor lib. 5.  Tacitus ascribes the increase of these Iewes estate; albeit he maliciously attributes this attractive force unto the impiety of their laws, as if by sympathy they had wrought most vpon wicked and depraved natures. But wherein did their impiety consist? 
Profana illic omn a, quae apud nos sacra. Rursum concessa apud illos, quae nobis incesta. Tacit. Hist. lib. 5.  What wee romans esteem sacred, they account profane, what is polluted to us, is lawful to them. This argues that either the roman religion, or theirs, was superstitious and profane: and he, like a true patriot and right Romanist, loathe to suspect that Religion wherein his forefathers had prospered so well, charges the contrary orthodoxal with superstitious impiety. Most true it was, that the Iewes of his time were a wicked people, but every way of the losing hand: their strength, which had been long in gathering, was suddenly broken by Titus, and their wonted means of increase, by addition of Proselytes, quiter cut off. For after the Temples destruction, Nullus ad amissas ibat amicus opes: from the first day of our saviours ministerial Function, they won not half so many Gentiles to judaism, as our saviour and his Disciples did Iewes unto christianity. Tacitus then spake not of such Iewes 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 onely good in them, as their constancy in their Religion, and steadfast profession of Abrahams faith, common to them and the Christians; which was the ground of this politics hateful censure, 
The grounds of worldly greatness hate against resolute professors of truth. Jnterim in iis, qui ad me tanquam Christiani defer ebantur, hunc sum secutus modum. Interroga●i ipsos, au essent Christiani: confit●ntes iterum ac tertio rogaui, supplicium minatus, perseuerantes duci jussi. Neque enim dubitabam, qualecunque esset quod faterentur, peruitaciā certè,& inflexibilem obstinationem debere pun●ri. Plin. Epist. li. 10. Epist. 100.  for this reason a-like bitter against them and the Christians. That either should be so resolute in defence of their own Religion, was, in his opinion, a pernicious superstition, liable to any punishment that could be proposed, 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 defensible to the punishment, though it could be increased in infinitum. And Tacitus seems well to approve of Antiochus savage cruelty against the Iewes, as a medicine that would in time haue wrought a reformation, if the Parthian had permitted this cruel Surgeon to haue applied his patients with change of such corroding plasters. So immoderate is the ambitious mens desires, that to be Lords of others bodies doth but whet their appetite, and stir up a longing to become Lords of their faith and consciences also. And to refuse absolute obedience in matters spiritual, as well as temporal, unto such as are competent Iudges of the one, not of the other, is 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, 
Iudei( vt est gems ea irae, si semelea correpta fuerit, acerbiasimae) multa ac grauia mala quidem ij romans intulerant, longè tamen plura passisunt Dion. lib. 49.  to see so many natural Romaines 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 Romaines, yet it vexed him to remember, that they should bee able to haue done the Romaines 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 Iewes, in whose region christianity( as he confesseth) did first spring. But 
Affirmabant autem hanc esse summam, vel culpae sue erroris, quod essent solitistato die ante lucem convenire, carmenque Christo quasi Deo dicere sec●m invicem, seque sacramento non inscelus aliquod obstringere: said ne furta, ne latrocinia, ne adulteria committ●rent, ne fidem fallerent ne depesitum appellati abnegarent Quo magis necessarium credidi ex duabus ancill●s, quae ministrae dic●bantur, quid esse veri, et per tormenta quaerere said nihil aliud inveni, quam superstitionem prauam,& immodicam: ide●que d●lata cognitione ad consulendum te de cucurri. Plin. Epist. 100. l. 10.  Plinies testimony will sufficiently quit the Christians from those imputations, which 
Transgressi in morem eorum idem vsurpant, nec quidquam prius imbauntur, quam contemnere Deos, eruere patriam: parentes, liberos, fratres, vilia habere. Tacit. Hist. l. 5.  Tacitus unjustly layeth vpon them. As for that impiety, wherewith he chiefly chargeth these Iewes religion, it implies an evident contradiction. Such as conform themselves( saith he) to their customs are likewise transformed in mind. The fist precept, wherewith they are seasoned, is to contemn the Gods, to put off all natural affection to their country. If the Iewes 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 Romains 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 vpon good and warrantable grounds, which any true roman would haue done vpon far worse; that is, they sought their countries 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 writ, 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 Iudges; 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, than tie themselves unto judaical ceremonies; which, once subscribed unto, were to be most strictly observed by Aliens as well as Iewes; nor could they bee thoroughly acquainted with their laws, or admitted to other mysteries, until they had communicate 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 
Tiber Jestos loetosque ritus pos●t: Judocor●●mos absurdus sord●dusque. 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 iudgement of a less partial 
Strabos testimony of the Iewes religion Lib. 16.  writer, and a professed antiquary, living about our saviours time: from whom amongst o●hers we may gather, that the famous and conspicuous hill of Sion stood as a problem to oppose the nations; and from admiration of her strange and vnobseruable fortunes and change, were so many opinions blazed abroad of those Iewes 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 Iewes( 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& holinesse 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 vndecencie, lewdness or absurdity. 
{αβγδ}.  With these persuasions( saith he) Moses prevailed with the better sort, and such as feared God, to forsake Egypt: and seated once about jerusalem, neighbour countries 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 observeth) joined the Priesthood to support their kingdom, they grew more 
Yet was Strabo somewhat offended with Circumcision and their Sabboths, as being ignorant of their caus●s, as their Sabboths indeed were then superstitious.  superstitious, tyrannicall to their own, and noisome neighbours to other countries. d Yet was their Hold or Fort still had in honour: not detested as a nest of sleeves or seat of tyrants, but reverenced as a temple. Thus far Strabo. Who, although he were mistaken in sundry particulars of this peoples 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 vpon policy, but the divine Oracles; that this people in ancient times had been much better, and had prospered accordingly.  
13 With this Strabo the Geographer, that noble Historian Dion Cassius well accords, but more fully with Strabo the Cappadocian, whose works, now lost, Iosephus cited. This people( saith he) differ from others, as in many other points and daily practise of life, so especially in this that they worship no other Gods, but onely one of their own, whom they hold to be invisible and ineffable, 
{αβγδ}. Strabo lib. 16 D●o●● acquittal of these Iewes from Tacitus imputations. Diuersum à reliquis hominibus obtinent cum a●●s in veb●●, vsuque vitae quotidiano, tum eo praesertim quòd n●llum ex coeteris diis colunt, vnum autem quendam s●mr●● s●●dio venerantur. Nec ullum simulac●rum. Hierosolymis vnqu●m habuerunt; nimirum suum illum Deum 〈◇〉 ●ilem& formae expertent, relig●oso eius cultu coeteros mortales superant. Dion. lib. 37.  and for this cause admit not any Image of him: yet do they worship him more devoutly& religiously then any other people do their Gods. But who this god of theirs was, or bow he came at first to be thus worshipped, how greatly he was feared of this people, were points he listed not meddle withall, many other had written thereof before him. 
Regioipsa, judaea gens, judaei appellantur. Id cognomenti vnde initium coeperit haud scio. Quin{us}& alii homines qui secundum eorum statuta vivant, id gerunt, quanquam alieniginoe Est●d genus hominum apud Romanos etiam, atque tametfi soepe in minutum sicerit, ita tamen auctum est, vt etiam condendi leges licentiam sibi vinâicarit. Or as some red, vt legum qucq●e potestatem vicerit. Dion. ibid.  It seems he gave but little credence unto Tacitus discourse of their original, for he ingeniously professeth: That he knew not whence they had this name of Iewes, but others that followed their rites, although Aliens by birth and progeny, did brook the same name or title, even amongst the Romans themselves there were 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, onely subject to their own. Thus he spake of the Iewes living in Pompeys time, after which they had been often crushed before Tacitus wrote, yet recovered strength again.   

CHAP. IIII.  
The means of these Iewes thriving in captivity. In what they exceeded other people, or were exceeded by them.  
1 THese allegations, and many other, which out of Heathen writers I could bring, sufficiently prove, that albeit these Iewes 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, oft-times abrogated or neglected by themselves vpon their ill success: these Iewes still found most friends, and their laws( never forsaken by them) most earnest favourers, in the time of their captivity and distress. This was quiter 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 mindes to their observance, made known and not prejudiced by the foolish or sinister practise of their professors. So their great lawgiver had foretold, Deut 4. vers. 4.5.6. Behold I haue taught you ordinances 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 and do them; for that is your wisdom and understanding in the sight of the people, which shall hear of all these ordinances, and shall say; Onely 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 wee come unto him for? And what Nation is so great that hath Ordinances and laws so righteous, 
God was more sauourable to these Iewes than to any other people.  as all this law which I set before you this day? That they had not in later 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 worshippers; for he was a 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 Iewes were now in subiection, and the romans Lords, was no argument, that he was better to the romans than 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 two hundred yeares, in health and strength competent for old age; this were no argument to prove that he were not more favourable to him, than to men of younger yeares 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 yeares. 
In what sense the jews might truly be thought a mighty na●●●●.  In like sort was this peoples often recovery from so many overthrows and captivities; their long continuance a distinct nation from others: more 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 ouerspreade and hid the natural inhabitants, or progenies 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 Iewes( besides the perpetual unity, 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 roote: 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 captivities 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 three, from its first spring to its last fall, whether naked and bereft of leaves by blasts of autumn or Winters frost, or spoyled of boughs by the loppers axe, or beautified with pleasant leaf, or farspreading branches. If the glory of other kingdoms were more splendent for a flash, presently to bee extinguished,( as being greater than their corruptible nature was capable of:) this no way impeacheth Gods promise for making Abrahams seed a mighty Nation; seeing it was not at any time so great a people as at al times it might haue been, had they observed the means appointed for their growth. How incomparable the height of Sions roof, above other nations, might haue been, we may guess from the capacity of her foundations. The known altitude and continuance of her walls, though never finished to her founders desire, 
The strength and cont●nuance of these Iewes diseased estate, argues how incomparable their strength might haue been had they followed their Lawgiuers precepts for the preservation of their health.  yet such, as who so shall look vpon with unpartial eye, must aclowledge ordained for extraordinary strength and greatness. For take wee this kingdom with it defects; what wonder can revolutions of time afford like to this late mentioned? That by such an unity of natural propagation from one roote,( almost perished before it sprouted,) and distinct lineal succession never interrupted, Abrahams seed should continue one and the same Nation for two thousand yeares: sometimes the mightiest amongst coeuall 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 daies, to hold play with the fourth, the mightiest that ever was on earth, even whilst it was in it best age, full strength and perfect health, free from any intestine broils, secure of all external assaults. Much better were these Iewes able to encounter the roman empire, in Tacitus his life time, than it, within three hundred yeares after his death, to defend the imperial seat against barbarous, dearly, and foolish nations, vnhatched when the roman Eagle wings were spread over the most famous kingdoms of the earth. Suppose the roman empire had received, 
The roman empire had never the like push before it fell, as it had by the Iewes in Adrians time.  at the same time, but half so terrible a blow in Italy, as these Iewes had done in jury and jerusalem under Vespasian, and his son: how easily had the commotions of their relics, in Traeians and Adrians times, shaken the roman yoke from off the Nations necks? Or if the other ten Tribes return had been but half so entire and complete, as Iudahes and Beniamins were, the roman Eagles had never come to prey vpon 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 Iewes up in jerusalem, as in a prison.  
2 again, other kingdoms gained little by their greatness, save onely magnificent names or swelling titles. No other people euioied so great prosperity, so good cheap, as this sometimes did, and all times might haue 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 titularie 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 Dauids 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 partes 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 haue taken up that complaint, after their spoils of Iewrie, which Diomedes did after the destruction of Troy, 

Quicunque Iliacos ferro violauimus agros,  
— nefanda per orbem  
Supplicia scelerum poenas expendimus omnes.   

What did Troies fall, or Phrygian spoils, the grecians state advance?  
Whom fearful plagues haunt through the world: such was the victors chance.    
Many of them( no doubt) before their dying day, had observed as he did, that they had foughten against some God, whilst they wronged this people: and would haue been as unwilling to bear arms against them again as he was against the relics of the Troians: 

Nec mihi cum Teueris ullum post eruta bellum  
Pergama: nec veterum memini loetoruc malorum.   

What Troy my spleen to Troians ceas●t, her flames quench th'heat of war  
I little ioy of what is past. Rub not a bleeding scar.    
3 For these and many like consequentes, this people in the issue and upshot of their greatest calamities, had both reason to rejoice, and 
Psal. 126.6.  the Heathens just cause to say: The Lord had done great things for them, albeit he often suffered them to bee conquered. For even this sicklinesse of their State was a means of its long life, their scourges and phlebotomies a sign of Gods 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, 
2. Mott. 6.14.  as for other Nations whom he punisheth, when 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 afterward 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 bee measured by the rules of policy. Hence was it that Tacitus was not tacitus, but a tatler, transported from himself, his wonted sagacity and ingenuity, as being quiter out of his natural element, while he meddled with their affairs. That contrariety, which he observes betwixt theirs& 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 haue crushed any other people once brought under, did oft work their aduancement, and their enemies fall. Whence both their rising and falling, and consequently, the success of such as opposed themselves against them, were, in other Nations apprehension, sometime in their own, merely fatal, altogether incorrigible by worldly policy, especially in more ancient times. Hence did the wise men of Chaldee, vpon the first notice of the winds turning for them, red Haamans destiny, but too late: 
Esther 6.13.  If Mordecai be of the seed of the Iewes, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. Achion the Ammonites speech to Holofernes, whether truly uttered by him, or feigned by the pen-man of that story, was framed( no doubt) according to the known experience of those times, and contains such aduise, as a faithful counselor, well acquainted with their estate, vpon like occasion should haue given unto his Lord, not so well acquainted with it. This he was bound unto by the rules of poetry, 
unto what time this history is to be referred, Vide Sulpit. Seuerum.  which the author of that book( unless perhaps his memory fail him in the circumstance of time, an escape incident to fictions, for their affinity with lies) very well observes, if his work be rather to be censured for a poem than an history; his aduise was this: 
judith 5.21.  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 battailes after a wonderful sort, and were lead captive into a land that 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 haue possessed jerusalem, where their Temple is, and dwell in the mountaines which were desolate. Now therefore my Lord and governor, if there be any fault in this people, so that they haue sinned against their God, let us consider that this shall be their ruin, and let us go up, that we may overcome them. But if there be none iniquity in this people, let my Lord pass by, least 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 Gods first promise unto Abraham: 
Gen. 12.2, 3.  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 of the earth be blessed. 
The causes and gr●unds of the heath●ns insulting over the Iewes in their distress.  Which promise, as it doth concern the temporal state of the Iewes, was to be limited according to the tenor of Achiors speech, and did then onely take effect, when they followed Abrahams footsteps, and lived in faithful obedience to Gods laws, or having transgressed them, did turn again with their whole heart to seek the God of their Fathers. 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, vpon 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 reuenge, 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 
judea terra quali nunquam ante mo●u concussa, magnam, per totam ●am re●●nem iacturam fecit pecud●m: q un& haminum oppr●ssa sunt rui●s aedium circ●ter de●e millia, militaris tamen multitudo nihil detrimenti accepit, utpote sub d● oagu●s. H aec ●lades etiam in maius aucta rum●●ibus, quos ●u●cij ge●tilium odd o i● non ignari dabant aurib{us} Arabum, im●●ane quanin extulit host●um animos, quasi subuersi● judaeorum urbibus& extinctis hominabus, nulli iam superessent. Legatos itaque gentis, quir●bus afflictis pacem patuuri venerant comprehensos necauerunt, moxque magna alacritate preperauerunt ad hosti en exercitum. Joseph. Antiq. Iud. l. 15. c. 7.  Arabians immane and savage practices vpon 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 peoples forefathers; and these later Arabians, long lying in wait to do these Iewes a mischief, if they had not been restrained by the mighty hand of God; who now, as they suppose, being turned their enemy, they apprehended this opportunity of working a full reuenge. Nor are their hard hearts mollified with their public miseries, nor their inveterate malice so quenched with their ambassadors blood,  shed in the 7. year of Herods reign, but it burst out again in Vespasians time. For these Arabians, though never( as a 
Ammia. Marcel. lib. 84.  roman Writer 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 bent to hinder the re-edifying of jerusalem, after the return from captivity, as these were now to pull it down, as fearing least this peoples good fortunes should rise again with their city walls. But as Nehemia notes, 
Nehem. 6.16.  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.  
5 These and like observations make me think, it was neither skill in astrology, or profession of such Arts as the Magi used,( whereunto this of all people was least addicted) which first hatched that opinion of the Iewes descent from the Magi: 
Refert Diog laertius, in Prooemio.  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 secret Art of divination. So unwilling is flesh and blood to aclowledge 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 vpon presumption of travelers privilege amongst the ignorant) durst not arrogate to themselves, unto magical or some other like Arts; because the corruption of their nature is more capable of such practices, than of true belief in God, and they more prove in distress to fly unto Sorceries or magic charms, 
●ege Xiphilinum in libro Dionis 71.  than with true faith and firm constancy to expect the deliverance of the Lord by such means as the faithful Israelites did. So when the Christian Legion had, by their prayers, relieved Antonius army, ready to swoon for thirst, with plenty of water, in as miraculous sort as Elias 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 by our saviour, takes it for a sufficient argument, 
Vide Munsterum in secundum caput Matth. Heb.  That all of them were wrought by magic skill, onely because the evangelist saith, he had been in Egypt; so is he blinded 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, Infidels, and Heathen. For both Moses, in whom he trusts, and Abraham in whom he glories, and all the patriarchs, from whom the Iewes 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 finger of God. In the mean time the estate of the Iewes 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.   

CHAP. V.  
That all the Heathens objections against, or doubts concerning the Iewes 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 Iewes own confession, That they were a people remarkable, for their unusual prosperity and calamity. I am fully persuaded it would haue 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 Iewes, or their Religion, had been conceived before by the Assyrian and Babylonian, but falsified in the event, fully answered by judaical Writers, and plainly foretold by their Prophets; least such events as occasioned others to contemn them, might haue proved temptations to the godly amongst this people, as if they had been forsaken of their God. The dayes had been, wherein the Babylonians had taken themselves for men, and their Idols for gods, as good as Rome had any; and these Iewes for as base a people as the world yielded: They had gathered captivity as the sand, 
Abac. 1.10.  mocked the Kings, and made a scorn of the Princes, deriding every strong Hold: and hence( as the Prophet foresaw) they were as ready as the romans to take a 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 Gods 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 iudgement, and O God thou hast established them for correction. Thou art of pure eyes, and canst not see evil, thou canst not behold wickedness: wherefore dost thou look vpon the transgressors, and holdest thy tongue when the wicked devoureth the man, that is more righteous than he? and makest men as the fishes of the sea, and as the creeping things, that haue 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 ieremy 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 Habacuc expressly notes in the beginning of his fore-mentioned prophecy. These Iewes, before the event did prove the contrary, were as incredulous they should bee brought into captivity by the Babylonian, or such foolish Idolaters, as the Romans were of their great prosperity under david or Salomon. And for to beat down this proud humour in them, the Prophet Ezechiel 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 iudgement of blood, 
Ezech. 7.23.  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 destruction cometh, they shall seek peace, and shall not haue it: calamity shall come vpon calamity, and rumour shall be vpon rumour: then shall they seek a vision of the Prophet, but the Law shall perish from the Priest, and counsel from the Ancient. And least 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 iustice. The King shall mourn, and the Princes shall be clothed with desolation, and the hands of the people in the land shal 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 Tullies objection, concerning their overthrow and conquest, is directly answered; Strabo and Senecaes doubt, concerning their thriving in captivity, fully resolved; and Tacitus false imputations of their increase, sufficiently cleared by the Psalmist: 
Psal. 106.39.  They were stained with their own works, and went a whoring with their own inventions: therefore was the 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 red thus much, he might haue been fully satisfied, that it was not love or hate of his immortal gods, which made the romans conquerors, the Iewes captivate: but it was their love to sin, onely 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 Iewes. And if Strabo, Seneca, Tacitus, or others, that either envied or marveled at these Iewes prosperity, had red what follows in the same psalm, they had restend better satisfied with the reason that the Psalmist there gives, than with such as blundering Politicians guess at: 
vers. 44.  For although they had been brought down by their iniquity, yet their God, who had given them into their enemies hand, saw when 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 lead them away captives. The Psalmist had better understanding of Gods dealing with these people, than tully and Strabo had; and in confidence of Gods mercies, which they had often tasted, he concludes with this prayer: 
vers 47.  save us, O Lord, our God, and gather us from among the Heathen, that we may praise thy holy name, and glory in thy praises. Though this godly Psalmist saw this people in greater distress than they were in Tullies time, yet he attributes not their captivity and oppression unto any want of good will in their God towards them, but unto their ingratitude towards him: for if they had been thankful unto him, the blows that light on them should haue been spent vpon their enemies. But as another Psalmist complains in the person of his God, Psal. 81.11. But my people would not hear my voice, 
Psal. 81.11. vers. 12, 13, 14, 15, 16.  and Israel would haue none of me. So I gave them over unto the hardness of their hearts, and they haue walked in their own counsels. O that my people would haue harkened unto me, and Israel had walked in my ways, I would soon haue humbled their enemies, and turned my hand against their aduersaries: The haters of the Lord should haue been subject to them, and their time should haue endured for ever. I would haue fed them( saith the Lord) with the finest wheat, and with the honey out of the rock would I haue satisfied thee.  
3 This one place, to omit many other, 
Gods especial favours towards the Iewes, no way impeach his unpartial judgements.  abundantly proves the former assertion, That if this people had continued in well doing, all the Nations should continually haue wondered at their extraordinary prosperity. But here a Christian may as well doubt, as the Heathen wonder, Why Israel after so many transgressions, as the Author of the hundred and sixth psalm complains of, was not destroyed at once, as other great and mighty Nations had been. For the more abundant favours their fore-fathers had found, and the greater Gods blessings( laid up for their posterity) were, the greater was their ingratitude in rebelling, their rebellion itself so much more wilfully heinous; and always the more wilful or heinous any sin is, the more grievous, certain,& more speedy punishment it deserves. How could that most just& holy one, which so often protesteth he respecteth no mens persons, spare this most ungrateful, stubborn,& rebellious people, longer than any other?  
4 The full and necessary consequence of these collections is thus much, and no more: The final extirpation of these Iewes had been accomplished many generations before it came to pass, had the Lord been only just, or respected onely their deserts, whom he so often preserved, when justly he might haue destroyed them. But if wee look farther into the ways of Gods providence, the true end and reason of destroying others, and preserving them, will appear one& the same. For that sudden execution of his justice vpon others, which did so much advance his glory, equally practised vpon them, had as greatly impeached it amongst the nations. This cause of their long preservation the Lord himself assigns, Deut. 32.26.27. I haue said I would scatter them abroad, I would make their remembrance to cease from among men; save that I feared the fury of the enemy, least their aduersaries should wax proud,& least they should say, Our high hand, and not the Lord, hath done all this. again, as the Lord was most just, so was he most kind& merciful towards all, even towards the Gentiles, in these Iewes: for by their strange deliverance& restauration the other might haue learned, that their God was a God of Gods, and Lord of Lords, most worthy to be honoured of all the world, as he himself addeth in the fore-cited place: 
Vers. 36, 37, 38,& 39.  For the Lord shall judge his people, and repent towards his seruants, when he seeth that their power is gone, and none shut up in Hold, nor left abroad: when men shall say, Where are their Gods, their mighty God in whom they trusted, which did eat the fat of their sacrifices, and did drink the wine of their drinke-offering? Let them rise up and help you; let him be your refuge: Behold now, for I, I am he, and there is no gods with me. Thus, since these Iewes 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 haue yielded the docile 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 vnfainedly called vpon the Lord in their distress, he heard their prayers; and being once received to his, they found favour at their enemies hands. So Salomon had observed, When the ways of a man please the Lord, he will make also his enemies at peace with him. The truth whereof we haue seen continually experienced in these Iewes, before our saviours 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 fore-fathers in all graces and favours bestowed vpon them by their God. Though these( such I mean as lived since our saviours time) cry unto the Lord, yet doth he not hear them, although their distresses haue been more and more grievous, many hundred yeares together, than their fore-fathers. 
P●o. 28.  What is the reason? Because they haue turned their ears continually from hearing the Law, therefore their prayers are continually turned into sin.  
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 giddy, that should seek to compass the true causes thereof by politic search; yet unto us Christians, that haue the Oracles of our God, their estate cannot seem strange; seeing nothing, good or bad, 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 calendars, wherein their good or dismal daies are distinguished, according to the diversity of their ways, we may find levit. 26. and Deut. 28. After Moses had proposed extraordinary blessings, if they would walk in the laws which he had given them, he threateneth them with plagues and calamities in their own Land; as with bodily sickness, incursion of enemies, oppressions and spoil of goods, strange overthrows in battle, and fearfulness of heart. And if these would not reclaim them, then he threateneth to punish them seven times more according to their sins: as with barrenness of soil, prodigious famine, and scarcity of fruit. And yet if they hold on stil to work stubbornly against him, he threateneth to multiply the former plagues seven times; by sending wild beasts among them, which should spoil them& destroy their cattle, and make them few in number, and your highways shal be desolate. The like multiplying of his plagues, for the increase of their stubbornness, he reiterates twice again ver. 23. to the 27. Yet, if by those you will not be reformed &c. he increaseth all the former plagues seven times again, verse 28, 29, 31, 32, 33, and 36, 37, 38. The first and second degrees of the plagues threatened, were in part fulfilled in the dayes of Gedeon, Samson, Samuel, and Saul: The third likewise( by wild beasts) wee see fulfilled in the dayes of jehoram King of Israel, 2. Kings chap. 17. verse 25, 26. The fourth and fift likewise wee see in part fulfilled in the captivity of Israel in judah, in the dayes of Manasseh, jehoiachim, and Tzedechiah; and in the time of Ptolomie the first, under Antiochus Epiphanes. Both their own and other Stories, give us full Experiments of this prophecy. As their stubbornness did increase, so Gods 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. But the fifth and last plague, which containeth all the rest more than seven times, was not accomplished till after our saviours 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 past, so they would submit themselves unto their conquerors, they usually found( as was shewed before) more than ordinary favour at their hands. But since our Sauiors death, the memory of their former plagues hath been but an invitation of the like, or worse; their continual bad usage prescribing the lawfulness 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 blessings might haue been more, and more admirable, than the curses that haue befallen them: yet Moses( it seems) foreseing, 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 haue the miseries of these later Iewes been four times as long, as the prosperity of their worthy ancestors; if wee would take an exact measure of the one, from the sacred histories before the Babylonish captivity, of the 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 this Discourse. To begin with that most horrible plague, Deut. 28.53. &c. And thou shalt eat the fruit of thy body, even the flesh of thy sons and thy daughters, which the Lord thy God hath given thee, during the siege 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 lieth in his bosom, and at the remnant of his children, which he hath yet left. For fear of giuing unto any of them of the flesh of his children, whom he shall eat, because he hath nothing left him in that siege and witness, wherein the enemy shall besiege thee in all thy cities. The tender and dainty 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 lieth in her bosom, and at her son, and at her daughter, and at her after birth, that shall come out from between her feet; and at her children which she shall bear. For when all things lack she shall eat them secretly, during the siege and witness, wherein thine enemy shall besiege thee in thy Cities. This prophecy we see fulfilled, to an hairs breadth, in Vespasians time.   

CHAP. VI.  
The fulfilling of Moses and others Prophecies touching the desolation of Iewry, 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 haue known more, concerning their calamity, than we can find now in heathen writers, we must take the conclusions, answerable to Moses predictions, from Iosephus a jew by birth, no way partial for Christians. And his conclusions( to omit Moses his authority or other inducements) can not seem improbable, from such premises, as the roman writers haue confirmed; though little intending such inferences, as we now make from them. do the calamities of those Iewes, related by Iosephus and Eusebius, seem strange? They justly may, if wee consider this people as natural or ordinary men, not as patterns of GODS 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 unto those stubborn Iewes, 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 Gods wonted 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 hide, as the Lord had threatened by his Prophet Esay chap. 29. and they themselves had complained, We see not our tokens, we haue not one Prophet more: Whence was it that Iosephus the jew should become a prophet for Vespasians good, who had already brought much, likely to bring more harm vpon his Country and him, now captived, and imprisoned by him? So 
Et vnus ex nobilibus captiuis Josephus, cum conijceretur in vincula, constantissimè asseuerauit sore, vt ab eodem brevi solueretur, veram iam imperatore. Sueton. in Vesp. It is not probable that either Suetonius, Tacitus, or Dion should take this testimony from Iosephus( though he relate it) but from the romans that were ear witnesses of it: It is less probable again that joseph should learn this from any prophecies concerning Christ, for he knew Vespasian was no Iew● rather God made him as a mouth to those other dumb signs which Roman writers relate, by his appointment foreshowing Vespasians exaltation; as Dion notes. For speaking of other signs he saith: S●d h●c quidem omnia egebat interpretatione. At Iosephus, natione judaeus ante abeo captus constrictusque vinculis rideus ait; Nunc quidem me vincies, post annum autem sol●es, quum fueris imperator factus. Igitur Vespasianus vt alij quid●m, ad principatum natus erat. Dion. hist. Rom. lib. 66. Vid. Josephum ipsum.  Suetonius and Tacitus( no factious friends for jews or Christians) tell us, Iosephus did solace himself at his Commission with this; that Vespasian the Emperour should shortly release him. Though Vespasian at that that time was far enough from such hopes, in the iudgement of the roman state, which had appoynted him general in the jewish warres, because 
Suetonius in Vespasia●, verba citantur prox. sequ. pag.  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 Iosephus did; Then had they not continued stubborn as they did. But although Israell knew him not, and his people had no understanding, yet the dumb 
Prandente eo quendam, tanis extrarius triclinio manum humanam intulit coenante ru●sus, bos arator d●cuss●iugo, triclinium ●rup●t, ac sugatis ministris, quasi defessus, procidit ad ipsos accumb●ns ped●s ceruicemque submisit. Apud Iudaeam Carmeli oraculum consulentem, ita confirmauere sorts, vt quicquid cogitaret animo volueretque quantumlibet magnum, id esse prouenturum pollicerentur. Sueton. in Vesp●siano.  ox knew him to be his owner, and appoynted Lord of the earth, and in sign of his submission to him, having cast off his yoke, ran furiously into the room where he sate at supper; where affrighting his attendances 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 Iewry( at least from speaking any good unto the Iewes) yet the Oracles of Carmel assure Vespasian of good success in all that he should set his hand unto.  
2 As these, and many other praesignifications were more than natural, so the means of his aduancement( 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 wee may clearly see Gods covenant of exalting this people, and humbling their foes, quiter inverted; all the plagues threatened to such as bare ill will to Sion, lights on her friends and inhabitants, all the blessings promised to such as prayed for Ierusalems Peace, are heaped vpon them that work her ruin. More particularly do they verify that prophesy of Moses, Deut. 28. v. 43. The stranger that is amongst you shall climb up on high, and thou shalt come down beneath allow. For these children of the kingdom, taking violent but false hold vpon Gods 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 maner of it was thus.  
4 
Percrebiter at orient● toto vetus& constans opinio: esse in satis, vt co ●●mpore Judaeâ profectirerum p●tirentur. Id de Imperatore Romano, quantuus cuentu p●stea patuit, praedictum, judaei ad se trahentes, rebella●unt: coesoq●● Pr●posito, legatum insuper S●●tae consularem suppetias serentem rapta aquilâ sugauerunt. Ad hunc motum comprimendum cum exerc●●● aux●● ar●,& non instrenuo deuce, cvi tamen ●uto tanta res committeretur opus esset, ips● potis●imum dilectus est, vt indu●●●● expertae, nec metuendus ullo modo ob numilitatem generis ac nominis. Suetonius ●n Vespasiano.  There was a constant opinion through the East, that Iewry 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. Vespasian( otherwise likely to haue lived in danger, died in obscurity and disgrace, whereunto Nero had designed him) appointed, for reasons afore alleged, to manage these wars, gets renown f●r his good service, among the Romans, good will of the eastern nations;& vpon Neroes death and civil broils thence ensuing; partly by promise of assistance from the Parthian, partly by other unexpected occurrents; had the Empire thrust vpon him, otherwise 
Nec tamen● q●●dquam ante tentauit; promptiss●mis atque etiam instantibus suis, qu●m solicitatus quorundam& igroto●um& absentium fortuito favore. Suet. ibidem.  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( 
Sueton. paulo posteae. Antoritas& quasimaeiest●s quaedam, vt sc●●●●t inopinato& adhuc novo principi decrat: h●c quoq●e acces●it.  as the Historian notes) Authority and majesty to countenance his proceedings: and these again are confirmed 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 could haue done nothing. Why then do the Heathen rage,& the people murmur a vain thing against God, and his anointed the Christ, as if he had not healed him which was born blind, with spittle? when as Vespasian, late elected Emperour, did cure one desperately blind, by spitting vpon his eyes; or whence came that virtue into this new Emperors feet, that he should heal a lame and withered thigh, by treading vpon it? 
Ae●timari à medius jubet U●spasianus an ta●is coecitas ac d●bi●tas ope humani superabiles foret. Medici variè disserere. Hinc non exosam vim luminis& redituram sip●llerentur obstantiat illi elapsos in prauum artus, si salubris vis adhibeatur posse integrari Id fortasse cord Deis,& divino ministerio principem electum: denique patrati remedij gloriam penes Caesarem; irriti ludibrium penes miseros sore Igitur Vespasianus cuncta fortunae suae parêreratus, nec quid quam vltrà incredibile, laeto ipse vultu, erectâ quae astabat multitudine, iusta exequitor. Statim conuersa ad vsum manus, ac caeco reluxit dies. Vtrumque qui interfuere nunc quoque memorant, postquam nullum mendacio pretium. Tacitus h store. lib. 4. Suetonius hath the same story with the same circumstances.  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.  
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, manner of exaltation and humility) to rule them with an iron rod, and feed them with the sword. Suetonius Character of his patience and disposition, hath a perfect pelish of Dauids spirit. Mediocritatem pristinam neque dissimulauit unquam ac frequenter etiam prae se tulit. Quin& conantem quosdum originem F aui● generis ad Conditores Reat●ns cumitemque Herculis cuius monumentum exstat via Salaria refer irrisit ultro. Adeoque nihil ornamentorum ext●●● se●us cupi●è appetiuit, vt triumph die fatigatus tarditate& toedio pompae non reticuerit: merito se plecti, qui triumphum quasi aut debitum maioribus suis ant speratum unquam sibi, tam ineptè senex concupisset. Sueton. in Vespasian.  Christs right hand appoynted for some extraordinary& peculiar service, even to inflict the plagues foretold by him, vpon these Iewes, 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 befallen in Neroes, or other like Emperours time, might haue been attributed to their cruel disposition: but that Vespasian for his natural 
Neque cade cuiusquam unquam laetatus, quam justis supplicijs illa chryma vit etiam& ingem●●t. Suetonius in Vespasiano.  inclination an other Moses, scarce prouocable to reuenge practise of treason against his person in private men, should work that strange desolation upon a whole Land, hath this signification, that he was Gods instrument onely in this business; what he did, he did impelled by him, not of his own motion or inclination. And because he had 
convenit inter omnes tam certum eum de suá suorumque genitura semper suisse: vt post assiduas in se coniurationes ausus sit affirmare Senatat, aut filios sibi successuros, aut neminem. Dicitur etiam vid●sse q●ndam per quietem stateram in m●dia parte vest●buli palatinae domus positam examine aequo: cum in alterâ parte ●la●d us& Nero starent: in alterâ ipse ac filii. Nec res fefell●t: quando totidem annis, parique temporis spatio ubique imperauervnt. Suetonius in fine Vespasian.  diligently executed that which was right in Gods eyes, and had done unto these Iewes, according to all things that were in Gods heart, he had( by what revelation God best knoweth) Iehues blessing sealed unto him, That his son should sit vpon his throne: so confident was he in this persuasion, as after the discovery of many, to scorn all Conspiracies, though daily intended against him; 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 Fathers 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 Flauian stock: but as it grew apace, so did it quickly fade; Titus, the fairest branch to all mens seeming, being plucked off, to his great hearts grief, in the blossom, for what secret sin, GOD knoweth best, this one was grievous enough, to haue 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 haue rightly observed them: but these great conquerors were taken with their captives error 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 neglectiue of the opportunity of taking physic, or using diet convenient for that season, to hote and desperate diseases, never perceived in their Summers 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 Iewrie; yet by her childrens confidence in their wonted 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 latter end or autumn of that Age, wherein he appeared. For that Generation with whom our saviour Christ Iesus conversed on earth, was not fully past, 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 stowt and full bodies, by violent and unseasonable exercises, are soonest brought down from the height of their strength, unto the grave. The romans again, seeing these Iewes defeated, and themselves possessed of their hopes,( Vespasian being called to the Empire during these warres, 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 Iewes, and apply the prophecy, 
Suetonius in Vespasiano& Tacitus, hist. li. 5. Vid annot. ex Tacito infra paragr: 7.& ex Sueton. supra 4.  meant of Christ, unto Vespasian, as if he had been that Monarch of the World, which, according to the common received opinion throughout the East, was at this time to arise in Iewrie. So doth the God of this World still blind the eyes of the worldly-wise with faire shows or earthly shadows of heavenly things, that they can not, or care not to look into the body or substance of divine mysteries, for whose representation onely those are given; otherwise uncapable of any cause either in Nature, Reason, or policy. Vespasian the Emperour( indeed) was the second type or shadow of the Messiah, that great Monarch and Prince of Peace, whose endless kingdom shall put down all warres for ever. For seeing by the fall of these Iewes, as the Apostle Saint Paul saieth, salvation is come unto the Gentiles, it pleased the wisdom of our GOD, to haue their destruction solempnized with the selfsame signs, that his birth had been, which brought forth life unto the world.  
For immediately after their fatal overthrow by Titus, Ianus had his Temple shut, and Peace a Temple erected by Vespasian. Thus divine suggestions effect no more in most mens thoughts, than diurnal intention of mind doth in hard students broken sleeps; which usually set the soul a working, seldom finding any distinct representation of what shee seeks, though contenting herself oft-times for that season with some pleasant phantasm, as much different from the true nature of that shee 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 stisted 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 mens in-bredde desire of true happiness is usually taken up and blind-folded by such pleasant sensible objects, as they most accustom themselves unto. And yet, God knows, whether this virtuous Emperours last hopes were inwardly rooted in pride and presumption of heart; or rightly conceived there, were onely brought forth amiss. As if a man should first apprehended the state of blessedness or regeneration in a dream, the representation of it would bee gross, though the apprehension sound. quiter contrary to his sons disposition, when he himself apprehends death coming upon him, which the Physitians 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 life might( for ought that any man knows) be true and sound, and the representation onely tainted with the romans gross conceit.  
6 But whatsoever became of him in that other world; his entrance into this his continuance herein, and departure hence, were in all the worlds 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 human 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.  comet from heaven, and Augustus his Sepulchre opening of it own accord to welcome him to his grave. whereat then did all these signs point? They should haue been as a new star to led the wise-men of the West unto jerusalem; now crying out of the dust unto the careless roman; Haue ye no regard all ye that pass by? 
Lamen. 1. v. 12.  Behold and see if there be any sorrow 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 Sion, who had decreed what they effected. 
His de causis vterque imperatoris ●●ment obtinuit, neute● tamen Iudaicus co nominatus est, licet alia mulla, vt par erat tam magna 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 Iudaicus, albeit the difficulty of the war, begun by the father, and the famousnesse 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 Gods permission, hath called in that part of Tacitus as a book too dangerous for his schollers to red; least; giuing credence unto it, they might beleeue him less, and Christians, more in many other points; and yet praised bee 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, wee may gather, how consonant his conclusions would haue been unto that faithful, and most ingenious Historian Iosephus, with whom he jumps in these particulars; That this people were of bodies 
So are they not now.  healthful and able, their city 
Fons perennis aquae, cauati sub terra montes: et piscinae seruandis imbribus, praeuiderant conditores ex diversitate morum, crebra bella, ind cuncta, quamuis aduersus longum obsidium; et a Pompeio expugnatis, metus atque vsus pleraque monstrauere. Atque per auaritiam Claudianorum temporum, empto jure muniendi, struxere muros in place tanquam ad bellum: magna collunie,& caterarum v●bium called aucti. Tacit. Hist lib. 5. The writers of the Sacred story complain of defect of water in jerusalem since that time. Vid. Strab. lib. 16. Est ●●●●s saxosus aquis ipse quidem abundance. This barrenness was onely about jerusalem, for Tacitus acknowledgeth the fertility of judaea.  exceeding strong, every way well provided against long siege Which assertion would haue ministered suspicion to such as measure all Stories by rules of policy, unless some roman writer had avouched it, seeing Pompey had razed the Citie-walles, and Sossius had taken it by force in Augustus time; since continuing in subiection unto the romans until the last and fatal rebellion. But Tacitus telleth us, that these Iewes 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 Iosephus in the number of the besieged; yet he acknowledgeth six hundred thousand of all sorts; the women as resolute as the men; armor and munition enough for as many as could; and yet more in this people that durst use and manage them, than could bee expected in such a number. Their seditious, and factious, their stubborn and desperate mindes against God and man, and their own souls, neglectiue 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 wee may gather from him, to bee as great as any roman ever used. His army, at the first approach into the city, thought scorn to expect the help of famine to make the besieged yield; and yet after one or two assaults made to like purpose, enforced to desist, until all the engines of battery, either of ancient or modern invention, were made ready. All these circumstances wee haue 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 wee expect, than such woe and miseries as Moses and ieremy had foretold, and others haue related to us? Iosephus( as if Ieremiahs spirit had directed his pen) saith their misery did far surpass all plagues inflicted vpon any Nation, either by God or man. The multitude of jury dead in the warres, was equal to the number of living men in Israell under King david, when Iacobs posterity flourished most, besides fifty thousand taken captives. The number( albeit he maketh it eleven hundred thousand) cannot seem strange, if wee consider the confluence of this people from all Nations almost under heaven unto jerusalem at their Passeouer. Dion telleth us, that besides the natural inhabitants of Iewrie, strangers, not onely of jewish progeny, but such as observed their rites and customs, did flock to the Cities 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 Iosephus, 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 vpon the nation, that which should haue been for their good proves the occasion of their fall: the effect of Gods blessing vpon 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 vpon them once enclosed in the city: and famine no sooner got within the walls, but lets in her fellow-messengers of Gods 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 straight 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, diverse of his souldiers 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.  
7 Thus all occasions conspire to work them woe whom God will plague. The general persuasion of the East, that Iewrie, about this time, should bring forth the Monarch of the world, ministers matter for their false prophets to work vpon: 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 Souldiers should despair of victory, to give countenance to these false Prophets, and make these cast-a-waies, who still delighted most in lies, more confident in the ways of death. Though the signs, recorded by 
Tacitus concurring with Iosephus in relation of those horrible signs addeth: Pauci in metum trahebant: pluribus and suasio inerat, antiquis Sacerdotum literis contin●ri, co●pso tempore fore, vt valesceret orient profectique judaea rerum potirentur, quae anibages Vespasianum ac Titun praedixerant. said vulgo jer. 10.2. More humana capidinis, sibi tantam fatorum 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 frumenti ambusta. Tacit. Hist. lib. 5. Cumque vicina quaedam aedeficia succendissent, velut hac quoque via Romanos, etiansi maxim circulo illo potirentur, ab vlteriori progressu reiecturi: simul& ipsum destruxere murum& inuiti munitionem, qua templum includebatur, exusserunt. Ita romans aditus ad Templum patefactus svit.  Tacitus and Iosephus, might seem fearful, yet their interpretation was ambiguous: they might as well menace their enemies 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 Prophets admonition: learn not the ways of the Heathen, and be not afraid for the signs of heaven, though the Heathen be afraid of such. For the customs of the people are vain; and hence assume his resolution to themselves paueant illi, ne autem paueas tu; Let the idolatrous Heathen tremble and quake, but why should Israell bee afraid at these apparitions of their God? Or if a man would haue measured all by politic observations, it was more likely the Romaines should haue forsaken the siege, than the besieged haue fallen into their hands. But God was against them, and they could not be for themselves. For, as Dion notes,( which I think Iosephus 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 Romaines entred, but not without some stay, amated only with reverence of the place. Nor did the success answer to their resolution in the assault( albeit they were far more in number than 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 Romaines swords; some killed their fellowes, requited instantly with like kindness from them again; some lept into the fire; all accounted it their happiness to perish with the Temple.  
8 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 holinesse, now to bee purged with the Priests own blood, sacrificed in the flames and ruins of the Temple: the city, as oft before, was now taken vpon the sabbath day. Other particular miseries, described by Iosephus 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 vpon 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 a-ware off, were we better acquainted with the ancient manner of interpreting Scriptures amongst the Iewes, in our saviours and his Apostles time: of which hereafter. If now vpon occasions of these relations concerning Ierusalems 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, vpon promise of such satisfaction as shall befit one ingenuous Christian to expect of an other to be made; when I shall come to explicate the diuers kinds of prophecies amongst Gods people, with the right manner of their interpretations.   

CHAP. VII.  
The fulfilling of our saviours prophecy, Mat. 24. with others, concerning the times ensuing Ierusalems destruction.  
1 REading Iosephus, I cannot but aclowledge 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 had purposed: but now more properly he hath fulfilled his word that he had determined of old time; 
Lament. 2.17.& sequ.  he hath thrown down and not spared, he hath caused thine enemies to rejoice over thee, and set up the horn of thine aduersaries. Arise, cry in the night in the beginning of the watches: power out thine heart like unto 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 diuers measures, of both calamities; but the complaint following, of the later only under Titus: Behold, O Lord, 
Lament. 2.  and consider to whom thou hast done thus. Shall the women eat their fruit, and children of a span long: shall the Priest and the Prophet be slain in the sanctuary of the Lord; the young and the old lye on the ground? My Virgins, and my yong-men are fallen by the sword: thou hast slain them in the day of thy wrath: thou hast hilled 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 haue nourished and brought up hath mine enemy consumed.  
2 Many particulars, here set down by ieremy, 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 Ieremies complaint, but in this later siege by Titus, is most exactly fulfilled: as if the Lord had but sown the seeds of destruction and desolation by nabuchadnezzar; which now come to their full growth& ripeness, this people must reap according to the full measure of their iniquity. They are as dry stubble, and the Romans as a consuming fire. Nebuchadnezzars Host perhaps slay 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 and brunt of war, the number of such, as were either willing or forced to end their daies with it, was of all sorts exceeding great: and which was most miserable, many who had taken 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 be fitting a calamity so strange and fearful as never had been known before. even such as famine had caused to faint, having their vocal instruments clung together, and their eyes more than half closed up with death, vpon sight or noise of the Temples crackling in its last and fatal fire, roused up their spirits and resumed their wonted 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 flamme( whose extinction the abundance of their blood did otherwise seem to threaten) by violent breathing out their last breath unto it. The ghastly confusion of this fearful spectacle and hideous noise are so lively expressed by Iosephus, and others, that they may well serve the Christian Reader, as a map of hellish misery. I only prosecute the fullfilling of Ieremies prophecy, 
Joseph. lib. 7. c. 8. De bello judaic.  in particulars related by Iosephus: as of the womans eating her child, a thing 
So the circumstance of his relation plainly shows  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 flamme, in a by-roome adjoining, to be executed, telling them, it was fit they should perish with the Temple, for whose sake, might it haue stood, he willingly would haue 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 Iosephus in the eleventh Chapter of his seventh book: 
Cap. 11. lib. 7.  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 fore-showes the grievous plagues, which hung over this Nations head, but then afar off: ieremy after points out the very place where they shall fall; our saviour Christ only knew the distinct period of time, 
Mat. 24. Luke 21.  wherein both the former prophecies should be accomplished. I will not trouble the Reader with rehearsal of particular calamities foretold by him; their observation is already made unto his hand by Eusebius, and will apply themselves, being compared with Iosephus; 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 Iewes a people set a-part by him, and distinguished of purpose from others, to exemplify his mercy and iustice in their prosperity and distress. Consequent hereunto his pleasure was, that in the desolation of jury, and destruction of the Temple, other Nations should bee 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 Iewrie; 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: 
Iere 25.29.  For lo I begin to plague the city where my name is called vpon, and should you go free? ye shall not go quit: for I will call for a sword vpon 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 vpon his habitation, and cry aloude, 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 iudgement 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 bee raised from the coasts of the earth, and the flamme 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 butted, but shall bee as the dung vpon the ground. howl ye shepherds and cry, and wallow yourselves in the ashes, ye principal of the flock: for your daies 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 carovie, which shee 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 my Prophet speaketh) all her strongmen 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 ought that can bee gathered from any history sacred or profane, were not in any degree verified of the Nations, in the daies of Nebuchadnezzer, 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 bee declared anon. Rome herself, which had reioyced at Iudas misery, and triumphed in Israels 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; howsoever her outward robes of majesty did cover her secret wounds from their eyes that lived after, or beholded her estate only afar off, not acquainted with her inward gripes or smothered out-cries. All is not sound within that is faire without, nor they furthest from danger who feel least pain for the present: such as since haue 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 haue 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 inconceiueable 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 the 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 haue a distinct quantity of their own, easy to bee 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 haue most prophecies of the old Testam●nt a distinct, peculiar, natural, or literal sense verified in the time ●f the law, which is not so much to bee expected as the mysteri● of the gospel; or matters of the world to come prefigured b● these events past: even the most secret of these mysteries, af●●● some one or few circumstances be revealed, may bee distinc●●y known. For the proportion of one circumstance or event with an other, is all one in the later, and in the former; so that by the distinct knowledge of the former, wee may discern the later, after it bee parallelled in any one part: as by the measure of a map, wee 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, Matth. 24. from the fifteenth to the thirtie-sixth 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 man appear? did he sand 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 vpon Hierusalems destruction they had the watch-word given: the Nations had then a glimpse of his last coming in glory: then it sounded the first time unto iudgement; and the sun and moon were seen in tragical attire, that all the whole world might take notice of such a woeful tragedy towards, as wee 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 saviours coming with power and great glory, mentioned in the ninth Verse, must bee understood in such a sense, as he is said to haue 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, Matthew 24.34. sundry learned Interpreters, I know, expound both places otherwise. 
Some interpret these words of the Gospels promulgation, which is called the power of God: but it is usual in prophecies, to attribute that unto the Type of Pledge which is proper to the substance. And CHRITS Transfiguration was both a lively type and pledge of his future appearance in power& great glory.  But, to omit the former for this present, the continuation of our saviours speech doth enforce this my interpretation of S. Matthew. For ha●ing spoken of the calamities that were shortly to fall out in judah ●n● jerusalem,( as all agree) in the former verses he addeth, Vers. 2●. And immediately after the tribulations of those daies, shall the Sunn● be darkened, and the moon shall not give her light,& the Stars shall fall ●●●m heaven, and the powers of heaven shall be shaken. And then shall app●●e 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 sand 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 the other. Now learn the parable of the fig-tree; 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 saviours words must be referred to those daies 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 haue seen Hierusalems fatal day, then look for such signs in the Sun and moon as I haue  told, for the one doth prognosticate the others approach, as certainly, as the budding of the fig-tree doth summer. The like connexion of these fearful signs with Hierusalems desolation we haue in S. Luke cap. 21.24. 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 vpon the earth, trouble amongst the Nations with perplexity, the Sea and the Waters shall roar, and mens 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 pass, then look up and lift up your heads, for your redemption draweth near. And he spake to them a parable; Behold the fig three 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 wee are bound by Christian faith to beleeue that this prophecy is not yet, but shall bee fully accomplished at the last day: so in truth I should suspect my heart of infidelity, if I did not aclowledge it truly verified( in such a sense as I haue intimated) immediately after the destruction of jerusalem. The former distinction of our saviours coming in power, or to present the terrors of the last day, and his last coming unto iudgment 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 &c. but of that day and hour( to wit the last of iudgment) no man, no not the Angels of heaven, but my father onely knoweth. As if he had said; This last day shal 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 bee: In the former, the powers of heaven were shaken, the earth did tremble, and the Sea did roar; in the later, The Heauens shall be gathered like a scroll, and pass away with a noise, the 
2. Pet. 3 12.13.  elements shall melt with heat, and the earth with the works that are therein shall bee burnt, 
revel. 21.1.  the Sea shall be no more: the whole frame of Nature shall bee dissolved on a sudden, and such as until that time mind earthly matters, confining their thoughts within this sphere of mortality, shall bee entrapped in the ruins of it, and prest down to Hell with the weight; onely such as being in this world, are not of it, but haue 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 bee too late for men to b gin their belief then: too late to fly from death, when destruction hath surprised them; or to cry for mercy first, when Gods judgements begin to seize vpon the world: the Atheist or careless worldling 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 Heauens and the earth did threaten to pass away, that all the world might know Christs words should not pass away. The fire of Gods wrath, which Moses had foretold should eat the foundations of the mountaines in Iewrie; and such as Iosephus tells us had been kindled in the holy mount, did devour the foundations of the mount 
Vid Plin. lib. 6. Epist. 15.  Vesuuius 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 fore cited place of S. Luke, his relation doth as fully answer our saviours prediction, as the historical narrations of events past, contained in Scripture, do the prophecies that had gone of them before.  

repent ita graues terraemotus facti, vt& omnis ea planieres seruida esset,& culmina montium subsiderent. Ad haec, so●itus tum subterranci tanquam ●●nitrua, tum supper terram mugitibus similes extiterunt, Dein ma●e simul fremere, omne coelum vnà sonere, ingensque& repentinus fragor quasi montes conciderent exa●diri: Tum exilire primum immensi lapides& ad summos vertiees pervenire, deinde m●gnatepia ignis fumique ita vt omnem, acrem obscuraret, occultauitque solem non aliter quam fi defecisset: Igitur ex 〈◇〉 nox,& tenebrae ex luke factae erant, putantibus nonnullis Gigantes seditionem inter se facere, quod multae ●●agines corum in fumo conspie erentur, quodque ciangor tubarum audiretur. Alij estistimabant aut mundum in ●hao●● digi aut igni consumi, ob camque causam properabant alij ex aedibus in vias, alij de vijs in aedes consugere, 〈…〉 continentem& ex continenti in mere se recipere.  4 The sudden earthquakes were so grievous, that all that valley was sultring hot, and the tops of the mountaines sunk down; under the ground were noises like thunder, answered with like bellowings above. The Sea roared, and the Heauens resounded like noise; huge and great crashings were heard as if the mountaines had fallen together: great stones leaped 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 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.  
5. These questionless were the signs of the son of man, that made all the kindreds of the earth thus mourn. For the calamity was public: the abundance of ashes and dust was such that it over spread Egypt, Africke and Syria, choking not onely men, but beasts and birds, poisoning fishes, and spoiling the grounds where it came. The inhabitants of Rome( whither this infection came a few daies 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,& the earth ascend up to heaven. And albeit the ashes& dust did not such present harm there, 
Ios. l. 7. de bol. judaico lib. Dion.  as it had done every where else: yet it bread 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 Iewes 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 butted in her ruins, for her peoples 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 hath said of this event: Id malum divinum potius quam humanum fuit: this was a calamity more than human, 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 Sodomes destruction. Nor did God speak onely once in this language to the roman( to omit other wonderful works of God in these times, to be recounted in their proper place,) the like fearful earthquakes, with other prodigious concomitants, fell out in Traians time at Antiochia: 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 Emperour wintring there; some in Embassages, some for suits, some vpon 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 the massacres of the Iewes there committed when Titus came unto that city: the inhabitants after their insinuating gratulations, 
Ios. lib. 7. de bel. Iud. c. 21.  petitioned with all humility 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 as now are extant; and many signs of those times not regarded by any heathen: all which might witness the truth of our saviours predictions, and expound their meaning, were they as well known to us as to the faithful then living; whose meditations, it seems, were so wholly taken up with these contemplations, that they had no leisure to leave their comments in writing to posterity. That dreadful woe directed against the women of jerusalem, with child and giuing suck, did take these Antiochians at the rebound. Women in such cases could not die, but a double death, and yet how many such were slain none can tell. Of an infinite company of all sorts, starved by their close imprisonment in houses, whose foundations were shrunk, the roof remaining, onely one woman was found alive, which had sustained herself and her child by her milk; another child found in the like concavity alive, sucking his deceased mothers dugs. 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, mens wits were not their own, nor knew they what medicine to seek for these mishaps. Such as were on the house-tops had not 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 daies after the earthquake had ceased, he durst not come in any house.  
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 Emperors court: so as the whole world representative( as we may so speak) was in danger, and all men, at least, men of all sorts, at their wits end; and 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 rruly avouched of the other.  
8 Of these times again was that of the Prophet meant; I will poure out my spirit vpon all flesh, 
Ioel 2.28. Vide Zach. 14. v. 7.  and your sons and your daughters shall prophecy. And I will show wonders in the heauens 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 Prophets method in this place, it will both justify and illustrate the former interpretations of ieremy, and our Sauiors prophecy. First he speaks( none can deny) of Christs coming in the flesh, and effusion of the holy Ghost vpon all people; I will poure out my Spirit vpon all flesh. By the spirit the gospel was to be communicate to all Nations: and this( as the evangelist witnesseth) at the first descending of the holy Ghost vpon the Apostles, 
Act. 2.5.  there were resident at jerusalem men that feared God of every Nation under heaven: and all these at their baptism received the gift of the holy Ghost, 
Act. 2.38.  whereby they might manifest the power and virtue of the gospel unto the Countries where they lived. If wee compare the generality of Saint Lukes speech in that fifth verse, with our saviours Matth. 24. vers. 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: Wee cannot doubt but our Sauiors prophecy was verified before the destruction of jerusalem, which was the end he meant should come. But why should the Prophet Ioel, immediately after his description of the time of Grace, add in the second place; I will show wonders in the Heauens, and in the Earth; blood and fire, and pillars of smoke? Doth he call the people of God again unto Mount Sinai, unto burning fire, to blackness and 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 haue 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 apparitions in italy and Syria, were types and representations of that dreadful day. The former was seen and testified by the Israelites onely, because the Law was onely revealed to them: the horrors of the later are 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 vpon 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 Ioel describes, and the Heathen witness to haue been so frequent among the Nations, presently after Ierusalems destruction, and the extirpation of the Iewes, were added as so many seals, to assure the truth of the Prophets and gospel; and to testify both to jew and gentle, That if either the one did follow his jewish sacrifice, or the other his wonted Iolatrie, after the truth of Gods new covenant with mankind was sealed and proclaimed, there remained no more sacrifice for sins, but a fearful looking of iudgement 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 onely the name of Iesus, whom the jew had crucified. So the Prophet Ioel concludes, whosoever shall call on the Name of the Lord, that is, of Iesus( for now all Israel might know for a surety, that God had made that Iesus whom they had crucified, both Lord and Christ) he shall be saved. The fruits of calling vpon 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 haue watched and prayed continually, always expecting their masters coming, shall vpon 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: in stead of calling vpon his name, he shall cry unto the hills, cover me, and to the mountaines, Fall ye vpon 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 wee may gather from Antoninus the Emperours 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 Emperour makes reply in this manner: 
Euseb. l. 4. c. 13.  I know the Gods are careful to disclose hurtful persons; for they punish such as will not worship 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 haue and do happen amongst us; that being therewith moved, ye may compare our estate with theirs: they haue more confidence to Godwards than you haue. I will shut up this discourse for the present with that saying of our saviour; Remember Lots wife: and his exhortation, 
Luk. 21.34.  Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life; and least that day come on you at 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 Traians time, which were as the day of Noah; They ate and they drunk, and rose up to play: and when they said, Pax& tuta omnia, sudden destruction came as an unexpected actor vpon the stage. For, as you heard before, one cause of the great concourse unto Antiochia 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. li. 66.  two whole Cities were overwhelmed with the tempest of Gods wrath, whilst 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.  
9 Thus much of the Prophecies concerning Hierusalems destruction, and the signs of those times. Ere we return to survey the Iewes estate since, it shall not be amiss to note, how vpon the expiration of their interest in Gods promises, confirmed unto their father isaac, the seed of ishmael began to enter vpon the other moiety of his promise made to Abraham.   

CHAP. VIII.  
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 three thousand yeares after their fathers death, in Countries almost as many miles distant from their original Seat, whither scarce any other Asiatickes 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 wee call Saracens, are best known to the modern Iewes of spain by the name of Ismaelites; yet in these later dayes( 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, Abrahams 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 Abrahams 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. Chro 27. v 30.& 31.  Ismaelites: some take their names from his sons, as Kedar, Duma, Naphish, 
1. Chro. 5. v. 19.  Ietur, &c. Not any people in Scripture( to my remembrance) take their name from Nabaioth their eldest son: Which adds probability to 
Goropius Becanus in Hispanicis  their opinion, who think such as the Heathen called Nabathaei, were in Scriptures termed Ismaelites, as sole heires 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, and 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, 
Strabo, lib. 16.  who 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 wee may gather from the first of Chronicles, the fift chapter, the ninth and tenth verses. This people was called by the Heathen 
{αβγδ}.  Agraei,( a name more consonant to their name in 
{αβγδ}  Hebrew, than the latin Hagareni) rightly placed by Ptolomie in the desert Arabia, and by 
Lib. 16.  Strabo in that 
To wit, next unto the Chaulotaeans, or inhabitants of havilah.  very place which the Scripture makes the eastern bounds of Ismaels posterity; their Metropolis or chief city in later times was 
This name of [ Atraeni] it seems was peculiar to the inhabitants of Atra, the chief city of the Aagrens 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 Atraeni, unless both Dion and Herodian either mistook, or haue been mistaken to haue written Atraeni for Agreni. But to omit the particular denomination of Ismaels seed, they were best known to ancient Heathens from the manner of their inhabitation in 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: 
Jsay 42. v. 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 from the five and twentieth of Genesis, the sixteenth verse, These bee 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 yeares after Christ. And the Heathen Writers, both greek and latin, better express Moses words in the fore-cited place,[ {αβγδ}] than sundry modern Interpreters do; who call them Dukes or Princes, being to the 
Strab. lib. 16. in descriptione Syriae,& lib. 2.  Grecians {αβγδ}, to the latins Phylarchi Arabum, or to the later Writers Saracenorum, albeit 
Ammian. marcel. lib. 23. vide annotat. ad Num. 5. cap. 9.  some latin Writers call them Reguli Saracenorum.  
5 The proof of our intended conclusion depends vpon these two premises; the first, That the Saraceni were the same people whom the ancients call the Scenitae Arabes; as is expressly avouched by 
Lib. 22.& 23. Scenitae Arabes quos Saracenos posteritas appellauit.  Ammianus Marcellinus in sundry places, and every one will aclowledge, 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 videruut; per quem& Osroene& Saracenorum Phylarchi devicti 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 bare in those ancient times of which they writ. So likewise, Sextus Rufus in his breviary of the roman story, speaking of the Consuls time, mentioneth the Saracens; albeit no mention is made of them or their Phylarchi, by any roman that lived within two hundred yeares of Pompeyes Conquests.  ancient and later Romaines, 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 Plinie and 
Lib. 2. {αβγδ}. Et lib. 10. ●●●a orientem versus te●minatur E●phrate& Arabibus Scenitis.  Strabo, That the Scenitae Arabes were seated Eastward about the river Euphrates, noisome neighbours to Chaldaea and Mesopotamia; some part whereof in Strabo his time they inhabited: on the West part they bordered vpon egypt and Aethiopia: So Ammianus Marcellinus in his two and twentieth book describing the situation of egypt, saith, 
Aegyptia Gens, qua crientem è regione prospicit, Elephantinam& Meroen urbes Aethiopum,& cata-dupos rubrumque Pelagus& Scenitus praetenditur Arabas, quos Saracenos nunc appellamus. Amm. marcel. lib. 22.  it bordered on the East vpon the Cataracts of Nilus, and the Scenitae Arabes, whom now wee call Saracens. And in his fourteenth book, describing the situation of the Saracens, he makes Assyria their border on the East, and the confines of Blemmiae and the Cataracts of Nylus on the West. And Moses in the twenty five of Genesis saith, The sons of Ismaels dwelling was 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) Chauilah, famous in Scripture for gold, retained the same name in 
Lib. 16. initio descr●● Arabiae.  Strabo his time; the inhabitants called by him Chaulotaeans, next neighbours to the Hagarens, or Agraei, whose country severus suspected to haue had good store of gold.  
7 
The description of the Saracenes situation and conditions out of Ammianus Marcellinus, in his fourteenth book, compared with Moses characters of ishmael, and his prophecy of his posterity, Genesis 25. v. 18. and Genes. 16. v 6.& 12. Saraceni nec amici nobis unquam nec habendi[ alij legunt: nec Hostes optandi] ultro citroque discursantes, quicquid inveniri poterat, momento temporis parui vastabant, miluorum rapaci vitae similes: qui si praedam despexerint celsius volatu rapiunt celeri, aut si impetrarint non immorantur. supper quorum moribus licet in actibus principis Marci,& postea aliquotios meminerim retulisse, tamen nunc quoque pauca de ijsdem expediam carptim. Apud has gentes, quarum exordiens initium ab Assyrijs ad Nili cataractas porrigitur& confinia Blemyarum, omnes pari sort sunt bellatores, seminudi, coloratis Sagulis pube tenus amicti, equorum adiumento pernicium, gracilium queen camelorum per diuersa reptantes in tranquillis vel turbidis rebus: Nec eorum quisquam aliquando stiuam apprehendit, vel arborem colit, aut arua subigendo quaeritant victum, said errand semper per spatia longè latcque distenta, sine lare, fine sedibus fixis aut legibus, perferunt diutius coelum. Haud trectus unius soli illis unquam placet, vita est illis semper in fugâ, vxoresque Mercenariae conductae ad tempus ex pacto: atque vt sit species matrimonij, dotis nomine futura coniunx traetam& tabernaculum offered marito, post statum diem s●id el●gerit d●scessura:& incredibile est, quo ardore apud eos in venerem uterque sexus soluitur. Ita autem quoad vixerint, latè palantur, it alibi mulier nubat, in loco pariat alio, liberosque procul deducat, nulla cop●à quiescendi permissa. Victus vniuersis caro ferina est, lactisque abundance copia, quâ sustentantur,& herbae multiplices,& si quae alites capi per aucupium possunt. Et plerosque nos vidimus frumenti vsum& vini penitus ignorants.  If Amm. Marcellinus had but known how fully Moses had prevented him in his observations of these Saracenes, gathered from his experience of their behaviour, many hundred yeares before the romans had heard of such a people; nay ere they themselves were any Nation; it would perhaps haue moved him to haue thought better of Moses writings, and worse of his master julian for oppugning them. And if neither love, nor fear of God, or true Religion, me thinks, natural civil modesty should enforce men to beleeue his report of things past, that can so clearly point out the nature of men many hundred yeares before they come into the world. For so wee must esteem Moses words of ishmael and Hagar, though historically verified in their persons, yet withall a typical prophecy of their posterities conditions. 
As that prophecy Gen. 25. v. 23.  And it is a demonstrative Argument, That their wildness was foretold by his spirit, that onely can command Nature, and prescribe limits to the free thoughts of man, in that this progeny( throughout so many hundred generations) varie no more from their first Progenitors agrest and fierce qualities, than the wild Plants of the foreste, never accustomend to human culture, do from the Trees whence they are propagate.  
8 ishmael, as Moses tells us, was begotten of Hagar an Egyptian hireling: The matrimony of Saracens women in Ammianus his time was mercenary, and vpon compact for a time. Hagar conceived ishmael in Abrahams house, but ready to bring him forth in the wilderness, whither he and she were sent again, after her return unto her mistress: The Saracene 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 roving 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 Hagar 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, praesaging 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 blessed with all manner of store, onely 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) straitned their territories( as 
{αβγδ}. Strabo lib. 16. in desc. Syriae.  Strabo tells us) in Arabia; and after they had enlarged the bounds which Moses let them, 
{αβγδ}. Id. lib. 10.  even in Mesopotamia itself, they are confined to dry and barren places; nor could the 
Isaiah. 13. vers. 20. From which place we may gath●r that such as the ancient w●●●ers of sacred story would haue termed Hagarines or Ismaelites were called by later, Arabians: not ●s it usual after Iehosophats time( if at all) to mention the Ismaelites or Hagarens, the name of the Arabians being then equivalent to the Ismaelite if wee take them generally, as may be gathered likewise from Iosephus in sundry places amongst others from his 13. chapter of his f●rst book of Antiquities. Tumultuantibus iis qui à Saracenis victi fuerunt,& d centibus, ●●num non ce●imus, cr●●●●●te inquit, illi qui vos vincunt aquam bibunt. Vide Aelium Spartian. in Pessemnio N●gro. The Sa●acens which haue been famous for their artillery throughout all their generations.  Prophet better express the future barrenness of Babylon,& the regions about, then by 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 yeares after Straboes time, was the Scenite Arabians best, or onely drink, appears from Pessemnius Nigers reply unto his Souldiers, pretending lack of wine as cause of their lack of courage, or faint service, you may be ashamed,( saith 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 beleeue Ammianus, did ever set his hand to the plough, but got their living for the most part by their bow. For as were they, such was their meate, wild flesh or venison, herbs or milk, or such wild foul as the wilderness did afford, and they could catch. For their own wildenesse he compares them to Kites, ready to spy a prey, but so vntame withall, 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 wildenesse incorporated into their nature, that the more tame they grew, the less right they seemed to haue unto their names, as Strabo intimates.  
9 Yet did they not more fully resemble ishmael and Hagars conditi●ns, then preposterously imitate Abrahams Rites, or Religion. Their Father ishmael, was about thirteen year old when God established his covenant with Abraham: and for this reason not 
I●a●tum 8. m●●●●e cir●umci●ant qui mos adhuc judaeis durat, v● post te●●dem ●●ess ●●●cum●●sionem celebre●t. Arabe● vero post d●cimum tertiam ●nnum●d fa●iunt. ishmael enim g●ntis ●orit author Abrahamo e●on●●bi●anatus p●st tantum temporis est circu●c●sus. Io●ephus. A●tiq. judaic. l. ●. c. 13. Th● custom was c●ntinued ●y the Saracens of spain and Aff●●cke. Vid La● Iouic.  circumcised until that age: the Saracens 
Vide Ludouicum vivam de vert.  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 Gods covenant. Abraham erected Altars, and jacob anointed the ston, in the place where God had appeared to him: the Saracens from these or like traditions, celebrate their sacrifices 
The Turkes I know not whether vpon ignorance of Ismaels age a th● time of his circum ision, or vpon other occasions, perhaps mistaking yeares for daies circum●i●e th●ir children at e ght yeares old Ph lip. ●eonice● tom 1. part. 2. cap. 24.  unto ston 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 of his shoes, when he was to tread on holy ground; Which R●te, was afterwards observed by the Iewes in their more solemn vows, and the Saracens to this day haue their Nudipedalia sacrificia. Abraham, if we may beleeue 
Saraceni autem( q●●● q●●dem& i●●i, de ear a●iquid d●cere ve le vide●t●r) suff ciat quod ●n eremo apidi inanimato sacrificia faci● t a●●●●me●●q e ha●c vocem Chobar, quod à pat i●us acceptum per puerilia m●st●ria& festa peragant. Sen●e●tia ●●nol● N●●enae se●u●dae actione quarta in Episc G●rmani Ep●●● ad Tom. Ep●st. Claudiapolius. The Iewe●●●d S●ra●en● had objected worshipping of Images to the Christians of that age, and this synod o this Apology better bese●ming a scolding butter quean then such as should be reue●er●n● Fathers: heir testimonies notwithstanding we may admi● without prejudice to that controue●sie betwixt us and them. Nunc quoque Mau●i& Saraceni, e●usmud queen gen●s hominum templa in qu bus sa●ra ●actu●● sunt non ingrediuntu● n●si calce●s depositis Gyraldus de Sym. Pythag.  Iosephus 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 
Jos●ph l b. ●. A● q. 〈◇〉. Vide H●●ron. in vita H●darion●s& R●●●am innonum Amosi. numero 7●. O ●h● occasions of these Sarace. is idolatry, and preposte●ous imitation of the Patria●kes, vide. Sozomen. lib. 〈◇〉 c. 38.  tents, and wandering life was not continued, throughout so many generations, so much vpon necessity, as in imitation of Abrahams using tents, necessary in that time for him, that would journey throughout so many Countries as he was enforced to do.   

CHAP. IX.  
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 Esay. Yet a year according to the yeares 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 jerome notes, they escaped the rod of Gods wrath, better then 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 troublesone neighbours unto Syria, until it was annexed to the roman empire, 
Strabo. lib. 16.  by whose valour the strength of their Archers, was again diminished, and the reign of their Phylarchi cut shorr. But their country first brought into the form of a province by trajan, in whose time the Hagarens,( so soon are thy weary of civil subiection,) begun to revolt, and for ought I find, never brought again to perform perfect obedience unto the roman or any other people.  
2 Their city, saith 
Perlege historia apud Dion. l. c ●.  Dion, was neither great nor rich, yet had it Zoars privilege. he that preserved the one from the storms of fire and brimstone, which devoured far greater neighbour-Cities, did guard the other against the violence of two most potent Emperours, who had overrun the mightiest kingdoms of the earth. The Heathens 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 peoples good? we can show them the express promise of Abrahams God, more than two thousand yeeres before, for making them and their brethren a mighty Nation. Let the Atheist judge, whether their Gods arm were shortened, or whether his miracles, which the Scripture tells us were wrought for the sons of the free-woman, whilst they followed their fathers steps, can seem incredible, being compared with the wonderful deliverance of the Agarens, the sons of the bond-woman, from trajan and severus, both besieging them in person. The soil about their city was barren, and when trajan besieged it very hote; so that the violence of the siege could not bee long. These signs the politicians could assign of Traianes ill success. But whence was it, that as oft as the city was assaulted, the soldiers were amnoyed with lightnings, thunders, whirlwinds, and hail? affrighted or dezcled with the apparition of rainebowes? whence was it that flies should corrupt and spoil their meate, whilst they eat it? by these and the like means, wonderful even 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 some fourscore yeeres after, the Emperour 
Dion. lib. 71.  severus, disdaining( as trajan had done) that these Hagarens should stand out still against the romans, when all the rest about them had yielded, being once repulsed with loss of men and munition, made great preparation for the second assault, in which( after great loss of his souldiers) having overthrown part of the Citie-wall, he caused the retreite to bee sounded in policy, hoping the besieged would haue come to entreat for peace and liberty, which he was not minded to grant, but vpon condition they would bewray the hidden treasure supposed to bee consecrated to the sun. But they continued resolute a whole day, giuing no intimation of any treaty for peace. The souldiers 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 city, recalling the Souldiers by severus, when they might haue entered, and restraining severus the second day by the Souldiers backewardnesse. This conquest after this breach, was in martiall esteem so easy, that one of his companions confidently undertook to effect it, without the hazard of any other mans life besides, so he might haue but five hundred and fif●ie european Souldiers assigned him. To which faire proffer the Emperour( as perish as they had been peevish,) in a distracted chafe replied: But where shall I find so many Souldiers? and so departed into Palestina. Thus are the proud assaults of greatest monarchs, 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 R●gions round about them, as Edom did from the Israelites, when they slay 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 ring-leaders unto revolt. 
Lib. 6. c●p. ●8.  Sozomen and Saint 
Commost. in 21. Isa.  jerome, both living shortly after this people was generally known by the name of Saracens, avouch without question,( what they could haue given reason for, had they foreseen posterities in credulity) that usurped the name of Sarah, in hope to extinguish that note of bastardy, imported in their former name of Hagarens: as great mens 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 Ptolomie: 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 mountaines, which the Scenitae inhabit. Whether the fertility of the soil, might make them scorn their former name, as it would cause them loathe their ancient seat: or whether given, or taken vpon 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 free born, and true heires of that promise whence the Iewes were fallen. For Mahomet, as all writers agree, used this plausible etymology as a faire colour to countenance his foul blasphemies: and a 
Ibi ab saracenenis coepta est Orati● quae commiserat●onem e●slagitaret commun●m esse Deum quem vtr●que ●olerent, ritum di●er●um. Ill s Ab●aham esse ge●●eris principium, quod à Sara ge●●t● Saraceni ●●cantur, fratres esse comm●ni praeditos b ma●itate, sub un● pat●e Deo, ●●mamarum rerum varietate iam se victos saepe ante victores. Albert. Krantzij rer. Germ. hist. d. Reg. aquil. Dan. Suec Noru Chro. Saxon. l. 7. c. 12.  grave relator of truth, not accustomend to make speeeches 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 mans hands against him, For a long time they continued, like forward but poor gamesters, not able to set at more then one at once, and that for no great stake, without some to bear their part; until at length by their treacherous shuffling from side to side, and banding sometimes with one, sometimes another against some third, they grow so flush, that they dare 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 Iewes. 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 Achlaudonius and 
Os●oenus Dio: m a ● Ar abs qu●nquam& Osroen● Ar●b s ori●ine, M●●opotamiae incolae.  Angarus before mentioned. Some again for Pesseninus Niger against severus, others against Pesseninus, afterwards one whi●e for Persian,& another while for the romans, as in the times of Constantiu●& julianus. 
Cum armigera grad●en manu in flatione quadā sub pelabus mansit, ubi Saracenorum regul● gent●m gen●ous supplices ●ixia●us. ●blata au●i corona tanquam mun●●, suarumque geut●● dom●n●m adorarunt, us● pti g ta●●● v● po●e a●●●●ta 〈◇〉 li● ū a●p●●ti. Am●●an. Mar●el. l. 33.  The later of whom they reverenced most of any roman, and yet at length, not satisfied in their expectations, 
Ho. Saraceros id●o pat●ebamur infestos, q●od salaria inunetaque plurima tul●an● ad similitudinem praeteriti temporis accipere vetit●, quaest queen apud eum, solum and erat Imperatorem bell●●o●um& vigilantem, ferrum habere non auram. Amm. an lib 25.  revolting from him. Afterwards, they serve under the Romans against 
Vide facimus po●tento●um Saracem cu●u●dam contra Got●os apud Ammianum sub finem lib. v●●●●st.  the Gothe●: 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 fl ght toward the West to snatch the mea●e out of the other ba●tards mouth, and beate 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 oft-times ready to devour the very heart, even italy and Rome itself.  
6 Finally, as ishmael began first to give proof of his might, when Isaacs strength begun to fail, so can wee scarce name any place where Isaacs seed haue been scattered, whither the the dread of Ismaels hath not followed them: that such Christians, as would not suffer the miserable estate of the one to sink into their souls, nor learn to fear Gods judgements shewed vpon them, might apprehended the other, as present executioners of like woe and vengeance vpon themselves. It is well observed by the Author of the triparti●e 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, then all the persecutions under the Roman Emperours, or any foreign enemies. These provocations by this foolish Nation, witness the truth of Gods fastings to the ancient Iewes, and that our pride of heart hath been like the●rs: for the assuaging whereof his pleasure hath been, To bring the most wicked of the heathen to possess our houses, and to d fi●e the holy places. according to their iudgement hath he judged the most part of christendom: such servility as the Iewes suffered under the Greeks& Asiaticks haue they endured under the Saracen: and the turk who is but a Prosylite of ishmael,& 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 gteatnesse, the manners and conditions of the Turkes and Saracens haue great affinity; the turk also is a wild man, yea this is the signification of his name( as 
Uterque in limine suae historiae. Arabs likewise is as much as homo agrestis, or incultus. And Arabia, as much as terra agrestis& inculta: in which all things grow promiscuously. And if I mistake not, only the desolate barren parts of that country, which we call Arabia, is so called in sacred story.  Chalcocondilus and Louicer expound it.) But though both Turkes and Saracens by Christians continuance in their fathers sins haue been perpetual scourges of christendom; yet hath God at sundry times given us manifest signs of help laid up in store, so that wee would turn to him with our whole heartes. The strange and almost incredible, though most undoubted victories, which Christians sometimes had over them, do lively represent the miraculous victories of the Iewes over the Heathen, related in Scriptures. To omit others, It might be remembered as an irrefragable witness as well of the multitude of Gods mercies towards us, as of Ismaels posterity, that three hundred and eighty thousand of them should be slain all in one day by one Christian general. unless the Lord had raised us up a Gedeon then, he onely knows how quickly these parts of christendom might haue been rebaptized in their blood, and born the name of Saracens ever after. And, as a german writer well observes, the French Kings might well brook that title of Christianissimi, from that admirable exploit of Carolus Martellus, the next means under Gods providence, that other parts of Europe had not Saracen tyrants in stead of Christian Princes. Of such particular experiments, as the Histories of Turkes and Saracens afford, answerable to the Prophecies in Scripture concerning them, wee shall haue fitter occasion to speak hereafter.   

CHAP. X.  
The persecutions of the Iewes by trajan: and the desolation of their country by Adrian: their scattering through other nations, foretold by Moses.  
1 THough the greatness of their former plagues under Vespasian had made their number less throughout their own land: yet egypt, Cyrene,& Cyprus, had too many of these snakes within their bowels, until their deadly stings, procuring others, did provoke their own destruction. In the later end of Traians reign, the manner of their outrageous massacres, practised vpon both 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, most vnpartial writers. 
Dion lib. 6●.  Besides the particular butcheries committed throughout egypt, about Cyrene were slain by them two hundred thousand, in Cyprus two hundred and fifty thousand. The Lord( no doubt) had smitten them, as he had threatened Deu. 28. v. 28. with this madness and blindness of heart, that they might hereby provoke this puissant Emperors indignation; which otherwise would haue slept, but now pursues them throughout his dominions, not as enemies, or rebels of the Empire, but as noxious creatures to human society, with reuenge suiting to their former outrages. 
Dion ibidem.  Partly for the Cyprians better security in time to come, partly in memory of their former misery,& these Iewes infamy: It is publicly enacted, that no jew, though driven by tempest thither, should presume to set foot within their cost, vpon 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 least posterity, little respective of jewish affairs( through negligence of the roman writers) should forget, or, from the inconsiderate frailty of human nature, less observe these two most grievous persecutions of the Iewes than was behouefull for testification of Moses, or Christes prophecies, and confirmation of Christian faith: In Adrians time,( like traitors that had fainted vpon the rack before their full confession taken) they are recovered to greater torture. And least the Nations in that, or ages following, should not aclowledge them to haue 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. vers. 59. The Lord will make thy plagues wonderful, and the plagues of thy seed great plagues, and of long continuance, and sore diseases, and of long durance. Yet their destruction now, as at both times( always) before, was from their own procurement. For Adrian, causing new AElia built by him where jerusalem stood, to bee inhabited by others, Christians as well as Iewes, and permitting the use of their countrie-religion to all: the Iewes began first to repined while Adrian was near, afterwards to mutiny vpon 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 haue been. But as men environed with darkness, haue great advantage of such as stand in the light; and presumption of good-casting in the beginning bring such, as intend the after-game well, to better possibility of winning the stake: so these Iewes, partly through the romans confidence of their strength, partly through their own secrecy in meeting, security of harbour in caues and dens purposely digged in the earth, and diligent providing necessaries for war; from little& contemptible beginnings gather such strength and resolution, that they can be content to set the whole stock vpon it, offering battle unto the choicest warriors of the empire, to 
Hadrianus optimos quosque deuces adversum eos mittit, quorum primus fuit Iulius severus qui ex Britannia cvi praeerat, contra judaeos missus est, &c. Dion Hist. Rom. li. 69.  Iulius severus that noble General himself, called to this service( such was the danger) out of this island of britain. And albeit the Romaines in the end had the victory without controversy, 
Periere quo● ex romans complures in eo bello. Quamobrem Hadrianus, cum scriberet ad senatum, non est vsus illo exord o, quo uti Jmperatores consueverunt: Si vos liberique vestri valetis been est, ego quidem et exercitus valemus. Dion ibidem.  yet would they not haue wished many triumphs at the same price. This peoples last conflict with death, and destruction now seizing vpon them, may witness to the world, that they had been a principal part of it now so generally and deeply affencted 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 Iewes.  
4 But as the Preacher observeth, that riehes are oftentimes reserved to the owners for their evil. So these Iewes extraordinary strength was given them for like destruction. The greater danger their mutiny had occasioned to the Empire, the greater was the Emperours severity in punishing their rebellion past, the greater, his care to prevent the like in time to come. In battels and skirmishes was slain of this people fifty thousand, beside 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. v. 62  Moses had expressly foretold, and 
Iulius severus nulla ex parte ausus est apart cum hostibus congredi, multitudine ipsorum atque desperatione cognita, said eos singulatim militum legatorum queen numero aliquo adoriens,& commeatis prohibens, atque includens serius quidem, said minore cum periculo, ita& adterere& exhaurire,& exscindere potuit vt pauci adm●dum euaserint,& quinquaginta eorum arces munitissimae, vicique celeberrimi atque nobilissimi non ginti octoginta quinque funditus euersi sint. Caesa sunt in excursionibus praelijsque hominum quingenta octoginta millia: eorum autem qui famed, morbo,& igni interierunt, iudagari multitudo non potuit, ita vt omnis poenè judaea deserta relicta fuerit. Dion Hist. Rom. lib 69.  Dion( living not long after this time) emphatically notes, they were left few in number, their land laid waste, five hundred of their strongest munitions utterly razed, nine hundred of their chief and most populous towns sacked and consumed by fire.  
5 This mighty destruction of these Iewes, had general desolation of their country by Romans, and their tributaries of these western countries, 
Adrian and trajan were both Spaniards by birth, Iulius severus was called to their destruction out of this iceland, wherein Vespasian had given best proof of his good services. Their ensigns( being Eagles) were as emblems of their swiftness to execute Gods wrath vpon this people: and Moses in this place by divine inspiration, alludes unto the roman eagles.  a people strange& perhaps unheard of to their ancestors: are everlasting monuments of the truth of Moses his prophecy, Deut. 28. v. 49. The Lord shall bring a nation vpon 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 haue compassion of the young. The same shall eat the fruit of thy cattle, and the fruit of thy land, until thou bee 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 haue brought thee to nought. 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 bee a Nation not without manifest signs 
signs foreshowing Iuries desolation by Adrian, recorded by Dion and others.  foreshowing their fatal expiration. Salomons sepulchre, which they held in greatest honor a little before this war, did fall asunder of its own accord; as if it would haue signified unto them, that Gods covenant, made with Salomon for Iudahs peace and restauration, was now utterly voided, and finally canceled by its rapture and fall. wolves& Hyenaes did howl throughout their streets,& devour this people in the fields: these are the Lords messengers of woe& 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 Adrian, after this strange desolation, by public decree ratified with the Senates consent, 
Iernandes.  prohibits any jew to come within the view of jury. This he did only in a public respect, least the sight of their native soil might inspire this people with some fresh desperate resolutions, but herein made, though unwillingly, Gods Angel to keep, by his powerful sword, this wicked progeny of those rebellious and ungracious husbandmen, 
Euseb. 4. c. 6. ex Aristone Pe●●●.  that had killed their Lords first born, out of that paradise, 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& fenced about, and graced with many charters of greatest privileges, doth by his arm, stretched out against them stil, scatter the relics of this rascall heard throughout all the Nations under heaven. 
Deut. 28. v. 62.  So as this remnant( left by Adrian) and their race, haue been as the game, which Gods judgements haue held in perpetual chase for this fifteen hundred yeeres.  
6 Thus are Gods judgements executed vpon this people; according to the order and course of Moses his sentence, pronounced against them almost two thousand yeeres before. For after he had foretold that paucity, whereunto this last war had brought them; he adds immediately v. 63. As the Lord hath reioyced over you to do you good, and to multiply you; so he will rejoice over you to destroy, and bring you to nought: and ye shalbe 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 unto the other. 
Quos vero Hadrianus in eo bello judaeos cepit, in Hispaniam exulatum misit, p●rrò ex eo tempore, ad foelicissima vsque tempora Catholicorum regum Ferdinandi& Isabelle, atque etiam Emanuelis inuicti Portugaliae regis publica in Hispania judae eorum Synagogae fuere. jo. Vasaeus Chr. His. pā. 137. vide Pet. Ant. Beut. l. 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 Isabels time. Of their ill rest there, and in other of these western Nations,( foretold by Moses in the very next words) wee are now to entreat: but first to advertise the Reader, 
So the continuer of the history of the sacred war complains. Nulli mirum erat, nos rerum per Judaeam gestarum notitia destitui, ob Romanorum tum in judaeos condemn, quorum quidem te●pore,& deuotionem& pietatem superstitiosam quandam persuasionem credebant. Nulla igitur eorum ratione habita, nec mentionem de bis habere dignati sunt. add quod qui Syria praefectus erat, hanc quoque viribus, opibus, armis, militibus, exutam regebat. Cumque Christiana res place quam bello magis accresceret, tumultis nunquam inclaruit judaea, neminem Imperatorum seditione. johan. Herold lib. 1. de contin. bel. sacri. cap. 15. Why roman Writers make no mention of our saviour Christ or his acts.  That the state of these Iewes, from this time until the expiration of the roman Empire, can not easily be gathered from any roman Writers; who seldom vouchsafe the Iewes or Christians any mention, unless enforced thereunto by some such famous war or mutiny, as fell out in Vespasians, Traians, or Adrians time; or by some other event redounding to the Romaines glory; whereas jury after this time, was not famous for any tumult, till Romes captivity; the Iewes wanted strength, and Christians willing mindes, to erect any Emperours praise by their seditions. So that, whatsoever calamity, either suffered by the Romaines, was past over by roman Writers, as private wrongs not worthy of registering in their annals.  
7 No marvel then, if they took no notice of our saviour, or his acts, all tending to peace and loyalty. For as Tacitus notes, 
Tacit. lib 5. Histor. Ergo abolendo rumori Nero subdidit reos,& quae stissimis paenis affecit, quos per flagitia inuisos, vulgus Christianos appellabat. author nominis eius Christus, qui, Tiberi● imperante, per procuratorem Pontium Pilatum supplicio affectus erat. Tacit. Annal. lib. 15.  judaea was most quiet in Tiberius time; which was the best news the Romaines cared to hear thence: only Tacitus spleen to Christians( it seems) had made him inquisitive of their first original, whose Author he acknowledgeth to haue been one Christ, put to death by Pontius Pilate, in the reign of Tiberius.  
8 The estate of these Iewes in general, between Adrians 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 Fathers observations, and such scattered testimonies of their estate and quality, as can bee 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 saviours passion.   

CHAP. XI.  
Of the Iewes estate after the dissolution of the roman Empire, generally throughout Europe, until their coming into England.  
AFter the dissolution of the roman Empire, they had some hopes of taking roote under the shelter of 
Tunc temporis Galliarum Episcopi, sacros ordines non nisi pretio,& quaestu conserebant; uti ne hody quidem faciunt:& judaei genus homiuum coelo quoque ipsi inuisum Christiana mancipia possidebant Gregorio utcunque non placebat, &c. Papirius Masson. lib. 1. Annal. Francorum.  Theodebart and theodoric, 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 Iewes purchased Christians for their bondslaves; until gregory the Great, hy 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 Sisibutus King of the goths, and 
Vide Crantzium, lib. 4. Sueciae, cap. 13.  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 famed, 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 
Heraclius cum literis abound esset instructus, ad ultimum Astr●logus ●fficitur: Agno●cens itaque in si●nis syderum imp●rium ●uum a circumcisa g●nte vastandum,& autumans id de judaeis fuisse praemonstratum, per inter-nuntios Dagebertum ro●●u●t, Regem ●ranco●um, vt cu●ct●s Iudaicae stirpis qui in Prouincijs illi subjects manebant Christianos fieri prae●●●●ret, eos vero qu●●ollent aut exilio aut morte damnari. Quod Dagobertus volens effecit, omnes qui noluer●nt ba●t●sma suscipere procul a finibus elim●nant Franciae. Porro Heraclio non de judaeis said de Saracenis fuerat praeostensum. Auoinus si●e Annonius, lib 4. cap. 22.  French as 
Vide Hispan. histor. in Sisibuto.  Spanish, refer the original of both persecutions unto Heraclius the Emperour; who seeking his fates in the stars, pulls down Gods judgements from heaven vpon these Iewes, 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 bee clipped by a circumcised people. This fore-knowledge, howsoever gotten, was not given him for his good( for his fears came vpon him, when he least suspected;) but for these Iewes mischief, whom he deeming as the likeliest, or only men that could bring his fates vpon him, inserts the former persecution as a condition of peace, then concluded between him and Sisibutus; afterwards prevails with Dagobert, for enforcing all the Iewes 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 Soueraignties 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 Iewes recorded, by such as wrote his life, 
Judaeos etiam inuitos ad baptismum compulit●, matheseos studijs operam d●d●t, haraspicijs& praestig is daemonum fidem adhibuit. Append Aur. Vict.  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, macularunt: said etiam contra Regem regnumque conso rare ausi sunt, in quos haec poena statuta, vt omnibus suis rebus nudati, tam ●psi perfi●ii, quam uxores eorum& filii, ac reliqua posteritas per cunctas Hispaniarum provincias, seruituti s●●●●●erent perpetuae, manerentque vsquequaque dispersa. Praeterea quicunque eosdem judaeos in servitutem reci●●re●●, in nullo eos permitterent rituum svorum ceremonias celebrare aut colere. filii vero eorum a 7. aetat●s ●n●●, nullam cum parentibus suis habitationem, aut societatem habere permitterentur, said fidelissimis C●●●●●●●●●s nutriendi traderentur,& fil●ae eorum ac filii Christianis in matrimontum darentur, ne insidelium patrum s●o●●m semitas quibuslibet occasionibus itera●e possent. Vasoeus in Chron. anno 694.  Sisibutus, for their revolt from Christ, and conspiracy against Aegica( his anointed) and his kingdom, were adiudged 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 marle-pit, to fat the soil of this Nation where his vine was planted; after he had led forth the Iewes thither in heaps, he scatters their heaps over the whole sur-face 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 yeares to bee given in marriage unto their sons and Daughters; that so the succession of infidelity might bee abolished. But Christian Princes consultations prevail as little for their good, as Pharaohs policy for their forefathers harm: they must multiply, that Gods plagues may be multiplied vpon 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 bee fulfilled: Thy sons and thy Daughters shall bee given unto an other people; and thine eyes shall still look for them, even till they fall out; and there shall bee no power in thy hand.  
3 Of their estate from this accident, till three hundred yeares after, nothing memorable hath come unto my reading: dishonourable it was, in that their name, throughout this time, seems quiter put out; miserable wee may presume it, in that their wonted curse is not expired, but rather increased in ages following, in which we haue 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 Europiae locis graviter vexati, quid agerent, aut quo se verterent nesciebant. &c. Rapir. Masson. ex Glabre.  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 ambassage 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 wonted dangers, or fitter opportunity of fishing for gain in troubled streams. But the tenor of their ambassage being either known, or suspected by the Christians, the ambassador vpon 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 bee 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 same of their villainy was spread, which was quickly blazed throughout Europe.  
5 Ere this time ishmael was come to his full growth,& 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 Isaacs 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 wo, unto whom the inheritance belonged. For no expedition, either made, or intended by Christians for recovering Iewry from the turk and Saracens, but bringeth one plague or other vpon the jew; so provident is this people, to procure their own mischief,& as it were to anticipate Gods judgements vpon themselves, by such devises as their former ambassage, whose effect was to hasten the sacred war: which in the Age following, undertaken vpon other occasions, more than doubles all their wonted miseries. For it being intended against the turk and Saracen, these other Infidels were apprehended as a fit subject for such souldiers, as were indeed bent 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 Turkes or Saracens of Asia, intending indeed onely to spoil the Iewes of Europe; unto which purpose that worthy Edict of the Claremont council ministered this occasion.  
6 
aventinus Boiorum Annalium libro quin. Ex Germanis caelitus voice edita ita praedicant Deus vult, Gallijs, Hispanijs, Britanijs, Italia, Sicilia, innumerablis hominum vis deuces praefecti, Tetrarchae Dinastae, episcopi sacrificuli, Monachi, foeminae sacratae, cives, opisices, agricolae, viri, mulierculae cum cunis, pastores cum pecore, relictis regno, urbibus, castellis, sacerdotijs t●mplo, contubernijs, vxonibus, liberis, p●●di●s, aratro, in Asiam gregatim migrant, sub specie religionis( itasunt humano) ●efanda scel●ra impune perp●trant. Anscr●m praeferunt spiritum sanctum esse. Carolum Magnum reuixisse praedi●ant.  The joint consent of Bishops, and others there assembled, testified aloude 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 men, 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 haue been approved by the council, huge multitudes of all sorts, conditions& sexes, run like hounds to the false hallow; some pretending the holy ghosts presence in visible shape. Amongst the rest one 
Emicho quoque Dinasta cum Rh●nta colis, vnde oriundus erat, ad Pannoniam pro●essit, Iique omnes ●●daeos sub i●go reli●ion●● no●trae m●ttere ●●●n●●, p● losophiam nostram recipere recusantes compell●t, bonis on nil●● sp●li●nt, exto●r●s urbibus agu●i, ●●m●u● eliminant ●●que contrucidant. Duodecim tum millia judaeorum in nostra regione coesa fuisse in annales relatum est. Henr. Muscus.  Emicho, with a great band of his Country men gathered from the banks of rhine, having ranged as far as hungary, and there either despairing of his hoped prey in Asia, or onely using this expedition, generally countenanced by Christian Princes, as a faire pretence to catch some booty nearer home, falleth upon the Iewes 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 Annales of these Countries do testify. The like had been practised a little before by one gods Culus a Dutch Priest; who had persuaded the King of hungary, that it was a charitable deed to kill these uncharitable Iewes, until his beastly life did discredit his doctrine, and Christians begun to feel the harms of such licentious Pilgrimages, after the Iewes being exhausted, could not satisfy his, and hss followers greedy appetites.  
7 About the same Age, 
Per id tempus judaei in Gallia& Germania rerum suarum sedem ac domicilium non pauci habebant; Petrus Cluniacensis literas ad Ludouicum scripsit quae extant; iis laudat consilium regis de bello pro Ch●istianis aduersus Arabes Persasque suscipiende, deinde exposita Judaeorum perfidia atque improbitate. Auferatur ait vel maxiusa ex parte imminuatur Iudaicorum diu●tiarum maleparta pi●guedo:& Christianus exercitus, qui vt Saracenos expugnet, pecunijs, vel terris proprijs Christi domini sui amore non pare●t, Iudaerum thesauris tam pessimè acquisitis non parcat, reseruetur eis vita, auferatur pecunia. Seruiant populis Christianis etiam ipsis invitis divitijs Indaeorum. Crudelior in eos Rudolphus V●tis Monachus fuit &c. Papirius Massonius libro tertio in Ludouico c. 7.  
Why the Lord would not haue the Iewes utterly destroyed.  Petrus Cluniacensis directeth a paraeneticall discourse unto Lewes the French King, for furtherance of his intended expedition against the Saracens; showing him withall a ready means of maintaining his army, making the perfidious Iewes purchase their lives with loss of their goods. But more vehement, if not more jewish, was Rodulphus Vilis the Germaine monk, delivering it in Sermons as found Doctrine, throughout both Germanies, that for the better supply of the sacred war,( which Christians he thought were bound in conscience to undertake,) the Iewes, being as great enemies to christianity as the Saracens were, might not only bee robbed of all their goods, but ought to bee 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 monks prescript had been practised generally throughout germany, ready enough to hold on as shee 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 haue been intended against them in diuers Countries; but God still raised up one or other to solicit their cause, because 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 mindes( as Moses had foretold) 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 Gods Israel planted here until this day, may hear and fear his heavy iudgement, manifested vpon these Iewes in the time of our forefathers; albeit at their first coming they found some breathing from their wonted persecutions. But so prodigious is all appearance of prosperity, in such as God hath cursed, that these Iewes 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 wandering, they had obtained some freedom, and hopes of flourishing in the lands where they were scattered: once in France, in the time of Theodebarte and Theodericke, 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 haue whatsoever lay in his power to grant. Their estate in England, during other three kings reign until Richard the first, 
Nulli judaei intra vrbem habitant, exclusi enim ab illis sunt brachio aquarum, atque inter illud& Sophiae m●ris brachium aliud con●lusi, neque in vrbemire pepmittuntur nisi nauigio, idque negotij& commercij causa: suntque judaei circiter bis mill, qui cum magistris congregantur, hoc est sapientum discipulis, inter quos primas obtinent Abtalion magnus& Abdias& Aaron Cuspus,& Josephus Sarginus,& Eliak m gubernator ex uno quidam sunt artifices vestium sericarium quam plurimum quinque mercatores sunt, ijque dit●ssimi. Nullique judaeo illum equo vehi licet, praeter Salomonem Aegyptium Medicum regium, cuius officio judaei recreantur, suamque captiuitatem solantur, quam grauem sentiunt: oppido enim inuisi sunt Gsaecis judaei omnes nullo bonorum ac malorum discrimine; propter cortarios quidem pelles conficiunt, impuram aquam in plateas ante suas ipsorum portas effundunt: ideoque omnes gravi jugo pariter premuntur atque in plataeis vapulant& coguntur violenter inse●u●re. Verum judaei ipsi divites vt dixi, sunt virique boni ac misericordes, praeceptorumque obseruatores: qui captiuitatis miseriam aequo serunt animo.  yields little matter of observation: this peoples 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 haue 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,( who went on pilgrimage to visit his Country-men, wheresoever dispersed throughout the world) complaineth of their general hard usage amongst the grecians, instancing in such as were seated about Constantinople, within whose walls they might not come, but vpon 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 Salomon the Emperours physician; whose exaltation( perhaps not fourteen handfulles 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 wee beleeue this Relator; That these Iewes were wealthy, good and merciful men, observant of the Lawe, 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 shewed their jewish mindes by jewish actions. And why, he keepeth them continually under, unwilling to hear their cry, though they can not, 
The fulfilling of Samuels prophecy in the Iewes living until our saviours death. 1 Samu 8.18.  wee Christians may easily perceive the cause. For so his Prophet Samuel had foretold; And ye shall cry out at that day, because of your King whom ye haue chosen you; and the Lord will not hear you at that day. Which words, 
johan. Baptista de confut. Jud. parte tertia.  as a learned convert jew rightly observeth, were not fulfilled in Samuels time; whose opinion may be fortified by these reasons.  
9 Samuels authority over that people, was not so strictly linked with GODS, 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 Dauids, Salomons, Iehosaphats and Ezekiahs times? sin no doubt they did in abandoning Gods 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 new-s●● 〈…〉 temperate act did even then prognosticate: whose fatal Crisis notwithstanding did not ensue, until they( overgrown with desperate, wilful, and intemperate malice) had rejected him 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 
Gods words in that seventh verse are as if he had said. Let it not grieve thy righteous spirit, that they grow weary of thee, but let them haue their will, for so will they serve thy Lord and thy Remer. Sunt verba proculdubio opinor, filii Dei seu second. personae trinitatis. 1. Sam. 8.7.  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. chap. 8. verse 11, 12, 13, 14, 15, 16, 17. haue been since accomplished in full measure, if I may so speak, in length, breadth, and profundity. First, this servility 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 forefathers rebellion, and aclowledge 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, haue been so deeply imprinted in this generation reject 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, haue they lived as Free-dennizens, 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 foretold, are admitted in Common-wealths, for manual services or other handie-crafts employments; Captaines I think none of them haue been; unless perhaps in some desperate services: many of them in greater Cities are suffered to follow Ma●chandize, that they may serve the State as Spu●ges; alw●y●● surer to be sq●●●z●d for the moisture th●y haue sucked, than to bee nourished by it: sundry of them are curious Artificers, and profess ingenious Trades; like dearly silk worms, permitted to exercise their skill in precious stuff, to fill Princes Coffers, and find their Courtiers clothing. 
Ex Narbonae proficiscitur lex in omnes nationes; ubi sapientes sunt& magni& suspiciendi Theodori bonae memoriae ex semine david recta genealogia, qui praedia& sundos habet à principibus regionis nullius hoins vim aut imp●tum metuentia. benjamin: fill. jonae in itin. 1. Sam. 8.14, 15 16. Est urbs enim ipsa Th●mia magna& frequens. Horum regio inter montes qui septentrionales dicuntur, sedecim dierum itinere protenditur, urbibus magnis& munitissimis exculta nulloque extern gentis jugo subdita. Vnde prodeuntes incolae finit●mas& remotiores etiam gentes dirip●unt omnes quotquot sunt vsque ad Ara●es qui cum ipsis fidem habent Idem.   
11 The possession of fields 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 Calinomus, the son of Theodorus( both in their life-times) 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 Iewes fields and vineyards, and best olive trees, and gave them unto their seruants, rather tithing than taking the tenth of their seed and Vineyards; for that usually was the Iewes part, the other nine( as Samuel foretold) fell unto Princes Officers lot.  
12 But the greater these dispersed sons of Isaac servility was, the more it commendeth the fidelity of Gods 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, than likely to receive harms from them. Their estate to this Authors dayes continued such, as they themselves acknowledged unto ieremy; 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 the eleventh verse of the five and thirtieth of ieremy; Because in other points, they haue obeied 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 Abrahams sons by Sarah; Though this jew at his return to Paris, then flourishing with all maner of Arts and Sciences, found his countrymen marvelous great Students in divinity, and in much better state than might be expected to continue any long time. 
Iere. 35 9, 10.   
13 Lewes the seventh, 
The persecution of the jews in France under Ph lppus Augustus Papyrius Massouius lib. 3. Annalium Franc in mitio Phil. Aug.  albeit instigated thereto( as was said before) had not shorne them so near vpon 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 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 
Deut 28.63.  of his rejoicing over them to destroy them, and bring them to nought, 
An. 1179. Kalen. Octob. Ludouici patris consensu Philippus apud Rhemos regium ornatum nomenque sumpsit, present Hen●ico regis Angliae filio,& caeteris regni proceribus. Quamprimum honorem illum adeptus est, judaeorum Synagogas donarijs omnique suppellectili spoliari mandavit: cumque eos audisset christianis molestos esse, pr mum debita omnibus remisit, deinde fundos eorum& res●nan mouentes, fisco addixit, Loco citato. Pap. Mas.  did advance Philippus Augustus, son unto the former Lewes, unto the crown of France, to defeat the Iewes throughout that kingdom, in an instant, of all their former hopes; no sooner was enthroned King, but presently he giveth forth his Edict; That their Synagogues should bee spoyled 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, deuteronomy chap. 28. vers. 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 bee flaine before thine eyes, but thou shalt not eat thereof: Thine asia shall bee violently taken away before thy face, and shall not bee restored unto thee: Thy sheep shall bee given unto thine enemies, and no man shall rescue them for thee: the fruit of thy Land, and and all thy labours shall a people which thou knowest not, eat; And thou shalt never but suffer wrong and violence always.   

CHAP. XII.  
Of the fulfilling of other particular Prophecies of Moses in the Iewes 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 onely, but always, in every place, where they haue come since their rooting out of their own Land, suffer such wrong and violence; must needs bee thought to haue proceeded, rather from divine Iustice, than mans injustice, which could not but haue varied with the diversity of times and places, and the several dispositions of parties, amongst whom in this their long pilgrimage they haue lived. And yet this brief enumeration( following) of their particular spoils, and hard usages, since Philippus Augustus time, throughout the most civil and b●st governed States of Europe, will abundantly confirm the truth of Moses general Induction, in the place now cited. Thou shalt 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 
Papyrius Massonius: loco citato. The lamentaable massacre of these vpon K. Richard the first his Coronation day.  present at the fore-named French Kings Coronation, acquainted with these severe Edicts against the Iewes) 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 Iewes throughout this kingdom, had been ascribed to this politic imitation of the French King his brother; at the least men would haue thought, they had been done by his subiects, by his sufferance and connivence. But God had taken him away, and yet these Iewes entreaty continues much worse under Richard the first, who never intended them like harm; only vpon 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 vpon his body, he gave command that no jew should come either within the Church, where he was crwoned, or the Palace where he was to dine. But they desirous to present him with some gift in hope to haue their Charters, and other privileges, granted by other Kings, confirmed by him, press in at the Palace gate amongst others, making( perhaps) more hast but worse speed, one of them receiving a blow for his forwardness by one of the kings seruants, who might well justify the fact by the kings command to keep them out. The people about the gate apprehended the matter so, as if this jew had been beat by the Kings commandement, and so they thought might all the rest of that crew: and hence fall vpon them with such weapons as they could find, as it was easy to find bats to beate these doggish Iewes, come to their kennells; 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 Kings pleasure to haue all the Iewes destroyed: And, as the axiom is, mens own desires are quickly believed. So far more apt they were to apprehended this rumour as true, than to examine whether it were true or no, that the Lord chief Iustice and other Officers, sent from the King to appease the tumult, were more likely to catch harm themselves, than to free these Iewes from present danger: some of whose houses now flaming gave the people light to spoil& rifle others in the dark. For so violently were they set to wrong them, and eat their labours, that they could not bee satisfied from dinner time on the one day, to two a clock on the other: many of these Iewes in the mean time being roasted, or smouldred with their goods; others leaping out of the fire fell vpon their enemies weapons. Although the outrage was such, as in a peaceable state might seem intolerable; yet was the heinousness of the offence quiter swallowed up by the multitude of the offenders. But as the English escaped unpunished: so the Iewes 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, 
The brutish stupidity of the Iewes.  would haue been a sufficient caveat to any people in the world besides, to haue carried themselves with more moderation in a strange land: but not the flies so stupid and senseless indiscerning 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 vpon 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 practise they haue 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.  

Their massacre in lin.  4 The lamentable death of those Iewes in London had purchased pity, and compassion towards the rest,( as the Kings Proclamation for their peace and security did witness) but their Bretheren 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 Kings peace, the Christians had not assembled together, and the Inhabitants were afraid at all to meddle with them. But so God had provided, that a great company of foreign mariners should repair unto this mutiny; who, moved with indignity of the attempt, could not content themselves with the rescue of the convert( at the first perhaps onely intended) but assault these mutinous Iewes, 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 Kings Proclamation being once frustrate, by this strange accident, though not purposely or directly violated by the inhabitants of this place; his subiects elsewhere are willing enough to imitate the fact, without any occasion of like wrongs, offered by the Iewes, only vpon opportunity of doing violence by the Kings absence, and the present mustering of Souldiers for the holy Land; vpon 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 Souldiers had been guilty. The like massacres of these Iewes ensued at Stamford, at lincoln, and S. Edmundsburie shortly after; but of all others, most memorable and lamentable was that, which in the same Lent befell them at york.  
6 The Iewes there dwelling had heard by this time, what had been done unto their bretheren in London, and lin; and see now the like or greater violence intended against themselves: so that as Moses in the fore-cited place, Deut. 28. vers. 33. addeth; They became mad for the sight of their wrongs and violence, 
The horrible conspiracy of the Iewes against their own souls in york.  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 cut-throats indeed, rather then fall into their enemies hands; himself confirming his doctrine by his example, in cutting his wifes throat first, then his childrens, 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 haue enforced many others, that would not yield unto this rabbins advice, to a more violent death, had they not convyed themselves into a strong Turret, within the many Tower, which defended them from the flames that consumed their goods. And yet these poor souls, that had scaped their fellowes violence, were born to suffer the like of their Christian enemies; to their shane, who had promised them life, vpon 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 Iewes 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 mindes; but hereafter the supreme Magistrates, Kings themselves( as if they had learned wit of their subiects) took the monopoly of wronging the Iewes into their own hands. To omit what Richard the first had done unto them, their hard usage under King John, henry the third, and Edward the first, 
Yet were it worth enquiry Whether such as haue been transported out of spain or other Countries of Europe w●re 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 v 68. The report of their persecutions about this time in spain made them more ready to redeem their peace. Vide Matthew. Paris.  makes me think, that Moses, in the last words of his often mentioned prophecy Deut. 28. spake in his language that said, Patria est ubicunque been 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 bee said to bee that egypt, whereunto the Lord had threatened to bring them again by ships. King Iohns 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 ten thousand marks, 
Mat. Paris. Vide orationem Pontifici Iudeorum, svorum calamitates deplorantes apud Mat. Paris. The French King persecuted them at the same time as miserable, as M●tth●w Paris intimates. Matth. Paris.  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 meate to such as make their belly their God, he would haue let his hold go, before he had lost seven teeth of nine.  
8 King henry the third, first demands the third part of all their movables 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 fore-cited place had foretold) for want of a buyer. The King surely did not so much pity them, as he did himself and his posterity, who should haue 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, and for Non-paiment 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 Kings pleasure; who yet perhaps did recover but as much as he and his subiects were endamaged, by two hundred and odd of their countrymen, all condemned some eight yeares before for circunctsing, counterfeiting, and washing his coin. This King, albeit their wealth under him was much diminished, had this advantage of his praedecessours; The English, desirous to haue 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 outuie them, by a fifteenth, which the Parliament granted for their utter avoidance of this land; so much welcommer was their room than 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 forefathers passage from egypt, did swallow up a great number of those wealthiest Iewes at their departure out of this Land. And, howsoever both his fact that exposed them to danger was most impious, and his speeches scurrilous, in turning them off to pray to Moses, when he might haue saved them, yet if wee 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 Almighties rejoicing to destroy them and bring them to nought.  
10 During this time of their abode here( which was two hundred and odd yeares) their general persecutions throughout germany( that haue come unto my reading) were not so rife, as in the ages following. 
Of these Iewes massacres in germany after their banishment out England or about that time.  
Auent. Boior. Annalium. lib. 7.  In the year 1286( in which they had been generally imprisoned throughout this land) they had stabbed a child, throughout his whole body, with needles, at Munchen in Bauere, taking his blood in a basin; to use it, as the suspicion was then, in sacrifice, for stanching that issue of blood, wherewith this people( Christians know why) is continually pestered. These butchers were detected by the ●rouer, an old hag taken in the verse 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 blubberd eyes, did so enrage the multitude, that they could not expect the Iudges sentence, but fall immediately vpon these Iewes, notwithstanding the Princes seruants, and their chief Magistrates earnest endeavours to appease the tumult, conveying as many Iewes as they could into their Synagogue, which the people burning with fury, set on fire, and with it burned an hundred and eighty Iewes.  
11. Yet this was but as a little flash in the fire-panne to that general fury, which the people of this and other Countries of germany did discharge vpon this cursed seed about ten yeares after. 
aventinus lib. 7. Boior. Annalium.  The alarum to this bloody fact was a rumour, true or false, by Gods disposition a means to bring destruction vpon them whom he reioyced 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 onely taking opportunity vpon it blazed abroad by others) proclaims that he was sent from heaven to destroy the Iewes, wheresoever scattered vpon 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, name by mine author, and many others omitted, they rob, spoil and kill these Iewes, now become as obstinate and stubborn as the others were violent. For after they had gathered their goods and household stuff together, least the Christians should be any better by it, or they themselves by Christians, that would haue 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 wee are not acquainted, did fully persuade both Priest and People, that all was done by Gods special appointment: and aventinus himself saith, Iram divinam fuisse necesse est; because the Emperour, most desirous to reuenge 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 vltimus Philippi annus: illo leprosos, Iudaeosque in Gallia vexatos constat, propter suspicionem veneni in puteos sparsi, Autores sceleris Judaei a morosis& miseris hominibus esse dicebantur; quare in vtrosque saeuitum, plebe nulla expectatâ judicij formâ igni illos cremante. Papyrius Massouius l. 3. Fran. A●rel in Philippo longo.  Not many yeares after this their general calamity throughout Bevere, and old france, they and the lepers conspire to poison the fountains throughout the French kingdom, and are both made away on heaps by the people, dying for the most part by the contrary element, without any conviction or arraignment, which forty of them 
Idem Ibidem.  imprisoned at Vitree in champain, did wisely prevent, by killing themselves all in one Gaole. So cunningly doth the almighty plot their overthrow, ever since he became their enemy, that it is oft times hard to say, Whether mans purposes for their good, or evil, bring greater plagues vpon them. Not fifteen yeares before this time, 
uno die judaei ●ota Francia cap●i, bonis e●rum fisco addictis, regni finib{us} excedere iussisunt. Papyrius Masson. lib. 3. Annalium Franco●um.  Philip the Faire had apprehended all the Iewes throughout his dominions in one day, robbed them of their goods, and rid his Land of them. About ten yeares after this their banishment by public Edict( not five yeares before the late mentioned persecution) 
Ide paper. in vita Ludouici ●uztini.  Lewes the tenth, son to this Philip, intending their good, reuokes his fathers Edict for their perpetual banishment, and brought them back again into france; where these malefactours 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 flamme, prepared by God to purge the air, which their blasphemous mouths had polluted.  
13. 
aventinus lib. septimo Annal ū Boior.  The like plagues, but far more general, from like provocation, did befall them, about the year one thousand three hundred thirty seven, and the times ensuing, till one thousand three hundred forty eight. 
The like plague befell them at prague: about the year 1389 for the like contumely offered by their children to the host( as they term it) Incensis domibus, foeminae cum p●ruul s se sua sponte iniecerunt incendio, ne probris Christianorum exposi●ae ad extremum necarentur. Krantius Wandalorum hist. 9. c. 23.  They hoped Christian religion should haue died in the warres between the Emperour 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 withall by one Hartmannus and his complices, as they had been used some forty yeares ago by Rindeflaish. The rehearsal of all particular outrages committed against them, during the time of the Pope and Emperours variance, would take up more room in this Discourse, than all the rest hitherto reckoned. 
Vide Mutium& Bertulsium Constantiensem.  Most memorable is that of the Iewes, inhabiting worms; who, persecuted by the people, implore the Bishops intercession for their safety: the conditions of their peace, procured by him, were to bee washed from their sins; and having respite given to deliberate vpon 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 yeares before cannot be ascribed to the revolutions of the Heauens, 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 mindes 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 Iewes 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 vpon 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 seruant Moses had foretold, Deut. 28. verse 29. Thou shalt not prosper in thy ways, thou shalt never but bee oppressed with wrong, and bee polled evermore, and no man shall succour thee. even succour 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 bursting 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 one thousand four hundred and ten, they go about their wonted practise 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,& Land-graue of Turing find room enough for their coin in their coffers, 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 mindes, that God gives them but the reward of wickedness: 
Krantzius. lib. 11. saxon. cap. 7.  So in the year one thousand four hundred twenty one, for furnishing the poor Christians of Bohemia with money and munition against their Antichristian persecutors, they were generally imprisoned throughout Beuere, quiter bereft of all their money and coin, and lastly banished all the dominions belonging to Fredericke 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 one thousand, four hundred ninety seven, they were burnt at 

Krantzius Wand. lib. 14. cap. 17. The like facts and like massacres of the Iewes, at Ch●raco, and related by the same Krantz●us li. 8. Wandaliae cap. 8. a. 133.  
Of these Iewes estate in Spain and Portugall about the year one thousand five hundred.  
Osorius lib 10. d● gefl●s Emanuelis.   Stenneberge in the province of Stargardia, for there wonted violence, and indignities offered to the blessed Eucharist.  
15 Thus much of their estate in England, France, and germany, until the year one thousand five hundred. 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 one thousand four hundred eighty two, 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 Portugall, welcome for their money to sojourn there a certain time: after which as many as were found in Portugall, were there to remain as slaves unto the King, such as would were to be transported at his costs 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 their wealth out of their hands, lengthening the time by circular and unnecessary turnings, back and forth, until the Iewes had quiter 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 vpon their Fathers, and husbands. Finally by these mariners, too much thinking that their passengers were Iewes, and might be used accordingly, they forget that they themselves were Christians, and stain that sacred profession with all manner base villainy and impieties. Partly through this delay in shipping over the first company, partly, through the abuses done unto them, so shameful, that the famed thereof was brought unto their fellowes ears by the wind, which served the mariners back to Portugall: 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 Portugall. But Emanuel his successor, not long after sets them free, using all other faire means to bring them unto Christ, until Ferdinand and Isabel his confederates, solicit these ill-thriuing plants ejection out of Portugall, 
The Iewes ejected out of Portugall and their miserable usage under Emanuel Vide Osorium. lib. 1. de gestis Emanuelis.  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 free-men 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 Kings 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 graftes, by watering them with the water of grace: and for this purpose gives strict commandment, that all their children under fourteen yeares of age should bee taken from their jewish parentes, 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, than if their own flesh had been torn from their bones. There a man( so his heart would haue served him) might haue seen silly infants haled from their mothers breasts, more willing to embrace death, than part with them; And yet for pity,( least their hands by holding fast, might prove their childrens racks) suffering them to bee 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 childrens bodies, and either broken or benumbed with blows. A voice was heard through Portugall, 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 heauens with more hideous outcries than the Egyptians did at their forefathers departure out of Egypt: when the first born 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 childrens washing in the sacred font, by drowning them in draw-welles and ditches. In both these calamities, at the two fore-mentioned transportations, we may see those Prophecies of Moses exactly fulfilled, Deut. 28. vers. 30. Thou shalt betrothe a wife, and an other man shall lye with her. And again, vers. 32. Thy sons and thy daughters shall be given unto an other people, and thine eyes shall fail at the sight every day, and there shall be no power in thy hand. Many Moores, professing mahometism, were transported from Portugall the same time, but had no such violence offered them: what was the reason? God would haue a manifest distinction between this and other people. The barbarous Moores had some power in their hands, and the Portugals abstain from like usage of them: least the report coming to the African mahometans ears, might haue moved them to avenge their wrongs vpon poor Christians, living amongst them. But these Iewes 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 haue come, without redress.  

The lamentable massacre of these Iewes at Lisbon: and the natural consequence of monkish devotion towards Christs image therein represented. Osor. lib. 4. de rebus gestis Emanuelis.  16 Nor do their fates change their name or profession. For what violence was ever offered to any of this race like to that which these late converts christened Hebrewes,( but still Iewes in misfortunes) suffered in Lisbon, in the year one thousand five hundred and six. Two thousand massacred in three daies 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 spectaclē was so horrible, that it quiter astonied the rest of this miserable progeny, at other times as desperately set to suffer as monks furiously to inflicte any torture. Parentes durst not mourn for children, nor children sigh for their parents, though each halled in others sight at the place of torments, least these significations of their grief and sorrow might bewray them to bee 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. 
Jngens eoiam die s●upor adeo mis●rrimae gen●is sensus oppresserat, vt ne lamentari quidem cladem illam,& deplorare mseriam suam possent, qui se occultabant, quamuis filios aeut parentes sues ad supplicium abripi viderent, ne lugubri gemitu prodi●etur, vocem emittere non audebant. Sic. a, eos metus exanimauerat vt vivi non multum à mortuorum s militudine d●starent. Osorius de rebus gest. Emanuelis lib. 4.  Osorius description of these distressed souls perplexity, shewed their gesture and carriage during this massacre, may serve, albeit he meant nothing less, as a paraphrase vpon 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 german and French mariners, which had repaired to Lisbon for other traffic, but returned home unpunished, burdened with the spoil of these Hebrewes 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 vpon the picture of his wounded side, through a glass, cast the reflex of light, thence cast vpon their dazzled eyes, for a miracle, the sillie Hebrew, whether openly to contradict, or unawares uttering to some by-standers 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 ones denial of divine honour to a lifeless 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 ston, 
Deut. 28. vers. 64 v. 36.  may not be understood of the convert Iewes throughout the Popes dominions, thus oft times urged to commit idolatry with stocks and stones, vpon more tyrannicall terms, if they gainsay, than their forefathers were either by the Assyrian, Chaldaean, Egyptian, roman, or any whosoever had lead 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 diuers 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 peoples forefathers, before Moses time and after, had known the Heathen Gods too well. If the Romanist yet rejoin, that in worshipping Christs Image they worship Christ: I will not deny, but he may think so: for so the Iewes thought they honoured Moses, be cause they honoured the letter of his law. But, to omit other reasons, this and other like outrageous facts, committed vpon as light occasions, shall convince their nice schoole-distinctions of foul error, and turn their lies with such violence into their throat, that( as Saint Augustine interpretes the Psalmist of these Iewes) It shall even break their teeth in their mouths. 
Psalm. 58. v. 6.  For if the zeal these monks of lisbon bare 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 wood-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 than the flint, and harder than the hardest Adamant. But of the effects of monkish pity towards Christ or the crucifix, as also of the Iesuites doctrine concerning Image-worship, elsewhere if God permit. Thus much of these Iewes estate from time to time, may suffice for our intended purpose, to be further collected in the Chapter following.   

CHAP. XIII.  
general collections out of the particular histories before mentioned: the strange dispositions of the Iewes: and Gods judgements vpon them.  
1 I Cannot but approve 
Libro undecimo, Saxon. cap. 7.  Crantzius his iudgement of these jews, That they are a perfidious& wicked people, worthy to be spewed out of the confines of christendom, as many Princes haue expelled them their dominions. But as the same author observeth, howsoever Christian gouernours( 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 worlds God, by whose means these Iewes, after they haue 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, Pij 5. secundi Pontificis max. jussu, qui acerrimo diplomate exterminari illos ex ecclesiasticae ditionis Ciuitatibus mandauerat. Quanquam enim ill●s tolerabat Ecclesia miserata illorum vic●m vt Christianis frequenti illorum aspectu, Christi Dei mors, versaretur ob oculos,& judaei Christianorum exemplis, ac doctrinae, ad amplectendam Christianae fidei veritatem, quam reliquias Israel iuxta divini vatis oraculum, accepturas constat, incitar●ntur ●à qua si ablegarentur ad alienos longius multò abessent. Tamen cum& usuris grauibus exigendis& latronibus furibusque etiam rerum Ecclesiasticarum recipiendis, magicis artibus ac l●nocinij● mulierum exercendis illorum impietas iam eo processisset, vt pro communi omnium incolumitate expediret, tanti vim morbi celeri remedio coercere, omnino eos reijciendos ex ciuitatibus decreuit Hieronnius Rubeus. lib. 11. hist. raven.  Rauenna, whence banished( for their combination with sleeves and robbers, and sacrilegious persons, for sorceries or magical charms, in winning women to their own or others lust) by pus Quintus in the year one thousand five hundred sixty eight, they were recalled by Sixtus Quintus in the year one thousand five hundred eighty seven. As if the former of these Kings and Popes had cast their hooks into another mans liberties, and their successors had drawn them, when they had caught the prey. For so in truth these Iewes 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 vpon better terms with any Prince or people, than notorious or cunning malefactors do with grave Iudges, or great States-men. Who oft times wink at such villainies as they hate, for some further purpose. Nor could these Iewes ever hitherto purchase their ease and quiet, as they haue often done their admission into diuers countries. Since their rooting out of their own land, they haue 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 Gods judgements streight 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 with greater force to their breake-necke. 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 Almighties hand 
Jdem. ibid.  to entrap them: and whilst his judgements huntes them one way, and they take another to escape, that in the very places, whereunto they fly for refuge, as Foxes 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 Moses his rule. Deut. 28. vers. 65.66.67. Also among these Nations, thou shalt find no rest, neither shall the sole of thy foot haue rest: for the Lord shall give thee there a trembling heart, sinking eyes, and a sorrowful mind. And thy life shalt hang before thee, and thou shalt fear both day and night, and shall haue no assurance of thy life. In the morning thou shalt say, would God it were evening, and at evening thou 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.  

Of the loathsome conceit which most nations haue of the Iewes foretold by Moses and the Prophets.  29 But as no money could hitherto purchase their peace, and security from calamities: so neither could their calamities, though continually most grievous, redeem their estimation in the world, nor all the blood of their slain( though their massacres haue been number-lesse) till these times, alloy, much less extinguish that hateful& loathsome conceit, which most men haue entertained of them. To ascribe all this to their forefathers 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 fathers curse, without continuance in like sins, is a point which admits no resolution. again, why this people above all other creatures should continue their devilish temper stil, having tried such change of air, diversity of soils, conversing among so many seuerally-disposed people, seems yet more strange. I haue red 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 onely the Iewe, in so many descentes, after so many grievous corrections, for his own, and his forefathers sins, can wee 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 yeares ago, their memory should still remain for a pattern of mischievous mindes, either apt to do, or fit 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 sound the depth and bottom of an abject, worthless, forlorn condition in any patient. Better wee cannot express most cut-throat dealing than thus, None but a jew would haue done so: Lower we cannot prise any abject condition, than by comparing him to a jew. For so in common speech wee 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 haue done so to a jew. All these plagues are come vpon them, for continuing in their fore-fathers steps; and to make their Creator the author of their villainous mindes, were impiety: His word endures for ever, Perditio tua ex te, O Israel. Yet, is it possible that any people, endowed with the light of reason, should continue so obstinate and obdurate, as willingly to deserve all mens hate they haue to deal with? I know not better how to resolve this doubt, than our Apostle did his, of their fore-fathers unbelief, after so many miracles wrought amongst them: 
Such speeches do not import an absolute cause of the thing, but of our instruction or persuasion concerning it.  Therefore( saith he) could they not beleeue, because Esayas saith, He hath blinded their eyes, &c. John 12. vers. 39.& 40. Therefore must I say, they could not but continue hateful and opprobrious amongst all people with whom they haue conversed, because Moses had said, deuteronomy 28. vers. 37. Thou shalt be a wonder, a proverb, and a common talk among all people, whither the Lord shall carry thee. So likewise had hieremy 24. vers. 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 among all people; God himself hath taught us how to answer, Because they haue forsaken the Lord their God, which brought their fathers out of the Land of egypt &c. This the Lord himself foretold, and gave them warning of, even when he specified the articles of his covenant, made with Salomon for their peace, 1. Kings, cap. 9. vers. 69. These authorities may suffice, to stay all such doubts as might arise from curious enquiring after the causes of these peoples incessant misery; which cannot seem strange, because foretold; nor vnjust, 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 Gods wrath and vengeance must bee 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 fore-cited Prophecies of them, they continually suffer, would the Atheist but lay it to his heart, would wring thence, what the divine Oracles haue 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 onely so many of them, as may make sport by their destruction. So likewise their continual wandring up and down in the world, without any rest, doth abundantly witness; that albeit they bear the shape and nature of men, yet are they no natural part of the World; but haue the same proportion in the civil body, or society of mankind, that bad humours haue in our natural and material bodies; Which by course of nature should bee 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 Portugall, for these later yeares, haue been the chief receptacle of these Iewes: as if Hercules pillars, accounted by the Ancients the vtmosts ends of the World, were not the full period of their peregrination West-ward, whom the Lord had threatened, deuteronomy 28. verse 64. to scatter amongst all people, from the one end of the World unto the other. There they haue been in greatest abundance, for many yeares, as it were expecting a wind for their passage to some place more distant from their native country. And who knows whether that prophecy, deuteronomy 28. verse 41. Thou shalt beget sons and Daughters, but shalt not haue them; for they shall go into captivity: hath not been fulfilled, in the Iewes inhabiting that kingdom? Whether many of their stock, whom Emanuel detained in Portugall, haue not been transported since into America? or whether many of the Spanish Colonies, haue 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 fore-passed miseries, not yet ended.  
4. As Gods judgements vpon this people haue had no end, so neither haue 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 bee rapt with admiration of Gods mercy towards us, as it is manifested onely in his severity towards them. But if, unto their perpetual grievous calamities here recounted, wee add their like continual stubbornness of heart, wee shall prove ourselves more stiffnecked than this people itself, unless wee take up Christs yoke and follow him; under which onely wee shall find that ease and rest unto our souls, which they haue wanted ever since his death, and without repentance, must want everlastingly. Angels, Men, and divels, yea all the world may clearly see, that the God of their Fathers hath cast them off; that they haue born no signs or Badges of his ancient wonted favours, whilst innumerable grievous marks and skares of his fearful indignation against their fathers still remain vnhealed 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 onely chosen people. A grievous distemper of body and mind hath run in their blood for almost sixteen hundred yeares; the children still infected with their fathers disease; all raving and talking, like men in a frenzy, as if they were wisedoms first born, and heires of happiness. Thus their unrelenting stubbornness is an irrefragable Argument, 
A comparison of the modern Iewes stubbornness with the steadfastness of Abrahams faith  That they are the degenerate seed of faithful Abraham; for stubbornness is but a strong 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, wee might haue known by these modern Iewes, that their first progenitor had been a man of strong hopes, against all hopes in the sight of men: for these go further, continuing stiff in their persuasions of Gods 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 vpon 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, quiter contrary to the predictions of GODS Prophets, whom they beleeue in gross; after whose meaning they grope 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 dayes of their Messiah( were their hopes of his coming as probable as they are impossible) could not in reason support any other mens 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 haue crucified the son of Abrahams God; and for their infidelity and disobedience, haue been cast out of that good Land, which was given to Abraham and his righteous seed; and for their stubbornness in like practises, 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, 
Deut. 29. vers. 19.  but rather( adding thirst to drunkenness) bless themselves, when they hear the words of that curse, promising peace unto themselves, although they walk on according to the stubbornness of their fore-fathers hearts. Their own desires they will not break: but 
vide Socratem lib. 7. cap. 16. Krantzium lib. 10. Wandalorum c. 18. Papyrium Masson. lib. 3. ex Villaneo. Vide Hollinsheed anno 20. Hen. 3.& alibi. At prague in the year 1240.( or thereabout) they crucified a Christian by Sacra Parasceu. Krantius lib 7. Wandalorum c. 40. joh. 8. v. 44.  Christian children they can bee well content to Sacrifice, kill, and mingle-mangle, throughout all ages, wheresoever they come, as their often practises in England, France, and germany witness; and the Iewes of lincoln, executed at London for this crime, did confess to bee a solemn practise, as oft as they could conveniently come by their prey. Thus out of the mouths of Infants and Children, will God haue his praise erected still: their blood hath sealed, and their cries proclaimed the truth of our saviours words, that these Iewes are of their Father the divell, and the lusts of their Father they will do. 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 aclowledge Gods judgements always just; although the manner of his iustice can not be apprehended, much less exemplified to ordinary capacities, by the wisest of the sons of men: the consideration of these Iewes perpetual temper would half persuade us, that the souls of such, as had either procured, consented unto, or approved our saviours and his Apostles death, had been sent from hell by course, into the bodies of these Iewes 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 Gods severity vpon this people from injustice, or his goodness from suspicion of being the author of their villainous mindes, though he bee 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 fathers plagues, continually inflicted vpon them since our saviours death; but still, as it were, hunt out Gods judgements, which lye perpetually in wait for them, by treading in their ungracious predecessors steps. In one word, though the God of their Fathers haue 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 mindes unto our good; rather then inquire, how their villainies can stand with his iustice. This their unsatiable desire of crucifying them, unto whom the kingdom of heaven belongs, doth confirm our faith, in that main article of their Fathers crucifying the Lord of glory. And( no doubt) but God, in his all-seeing wisdom, hath permitted the like hellish temper to remain in all generations of these Iewes, that the former most horrible, and otherwise almost incredible act, with the actors devilish spite and malice, might bee more lively and sensibly represented to all posterities, which had not seen or known them by experience. And Gods judgements vpon these modern Iewes, for their forefathers sins, hereby may appear most just, in that they make them their own by imitation; plainly testifying unto the world, that they would do as their forefathers had done, if the same tragedy of Christs Passion were to bee acted again; yea, in as much as they practise the like vpon 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 Iewes are such, as all that haue 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 wee can know by the lees, or corrupt remainder of any liquour, what the virtue and strength thereof was in it prime. The present depression of this people, below all others amongst whom they li●e, 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 wee see, doth give us the degrees of the others occultation. Finally, if wee compare the estate of such as lived in Tullies times, with these modern Iewes estate lately mentioned; the great prosperity of their Ancestors under josuah, Iudges, david, and Salomon, may bee 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 practise I would commend to all young Students. For, from the known differences of their estate from time to time, wee may bee led unto the perfect knowledge of Gods power, and providence, of his mercy and bounty to such as love him, of his judgements vpon 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 these modern perfidious Iewes, 
Vide Ezech. 6.  is most lively represented unto us in that parable of diuers figs, which jeremiah saw, Ierem. 24. vers. 1.2. The Lord shewed 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 bee eaten, they were so evil. No man, I hope, will challenge me, for extending this Text beyond it 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 Iewes, about, or since our saviours 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 supra cap. 5. paraph. 6.  Moses had made of Blessings and Cursings to befall this people in diuers 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 Prophets particular prophecies were more fully accomplished, than in any age before. That which ieremy 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, than betwixt the best and worst of such as lived in the middle age; greatest of all betwixt the good and bad, in our saviours time, or immediately after. These words again of the Prophet, verse 6.& 7. are altogether as literally, more peculiarly meant of Christs Apostles, and Disciples, than of Nehemiah and Zerubbabel, and the rest which returned from the captivity of Babylon: For I will set mine eyes vpon them for good, and I will bring them again to this Land, and I will build them, and I will plant them, and not roote them out, and I will give them a heart to know me, that I am the Lord, and they shall bee my people: And I will bee their God; for they shall return unto me with their whole heart. So is that curse, Verse 9.10. more fully verified of the Iewes, about, or after our saviour Christs time, than 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 sand the sword, the famine, and the pestilence among them, till 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 yeares, aclowledge the Psalmists prayer, psalm 59. to haue been more directly meant, at least more notably fulfilled, in the Iewes of later times, than 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 Christs 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 haue been scattered, doth better confirm our faith of Gods providence, and mercy towards us, then Dauids enemies exile, and scattering, did his people, of Gods favour towards him and them. And it is to bee 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, haue no inheritance in jacob; all are Iewes. So doth he, which sits vpon the circles of the heauens, weigh all the kingdoms of the earth as in a balance, debasing some, and advancing others at his pleasure: 
Gods favours to the ancient Israelites paralleled by like blessings vpon the Gentiles.  and so doth the light of his 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 suins motion from contrary tropics to the Line, serveth our English in Summer, and the Nauigators of opposite climbs in Winter: So is the same light of Gods countenance, which shone vpon 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: wee 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 Abrahams 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 Iewes utterly extinguished, but a remnant was scattered abroad amongst the Gentiles, that they might know Gods mercy towards them by his judgements upon the other: and though Christian Princes haue oft received them, vpon 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. Gods favours towards them of old, and us of late, might bee thus paralleled in many points: and, as Moses made nothing about the ark, 
Exod 25 40. Heb. 8.5.  but according to the fashion that was shewed him in the mountain: so is there no event or alteration of moment under the Gospel, but had a pattern in the Lawe and Prophets. The celestial observations which were taken for these Israelites good, might continually serve for the direction of the gentle, if he would observe the several signs of diverse Ages, as Mariners use diuers Constellations in diuers latitudes, and gaze not always vpon the same pole. The 
Matth. 16.3. Luke 12.54.  ignorance in discerning the signs of Times, was a symptom of the Iewes hypocrisy, and cause of his continual shipwreck in faith. For suffering the fullness of time( where he and the Gentiles should haue met as at the Aequator) to pass away without correction of his course or due observation of the sudden change of heauens aspect; he lost the sight of his wonted signs, and since wanders up and down, as mariners destitute of their card, 
The Iewes blindness is an especi●ll light v●●● the gentle.  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 may be a better light, and direction unto us, than their wonted sight and skill in Scriptures could afford vs. 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 fit, 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 Iewes, as the Israelites should haue b●ene, to tell their sons, what God had done unto Pharaoh. His hardness of heart, was nothing to their stubbornness, egyptian darkness was as noontide to their blindness; all the plagues and soars of Egypt, were but flea-bitings to Gods fearful marks vpon these jews: yet is al this come vpon them, that the fullness of the Gentiles might come in. 
Rom. 11.25.  With a more mighty hand hath God brought us out of the 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 Iewes among all people, from the one end of the world to the other, than he brought the frogs, flies, and caterpillars into Egypt. 
Ex. 13.9, 14, 1●.  And it should be as a token in our hands, and as frontlets between our childrens eyes, that the Lord hath redeemed us through a mighty hand. When Israel departed out of Egypt, the Egyptian did not furnish him with weapons for his defence, or Apologies for his departure. These Iewes 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. August. in his similitude to this purpose: although these Iewes be desperately blind themselves, yet they carry those looking glasses before them, which long since put out their eyes by their too much gazing on them, so as now they can hold them onely in their hands, or turn their faces towards them, not able to discern their misshaped 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 Narcissus did his Well, or little Babes do books with faire Pictures) onely 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, wee add their perpetual stupidity and deadness of heart to all works of the spirit; if to this again wee 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 haue done unto his vineyard, 
Esay 5.46.  that he hath not done to it? He hath commanded the clouds not to rain vpon the natural branches, that the abundant fatness of the roote might be wholly communicate to us Gentiles, by nature wild grafts. He hath laid his Vineyard in Israel waste, and left the hill of Sion his wonted ioy, more desolate then the mountaines of Gilboah, that the dew of all his heavenly blessings might descend vpon the valleys of the Nations. Let us not therefore tempt the Lord our God, in asking further signs for confirmation of our faith: for no sign can be given us, aequivalent to this desolation of the Iewes. Such as the dayes of jerusalem were in her distress, such we know( but how far more grievous, wee can not conceive) the day of iudgement shall be; even a day of wrath, and a day of vengeance; an end of dayes, and an end of comfort; a beginning of an endless night of sorrow, troubles, woe, and miseries to the wicked. 
The desolation of the jews the most effectual sign for confirming christian faith. levit. 26.44.  Such as the condition of these Iewes hath been, for more than fifteen hundred yeares; such shall the state of vnbeleeuers bee 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 haue feared or felt. What else hath been verified of them, as in the type; must bee fulfilled in vnbeleeuers, as in the body or substance. These shall fear both night and day, and shall haue 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 bee no more, or that no dayes of ioy 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 gull unto the bitterness of their present grief, nor minister oil unto that unquenchable flamme wherein they fry. Thus much of Gods extraordinary mercies and judgements towards these Iewes, and of the experiments which their estate from time to time hath afforded for the establishing of our assent to Scriptures.  
9 Particular judgements vpon any Land or People, as remarkable and perspicuous to common sense, as heretofore haue been, wee are not in this Age to expect. The approach of this general and fearful iudgement, wee may justly think, doth swallow up the most of them, as great plagues usually drink up all other diseases. The conversion of these Iewes wee may probably expect, as the chief sign of later times; onely this last part of Moses prophecy, Leuiticus chapter 26. verse 44. hath not been as yet fulfilled, but must bee in due time, for so he saith, Yet notwithstanding this( even all the plagues and curses which he had threatened, and wee haue seen fulfilled in these Iewes) when they shall be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: For I am the Lord their GOD: But I will remember for them, the covenant of old when I brought them out of the land of Egypt, that I might be their God: I am the Lord. And the continuation of their former plagues seemeth much interrupted, the plagues themselves much mitigated, in this last Age( since the Gospel hath been again revealed) as if their misery were almost expired, and the day of their redemption drawing nigh. Yet would I request such as with me hold their general conversion, before the end of all things, as a truth probably grounded on GODS word; not to put that evil day far from them, as if it could not take them unawares, until GODS promise to this people bee accomplished. For,( were that the point now in hand) I could( me thinks) as probably gather out of scriptures, that their conversion shalbe sudden, as at all, and such as many parts of the world shall not so soon hear of, by authentic r●ports or vncontroulable relation, as sensibly see at our general meeting before our judge.  
10 Like experiments might bee 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 Gods judgements vpon private persons. But these observations can not bee made so evident to ordinary Readers, before the doctrine of Gods providence be unfolded. Wherefore I must refer them partly to that place, partly to others of my Labours, which haue been most plentiful in this Argument. Onely that mutation in our deliverance from the servitude of the Romish church, may not be omitted. 
A parallel of the Israelites deliverance from Egyptian and ours from Babylonish thraldom.  For, if we compare it with the Israelites departure out of Egypt: the maner of Gods 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 Arte of Printing, a little before our fore-fathers 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 haue increased their faculties that way since. If wee diligently view the disposition of Gods providence before those times, we can not but aclowledge, 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 armor, not used for many hundred yeares before, no man knowing for what purpose, until the great Commander of heaven and earth gives out his commission to the captaines 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, Caluin, Bucer, Melancthon, or other champions 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 fellowes 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 aduersaries. again, wee haue 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 looseth both life and kingdom, whilst he wrangles with the Israelites for their cattle. The Popes heart likewise was so far hardened for his former pride, and so strangely besotted with the sweetness of his own Cup, that he cannot foregoe the very dregs, but will haue 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 Luthers 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 Gods providence in them manifested, to discern the same infinite power and wisdom in their own deliverance: the maner of which was truly miraculous, as the 
Interim si pontificij omnino cum Judaeis signum habere velint, acci●iant hoc, quod nos summi miraculi loco habemus, va●cum vir●m ●u●●ue mise●um Mona●● 〈…〉 and oni●● m●●● 〈◇〉 vi, Romanorum Pont●ficum tyrannidem, quae tot seculis non tantùm potentissimis Regibus, said& tet. 〈◇〉 sormidabilis fuit, oppugnasse, superass●, prostrauisse, iuxta elegantissimos versiculos: Harm. Eua●get. l●b. 3. cap. 59.  lutheran well answered the Papist jewish like requiring signs or miracles for Luthers 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, contulit orbis opes.  
Sans dint of sword, by strength of word,  
And armelesse harmless pains;  
A wealthlesse wight, hopeless in sight,  
Hath crash'd Romes golden veins.  
11 Luthers success was apprehended by the worldly wisemen of those times as impossible, as the predictions of Pharaohs overthrow by Moses, would haue 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, nefarijs sceleribus inquinari, said serpere etiam in religionem maximos errores. Ideò de illis euer●endis plurimum laborabat: said quod tandem videret papae authoritatem, quousque processisset,& diffideret, ne vnus homo tanto negotio par esset, de seipso spem abiecit,& optauit, vt omnes docti viri couiunctis studijs papam in ordinem redigerent. Idem dixit, quam paulo ante mortem, infirmus, Lutheri propositiones de indulgentijs vidisset, Lutheram in bonam causam ingressum esse, said unius homuncionis vires nihil valere ad tantam pontificis potentiam infringendam, quae nimium inualuisset. Et l●cti●& approbatis propositionibus Lutheri, exclamasse fertur, Trater &c. johan. Wolf. in praefat. ad Krantzij opera.  Krantius, a man, as of an excellent Spirit, so of far greater place and authority in germany than 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 haue lost his labour in oppugning that greatness whereto it was grown. The same Bishop, a little before his death, being made acquainted with Luthers 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 cellam,& 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 
judge. 2.10. Rom. 2.22, 23.  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: A generation as much addicted unto sacrilege, as abhorring idols: dishonouring GOD by polluting that law of liberty, wherein they gloried.    

Lib. 1. SECT. 4. 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 hide 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 Mannah: albeit thus much can not bee so well performed in this place, seeing the search hereof is not so easy or certain without the doctrine of Gods providence; and the matter or subject of the most or best experiments in this kind, belong unto particular articles of this creed, to bee prosecuted in their proper place, according to the method used in these general introductions, by comparing divine Oracles with the experiments answerable unto them.  

CHAP. I.  
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, 
S. Peters belief of known Oracles confirmed by experiment.  and the greatest professors need not to contemn. For St. Peter himself, that great Doctor of the circumcision, did profit much by this practise. He had often heard, that God was no accepter of persons. This truth was acknowledged by Elihu, who had never heard, 
job. 34. vers. 19.  nor red the written law of God: He accepteth not the person of Princes, and regardeth not the rich more than the poor: for they bee all the work of his hands. The like hath the Wise man from the same reason: 
Wisd. 6. vers. 7.  He that is Lord over all, will spare no person, neither shall he fear any greatness: for he hath made the small and great, and careth for all a-like. 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 aclowledge God for the creator of all. Notwithstanding, the fresh experiment of Gods calling Cornelius to Christian faith, confirmed St. 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. vers. 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 Iewes might haue 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, St. Peter burst out into these speeches: 
Act. 10. v. 34.35  Of 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 peoples hearts, that could not from the experiments of his power, might, and majesty, shewed in them, or for them, aclowledge 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, 
Deut 32. v. 39.  Behold now, for I am he, and there is no Gods with me. Why should they beleeue 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 hand. These, and like effects, specified in the former place, often manifested amongst this people, might haue taught them the truth of the former Oracle, albeit Moses had been silent. For so the finger of God, 
Naaman without the written word by experiment confirmed in the truth of what was written in the word. 2. Kings 5.14.15  manifested in Naamans the Syrian Generalls cure( which was but one part of the former effects appropriated unto God,) did writ 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 seruant 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, 
Vers. 17.  and there is no other Gods with him: he woundeth, and he maketh whole.  
3 If the cure of leprosy, contrary to human expectation, could so distinctly writ 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 seruants of old, in our hearts and consciences, that haue these patterns of Naaman and others registered to our hands, admonishing us to bee observant in this kind? But alas, wee are all by nature sick of a more dangerous leprosy, than Naaman knew: and yet the most of us far sicker of Naamans pride, than of his leprosy. If Gods Ministers shall admonish the curious Artists, or Athenian wits of our times, as Elishah his Prophet did Naaman: they reply with Naaman in their hearts: Wee looked they should haue called vpon 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 Riuers 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 wee 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 bee 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 brittle 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 insensibilitie or deadness in mens souls. Yet should not such mens 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, 
2. Tim. 3. v. 5.6.7  not a jew, having a show of godliness, but denying the power thereof, crept into houses, and led captive simplo Women, laden with sins, and lead with diuers lusts, ever hearing, and never able to come to the knowledge of the truth. And as the Philosopher said of his moral Auditors 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 IESVS CHRIST. Many men haue weak and womanish, and many women, manly, and heroic resolutions, towards God and godliness. 
Better effects of experiments less wonderful in Anna.   
5. The infirmity which vexed the religious Hanna, was not so grievous as that of Naamans: she was, in our corrupt language, as many honest women at this day are, by nature barren; or, if wee would speak as the Prophet did in the right language of Canaan, the Lord had made her barren: weary shee was of her own; and, according to the ordinary course of nature, shee saw no hope of being the author of life to others. Yet in this her distress shee prayed unto the Lord her God, and he granted her desire. From this experiment of Gods power, though not altogether so remarkable in ordinary estimation as Naamans cure, she fully conceives not onely the truth of the former Oracle, acknowledged by Naaman( but more emphatically expressed by her, 
1. Sam. 2. v. 2.  There is none holy as the Lord; yea, there is none besides thee, and there is no God like our God;) nor that other attribute 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 Gods Word, planted in her heart by her fresh experience, grows up like a grain of staid, and brauncheth 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 haue 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 shee that hath born many children, is feeble: the Lord maketh poor, and maketh rich; bringeth low, 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 vpon them; he will keep the feet of his Saints, and the wicked shall keep silence 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 onely 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; 
De Prophetiâ Hannae vide Augustinum, lib. 17. de Ciu. Dei, c. 4. Vers. 10.  but also with the divine spirit of* prophecy: The Lords aduersaries shall be destroyed, and out of heaven shall he thunder vpon them; the Lord shall judge the ends of the world, and shall give power unto his King, and exalt the horn of his anointed.  

Different operations of like experiments in diverse parties, with their causes.  6 The like docility was in the blessed virgin, of whom perhaps Annah was the type: both of them verified that saying, Verbum sapienti sat est, One 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 Gods power, in some mens hearts, breeds onely a persuasion of his might or operation in that particular, as in those foolish 
2. King. 20. vers. 23.  Aramites, who, vanquished in battle by the Israelites whom he favoured, question whether he were a God, as well of the valleys as of the mountaines; 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 dayes had been cured by like means of such a malady as Naaman was; or some woman 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 thankes to God in the presence of his Priests or Prophets? Were Elishah 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 aspect of some Planet or Constellation, in whose right they should be entitled either full owners, or coparteners of that glory, which Naaman ascribed wholly unto God. And poor H●nnah, in this politic age, should not be so much praised for her devotion or good skill in divine poesy, as pitied for a good honest well-meaning sillie soul, that did attribute more to God than was his due, vpon 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, wee bid a plague vpon ill fortune, or curse mischance: if ought aright, wee applaud our own or others wits that haue been employed in the business, or perhaps thank God for fashion sake, that we had good lucke. He is to us, in our good success, as a friend that lives far off; who, wee 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 contriuance. Hence do not I marvell( though many do) if such men in our times as reap the fruits of the fields which God hath blessed, 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 Solaecismes bewray the infidelity of our thoughts and resolutions. And albeit wee 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 Schoole-diuines 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 onely 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 mens 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 fathers providence, may be greater than theirs that never heard of either, or equal unto the Iewes that did persecute him.  

general directions for the right taking of experiments in ourselves.  7. until the Article of the divine providence, and that other of the Godhead 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 mindes 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 foot, but haue a ruled case in Scripture for their issue and success. Nor is there any prescript of our saviours, his evangelists, or Apostles, but his people might haue a Probatum of it, either in themselves or others; so they would refer themselves wholly into his hands, and rely as fully vpon his praescripts, as becomes such distressed Patients vpon so admirable a physician.  

The causes why so many in our dayes haue little or no experience of the truth of divine Oracles  8. But many who like well of Christ for their physician, loathe his medicines for the Ministers his Apothecaries sake, and say of us as Nathaniel said of him; Can there any good thing come from these sillie Galilaens? They will not with Nathaniel come near and see, but keep aloof. And what marvell, if spiritual diseases abound, where there bee spiritual medicines plenty, when the flock, be they never so soul-sick, come onely in such sort to their Pastours, as if a sick man should go to a physic 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 Plethaera or Athleticall constitution, when his Auditor( poor soul) languisheth of an Atrophie? Most are ashamed to consult us( as good patients in bodily maladies always do their Physitians) in any particulars, concerning the nature of their peculiar griefs: so as we can apply no medicine to any but what may as well be fit every disease. Whereas, were we thoroughly acquainted with their several maladies, or the dispositions of their mindes, 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 thought with the original causes of his malady discovered, the Crisis truly prognosticated, he could not but aclowledge, that he who gave this prescript, and taught this art, did search the very secrets of mens hearts and reins, and knew the inward temper of his soul better than Hippocrates or Galene did the constitution of mens bodies. Finally, would men learn to be true patients, that is, would they take up Christs yoke, and become humble and meek, and observe but for a while such a gentle and moderate diet, as from our saviours practise and doctrine might be prescribed by their spiritual physicians vpon 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, beleeue with their hearts, and with their mouths confess, that these were rules of life, which could not possibly haue come from any other, but from that divine Aesculapius himself, the onely son, yea the wisdom of the onely 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 aclowledge them as divine, may be uncertain of their number, or extent; doubt they may of the number of books wherein the like are to bee 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 praescripts, neither of like use, nor authority, haue not been inserted by men.   

CHAP. II.  
Containing a brief resolution of doubts concerning the extent of the general Canon, or the number of it 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, vpon the testimonies of antiquity. The order of jesuits shalbe confounded, and Reynoldes raised to life again, ere his learned works, lately come forth vpon this Argument( albeit vnfinished to his mind, whilst he was living) be confuted by the Romanists: Or, if any of the Iesuitish 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 Worthies 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 mans 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 onely been human, or left to the choice of men, whether they should be allowed or rejected, many that now admit them, would re●ect them, because opposite Religions did embrace them. That all sorts of Protestants, Papists, and 
The testimonies of the ancient Israelites and modern Iewes for the canon of the old Testament is most authentic. For even those ancient Fathers which our aduersaries allege to acknowledge some more books for canonical than our Church doth; did it only vpon this error that they thought there had been more in the canon of the Hebrews, vpon whose testimonies they relied; as will be made clear against the Papists.  Iewes 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 onely admits no more into the same rank and order with the former, because wee haue 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 dissonancie 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 Iewes, his sons, and our bitterest enemies, such trusty feoffees for making over the assurances of life unto vs. For, seeing by them he commended unto us, onely so many books of the old Testament, as our Church acknowledgeth: this is an infallible Argument, that his will was, wee should admit no more; Had any more been written, before the re-edifying of the Temple by Zerubbabel, no doubt the Iewes would haue 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 lawe of Moses my seruant, 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, and such as you haue 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 
Verse 5.6. Consonant hereto is that, Matth. 11.13. Lex est propheta ad johannem &c. That is, their writings were the complete rule of faith and infallible means of salvation until John. Yet can it not be proved that any book held by our Church for apocryphal is contained either under the law or prophets as the historical books of the Hebrew canon are. evident it is that the books of Judith and maccabees were writ since Malachies time: from whom till John no Prophet was to be expected, but Moses law( illlustrated by events recorded in histories and prophetical commentaries till Malachies time inclusiuè) was to be the immediate medium for discerning the great prophet, Vide libr. 2. sect. 2. cap. 6. num. 3.& 4. lib. 1. part. 2. sect. 2. cap. ult.  until that time, as he intimates in the last words, Behold, I will sand you Eliah the Prophet, before the coming of the great and fearful day of the Lord: and he shall turn the hearts of the fathers unto the children, and the hearts of the children to their fathers, lest I come& smite the earth with cursing. The ministry of others for converting souls, he supposed should be but ordinary, by the exposition of the law& 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, haue 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 Testament, especially the Apocalypse, doubted of by the Ancient, brought to light in latet times,  Iude, of james, the second of Peter, and some others. Which doubt is now diminished by their continuance in the sacred Canon so long time, without manifest documents of GODS providence in preserving them, whose pleasure( it may seem) was to haue these books, of whom the Ancients most doubted, fenced& guarded on the one side, by Saint Pauls 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 though many of the Ancient for the time being, doubted; yet He that was before all times did fore-see, that it should in latter times manifest itself to be his work, by events answerable to the prophecies contained in it. And, albeit many apocryphal books haue been stamped with divine titles, and obtruded vpon the Church as canonical, whilst shee 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. Iohns adjuration in the conclusion of that book hath not only terrified all for adding unto, or diminishing itself: but hath been as it were a seal unto the rest of this sacred volume of the new Testament, as Malachies prophecy was to the old; the whole canon itself, consisting both of the old& new, continues still as the ark of God, and all other counterfeits as Dagon.  
4 Were not our Roman aduersaries doctrine concerning the general principles of faith, an invention devised of purpose by satan to obliterate all print or impression of Gods providence in governing his church, out of mens harts: how were it possible for any man endowed with reason, to be so far ouer-growne with frenzy, as not to conceive their own folly and madness, in avouching we cannot know what books are canonical, what not, but by the infallible testimony of the present Romish Church. But of these impieties at large hereafter. I will now only infer part of their conclusion, which they stil labour, but never shalbe able to prove, from premises which they never dreamed of. 
Wherein the testimony of the Romish Church in discerning some canonical books is most available.  For I profess among others, this is not the least reason I haue to hold the Apocalypse for caconical scripture, because the Romish church doth so esteem it. Nor could reformed churches belief of its authority be so strong, unless that church had not denied, but openly acknowledged it for caconical 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 Gods power extend themselves from generation to generation, always alike conspicuous to such as are illuminate by his spirit: for who, thus illuminate, can aclowledge his providence in making the jews so careful to preserve the old testament;& not as clearly discern the same in constraining the Romish church to give her supposed infallible testimony of the Apocal. doubtless, if that book had been the work of man, it had been more violently used by that church of late, than ever the new testament hath been by the jewish synagogue, or any heretic by the Romanists, seeing it hath said far more against them, than any whom they account for such, ever did. But God, who made Pharaohs daughter a second mother unto Moses, whom he had appointed to bring destruction afterwards vpon her fathers house& kingdom, hath made the Romish church of old, a dry nurse to preserve this book( whose meaning she knew not) that it might bring desolation vpon herself and her children, in time to come. For by the breath of the Lord shal she be destroyed; her doom is already red by S. John; and the Lord of late hath entangled her in her own snare, whilst she was drawing it to catch others. Her childrens brags of their mothers infallibility, wherewith they hale most silly souls to them, were too far spread before the Trent council, too commodious to be called in on a sudden. Had they then begun to deny the authority of this book( though thē pronouncing their mothers wo more openly than any prophecies of old had done the ensuing desolations of the Iewes) every child could haue caught hold on this string, that this Church( as they suppose) always the same, never obnoxious to any error, had in former time acknowledged it for authentic& divine: albeit( no question,) but many of them since haue wished from their hearts that their forefathers had used the same, as Sheraiah did Ieremiahs books which he wrote against Babylon, that both it, and all memory of it, had been drowned in the bottom of the deepest sea, and a millstone thrown vpon it by Gods Angel, that it never might rise up again to interrupt their whorish mothers beastly pleasures, by discovering her filthy nakedness daily more and more. For conclusion of this point for this present. That this and other canonical books had been long preserved, or rather imprisoned by the Romish church in darkness and ignorance, until the almighty gave his voice, and caused them to speak in every tongue, throughout these parts of the world; doth no more argue her to haue been the true& catholic church, than Moses education in Pharaohs Court, during the time of his infancy or nonage, doth argue the egyptian Courtiers to haue been Gods chosen people.   

CHAP. III.  
A brief direction for preventing scruples and resolving doubts, concerning particular sentences or passages in the Canon of Scripture.  
1 unto the second demand, [ How we know this or that sentence in any book of canonical Scripture, to haue been from God, not inserted by man,] some perhaps would say this must bee 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 vpon it. 
How our firm assent to some principal matters revealed in Scriptures, tieth 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. But you will say, wee beleeue such special parts, from undoubted experience of their truth in our hearts, and without these our belief of them could not bee so steadfast: how then shall we steadfastly beleeue those parts, of whose divine truth we haue no such experiments; for of every sentence in Scripture, we suppose few or none can haue any? yet even unto those parts whereof we haue no experiments in particular, we do adhere by our former faith, because our souls and consciences are as it were tied and fastened unto other parts wherewith they are conjoined, as the pinning and nailing of two plain bodies in some few parts, doth make them stick close together in all, so as the one can not be pulled from the other in any part, whilst their fastening holds. It will bee replied, that this similitude would hold together, if one part of canonical Scripture were so firmly or naturally united to another, as the diuers portions of one and the same continuate or solid body are: but seeing it is evident that so they are not, who can warrant the contrary, but that a sentence or period, perhaps a whole page., might haue 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 steadfastly beleeue from experiments or otherwise, that some principal parts of Scripture haue come from God, and that the same are sure pledges for mans good, the only means of his salvation: this doctrine or experience of Gods providence once fully established, will establish our faith and assent unto other parts of his word, whereof( should we take them alone) we could haue no such experiments. For he that knoweth God, or his providence a-right; knows this withall, that he will not suffer us to be tempted above our strength. And once having had experience of his mercies past, we can not, without injury to his divine majesty, but in confidence of it, beleeue and hope, that his all-seeing wisdom& almighty power will still( maugre the spite of Death, Hell, and satan, and their Agents) preserve his sacred word sincere without admixture of any profane, false, or human 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 Austine, 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 vpon them, by her shameless sons, in places where they are silent for her:& yet this sacred volume untouched and uncorrupt, by any violence offered to it by that Church; only it hath lost it natural beauty and complexion, by long durance in that homely and vulgar prison, whereunto they haue confined it.  
2 But as from these and like documents of Gods care and providence in preserving it, and of his love and favour towards us, we conceive faith and sure hope, that he will not suffer us to bee tempted with doubts of this nature, above our strength: so must we be as far from tempting him, by these or like unnecessary, unseasonable curious demands. How should we know this or that clause or sentence( if we should find them alone) to be Gods word? Why might not an heretic of malice haue forged, or a Scribe through negligence altered them? It should suffice that they haue been commended to us not alone, but accompanied with such Oracles as we haue already entertained for divine. And if any doubt shall happen to arise, we must rely vpon that Oracle, of whose truth every true Christian hath, and all that would be such, may haue 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 vntempted providence.   

CHAP. IIII.  
Concluding the first book with some brief admonition to the Reader.  
1 TO conclude this Treatise, as it was begun. The greater the reward proposed to the faithful practise, 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 undergo long toil, and great pains, never attaining to exact knowledge, but by believing their instructors and taking many theorems and conclusions vpon trust, before they can make infallible trial of their truth: and yet in matters of their salvation, which cannot be exactly known, but onely believed in this life, and whose belief must be got by practise, not by discourse, demand evidence of truth, and infallible demonstration, before they will vouchsafe to beleeue or adventure their pains on their practise, 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 would deign to be his schollers, sooner than Mahomets, or Machiauels. But we that are his messengers must not debase his word, nor disparaged our calling by wooing them vpon such terms, or professing to show thē the truth before they be willing to learn it: One first principle whereof is this, That such as will seek, may find starting holes enough to run out of Christs fold, and escape his mercies 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 affection. 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, than 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.  
2 Thus much of general inducements to belief. In the observation and use of all these and others of what kind soever, we must implore the assistance of Gods Spirit, who onely 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 meate to weak or corrupt stomacks: With it, every experiment of our own or others estate, taken according to the rules of Scriptures, doth nourish and strengthen faith, and preserve our spiritual health. Many in our daies uncessantly blame their brethrens backwardness to entertain the spirit, or rely vpon it only, more blame-worthie themselves for being too forward in believing every spirit, and seeking to 
This is that circled which the adversary opposeth as a countermine to us whilst we seek to overthrow their circular belief. The objection may justly be retorted vpon the En●husiast, but not on our Church as shal appear in the second Section of the fourth book.  discern canonical from apocryphal Scriptures by the spirit, and again to try true from false spirits by the Scriptures, without serious observation& settled examination of experiments answerable unto sacred rules. Such mens fervent zeal unto the letter of the Gospel is like an hot stomach accustomend to slight meats, which increase appetite more than strength,& fill the body rather with bad humors than 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 immediat voice or presence; only by his fruits,& the inward testimony of an appeased conscience( which he alone can work) must we know him. He that seeks( as 
Prosicientibus( vt admonet P. noster Ignat. in L. exercit. de dignos. spir.) Spiritus malus se dure, implacide& violenter, quasi cum srepitu quodam, vt imber in saxa decidens, in fundit, bonus vero ijsdem leniter, pl●cide& suau for, sicut a qua irrorat spongiam. Ill●s vero qui●n deterius proficiunt, exper entia docet, contrarium evenire. Delrius disqu●si. 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 in stead of him be troubled with an unwelcome guest always ready to invite himself where he sees preparation made for his better,& one( I am persuaded) that hath learned more kindes of salutations than Loyola knew of, able to fill empty breasts or shallow heads unsettled in truth, with such pleasant, mildred 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 prosecure, in respect of times late past& now present, could not be unseasonable; but thus much by the way must now suffice me, purposed hereafter( if god permit) to entreat of the trial of spirits,& certain apprehension of inherent faith: about the general means of whose production,& establishment, the question, most controversed in these daies, is; Whether beside the testification of Gods spirit, which( as all agree) must( by these late mentioned or other means) work faith in our harts: 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 Gods spirit and our own conscience be necessary, either after their sentence given, or whilst they give it? How far the authority or ministery of men are necessary or behoveful, either for bringing us acquainted with the spirit of God, or for the assistance& direction of our conscience in giving right sentence of the truth or true meaning of Gods word? Of these questions and others subordinate to them, we are to dispute at large in the books following.      

HOW far THE ministery OF MEN IS necessary FOR PLANTING true CHRISTIAN faith, and retaining the unity of it PLANTED. THE SECOND book.  
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 towards sake, and continuation of matters, in nature and sacred writ, most united, I haue reserved for the last place in this frame of Christian belief: annexing the Articles of the bodies resurrection, and everlasting life, unto that of final iudgement, whereon these two haue most immediate, most direct dependence.  
2 But after the platform was cast, and matter for structure prepared: vpon evident discovery of the Iesuites treachery, in setting up the Pope as a secret competitor with the blessed trinity, for absolute sovereignty over mens souls;( and for this purpose continually plotting, to haue the doctrine of their Churches 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 vpon 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; least this late dismal invention( concerning the Popes infallibility) might prove as a powder-plot to blow up the whole edisice of Christian faith; as it certainly will, if men suffer it to be once planted in their hearts and consciences. The Iesuites speculative positions of their Churches transcendent authority, are as the train, the Popes 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 shal( 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 vs.  
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 erroneous persuasions, as held by them in other points, not descried by us, prove secret temptations for others to follow them, or serve as praeu●all dispositions, for their Agents to work vpon.  
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 professed Atheists, as the secret attempts of undermining Papists: wee may with better security proceed to raise the foundation, laid in the first general part of the first book, to the height intended.  

SECT. I.  
What obedience is due to Gods word, what to his Messengers.  
THE whole Scripture( saith the Apostle) is given by inspiration of God, and is profitable to teach, 
2. Tim. 3.16.17  to improve to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto al good works. What, or whom, he means by the Man of God, is not agreed vpon by all that aclowledge his words in the sense he meant them, most infallible and authentic. Some hereby understand onely such men as timothy was, Ministers of Gods word, or Prophets of the new Testament; and so briefly elude all arguments hence drawn to prove the sufficiency of Scriptures, for being the absolute rule of faith, at least to all, as well unlearned as learned. Yet should they in all reason( might Gods word rule their reason) grant them to be such, unto all such as timothy was, public teachers, men conversant in, or consecrated unto, sacred studies; but even this they deny as well as the former, though the former in their opinion be more absurd for us to affirm, especially holding the Hebrew text onely authentic. Briefly, they charge us with debasing Peter for advancing Paul, or rather for colouring or adorning our pretended sense of Paules words, that is, for giuing too little to Peters successors, or the Church: too much to Scriptures: too little to spiritual, too much to lay-men.  
2 These are plausible pretences, and sweet baits to stop the mouths,& muffle the pens of Clergy-men in reformed Churches, unto most of whom,( as they object) besides the spiritual sword, little or nothing is left for their just defence against the 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 lye or teach amiss, is a matter altogether impossible to omnipotency itself: to be able and willing withal to defend a falsehood, or set faire colours on foul causes, is rather impotency then 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 bee accounted any true effect of power, but an infallible argument of great and desperate imbecility.  
3 For these reasons; since I consecrate 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 aduersaries 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. We first examine what the Antichristian adversary can oppose against it.  

CHAP. I.  
The sum of the Romanists exceptions against the Scriptures.  
1 THeir objections against Scriptures spring from this double roote: 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 vpon Christs visible Church.  
The former of these two fountains, or roots of error, I am not here to meddle with: elsewhere we shal. 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 vpon 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 serve from them.  
2 That the Scripture is not the rule whereon private men, especially unlearned, ought to rely in matters of faith; from these general reasons, or topics, they seek to persuade vs. First, admitting the Scriptures to be infallible in themselves, and so consequently to all such as can pe●fectly 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 onely 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 beleeue this,& build his faith hereupon, then is his faith grounded vpon the infallibility of this or that mans skill in translating, whereof he that is unlearned can haue 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 error: and the most skilful may haue his escapes in a long work, for, In opere longo fas est obrepere somnum, Aliquando bonus dormitat Homerus: A man may sometimes take Homer napping even in that Art whereof he was Master and Prince: much more may the greatest Linguist living in a work of so great difficulty as the translation of the Bible, not another mans( though that more easy to err in than a mans own) but the work or dictates of the holy Ghost, prove an Homers, 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 wee should build our faith, he hath not gone besides the line: unless we will admit an infallible authority in the Church, to assure us that such a translation doth not err.  
3 again, in those very translations wherein they agree; Luther gathers one sense, Caluin another; 
Answ. sect. 3.  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. 
Retorted and answ. sect. 4.  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 abet his opinion, how bad soever. 
Answ. sect. 2.  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 aduersaries 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 vpon himself.   

CHAP. II.  
The former objection, as far as it concerns illiterate and Lay men 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 alloy all controversies arising about the true sense and meaning of Scriptures: we were very impious to deny it. But, if we haue just cause to suspect, that such as contend for it, haue but put this infallible authority, as the Astronomers haue supposed; some, Epicycles& Eccentricks; some, the motion of the earth; to salve their Phoenomena 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 inconveniences: secondly, whether greater inconveniences will not follow vpon the putting of it, 
That the illiterate may as well know the true sense of Scriptures, as the right meaning of the Popes decrees.  than 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.  
2a 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 onely. Sometime they were written in greek: but, in later yeares, 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 Ca●d nals,) 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, 
Tot vero translationes, mutationes, sine graeuissimo pericul●& incommodo non fierent. Nam non semper inueniuntur idonei interpretes: atque ita multi errores committerentur qui non possint postea facilè tolli. Cum neque pontifices, neque concilia de tot linguis judicare possint. Bellarm. lib. 2. de verbo Dei. cap. 15.  whereby he may fully instruct every person throughout the Christian world, in his own natural, known mother tongue. For Bellarmine 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 a 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, beleeue that you do not err in your translations of them? or must they steadfastly beleeue, that you interpret their 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-council in sundry points. Yet, unless the Lay people can steadfastly beleeue, that you interpret the Churches sentence aright: your supposed rule of the Churches 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 vpon their souls, save onely belief: 
Were thei● objections against us pertinent: not the Popes infallibility, but the Priests and Iesuites honestia or fidelity, should be the rule of most lay Papis● faith.  and they haue no other means to know that this which they must beleeue is the Churches sentence, but your report: then can they not be any more certain of the Churches 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 beleeue that you neither d●d, nor could err in this relation; Whereas your own doctrine is, That even the learnedst among you may err: and you cannot deny, but that it is possible for the honestest Iesuite, either to lye, 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 writ at all or no, is not known to any of the common people in these Northern countries, but onely 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 beleeue absolutely and steadfastly, that the Pope, or Church cannot err: but to beleeue your report or informations of his sentence in doubtful cases, onely conditionally; if it be the Popes 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 onely 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, than that the Pope cannot. And it is more necessary unto Christian belief to hold, that God the Father, son, and holy Ghost neither can, nor will speak a lye: than 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 onely 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 mans 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 haue as good means and better, to know that these books of Scripture are Gods own words, than they can haue to know that this or that Canon in any council was confirmed by the Popes teaching ex Cathedra: then must the same people beleeue the one more steadfastly than the other; to wit, Gods word, as it is red unto them in our Church, more steadfastly than the Popes interpretations, injunctions, or decrees. Let us compare the means of knowing both. First, if the Popes 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 Gods word, as of any thing else; for the Pope and his council 
council. Trident. sessione quarta.  haue auoucht them for such, although they add some more than we aclowledge.  
5 If the worst then 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 Iesuites may tell them, that these very words( being first englished) were spoken in the trent-council, and confirmed by the Pope. Why should they beleeue it? because they avouch it seriously whom they think able to understand latin? Suppose not onely 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-council decreed thus, the modern Iesuites haue it but from tradition of this age: That God spake thus, we haue the consent of all ages. Yea, but it is easier to render the Trent-Councels meaning out of latin, than the meaning of Gods 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-council; and if the Trent council 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 Popes decrees, or scripture. Our ministers know to render the meaning of Scripture as well as yours do the meaning of the councils. Let us now see whether it be as likely, that our ministers fidelity in telling them as they are persuaded, and as they beleeue themselves, be not to be presumed as great. To call this in question were extreme impudency& vnciuilitie, especially seeing we teach, that the people should be thoroughly instructed in the truth: where as you hold it for good Christian policy, to hold thē in ignorance. Our permitting the free use of Scriptures to all doth free us from all suspicion of imposture or guile: of which in the Iesuite or learned Papist the denial of like liberty, is a foul presumption. Further, let us examine, whether from the matter or manner of the Popes decrees, there can be any argument drawn to persuade the people that these are his decrees and no other mans: more then can be gathered from the matter and manner of Scripture phrase, to persuade a man that these are Gods,& can be no mans words. 
Granting the Pope to be as infallible as God himself: yet were not his decr●es related by his messengers to be so much believed, as Gods written word, received by us and thē, because it is freer from suspicion of forgery, then they can be, harder to be counterfeit then they are.  And here certainly we haue infinite advantage of 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-council, or the Popes writs, interpretations, or determinations: than artificial y 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 Popes decrees, and therefore in respect of us, much less to be believed; although otherwise we should grant the Popes decrees( which without controversy were his decrees indeed) to be as infallible as the eternal and immutable decrees of the almighty. Gods word oft-times unto Atheists hath discouerd itself by the majesty of style and sublimity of matter, to be more than human, and therefore divine, not able to be imitated by any lying Spirit. If any Iesuite will deny this: let him make trial of imitation in the prophecy of Isaias, the beginning of S. Iohns gospel, the relation of joseph and his brethrens dialogues, the book of job, &c. 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 red 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 Popes Decrees they bewray themselves both for the matter and manner, to be onely 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 onely of legal decisions: which are no otherwise written, than many writ, 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 counterfeit 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 than men; secondly, seeing we haue better arguments to persuade the people that these Scriptures daily red in our Church, are Gods own words, than the Priests and jesuits haue; 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 vpon Gods word preached or red 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 Iesuites will teach them to beleeue the Popes decrees given ex Cathedra; or the Churches opinion indefinitely taken, fide diuina, by infallible faith; but the Iesuites, or Priests expositions or translations of them, only conditionally, and with this limitation, [ If so they be the Pope or Churches decrees]: we may in like sort with far greater reason, teach the people to beleeue the Scriptures or the word of God absolutely, and our translations or expositions of it, but conditionally or with limitation, so far as they are consonant to the word of God. Seeing it is as probable, that we may expound Gods word as rightly and sincerely, as the other can the Church or Popes edicts: we haue better reason to exact this conditional obedience& assent, in the virtue and authority of Gods word, which we make the rule of faith; than they can haue to exact the like obedience by virtue of the Pope or Churches edicts, which is to them the mistress of faith. For it is more certain to any man living, that Gods word is most infallibly true, than that the Pope cannot err. Wherefore, if the absolute belief of the Popes infallibility, and conditional belief of the Iesuites or Priests his messengers fidelity or skill, be sufficient to salvation: much more may the absolute belief or assent unto the infallibility of Gods word, and such conditional and limited belief of his ministers 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 Gods 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 Popes words be always infallible; but of the infallibility of Gods word, can no man doubt.  
8 And here I cannot but much wonder at the preposterous courses of these Romanists, who holding an implicit faith of believing as the Church believes,( in many points,) to be sufficient unto salvation: will yet fasten this implicit faith vpon the present Church of Rome, and not refer it rather unto that Church as it was under S. Peters 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, than that this present Romish Pope& 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 Saint Peter, then for this Pope that now is, or the next that shall be.  
9 For these reasons( fully consonant to their own positions) all Papists me thinks, in reason, should make the same difference in their estimate of S. Peter and later Popes, which a French cardinal( as the tradition is at Durham) once made betwixt Saint Cuthbert and venerable Bede. Albeit S. Cuthbert was accounted the greater Saint amongst them, whose greater benefactor he had been,( in which respect they brought the cardinal first unto Saint Cuthberts tomb:) yet, because he knew him not so well, but onely by their report, he praies very warily; saint Cuthberte, si Sanctus es, ora pro me. But, afterwards brought unto beads 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 or ands; Venerabilis Beda, qui à tu Sanctus es, ora pro me.  
10 proportional to this caution in this French mans prayer, should every modern Papist limit his belief of the present Popes infallibility in respect of S. Peters; And say thus in his heart: As for S. Peter, I know he believed and taught aright; and I beseech God I may beleeue as he believed, and that my soul may come whither his is gone: as for this present Pope, if he beleeue as S. Peter did,& be likely to follow him in life& death, I pray God I may beleeue as he believes, and do as he teacheth; but otherwise( beleeue me) I would be very loth to pin my belief vpon his sleeve, least happily he run headlong to hell with that which should haue drawn me up to heaven: for in this life I walk by faith, and by faith I must ascend thither, if ever I come there, and therefore I dare not fasten my belief vpon any man, whom I would be loathe to follow in his course of life. But most surely might this implicit faith be fastened vpon Gods written word, contained in the writings of Moses, the Prophets, Apostles& evangelists. We know, O Lord, that thou hast taught them all truth that is necessary for thy Church to know. And our aduersaries 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 the last chapter of this Section. Parag. 3.& 4.  
How far such are to rely vpon their instructors authority, see the eight chapter of this sect.   unto the main objection, concerning the means of knowing Scripture to be Scripture, we haue partly answered( or rather prevented it) in the first treatise: and throughout this whole intended discourse we shal( 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 lay mens faith, as such as understand not those languages in which the holy Ghost did writ: 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 
Sect. 2. cap. 5. parag. 4.  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 diuers 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 then light. For the like reasons were the scriptures to the Iewes( as to our forefathers they had for a long time been) as a sealed book. Vid. sect. 2. cap. 2. 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 red the Scriptures in any tongue, we do not hold them bound( nor indeed are any) to beleeue absolutely or expressly, every clause or sentence in the sacred Canon, to be the infallible Oracle of Gods Spirit, otherwise than 
Lib. 1. par. 2. sect. 4. cap. 4.  is before expressed: but unto the several matters or substance of truth, contained in the principle parts thereof, their souls and spirits are so surely tied and fastened, that they can say to their own consciences; 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 vs. Such are, the rules or testimonies of Gods providence, the doctrines or real truths of original sin, of our misery by nature, and freedom by grace: Such are, the articles of Christs passion, and the effects thereof; of the resurrection, and life euerlas●ing. 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 vpon these truths themselves, not tied or held unto them by any authority of man. For albeit true and steadfast belief unto these fundamental points might be as scant, as the true worship of God seemed to be unto Elias in his daies: yet every faithful soul must thus resolve: 
Thus much C●n●s grant●th de loc. ●h●ol. cap 8. re●p●●d 4. Ad ●ae●, si ●mnes h●, q● me docu●ran●, ●ò ad●ò ange●●●oelorum m ast●● ut oppositi● eius, quod fide teneo, non ex eo fides me a l●befactaretur. Iuxta Pauli Apostoli praescriptum illud, Cicet nos aut Angelus, &c. Gal. 1. v. 8. Consequently h●reunto he proveth the last resolution of faith not to be in●o the veracity or infallibil tie of the Church, taxing Scotus, Gabriel, and Durand, as the margin telleth us: but his reason holdeth good against all such as make the Churches infa libilitie the rul● of fai h: as sha l bee shewed ●od will king in the thi●d s●ct 3 ●ib. V ● cap 10. ●u●●s s●ct.  Though 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 relies shall never fall. So likewise must every Christian, both in heart resolve, and outwardly profess with Peter,( but with unfeigned prayers for better success, and 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 crucified Christ, my onely 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, and stretch invention to overthrow the glorious hope of our resurrection from the dead: yet every faithful Christian must here resolve with job, and out of his believing heart profess, 
●ob. ●9. v. 25.  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 sh●ll I see God in my fl sh, whom I myself shall see, and mine eyes shall behold, and none other for me. As we hope to see Christ with our own eyes immediately and directly in his person, not by any other mens eyes: so must we in this life steadfastly beleeue, and fasten our faith vpon those points and articles, which are nec●ssarie for the atta●ning of this sight of Christ, in and for themselves, not from any authority or testimony of men, vpon 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, specia●ly altogeth●r 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 assent, as they must do unto the former, because they cannot discern the truth of them in it self, or for itself, or with their own eyes, as( it is supposed) they did the truth of the former.   

CHAP. III.  
The general heads of agreements, or differences, betwixt us and the Papists in this Argument.  
1 ALL 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 speeches 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 counterfect. Thirdly, How we know the sense and meaning of Gods word, whether written or unwritten.  
2 These difficulties are common to the Iewes, 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 ●he professors, either of reformed, or Romish Religion, agree in this Principle: That certain books,( which both aclowledge) do contain in them, the undoubted, and infallible word of God.  

The first breach betwixt vs.  4 The first point of breach or difference betwixt us and the Papist is, concerning the means how a Christian man may be in conscience persuaded, as steadfastly and infallibly as is necessary unto salvation, that these books, whose authorititie none of them deny, but both outwardly aclowledge, are indeed Gods words.  
5 The second 
The second.  point of difference( admitting the steadfast and infallible belief 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 nec●s●itie of minist rial function, for the planting of faith.  In the means or manner, how we come to beleeue 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, 
The points of differen●e betwixt us, about the prerogative of Pastors, and the manner of their begetting faith in others.  or in some peculiar sort, annexed to any p●culiar men or company of men distinct from others by prerogative of place, pre-eminence of succ●ssion, and from him or them to be derived unto all others set apart for this ministery; or whether the m●nisterie 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 ministery of man, which is necessary 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, onely by proposing or expounding the wo●d, 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 vpon the infallible word of God onely; or partly vpon it, and partly vpon the infallibility of such as expound it unto vs. Or in other words thus: whether the authority or infallibility of any mans doctrine or asseveration concerning these scriptures, or their true sense, be as infallibly to bee believed as those Scriptures themselves are, or that sense of them, which the spirit of God hath wrought in our hearts, by sure and undoubted experience.  
10 These are the principal roots and fountains of difference between us, concerning our present controversy, whence issue and spring these following. 
O●her branches of the former differences.  First, Whether Christ( whose authority both aclowledge 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 ministery 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.  

The Romanists assertions.  11 Our aduersaries, especially later Iesuites, positions are these. The 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 profess 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 bee 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 most 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 certain●y 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.  

Our Churches assertions contradictory to the former.  13 Our Churches assertions concerning the knowledge of Gods word in general is thus. As Gods word is in itself infallible, so may it be infallibly apprehended, and believed by every Christian, unto whom he vouchsafeth to speak, after what manner soever he speak unto him. Yea whatsoever is necessary for any man to beleeue, the same must be infallibly written in his hart: and on it once written there he must immediately rely, not vpon 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 beleeue 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 wee are bound to beleeue the divine written Oracles themselves. Consequently to this assertion we affirm.  
16 That 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 Gods 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 matters of faith.  
But because most in our daies, 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 least they make shipwreck in Charybdis.   

CHAP. IIII.  
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 Controuersers of our times,( either in love to the cause they defend, or heat of contention) not content onely to contradict, but desirous to be most contrary to their aduersaries, 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 Churches authority, or obedience due to spiritual Pastours.  
2 
The first extremity held by the Papist.  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 take away all the authority of Gods word, and to erect the present Churches consistory above Moses, and Saint Peters chair. 
The second held by the Antipapist.  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 onely be obeied, when they give sentence according to the evident, and express law of God, made evident to the hearts, and consciences of such, as must beleeue 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 onely to be obeied, 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 bee that can show us the express undoubted command of God, it must be obeied of all: but whilst it is thus obeied, it onely, not he that sheweth it unto us, is obeied. And if this were all the obedience which I owe unto others, I were no more bound to beleeue, or obey any other man, than he is bound to obey or beleeue me: the flock no more bound to obey their Pastors, than their 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 bee fully contradicted, not strive to bee most contrary unto them, but rather to seek out the mean between these two erroneous extremes.  
4 Infallible assent, and illimited, vnreserued obedience we may not perform to the present Church, or any visible company of men; but to the Scripture onely, made known, and evident to our consciences. This assertion is directly, and fully contradictory unto the Papists.  
5 conditional assent, and cautionarie obedience we may and must perform to our spiritual Pastors, overseers,& governors, 
The third or middle assertion contradictory to the two former extremes,& ● onely consonant to the truth.  albeit we see not express commission out of Scripture, to warrant these particulars, whereunto they demand assent or obedience. It is sufficient that they haue their general commission for obedience, expressly cont●ined in Scripture. This assertion directly contradicts the other extreme, or contrary assertion, and of all the three onely doth not contradict the word of God, which expressly teacheth, that some peculiar obedience is due unto spiritual Gouernours. unless we hold, that when Christ ascended on high, and lead captivity captive, his donation of spiritual authority, was but a donation of bare titles, without Realities answering unto them. 
Ephes. 4▪ vers. 11.  To some he gave to be Apostles, to some Prophets, some evangelists, some Pastors and teachers. 
That some peculiar obedience, though not so great, as the Romish Church doth challenge, is due to spiritual gouernor●.  Though prophesying in some degree hath ceased, and the eminency of Apostleship bee dead with the Apostles; yet Pastors remain, and Teachers must continue in Christs Church unto the worlds end. If Pastors we be, then must we haue our shepherds staff: if teachers, a rod to keep our schollers in awe. The same Apostle from these grounds thus exhorteth the flock. 
Heb. 13. vers. 17.  Obey them that haue 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 ioy, and not with grief, for that is unprofitable for you. 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 mens conceit of all spiritual authority in our times. But such as dread the majesty of that invisible God,& 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 Princes reign) 
luke. 10. v. 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 
John. 20. v. 23.  Whose sins ye remit, th●y 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 and superstition could not haue increased so much in the old world, 
Vid. li. 1. 2. part. sect. 2. cap. 6. pag. 60.  unless there had been evident documents of a divine power in ages precedent: So neither could this extreme tyranny over Christs flock haue 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, then well expounded by the practise of holy men, to be exceeding great.  
6 Saint Peter foresaw, that this Antichristian authority was likely to spring from the peoples reverend conceit of their Pastors authority▪ and because the flock was bound most strictly to obey them, he willeth the Pastors not to be too Lordly in their commands. 
1. Pet. 5. v. 3.  feed the flock of God, which dependeth vpon 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 Gods heritage, but that ye may be ensamples to the flock. So doth S. Paul, 
Act. 20. vers. 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 my 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 haue 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. easy it had been for the flock to haue spared themselves, or kept aloof from such merciless overseers: whose designs, though they could not with safe consciences contemn, avoid they might, by circumspectly and careful attending to other true shepherds 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. v. 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 Apostle did foresee, that the people would be always most prove to disobedience, vpon less occasions than was requisite: and yet disobedience, unless vpon 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 forthputting Vocalist, in preaching what he list, though contrary to his gouernours constitutions, was as the spring sun to cherish and bring them forth. And as the Romish Church, vpon 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, haue 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 aduise.   

CHAP. V.  
Of the diversity of human actions: the original of their lawfulness, vnlawfulnesse, or indifferency: which without question belong to the proper subject of obedience, which not.  
1 OF the subordination of spiritual Gouernours amongst themselves, we shall haue fitter occasion elsewhere to entreat: Now we are to inquire the limits and bounds of spiritual authority in general, onely 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 necessary and immediately flow. There is some peculiar authority in the Priesthood, or ministery, 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 gouernours, doth redound as directly and fully unto Christs, as disobedience to inferior Magistrates doth unto the Princes or supreme gouernours dishonour: For he that heareth Christs messengers heareth him, he that despiseth them despiseth him: and yet it is as evident again in some cases they may bee disobeyed. The difficulty is in which they are to be obeied, in which not; or in one word, what is the proper subject of obedience due unto them.  
3 
The general or remote subject of obedience.  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 onely admit no degrees; but our persuasion of their indifferency, as al●o of the two other kindes, may be stronger or weaker. 
persuasions pure or mixed.  Our persuasion in all three kinds may be pure or mixed. 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. 
Of the various mixture of persuasions, whence the variety of actions▪ or of doubts concerning their lawfulness or vnlawfulnesse doth arise.  The mixture of our persuasion likewise may be diuers. sometimes we may be strongly persuaded, that the matter enjoined is good,& yet haue some weak persuasion or surmise, that it is evil, or contrariwise. Sometimes we may haue an equal persuasion both ways,& think it as probably good as evil. sometimes we may haue a strong persuasion, that it is indifferent; and a weak, that it is good or evil, or contrariwise. Sometimes we may haue a we●k persuasion or conjecture, that it may be a great good, and a strong persuasion that it is but a little evil, or contrariwise. Sometimes a strong persuasion that it is a thing indifferent,& 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 their 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 ma●ters of practise) may be in a manner infinite. But because most men measure matters of conscience, as they do commodities of little worth, onely 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, vnlawfulnesse, 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 mans conscience hath authority sufficient to enjoin their practise, 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, onely 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 obeied, in things acknowledged for merely indifferent. Only this question may be made, Whether 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 gouernours and private persons, that in things acknowledged for indifferent unto us, at this very instant, we are not bound to follow private mens advice; but a magistrates or gouernours command we are in conscience to obey, and to make choice of whether part he shall appoint.  

The rule of piuate resolutions in matters apprehended as merely evil.  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, without any conceit or persuasion of good in the same, the adventuring vpon 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, 
In what case some matters apprehended as m●erely evil may be vnder●aken with l●sse dange●, thē o hers which re partly apprehended as eui●l, partly as good.  without any thing in lieu thereof: so may a man oft-times wrong his own soul and conscience more, by undertaking actions which haue some show or probability of goodness in them, than in undertaking others, which haue none, but are onely apprehended as evil. This falls out onely 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 onely 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 the action, wherein it is, worse, than that which hath but five degrees or partes 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 that 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 vpon a great evil, in hope of a lesser good; most of all to adventure vpon any great or probable evil, without probability of any good to countervail it in the choice.  
7 Concerning mixed persuasions of good and evil, 
The rule of private resolutions, in matters, as probably good as 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 vpon the action, as the omission of it, referring the event to Gods providence, which favoureth positive actions, more than priuations; works rather than idleness; and the following of that which is good, more than abstinence from evil. A lawful gouernours 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 gouernours, is, either in pure persuasions of the evil, 
The chief points of difficulty concerning the subject of obedience.  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 vnlawfulnesse of any opinion or action; as, whether we may safely adventure vpon 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 than good: or such, wherein the evil which wee fear, seems greater, than it can bee recompensed with the good, which wee can hope for; though it were as likely to ensue.  
10 Secondly, if public authority may ouer-sway any at all, what kind of private persuasions these be, or how far they may be overswayed by it.   

CHAP. 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 daies are persuaded, that no injunction of authority ought to move us to any thing, which privately we deem evil, either absolutely, or unto vs. Obedience, in matters lawful, they aclowledge 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, vpon 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, vpon private instigation or secular motives, to haue 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 haue killed his son had been no man-slaughter. 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 Gods commandment did, not onely 
Abraham non solum non 〈◇〉 culpatus crud●litatis 〈◇〉, verum e●●am laudatu● est ●omine piet●●● quod v●●●●t 〈◇〉 n●quaquam ●celerate, ●e● ob●dienter occidere. Aug. de ciu. Dei. lib. cap. 21.  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, vpon this motive, than in saving of his enemies life, out of his private resolution, or goodness of nature. Most true it is( for a Prophet said it) of the general 
Abrahams obedience made that action which without it had been worse than mur●her, to be better than sacrifice.  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 onely That, wherein greater obedience, than Abraham here intended, was actually performed.  
3 But some( perhaps) will here demand, what argument can be drawn, from obedience unto divine supreme authority, 
How far the former instance serveth to infer the conclusion proposed.  for justifying obedience unto subordinate powers, in matters, which in our private estimation we deem unlawful? Shall wee equalize man wi●h God, or human 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. Abrahams warrant for killing his son, was more authentic and express, than we can haue for any particular act●on, which we privately conceive as evil: but not more authentic and express, than many divine precepts for obedience unto lawful gouernours are. As his warrant was better, so had his action without it been more desperate, than such as superior powers usually impose vpon inferiors. The former instance then was brought, principally, to mitigate the rigour of their preciseness, who stiffly maintain, That no obedience can legitimate such actions, as, without i●, would be evil; but all must be performed, onely 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 Abrahams resolution and obedience: from which we may further argue thus. As the immediate interposition of divine authority made that action holy& 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 beate 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 haue no power over the one; the other none over himself, to authorize such usage of his body. What would it be then, in private men, to beate such as they know for Gods 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 Elisa or some other: the story is in the first of Kings,) 
1. King. chap. 20. vers. 35.36.37.  did not onely pretend, but truly had some scruple of conscience, least 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 Prophets command became a sacrifice to the Lion. But he that took the Prophets 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. 
Miles cum obediens potestati sub q●a legitime co●stitutus est bominem occidit, nulla civitatis suae lege reus est h●mi●●dij: imo nisi fecerit, reus est ●mperii deserti atque contempti. Quod si sua spon●e atque authoritate fecisset, in crimen effusi hum●ni sanguinis incid●●set. ●taque vnde punitur si fecerit iniussas, ind punietur nisi fecerit iussus. Aug de ciu. Dei. lib. c. 26.  To rifle a Spanish ship, vpon private quarrels, were piracy in an English Nauigator, to kill a Spaniard murder; but suppose the Kings majesty, vpon 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 outward action in both cases the same, but the circumstances diverse, and the party that now undertakes it, hath better motives than before he had.  
4 Many instances might be brought unto this purpose, all evidently euincing 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 haue new motives and better warrants for to do them; nor can our adventure vpon such actions be censured for desperate, as before it might well haue been. For first, whilst men of skill and iudgement, appointed by God to aduise 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 thi● 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. 

He that doth that which in his private opinion he suspecteth for euili, because enjoined by lawful authority, in this respect, doth not evil that good may ensue, seeing the goodness of obedience is no consequent of the action, but a motive precedent.  
The same reason holds in avoidance of scand●ll or bad example.    
5 The goodness of sincere obedience alone is not a consequent onely of the action, but either an essential part, or such a circumstance, or motive precedent, as brings a new essence 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 vpon the former motives be as lawfully undertaken, as those which we h●ld, as probably good, as evil.  
6 But, as every conceit of any good is not sufficient to countervail all conceit of eui●l, 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 sc●ndall, 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 more 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 assequution 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 intend: 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 ought 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 it 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( vpon 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 wee set apart the goodness, which may arise from the mere act of obedience itself.  
7 That both the 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. 
Some obedience may alter that evil which appears in some ●ctions: because any obedience( though in the lowest degree) doth make acti●ns which without it were indifferent, to be truy good.  For the injunction of authority, as none( I think) will deny, makes things which to haue done, or not to haue done, was before indifferent, now not to be such, but necessary& good. So as, not onely 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 onely. 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 qu●litie 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 haue undertaken, not to be any more evil, but good. The difficulty onely is, 
To give precise ●uless what actions may of evil become good by obedience, is very difficult.  what private doubts or disl●kes may be countervailed by public authority: or what certain rule may bee given when they may, and when they may not.  
8 general rules in this case are very hard to be given, because the circumstances may be many& diuers. 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, than absolute command: sometimes rather to adjure, than command: Sometimes the parties in authority may be of less,& 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 practise are to be most believed, wherein occurrence 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 iudgement is more to be believed, than five hundred but of ordinary capacity. For as things visible, but far distant, for 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 Lilibae an 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 vnlawfulnesse of the command itself better than others. But unless a man can justly pled 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 iudgement 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 commandement, or public injunction of authority, is not absolutely against Gods commandment; for so it could not be obeied, with safe conscience, by men of skill and integrity. 
A certain rule when authority may be disobeyed, without whose observation disobedience is always more suspicious than safe.  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 Gods law, and such as will lay a necessity vpon us of transgressing Gods commandements, if we yield obedience to particulars enjoined by it: 
Act. 4. vers. 19.  Our Apostles haue already answered for us, It is better to obey God than men. Christ had commanded them to preach the Gospel: The Priests& 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;& their commandements are particular branches of Gods general commandements for this purpose: and he that disobeyeth them, disobeyeth God, unless their commandements be contrary to some other of Gods commandements. And it is a course as preposterous as dangerous, to disobey authority, because wee dislike the things commanded by it, in respect of ourselves, or vpon some persuasion peculiar to us, not common to all. For seeing obedience is Gods express commandement; yea seeing we can no more obey, than love God, whom we haue not seen, but by obeying our superiors whom we haue seen: true spiritual obedience, were it rightly planted in our hearts, 
Such as disobey public injunctions, vpon s●spicion or fear least their practise might occasion evil, are usually taken in their own fear, and fall into that very sin which they seek to avoid.  would bind us, rather to like well of the things commanded for authorities sake, than to disobey authority for the private disl ke of them. Both our disobedience to the one, and dislike of the other, are unwarrantable, unless wee 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 necessary evil: yet are these most vnexpedient, 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 withall were bound to consider, whether the want of such an act might not occasion as great evils, as he fears may follow the practise of such obedience as it commands: or whether other might not as probably foresee some equivalent good, which he sees not. But after such acts are publicly made, and obedience duly demanded, 

in vitium ducit cu●pae fuga si caret arte.  
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 mens consent is good. Thus from an unnecessary fear of the former men fall into the later,( which is but a sister sin) by denying obedience which in itself is good, for fear lest they should give occasion of evil.   he that denies it vpon fear onely 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 capita●l mischief of public societies anarchy 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 vpon any private liking of the things enjoined, but onely vpon sincere respect of performing obedience to ●uperiours, whom God hath appointed to make laws for us, but not us to appoint them what laws they should make, not to judge of their equity being made, save only where the form of the commandement is contrary to some of Gods commandements, so as the particulars enjoined become thereby essentially and necessary evil. In such case, the laws of superiors are already judged and condemned by Gods law, by which whilst they stand vncondemned, they shall condemn us for disobedience both to Gods laws and them, albeit we stand in doubt, whether that which they enioin, 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 onely can prevent the danger. We, as I said before, might aduise if we were thereunto called, for the mitig●tion or abrogating of such laws, but judge or condemn them, by the probabilities or fears of their consequents, we may not, but onely 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 consequentes 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 Saint Austea 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, ciuicae pacis ord●n m seruams. Cuiquod jubetur, vel non esse contra Dei praeceptum certum est vel, vtru● sit, certum non est. vt fortasse reum regem faciat iniquitas imperandi, innocentem autem militem ostendat ordo serviendi. Aug. l. 22 contra Faustum Manichaeum. cap. 15.   It is enough that we know such businesses( as for example warres with foreigners) not to be unlawful in the general, and the determinations of warres, or like business, to be referred to the King, and his council: but whether this or that war bee justly undertaken by them or no; common souldiers, nay captaines 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 vncondemned by law, blasphemy, or the like: such commandements were not to be obeied, 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 law 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 obeied 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 Christs, as any civil Magistrate hath to demand temporal obedience in the State or Princes name: And if any of Christs 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 Princes 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 vpon pretence of ignorance in Gods word, or liberty of conscience, appeal● from ordinary Ministers to Christ the chief shepherd, are not thereby presently acquitted, but stand still liable to the censure of their Pastors, either to bind them if they continue obstinate, as well for this their disobedience in appealing from them, as for their other sins; or to loose and remit their sins if they repent. For God hath appointed his ministers to govern his Church, and Gouernours are to be obeied in that they are gouernours, vnl●sse such as are to perform obedience, do perfectly know, or haue reasons( such as they would not be afraid to render 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 Iesus, 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, 
unto what a man stands bound being strongly persuaded that the laws of superiors are against Gods laws, and wherein his sin consisteth, if he disobey vpon such strong, but ill grounded persuasions.  are opposite unto Gods laws, when in truth they are not. And hence they think they deny obedience vpon sincerity and conscience, when indeed they do not, but in both cases are merely blinded by affection. The question is, whether denying obedience vpon such perswasi●ns, they do well or ill? That the persuasion is evil, is without contr●uersie. 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 remaines? If they obey, they sin against their consciences, and prefer the laws of man before Gods: If they do better in disobeying, it may seem an happy error, which exempts thē from the yoke of obedience, whereunto the orthodox are subject. The answer is easy; whosoever shal deny obedience vpon 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 the 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 onely in the exercise of his former persuasion, or in the motion of his habitual affection: not in any proper act of that peculiar 
It may justly be questioned whether there be any such peculiar 'vice distinct from all untoward affection, or whether all disobedience consist, onely in the formal opposition between some one or other affection, and the law, seeking to restrain it.  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 iudgement 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 vncorruptedly 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 wee 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 Gods assistance, more at large in the article of the Godhead, and some other Treatises of Christian faith.   

CHAP. 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 bread greatest scruple for yielding obedience in doubtful cases. For our Apostle saith: 
Rom. 14. v. 23  whatsoever is not of faith, is sin: But whilst men obey spiritual Gouernours, in those particulars for which they show no Scripture, this obedience is not of faith,( for faith is always ruled by the word:) Ergo his obedience is sinful, even in this respect alone, that it hath not the word for it warrant, but much more if we doubt whether the things enjoined bee 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 Gods 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 diuers meanings of this phrase, not of faith.  
The first meaning.   A thing may bee said to bee of faith three ways. First, strictly and properly, That is said to bee ex fide, of faith, which is an act or exercise of the habit or virtue of faith, as to beleeue in GOD, in Christ, or to assent unto any article in this 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 roote, seeing charity is no branch of faith, but a coaeuall stem of infused sanctifying grace, the common roote to both. Such acts then may be said to bee of faith, onely because the doctrine of faith enjoins them, and the habit or virtue of faith inclines the soul unto them,& moves charity unto the exercise of them. And this is the second sense or 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, 
The second.  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 necessary 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, 
The third meaning onely meant by our Apostle.  whatsoever conscience, or the virtue of faith, being consulted, cannot countenance or allow, but rather dissuade. And in this sense, all that may be said to be ex fide, 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 enjoined 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 lawe of nature would condemn him for so doing. But if his dearest friend lay on his death bed, and did expect some comfort by his presence: his absence vpon 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 mans 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 otherwile 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. 
Rom. 14. v. 14,  I know and am persuaded through the Lord Iesus, that there is nothing vnclean of itself: but unto him that iudgeth 
Our Apostles words, unless the universality of their form be restrained by the matter or subject, infer ●as forcibly, that confident persuasion might acquit us, as doubting condemn us in any action. Yet confidence of persuasion doth never acquit us: But in matters presupposed indifferent; no more can doubting condemn us without some inequality in the matter.  any thing to be unclean, to him it is unclean, And again; This man ●st●emeth one day above another day, another man counteth every day alike▪ let every man be fully persuaded 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 fathers life, did sin most grievously; albeit he were most fully persuaded to the conscience: 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 bee 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 haue 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 necessary breed, are contrary to the analogy of faith.  This very persuasion, were it thoroughly and generally planted in all mens 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 diuers men will be of diuers minds, concerning the lawfulness or vnlawfulnes of it? Who could not by this exception excuse himself from performance of necessary allegiance or service? If the Kings 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 Gods plague vpon this land, therefore I may not hazard my life in it, nor adventure to  shed the innocent blood of our holy mother the Churches 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 less moment) when they are given to the chief managers of our spiritual warfare, in times wherein disobedience threatens dissolution of Christs army, that must fight his battels 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 vpon scruple, yea eu n the scruple or doubt it sel●e, may be not of faith, as we●l as the positive action of whose lawfulness they doubt, whence the objection, which many draw from the Apostles rule is most ●orcibl● against th●mselues.  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 gail, more than hell: and had rather bee doore-kepers in great mens 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 vpon 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 Christians, at all or most times; or else most expedient for thy souls health, the setting forth of Gods glory, or the good of others, at this present. But thou art contrarie-minded, and doubtest whether thou mayst 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 shouldst do it, but bare probabilities, which cannot oversway that doubt, which thou hast framed unto thy conscience. But he can show thee express commandement out of Scripture, that thou shouldst obey him. Thou wilt say; in things lawful onely. This he avoucheth to be such; Thou deniest it. He can show thee again express words of Scripture, that thou shouldst not be wise in thine own conceit, but be willing to learn of thy Pastor, Who is the messenger of the Lord of hostes, at whose mouth thou should●st 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 Gods word commands thee, in general terms, to obey, and no where wills 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 shouldst? Whether thou hast learned to deny thyself, and thy affections? whether thou hast learned to reverence thy Pastor as Gods 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 onely. 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. 
A man in●● some cases may either obey or disobey authority, not without doubt, and yet without sin.  But I dare not deny, but that sundry of Christs 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 vpon 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 cond●mned 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 haue a very ancient, grave, wise, and moderate stomach: and it were fit 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, 
It was not the doubt or scruple, but the quality of the things doubted of, which made their actions, of whom our Apostle speaketh, so grievously sinful. For the evil which vpon great probabilities they feared, was incomparably greater, than any good possible to ensue vpon their eating.  that they of whom he speaks, did sin in eating when they doubted. For if they had been as fully persuaded in their mindes, as the Apostle himself, and sundry 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 haue 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 rashness, or want of settled resolution, in many of thē, 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 well-grounded resolution. Both the sin,& the extraordinary grievousness of it did hence, arise: they had eaten of things sacrificed to Idols, or other meats,( in their iudgement) accursed by the law, which they suspected not onely to be unlawful to be eaten, but doubted whether in eating them they should not be partakers of the table of divels, initiate 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 past, 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 meate 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 spake, 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 haue eaten, with the least scruple of such grievous danger, was worse than Esau's alienating of his birth-right for a mess of pottage. And albeit they had doubted to day, and grown resolute to morrow, vpon 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 bee cast off in a moment, nor may a man adventure vpon a doubt of such fearful consequence, but vpon great motives of some spiritual good; the probabilities of attaining which may countervail the evil feared: or vpon 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. 
Vers. 5.  He exacteth not this fullness of persuasion in matters of 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, as hot spirits usually enforce vpon 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 vnderminded 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 haue been stronger or higher pitched; as it seems some of these, to whom he writes, had been too bold in eatng, and were afterwards tortured by the sting of conscience. The end of our Apostles exhortation was this: Seeing their persuasions, concerning the vnlawfulnesse of such meats, had been( as it were) bread up with the parties doubting, they should in no case adventure vpon the contrary practise, but vpon long and well-settled resolution, grounded vpon 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 accustomend diet,( for vitiosae consuetudini indulgendum est, there must a care 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 sparing, as opportunity shall serve. Otherwise, what one saith of Nature herself, 

Expellas furca licet, usque recurret:   

Though with strong hand she be out-throwne,  
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: 
Vide. 1. Cor. 11.8  for so they caused them, for whom Christ Iesus died to perish for their meats sake, as it is vers. 15. Whereas the loss of meate, or life itself, should, by the rule of charity, be accounted gain in respect of our brethrens inestimable da●ger, which may ensue vpon such actions. Better it were we should suffer ourselves to starve for meate, and so procure our own corporal, than occasion their eternal death by our example; so saith our Apostle: If meate offend my brother, I will eat no meate while the world standeth that I may not offend my brother. It were better for me to die, 
1. Cor. 8. v. 13.  
1. Cor. 9.15.  than that any man should make my rejoicing vain. Nor did our Apostle in this place speak hyperbolically, or more than he meant to haue performed, if he had been called to such a trial of his resolution, as some of his forefathers had been. So we red, 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 of such flesh as he would, and might safely eat by his country laws; only requesting him to dissemble by his silence, 
2. Machab. 6. vers. 21.22.23.24. &c.  As though he had eaten the things appointed by the King, even the flesh of his Idols sacrifices: Albeit he might haue had life vpon this condition: yet he confidently answered: and willed them straightways to sand him to the grave. For it becometh not our age( said he) to dissemble, whereby many young persons might think, that Eleazar being fourscore yeares 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 haue 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 bee considered, that the parties of whom our 
Two principal circumstances to be considered, peculiar to those of whom our Apostle speaketh▪  Apostle speaks in the fore●entioned 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 inioyning 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 Iewes. 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 Saint Peter himself, long after our saviours ascension, durst scarce take Gods own word against his written law, then not abrogated( as he supposed) in this case. For when there came a voice unto him( as it is) 
Act. 10. v. 13.  saying, Arise Peter, kill and eat, Peter said, Not so Lord, for I haue 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 vess●ll 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 Iewes, or other of their instruction, had of the meats themselves, that made their eating to bee 
This phrase includeth a contrariety or opposition unto faith as {αβγδ}& many like phrases, as usual in the Hebrew Dialect, as the latin compounds immitis, immisericors, &c.  {αβγδ}, so fa●re 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 necessary 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 bee 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. 
How scruples or doubt of what we do, concur to make our actions 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 onely, when that which in itself is evil, or proves so in the event, would not be evil 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 
As when the evil feared, is greater than any good that can be hoped.  some actions, when we doubt, we actually 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 iudgement, discern that very thing which either we ourselves sometimes did, or others yet, apprehended 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,( as being prohibited by some positive law,) but we vpon invincible or vnculpable ignorance, did not apprehended it for such: wee should not actually sin in doing it, because in this case, wee could not truly be censured for preferring evil before good( seeing the apprehension maketh it evil to us) albeit we did prefer that which was evil, before that which was good. As for example: If a proselyte should haue eaten swines flesh, being altogether ignorant( not by his own, but the Priests negligence) of the Israelites law to the contrary: he had done that which was evil, because forbidden by the law, but not 
Malum non malè.  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 Saint Pauls time. As doubting, in those cases wherein wee haue an apprehension of some excess of evil, makes mens actions not to be of faith; and want of doubt,( so all other circumstance be observed) makes them to be according unto faith: 
The same action though simply evil in both, may be less of faith in him that doth it confidently, then in another that doth it not without scruple.  so it oft-times 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, oft-times the causes why men make no scruple, or why they apprehended not the evil which they do, are such, as will necessary make their actions worse, than 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 well-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 vpon these later motives, our actions are thereby justifiable or excusable: but where strength of inordinate affection or desire●, either expelles 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 vnlawfulnesse might well be doubted of, or rather might clearly bee discerned, and ought with resolution to be avoyded: 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 Moralistes aclowledge betwixt the actions of intemperate and incontinent men.   

CHAP. 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 daies 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 vpon 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 vpon 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, 
Hoc itaque de uno sibi genere non edendo, ubi aleorum tanta copia subiacebat, tam leave praeceptum ad obseruandum, tam breue ad memoria retinendum, ubi praesertim nondum voluntati cupiditas resistebat quod de poena transgressionis postea subsccutum est, tanto maiore in●u●lit●a violatum ●st, quanto faciliore posset obseruantia custodiri. Aug. 4. de Ciu. Dei lib. 41. cap. 12.  and the evil which he might justly fear. Such actions too well resemble our first parents sin, who preferred the momentary pleasures of their feverish taste, before the perpetuity of their estate in Paradise, wherein did grow much better fruit than 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, than 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 co●fident.  
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 gouernours ought to be placed. Secondly,( having found out the true nature and quality, and due estimation of obedience in general,) to accou●t 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 obeied with more alacrity,( although they proceed from the same, or equal authority,) in which obedience is demanded vpon 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 diuers cases it is to some men) to perform or deny obedience: 
This is a point, which I am persuaded, many haue less regarded than had been requisite, as not considering that our Apostles rule might be violated, as well by the omission of some actions as by the commission of others. or that the same offence might be given to weak and tender consciences, by emboldening them to deny obedience, as was given in our Apostles time, by emboldening them to eat of things suspected for unlawful Nor can we doubt but many in our time haue made scruple of matters enjoined by lawful account, onely from the example of others whom they reverenced.  yet we should always haue an especial care, that we embolden not others,( who haue 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 their consciences after they had eaten: And( as I intimated before) unless disobedience be vpon evident, and well grounded resolutions, it is as dangerous a si●ne as a man can practise, and of all sins that are, it is most properly said to be {αβγδ} 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 l●ter( 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 haue, 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, onely 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 oversway thē, as seek to extirpate thē. 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 inioyning obedience, and the law of God, which must be presumed to countenance, as long as it doth not contradict, superiors actions, because it gives authority and commission to make them. every doubt, or scruple, that such edicts are formally or directly contrary to Gods law, is not sufficient to deny obedience unto them: nor do spiritual Gouernours, in demanding obedience to such as their inferiors suspect to bee against Gods law, oppose human authority to divine, or desire men to obey them rather than God, as some frivolously haue objected. Indeed the least probability or suspicion of disobeying God, should make us refuse to obey man, in case our disobedience unto man redounded onely to man, and not to God. But in as much as Christ hath said, He that heareth you, heareth me, disobedience unto spiritual gouernours is disobedience unto Christ, yea unto God. And therefore obedience may not be denied unto such, but vpon great and weighty motives, and serious examination of such reasons, as move us to think, that their edicts are contrary, or opposite to Gods laws. Otherwise we should prefer a conjectural conceit, or surmise of obeying God rather than man, before a greater probability of obeying God by obeying man. For it is certain in general, that men in spiritual authority should be obeied, 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 bee disobeyed or obeied.  
6 
By obeying human authority derived from divine( in the general) we may in some particulars enjoined by it, diso●ey divine autho itie itself directly and immediately.  Albeit I must confess, there must a difference be put betwixt the immediate and direct disobeying of Gods express laws, resulting from obedience unto mans laws that are opposite unto them; and the disobeying of Gods laws immediately or by consequence: that is, by disobeying mens 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 faire pretence to tell a lye, or prejudice his neighbour by false reports, he doth immediately and directly disobey the ninth commandement 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 commend d unto him for good, and as much tending unto Gods glory as the former did to his dishonour: but yet such as the party denying obedience is not so perswad●d 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 then disobeys Gods law, which commands obedience to authority in lawful matters; but not so directly, and immediately as the former did the ninth commandement. Wherefore the former sins are worse in their kind; the worst of thē 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, least we should, by obeying mans laws, disobey Gods laws immediately, aught to expel all fear of disobeying mans laws, whose authority in general is from Gods.  but in what degree or proportion they are worse is hard to define,& therefore a very d●fficult point to determine, what degrees of probabilities, or what measure of fear, least they should disobey Gods laws immediately,& directly, by obeying mans that seem opposite unto them, should oversway our general certainty, that Gods deputies on earth are to be obeyed, or our habitual inclination to Christian obedience grounded hereon. Most certain we are, that they must be obeied in all lawful cases, or where their laws are not opposite unto Gods: and if wee were certain, that theirs were contrary to Gods laws, we are as certain, by the doctrine of faith, that they should bee disobeyed. But when we doubt whether their degrees be against Gods laws, we cannot but doubt, and doubting fear, least 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 thē; 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 Gods laws. For in the one case we should disobey Gods laws directly and immediately: in the other only mediately, and by consequence. Now of two evils equally probable, the less must be adventured vpon, and the greater more eschewed.  
7 Yet 
Sometimes by disobeying mens injunctions we may disobey Gods laws both mediately and immediately.  oft-times again it may fall out, that the things commanded by public authority, may bee in themselves very good, and commanded, at least in their universal, by some particular Lawe 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 bee immediately and directly transgressed, and that general Lawe also bee transgressed by consequence, which commands obedience to Gods Ministers, or ambassadors. And it is all one, whether the matter enjoined be actually known for such as I haue said, unto the party denying obedience: or might haue been known vpon due exmination, and supposal of his former obedience to his Pastor in other points. The further prosecution of these matters I leave unto the learned, th●t purposely writ of jurisdiction; Whereof by Gods assistance, according to the talent which God hath given v●, in the Article of the catholic Church. It may suffice, for our present purpose, to haue shewed, that it is not every doubt, or scruple of the vnlawfulnesse of superiors comma●●ds, 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,& 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 haue spoken of, can probably be found between any express law of God,& our Churches public injunctions of such rites and ceremonies, as many painful labourers in Gods harvest haue made scruple of, or whether such scruples haue been first conceived vpon probable discovery of such opposition, after such serious and due examination, I leave it to their consciences that haue made, or do make them: beseeching God, for the good of his Church, and his glories sake, to inspire many of their harts 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, vpon 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 haue held the things enjoined not absolutely evil, but suspicions, or occasions of evil. And could we in such cases usually 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 vnlawfulnesse: 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 Gods Church, would be more plentiful and cheerful.  
9 But my purpose in this place was, onely 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, 
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.  who are to be governed and instructed by it. None of them can justly pretend,( ordinarily) any scruple 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,)& the evil of disobedience, ( which is as the sin of witchcraft) these two laid together would be more then equivalent to any evil that lay-men, or inferiors, usually conceive in such actions, as they deny obedience in unto their Pastors. Nay in this vnbeleeuing age, wherein it is more to be complemental than religious, it is thought an answer good enough, so it be complementally performed unto their Pastors: We will do as you aduise, or enjoin us, in Christs name, if we certainly knew that it were Christs will, or agreeable to Gods word. Whereas in truth, in giuing such answers, when neither they certainly know, nor are careful to learn, whether their aduise be contrary to Gods word or no, they sin directly against Christian faith, advancing their own humors above Gods word, which commands obedience unto Pastors, preferring the liberty of their unruly wills before the safety of their consciences. And it is preposterous to pled ignorance of Gods will before thē, whose instructions therein they are bound duly to hear, and hearing to obey, until they can light on better, or find them false, vpon serious and due examination: that is, They must obey them not absolutely and irrevocably, but wi●h limitation and caution. And questionless if men did infallibly beleeue, 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 haue presumptions that it is part of Gods 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 with caution obeied, especially when it is delivered solemnly vpon deliberation,& premeditation or out of that place whence he hath appointed thē to learn his will. Did not Priests( as the proverb is) forget that ever they were clerk, 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 beleeue, neither increase, nor diminish their number: yet if we descend unto the diversity of mens estates and callings, and difference of time and place: Christian faith receiveth perpetual increase, not onely in it 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 practise, are not promiscuously fit 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 mens souls, than like trial of Phisicke-conclusions is to their bodies, by how much such men are more ignorant of the state of their souls, than 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 wee may know the sense of Scriptures, and that concerning the nature of Christian faith,) some further unfolding of this conditional assent and obedience will be likewise necessary.   

CHAP. 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 mans salvation, is most true, and by all means to be obeied. This Principle all men absolutely capable of reason, acknowledging a God, do beleeue: and from their absolute belief hereof they yeeeld 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 aclowledge 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 yeares of discretion, or capable of instruction, must hold on his progress still, thus resolving with himself: Though I must be as a child for innocency, yet not in knowledge of Gods will. A shane it were I should always be a babe in that profession, which of all is onely necessary; a shane I should accustom myself to milk, for this were to nourish unexpert babishnesse in the word of righteousness. A Christian I was from my cradle, and now as old a Christian as a man: but 
Heb. chap. 4, vers. 13.  strong meate is fit for them that are of age which haue( or should haue) their wits exercised through long custom, to discern good from evil: 
Phil. 3. v. 10.14.15. Let therefore as many as be perfect( or would be) be thus minded.  not the fundamental principles of Christian religion onely, without which none can be saved: not he that hath professed christianity but an hour, These are grounds which once surely laid, must( as the Apostle speaketh) be 
Heb. 6. v. 1.2.  left that we may be lead on to perfection, not always hammering vpon the foundation of repentance from dead works, of faith towards God, or of baptism, of laying on of hands, of the resurrection from the dead, and of eternal iudgement, but seeking to build vpon these, whatsoever is befiting present times or seasons, whatsoever may make our election sure. And they, who laid the former foundations in my heart, seek yet my farther edification in many points, of whose truth my conscience as yet hath no such firm persuasion or lively taste, as it now hath of the former: but is so affencted towards these later, as it was to the other before better acquaintance with them Should I for this reason, forthwith deny obedience to my instructors? or withdraw assent from matters proposed by them? God forbid: For he hath commanded 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 haue 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 abjure this present world than utterly disclaim any, which vpon 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 necessary, 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 exactes only a more full and absolute title over our obedience, than probabilities or presumptions can expect. For that which is infallible, 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 propoposed, the end or consequence pretended, or exigences of other circumstances be,) can exact onely conditional, or cautionarie 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 Gods ambassadors. So that if they commend it unto us, as fit to be entertained in some higher rank of goodness, or as most necessary for the present time, albeit we ourselves do not apprehended 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 beleeue to be commanded in Gods word. But wee must not tender our obedience under the same style 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 vpon caution, before he be thoroughly persuaded of the demaunders right unto it, which after his right be fully known, he pays absolutely. In this case these four things must be considered.  

four points to be considered for the rectifying or right framing of our assent unto truths proposed.  3 First, the assurance or probability which we can haue, that the thing proposed is Gods word. Which sometimes may bee grounded vpon reasons,( either communicate unto us by our Pastor or others, or conceived by ourselves,) as well as vpon authority: sometimes all the assurance, which men of less capacity can haue, is only from the Pastors 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 Gods 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 Gods 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 beleeue for divine, do: for even this very act, is performed primarily and absolutely to Gods word in general, unto which we owe religious and spiritual obedience: and unto this particular( enjoined by our Pastor) onely secondarily, and vpon supposition that it is part of Gods word. So as if the particular by him enjoined, should in the event prove no part of Gods word: yet obeying it onely vpon the former motives, it might be truly said, we had obeied Gods word, not it; as he that shows kindness to a stranger, vpon presumption that he is a brother or alliance of his dear and familiar friend, albeit he were mistaken herein, may be said to haue 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 vpon a mistake. But albeit the quality be such, as Gods word absolutely known requires: yet the manner of our obedience must be limited by the degrees of probability, or moral certainty, which we haue of this particular, that it is Gods 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 bee more express: that is, we must stand further off from yielding absolute, and be more inclined to renounce this present conditioniall obedience( which we yet perform,) vpon lesser motives to the contrary, then 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 wee must the more incline unto absolute and irrevocable obedience, or assent unto the same particular: and be more vnreadie, or unwilling to recall our assent, or renounce our obedience, but vpon greater and more evident reasons. Onely there we are to fix our belief absolutely; onely there we may safely, undoubtedly, and fully pass over our full and absolute obedience unto it, without all condition, limitation of time, or reservation: when the truth of it shall be as fully confirmed, and manifested to our consciences, as the others are, unto which we haue formerly yielded absolute obedience, without appeal or reservation: or when wee can as clearly discern, and as steadfastly beleeue, the consonancy of this particular with the formers, as wee can the formers with Gods word.  
5 And whereas we said before, that the onely motives which some men haue to beleeue 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 authothoritie may bee greater or less, according to the quality of the Minister or spiritual governor. As the world goes now a daies, 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 his any way bind men to obedience, unless besides his commendation of what he proposeth, they haue other motives to persuade them, that it is Gods word, or wholesome doctrine. If the minister, who should carry Gods message, be such a one as Sir Thomas Moore jested vpon, That he would not for any good hear him say the Creed, lest he should take it for a lye coming out of his mouth: It is doubtful what the people should do in such a case, albeit he exact obedience vpon their vow in baptism, if they haue no other motive but his authority. Yet for all this, it is not best to be too bold in contemning his admonitions, or adiurations, unless they be apparently false. In this case others more sincere and skilful, or such as haue authority to examine his doctrine, should be consulted, his may not be neglected in all particulars, vpon 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 Kings name, nor to make a scoff of his authority, or reply he would not beleeue 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 Kings name,( so he yield it for this reason,& vpon this condition:) shal not be thought guilty of disloyalty, albeit he be hereby brought to commit some fact, distasteful to his majesty, or public peace. For the fault in this case, must be returned vpon the Author: if so the party obeying did not know it to bee simply unlawful, and against the Kings peace, or had no opportunity of consulting other public Officers, but hath been abused, by the craft and cunning 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 obeied in the Kings 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 Kings majesty should want a great deal of necessary service, and the commonweal bee 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 Iudges: they would not so often withdraw their neck from the yoke of Christian obedience,( being charged to undertake it in Christs name, and as they would answer it at that dreadful day,) vpon such sillie exceptions against the meanness, baseness, or lewdness of the Ministers person. Bee 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 beleeue that God sent him with this message, or sure he goes beyond his commission: when they know nothing to the contrary; but onely 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: wee all may fear, it is especially for the infidelity& disloyalty of this people towards him,& their disobedience to his messengers, that he sends them such idle, foolish, or lewd Pastors, as they haue in many places. Because the laity of this land are so prove and headstrong to cast off Christes yoke, and to deny due obedience to his faithful Ministers: he therefore sets such watchmen over them in many places, as they shall haue 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 sillie souls from yielding this blind obedience to the roman foreign yoke. For the diverting of which from this lands& peoples necks, I know no better means, than to take up Christs yoke vpon vs. 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 haue been observant to look into the daies of our visitation, cries loudest in the Almghties ears,( more loud by much than friars, monks, and Iesuites prayers do,) for Gods vengeance vpon 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-yoake, which is now prepared for us ten times more heavy and irksome, than was that which our forefathers haue born. It were hard to determine, whether atheism& infidelity amongst professed Prorestants, or superstition and idolatry amongst the Papists, haue more increased throughout this land in later yeares: or, whether the Romish Priests and Iesuites haue been mo●e industrious, and earnest to sow the seeds of the one, than sundry which oppose themselves most eagerly against them, haue been to foster and cherish the other: both perhaps( unto their seeming) for a good intent: neither intending either mischief expressly& directly: For so the reluctation of conscience would haue abated their endeavours: nor could idolatry, or infidelity haue growene so fast, had their fosterfathers seen them in their proper shape. But both haue masked in sheeps clothing, both had their faces covered with zeal.  
6 Sure, if there be degrees of malignancy in hellish ghosts, the most potent factions of most malignant spirits, throughout the infernal anarchy, the one vpon 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, sillie souls( under pretence of ancient catholic Religion) to superstition, and idolatry: the other, by driving proud and disobedient mindes, vpon 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 bee found? Let the Pastors skill and sincerity bee 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 spake exceeding well.[ 1] very ill of others( as they conjecture) but not of them or their adherents: If for his good lessons in the Pulpit he haue good words returned at table, he seeth the best fruits of his labour. For if one of his flock shall haue an advantage against his neighbour, or haue picked a quarrel with his Lease; or let a Gentleman bee disposed to put off his tenants, or enhance their rents to their utter undoing, let any, gentle or mean, haue but good hope to make his own great gain by some others loss: here if we try him, and charge him vpon 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 another man, the law can determine whether he he do right, or wrong, and this case belongs properly unto the Lawyer. As if the power of Gods Spirit, or authority of his Misters did consist onely in words, and required no other obedience, than a formal speculative assent unto their general doctrine, not a full resignation of mens wills, or hearty submission of affections, unto such rules as they shal prescribe, for the preservation of a good and upright conscience in particular actions, or intercourse of human 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 Gods word, or any evident necessity that should bind me to renounce that right which law doth give me: but for ought 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 onely dorture wherein hypocrisy sleeps profoundly,& never dreams of further danger: yet is it a most sillie excuse, and shameless apology, in the iudgement 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 vpon thee, to make thee prosecute thy supposed right? If it did charge thee vpon pain of death so to do, thou hast some pretence to obey it; albeit thou shouldst 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 vpon penalty of incurring Christs 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 thine 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 stubborness 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 souls destruction, unless thy mind had been set more on gold, than vpon 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 then I know, that Christ commands me? Then should the damned be justified at the day of iudgement, when they shall truly reply, they knew not that ever Christ did supplicate unto them sub forma pauperis? Most of them we may safely swear, had less probabilities to beleeue 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 haue known by him, that God had commanded thee as much, unless thy bad desires had made thee blind. But neither shal theirs, or thy ignorance herein help. For ignorance which is bread of bad desires, corrupt affections, or greedy appetites, brings forth hardness of heart,& infidelity: so that seeing thou shalt not see,& hearing thou shalt not hear, nor understand the warnings for thy peace; because thou hast formerly shut thine ears at thy Pastors admonitions, or raged at his just reproof. And the law of God binds thy soul, vpon greater penalty,& better hopes, than all laws in the world besides could bind thy body, even vpon hope 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 practise, either in general or particular, is commended to thee by thy Pastor, Gods 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, least thou become a partial judge of evil thoughts: and if thou canst not find better resolution, it binds thee to rely vpon his authority. And even in this again, Gods 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. v. 2.  to every mans 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. v. 17  Christian people are bound to yield greater obedience. Generally, unto such as, in their lives, express those characterrs of faithful dispensers, set down by Saint Paul, and other Pen-men of Gods word, every Auditor is bound to yield greater obedience, than unto others, in points wherein he hath no other motives to beleeue, beside his Pastors 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 haue the meaning of Gods Spirit, which walk according to Gods Spirit, and seek not their own gain, glory, or pleasure, but Christs glory, his will, and peoples 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 beleeue them best, and obey them most, of whose skill, and sincerity in dispensing the mysteries of faith, they haue had most comfortable, and spiritual experience. For the article of Gods providence binds us hereto, and wills 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 haue thought good to insert in this place, because the true and sincere practise of obedidience, according to that measure of truth, or belief which men haue, 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 bee looked for, as shall( God willing) afterwards appear.   

CHAP. X.  
Wherein this conditional belief differeth from the romans implicit faith. That the one is the other, not subordinate to Gods word, or Rule of faith.  
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 aclowledge to be necessary in some principal points of Christian faith, and that implicit belief, which the Romish Church exactes in all points whatsoever. Our assent unto many articles of faith, is actually, 
What implicit faith is.  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: 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 corallarie in the Thaeoreme, or the immediate consequent in his necessary antecedent. For he that grants one of these absolutely, must vpon the same terms grant the other, at the first proposal of it unto him. But this conditional, or reseruatiue belief may be of such points, as are not certainly,& infallibly contained in any principle of faith, absolutely, expressly, actually, or infallibly acknowledged; much less so essentially, and immediately contained in any, that a man cannot absolutely grant it, but he must absolutely beleeue them. And albeit oft-times, they may be infallibly deduced from known undoubted principles of faith, yet is not the deduction so immemediate, 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 evident, and apprehended as infallible, 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& 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 bee 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 seruants of the great whore.  mistress of mens 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 haue proposed, either a contrary opinion to that which his conscience tells him is Gods word, or a new& strange position, which he never thought of, he must without more ado, beleeue both absolutely and expressly, and so finally, retract, extend, enlarge, a bridge direct and frame his faith, according to that rule or standard, which they shall set him. 
That the faith of modern Papists cannot be resolved into the Scriptures or the first truth.  Hence( God willing) shall appear the madness of some great schollers among them, who holding the Church to be such a rule of faith, would persuade us,( if we would be so simplo,) that their last resolution of faith is, not into the Churches authority, but into the Scripture. For nothing can be resolved beyond it rule,& to make the Churches authority such an absolute, authentic, unquestionable rule of faith, as the Papists do, and withall to seek the resolution of any point of faith further then it, or to derive it from Scripture, doth argue such a medley of folly and impiety, as if some gullish Gentleman, desirous to prove the antiquity of his house, should draw his pedigree from Adams great grandfather, and yet hold the records of Moses for most undoubted and true, which affirm Adam to haue 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 vnwrittē revelations, pretended for divine truths, their folly will still appear the same, so long as they hold that impious and blasphemous opinion, making the Churches 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 Churches authority. We aclowledge them, every way sufficient for the edification of Christs Church in faith and manners: and consequently both to our positions,& the truth, we teach, that all matters of faith, must be finally resolved into these divine written verities, which for this reason we aclowledge 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.   

CHAP. 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 Aristotles Organon may be said of logic: supposing it were sound,& free from all suspicion of error in every point, and contained in it all the general& undoubted principles, from which all true form of argumentation must be deduced, and into which all must be finally resolved. To illustrate this truth, by a known practise. Our younger students are bound to yield their absolute assent unto Aristotles authority, in matters of logic: but not unto any interpreter, that shall pretend it, save onely when he shall make evident unto them, that this was Aristotles meaning. And while they so onely, and no otherwise yield their assent, they yield it wholly and immediately unto Aristotle, not to the interpreter, although by his means they came to know Aristotles meaning; which once known, without any further confirmation of other testimony or authority, commands their obedience and assent. But ere they can fully assent unto this great Master, or thoroughly perceive his meaning, they must conditionally assent unto their private Tutors, or other expositors, and take his sense and meaning vpon their trust, and credite. 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 onely: not unto any Doctor, Expositor, or other whosoever he be, that shall pretend authority out of Scripture over our faith, save onely 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, wee yield it not to him, but unto the Author of truth, whose words we hold to bee 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 wee be brought to see their truth with our own eyes, and feel it by our sense,( by the effects or experiments of it vpon 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 haue of the Expositors skill, and sincerity, in dispensing divine mysteries. And these motives or inducements, which we haue 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 dispensers, or skilful seedes-men of faith, bee had without respect of persons.  
2 If we yield assent or obedience unto any Expositor, or other, otherwise than vpon these conditions and limitations, then, as we said before, whilst wee yielded absolute obedience unto his doctrine that persuaded us to true belief, because wee perceived that which he spake to be the word of God, we did not yield it unto him, but unto Gods word, delivered and made known unto us by him: so here again by the same reason( onely inverted) it will evidently follow, that if we beleeue any mans doctrines or decisions, to be the word of God, because he speaks it, or because we hold his words to be infallible, we do not truly and properly beleeue the word of God,( suppose his doctrine were the word of God,) but his words and infallibility onely. Hence again it follows, that if we yield the same absolute and undoubted assent unto his authority, which we would do unto Gods word immediately known in itself, and for itself; or rely vpon his infallibility in expounding Gods word, as fully as he doth vpon the word,( which it is supposed he knows immediately in itself, and for itself:) by doing thus we rob God of his honour, giuing that unto man, which is only due to him. For the infallibility of this teacher hath the same proportion to all that thus absolutely beleeue him, as the infallibility of the Godhead hath unto him; his words the same proportion, to all other mens faith, that Gods word hath unto his. Gods word is the rule of his, and his words must bee the rule of all other mens faith. Or, to speak more properly, God must bee a God onely 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 mens faith altogether illiterate.  If they cannot red 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 your faith? In such a sense as Aristotles works( supposing them only authentic,& all his opposites counterfeits or new-fangles) may be said to be the rule of blind-mens logic; for albeit they cannot red his works, yet are they capable of his general and undoubted rules, seeing they haue( 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 haue 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 affencted 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 onely pure fountain of supernatural truths) unto all illiterate hearts, by the ministery of the learned. For hearts, though illiterate, once illuminated by Gods Spirit, are as apt to discern spiritual principles, from falsehood or carnal cōiectures, 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 dissonancie of such particulars, as shall be suggested unto them; as shall( God willing) hereafter be declared: nor may they without injury to Gods Spirit or inward grace, admit any other precepts into the same rank or society with these, but either vpon 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 wee suppose( what afterwards will manifest itself) that all truths necessary for men to beleeue, haue 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 onely pure fountain and rule of faith: yet not such immediately unto all as it is written, but the learned, 
Quâ scriptum.  or spiritual instructors, onely, whose hearts and consciences must be ruled by it, as in all other spiritual duties, so especially( as they are instructors) in this; That they may not commend any truths, or principles of faith, unto the illiterate, but such as are expressly contained in Gods written word, or( at least) are in substance the self same with these written truths. If the unlearned, through Gods just iudgement, absolutely admit of other principles, and equalize them with these: such shall led them into error, and pervert their faith. If they doubt of any mans doctrine, whether it be truly spiritual, or consonant to the foundation of faith, they may appeal to Scriptures, as they shall be expounded o them by others. Finally, they are tied to no visible company of men, whom they must under pain of damnation follow: but for their souls health, they may 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 onely 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 bee 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 vncontrollable. 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; onely the ministery of men skilful, and industrious in the search, or exposition of it, is to be supposed. And all these( be they never so excellent& 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 prerogative of Scriptures, in respect of faith,, above all other rules, in respect of arts or sciences.  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 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 haue 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 than 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& sincerely seek the truth contained in these divine Oracles, conducting them from knowledge to knowledge, both by al such means as Artists haue for increasing their skill, and by other means extraordinary, such as none in any other faculty can haue, nor any may hope for in the search of Scriptures, but onely such as delight in, and meditate vpon 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-obiection of the Romanist.  

CHAP. I.  
How far it may be granted the Scriptures are obscure; with some premunitions for the right state of the question.  
1 IT is first to be supposed, that these Scriptures, for whose sovereignty over our souls we pled 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 diuers 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 aduersaries willingness to wrangle in this point: whose usual practise,( as if they meant to cast a mist before the weake-sighted Readers eyes) is, to pick out here and there some places of Scriptures, more hard and difficult, than 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 Gods Church, and the affairs of foreign kingdoms for many generations to come: yet knew not the approaching time of his peoples deliverance from captivity, until the first year of Darius, son of Ahashuerosh. And this he learned by books. 
Dan. 9. vers. 2.  even in the first year of his reign, I Daniel understood by books the number of the yeares, whereof the Lord had spoken unto jeremiah the Prophet, that he would accomplish seuentie yeares in the desolation of jerusalem. And of his own revelation he saith: 
Dan. 12. v. 4.  And Daniel was commanded to shut up his words, and seal up his book unto the end of the time, or as some red ( 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 hide 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, 
All Scriptures not alike perspicuous to all ages.  as most concerned the present times. So fares it still with the Ministers of Gods Church, and Christian people throughout all succeeding ages, wherein visions haue sailed, and onely 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 vpon curiosity of knownig mysteries for the rarity of that skill, but for the edifying of Christs Church, which is sometimes out of reparations in one point, sometimes in another: for which cause 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 bee more hard and difficult to such in former times, as should haue sought their meaning too curiously; yea it might haue been curiosity in that age, to haue sought half so much knowledge in them as wee now see at the first sight, because the time of their revelation, now is, was not then come.  

Latter ages more to be believed in the exposition of the Apocalyps then former.  4 It is but a silly shift for our aduersaries to say, that some of the ancient Fathers did otherwise interpret the Apocalyps, than our men do: the perfect interpretation and knowledge of which book, more peculiarly concerns this latter, than that flourishing age of ancient Fathers, most of all these daies wherein wee 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 saviours time, were ignorant of sundry mysteries, which since his glorification haue been communicated to the meanest of his flock by the holy Spirit, who never failes 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, 
All Scriptures not alike perspicuous, because not alike necessary to all nations in the same age.  and as they should.  
5 The like observation wee may take, from the diversity of place or nations. As the knowledge of Ieremies Prophecies did more concern the state of judah under jehoiachim and Zedekiah, then 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 Iuda 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 thē; but suffers the endeavours of such, as by their transgressions haue procured his wrath, to run at random, never seeking after those things which belong unto their peace, until his iudgments overtake them.  
6 These Collections are no paradoxes, but truths, probable enough of themselves to win the assent of sober and unpartial mindes, so capable of external fortification, as they may easily be made evident and strong enough to convince the froward mindes of such as delight most in contradiction. From their truth supposed( which we are ready to make good against all gainsayers) it necessary follows, that this question about the Scriptures obscurity, or perspicuity, cannot be universally meant of all, 
The question concerning the obscurity or difficulty of Scriptures, cannot bee ment of all Scriptures, in respect of all ages, or all men.  and every part of 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 mans redemption, were more obscure to them than 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 haue 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 than any other state, as their types and ceremonies, did their persons, unto whom the messiah was to bee 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 Gods commandements and doctrine of repentance after their transgression,) was equally perspicuous to both, because equally necessary, most necessary to both for their salvation.  

Diuers degrees of Scriptures perspicuity, arising from the diversity of mens conditions or callings:  7 again, from the diuers conditions of men living in the same age, this 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 diuers ages, we may conclude again of diuers 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 Gods 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 houres for study.  
8 In this assertion we avouch no more than our aduersaries must of necessity grant, and expressly do aclowledge 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, abbots, or other principal members of it, either haue or make show of; a great presumption of heresy in any of their flock, to discuss the meaning of their decretals, as acccurately as their Canonists, or sift other mysteries of their religion, as narrowly as the Casualists do. Should one of their greatest Philosophers, that were no Cleargie-man, or professed divine, profess he knew the meaning of that Canon in the trent-council: 
Sessione 2. Canone. 6.  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 entred 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 haue 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 haue 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 necessary 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 Scriptures 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 a 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,& long search, to understand them thoroughly: and if he should admonish young students, to begin first with those common and easy arts,& 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 fit to rule our course in all those studies which he professeth. And yet the Scriptures( which the jesuits would not haue 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 befiting his particular calling.  

Of the pretended difficulties in S. Pauls Epistles.  10 And even in Saint Pauls Epistles,( which are the common places of our aduersaries invention in this argument) after he comes to direct his speeches,( as in the latter end of them usually he doth) unto maisters of families, seruants 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 seruants, 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& infallibility of his doctrines; his manner of delivering them is so familiar, so lowly, so hearty humble, so natural and so well befiting such mens 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 yeares, addict himself unto familiarity, with such men in a pastoral charge. It 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 latter end of Saint Pauls Epistles. For once well experienced in them, we should easily attain unto the true sense and meaning of the former parts, which usually are doctrinal, and therefore more difficult than the latter. 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 Iewes. even in this age they are onely seen in matters concerning the 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 haue too much followed the authorities of men in former ages, who had examined. Saint Pauls 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 Iewes, by the oppositions or contentions of the age wherein they lived. Where this partiality unto some famous mens authority( which indeed is made a chief rule in expounding Scriptures, even by many such, as in words, are most earnest to haue Scriptures the onely rule of faith) once laid aside, and the rules of faith, elsewhere most perspicuously and plainly set down by Saint Paul, unpartially scanned: his doctrine in that Epistle would become so perspicuous and easy unto the learned, as it might by them bee made plain enough and vnoffensiue to the unlearned. For the light of truth, elsewhere delivered by this lamp of the Gentiles( might it be admitted as a rule, against some expositions of that Epistle) would direct mens steps to avoid those stumbling blocks, which many haue fallen vpon. But to conclude this assertion; their difficulty( take them as they are) is no just exception against this part of Scripture: because it remaines 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 mens 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, olive in the decision of points( to say no worse) as now they are made hard and knotty.  
11 Thirdly from the diversity of capacities, 
Scripture more or less difficult, to men of the same profession, from the different measure of their natural capacities or Gods gifts bestowed vpon them.  or different measure of Gods 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 mens faith, in their several vocations. For as mens callings are diuers, and Gods gifts to men in their diuers 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,& every man to limit his desires of knowing that which is written, by the distinct measure of Gods gifts in himself, not to affect or presume of such skill as they haue unto whom God hath given a greater talent. And besides this, that the Scripture is the inexhaustible storehouse, whence all men haue 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 hi● own conceit.  
12 
All Scriptures not alike perspicuous to all ministers of the gospel or men of God.  From the former general will follow this particular Albeit some parts of Scripture bee 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 diverse 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 apprehended so much in them, as the other doth: he is in sobriety of spirit bound to aclowledge his own infirmity, and content himself with that knowledge, which is contained within the measure of Gods gifts bestowed vpon 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 mens desires whiles they seek it, or conceit of what they haue 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 ●a make all such in their place and order competently wise unto salvation, more than it would be to prove Euclides elements( or other more absolute mathematical work) an insufficient and imperfect rule for instructing surveyors or other practical mathematicians, whose skill lies onely 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 asymmetrall) well befiting the exercise of speculatorie, learned mathematical wits.   

CHAP. II.  
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 then must be; whether the Scriptures be an absolute rule of Christian faith and manners to every man in his vocation& order, according to the measure of Gods gifts bestowed vpon 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 diuers 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 aduersaries,( 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 vnum 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, 
1. Cor. cap. 13. vers. 12.& 9.  and we prophecy in part.  
2 Lastly, even in respect of places( though containing points of salvation) onely 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 maior part of mankind: if we consider them as they are, or may be, not as they should or might be, that is, if wee 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( vpon these suppositions) no hindrance to all, why they should not be a complete rule of faith at all, no just reason for admitting any infallible authority besides theirs.  

This is a point to be observed, because the weakness and impertinencies of all our aduersaries arguments will best appear, if they be hereto reduced, as shall appear by the particulars in this, and the next section.  3 For of such as admit any authority equivalent to theirs, it must be further demanded; whether the infallibility of it, can take away that blindness of heart, which by Gods just iudgement, lights vpon 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 haue 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 lock up all or most mens eyes in such darkness? No, for this blindness( by our doctrine) befalls only such, as haue deserved it by the fore-mentioned sins, which once removed by repentance, the rule of life shal enlighten thē; 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 remaines, 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 wee aclowledge them. For this very point,[ That the Scriptures in respect of diuers 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 bee inserted) what can be more perspicuously taught, either by Scriptures or other writings than this truth, God giveth grace to the humble, and resisteth the proud? or this, He will confounded the wisdom of the wise, or such as glory in their wisdom? These and like rules of Gods iustice 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 messiah? 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 Moses successors: and in their stead, simplo and illiterate, but humble and meek spirited men, raised up, to be infallible teachers of the Gentiles, to unfold those mysteries of mans redemption,( which the Scribes and Pharisees could not see) with evidence of truth to enlighten the silly and ignorant, and convince the consciences of their learned proud oppugners. By their ministery, prophetical and mosaical mysteries became a light unto the gentle, whose life had been in the shadow of death: whilst a veil was laid before the hearts of the most learned Iewes, so that even whilst the sun of righteousness, which enlightens every man that comes into the world, did arise in their cost, and ascend unto their Zenith, they grope their way, as men that walk in dangerous paths by dark night.  
5 Was the Scripture therefore no rule of faith unto these Iewes, to whom it was so difficult and obscure? Or is it not most evident, that this blindness did therefore come vpon Israel, because they hated this light, 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 vpon a surmise that Christ had said he would destroy and build it up again) brought to seek the destruction of the glory of it, even of the Lord of glory. Thou that wouldest make others beleeue the Pope is such, dost thou beleeue the Scriptures to be infallible? How is it then, whilst thou readest Gods judgements vpon thy brother jew, thou dost not tremble and quake, least 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 Gods judgements vpon others, in fear and reverence I request them to consider well; whether one of the greatest roman Doctors, 
Disce ex uno omnes. Gather how mad Baals other Priests are in this argument from Valentians jewish frenzy in urging Scriptures against us which make most plainly for vs.  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 
Isa. cap. 29. vers. 11.  Prophet. And the vision of them all is become unto you, as the word of a book that is sealed up, which they diliuer to one that can red 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 bee 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 Gods messengerr, should not be able to discern the same, still alike clear and perspicuous; but now to bee shut up from their eyes, as appeareth by the similitude of the sealed book, whose character was legible enough, but yet not able to be red whilst sealed? A man might as well prove the sun to be dark, because Polyphemus, after ulysses had put out his eye, could not see it; as the Scriptures by this place to bee obscure. The Prophets words entire are these. 
Vers. 9 10. &c. Vers. 13.  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, &c. And more plainly. Therefore the Lord said, because this people come near me with their mouth, and honour me with their lips, but haue 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 Iewes?) Therefore behold I will do a marvelous work in this people, even a marvelous work and a wonder. For the wisdom of the wise men shall perish, and the understanding of the prudent man shall be hide. The Lord himself foretelles it as a wonder, that this people should be so ignorant in the word of God: and yet will the Iesuite make us beleeue, 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. 30 15.) affirmat usque in hodiernum diem, cum legitur Moses, esse positum supra cor judaeorum: profecto textum( vt ita dicam) bona ex parte est ex difficultate scripturarum illarum. Valent. tom. 3. ●n Aquin. disp. 1. quaest. 1. punct 7. parag 4. He addeth immediately. Hoc enim( vt ant●●● monuimus) o● scripturam esse difficilem, em●modi eam esse,& tam mutae vt illa int●●● gatur, requ●●● practiue fuerit judaeis,& sit aliis omnibus non percipere veram eius sententiam: quod quia dare nobis coguntur vel●●t, nol●m sect 〈◇〉, r●ct● ac necessary ind concludimus, commune illam r●gulā& magi tram fidei, quam recess est esse propos●●am delibus omnibus, non esse scriptura, cum non sit cognita fa●il s ips●s hom●nibus. Huc& in●● Isai●● 29. pertinit.  Valentia, so confidently to avouch, that the veil which Saint Paul saith is laid before the Iewes 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, nor inflicted as a punishment vpon 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 iudgement upon these Iewes, for their hypocrisy, as appears, verses the thirteen and fourteen. And unto such as they were, wee aclowledge the Scriptures, by the just iudgement of God, to bee most difficult 〈◇〉; but deny such difficulties to be any bar, why they should not be the complete rule of faith. If the Iesuites will avouch the contrary: Let them tell us whether any other rule could in this case supply their defect, be it unwritten tradition, or viua 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 Mat. 15 vers 18.9. O hypocrites Esa as prophesied well of you saying, This people, &c. 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 to the truth known caused this blindness: and what the Prophet threatened v. 14. Our saviour ratifieth Mat 15. v. 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 thē alone, they be blind leaders of the blind, and if the blind led the blind, both shall fall into the ditch. So the prophet had said in the 14. verse. The wisdom of their wise men( to wit the pharisees) shall perish, and the understanding of the prudent shall be hide, and in the 9. verse. They are blind and make you blind. For this cause our saviour in the fore-mentioned place calleth not them as he did the multitude to hear and understand. vers. 10. Nor expoounds the parable unto them as he did to his disciples. vers. 15.  For this prophecy was fulfilled of the Pharisees which lived in our saviours time,& 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 haue( though not so openly) disclaimed the Scriptures for the rule of their faith,& did follow the precepts or traditions of men; and God( as we said before) hath so decreed that such as neglect the truth known, or love darkness more than light, should bee 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 Scribes& pharisees to our saviour was greater then 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 Iesuite recant his error in this point, seeing they are farther gone in this jewish disease of contemning Gods word, following traditions, and precepts of men, for the rule of their faith, than these Iewes themselves were; not likely therefore they would haue yielded to our saviour himself, if they had lived in his time. Nor should the ingenious Reader think we hyperbolise or ouer-lash, when we charge them with deeper blasphemy in this point, than these Iewes were guilty of: as if this were strange, seeing they are such great schollers, and profess that they love Christ as well as we: for so would these Iewes boast of their antiquity, and skill in Scriptures, and thought that they loved God, and his seruant Moses, as well as Christ and his Apostles did. But it was Gods purpose to confounded the wisdom of the worldly-wise: of the Scribes& Pharisees then, and of the learned Priests& jesuits now.   

CHAP. III.  
How men must be qualified, ere they can understand Scriptures aright: that the Pope is not so qualified.  
1 out of the fore-mentioned places it is evident, that Gods word( otherwise plain& perspicuous) was hidden from this peoples 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 bee brought to this purpose. And least 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; 
John. 7. v. 17.  If any man will do his will, he shall know of the doctrine, whether it bee 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 haue been the onely, 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 rabbis, should be so expert in Scriptures[ as it is verse the fifteen.] Our saviours 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 spake 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 Iewes haue brought the same exceptions against our saviours 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 beleeue, the modern Iesuite, who will swear one thing sitting, and the contrary standing, or Christ Iesus, whose word( as he himself) remaines, yesterday, to day, the same for ever? 
Our saviour fully confirm●th this truth unto us, which the Psalmist had before in effect del●uered, Psalm. 25. vers. 14 The se●ret 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 iudgement, and teach the humble his way, vide etiam vers 10& 12. This evidently confuteth their folly, who think or rather say, our saviour spake 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 Coc. Theol. cap. 8.  even at this day,( as well as at that time, when he spake this Oracle) if any man will do the will of God,( which sent him:) he, amid the variety of mens 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 Peters chair: who are to Peter, but as unto Moses the Scribes and Pharisees were, unto whom Gods Church in Iewrie, about our saviours 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 onely champion that ever Rome had, for eluding evident authorities of Scripture) could answer unto this place? 
Non haec dixit dominus vt ostendat omnes viros bonos per se intelligere posse omnia loca scripturarum: said vt doceat viros probos career quib●sdam impedimentis, propter quae alij quidem nec per se, nec per alios, fidei veritatem intell g●re possun●, vt joh in 5.44. Luk 16.14. Bellarm. Tom. 1. lib 3. cap 1. Canus in his first answer to th s place seems willing to assent unto the truth Concedimus inquit, liberaliter doctrinam cuique in sua vita& statu necessariam, illi sore perspectam& cognitam, qui fecerit voluntatem Dei. S●cut enim gustus been aff●ctus diff●rent●as saporum facile disceruit, sic animi optima affectio facit, vt homo doctrinam Dei ad salutem necessariam discernat ab error contrario qui ex Deo non est. queen vero Ecclesiae sunt communia, nec ad iudicia nec ad fidem s●ectant singularum, ea non à quonis discerni& judicari possunt, quatumcunque is Dei faciat voluntatem. In h●s second answer he bewrays a willingness to dissent from us, or perhaps a fear, not to say somewhat against us: and therefore, to su●h as will not be satisfied with the former, he gives a second a●swe●e, in effect, the same with Bellarmines. We may 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 h●m thus As God giveth them the spirit of discerning true from false doctrine, in points necessary to salvation, without all respect of persons: so likewise will he, by h●s prou●d nce, direct the learned or spiritual overseers in every nation( without respecting person place, or other prerogative) for discerning apocryphal from canonical books. Nor is there any more reason to appropriate their discretion to the Pope, or clergy of Rome, more then to appropriate the gift of d●scerning truth from falsehood in points necessary to salvation, to their seruants. V. Can. l●b. 2. de Loc. Theol. c. 8. Responsione ad secundum& tertium.  Our Lord and saviour did not intend 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 diuers 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 bee able to understand all places of Scriptures, wee never affirmed; that without the ministery 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 simplo and illiterate shall be made capable of good instructions, and enabled to discerue true doctrine from false. By our saviours rule in the very next words( more infallible than any other pretended infallibility can bee) wee may discern the Pope, of all others to bee 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 Vicar he boasts himself to be.  
4 To place the Apostle Saint Pauls authority next in file unto our saviours. 
Rom. 12. v. 2. Vpon which place he whom Bellarmine commends as one of the most excellent interpreters of later-yeaers iere to lansenius, saith thus. Per renouationem me●ti● quam iam per fidem in Christum accepistis, transformemini in novos off ctus, vt sic reddamini apei ad intelligendum, quid à vob●s iustificat●s per totam vitam requirat Deus. Quid gratum sit beneplacitum& acc●ptum Deo. Simile quiddam ●●pe et Apost Eph. 5. Propantes qu●d sit been pla●itum Deo. Nisi enim mactanerimus cupiditates tarnis no●●rae, non possumus esse idonei, vt in act onibus nostris int lli, imus, quae sit voluntas Dei: said quod nostro s nsui vehemen●er arr d●t, interp●etamur ●d esse voluntatem Dei. Sasbout in hunc locum. Vide annotat. ex Beda ad paragraph. 5.  Fashion not yourselves( saith he unto his beloved romans) like unto this present world: but be ye changed by the renewing 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 relish aright the meaning of Gods word revealed. Of such as disannul the Scriptures for being the rule of saith, and transfer this canonical dignity vpon the Pope, I would gladly be resolved, whether this his Holinesse infallibility, can take away the veil, which is laid before the Iewes 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, roote out those lusts and concucupiscences, those ( corneae fibrae) stiff and stubborn heart-strings, as are the very threads whereof this veil is made, which makes the Scriptures so difficult, and so eclypseth their light in respect of men. If he cannot, well may he make them understand or beleeue his own decrees; but never rightly apprehended, or steadfastly embrace the spiritual mysteries of their salvation: That rule of Saint Pauls is still most infallible. The natural or carnal man is altogether uncapable of the things of Gods Spirit; of those things, which are in themselves most evident: Neither can he know them. If you will not beleeue his authority as infallible, he gives you a reason for the truth of the conclusion, for they are spiritually discerned. Is it then the Popes infallibility, or the framing of our lives according to Gods holy word, that must purge the errors of our young and wanton daies, and make us cease to be homines {αβγδ} natural or carnal men; and become spiritual? If the Popes infallibility cannot perform this, to what use doth it serve? The Scriptures will be difficult still, and their sense insipid to such as haue not their hearts thus cleansed. If without his infallibility,( by the industry of faithful Pastours, 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: wee shall know of every doctrine necessary unto our salvation, whether it bee of God or no: much better than the Pope, and his Cardinals can do, if they be carnals. For our Apostle adds, 
Apostolus. 1. Cor. 2. comparando temporalem facultatem ad spiritualem ait, quod animalis homo non percipit ea quae sunt spiritus Dei said spiritualis dijudicat omnia& ipse a nemine iudic●tur. Soto in 4 Sentent. dist. 25.& 2. Art. 1. Con 5. No marua●le if Val●●tian grossly mistake this place, wherein this grave divine as Bellarmin stiles him is so sottish.  The spiritual man iudgeth 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 wee call the clergy) may not bee 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 Iesuites I mean,( to give them what by our proverb we are bound to give their masters, their due) men of famous indudustrie and excellent reach, in all subtle and profound artes: but how ignorant and besotted in matters of faith, and mysteries of mans salvation, their doctrine in this present controversy, being compared with this axiom of our Apostle, m●y 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 mans salvation, are matters belonging to the Spirit of God; and that a lewd, naughty, ambitious, luxurious man, an heretic, is homo {αβγδ} a carnal man; they will not offer to call in question. again, that many of their Popes be such, as I haue said( naughty, wicked, luxurious men,) they openly confess. Some of them grant that 
Denique quòd Honorius& nonnulli alij Pontifices in errorem lapsi fuisse dicuntur( quanquam de nullo prors●s satis compertum est, pertinaciter errauiss●) id quidem utcunque res habeat, non nisi ad privatum attinet personarum vitium: atque adeo nihil nobis obstare potest, vt qui tam non ipsas personas, quàm authoritatem illam Apostolicae sedis in definiendo defendimus, sicut supra, Augustini etiam exemplo, respondebamus. Valent. Tom. 3. in August. Disp. lib. 9 1. punct. 7. Paragraph. 10. case. 11.  Honorius was an heretic. 
Valentianus loco citato. Ad fidel tatem erga Ecclesiam sp ctat, vt impediret in eo casu, quo minus per Pontificem illum controuersia falso definiretur. Id quod facere Deus posset aut Pontificem de medio tollendo, ne ipse, said successur pot●us, rem decerneret; aut interna mentis illustratione, vel alio aliquo modo Pontificem an error reuocando. Neque vero huiusmodi prou●dentia Dei in similibus casibus miraculosa esset censenda, said esset potius quidam effectus eius l gis ordinary qua Deus per promissiones de veritate factas, seize obstriaxit Ecclesie. Ac merely huius rei exemplum illud proferri pot●st, quòd cum joannes xxij. existimaret, sanctorum animas ante diem judicij divinam essentiam non v●dere, idque eo tempore, quo in Ecclesia( sicut Canus etiam lib. 6 de locis Theologicis. cap. ult. ad 1. argument. notavit) nondum erat satis explicata hec controuersia,& ad rem defiarendam seize compararet, priusquam id faceret, è vita excessit. Et Benedictus successor contrariam sententiam definiuit.  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;( beleeue Valentian herein who list:) for God by his providence would prevent this mischife. But howsoever; the Pope and his Cardinals may( by their own confession) be carnal men with a witness. 
Homines Animales cum ad dita●ento. 1. Cor. ca. 2. v 14  Now Saint Paul saith plainly, ●omo animalis non potest cognoscere ea quae sunt spiritus Dei, 
Quis autem carnalis& animalis homo non per phanta●m●ta sui co●dis euagetur,& constituat sibi Deum, qualis ei pro suo carnali sensu placuerit, atque ita credit tantum longè aliter quam Deus est, quantum à veritate vanitas d ffert. Verissimam quip sententiam dixit Apostolus, plenus lumine veritatis. Animalis, inquit, homo, non percipit quae sunt spiritus Dei. Et tamen de iis haec dicebat, quos iam fuisse baptizatos ipse manifestat. Beda in hunc locum ex Augustino. l. 3. de Baptismo. This opposition betwixt the spirit and the flesh, is( as wee 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 bee 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 Test●mentum, ad spiritales nouum: veteris autem Sacramenta cessârunt, said concup●scentiae tal●s non cessauerunt. In illis enim sunt quos Apostolus iam per Sacramentum novi Testamenti natos, adhuc tamen dicit animales non posse percipere quae sunt Spiritus Dei.  no carnal or natural man can conceive the things of the spirit of God,( for this indefinite proposition in materia necessaria may haue thi● vniuersa l note, homo animalis non po est cognoscere, no carnal man can perceive.) The Iesuites affirm the contradictory unto Saint Pauls doctrine, as an undoubted Ar icle 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 mans redemption, all points whatsoever necessary to mans salvation. For he cannot err in deciding such matters if he speak ex Cathedra. More unhappy man Honorius, more fools haue the whole generation been, that ever would shut their mouths, or cease to speak ex Cathedra even to the last gasp.  
6 That sundry lewd and wicked men may learnedly discourse of spiritual matters, and deduce necessary consequents out of truths supposed, or commonly received for divine, in such points 
No carnal affection, or desire habituate, but harbour some one or other heresy, if the soul bee well preached, or the predominant desire or affection directly crossed; as shall( God willing) hereafter appear; so that men of lewd life or vicious, onely conceive well, either of such spiritual matters as are not directly opposite to their peculiar vices, or else of such generalities, as may bee prosecuted without p●●iudice to their affections.  as contradict not their affections, or tempt them not to become partial Iudges of evil thoughts: that we are to reverence& obey Gods word, manifested to our consciences, though by their ministery, we deny not. But that such wicked monsters of mankind, as many of their Popes haue been, and 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 onely rule of faith, for all other Christians to rely vpon continually: thus to deny the infallible presence, or illumination of Gods Spirit, to all faithful and godly men throughout the world,& to appropriate it to a succession of such sons of Belial as their own writers picture out unto us in their Legends of Popes lives, is a blasphemy against the Godhead,( I pray God it prove not so 
The matter of the Iewes blasphemy against the holy Ghost, was their charging Christ, in whom he restend, with an unclean spirit, as appeareth in Mark. cha. 3. vers. 29. and 38. The former soul( if I may so speak) of that sin in them, was their entertainment of that conceit, against the evidence of their own consciences, Christs life and actions bearing witness of his sanctification by the blessed spirit. The matter of this sin in the jew, and modern Iesuite, is allow: for it is the selfsame impiety, only inverted, to say or think the divell is author of goodness, or the holy Ghost of mischief, to make the divell a familiar of the son of God, and the son of satan an associate of the holy spirit. Whether the Popes works do not of●-●imes as truly test●fie hi● impurity, as Christ did his sanctity. The adversary will scarce question. I will not conclude, but God grant the Iesuites parasitical encomions of their Popes sacred authority, be not wilful, as were the Iewes detractings of our saviour.  against the holy Ghost) of such huge and ugly shape, that I much marvel, how it could possibly creep into any Iesuites 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 
That the Pope hath no such ab●olute authority as he pretends from Saint Peter, proved by Saint Peters peremptory denial of the like to Simon Mag●s.  divell was a familiar of the son of God, than to teach it as an article of faith, that the holy and eternal spirit is a perpetual associate, an infallible assistant, or familiar companion of Satans first-borne of conjurers, enchanters or incarnate divels? was it so horrible and infamous a crime in Simon Magus, to offer to buy the gifts of the holy Ghost? and is it less sin in such as he was, conjurers, Sorcerers, to seek after as great, or greater spiritual prerogatives,( as great as Saint Peter had) by the same means that he did? Is it no sin for the Iesuites, 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 vpon [ ex Cathedra] he might receive the holy Ghost? Might not S. Peter haue conferred this extraordinary gift as well vpon him, as he did his infallibility vpon the Pope? Simon did not desire the monopoly of bestowing the holy Ghost, but could haue been content to haue shared with others in this prerogative: 
Act. 8. vers. 19.  give me also this power, but his brother in wickedness, the Romish levi, of what spirit soever he be, must haue this prerogative alone, that whatsoever he shall speak, must be the Oracle of the holy Spirit. Is it more to haue the holy Ghost attend on Simon Magus hands, but not on them alone, than to haue him tied only unto the Popes tongue or pen? The spiritual prerogative which he sought, and that which the Pope usurps, are( on the Popes part at least) equa●l. The manner or means of seeking them, in both alike, the same. For we hear in the corner of the world, wherein we live, that your elections of men into Peters chair, do not go gratis. I confess I do not beleeue the corruption of your clergy so firmly, as I do the articles of my creed, because I haue not express warrant for it out of this sacred Canon, which I make the rule of my faith: but ere you can make us beleeue the Popes infallibility, as an article of faith, you must make evident proof to the contrary: you must make it clear by testimony from above, that neither any State of Italy, or foreign Prince, doth make request or suite unto your Cardinals, that his kinsman, his countryman, or favourite may be elected Pope before another. We haue far greater reason to beleeue, 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 bee Peters successor in sincerity,) 
Act. 3. vers. 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 vpon this condition, or respect any Princes favour in such election; his and the parties sin soliciting him hereto, is altogether as great as Simons was. For the request is in effect thus much: Let such a man haue 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 vpon such conditions; doth take vpon him, to bestow that vpon the Pope, which S. Peter denied to Simon Magus: The Pope thus chosen, doth usurp that, as bestowed vpon him, which Simon Magus did seek; his practise 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 Iesuites be so eager in this argument; or the polticke Papists so forward to disclaim the Scriptures, for the rule of Christian faith. For if men should so esteem of them in heart and dead, those few rules out of them already alleged, would quickly descry the Pope and clergy of Rome,( I mean their Cardinals and States-men,) to be of all others the most incompetent Iudges, 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 Iesuites, Priests or friars, they might quickly see, that the silliest soul among them, might sooner bee partaker of their life-working sense, than their great States-men 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 to their own salvation. That promise of our saviour, ( Habenti dabitur) 
Mark. 4. v. 24& 25. And he said unto them, take heed what ye hear, with what measure you meet, it shal be measured unto you, & 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. Ie●em. 31. v. 34.  hath its proper place, and peculiar force in this point. whosoever he be that yields sincere obedience unto the least part of Gods word known, to him shall bee given greater knowledge. And of such is the Prophets speech most true, They shall be all taught of God, from the greatest to the least. As well the mean schollers and silliest souls, as the greatest and wisest Doctors. 
Apostolus autem spiritu sancto locutus ait. Scientia inflat, charitas vero aed●ficat. Quod recte aliter non intelligitur, nisi scientiam tunc prod●sse: cum charitas inest: sine hac atuem inflare, id est, in supe●biam inaniss●mae quasi ventositatis extollere. Augustin. lib. 9. de civit Dei. cap. 20. The like affection in the Pope or clergy of Rome maketh them arrogate so much unto th●mselues in this business of establishing belief. That which Saint Austen addeth in the same place seemeth in proportion true of them Est ergo in daemonidus scientia sine charitate:& ideo tam inflati, id est, tam superbi sunt, vt h●nores divinos,& religionis servitutem, quam vero Deo deberi sciunt, sibi sategerin● exhiberi,& quantum possunt,& apud quos possunt, adhuc agunt. And again. Contra superbiam porro Daemonum, qua pro meritis possidebant g●nus humanum, Dei humilitas quae in forma servi apparuit, q●antam virtutem habeat, ainae hominum nesciunt, immunditia elationis inflatae, 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 in heavenly matters, is but like lessons got by root. It must be quiter forgotten, at least utterly renounced and laid aside, before we can be admitted into the school of Christ, in which a●l in this life are but paruuli, petties, or children, for their simplicity and harmless mindes, for lowliness and nullity of self-conceit. Hence saith our Apostle, 
The first of the Corintb. vers. 18. vid. job. 37, vers. 24.  If any man think himself wise, let him become a fool, that he may learn wisdom aright: And our saviour Christ saith unto his disciples, 
Matth. 18. vers. 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 child-like disposition.  

Ingenuous simplicity( such as the Orator ment when he said Omne officium simplex est) and plane dealing are qualities best symbolizing with the internal propriety of Scriptures. Pae. 19.7.  9 It is the nature and property of Gods word to be plain and facile unto 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 Artists, 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 simplo. The word 
{αβγδ}  in the original sillie or credulous, such as in worldly affairs are more easy to bee deceived, then apt to deceive: and is rendered by the Septuagint {αβγδ} paruuli, which word it pleased our saviour to use, when he intimates this perspicuity of Gods word unto such little ones, 
Matth. 11. vers. 25.  I thank thee O father, Lord of heaven and earth, because thou hast hide 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 haue 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,( least any man should presume vpon his wisdom, or dexterity of wit) he tells us expressly, no man knoweth the father, 
Vers. 27.  but the son, and he to whom the son will reveal him. And his will is, to reveal himself, and his word unto all, and only such as we haue said, to little ones, or such as become little children, casting off the burden of age, which hath brought such faintness and weariness vpon 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 g●i●u●●ces& 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 
Or if they will, we shall meet with their exceptions in the Article of the Godhead, and other treatises hereafter.  any of our aduersaries( I hope) be so perverse, as to say, our saviours doctrine in this place did hold true onely 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 haue 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 Gods 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 overseen in his persuasions.  
11 A lively experiment of our Sauiors doctrine,& our assertion in this point, we haue in Saint 
Institui( inquit) animum intendere in scripturas sacras, vt viderem quails essent. Et ecce vid eo rem non compertam superbis, neque nudatam pueris, said incessu humilem, successu excelsam& velatam mysterijs:& non eram ego talis vt intrare ad eam possem. Nam illa erat quae crescebat cum paruulis; said ego indignabar esse paruulus,& fastu grauidus mihi grandis esse videbar. Aug. lib. 3. Confess. cap. 5.  Austen, as himself witnesseth: I purposed to look into the sacred Scriptures, that I might see what manner of writings they were. And lo I light on a matter altogether hide from the proud, and yet not laid open unto children, in progress lowly, in process or issue stately, and wrapped in myster●es: 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 vero null us difficultatis res est, ab hoc tumore vitiorum vaeuum esse, eorumque fuligine velatum cor, instar judaeorum, non habere, said humilem fieri ac docilem discipulum ad huiusmodi Spiritus sancti disciplinam caepessendam? Valentian. Tom. 3. disp. 1. quaest. 1.§. 4.  Valentian( sucking poison out of this reverend fathers honey) demands importunately, whether it be a matter of no difficulty, to procure our freedom from this tumour of viciousness. To haue our hearts purged from that soot which is as the jewish veil unto them. 
Saint Austen supporteth the Scriptures to contain in thē the words of life, but intimateth no other means by which either the Scripture should become more plain, or the saving truth which he taught be otherwise manifested to his soul then only by practising such rules as the Scriptures prescribe, for their right understanding, whence the madness of this Romish Doctor may again appear. See the second part of this last folly, in the annotations unto the third pa●ag. of the fifth chapter. Matth. 11. Matth. 11. v. 30  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 Austen himself, otherwise a man of excellent wit.  
12 Me thinks this cumbersome Iesuites choleric strain, and foole-hardie 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 winkes, and cries,( and hit he miss he) lays about him. For can any man think, he see where these fierce blows would light? As much as wee haue said, is most clear out of this very place of Austen, which he would throw vpon vs. Most clear it is that unto such as follow our saviours method, set down before, that is, unto such as will become like little children, and begin( as it were) a new again; the Scripture( which for the present seems hard to all far entered into the worlds school) is perspicuous, clear, and easy to bee learned. But whether it bee 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 Iesus the fountain of grace be judge. he hath told us that a his yoke is easy, and his burden light. Or will they reply, that his yoke is easy indeed to bear, 
His yoke and burden is the practise of patience and humility which Valentia saith is so hard.  when it is taken up, but hard to take up. Our saviours next words imply the contrary: but of this question wee shall take occasion hereafter. Onely now I say the Iesuites of all other are most uncapable of this plea. For they hold free will in men, whereby they may assent unto grace offered: and if men haue free will, 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 will, 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, then is it 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 Iesuite, whether, if it be Christs pleasuse 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 catechize him ex Cathedra. What hath this Iesuite 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 honor 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 sillie men. If it be more hard for him, than us so to do, wee are more likely to become better schollers in Christs school, than his infallible holiness: more likely to be more certain of the true sense or meaning of Scriptures then 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 mens places are higher, or their dignities greater: hardest of all to men of highest place and greatest dignities, specially if their advancements, to such preeminencies be( as many Popes and Cardinals haue been) per saltum, or ab extremo in extremum sine medio, like lazy beggars suddenly mounted on stately steedes: shall then this dfficultie late objected deprive these Scriptures of this dignity, which wee plead for? Shall this debar them from being the infallible rule of faith? or rather do they not, in giuing 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 super-excellent 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 haue 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 daies, before he were engaged to subtle or profounder studies, or given to deep meditations of realities, otherwise it would be very hard for him, to descend again unto grammar rules, and begin like a schoolboy to cunne declensions, coniugations, without which, and many other petty rules about altering of vowels, he could never hope to be an absolute Hebrician: Had Bellarmine set down these or like caveats more at large, 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 haue stretched our wits to invent some infallible teacher of Hebrew for such men? I am sure he that should haue found the truth of his admonitions by experience in himself, or observation in others, would commend his iudgement 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 Bellarmine than 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 thm seeming evident. For when they are grown to mans estate, or be embarked in worldly affairs, or invested in secular dignities, before they haue 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, thoroughly 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 vpon by this plain and easy precept) albeit at the first but like a grain of mustard seed, 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 parents negligence, haue perverted the ways of our ●outh, that they will not parallel this strait and easy rule, shall Gods 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 Senecaes 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? onely to such as are therefore become blind, because they haue not in time, been made acquainted with this light. For otherwise the Scriptures were written to enlightē 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 than He. Thus wee see our aduersaries cannot offer one blow against us in this point, but we can make it fall more heavy vpon themselves. And well were it, if their objections did light heavy onely vpon the obiecters themselves, for they haue deserved it. But here I must entreat the Christian Reader to consider well vpon whom their usual objections of scriptures obscurity are most likely to fall: Vpon us for whose good they were given; Or vpon God the Father who gave them; his son that partly spake them; his holy Spirit who onely taught them; his Prophets, Apostles, evangelists, or other his blessed ministers which wrote them.   

CHAP. IIII.  
The Romanists objections against the Scriptures for being obscure do more directly impeach their first Author and his messengers their pen-men, then us, or the cause in hand.  
1 THat these Scriptures( which our Church holds canonical, and we now maintain to bee the rule of faith.) were given for the good of Christs Church, or multitude of faithful men throughout the world, our aduersaries 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 beleeue. By what authority did he undertake, 
The perspicuity of Scriptures( to such as observe the formal rules) proved from the end why they were written, and the evangelists careful endeavours to make them plain.  by whose assistance did he perform this work? undertaken it was by Gods appointment, effected by the assistance of his eternal spirit, to the end we might beleeue the truth: what truth? That which he wrote concerning the mysteries of mans salvation. But how far did he intend, this our belief of such mysteries should be set forward by his pen: unto the first rudiments onely, 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 beleeue; 
John. 20. v. 31  yea so beleeue in Christ as by believing we might haue 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& scope of all his writings? And yet did he writ so obscurely, that he could not be understood of thē, 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 Iesus Christ with respect of persons He wished that not the great Agrippaes, 
james. 2. v. 1.  or some few choice ones only, but all that should hear or red his writings to the worlds 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 symbolizing with the ignorant, or men( as most of us are) of duller capacity in such profound mysteries: his paraphrase vpon our saviours speeches, is oft-times so copious, as would be censured for prolixity 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. Cor. 9. v. 22  Apostle was in carriage, all unto all, that he might at leastwise, of every sort gain some: oft-times 
John. cap. 21. vers. 23.& 2. vers. 21.  solicitous to prevent all occasion of mistaking our saviours 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 vpon, as if he would haue them transparent to all Christian eyes.  
3 Do not all the evangelists aim at the same end? do they not in as plain terms as they could devise, or we would wish, divulge to all the world the true sense and meaning of our saviours parables, which neither the promiscuous multitude, to whom he spake, 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 saviours parables expounded by his blessed mouth, as plain rules of life as may( without prejudice to his all sufficiency) be expected from any other mans? 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 remaines the same? for the most part so plain and easy, as will apply themselves to the attentive, or well-exercised in moralities? Strange it seemed unto our saviour that his disciples should not at the first proposal understand them. 
Mar. 4. v. 13 Matth. 15. v. 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 asking 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 li●e; Our saviour immediately replies 
Mark. 4. v. 11 These words confirm the truth of the state of the question proposed by vs.  To you it is given to know the mysteries of the kingdom of God: but unto them that are without, all things are done in parables, that they hearing may hear, and not understand, least at any time they should turn, and their sins should be forgiven them.  
4 Had our evangelists onely set out the Text and concealed the Comment, it might haue 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 disdiples; one, on whose living voice all the flock, besides, were in all doubts or difficulties to rely as the Apostles did on Christs in the unfolding of this parable. But seeing they haue 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 saviours mouth; Their written relations of these mysteries with their expositions must be of the same use& authority unto us, as Christs living words were unto them. And as they were not to repair unto any other but their master alone 
John. vers. 68.  for the word of eternal life; not to admit any other infallible teacher for declaration of his meaning: so may not any Christian to this day infallibly rely vpon any mans 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 onely 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 Gods providence plainly communicate unto vs. 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 Christs disciples. And least we should prove like these Iewes, which having ears to hear would not hear, though 
Mark. 4. v. 9.  invited thereto by our saviour: our evangelists inculcate again and again the causes of this dulness in hearing, or conceiving what is heard, or auersenes from the truth in some sort conceived. They tell us, the Iewes, sometimes for 
John. 5. v. 44.& 12. v. 42.  ambition, sometimes for 
Luk. 16. v. 14.  covetousness, 
John. 8. v. ●9. Math. 3. v. 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, inculcate these or like admonitions so oft? That the growth of such carnal affections might in all succeeding ages be prevented: That Christian parents, forewarned by the lamentable issue of this stubborness in Abrahams seed, might teach their children these heavenly lessons, which had been so distasteful to the Iewes, before these or other inveterate humours had b●ought them to the same or like distemper. For,( as I observed before, and this parable directly proves) might celestial seed take roote in childrens 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, 
Heb. 6. v. 8.  as did bear nothing but thorns and brambles, whose end was, to be burned, as altogether unworthy of more watering.  
6 Shall either the world, divell, 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 subleuating 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 alteracions 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 Gods 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 ministery of man; cannot or will not, by his good blessing vpon 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 Gods 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 blndnesse, which( in our saviours time,) reigned in those Iewes, vpon 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 Christes was? shall he loose, where God hath bound? shall he disannul what the almighty hath ratified: shall he make the Scriptures clear to them, before whose heartes the Lord hath laid a veil? Or shall he give light, where he that made the eye hath called for blindness? Oh that they could remember this who haue forgotten their God and cannot see, that whosoever accuseth the Scriptures of difficulty or obscurity, doth indict the Omnipotent of impotency, in not being able to perform what by his Apostles he intended.   

CHAP. V.  
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.  
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 matt●rs of faith?] The answer is already given: It was the Almighties good pleasure to decree, that the Scriptures should be plain and easy to such as faithfu●ly 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 bee Gods word do not glorify them as his word: Most difficult, most impo●sible to bee 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 haue angelical heads, yet for divine mysteries haue but jewish or obscure hearts: and being blinded in their mindes they imagine the Scripture whereon they look to bee 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 affencted, the captious will yet demand; How shall they help it? The Scriptures plainly teach, how, they may bee holpen. What can be more plain then that rule: 
Iam. 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 streight rule to direct them, how they should a●ke aright? Yes. For what rule can be more plain then that of Saint John. 
1. John. chap. 3. vers. 22.  whatsoever wee ask, wee receive of him, because wee 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 wee would ask of God is grace to keep his commandments. But what hope haue sinners to receive this, seeing he heareth onely 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 vs. For if we haue but a desire to amend our lives, Christes words are as plain, as forcible, 
Matth. 12.20.  he quencheth not smoking flax, a bruised reede he will not break. And this is his commandment, that wee try the truth of this and other like sayings of comfort by relying vpon his mercy; or, if wee 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 wee bee wanting to ourselves in the practise of these rules, the Popes 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 Israelites 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 
Psal. 119.105  a lantern unto our feet, and a light unto our paths, as it was unto Dauids.  
2 For the Readers further satisfaction, may it please him but unpartially to consider what two of the most learned Iesuites, in matters of modern controversies, could answer unto this last place of the Psalmist. Bellarmine would haue two strings to his deceitful and broken bow. First, saith he, it may be answered, that the Psalmist speaks not of all Scriptures, but of the commandements onely. If this answer of his could stand for good, it would serve as a new supporter to our former assertion grounded on our saviours words in the seventh of John. For thus the commandments shall not be obscure, but a lantern unto our feet, and if we follow them, they will be( as I haue shewed before) a perfect light unto us, to discern true doctrine from false. And in this respect, all good commandements( not the decalogue, or these ten onely) 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. 
Psal. 119.98.  By the commandements thou hast made me wiseser than mine enemies. But what reason had Bellarmine to think, that david in the forementioned verse should mean the commandements onely. For there he saith plainly, thy word {αβγδ}, which is much more general then {αβγδ} commandements or testimonies: yet david saith, That he had more understanding then all his teachers, not the infallible teacher that sate( if any such there were) in Moses chair excepted. So that his commandements are a light, his testimonies a light, and his word a light. And the best interpreters, as well 
Synonymous autem vsurpat, et si Hilarius neget, pro diuina lege& sapientia haec utroque numero, legem, Mandata, statuta, viam, ●udicia, testimonium, praecepta, justitiam, Aequitatem, Iustificationes, sermons, Verbum, Elo quium, Veritatē. Nam vel non diffe●unt, vel cum re id●m fint, eandemque Dei legem doctrinamque significent, ●atione& notatione duntaxat distinguuntur, quatenus legis divinae qualitates, notae, perfectiones, proprietates, variae sunt ac multiplices. Genebrard. come. in primam partem Psal secundum nos. 119. Vide Mollerum in eundem Psalmum.  theirs, as 
Verbum Propheticum Lucernae comparans Apostolus Petrus, habemus, inquit, certiorem Propheticum sermonem, ●ui been facit●, intendentes quoddle lucernae lucenti in obscuro loco. Quod itaque hic ait, lucerna pedibus meis verbum tuum& lun e semitis me●s verbum est quod scriptures sanctis omnibus continetur. Aug. in versum Psalmi citatum, Lucernā pedib. &c.  ours, take these words, Testimonies, Precepts, commandments, Words, promiscuously throughout this whole psalm. Any one of these( most of all the most general of all words) signify at least all Scripture which serves for mans direction, in the way of life.  
3 None can be restrained to the Decalogue onely. 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 facilè intelligantur, not because they are perspicuous and easy to be understood, said quia intellectae cum fuerint illustrant mentem, but because when they are understood, they illuminate the mind or understanding. Thus much wee haue said before, and still do grant, that the Scriptures are not plain,& easy unto all, live they as they list: 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 darkness more than light. A light, not after they are understood, for 
The entrance into thy w●rds sheweth light, and giveth understanding unto the simplo. Psalm. 119. vers. 130.& vers. 104. By thy precepts I haue gotten understanding: therefore I hate all the ways of falsehood. From which words Saint Augustine gathers this doctrine. A mandatis tuis intellexi. Aliud est mandata tua intellexi, aliud està mandatis tuis intellexi. Nescio ergo quid aliud se significet intel lexisse a mandatis Dei, quod est, quantum mihi videtur, faciendo mandata Dei, pervenisse se dicit ad carum rerum intelligentiam quas concupiuerit scire: propter quod scriptum est, concupisti sapientiam, serua mandata,& Dominus praebet eam tibi, ne qui quam praeposterus antequam habeat humilitatem obedientiae, velit ad altitudinem sapientiae pervenire, quam capere non p●test, n si ordine venerit. Audiat ergo ●tiora te ne quaesieris,& fortiora te ne scrutatus fueris, said quae pracipit tibi Dominus, ill● cogita semper. Sic homo ad occultorum sapientiam pervenit per obedientiam mandatorum. Cum autem dixisset, quae bi praecipit dominus ill● cog ta: ideo addidit, semper, quia& custodienda est obedientia, vt percipiatur sapientia,& percepta sapientia, non est deserenda obedientia.  david got true understanding by their light: whose property is as well to show the way how to avoid that blindness, which causeth them seem obscure, as to illuminate the clear sighted. For as by the sun we see what bodies are not transparent or penetrable by its light: so by Scriptures we discern what bee the obstacles that hinder the intromission of their splendour,( in itself, and for itself most apparent,) into our hearts. And the glimpse of their scattered beams, appearing through 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 way haue a full fruition of their marvelous and comfortable light: as men in the morning after long and irksome darkness( unless desirous with the sluggard in the proverb to haue 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 spake before[ to learn hum litie and me●knesse, G●ds threatenings to sinners, his sweet promises to the penitent, to pray for wis●dome from above, and infinite other like] are so perspicuous and clear, that they cannot but find entrance into enueiled, if not withall maliciously wilful or sluggish heartes: and finding entrance, cannot but suggest considerations 
Rom. 13. vers. 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 sle●pe, seeing salvation draweth nearer then when they first believed, that the night is p●st, and the day at hand, therefore time to cast away the works of darkness, and put on the armor of light, to wa●ke honestly as in the day, not in gluttony and drunkenness, neither in chambering and wantonn●sse, nor in strife and envy. unto hearts thus prepared the Scriptures need no other commendation then their own, no infallible proposers authority to illustrate or confirm their truth, more then 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 Gospels light, nothing necessary to their souls health can be hide in darkness; not the day of destruction, which shall come as a snare vpon other inhabitants of the earth, can 
1. Thes. 5.23.  steal vpon 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 Gods word, if it once shine, or sand some scattered rays into their hearts, it shines not so again, f●r they draw a curtain, and spread the veil, least 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 mindes. But Bellarmine 
Bel lib. de verbo dei. cap. 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 bee 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 
●salm. 19. vers. 7.  the perfection of Gods law which did convert his soul? was it not the certainty of Gods testimonies that gave wisdom unto his simplicity? Yes, by these precepts he had gotten understanding to hate all the ways of falsehood. 
Psal. 119. v. 104  
Vers. 92.  And except that law had been his delight, he had perished in his affliction. 
Videbat Lutherus posse obijci, vnde sint tot controuersiae, si scriptura est tam ●lara: dvo eff●gia excogitauit, vnum, quod scriptura, etiansi alicubi sit obscura, tamen illud idem alibi clarè proponit. Alterum, quod scriptura, licet per se clarissima, tamen superbis& infid●libus sit obscura ob eorum coecitatem,& prauum afctum. Add●t Brentius in proleg. Contra Petrum à Soto tertium effugium, quod etiam in terdum sit obscura, p●opter phrases al enae linguae, id est, Hebraicae& Graecae, tamen sensus eius clarissimus sit. Quae sententia manifeste falsa est: nam scriptura ipsa de sua difficultate atque obscuritate testimonium perhibet. Psal. 118. Dae mihi intellectum,& scrutabor legenit●am. Ibid. Reuela oculos meos,& considerabo mirabilia de lege tua. Ibid. Faciem tuam illumina supper servum tuum,& doce me iustificationes tuas. Et certè david nouerat totam scripturam, quae tunc erat,& nouerat phrases linguae Hebraicae, nec erat superbus aut infid●lis. Bellarm. lib. 3. de verbo Dei cap. 1. Bellarmine would prove the scriptures to be obscure, because david praies to God for the right understanding of them. And Valentian would persuade us to rely vpon the Churches infallible authority, because it is a hard matter to pray unto God( as Saint Augustine did) for the gift of interpretation His words are these: Quid autem precatio ad Deum pro sapientiae interpretationisque scripturae deno? An exigua difficultas est& piè& perseueranter illud cum eodem Augustino lib. 11. Confess. cap 2 orare: Domine attend &c Valent tom. 3. disp. 1. quaest. 1.§ 4. These words of Valentian immediately follow his former observation vpon S. Austen, noted Paragraph. 11. chap. 3. l. F.  How then doth Bellarmine prove that law was obscure to him, which as he himself confesseth 
Psal. 19. v 8  had given light unto his eyes. If it were not, why did he pray to God to understand it? Then I perceive the Iesuites 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 Cardinalles: Nisi v●lint nimium esse caeci, unless they would, as Valentian speaks, desire to bee blind.  
5 Surely more blind then beetles must they be that can suffer themselves to be persuaded, that ever God or Christ would haue a rule for mans direction, in the mysteries of salvation, so plain& 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 onely 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 charges, then the Pope to give his decisions in a doubtful case. Had david asked this wisdom of him that sate in Moses chair, we might suspect the Pope might be sued unto. But Dauids 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 haue done to his. All which in respect of the Gospels 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 wee seek this wisdom from any others then Christs, his Prophets and Apostles doctrine, by any other means or mediatorship, then david did his, From Gods lawe written by Moses.  
6 Let us now see what Valentian can say unto the fore cited 
Psal. 119. vers. 105.  testimony, and to that 
Pet. 1. v. 19.  other like unto it. [ Wee haue also a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a 
Yet might the Prophets writings, if any place of Scripture seem obscure.  light that shineth in a dark place, until the day dawn, and the day-star ariseth in your hearts.] 
Concedimus igitur pari modo, sacras literas, quae divinae doctrinae continent lumen, tanquam lucernam esse per se ipsam splendidissimam semper, atque fulgentissimam. said nobis tamen considerandum est, quomodo sit hoc lumen non in se modo lucidum, verùm etiam( vt regiu● Propheta Psal. 18. d●cit) illuminans ocul●s. Nunquid q●a ratione vnusqu●sque ingenij proprij atque industriae suae finib. illud tanquam modo quodam ex guo camprehendit? M nimè ve●ò, said quatenus est divinitus in Ecclesiae Catholicae authoritate tanquam in candelabro positum, vt luceat ombus qui in domo sunt, Mat. 5. Hanc enim Ecclesiae authoritatem docebimus postea suo loco, esse in vniuersum judicem atque magistram fidei vivam: idcirco necesse est, vt lumen illud fidei, quod in divinis literis splendet, praeferat ipsa atque ostendat omnibus, qui ad eam aggregantur, in eaque manent, licet incruditi sint al●oqui, nec valea●t ●psi per se aspicere lumen illud, vt in ipsis literis sanctis tanquam in lucerna continetur. Valent. Tom. 3. disp. 1. punct. 7.§. 4.  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 bee considered, how it comes to enlighten our eyes: do you suppose that it effects this, in as much as every man doth comprehend it, within the bounds of his private wit, or industry, as it were in a little bushel? Nothing less. But it effects it, as it is placed in the authority of the catholic Church, as in a d candlestick, where it may give light to all that are in the house. For we shall show( saith he) in due place, that this authority of the Church is the living judge and mistress of faith. And therefore is it necessary, that shee should carry this light, which is contained in holy writ, and show it unto all, that associate themselves to her, and remain in her 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.  
7 he that could find in his heart to spend his groat, or go a mile to see a Camel dance a ligge; 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) bee partaker of as pretty a sport, to see a grande demure school divine, laying aside his wonted habit of metaphysical proof, turned Doctor Similitude on a sudden, and swaggering it in the metaphoricall cut. For what one joint, or strain is there, in this long laborious vaste 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 mans interpretation, or comprehension of Scripture-sence, and the putting of a light or candle under a bushel? For what though some one, some few, or more such men, will apprehended this or that to be the full meaning of some controversed place in Scripture? I am( by our Churches doctrine) no more bound to beleeue them, then I am to beleeue the Pope of Rome, whom I never saw, nor knew. I am bound to beleeue neither of them more, then if they should tell me, that the whole light of that candle which shines alike to all, were o●ely comprehended in their eyes. For by our doctrine I may behold the same light of Scriptures, which they do, as freely as they; judge of it by mine own eyes and sense as well as they; not onely submit my sense and iudgement unto theirs. But if we should( as this Iesuite would haue us) permit the iudgement of all Scripture-sence, wholly and irrevocably unto the Pope and his Cardinals; as if their consistory were the complete Hemisphere, or rather the {αβγδ} sphere, the whole sphere wherein this heavenly lamp doth shine: then indeed we should see no more of it light then we could of a Candle put under a bushel, or locked up in some close room; In which case we might beleeue 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, onely 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 haue remained in this bushel of bran, not impudence in grain could without blushing haue 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 Gods word was at Rome locked up within the compass of the consistory, for that he could not see to make his comparison of it. Secondly, what proportion is there between the Churches authority,( such authority as he claims for his Church) and a candlestick? Let the Consistory be supposed the candlestick, wherein the word of God doth shine as a light or candle. Doth it indeed shine there? unto whom? To all that will associate themselves to that Church? Come then, let every man exhort his neighbour to repair to the mountain of the Lord. Shall we there immediately see the truth of Scriptures, clearly and distinctly with our own eyes, because the Pope, or Trent-Councel holds out unto us the books of caconical 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 quiter mistake his meaning, in making such collections? Let Valentian explicate himself in the end of this fourth paragraph.  
8 
Posteaquā Ecclesia sententiam aliquam ex scriptura colligit, scripturamque provide, vt est à se secundum Apostolicam tradition●m intellecta, contrarijs erroribus opponit: summa improbitas est, al●quid praeterea desiderare in eiusmodi scripturae vel authoritate, vel interpretatione, quocunque id fiat siue diffcultatis siue obscuritatis praetextu. Quae enim scriptura per authoritatem Ecclesiae commendatur, explicaturque, ea iam hoc ipso& maximè est authentica,& splendidissimè clar●ssimeque lucet, tanquam lucerna, videlicet( vt supra exponebamus) pofita supper candelabrum. Tom. 3. disp. 1. quaest. 1. punct. 7.§. 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 traditions,) 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. For 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 iam) even for this reason( hoc ipso) is most authentic, and shines most splendently, most clearly, like a light, videlicet, as wee haue formerly expounded, put vpon a candlestick: Nay in good soothe, just like a candlestick put vpon 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 aclowledge:) we must by your doctrine discern the light of Scriptures, onely by the commendation, explication, or illumination of your Church, the candlestick. And this illumination is onely her bare asseveration, for Scriptures she seldom expounds, but onely by negatives or Anathemees. The best correction that can be made of this untoward, crooked, vnwieldy similitude, would be this: whereas this Doctor supposeth the Pope to be the Church, and saith further, necesse est vt lumen illud fidei quod in divinis literis splendet praeferat 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-spunne 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 mens 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( Gods word) to shine most splendently and clearly by the glorious beams of his majestical infallibility once cast vpon 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 mans hands,( so he will take the pains to hold it,) as in a public candlestick. But that which I would haue the serious reader to observe especial y, is this speech of his, Scripture, 
Quae scripturae per aut●oritatē Ecclesiae commendatur explicaturque, ea iam hoc ipso,& maximè auth●ntica est,& splendidiss●mè clarissimeque lucet.  as once commended unto us, or expounded by the Churches authority becomes thereby most authentic,& shines most clearly,& 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 bee taken with that trick, which will discredit their cause for ever, and descry their villainous blasphemy in this doctrine of their Churches authority. There he would persuade us, that he doth not allow of this speech[ I beleeue 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 beleeue 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 assents unto Scriptures.  
9 Secondly I would haue the sober Christian Reader to observe, what an unhallowed and vnchristian 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 haue the 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. v. 19  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 wee should go up into the mount to hear the Lord himself speak: we haue 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. v. 22  We are come unto the Mount Sion, and to the city of the living God, the celestial jerusalem, and to the company of innumerable Angels, and to the congregation of the first-borne, which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men, and to Iesus 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 challenge? Our 
Vers. 28.  Apostle makes this inference, 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 unto us, is of far greater. For so our Apostle collects, See that ye despise not him that speaketh: for if they escape not, which refused him, that spake on earth, much more shall we not escape, if we turn away from him which speaketh from heaven. The Israelites I suppose had despised Moses, if they had admitted any other infallible teacher besides him, 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 bee consonant unto his. If Moses writings were to these Iewes a plain rule of faith, then much more must Christs word, registered by his Apostles and evangelists, be the rule of faith unto vs. That Moses doctrine was their rule of faith, a rule most plain and easy, these places following abundantly testify.   

CHAP. VI.  
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 the 78. psalm. Vers. 3.& 4.  Prophet in later ages, desirous to bring Gods people into the right paths which their fathers had forsaken, and for this purpose 
Sasbout vpon those words of S. Paul. 2. Tim. 3. Thou hast known the holy Scriptures of a child.  professing to impart to them whatsoever he had heard or learned, from his godly ancestors: doth but trace out the Prints of Moses footsteps, almost obliterate& 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 Dauids; 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 iudgement, was that part of the old Testament which then was written, 
Deut. 6. v. 6.7.8.  to instruct not onely the men such as he was, but every child of God, that he presumes not to know or teach more then in it was written. And thus much this people should haue 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 thou liest down, and when thou risest up. And thou shalt bind thē for a sign vpon thine hand, and they shall be as f●ontlets between thine eyes. Also thou shalt writ them vpon the posts of thine house, and vpon thy gates. 
Deut. 32. v. 46.  And again, Set 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 in your life: and by this word you shall sung your daies.  
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& 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 strait 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 quiter forgotten ere nine daies 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 al Gods wonders, or of miracles wrought by Moses serve? motives they were necessary and excellent to incline their stubborn hearts to use this law of God for their rule, in all their actions and proceedings: and to cause them set their hearts unto it, as Moses in his 
Deut. 32. v. 46  last words commands them. For this lawe, as he had told them 
Deut. ●0.  before, was in their hearts.  
3 Would any man that doth fear the Lord, or reverence his word, but set his heart to red over this book of deuteronomy, or the one hundred& nineteen, with sundry other psalms, but with ordinary observation or attention,( that so the character of Gods Spirit, so lively imprinted in them, might be as an amulet to prevent the Iesuites enchantments:) It would be impossible for all the wit of man 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 bee made more evident, then this truth is in itself; That the Israelites swerving from this rule was the cause of their departure from their God; and the occasion, or cause of their swerving from it, was this devilish persuasion, which satan suggested to them then,( as the Iesuites do unto the Christian people now:) As, that this law was too obscure, too hard, too di●ficult to be vn●erstood: nor complete rule for their actions, without traditions, or 
There priests authority was never more stood vpon, then in those times wherein Moses was in least request,& their skill in his writings as little. So in Iehoiakims daies these oppose their Pri●sts& other state-Prophets unto jeremy. jer. 18. vers. 18. Then said they, Come, and let us imagine some devise against jeremiah: for the law shall not perish from the Priest, nor counsel from t●e w se, nor the word from the Prophet: come let us smite him with the tongue, and let us not give heed to any of his words.  relying vpon their Priests or men in chief authority. This hypocrisy Moses did well foresee would be the beginning of all their miseries, the very watch word to apostasy. For which cau●e he labours so seriously to prevent it. 
Deut. 30. v. 11  For this commandement which I set before ●hee t●is day, is not hide from thee, neither far of, 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,& difficu●t 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, noll. s●nari, more then a part of this their grievous d seize,( 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 fi●st began( as the Iesuites 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 haue been a lantern unto their feet, and a light unto their paths, as it was to Dauids, became a 
1. Cor. 1. v. 23  stumbling block, and a ston of offence; what was the reason? By their swerving from this plain& strait rule their ways became crooked, and their actions unjust. And it is the obs●ruation of the wise son of Strach. 
Eccles. 39, vers. 54  As Gods ways are right, and plain unto the just, so are th●y stumbling b●ockes unto the wicked. Not Moses himself, had he been then alive, could haue made this, or any other true rule of faith, plain unto these Iewes, whilst they remained perverse and stubborn. And had they( without Moses, or any infallible teachers help) cast off this crookedness of heart, Moses his infallible doctrine had still remained easy, strait and plain unto them. For it was in their hearts, though hide and smothered in the wrinkles of their crooked hearts. In our saviours 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 v. 30.31. 1. ●or 1. v 22.  sign; What was the cause? They had not laid Moses commaund●mentes to their hearts. For 
John 5. v. 46.  had they( from their hearts) 
Quod vero subiungit Malachias, Meme●●te legis Mosi servi mei q●am mandaui e in Choreb ad omn●m Israel: ●●●●pta& 〈◇〉 a opportu●● c●mmemo●at, ●o●t d●cla●… um tam ●… g●um futur●m ●nter obs ●u●tores legis contemptoresque 〈◇〉 ●crimen: simul etiam vt descant legem spiritualiter intelligere,& inueniant in ea Christum, per quem judicem facienda est inter bonos& malos ipsa ducretio. Non enim frustra idem Dominus ait judaeis, si crederetis Moisi, crederetis& mi●i. De me enim ille sc ipsit. Carnaliter quip accip● nda legem,& eius promissa terrena rerum coe●estium figuras esse ●●scientes in illa ●urmura co●ruerunt, vt dicere aude●e●t: Vanus es● qui seruit Deo. Et qu●d amplius quia custodiuimus mandata eius,& quia ambulauimus simplices ante fati●n T●… mini omnipotentis. August. de civitate Dei. l b 20. cap. 28.  believed Moses, they had believed 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 
John. 6. vers. 68.  Peter confesseth. Nor would any Iesuite haue acknowledged as much, had he been in their place. For why should he? Any other might say, he had the spirit of God, and that he was the Messia; and what if Peter one of his fellowes, late a fisherman, did confess him? The Scribes and Pharisees, principal members of the visible Church, deny him to be their messiah. And how should they know his words to be the word of God, unless the Church had confirmed them? If Christ himself should haue said in their hearing as he did to the 
Matth. 22. v● 2.  Iewes. Moses wrote of me, consider his doctrine, and lay it to your hearts: A Iesuite would haue 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 pled for the infallibility of that chair, then the Iesuites can haue for their Popes: who, had they been in the others place, could haue coined more matter out of that one saying of our saviour, 
John. 7. vers. 48.49.  Sedent in Cathedra Mosis, for the Scribes and Pharisees infallible authority, then all the Papists in the world haue been able to extract out of all the Scriptures that are or can bee urged, for the Pope, or Church of Romes infallibility.  
4 The Scribes and Pharisees( though no way comparable to the Iesuites, for cunning in painting rotten, or subtlety in oppugning causes true and sound) could urge for themselves, agai●●t such as confessed Christ, that none of the rulers, nor of t●e Pharisees did beleeue in him; but only a cursed crew of 
John. 7. vers. 48.49.  such as knew not the law. They could object the lawe was obscure, and the interpretation of it did belong to them. But could these pretences excuse the people for not obeying Christs doctrine? You will say( perhaps) they could not be excused, because Christs miracles were so many and manifest. These were somewhat indeed, if Christ had been their accuser. But our 
Our saviours miracles& maner of life, so fully su able to Mosaical types& predictiō● of him, condemned the Iewes of wilful malice& affencted blindness for not laying Moses law unto their hearts, whose spiritual sense would haue brought forth the light of the gospel therein contained as the branch in the roote. So that Moses condemns thē immediately because he was their s●holmaster, and would haue ●aught thē Christ, so they would haue practised his rul●s which they acknowledged Christs miracles condemn them mediately, and leaves them without excuse for n●t looking more narrowly into the spiritual sense of Moses writings which would haue enlightened thē to ha●e discerned the gl●ry of Christ& hi● Gospel in his works So as there is no contradiction but subordination betwixt those places which tell us Christs works d d condemn thē,& others wherein Mo●es o● the Prophet● 〈◇〉 said to condemn or leave thē without excuse.  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, least 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 beleeue as he believed: Moses, whose doctrine they( to their seeming) stood as stiffly for, against Christs new doctrine,( as they supposed) as the jesuits do for the catholic Church( as they think) against heretics& sectaries, as they term vs. Why then is Moses, whom thus they honoured, become their chief accuser? because while they did beleeue on him only for tradition, or from pretence of succession, or for the dignity of their temple, Church, or Nation, they did not indeed beleeue him, nor his doctrine. For had they believed his doctrine they had believed Christ. For he wrote of Christ. So he might( thinks the Iesuite) and yet writ so obscurely of him as his writings could bee no rule of faith to the Iewes without the visible Churches authority Yea rather they should& might haue been a rule unto them for their good, against the visible Churches authority, and now remain a rule or law against both, to their just condemnation, because the doctrine of Christ was so plainly and clee●ly 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& in their hearts. For that commandement which Moses there gave them, was that word of faith, which S. Paul the infallible teacher of the Gentiles did preach, as he himself b testifies. If any man ask how this place was so easy to bee understood of Christ, or how by the doctrine of Moses law the doctrine of the gospel might haue been manifested to their consciences: my answer is already set down in our saviours words; had they done Gods will( revealed unto them in that law) they should haue known Christs doctrine to haue 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 th●ir hearts once purged of wickedness, would haue exulted in his presence that had made them whole; faith would haue fastened vpon his person though never seen be●ore. 
Malach. cap. 4. vers. 2.3.4. But unto you that fear my name shall the son of righteousness arise,& health shall be under his wings, and ye shall go forth and grow up as fat calves. 2. And ye shal tread down the wicked: for they shall be dust under the soles of your feet in the day that I shall do this, saith the Lord of Hostes. 3. Remember the lawe of Moses my seruant, which I commanded unto him in Horeb in all Israell, with the statutes and judgements.  Not the moon more apt to receive the sun beams cast vpon it, then these Iewes hea●ts to haue shined with the glory of Christ, had they cast aw●y al●… pride, and self-conceit, or the glory of their nation: but unto t●…( as now they are,& long time haue been) swollen with pride, a 〈◇〉 full of hypocrisy, Christs glory is but as clear light to sore ●r dimme-sighted eyes: They wink with their eyes, least 〈◇〉 should bee offended with the splendour of it. This doct●i●e ●f Christ, and knowledge of Scriptures in points of faith, shall bee most obscure to us, if we follow them in their foolish pre●en●●s of their visible Church: most clear, perspicuous, and easy, if we lay Moses commandments to our hearts. For truth inherent must bee as the eye-sight, to discern all other things of like nature.   

CHAP. VII.  
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 vers. 3.4.  Apostle; Si evangelium nostrum tectum est, iis qui p●reunt tectum est: in quibus Deus huius saeculi excaecau●t mentes, id est, infidelibus, ne irradiat eos lumen Junii gloriae Christi, qui est imago Dei. If the gospel be obscure, or rather hide,( For it is a light, obscure it cannot be, God forgive me if I used that speech, save onely in our aduersaries persons) It is hide onely to such as haue 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 
Bell●rm. lib 3. de verb. Dei cap. 2. Resp ad 5 arg. The reason why ●ellarmine with his f●llowes and many other great schollers besides, make such hypocritical gl●sses of Scriptures p●a●nl● teaching what th●y deny, is their not considering that the same inord●nate affections w●i●h made the Iewes to reject the very hist●●i● 〈◇〉 truth or letter of the Gospel, mak●s such as admit it content themselves with it onely, never looking in●o the m●aning of the spiri●, ●f it once contradict their desires. Of this fallacy in the 3. sect. of the 4. boo●●.  Apostolus non loquitur de intelligentia scripturarum, said de cognitione& fide in Christum; The Apostle speaks not of understanding Scriptures, but of knowing and believing in Christ. It is well the Iesuite had so much modesty in him as to grant this later, that he spake 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 Saint Paul wrote this, and all his Epistles, onely 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) dreamed of; vt neque sit puer, neque anus Christiana, quae non sciat Christum natum,& incarnatum fuisse. Saint Pauls gospel was sufficiently known( in this mans 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 fellowes catechizing, know Christ no otherwise, then old wives, or little children know ordinary matters or stories past, that is, onely by old wives tales, lying Legends, or tradition. And on this fashion, and better, did the Iewes know Moses, and believed on him; yet did they neither know him, nor his doctrine, as they should haue done, nor in such a sense, as the Scripture useth this word Knowledge. Such as he would haue us content ourselves withall is rather blindness then knowledge, and makes a man never a whit the better Christian, but a grea er hypocrite.  
2 Let Bellarmines 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 beleeue the gospel, in Saint Pauls phrase,( by Gods assistance) wee 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, let 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 here-say knowledge of Christ and his kingdom in gross, or an express, distinct, true knowledge( raised from Moses and the Prophets consonancy with the Gospel) of Scriptures necessary to mens salvation in their several courses of life. I will not wrong thy iudgement so much, as to seek arguments, or authorities of Expositors, for thy information in this plain undoubted case. It shall suffi●e to rehearse the words of that law, about whose sense wee now contend, and by which wee must bee tried; from the twelfth verse of the third, to the sixth verse of the fourth Chapter of the second to the Corinthians.  
4 Seeng then wee haue such trust, wee use great boldness of speech, and wee are not as Moses, which put a veil vpon his face, that the children of Israel should not look unto the end of that which should be abolished. Therefore their mindes are hardened. For until this day remaineth the same covering untaken away in the rea●ing of the old Testament. Yet was the old Testament the onely Scripture in those times easy to bee understood, but for his veil. And this veil( as the Apostle adds, verse the fourteenth) put away, these Scriptures then which were so difficult to the jew, are easy to all that are in Christ, by whose death the veil was rent, and that light which shone on Mos●s 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 d●d appear. For the publishing of the gospel is the putting away of the former veil. But for the Iewes even until this day,( saith the Apostle,) When Moses is read, the veil is laid over their heartes. 
Vers. 1●. Vers. 30 vers. 8.  nevertheless when their hearts shall bee turned unto the Lord, the veil shall bee taken away. For this doctrine of Saint Paul( as often hath been said) was in their hearts, 
Deut. 30. ver. 11  and in their mouths.  
The Apostle concludes, Now the Lord is the Spirit, and where the Spirit of the Lord is, 
John. 15. v. 15  there is liberty: liberty indeed in respect of that servitude which was under the lawe; then they were 
Vers. 18.  seruants because they knew not their Masters will; but since the ministery of the new Testament, Wee all behold as in a mirror, the g●o●ie of the Lord w th open face. Out of our Apostles discourse, this is most evident, that it was the glory of his ministery. and eui●ence of doctrine which made him so confident, in the execution of this function. God( saith he) hath made us able Min●sters of the new Testament, not of the letter, 
Chap. 3. v. 6.  but of the spirit: And this, compared with the ministery of the old, did far exceed it in glory and perspicuity, as he proves from the sixth verse to the eighteen.  
5 The judicious Reader, though not admonished, 
Cum enim scriptu●am obscuram esse dicimus, non vitium aliquod in doctrinâ ipsâ divinitus, tradita inesse sentimus, said maiestatem atque altitudinem potius eiusmodi sapientiae& scientiae Dei,& imbecillitatem ingenij nostri profitemur. Valent. tom. 3. dup. 1. quaest. 1. punct. 7.§. 4. Chap. 4. vers. 1. Vers. 2.  would of his own accord observe how the Apostle takes clearness and perspicuity as an adjunct of the new testaments glory; the Iesuites quiter contrary would make the Scriptures dignity and majesty mother of difficulty and obscurity. But because it was so much more glorious and perspicuous then the ministery of the old Testament was, The Apostle infers: Therefore, seeing wee haue this ministery of the new Testament,( so glorious and perspicuous) as wee haue received mercy, wee faint not; but haue cast ●ff the cloak of shane, and walk not in craftiness, neither handle wee the word of God deceitfully( for why should any when it will approve itself) but in declaration of the truth approve ourselves to every mans conscience in the sight of God. What proof could he make to their consciences, but onely 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. If then our gospel be hide, &c: 
Vers. 3.  briefly refuting all the romanists objections in this argument, before they we●e conceived, punctim, even to an hairs breadth. For this would haue been their common place, had they lived in Saint Pauls time. You may boast and say your doctrine of the new Testament is evident and manifest, but what wise man will beleeue you, when a great many, as good schollers as yourself, think the contrary most true. unto this objection of the Ie●es then, of the Iesuites now, of satan both now and then, and always frequent in the mouth of Hell, our Apostle answers directly, as from his doctrine wee haue done all the Iesuites arguments.) If the gospel bee hide,( as in deed to some( too many) it is) Yet is it hide onely to them that perish, whose mindes 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 then did shine, yet not to blinded eyes; to whom then? onely to such as were endued with the spirit of liberty: seeing the new Testament, as he said, was the ministery of the spirit, of which these Iewes 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 tongues end, not in their hearts.    

SECT. III.  
That the continual practise 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.  
out of the former discourse their other objections are almost answered already: and they bee 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 formers) and drawn out in it proper shape, is thus. There can be no certain means of taking up controversies or contentions in the Church, but onely by admitting an infallible authority for deciding all controversies viua uoce seeing the Scripture is always made a party on all sides, in such contentions.  
2 In the former objection they indite the Scripture as the principal: in the latter, our Church, as an abetter of such quarrels and contentions as it breeds. For our Church wee shall answer in the next: for Gods word in this present Section.  

CHAP. I.  
Containing the true state of the question, with the aduersaries general objections against the truth.  
1 IT cannot bee denied, that always there haue 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 and other cases. For thus much these Scriptures themselves do plainly witness, oportet esse haereses. 
1. Cor. 11.19. 2. Pet. 2.1.  For there must be heresies even among you, that they which are approved among you, might be known. But the question is not whether there haue been, now are, or always shall continue many contentions about the sense of Scripture: but first, whether the Scriptures haue not plainly set down the original causes and nurses of such contentions, and the means how to avoid them, so men will be ruled by them, most plain for this purpose: or, secondly, whether, not submitting their wils, desires and affections unto these plain and perspicuous rules of life, this supposed infallible rule of the Romish Church can prevent, remove, or compose all such contentions, according to the truth, and cause men steadfastly hold the unity of faith in the bond of peace.  
3 The causes of contentions about the sense of Scriptures, are 
So Beda gathers out of Augustine. Ex ipso animali sensu( quia homo animalis non percipit quae sunt spiritus Dei) omnes dissensiones et schismata generantur. Beda in 2. Iam. 4.12.  the very same with the fore-mentioned, which made the Scriptures unto sundry seem obscure; or the same, which make men to mistake their true sense and meaning. For even these warres and contentions whereof we speak( specially these) arise from lusts, which fight in our members: we lust and haue not, we envy and haue indignation, and cannot obtain: we fight and war, and get nothing,( not the truth which we seek) because we ask it not. Do not such as contend most about the true sense, ask it most? doth not every heretic, the earnester he is, profess that he praies for the truth so much the more fervently? yea, but such men receive not that which they so earnestly ask, 
Vers. 3.  because they ask it amiss. They desire skill in Scripture to advance their own conceits, and maintain their foolish& carnal affections, otherwise asking they should haue, and seeking they should find, 
Matth. 7.7.  especially the true sense and meaning of Gods word, which must instruct us, how to frame all our other petitions unto God aright.  
4 These and infinite like places we aclowledge, plainly declaring thē causes of contentions, and as many more,( some of which shall be here and there inserted) directing us how to avoid all occasions of strife and debate. Both which if we observe, contentions will quickly cease: Which, those not observed, must increase, as a just punishment of truth neglected, contradicted or low esteemed, notwithstanding the best endeavours of any authority vpon earth imaginable to the contrary.  
5 But some perhaps will demand, Is there no use of human authority in this case? yes; As for the begetting of true and lively faith, we suppose the liue-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 aclowledge the necessary use of a lawful magistracy, yet no infallibility in either. 
The true use of the magistracy and ministry for avoiding schisms and contentions.  The proper end and use of both is to espouse mens souls with an indissolub●e 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 practise of undoubted principles acknowledged by all; and inhibiting such courses as the moral precepts of this Canon haue detected for causes& nurses of contention. Our aduersaries, whether out of wilful malice or oversight, or out of both,( according to the diversities of their tempers) haue taken occasion to traduce our Churches 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 onely means simply, for effecting both. Nor doth it skill how necessary either ministerial expositions, or juridical decisions bee, for bringing us unto, or retaining us in, the unity of the truth professed: for not necessity is means, but infallibility of direction is the proper, unseparable condition of the rule of faith. And seeing Gods word onely endures for ever, and therefore onely is infallible: it must be the sole rule of faith, how many or how necessary soever the means be, that must bring us to the true knowledge of it.  
6 Valentian and Sacro-boscus think it all one, 
The grossness of our aduersaries exceptions being a branch of their general extremity mentioned. cap. 4. sect. 1. further to be prosecuted. sect. 3. lib. 3.  to aclowledge no ecclesiastical authority or use of ministery, and not to aclowledge an infallibility in both. But this is a position devoid both of sense& reason. For as our senses, though of themselves only capable of particular& m●terial objects, subject to change& contingency, are the necessary& only ordinary means whereby our intellectiue faculty is brought to apprehended universal& immaterial principles, whose truth is necessary, everlasting and immutable▪ so may the ministery and magistracy, though both in themselves fallible and obnoxious to errors, be the necessary and onely ordinary means, whereby we are brought( as it were by a sensible induction) to the infallible acknowledgement of the supernatural, divine, eternal truths, which are the proper object of the illuminated or spiritual, as immaterial and universal principles are of the natural understanding; which shall( God willing) be declared hereafter. In this place I onely thought good to forewarn the Reader of this hiatus in our aduersaries collections: whereinto the blind and ignorant English Papist, lead by such blinded foreign guides as Valentian and Sacro-boscus, 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 aduersaries principal arguments and exceptions against our Churches 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 red the best learned, and most esteemed of our aduersaries, for the further confirmation of this truth which we teach. Against which, some( who haue not sought into their writings) may happily imagine, that much more hath or might be said by any of them, then can bee found in all their writings. Whereas Bellarmine and Valentia two excellent schollers, 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, haue performed as good service to our cause in this present controue●sie, 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 Emperour) this foolish 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 haue 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 patrons or plausible advocates of the Popes cause,( especially Valentian) had taken such earnest pains in accusing our Churches doctrine; for they haue most clearly acquitted it, in that we may justly presume there can be no more said against it. And whether all they haue said or can say be ought, I leave it to the judicious readers iudgement: I will set down some of their objections, and then prosecute their general topic, or forms of their arguments, whence all particulars, which in this case they can bring, must receive their whole strength.  
8 
Omnes haeretici qui scripturas in authoritate recipiunt, ipsas sibi videntur sectari, cum suos potius sectentur errores. Aug. Epist. 222. ad Consentinum.  All heretics,( saith Saint Augustine) which admit the authority of Scriptures( for some rejected all or most parts of the sacred Canon) seem to themselves to follow the Scriptures, when as indeed they follow their own errors. 
Neque enim natae sunt haereses& quaedam dogmata perue●sitatis illaqueantia animas nisi dum scripturae bonae intelligantur non been:& quod in iis non been intelligitur, etiam temere& audacter asseritur. Tract. 18 in johan. Non modo locos scripturae obscuros, said etiam alios qui sunt aperti& clari corrumpi ab hoereticis. lib. 2. de nuptijs& cap. 31.  Nor do heresies( saith the same father in another place) and other naughty opinions, which ensnare mens souls, spring from any other root then this, That the right sense of Scripture conceived amiss,& yet so conceived, is boldly& rashly avouched.  
9 And in another book of Augustine, it is said( Valentian would haue the saying well observed, as it shall be to his shane,) c That heretics do not corrupt onely the obscure and difficult, but even the plain and easy places of Scriptures; and 
Christus etiam facilimè ab haereticis doctrinam corrumpi subindicauit, cum admonuit vt ab iis tanquam à falsis prophetis caueremus. Videntur prophetae, quoniam scripturae verba proferunt, quae divinae doctrinae sunt character& quasi externa species said prophetae non sunt, quoniam sub ea verborum divinorum externa specie non ostendunt nobis genuinam S. S. sententiam, said adulter●nas suas perue●sasque opin●ones sacrilege in verbis sacris à se collocatas, tanquam abominationem( vt eleganter Origines Homil. 29. in mat. notavit) st●ntem in loco sancto. Eadem de causa vocantur lupirapaces, qui vestimentis induti sunt ovium. Val●nt. tom. 3. in Aquinatem. punct. 7. quaest. 1§. 6. Haec ideo recitaui, vt quoniam vniuersi haeretici facilime scripturas omnes in suam perditionem si●ut D. Petrus inquit d●prau●nt. ( 2. Pet. 3.) Jntelligamus certe non in scriptures solis con●titutam esse vniuersalem illam,& ad salutem hominum accommodatissimam authoritatem, totius fidei judicem, quam inquirimus. Valent. loc. citat. parag. 7.  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 faire show of Scripture-phrases, which are as the character or external shape of heavenly doctrine. But Prophets they are not, because under the outward 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 sacred phrase, as it were the abomination of desolation standing in the holy place, as Origen elegantly notes, Hom. 29. in Math. By the same analogy are they called ravening wolves, being arrayed in sheeps clothing, &c.  
10 These and like places are brought by Valentian( as the title and conclusion of that Paragraph show) to this purpose: That e seeing all heretics may and do easily pervert the Scriptures, as S. Peter saith to their own destruction: we should hence be instructed, that this universal. authority, and most behoveful for the salvation of all, which wee seek as the common judge in all points of faith, cannot be seated in the Scripture alone.  
11 Another mark whereat these fiery darts do usually aim, is; to fasten the conceit of heresy vpon our Church, seeing it hath always been the practise of heretics, to cover their wicked imaginations with sacred phrase, and, as Lyrinensis saith, to inter-sperse or straw their depraved opinions with the sweet and fragrant sentences of Scripture, as with some precious spice, least the exhalation 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 Mimickes face, scurrilous style, or Apish gesture, unto the inventions of Bellarmine, Valentian or some foreign Iesuites brain. And as it is hard for us to speak, though in general terms, against any sin in a Countrie-Parish, but one or other will persuade himself, that wee 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, vpon 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.   

CHAP. II.  
That the former objections and all of like kind, drawn from the cunning practise of heretics, in colouring false opinions by Scripture, are most forcible to confirm ours, and confounded the aduersaries doctrine.  
1 MVster they as many authorities or experiments of this rank, as they list, wee know the strength and nature of their weapons. They are dangerous indeed to such as haue not put on the breast-plate 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 faire 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 haue thrown at us, vpon themselves. It hath been the practise of heretics,( say they) to misinterprete Scriptures, and pretend their authority for countenancing errors. This wounds not us, except wee were naked of all syllogistical armor of proof. For they should prove( if they will conclude ought to our prejudice) that none but heretics haue v●ed Scriptures authority to confirm their opinions. For if orthodox and truly religious writers, in the best and flourishing ages of the Church, haue 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 bee Orthodoxes and true catholics, as well as heretics. That this hath been the practise of heretics we aclowledge; and having received this their blow, wee can return their own weapons vpon them, with greater probability of better speed.  
2 
Our appealing to Scriptures alone, is no such presumption of heresy in us, as the refusal● of trial by them, is of antichristianism in the aduersa y.  It hath been the practise of sundry heretics, never of any orthodox, to refuse their trial by Scripture, and fly unto traditions. It hath b●ene the continual practise of most monstrous and blasphemous impostors, of false Messiahs, and such as oppose themselves against Christ, of Mahomet, and such like, to plead the infallible assistance of the Holy Ghost, and a supreme authority over others, without subiection to any trial, either by Scripture or other means. If most of them haue failed in getting so many steadfast followers, as the Pope now hath, and for many yeares 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 of his resolute followers, 
2. Thess. 2.11.  that God shall sand them( be they never so many) strong delusions, that they should beleeue lies; that his coming is by the working of satan( 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 bee hard to discover or prevent his coming, unless men bee very cunning and expert in these Scriptures, the rule of truth, the onely light, whereby all falsehood must bee discovered.  
3 That they may once for all know, how little wee 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 stroke. The heretics of old time( say they) haue 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 haue obstupified most of the Israelites 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 least he should bee censured for such a one, as they were, onely 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 then the modern Iesuites; who in so clear a point as this, we now dispute, after so many foils as they haue taken, will not aclowledge the force of that Scripture in themselves; Magna est veritas& praeualet. The reason is; because they will not come unto the open Court, to try their skill before unpartial Iudges.  
4 The devil, wee all know did urge the Scripture to our saviour, with great ●kill and dexterity. Had he been the onely follower or first founder of this practise, or the first of all wee had red of, we should haue been( until we had found some better example and warrant for it) as much afraid to haue 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 likeli-hood, to be as ancient as the first hood. But with what weapon did our saviour vanquish satan, that had set vpon him with Scripture? did he charge him sub poena anathematis to bee silent? or did he crave the Churches 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? can you deny that he foiled him with these very weapons, wherewith wee now contend, that all heretics( Sathans followers) are to bee assaulted and repulsed, ere they can be lawfully foiled and quiter overthrown? And here I would beseech all sober-minded Christians, even as they love our saviour Christ,( the chief C ptaine of the Lords Host, the author and finisher of our faith) and as they hate satan himself( the head and Prince of all Gods, Christs, and our enemies) to consider these subsequent reasons well, and weigh this instance in the quiet, calm, and settled motions of their hearts.  
5 If satan can thus teach heretics, 
What advantage the orthodoxes haue of heretics in trial of controversies by scriptures.  and other his like wicked instruments, such great skill and cunning in Scriptures, as they can thereby countenance errors, and deceive others with a show of godliness: why should wee not hold it as a principal article of our faith, that Christ Iesus is able to instruct his chosen, immediately, in the true sense and meaning of the same Scriptures, so as they may ●ereby 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 beleeue that Christ is stronger then 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 
Mat. 4.  put him hereby to flight, and at his passion 
joh. 22 vers. 13. Now shall the Prince of this world bee cast out.  threw him out of his hold. Sathans strength since that time hath been less, and Christs power greater; so that in his strength wee may be stronger then all Sathans followers. Thirdly wee 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? onely the sons of darkness haue been wiser in their generation, then such as should bee, or( in some measure) are the sons of light. And if heretics may seem to haue 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 then the others for establishment and confirmation of the truth; otherwise, as wee said before, the truth is more consonant to the purity and integrity of Sacred Writ, then any falsehood( though never so faire in show) can be: And Christ Iesus is more powerful,& more skilful, more able& more willing to assist and strengthen such as follow him, 
The arguments proposed in the last chapter can haue no ground, to prove ought against us, but this: satan is more powerful or skilful in Scriptures then Christ; o● more ready to help his instruments then Christ to assist his Chosen.  then satan is to enable his wicked instruments Seeing then by these Scriptures he hath crushed Sathans head, and put him to flight; why should his faithful followers despair, by the same weapons, to foil and slay Sathans seruants, so they will bee 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 ministery of Saints,( without a Vicar general on earth,) as well as satan doth heretics the counterfeit sense or false but faire 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 bee, 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 bee impeached: let us not disdain to take the practise of Christ Iesus, the author and finisher of our faith, as a pattern well befiting our imitation. Not to bee 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 Sathans, wicked instruments do his: both( if not detested by us, as the foulest shane, 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 Christs practise such: Tell us what is your counsel in this choice? shall wee forsake Christ, our, yea Saint Peters best master, to become Schollers unto your Staphilus, or Hosius Coalier? who( if their reports bee true) did sooner put the divell to silence with this doctrine of your Churches infallibility, then Christ did for all his Scripture; for the divell, as the 
Mat. 4. vers. 47.10.  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 beleeue as the Church believes, and the Church believes as I beleeue, So much by your doctrine, doth the divell fear the very name of your Church though in a Coaliers mouth, more then the word of God, albeit uttered by the son of God himself.  
8 But wee know the proverb too well, Like to like, Children and ignorant people are not ignorant, that the divell will bee commanded, by such as study the black Art: no marvel if he suffer himself vpon good terms to bee put down by a Coalier. And as I will not peremptorily deny, but the story might bee true: so questionless such as most beleeue it, mightily mistake the true cause of Sathans sudden silence, for the truer the story were, the liklier were it, he should hold his peace, as soon as he heard the Coalier beleeue as he would haue him. This is catechism in it kind so perfect and absolute, so well suiting to the old Serpents purpose; that if Hell might haue a general vacancy from all other employments for time as long as hath been since Lucifers 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 beleeue as the Church Romish believes, and the Church Romish as I beleeue.] whose consequence is, both shall beleeue whatsoever Hell would haue them. The use of such rustique weapons, as those, was perhaps on your part not unnecessary in that rude world; wherein Lindan's Panopley 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 bee praised we haue 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 vpon them.   

CHAP. III.  
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 a far off and come a little nearer to the point. You are content to join with us in this, That it hath been the practise of heretics from time to time, to stand much vpon the authority of Scriptures, Then were not Luther and calvin, the first, that ever made this odious comparison betwixt Gods word and the Popes, Nay you will not deny but this practise 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 swaddling clouts or unborn? If then unborn, it is too young to make younger brethren of al Congregations else; too young to cause Christian Kings and Emperours subject their Crownes unto your upstart Mitre: If then born, albeit but in its infancy: yet such an Herculean power, as you profess yours to bee, which puts an {αβγδ} to all Christian mens thoughts in points of faith,( for to this purpose your controuersors city 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 requiras) might in all congruity haue taken Hercules Motto for its word, Cunarum labour 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 haue crushed this seed of Serpents in the very nest, wherein they bread, and not haue suffered them to grow up to flying Dragons, to pester the world far and near with their deadly poison.  
2 I would haue you here to consider this incongruity well, which I must farther prosecute in the next dispute. You pled the necessity of your Churches 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,& dangerous varieties of opinions about Scripture-sence, were most rife, most eagerly prosecuted, and maintained, when this title of your Churches infallibility( if it were just) might haue been best known, and soonest assented unto. For 
That the Fathers, if wee take the literal plain grammatical sense of their words, attribute as much to Scriptures as we do, our aduersaries cannot deny. May wee not then safely think, they meant what their words naturally import? No, Valentian hath found out a mystical interpretation of them. Quēadmodum quando uni personae divinae aliquae perfectio divinitatis absoluta tribuitur, intelligunt Theologi, ab eius perfectionis communione creaturas tantum excludi, non autem personas alias divinas quae sunt eiusdem naturae: Jta Sancti patres sicubi Scripturae authoritatem solam ad fidei quaestiones finiendas valere significant: Ecclesiae certè authoritatem pro diuina habent,& quam ipsa nobis commendat Scriptura, minimè excludunt, said alia siue testimonia, siue argumenta. quae sint tantum humana. Nam si non ita intelligerent, profecto nūquā illi in controuersijs fidei ipsa per se authoritate Ecclesiasticae traditionis ad probandum vterentur. At utuntur ea ipsi frequentissimè& vtendum esse docent. As the non consequence of this collection, so how far the Fathers did urge the Churches authority, how the most pregnant speeches that can be found in any of their writings must be limited, will easily appear, if we consider the two former distinctions: the one between the infallible rule of faith, and the means or motives inducing us to beleeue: the other between that conditional assent, which in cases doubtful we must give to the visible Church, and that absolute belief, which is onely due unto Scriptures: The Fathers used the Churches authority against heretics, as we do theirs against novelists, not as a rule whereby finally to examine or determine divine truths, but as a curb to b●idle 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 haue acknowledged, so absolute a sovereignty, and could haue been glad to haue used the benefits of it, to haue spared themselves a great deal of trouble and pains, if it could haue been proved then to haue been such an excellent mean, for allaying all contentions amongst the learned. The Pope was much to blame, to let Athanasius suffer such pains, exile and abuse by the Arian faction, in the defence of the truth, if his infallibility could haue 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 Popes infallibility, nor the Popes themselves which then lived would haue used any other rule but Scripture, for their own defence.  
3 Your usual argument is, 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 practise, and make the power of it better known? This blame you cannot lay vpon the almighty; for he, for his part,( by your confession) provided abundantly for the peace and quiet of his Church. And yet it seems the Church was ill provided for, when schisms and Heresies sprung so fast. This therefore was your Churches fault, that bore this spiritual sword in vain, and would not use it; when the Christian world stood most in need of it, for the final decision of controversies. So then although wee should grant you, that your Church had sometimes the birthright, amongst all the Israel of God: yet might we justly say of it, as old Israel said of Reuben his eldest son, Thy dignity 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 
The more excellent prerogatives the Iesuites bestow vpon their Church, the greater they make her disgrace, for not using her authority better, when the Christian world stood most in need of it.  If you reply, your Churches authority in composing controversies amongst the learned hath been better known since that flourishing age of learned and religious Fathers; and since it hath been so well known and acknowledged, Heresies haue been more thin sown, then before;( few or none till Luther arose daring to confront the Church or Popes authority, with Scripture:) You give us hereby just cause to suspect, that heresy had got the vpper hand of truth, for the multitude of followers; that there had been a general combination in falsehood till Luther broke it. For if sundry of the ancient heretics, with whose doctrine the primitive Church was pestered, could under pretence of Scripture, haue got into supreme authority; or haue established their propositions, framed( as they thought out of Gods word) with strength of temporal sword, as Mahomet did his: It were great simplicity to think, that they could not haue been content, to haue let the Scriptures sleep, or haue threatened all with death and destruction, that should haue 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 an others inheritance by some quirk in Law or Captious clause not well understood, would not bee much offended to haue all evidences or primary copies either burnt or butted, even that by which he got it, if it, vpon better consideration or more indifferent hearing, were likely to overthrow his title.  
5 And if wee may guess at the course of Sathans policy, in watching his opportunities to effect his purpose by the customary fashion of secular Politicians( his Schollers) in like cases; most probable it is, that after these broils 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 Armorie for all munition, in this kind of war. every man afterwards, in the fresh memory of the Church their mothers bleeding wounds, and the desolation which had ensued these furious broils, became more tractable to entertain conditions of peace: and satan himself, who had sown the seeds of all the former dissension, after he see all or most weary of war, was content to turn Peace-maker for his own advantage. These were as the first preparations for laying the foundations of the mystical 
Roma Babel rediuiua, the mystical Babel raised by compounding those Elements whereunto old Babel was resolved. The dissolution of the one, and the erection of the other differing but as the resolution of quicksilver into fume and the conversion of it again, into quicksilver. ●he city of Babylon likewise( as shall God willing else-where appear) was the true type.  babel, in whose erection, the manner, method, and circumstances of the formers dissolution are all inverted. The building of the first was hindered by the confusion of tongues, or the division of one language into many; whence ensued the scattering of the people throughout the earth: the second was finished by the concourse of diverse people, and the composition or confusion of different languages. For( as 
Gen. 11.7. of Rome; the one as Saint Austin compareth thē, being the mother, the other the daughter, each evidently paralleling the other in most abominations: which is the reason( as I take it) why the holy Ghost instiles Rome with the name of Babylon, whose abominations were well known to the faithful, and might serve as a light, to discover Romish filthiness.  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 accustomend to the roman language,) and the Barbarians which at that time ouerranne them, were enforced to imitate each other in their words and manner of speech, that they might be the better understood in matters of 
In the beginning of his Hermathena.  necessary commerce or ordinary contracts. And this is the true reason why our ancient English Latinismes are not as the latin Graecismes, which were derived by art and imitation 
The reason why our old English participates most of Butterie-hatch-Latine.  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 kindes of paganism; whilst the 
That such was the disposition of the romans at that time, as would easily condescend to admit a mixture of paganism, may appear out of Saint Austins first books de civitate Dei, and Saluianus de prouidentia.  romans, who had already begun to distaste the truth, 
As may appear out of some works going under the name of Gregory the great, and Gregory of Towers 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 herewith 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 composall 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 haue been expert in the knowledge of Scriptures, were esteemed of but as Souldiers in the time of peace and ease, always suspected least they should raise new broils; And for this reason, debarred of free access unto his Armorie. But howsoever the practise of examining the Churches authority by Scripture, was for many generations rare, till Luther arose; yet during all this time, that of our Apostle was in this case most true 
Acts. 14 17 Our Church was in the Romish Synagogue as a little portion of fine gold, in a great mass of dross, until the flames of persecution severed it and made it conspicuous.  {αβγδ} 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 quintecensses therein butted; offering their bodies as fuel to the flames of persecutions that were to effect it.  
7 Nor can you in reason demand wee should give particular instancies of such Martyrs in every age. 
The miserable and shameful persecution of sundry, for professing most points of our Religion in Saint Bernards time.  For no man of sense but will easily conceive that your Church should seek by all means possible to obliterate their famed and memory vpon whose bodies shee had exercised such extreme tyranny, least their example might encourage posterity to like resolutions. unless DRIEDO had( unawares I think) acquainted me with the provost of STENELDAS Epistle to Saint BERNARD I had not known either your cruelty against the Albigenses or Picardy, as I suppose, or their constancy, in suffering tortures in themselves most grievous, yet attended with usages as disgraceful; both for the mnner or form of proceeding, as injuriously, afflicted in 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 bee resolved( Holy Father) might I enjoy your presence, whence it is that in heretics, the divels members, there should be so great resolution for defence of their Heresies, as the like can scarce bee found in very religious and faithful Christians. There are( saith he) amongst us, heretics which put no confidence in the suffrages of men deceased, 
Iam olim aute annos 400. Praepositus quidam venerandus Steneldensis interrogabatbeatum Bernardum; vell m inquit, scire, saint pater, si praesens essem, vnde in haereticis diaboli membris tanta fortitudo in sua haeresi, quanta vix reperitur etiam in valdè religiosis Christi fidelibus. Sunt, inquit, apud nos h retici, qui insuffragijs mortuorum& in o●ationibus sanctorum non confidunt:( mark the word non confidunt) jejunia caeterasque afflictiones q●ae pro peccatis fiunt, aiunt justis non esse necessaria: purgatorium ignem post mortem non concedunt: in altari Corpus Christi sicrinegant: Ecclesiam apud se esse dicunt, non habentes neque agros neque possessiones. novimus etiam ex istis nunnullos esse raptos a populis ●imio zelo permotis,& nobis invitis in ignem positos cremato●; qui tormentum ignis non solum in patientia, said& cum laetitia introierunt. Vellem igitur scire, Sa●cte pater, une in Diaboli membris tanta for ●tudo Driedo lib 4 de Ecclesiast. dog.& scrip ●ap 5. part 1.  or prayers of Saints: fastings and other afflictions of the body usually undertaken for sin, are not in their opinion necessary to the righteous: purgatory after death they aclowledge none, Denying the making of our Lords body in the Sacrament of the Altar; the Church they affirm to be amongst them, having neither fields nor possessions. Of such we haue known diverse, by the multitude, misled with too much zeal, violently haled against our will unto the flamme; whose torments they not only endured with patience, but entertained with ioy. I would therefore bee resolved by you,( Holy Father) whence so great resolution, in the divels members, should spring.  
9 No question but this provost which esteemed no better of them, then as of heretics or Sathans members, did relate the worst opinions then known to bee held by them: and yet, he( as I would haue 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 writ against Wicklife, hus or jerome of prague, haue charged them and their followers with. Driedo tells us, he finds no direct answer by way of Epistle or writing unto this venerable mans demand in particular. But out of Saint Bernards doctrine else-where delivered concerning like heretics, he finds this resolution, 
Nihil simile habet constantia Martyrum,& pertinacia h●reticurum, quia in illis pietas, in istis duritia cordis contemptum mortis operatur. B●rnardus Hom. 66. in Canticum can●●orum.  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 Saint Bernard, I think had least to do in the examination of such men, most obnoxious to mis-information in the particulars of their carriage: with which the civil Magistrates of France, though Romish catholics, better acquainted, haue given them laudable testimonies for their honest and religious lives: and whether these mentioned by that provost were such, as Saint Bernard spake against, in the place late cited, is more then Driedo knew. howsoever, in matters of this nature it is most true, Bernardus non vidit omnia, as easy in his life time to be abused by crafty politicians, as his authority is now by modern Iesuites. He that will beleeue these men were such heretics as Driedo would make them, only because Driedo says so, may easily bee persuaded that their resolution did not spring so much from true and lively faith, as from humorous obstinacy or stubborn pride. But while wee consider all circumstances well,( though many wee take from your relation, who in this case relate nothing so well, and truly as you should) we haue just cause to think they were not heretics, but men rightly religious, fearing God more then men, and more observant of his laws then of human traditions. For at this time, as the glory, so the temporal power and authority of your Church was exceeding great, the less these poor souls hopes, 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-Priestes and Elders had the jewish people to approve our saviours 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 ought they could in human probability foresee) was either to sleep with their bodies, and lye butted in their ashes, or( if deceiving them) to be perpetually scourged by the scurrilous pens and tongues of their bitter aduersaries. No hope they had of being canonised for Saints: in the vehement desire whereof some in your church haue solicited the procurement of their own violent death, by others hands.  
10 All these and many other like circumstances, whiles wee consider ye may brag of the multtude and universality as an no●e of the true Church, and we will easily grant you to haue been at that time far more in number, then 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 fathers will to give you a kingdom, lands and possessions( as your aduersaries truly object) here on earth, ye haue had none. But the loss is little, or rather your gain exceeding great. For these, because these you haue forsaken for the Gospels 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, wee know them well enough; for some of them you profess tradition onely.   

CHAP. III.  
That our aduersaries objections do not so much infring, as their practise 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 behoveth to see evidently, that they contemn or abuse Scripture, before he adventure to infl●ct punishment vpon them for it, least otherwise he become an intruder into the Almighties tribunal. But if the evidence of Scripture will not, what else shal recall such from error?  
2 Besides the former general allegations, let us see what more can bee said, why the Scriptures may not bee the most effectual, and infallible rule, that can bee imagined to guide men in the way of truth. 
Authoritas quae ad iucandas omnes fidei quaestiones divinitas est instituta, proculd●bio est accommodatissima ad ignoscendos& cauendos errores omnes fidei contrarios. Scriptura sacra sic compusita est, vt experientia etiam doceat, eā per se solam, non tam regulam acommodatam esse ad declinandos omnes errores, quam arcano Dei judicio esse velut lap de offensionis,& in temtationem pedib{us} insipientiam, vt qui velint ea sola niti facile impingant& errent, Valent. tom. 3. disp. 1. quaest. in punct. 7. 8. 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 errors contrary to faith. 
The like blasphemous speeches he iteates, in the very next parag●aph.  Why may not the authority of Scripture bee accounted such? The Scripture, saith he, is so framed,( yet was it God that framed it,) as experience may also teach us; 
It seems his meaning is that the Scripture by Gods just iudgement, is a snare to all such as rely infallibly vpon it alone, even because they rely vpon it alone.  that of itself alone it is so far from being a fit rule for avoiding all errors, that by the secret iudgement of God it is a stumbling block, and as a snare to the feet of the unwise, so that such as will rely vpon it alone, may soon antitype or tread 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 Gods creatures were of idolatry, the Scriptures we grant may be of heresy. For of Gods good creatures, wherewith th 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 bee of beeding heresies, were it any of Gods ways, of which the wise son of sirach saith indefinitely. They are stumbling blocks to the wicked: so was the way of life, the gospel itself even whilst proposed and avouched by Saint Peter and Saint Paul. The question then must be, 
The place cited by him is Wisd. 14. v. 10.  for what cause the Scriptures are a snare to some mens feet: because they admit and embrace them, for their rule of life? If thus either Valentians ghost, or any Iesuite now alive, dare avouch, I say no more then the archangel said to satan, The Lord rebuk thee. Onely unto the unwise, and wilfully wicked because such; the Mediator and saviour of the world, Salus ipsa, salvation itself, was a ston of offence: and unto all such nor Scripture, nor any of Gods ways serves as a rule to save, but to condemn them.  
4 This is the Article then, vpon which the Iesuite must once again be examined, whether unto such, as are by Gods just judgements decreed to destruction, and given over by his holy spirit to beleeue lies, and follow lying traditions, or fables of mans invention, the Popes infallible authority can be a rule of life, or saving faith? If it can, then 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& presumptuous blasphemy will say it can) then is it no more effectual for to reclaim men from errors, then the Scriptures are, nor doth it any ways supply their want. If they will not beleeue Moses and the Prophets, 
Luke. 16.  saith our saviour, neither will they bee 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 haue been partakers of it: and such as refuse this, are given over by his spirit, to the stubborness of their own hearts: shall then the Popes infallibility make such beleeue? By what means? Are his words more effectual then the words of life? Are his bulls able to withstand the decrees of the almighty? Or are his curses to the disobedient more terrible, then the everlasting woes pronounced by our saviour Christ and his Prophets? more piercing then the relation of Hell-paines by a messenger from the dead? By your Churches continual practise I should guess this would bee 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 mindes. For the Iesuites would teach such as feared the smart of their fleshly members, to cousin their conscience for saving their bodies, with this distinction, Iuraeui linguâ, mentem iniuratam gero. And if fire and sword be the best weapons of spiritual warfare, or unrelenting persecutions the ensigns of infallible authority, then 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 Christs fold: Quae foris sunt, judicabit Deus: Such as are without, God will 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. 
So the council of Trent itself declares Sect. 14. cap. 2.  Let the fruits of our practise then witness, whether, what is by you objected to us for using our saviours 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 sheeps clothing being inwardly ravishing 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 sheeps clothing, making faire promises of the glorious gospel of Christ, and the liberty of the sons of God, but inwardly( as in Italy, spain, or generally within your own folds) are ravening wolves. Or to fit you with an emblem essentially parallel to your nature and custom, ye are {αβγδ} inuersi, 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 faire, your whistle pleasant, and your feeding sweet and good; if ye mention the Popes authority, it is moderately, and urged in that style, {αβγδ} Peter feed my lambs: 
John. 21. ver. 16.  but when ye haue once drawn these lambs within yout hurdles, ye change your note, and turn into your proper shape, then you cry with ravenous mouths, {αβγδ}: That is as you interpret, Rule my sheep, or, Petre macta& mandata, kill and eat. 
Baronius  Now all the pretended glorious promises of the gospel, or large hopes of liberrie, which you had given them before, are suddenly contracted in these two main commandements, the chief supporters of your religion, on which your Law and gospel hang: If any thing be proposed to be believed. Beleeue or be burnt: If to bee acted, do or die.  
5 But as I was saying, such kind of weapons must bee used onely towards such, as are admitted into Christs fold: unto them the Popes authority must be a rule, for they must bee 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, al aclowledge 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 vnbeleeuers to the truth? I am sure ye would not begin with the Popes authority. Were 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 Nebuchadnezzars was to plague the Iewes, 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 Mahomet, and his religion, most of which is loathsome the ears of such as haue any notion of any religion; whereas the purity of Christs 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 dissuade mahumetism. If they reply, that they first seek to make them aclowledge the Scriptures, that they may thence learn to rely upon the Popes infallibility: they utterly deface their own pretended glory, in converting 
To convert Pagans to the Romish faith as it is now taught by the Iesuites, is but to palliate infidelity with hypocrisy: As the mysteries of that religions iniquity are but a medley or untoward confusion of gentilism and christianity which cannot symbolise, or rather their imperfect mixture depraueth both, so as the compound is worse then either of the ingredients taken apart. Thus Lodouicus vives complaineth vpon these words of Saint Augustine.( lib. 14. De civitate Dei. cap. 18.) Vsum scortorum terrena civitas li●itam turpitudinem fecit) concubine& pellices( saith vives,) non sunt prohibit●: quemadmodum ex legibus Dei concubinarijs ostenditur libro Digestor. 25. Satis apertè Augustinus testator esse jure civili vetore Romano multa permissa quae sunt contrario legibus divinis. Hoc isti nolunt qui dum gentilitatem coniungere& coaptare Christianismo laborant, nec gentilitatem nec Christianismum retinens.  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 compassing Sea and Land, 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 Iesuites make up the full cubicke, whilst they produce mahumetism, which is but a medley of gentilism and judaism, into Iesuitisme, 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 Mahumetanes former carnal corrupt Religion: but rather intend 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 Iesus, their crucified Lord and God, but a Stale for the aduancement of his kingdom, that by their own confession may bee for life and manners, far worse then Mahomet. Suppose then a conuert-Mahumatane 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-luie the Iesuite in such villainous gulleries, as this; 
So R.B. in his second book of Resolution arg. 6. pag. 249. objects such matters to Mahomet and his successors, as a man might justly suspect, out of Platina, de vitis Pontificum. It is a pretty strain of impudence in him and his fellowes to draw such arguments from Mahomet, and his successors lewd life against mahometans, and not admit the same as good against themselves, many of whose Popes by their own confession are as bad as bad may be, albeit even unto the most abominable of them that haue been or may be, they attribute as much in matters of religion as the Turkes can to Mahomet. Sed●illis aes triplex circa frontem fuit, their foreheads are fenced doubtless with a triple shield of brass, that can without blushing object intemperancy to Luther, or infamy to Caluin( both, in respect of most their great Prelates, Saints for good life and conversation)& vge their forged blemishes to the prejudice of reformed religion: which no way dependeth vpon Luthers life death, or doctrine, as their catholic religion doth continually vpon their Popes. If Luthers life though we should grant it bad, might any way prejudice ours: the impiety of their Popes( from whom their faith is essentially derived) must of necessity utterly disgrace their religion.  wherein he useth Mahomets beastly life as an argument to dissuade his followers from his religion: and yet useth the word of God, whose sanctity both aclowledge, but as a bait to bring men on to fasten their faith vpon a more detestable son of perdition. This were indeed the best way to harden the mahometan in his preposterous belief: That Mahomet,( though as wee 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 effectual kind of preaching. And I do not see, what else, but this or 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 mahometan or Pagan to aclowledge the truth of the new Testament, or Christ for their saviour, that they might afterwards rely vpon 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 haue 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 loathsome sent of Rome their mothers whoredom, even Iesuites are inspired with more pure and hallowed cogitations; and that they use not Valentian, Bellarmine or others of their Italionated fellowes 
By Gods good providence for the poor Indians good, it was, no doubt that the Spanish Catechistes did not use this which we call the Apostles Creed, lest they might haue been thence occasioned to ouerlash in their blasphemous Encomions of the catholic Church, which is scarce mentioned in that Creed or confession which they following Aquinas haue used, as Iosephus Acosta complains. l. 5. de procuranda Ind. Salute. ca. 7 De sancta vero Ecclesia articulus à vulgaribus chatechistis ferè omittitur, causam eam opinor, quod in mysterijs fidei explicandis, non taem symboli Apostolici seriem sequantur, quàm vsitatem istam distributionem articulorum fidei in septem ad diuinitatem pertinentes,& totidem ad humanitatem, &c.  methods in catechizing 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 Iesuites make him in the abstract, even a second-Christ or Holinesse 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 Gods judgements vpon that nation? Some 
johannes Baptista was converted by this method, as he himself expressly witnesseth in his Epistle to his countrymen, whom he well hoped to win by his lab●urs in this kind: the best use and knew of the Popes authority, was such as is incident to ordinary Magistracy,( whether civil or ecclesiastic) only to constrain the Iewes 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 Popes feet in purgatory. adversum est sanè vt Ecclesiae authoritatem habeat discernendi verba Dei à verbis hominum, sensum Dei ab humano sensu non habeat. Canus, lib. 5. cap. 5. pag. 270. Quod si aliam authoritatem praeter scripturam necesse est esse infallibilem, Quae doceat id quod in fide est maximum, nempe scripturae ipsius doctrinam esse in vniuersum divinam: profecto est insania( some editions haue, infamia, but falsely as I think,) non credere illam ipsam authoritatem infallibiliter item docere, quae sit sententia eiusmodi divinae doctrinae, Valentianus loco soepius citato paragrapho. 5.  Iewes haue been brought unto the truth by these means, who haue 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 bee a rule to compose all controversies amongst professed Christians, who agree in far more principles of faith, and rules of Scripture, then the former did, if Christians would be as soberly affencted, and not stand vpon the authorities and customs of men, the special obstacle that keeps the Iewes 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 haue partly shewed, 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 vpon you, thus. The Iewes may come to acknowledge the new Testament for the very gospel of their messiah, and to beleeue 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 Christ Iesus crucified, raised from the dead, and other general dictates of faith in the apostolical writings) then to come unto the acknowledgement, and belief of these fundamental points themselves, from the broken knowledge( such as the Iewes haue) of the old Testament. And thus it evidently follows, that if the old Testament be a rule unto the Iewes, 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 Iewes,( if they will beleeue them) then must they be a rule to al Christians that beleeue them. No Christian I hope will deny, but that the old Testament is the rule of the Iewes: For the vnbeleeuing Iewes 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 Popes infallibility, of which many of them never heard. And if the old Testament be such to them, much more must the whole Canon bee unto us such a rule: and if we die in misbelief or infidelity, we shall be judged by this rule of Gods Law and gospel, which we transgressed, not by the Popes 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 Iewes mistake the true meaning of the old Testament.  
9 If any of our aduersaries here demand, how chanceth it so many Iewes 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 Iewes live vnconuerted in spain and Italy, and other places, either in the Popes 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 Iewes might beleeue all points of Roman-Catholike faith aright, so they would admit their Church as judge or mistress of faith: the Iewes might with as good reason rejoin: so might the romans beleeue all points of judaism, would they aclowledge this supposed infallibility of doctrine to be in their rabbinical expositions, not in the Popes determinations. But the Romist, I suppose, would desire a sign ere he believed them here: and are wee less bound by the rule of faith, to desire some tolerable satisfaction to these reasons following, ere we beleeue them in this point, as prejudicial in our iudgement to religion in general, as subscription to rabbinical doctrine is unto Christian verity.  
10 The Iewes admit the old testaments authority as undoubtedly as the Iesuites 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: 
Before cited, lib. 2. sect. 2. 2. cap. 2.  That veil which Saint Paul saith is put before the hearts of Iewes 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 Iewes onely deny the new Testament to bee 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 Cburch) is so far from ending all controversies of faith, that it rather occasions controversies and dissensions in doctrines of faith. If to the Iewe, through his default, the writings of Moses and the Prophets bee so obscure: add your infallible key to open his heart to them, or them to it. If by this obscurity they minister matter of contention, or their sense mistaken exasperate jewish malice against Christians: Interpose your human authority inspired from above, to alloy the fervency of their distempered zeal.  
11 You aclowledge this obscurity and other objected insufficiencies ( disinabling the Scripture for ruling or judging mens faith) to arise from the frailty or viciousness of human nature, and hence you pled your Churches infallibility as necessary and all-sufficient to supply these defects incident unto Scripture, not in itself, but in respect of vs. Your Churches 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, beleeue aright? If this it cannot do adjoined 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, beleeue aright; this it must effect, either by removing or not removing those diseases or infirmities of human nature, which Scriptures without it cannot cure.  
12 First, if it would remove that temper which makes the jew a more unprofitable hearer of Scripture, then young Gallants are of stoical moral discpline, 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 Iewes 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 and necessary means,( such as we aclowledge the lawful magistracy or ministery to bee) for squaring or proportioning mens frail or exorbitant affections, the better to parallel with Gods word, the most exact, chartable, and all sufficient rule of faith, even by your consent: were it not for this infirmity or vicious disposition of mans nature, which( as you likewise aclowledge) is the sole cause why the Scriptures are obscure and minister matter of contention.  
13 But our aduersaries attribute not any such virtue to their infallible rule, as to make a fool wise, the lascivious chast, 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 Iewes with other infidels and heretics from the truth: can it make men beleeue aright whilst they remain? If it can: it is of greater force than either our saviours 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 Iewes in the doctrine of faith, whilst their carnal affections remained in strength. How can ye beleeue,( saith he, who spake as never man spake, 
John. 5.44.  and had wrought those works none other could) which receive honour one of another, and seek not the honour that cometh of God alone?  
14 To conclude then, If the infidelity of the Iewes be any just exception, why Scriptures cannot be the perfect rule of faith: this exception will disenable the roman Churches infallible authority, for being such a rule. But if the general error of the Iewes, in the very main foundation of religion, be no just exception, why either the Scripture according to us, or the Churches authority according to them, should not bee 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 selfsame affections( only different in degree, sometimes not so much) which caused the Iewes infidelity in our saviours time, are the onely 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, infidels, or such as subscribe to orthodoxal doctrine, heretics, would bee injurious and unlawful: not because the former assertion indefinitely taken is not warrantable; but because no man can precisely discern the identity 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 onely infallible rule, and sure supporter, dangerously to reel and stagger. But though they fall, yet Gods word shal 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.   

CHAP. V.  
The sufficiency of Scriptures for final determination of controversies in Religion, proved by our saviours and his Apostles authority and practise.  
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 Popes proposal of Scriptures, to beget faith, or convince gainsayers of truth. The Iewes were of diuers opinions about his doctrine. some said he was A good man, others said no, but he deceiveth the people, 
John. 7.12.  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, &c. This contents them not, albeit he had done many and good works amongst them sufficient to haue manifested his divine authority unto such as had never heard of Moses or a messiah 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 Iewes of another concerning the sense of Scripture: who shall judge? or by what rule must their contrary doctrine be tried? By Christs infallible authority? they admit it not: By extraordinary and miraculous works? they persecute him for his miracles already wrought for their peoples 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) haue any to convince his aduersaries? If 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? Onely the Scripture, which both did aclowledge. 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 Sctipture. Moses forbade murder as well as Sabbath-day breaking: and yet they seek to kill Christ, onely for healing a man vpon 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 vpon 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 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 haue made a man every whit whole vpon the Sabbath day? judge not according to the appearance, but judge righteous iudgement. 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 wonted sight, in token of their condemnation to utter darkness. And Christes last words in that controversy, 
Deut. 1. v. 16.& 17.  judge not according to the appearance, are likewise a written rule of Scripture; so absolute a rule is this sacred word of God,( by our saviours 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 gloss whereof if we compare the Romanists doctrine in this controversy, it may appear in some sort the same: Theirs is our saviours indeed, but quiter inverted, truly Antichristian. They teach we cannot know mosaical or other Scriptures, but by the Popes infallible proposal: The great infallible Teacher tells the Iewes, they could not beleeue him, or know his doctrine though proposed by him mouth to mouth, because they had not believed Moses writings, If ye beleeue not his writings, 
John. 5. vers. 41.  how shall ye beleeue my words? yet Christs 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 Iewes. Our conclusion therefore is invincible: If Moses doctrine alone were a rule to try Christes controversies with the Iewes, then must it and Christ conjoined be the rule whereby all Christians controversies must bee tried. From the opportunity of this place, the judicious Reader, though not admonished, would observe, that our aduersaries, unless possessed with jewish frenzy or fantastic madness( diseases causing men usually misdeeme other for such as they most are, but least think themselves) could not possibly account it a part of folly in us, 
Qui fieri potest, vt quae doctrina tam facilè ab hominibus adulteratur vt in patrocinium omnium errorum aduocetur, eadem sit accommodatissima, appositissimaque regula ad reijciendum omnes omnino errores. Non magis hoc certè stare potest quam si quis diceret, illud esse accommodatissimum remedium ad rectè vndendum ex quo accideret omnes caetulire quicunque fierent caeci Valentian loco saepius citat. §. 5.  to make the WRITTEN WORD sole vmpeire in all contouersies of Religion, though not impossible to be thus perverted by these Iewes, or others of jewish disposition, as are all heretics more or less. For we will give our imaginations a yeares respite to rove about, vpon condition they will then return an answer, what rule, either written or unwritten, can possibly be imagined, which would not bee perverted: what authority, either living or dead, which would not bee either disclaimed, abused, or contemned by men so minded as these Iewes, who in the live presence of the son of God, the heir of all things by whom the world was made and must bee judged, thus sought to patronage the murder of his royal person by the authority of his Fathers word, unto whose sense they thought themselves as strictly tied as any Papist to the council of Trent. The heretics with whom 
Non est mirum si l'elagiani dicta nostra in sensus quos volunt detorquere conantur: quando de scriptures sanctis, non ubi obscure aliquid dictum est, said ubi clara& aperta sunt testimonia, id facere consueverunt, more quidem hareticorum etiam caeterorum August. lib. 2. de Nupt.& concupisc. cap. 31. This was the place which Valentian( as was noted in the first Chapter of this section) to prove the insufficiency of Scriptures for composing controversies, would haue observed. The reader I doubt not will note his shane or folly or both, that either could not or would not see how easily these men would haue wrested the Trent council or any other rule they can imagine. For restraining such evident perverseness we aclowledge the necessity of a lawful magistracy, whose vsefulnesse in this or like doth no way argue an absolute infallibility in determining all cases of controversy.  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 practise had not seemed strange to this reverend Father: for he knew the seruant was not above his master,& therfore could not expect his or any mans should be free from any such wrong or violence which he saw offered to Gods word.  
3 Our saviour in the fore-cited controversies saw well how earnestly the Iewes 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 vpon his person. Reason he had as great to distaste their practise herein as the Pope himself can haue to inveigh against heretics for the like. Neither is there any person now living, against whom any intention of harm can be more heinous then the intention of murder against him, nor any sort of men( unless the Iesuites, Spanish Inquisitors, or such as they suborn) so cruelly bent as these Iewes 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& 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& dead, not in word& fancy only, to rely on Scriptures as the rule of salvation. Search the Scriptures, for in thē ye think,&( that rightly) to haue eternal life. Not intimating the least necessity of any external authority infallibly to direct them, he plainly teacheth it was the infernal 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& 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 red them thoroughly, sincerely, searching out their inward meaning. And thus to red them a fresh, 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 befiting a witch or cunning woman, then 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 aduersaries aduise heretofore hath been: and the strength of all their arguments in the point now in hand to this day cotinues this: We must not make Scriptures the rule of faith, because many heresies haue sprung thence, and great dissensions grown in the Church, whiles one follows one sense, and another the contrary. Whereas in truth, the onely antidote against contentions, schisms, and heresies, is to red them attentively, and with such preparation as they prescribe; as 
Gal. 5. v. 26.  not to be desirous of vain glory, not to provoke or envy one another: 
Pet. 1.2. v. 12  To lay aside all maliciousness, guile, dissimulation, and evil speaking, like new born babes desiring the sincere milk of the word, whereby we must grow, 
Rom. 12 v. ●.  not fashioning ourselves according to this present world, &c.  
5 These were delivered as sovereign remedies against all epidemical diseases of the soul, by physicians, as both aclowledge, most infallible. For better unfolding,& more seasonable applying of these and infinite other like aphorisms of life, we admit variety of Commentators: but as far from suffering any, of whose spirit we haue 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 vpon our souls, as the Pope would be from taking what potions soever any English empiric should prescribe, though disclaiming al examinations of his prescripts by Galen, Hippocrates, Paracelsus, or any other ancient or modern well-esteemed physicians rules.  
6 If since this late invention of the Popes infallibility our aduersaries do not now, as heretofore, condemn all reading Scriptures simply: what marvell? 
Vide lib. 10. second. part.§. 2. cap. 4.§. 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 Gospels style, by writing his heresies as God did his new covenants in mens hearts: So in latter 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& his other instruments to translate, expound,& preach the gospel to the ignorant. And in opposition to the practise of reformed Churches, the lay Roman catholic may now behold, yea red 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 finger of God, and diabolical wonderments, all which latter were usually wrought to idle purposes, and by some apish trick or other bewrayed their authors sinister intendments: 
The Popes drift in permitting his laity to look into the holy Scriptures and behold the majesty of God speaking in thē( a matter heretofore held as dangerous for them, as for the Israelites in time past to haue approached the holy mount) is just like the divels in carrying our saviour into a high mountain to show him all the kingdoms of the earth, and the glory of them. The condition annexed to the Popes donative is the self same with that the divell added to his proffer, All these w●ll I give unto thee if thou wilt fall down and worship me. For none may enjoy Scriptures but with humble acknowledgement of asolute homage unto the Pope as the sole& suprem judge of all controversy, concerning them: from whom all right unto the means of their salvation must be derived. Which kind of worship is altogether as derogatory to Gods glory, as that which satan demanded of our saviour, or any other Idolatry that is or hath been, as shall( God willing) hereafter 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 guile vpon the learned Papist, his instrument to put the like vpon the ignorant, who now at length may red the Scriptures, but with absolute submission of their interpretation to his instructors, who may not take away any receipt thence, but according to their supreme infallible physicians prescripts, which may not bee 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 vpon like terms be admitted to red Galen or Hippocrates, and yet the Monopoly of medicines permitted to some one empiric or apothecary, not liable to any account whether his confectons 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 Iesuites plea prevail, be continually at the Popes courtesy, whether they should embrace that sense of Scriptures which Christ& his Apostles haue condemned for the doctrine of divels, as the Oracles of the living God,& food for their souls.  
7 But some man more indifferent would here perhaps interpose; Though theirs bee 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 extirpation of such affections as hinder our proficiency in the school of Christ or know edge of his precepts, is a good step to health. The Scriptures are the words of life containing medicines as well as meate, and must purge our souls of carnal affections, as physic doth the body of bad humours: They teach with all what abstinence must bee used ere we can bee 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 vpon the first receipt; wee are to come unto them with such reverence, as the Moralist did to meditations of virtue, Vacua& sobria mente: in sobriety of Spirit, not in the heat, abundance or actual motion of such affections as hinder their operation vpon our souls; as men usually take physic vpon 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 haue 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, Habenti daebitur, 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 the 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 Gods word, ought, and such as hear it aright, 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 vpon 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 haue erred in hearing Gods word amiss, or in the unseasonable applying of sacred prescripts: these errors must be recalled by further consultation with their dispensours, 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 hard places of S. Paules Epistles, as they had other Scriptures, to their own destruction. Did he therefore aduise them to whom he thus wrote not to seek their salvation out of Saint Paules Epistles, but with absolute submission of their iudgement, to his, and his successors 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 endowed with reason doubt, whether Saint Paul himself did not expect his writings should bee a rule of faith to all that red them, without continuance either of his own or others actual infallible proposal of them? He had protested once for all, 
Gal. 1. vers. 8. From this place Valentian after his wonted manner, would force an argum nt to prove the necessity of a perpetual infallible authority to denounce viua voice the like anathemas against heretics. Whereas S. Pauls words, if wee consider all circumstances, do exclude any such infallible auhority or judge of his meaning or other scripture by which he supposed all other doctrines should bee examined. And as a learned Papist well observes vpon these words of S Paul to Ti. mothy, The scriptures are able to make thee wise unto salvation( 2. Tim. 3. vers. 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, sine schola Papae, without the Popes cursing or blessing. vide Safhot. in cap. 3. 2. ad Timoth.  Though we, or an angel from heaven, preach unto you otherwise then that wee haue preached unto you, let him bee accursed. he had said before, and yet saith he now again, If any man preach unto you otherwise then ye haue received, let him bee 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 Angels mouth, but vpon 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 past could not be amended, it seemed necessary to S. Peter to admonish others least they should bee 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, least they also might bee plucked away with the error of the wicked, and fall from their wonted 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 onely in them, and would not vouchsafe the secular Artes 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 perverse? Must we bee ignorant in them, and expert in other means of faith; Because ignorance and want of learning in them causeth errors in faith, and what other means soever of mens salvation? Quis furor hic( shall I say) ne moriare mori; or rather, ne possis aegrotare perire? 
That there is no danger can come by reading Scriptures for which the Scriptures haue not present remedy.  Must wee abstain from our spiritual food, and so inevitably starve, because some others by unreasonable or intemperate taking of it haue incurred, what? diseases indeed very grievous; Yet such as might easily haue been cu●ed or prevented, had the diseased been more accustomend to feed vpon those plain and easy prescripts usual in the latter parts of Saint Pauls Epistles, as( for example) amongst others vpon that most general: 
Rom. 12. v. 3●.  Through the grace of God, that is given unto me( I say) to every one that is among you, that no man presume to understand 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 Pauls Epistles might quickly haue grown so wise and well learned in Scriptures, as not to haue meddled with these {αβγδ} so soon, at least not so much; rather contenting themselves while such they were, like new-borne babes with his milk, as much better for their weak digestion then his strong meate; so the same Apostle had else where expressly written for their instruction, had they not presumed to know above that which was written. Erred they had then from the truth, and fallen away from their former steadfastness, not so much by following the hard and difficult, as by not following the plain and easy places of Saint Paul, able to haue conducted them from knowledge to knowledge, whose mature fullness( could they with patience haue expected it,) might in good time haue overgrown the former difficulties.  
Instances enough haue been, more might bee brought, to revive 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 abet contentions, but the Scriptures one where or other haue a remedy as easy as sovereign prescribed against it, so men would be diligent to seek, or resolute to apply it found in their practise or course of life. If some Spiders from the fore-mentioned, or like difficult places, haue sucked poison; yet other parts of the same Canon teach us to lay aside the Spiders temperature, even 
1. Pet. 2.1.  all maliciousness, 
Gal. 5.  all envy, 
james 4.  all indignation or conten●ion. Though sundry as subtle as Serpents haue been mistaken in the interpretation of some, or haue inverted others, yet some third place teacheth us to join the doves innocency to the Serpents subtlety; and unto both adding the Bees industry, these very places, whence others sucked poison, shall afford us honey. For the word of God is in itself, and unto us( if we be not Spiders to ourselves) 
Psal. 19. v. 10.  sweeter then honey, and the honey comb.   

CHAP. VI.  
That all their objections, drawn from dissensions amongst the learned or the uncertainty of private Spirits, either conclude nothing of what they intend against us, or else more then they mean or( at the least) dare avouch against Gods Prophets and 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 aduersaries( as it usually falleth out in men more eagerly set to offend others then defend themselves, though otherwise unequally matched) conclude, Aut nihil, Aut nimium, either nothing or too much, or all for us against the obiectours. But especially whilst they seek to dissuade the sufficiency of our supposed rule, by dissensions thence occasioned amongst the learned, or such as should be guides of others; as their proofs 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, everlasting. First, 
Wherein our aduersaries proofs come short of what they aim at.  they fail, in avouching that indefinitely of all, which is true onely of some parts of Scriptures. For many are so perspicuous and plain, as they minister no matter of contention, no, not to the most contentious spirits professing our or their religion. These, well learned and laid up in mens hearts, engaged in other particular controversies, would be an excellent light to many other places, which for want of this method to most of both sides either seem obscure, or of the same suite their several dispositions are. But to omit particular causes of Heresies or heretics perverting Scriptures( else where to be prosecuted) The most general and primary is the quiter contrary to that which our aduersaries assign.  
2 They except against Scripture, and say it cannot bee the rule of faith, nor ought to be so taken of all Christians, because it is so obscure, and apt to breed contentions among such as rely upon it. Wee haue sufficiently proved that all obscurities, all contentions about the sense of Scriptures in points of moment, arise hence; Because wee do not admit of it for our onely rule; 
partiality either unto our own or others opinion is the onely cause of contention amongst men, and dissension from the truth, even amongst such as aclowledge 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 practise or course of life. Whence our aduersaries objections drawn from contentions amongst reformed Churches are easily answered. For these are not occasioned by relying vpon the Scripture, but because sundry in reformed Churches do in deed, as the Papists both in dead and word, disclaim it for the rule of faith.  all affection to mens persons, state or dignity, all private quarrels laid a-part. If the Iesuite 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 onely 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 simplo and illiterate, 
Wherein their conclusions overreach.  will conclude as much, both against that certainty the ancient Prophets themselves had of their own visions, and the steadfastness of that belief which the faithful amongst Gods people gave unto their predictions or prophesies. 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; where the contention amongst the professed Prophets themselves was as great as any now amongst the learned interpreters of Prophesies 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 hault 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 wonted trade, even in Saint Cyprians time Spiritus insinceri& vagi, qui postea quam terrenis vitijs immersi sunt,& a vigore coelesti terrèno contagio recesserunt, non desi●unt perditi perdere,& deprauati errorem prauitatis infundere. Hos& poct●e daemonas vocant,& Socrates instrui se& regi ad arbitrium daemonis praedicabat. Hi ergo spiritus sub statuis atque imaginib{us} consecratis delitescunt. Hi ad flatu suo vatum pectora inspirant, extorum fibras animant, auium volatus gubernant, sorts regunt, oracula efficiunt. falsa veris semper inuoluunt: nam& falluntur& fallun●, vitam turban, somnos inquietant Cyprian quod Idola Dij non sunt. Thus he spake of his own experience, as he adds: nec aliud his studium est, quam a Deo homines auocare,& ad superstitionem sui ab intellectu verae religionis auertere:& cum sint ipsi paenales, quaerere sibi ad poe●am comites, quas ad crimen suum facerent error participes. H● tamen ad●urati per deum verum nobis statim cedunt& fatentur,& de obsessis corporibus exire coguntur. These were the effects of Christs trial over satan, sure pledges that the strong man was now cast out. And the like power had not been so manifest before among the sons of men.  Nor will any Iesuite( I think) be so bold as to deny( least every man might perceive him to deny more, then possibly he could know) that those lying Spirits in the mouths of Achabs Prophets, were then as cunning in imitating true revelations, as now in counterfeiting orthodoxal interpretations of truths revealed. Or if this they call in question, let them resolve us why idolatry in those ages, wherein true Prophets flourished most, should bee as frequent and various, as heresies in latter 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 diverse ages. At all times, if we compare either their native capacity or acquired skill with our own, though in matters wherein we haue been most conversant: if to their sagacity wee add their malicious temper and eager desires of doing ill, which always add an edge to wit in mischievous invention: In all these they so far exceed the sons of seduced Adam, that unless the almighty did either assist 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 al other times, tainted with the like or aequivalent 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 red by Elias and Michaiah. For he had not fallen, unless his Prophets had been first seduced; Their error therefore was by Gods just iudgement, as fatal as his fall; both absolutely inevitable vpon supposition of their obstinate disobedience to the undoubted mandates of Gods written law. Thus no one tittle of our aduersaries 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 Prophets revelations; seeing many, yea most of that profession, and( in the iudgement 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 among the Prophets about their illuminations, others not endowed with the gift of prophesy were in the self same case, the unlearned people throughout the Christian world are in, wheresoever or whensoever dissensions arise amongst the learned, admit no question but amongst wranglers. For albeit the excellent brightness of divine truth did necessary 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 onely communicated unto them by the 
ieremy. cap. 36. vers. 5.6. And jeremiah commanded Baruch, saying, I am sh●t up& cannot go into t●e house of the Lo●d Therefore go thou,& read the roll, wherein thou hast written at my mouth the words of the Lord, in the audience of the people in the Lords house vpon the fasting day: also thou shalt read them in the hearing of al Iuda that come out of their Cities.  ministery of others, no Prophets. Here let any Iesuite, or other Patron of the Romish Churches cause, answer me to these demands. First, whether the people were not bound to beleeue the true Prophesies( either delivered by the Prophets own mouths or red 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 Christian, though private men in latter, may not by the same, means, distinguish the word of God( being in like sort red, or expounded or preached unto them) from the word of man? The word remaines 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 Gods Spirit( by which it was first manifested to the Prophets, and written in the peoples hearts) hath been more plentiful then before, especially since the revelation of the gospel; most plentiful in this present( if I may so speak) the second time of grac●. Our argument then stands good ( A fortiori) If every private man amongst GODS people of old might and ought beleeue, and believing obey, his word revealed to others, onely red 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 iudgement of modern private spirits, conclude as much against all private persons of ancient times: For, their means of knowing the Prophets illuminations or visions were ordinary; such as wee haue now; liable to all excep●ions 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 beleeue 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 gener●●l Canon itself for the undoubted word of GOD, or yield obedience to the particulars therein contained. Yet were the Auncient-people bound to admit the prophesy of Isaias, ieremy, as the undoubted word of God; albeit unknown to their ancestors, but onely in the generality of Moses doctrine: much more( as we conclude) may Christians, now living, assent unto the true expositions or particular contents of these prophesies, or other Scriptures; of whose absolute truth in general they do not doubt, and of whose particulars they may now behold the sundry opinions and expositions of diuers ages.  
4 To press the former arguments more fully paralleled to our present controversy, a little farther: I would demand of any Iesuite, whether the word of God taught by the Prophets,( who were to win credite by their skill, not presumed skilful for their authority in the Church, or credit in commonweal,) or the definitive sentence of the High-Priestes or others in eminent place, were to be the rule of Israels faith? Whether the peoples 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 Prophesies, as in the issue proved divine, for the rule of their belief? If that people, either vpon the variety of opinions, or the authority of the Priestes or others, might reject the word of God, either preached unto them by the Prophets, or red 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 vpon the decrees of their Church, for their infallible rule, not vpon Scriptures onely. But if the people of those times were bound to rely vpon 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 bee of like authority unto vs. And all the mimical objections which the Iesuites can frame to this or like purpose[ If the Scripture be the rule of faith, and must bee discerned by private Spirits, how comes it to pass that Caluin expounds it one way, Luther another, Zwinglius a third, and yet all think they haue the spirit?] are the very same in effect, with the false Prophet Zedkiah's exception against Michaiah 
1. Kings cap. 22. vers. 24.  When went the Spirit of the Lord from me to speak unto thee?  
5 Zedkiah had four hundred more of his opinion; and this people had been very dull, if conscious of their own factious greatness they could not haue pleaded all the Papists arguments against Michaiah; all that can be drawn from the universality or authority of the Church: All which haue more 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 ●nd Iesuites) 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 Satans sworn Takers, or authorised Purueyours 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 straite gate, either fail in their first adventures, or finally miscarry; they watch hence all opportunites of hailing passengers to their broad beaten catholic way, which almost all heretofore haue gone, as they brag, wherein a blind man, so he wil● follow his guide, cannot easily antitype; so I think, until both come at the very Pitbrincke of destruction, whereunto it tends directly and infallibly. But is this your catholic way more plain or better beaten then rebellious Israels or Iudahs was? Could not these also( whilst backed by their blinded guides) haue mocked at private Spirits, and bestowed titles vpon Gods true seruants,( because in number fewest and most opposite to their Prelates) as foul and odious, as Sectaries, schismatics, or heretics? Or did these willingly and witting go astray, as knowing their ways to bee the ways of death? 
Esay. 5. v. 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 Gods word did breed in them a greater delight of hearing lies, and pleasant things, then the truth, he gave them their just, as he had done their forefathers quails in his displeasure. 
Ezeeh 14. vers. 3.4.5.  son of man( saith the Lord unto his Prophet) these men haue 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 Idols 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, chartable rule, as the Papists haue 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 d●stast of his word and that longing after gentilism 
Cap. 3.  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 Go●hes and Vandals ouer-ranne the Empire, God hath raised up some poor Michaiah to withstand their state Prelates: Yet those lying Spirits, which possessed Ahabs Prophets, haue 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 famed and note through many generations for their defence in some one point or other, it skills not much. For as God, in 
This law of deuteronomy holds true in proportion through●ut all ages. if there arise among you a Prophet, or a dreamer of d●eames, and g ue thee a sign or wonder,( And the sign and th● wonder which he hath  told thee, come to pass,) saying, ●et v●g● after other Gods which thou hast not known, and let us serve thē, T●o● shalt not harken to the words of the Prophet, or unto that drea●●r of dream●s: for the Lo●d you● G d, p ooueth ●o● to know w●●ther ye 〈◇〉 and Lord ●●●r God w h a● your heart, an w th all y ur sou●e.  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 haue, yea to seek to establish their plausible 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 Prophesies, or Visions. And if amongst this great variety of opinions I might deliver mine, as freely as I willingl● submit it to each sober Prophets censure,( much more to the correction of my lawful superiors,) I should( for ought I yet see to the contrary) avouch; first, that no Christian in any age, but is oft put vpon 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 dayes of peace and security which we now enjoy, our acquittal or condemnation in both the Two former main interrogatories, stands especially vpon 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 mens persons, as haue been Gods instruments for o●r good; that vpon often experience of those wholesome medicines where with their shops are plentifully furnished, wee swallow down whatsoever there wee 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 wee administer without mixture of like ingredients, or not vpon the same occasions, wee may chance to poison both ourselves and our Patients. Others of us again are so much accustomend to politic observation, that we commonly make no other trial of divine truths, then by some such forinsicall 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 haue plausible shows and goodly inducements in the worlds sight, for believing that which is contrary unto truth; our faith should not be sincere, nor as an armor 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 haue judged evil, much more to think or beleeue as most men, or men most esteemed, do. On the contrary if wee look into our calling, 
1. Cor. 1. v. 26.  Not many wisemen after the flesh, not many noble are chosen of God. Such as are his ought 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 led us to that invisible truth which in this life wee must follow not by view, but by faith. Yet not by faith, if we take the Iesuites for our guides, who in this present controversy play false Huntsmen, always seeking to bring us from the prints of Gods providence, unto the paths and footsteps of men, that haue corrupt their ways; casting the form of secular proceeding before our eyes, so to withdraw us from following him who hath sweetened the air wherein we breath, with the words of eternal life. If men would bee 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 Atheists or Infidels in heart. And yet besides the impiety of all other kindes of Heresies or Infidelities that are or haue 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 mens lowly conceits of their own worth the fittest disposition, whence utter distrust of Gods favour towards such poor creatures, as men so minded deem themselves, can be wrought; and if once wrought and deeply planted in soft mindes or humble hearts, the onely 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 withall, and partly dissolve, the snares which they haue set for the simplo and ingenuous.   

CHAP. VII.  
How far, vpon what terms or grounds, wee may with modesty dessent from the ancient or others of more excellent gifts then ourselves: That our aduersaries arguments impeach as much the certainty of human sciences as of private Spirits.  
1 LEt it bee granted, that many places of great moment are diversely expounded by learned men: what will hence follow? That not the greatest Schollers in reformed Churches can bee assured of their true sense and meaning, as the Pope? Not, unless you first can make it evident, that learning or subtility of wit is the onely 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 then others; otherwise he may fail as well as they. Or if you admit not learning for the onely means of distinguis●ing 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 simplo: And that our saviours words, Ventus spirat ubi vult, did not import,( as he ment) that his Spirit might enlighten whom he pleased: For if all these, and that, Deus cuius 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 haue 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 vpon his mercy, and providence; not vpon 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 beleeue. 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 Gods 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 Iesuite would say, Why should he not think others as likely to haue the spirit, as himself? Let him esteem of them, as far better Schollers, and men endued with as great, or greater measure of Gods Spirit then himself; for so the Scripture teacheth us not to be wise in our own conceit, 
Phil. 2. v. 3.  but to think better of others then of ourselves. And again, 
1. Cor. 14. v. 32.  the Spirits of the Prophets are subject to the Prophets.  
2 And yet both these rules concern the greatest Schollers,& 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 bee 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 vpon all, if it prove ought: For there is no ingenuous man, especially of meaner gifts, but will in heart and conscience aclowledge many, both ancient and modern, for far more excellent Schollers then 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 Gods Spirit in some points wherein they haue erred, or were ignorant. For neither will an indefinite proposition, in matters whose revelation depends vpon the free will and liberty of Gods Spirit, and are in respect of us contingent, infer every particular: nor will one or few particulars in any point infer an universal proposition, or such as we call vera vt plurimum true for the most part. Now to say and beleeue, that such a man is a better scholar and of far more excellent gitfs, 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 bee so in many, or in most other particulars; much less will it follow, that I am a better scholar or interpreter then he, because I am better seen in this one, or few particulars. The consequence, or corollary of which two assertions, is again as evident:[ I may without breach of modesty think I haue the truth on my side in sundry particulars, against him that is far better seen in Scriptures, and other sciences, then myself.] For albeit he were much better seen in both then he is: yet are his gifts measured as well as mine; although God hath given him a greater measure of such gifts, then me. Wherefore, as I would willingly yield unto him in infinite others; so may I safely dissent from him in this or other particulars, that are contained in the small measure of Gods gifts vpon me; without any just censure of arrogancy, or breach of modesty, for entering the lists of comparison with him absolutely. For now wee are to bee compared but in this one, or few cases; not according to the whole measure of Gods gifts in us; which I aclowledge far greater in him, and reverence him as my superior for them. And as I aclowledge 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 bee hasty, or rash, in gain-saying the doctrine of the ancient or other men of worth; but rather binds him to diligence in examination of the truth, to use deliberation in gain saying the opinions of men better learned then himself. But christianity itself binds all Christians, not to beleeue mens authority against their own consciences; nor to admit of their Doctrines for rules of faith, bee they never so excellent, unless they can discern them to bee the doctrine of that great Prophet, cvi deus non admetitur Spiritum: he cannot fail in any thing, and whatsoever he saith, or what his SPIRIT shall witness to my SPIRIT to haue proceeded from him I am bound to beleeue. 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 haue 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 Gods promises, for the increase of faith& grace, to all such as use them aright, every Christian in sobriety of spirit may by the principles of faith, planted by Gods finger 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 iudgement, 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 vpon sober, diligent, and unpartial search directed and continued in reverence of Gods word, and sincere love of truth, shall find in them.  
3 All the arguments which they can heap up from the variety of opinions amongst the learned( albeit they could make a catalogue of confusion in this kind, as long as the tower of Babel was high,) can onely prove thus much; 
That this dissension amongst the learned should rather move all sober Christians to d●sclaime all infallible authority of men then to rely vpon any.  That no man( especially no man endued with the gift of interpreting,) may rely vpon any other mans opinions, expositions, or decrees, without further examination of them: but onely vpon the Scripture itself, which never varieth from itself, nor from the truth; for this cause to bee admitted as the onely 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 aclowledge the infallibility of it in general, is a sufficient reason to disclaim any mans authority for the rule of fairh: seeing experience shows such variety, and partiality in them; and the general foundation of faith,( held by all thus dissenting) binds every man to beleeue, 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 mens consent the surest foundation of faith, for by our aduersaries consent it is the ground of the Churches faith) and where they cannot presently attain unto it, to suspend their judgements,& not to follow mens authori●ies( but onely in particulars, whose generals are contained in scripture) lest they may led thē against the true sense& meaning o● i●. And if men generally should haue no other ground but mans authority, or beleeue 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 gods spirit herein, he should also wrong many other men, oft-times far better learned, and skilful in Scriptures more dear in the sight of God,& better acquainted with his spirit, then are they, on whose authority he relies. every one to whom God hath given a wise heart,& power in Scripture, might justly challenge him of partiality and disobedience, in not giuing as much to his authority, as to the former. But as the truth, revealed unto him by the meanest of Gods seruants, binds his conscience to beleeue it: so the variety of other mens opinions,( be it never so great, the authors and favourers of them never so well learned, never so stiff and confident in maintaining them,) ought to and 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 Iesuite, nor other learned Papists, that I haue red or heard of, for these diuers hundred years, haue 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 Iesuite will renounce Aristotle, and revive the old Academichs opinion, [ That there can be no certainty of any thing, but onely an opinion:] our universities shall be ready to answer him, albeit hereby they should disenable their supposed infallible rule as much as ours. In the mean time, holding Aristotles doctrine about the 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 artes, 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 haue taken much pains in them to little purpose: Nor do they hold it sufficient for good schollers in such matters, to rely wholly on other mens judgements, without any trial of conclusions, or examination of arguments, according to the principles of those sciences which they haue professed. In a word, the variety of opinions hath not yet occasioned them to create a Pope of artes, 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 haue 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 bee known: as well those that know not the truth, but onely think they know it, as those that know it indeed. If Aristotles argument( which the Iesuites so aclowledge,) bee 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 Aristotles 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 topic 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 mans soul, because even miscreants and such as indefatigably hold on like dromidaries in those ungracious courses, which in wiser heathens sight led directly unto infelicity 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 aduersaries arguments disprove all certainty in apprehension of true happiness with greater probability, then they can impeach the assurance of private spirits in any other points of faith, as might( to omit other reasons) bee proved by this one; Because some of their Popes( none of which as they suppose can err in ordinary matters of faith) never haue 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 matters, and the means to avoid them, wee shall speak, by Gods assistance, in the Article of the Godhead. Thus much may now suffice, that no man ought to be dismayed 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, haue foully erred in this search, and finally missed of that they sought. For out of the rules of Scripture already set down, when such temptations shall arise in our breasts, wee may quell them thus. They who haue gone astray, were much better learned then I in all kind of knowledge: It may bee they were hence more confident of their gifts; for scientia inflat, their excellent knowledge might puff them up with self-conceit; 
Isai. 29. v. 14.  and he that is wisest of all hath said, I will destroy the wisdom of the wise, and the understanding of the prudent shall be hide: it may be, as they were exceeding wise, so they much gloried in their wisdom: but I will seek to glory onely in the Lord, of whom I haue received every good gift I haue, 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 resistit superbis, God resisteth the proud, and such as trust too much to their own conceit. As for me I will not bee high-minded, 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 haue 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 vnrulier, and their desires of 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 ways unto the wicked, and convert sinners unto thee: so shall thy law, thy perfect law, convert my soul, for thy testimonies are sure, 
Psal. 19. vers. 7.  and give wisdom to the simplo. Yea but they who first instructed me in thy word, do dissent from me in the interpretation of it. It may be they haue not followed those rules, which thou taughtest thē, Lord give me grace to meditate aright vpon thy testimonies, so shall I haue more understanding then my teachers: 
Psal. 119. v. 99.  But what if the most reverend and ancient Fathers of former times were of a contrary mind? O Lord they were faithful seruants in thy house, and yet faithful but as seruants, not as thy son: and it may be thou didst suffer those thy worthy seruants to go awry, to try whether I thy most unworthy seruant would forsake the footsteps of thine anointed son to follow them: 
Heb. 3. vers. 5.  but Lord teach me thy statutes, so shall I( in this point wherein I differ from them) haue more understanding then the ancient. Thy name hath been already glorified in their many excellent gifts, 
Psal. 119. v. 100  all which they received of thy bounteous hand: and it may bee that now it is thy pleasure, in this present difficulty, to ordain thy praise out of such infants mouths as mine. They out of this thy fertile and goodly field haue gathered many yeares 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 seruants 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 Christians judge, yea let God that searcheth the very heart and reins, and Christ Iesus the judge of all mankind, give iudgement out of his throne, whether in reasoning thus, we are more injurious to the ancient Fathers deceased, then they unto the Ancient of daies, and Father of the world to come, in denying the free gifts& 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 haue 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 agreements conclude, if any thing, him to haue been a gracious God, and his spirit a guide only of some few generations of old: but in this present,& all late past, they make him a God, his spirit a guide, and his word a role onely of the Pope, who must be the onely God, the onely guide, and his decisions about Scripture the onely rule of all other mens faith, yea a rule of Scripture itself, as shall afterwards appear.    

SECT. IIII.  
The last of the three main objections( before proposed) which was concerning our supposed defective means for composing controversies, or retaining the unity of faith, fully answered and retorted: That the roman faith hath no foundation.  
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 Lerdship or absolute dominion over their faith. Yet a Christian obedience unto Pastors wee require in the flock: unpossible in our iudgement, 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, must needs be erroneous, and always relish more of superstition then religion. The gospel we ever esteemed as a gladsome message of peace and salvation: and do wee, by seeking to square mens 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 alloy 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 wee haue proved to be a plain and facile rule, a light unto mens 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 dispensers 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 liketh best: but we permit no man to frame the liking of his conscience to his lust; wee 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[ Gods word] are alike free to both, but more used by us which rely more vpon them: all the difficulty is about means external.  

CHAP. I.  
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 then must be, first, whether we can as well discern such as read Scriptures, as you, such as red your Church decrees, with contentious mindes. Secondly, whether wee haue means as forcible and effectual as you haue any to reform them, or stay the spreading contagion of their heresy. To begin with the latter.  

Our manner of proceeding against contentious spirits, as effectual for the end proposed as the Romish Church hath any.  2 Such as you discern to bee contentious, or to dissent from that doctrine which you conceive or teach for true, you threaten, with what? The Pope or Churches curse. Such as wee discern to breed contentions amongst us, or dissensions from that truth, which wee in conscience think all ought to profess, we threaten with death& damnation, and the terror of that dreadful day which shall accomplish that wee denounced 
Matth. 18.  against all such by whom offences come. Will not the continual preaching of this doctrine bee as forcible to deter a man from sowing sedition, as the anniuersarie solemnity of the Popes curse? Will men beleeue a Iesuite from the Pope, when they will not beleeue Moses, and the Prophets, nor Christ Iesus himself? But you will say, although men will not be kept in order with Peters keys, yet will they dread Pauls 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 mens 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 Christs martyrs. But as their Ashes was the fertilest soil, wherein the seed of the gospel could bee sown: so was the long and cruel oppression of such as dissented from your Church, as a lopping 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, vpon great exigence of circumstances either in the matter, manner, or times of contentions, to bee both lawful and expedient: yet could not the ordinary practise of it bee more effectual to restrain men from contradicting, then it might bee to enforce them to oppugn the truth. It might, according to the diuetse 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 mans conscience, nor bee so tyrannically jealous of every word that might bee ill interpnted, nor so outrageously cruel in punishing known dissension from her, or discovered error: yet( God be praised) she hath Pauls sword as well as yours, which our Magistrate bears not in vain, but can vnsheath 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 practise of this coactive authority over contentious spirits, there be any fault, God amend it, for in our Churches doctrine concerning this point there is none: and God grant our Magistrates may practise as our 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 bee limited by the end; that the end of it is by injunction of things good and prohibition of evil, to proportion mens actions and conversations to the rule of faith, and law of God, that so every member of the Common-wealth, thus wrought and fashioned by the coactive power, may bee more easily conformed into a member of Christ, as being more apt and pliable for the word of life to work upon. Nor are wee precisely wedded to any determinate course for quelling or preventing contentious schisms or heresies, but wee 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 Churches practise in the use of your best means for avoiding all contentions, you pled 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 wee like it, is as free for us as for your selves, let us now see whether we haue means as good, or as infallible as yours, to discern who are contentious.  

That our means for discerning the orig●nall causes or occasions of contentions are fully equivalent to the Romish Churches.  6 For the Popes infallibility whether it be any or no, we are anon to inquire, and wee may not in this place give you leave to prejudice our Church with the supposal of it. Nor do yourselves make this discretion of contentious spirits any essential part thereof.  
7 None of you( that I haue red) 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 Elias did the rain, when it first began to gather into a cloud like a mans 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 vouchsafe to decide all controversies that arise in his dominions, albeit brought unto him?  Vix vacat exiguis rebus adesse Ioui. 
The exercise of this Dominus Deus vester plenary power, is much like the use of the heathen Gods vpon the old roman stage.  
Nec Deus intersit, nisi nodus vindice dignus:  
unless it be to loose some Gordian knot  
The Popes decision is not easty got.  
And where it is got, it goes no farther then to the just and infallible censure of the opinion itself, in punishing the Authors or abetters of adiudged 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 fron 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 sapour, so that it may relish otherwise to his holinesse mouth, then 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 Churches 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 simplo in hand) betwixt public and private spirits, but between your private men, and ours; as whether yours can better discern who are contentious throughout your vaste precincts; then ours, who are such amongst us at home. That no man should dissent from the doctrine of the catholic Church you all agree. Some of you dissent from it( as most of their fellowes 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. 
Bellarmine lib. 3. de justif. cap. 3. 4. &c. disputes so eagerly against this Bishop as might haue procured a censure of irregularity had he lived in his dioces.  Catherinus will defend the council of Trent, and yet hold certainty of salvation. Soto& Bellarmine reprove him: but how could either of them discern whether Catherinus had the true meaning of the Trent council or not? Catherinus( I take it) had a suffrage in making those decrees, whereof neither Soto nor Bellarmine were allowed much less authentic interpreters: for the Popes Bul 
Apostolica authoritate inhibemus omnibus, tam Ecclesiasticis personis, cuiuscunque sint ordinis, conditionis,& gradus, quam laicis, quocunque honore, ac potestate praeditis, Praelatis quidem sub interdicti ingressus Ecclesiae, aliis vero quicunque fuerint sub excommunicationis latae sententiae poenis, ne quis si●e authoritate nostra audeat ullos commentarios, glossas, annotationes, scholia, vllumve omnino interpretationis genus supper ipsius concilij decretis quocunque modo edere, aut quidquam quocunque nomine, etiam sub praetextu maioris decretorum corroborationis, aut executionis, aliove quaesito colore, statuere. Bulla Pij quarti supper confirmatione oecum. gener. council. Trident.  confirming that council prohibits all private interpretations of it, yet hath not the Pope or any public authority since that time condemned Catherinus for this dissension. How knew 
Maldonatus censure of these men, for dissenting( as he thinks) from their Church, is so sharp& peremptory, as might well haue caused contention, should his writings haue come into their hands. Jmpediunt nos quo minus acriter& vehementer inuehamur in haereticos, Catholici quindam, qui, nescio qua imprudentia hereticis se iunxerunt. Neminem nomino, neminem violatae accuso religionis: scio Cathhlicos, scio doctos, scio religiosos ac probos viros esse, said minimè profecto vtilem atque fidelem in hac re operam Ecclesiae nauauerunt, Quod contra scripturae sensum, contra patrum omnium interpretationem, contra tacitum imo minime tacitum, said satis superque explicatum consensum Ecclesiae dixerint atque contenderint hoc loco de Sacrametntis non agi. Maldonatus comment. in sex. joan.  Maldonate, that jansenius Hesselius, and others which deny that Christs words in the sixth of John are to be understood of sacramental eating, did varie from the received doctrine of your Church, and jump 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: wee can discern who dissent from ours by the same, if no other were left vs. This briefly may suffice for removal of preiudices 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 wee are least equal to the romans.   

CHAP. II.  
That the Romish Church hath most need of some excellent mean●s for taking up contentions, because it necessary 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, onely this difference I find, That wee permitting a sober search of Scriptures unto all, not binding any mans faith to the iudgement 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 vpon pain of damnation, to beleeue 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 diseases, nor do they affect those parts of religion in which our spiritual life is properly seated. Yet even these in latter yeares had been, and always would bee fewer, and their danger less, were it not for those Foxes which your Church subornes to bring fire-brands into the Lords 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 Churches knot, haue yet where their cankered teeth as eagerly, and opened their venomous mouths as bitterly one against another, as any( but they) could haue 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 iudgement had been surprised by your pretended authority, or his spiritual senses locked up in superstition, sleep, and midnight darkness, would ever haue assented unto, much less haue tolerated, when men were taught to hold them for points of faith, as infallibly true as the Scripture itself, onely because your Church hath proposed and practised them.  
2 Thus did your doctrine and filthy practise 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& little come up to such a mighty growth, that it violently rent,& tore asunder the main walls of Christs Temple, and caused that irreparable breach and rapture, betwixt the southern& northern parts of Christs Church, established in this western part of the world. And albeit Cassander with diuers other learned men in your Church, both before, and about the time of the trent-council, 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 bad amended, what harsh or odious one hath it mitigated? Nay what possibility hath itself for the amendment of any in ages to come, amongst such as shal aclowledge that authority infallible, which hath thundered out so many anathemas to all gainsayers? Before it was lawful for Cassander& Caietan, Espenceus& 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 Iesuites,( like Rehoboams greene-headed counsellors,) daily seek to make your ecclesiastic Monarchies little finger, greater then his predecessors loins.  
3 Some Iesuite or other happily would reply: Had Luther been quiet, the Church had been still at such peace and unity, as it enjoyed for many yeares before. What manner of peace and unity was that? Any other then such, as usually is found in any poly●ticall Argus-eyed tyranny, before the sinews of it shrink, 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 interpnted 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 reuellings, or drunken consorts of seruants in their night sportings, when the master of the house is a-sleepe in a retired room. Any schoolman 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 Popes peace. Albeit in the mean time the Scripture suffered as open violence and abuse, as Priscian doth, when drunken or dunstical Grammarians brawl in extemporarie latin. As for your Cardinals and States-men they were at league indeed, but it was foedissimum foedus, a league solemnized with more then barbarous and heathenish sacrifice, with the blood of many thousand sillie 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 wooluish( I may not say Lions) teeth, seeing as the Italian Poet argues, this title so ill befits your Popes: 
Nec cadit in turpes nobilis ira 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 bee known until the Register of the book of life be opened. And howsoever they went( as their Lord and Master the great sheephe●rd 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 ioy at their destructions; yet we assure ourselves,( and ye might dread Gods further iudgement by the event,) it was the cry of their innocent blood which filled the court of heaven, and in a just reuenge of their oppression procured Luthers commission for Germanies revolt. And yet say you, Luther was the cause of dissension in Christs Church: why so? Because he burst your former unity, whose onely bond was hellish tyranny. Of such a dissension, and of the breach of such an unity, we grant he was the cause; and you haue no just cause to accuse him of dissension, or disobedience for it. 
In this sense Christ is said to haue come, not to sand peace, but a sword unto the world.  For all kind of unity is not to bee preferred before all kind of dissension or revolt. He that will not dissent from any man, or society of men, vpon 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 socitie in murder both of body and soul. Wherefore unless you can prove your cause or title, for exacting such absolute submission of mens souls, and spirits unto your Church, or Popes 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, for nourishing dissension: 
That this very challenge of this infallible authority of the Romish Church for ending all controversies doth necessary occasion the greatest dissension from it that can be in all religious mindes.  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 greater moment, that reign this day throughout the Christian world? Or doth it not by this insolent, proud, tyrannicall claim of sovereignty, and imperial vmpiership over all other Churches in all controversies, give just cause of the greatest dissension, and extremest opposition, that can bee imagined could be given in the Church of Chiist? 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 reuenge some ordinary cause of private discontent: the quarrel in the one,( though with assistance unto our aduersaries blood,) may bee 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 onely 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 mens consciences. You challenge our sovereign Lord, and all his people, to bee your ghostly slaves: wee onely stand in our own defence: we exact no such absolute service, or allegiance, either of you, or any other the meanest Christian Church, no not 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 hail over Sea your long-sought tyranny over this people of brittany, 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 svit 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, possible 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 or breed.  
5 That which ye usually premise to work such a prejudice in credulous& unsettled mindes, as may make your slight pretences of reason or scripture( to be sifted anon) seem most firm& solid to ground your infallibility vpon, 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 haue this excellent means, which we haue 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 haue 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, wee will obey it; if from men, wee will imitate you in it, if wee like it. But first let us a little further examine it.   

CHAP. III.  
That of two senses, in which the excellency of the Romish Churches pretended means for retaining the unity of faith, can onely possibly be defended, the one( from the former discourse) proved apparently false, the other in itself as palpably ridiculous.  
1 WHen you affirm the infallibility of your Church to bee so excellent a means for taking up all controversies in Religion: you haue 
This division is most immediate in our present subject wherein we only examine whether from the known or possible fruits of the Romish Churches means( so excellent▪ as is pretended) for composing controversies, any argument can be drawn to work a prejudicial conceit in mens minds, that it were likely Christ had bequeathed such authority to their Church, before they come to direct examination of the main point( what right she hath to the challenged supremacy by 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 bee 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 wee partly shewed before) is the greatest eye-sore to all faithful eyes that can bee 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 Churches infallibility, all of us dissent 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 haue 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 iceland 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 speedi●y 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 bee extant so much as in a three or ston within our cost: or let their names by such as remain here after them bee never mentioned, or always to their endless shane; 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 vndas,  
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 foreign Coasts join battle in the main,  
Ere this foul blasphemy Great britain ever slain.  
Where never let it combat floating in a flood  
Of ours, our nephews, and their childrens 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 throughout the whole body and mass of Romish religion, as it hath polluted every parcel therein, and makes in those particular points to bee 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 councils, 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 Gods word in general. Nay, even those particular errors and mistakings 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 beleeue them or the Scriptures concerning them; because the Church, whose authority in this and all other cases you aclowledge for the infallible rule of your faith, commands you so to do: you hereby openly renounce your own, and solicit 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, vpon these grounds, is as evident a witness of high treason, committed against GOD by the party thus believing; as swearing of that fealty, or Allegiance to a pretended Vicegerent, or deputy, which is onely 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 impossibility of having any betwixt you and us taken up, unless you abjure it quiter; for it makes all the rest of your opinions deadly, to such as steadfastly beleeue it, or for it, them.  
5 Your meaning then must be; That this infallibility of your Church would bee 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 dissent 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 mans, or a Maior 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 haue him; and the fourth reply, or rather as I will: and yet never a one dissent from other, but all agree. All of them might haue the Iudges sentence at as absolute command, as the shepherd had the Weather. For every one might haue 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 head-long, into open infidelity, least perhaps by breaking companies, some might slide into schisms and Heresies. Should the Romists and Aristotelians, or generally all the professors of secular Artes and Sciences in our universities, bind themselves under penalty of expulsion, or by solemn vow, never to olive from the Beedle of beggars or Iohn-a-dogges 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 onely ready way to make all bondslaves to error, ignorance, and falsehood? And yet might wee, with more safety, delegate greater authority in these cases to every one, then we may to any living, in matters of faith and Religion; over which, or over ourselves in respect of which we haue no lawful power or authority. For this, and other reasons, should wee bee more afraid to subscribe unto any mortal mans authority, as unto a judge most absolute and infallible, whose decrees we may not resist, from whose sentence wee may not appeal in matters of faith: then to refer ourselves wholly unto the sole iudgement 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, haue far greater interest in our souls and consciences, then either Aristotle or P●ato, 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 vpon every light or no occasion wee should adventure their eternal loss? And yet idly, desperately, and frantickly, adventure it we do, unless such as urge us with solemn subscription to this more then monarchical supremacy over our souls, enstamped not with any roman Caesars but Gods own image and 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 heartes can yield) wholly into Christs pretended Vicars hands, bee 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 subiection 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 wee contend) of faith; which for this reason may justly control all pretended rules of natural reason. And( as we haue said before) if the Pope bee( as usually he is,) but 
Sect. 2. cap. 3. parag 4. 5. &c.  homo {αβγδ} or {αβγδ} 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 Artes or Sciences. even to this one place of Scripture, uttered by the Spirit of God, and the ministery 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 wee collect: whose probability in itself, and consonancy with other Scriptures, are so great, that wee stand bound by our general Allegiance, which we owe unto GODS Spirit, to supect all men for incompetent Iudges, or witnesses in matters concerning GOD; unless we know certainly of what Spirit they are, or haue great inducements to presume them of a better Spirit, and in more favour with the Spirit of God, then they themselves report their Popes to be.   

CHAP. IIII.  
That their arguments, drawn from conveniency of Reason or pretended correspondency between civil and ecclesiastical Regiment, do prejudice themselves, not vs.  
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 wee may rest assured hereof, in that no Iesuite, nor other Stickler for the Popes authority, hath been so impudent hitherto, as to avouch thus much. That there are some probabilities, or conveniences, which in reason might persuade any indifferent man, that there must bee some one umpire, or tribunal seat, by whose authority all controversies of Religion must be determined, 
Non ignorabat de{us} mu●tas in Ecclesia exorituras difficultates circa fidem; debuit igitur judicem aliquem Ecclesiae prouidere: at iste index non potest esse scriptura, neque spiritus reuelans priuatus, neque princeps saecularis; igitur princeps Ecclesiasticus, aut solus aut certe cum consilio& consensu Coepiscorum. Neque enim fingitur neque fingi potest aliquid aliud ad quod hoc iudic●um pertinere posse videatur. Bellar. 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 then 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 ecclesiastical Prince which may determine such matters either of himself alone, or at least, with the aduise and consent of Bishops his associates. Nor hath any as yet nor can any indeed imagine any other to whom the iudgement of th●se 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 variety of interpretations. But how cunningly soever his sagacity may seem to haue cast about, he is at the same default Valentian and Sacroboscus were: all of them ouerran the sent by leaping from one extreme to another, with out search of the mean betwixt them: for they take it as granted, that we deny all living Iudges of controversies, because we aclowledge 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 infallible. 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 fallibilitie or facility of erring dangerously, if they should take vpon them strictly to determine all religious doubts, much more all doubts, in matter of Religion, 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 onely 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 mens carriage in controversies of the former nature; sometimes by restrainng all peremptory assertions one way or orher, all exasperating censures or contumelious contradictions( as in difficulties aequipendent 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 harken 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 mens voices whiles they repeat what in part wee know; though not whiles they pronounce matters unheard before, or altogether unknown to vs.  
3 By this it may appear, would our aduersaries make an equal comparison, that God hath better provided for his 
Christs Church having by our doctrine a most infallible written Law, and living, though of fallible ecclesiastic Iudges, is much better provided for in all matters spiritual then politic societies, whose laws as w●ll as Iudges are fallible, in matters civil.  Churches Regiment in matters spiritual, then the Common-weale● in temporal. First the Scripture is a rule, as all-sufficient for a●l such businesie, as any temporal laws could bee for effecting their proper end, albeit we should suppose the Lord had dictated them immediately, as he did the Scriptures. This our aduersaries cannot deny, unless they doubt whether the eternal Spirit haue as great skill in heavenly matters, as in secular. For( as we shewed before) he moved holy men to writ the Scriptures, that wee by them might attain eternal life. Secondly, besides this most infallible rule or Law, wee admit an equal necessity of ecclesiastical, and temporal Iudges, an equal authority in both to give sentence viua voice. And albeit we deny any absolute infallibillitie in either, yet the possibility of not erring wee acknowle●ge so much greater in the judge ecclesiastic, as his directory ru●e is more certain, and authentical. But here I must request these great disputers of Rome( if their frenzy come but by fits, and admit dilucida interualla) one time or other, vpon their good dayes, or in their sober hours,( if God sand 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 iudgement? one whom neither ignorance, lewd desires, nor exorbitant affections can cause to olive, either from the undoubted rules of natural or civil equity, the fundamental laws of his country, or the chief Law-giuers true intent and meaning? if they willingly grant that our civil magistracy, which they aclowledge lawful and necessary in it kind, may sometimes judge wrongfully, in causes by nature most determinable by ordina●●e course of civil Iustice; as for example, in condemning Priestes and Iesuites: 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 trial before their lawful Iudges, patiently to embrace the penalty inflicted: but not to think, what penalties soever they shall inflict, or the cause for which it is inflicted to be just or such as shall stand for good in the day of final iudgment; for so earthly powers should haue absolute authority over our souls, which is Gods peculiar.  with what foreheads can they demand wee should beleeue 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 onely severe restraint of all precise determinations, or curious search one way ot other? And to admit, though in cases merely civil, such an absolute chartable 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 praeocupate or prevent Christs final iudgment: wherein even supreme Iudges shalbe judged, and a●l 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 pecu●iar prerogative it is( though now usurped by the Pope) to put a final end to all controversies vius voice.  
4 Notwithstanding, be it supposed for disputations sake, that God had appointed such an authentic tribunal( as these Drunkards 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 haue such a consistory, or supreme tribunal amongst themselves For by this 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 sand 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 thē to repentance, or recantation of their errors: the information might be impertinent, partial, imperfect or false: the opinion, or supposed heresy, being( happily) first set abroach in the presumed heretics country Dialect, would be worse understood of the Pope, 
Our aduersaries grant that a provincial council confirmed by the Pope, is as authentic as a general, wherein he were present, though absent in the other, and not acquainted with particular circumstances or carriage of the controversy. Much more available should a Popes confirmation of such councils bee, who were prefent and well acquainted with all occasions or other circumstances of the controversy, or the division. wherefore if reason without Scripture might decide this controversy, it were more convenient to haue as many Popes as several free States or Monarchies.  whose instruction in many principal circumstances must oft-times depend vpon disagreeing heare-sayes; for his holiness ●eess no better; his infallible-ship hears no farther in matters de facto, then meaner men; his plenary power, even while he gives sentence ex cathedra, is not able to understand more tongues, then 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 wee choose what manner of ecclesiastic government God should appoint us) wee should make choice of a supreme judge in all causes ecclesiastical at home, rather then go to Rome to haue them heard. If the controuersers were to go from Norway, the Seas might be frozen and the enemies possess the Land. The passages from sundry other places might all bee so stopped, as we should haue greater controversy in going to Rome, then that for which wee were to go. Or if the election of men( for by man is the Pope elected,) could give such infallibili●ie to any: the manner of such elections would bee much more agreeable to the rules of Gods providence, and the example of Christs Apostles, if all the congregation, which was to rely vpon 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 Christs Church, wee could bring far greater reasons for a multitude of Popes or ecclesiastical monarchs,( for one at least in every Nation) then either our aduersaries bring, or can bee 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 all together so unreasonable: yet were it at this day to bee abandoned, as a turbulent devise, apt for nothing so much as perpetual disturbation of public peace throughout christendom, now divided into so many several Soueraigneties, and governed by so many absolute Princes, or States, no way dependant one of another. And Bellarmines 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 Monarch 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 diverse members of the same body) conformable one to another, by their common subordination to one supreme imperial Law, the virtue of a like Exclesiasticall authority might haue been equally diffused throughout the whole body thereof; as the splendour of the Sun throughout the whole Hemisphaere of the air, and other aetheriall 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 several States and Soueraigneties, 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.   

CHAP. V.  
That the final trial of this controversy must bee by Scriptures: That the Iesuites 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 play by Scriptures, for establishing her pretended infallibility.  
1 but what Christian heart could haue 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 inconceiueable wisdom, and unspeakable providence over the works of his own hand: durst once haue presumed to think, much less haue opened his mouth to utter, least of all haue 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 Iudges whereof should bee but mortal men, whose bodies can bee 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 bee( but for these our Antiscripturian aduersaries importunity) every where throughout the Christian world dispersed:&, besides the external helps of an ordinary ministery 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 liue-characters are as the prints or footsteps of his wonted motions in Gods Prophets, or Apostles hearts, by which the faithful may discern his approach or presence in their own. Nor will the Iesuites bee 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 heartes,) is able now also to writ 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, in direct and plain terms, made the main controversy betwixt vs. Albeit as much as we haue charged them withall, will most necessary follow from their absurd, and lauishly-blasphemous speeches, which in the heat of contention haue distilled from their pens in this present controversy. But of the possibility of Gods immediate teaching every Christian heart, or rather of the probabilites, which may induce all to rely immediately hereupon; wee shall haue 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 aduersaries in this point seriously avouch, and earnestly contend for. Let us therefore briefly see, whether or no Gods Spirit hath taught thus much. That the sense of Scriptures cannot bee had without the assistance or working of Gods Spirit, both jointly aclowledge. They must bee understood and interpnted, saith 
Conueni●… inter nos& ●…uersario●, s●…tu●as intell●… debere eo s●… quo factae s●… est Spirit●●…cto. Quod●…stolus Peir●… Epist. 2. cap. 1. docet cum ait: Hoc primum intelligentes, quod omnis Prophetia Scripturae propria i●… praetatione non sit. Non enim humana voluntate allata est aliquando Prophetia, said Spiritu s●… inspirati loquuti sunt Sancti Dei homines. ubi B. Petrus probat non debere exponi Scripturas ex prop●…genio, said secundum dictamen Spiritus Sancti, quia non sunt sc●iptae humano ingenio said ex ins●iratione●…tus sancti. Bel. lib. 3. de verb. Dei cap. 3.  Bellarmine, 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●…stio in eo posita est, ubi sit iste Spritus. Nos enim existimamus hunc Spiritum, etsi multis privatis hominibus conceditur, tamen certò inveniri in Ecclesia, id est in Concilio Episcoporum confirmato à summo Ecclesia Pastore, siue in summo Pastore cum Concilio aliorum Pastorum. Bellarmine ibid. In this place, as he p●…seth, he will not dispute, whether the Pope alone, speaking ex Catbedra, be the Church; for that h●… to dispute of afterwards, and he and all his fellowes do and must aclowledge it, as shall i●… place be shewed. That in this place he grants the communication of that Spirit, by which the Scrip●… were written, unto private men, doth not argue any agreement with us, but rather his disagree●… from some of his own profession, who urge the necessity of the Churches proposal so much a●… far, that not Gods Prophets or others to whom his word was extraordinarily revealed, could 〈…〉 out 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; wh●re this Spirit is, and where the distressed soul and doubtful conscience ought to seek it. In the visible and C●tholique Church, saith Bellarmine, 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 B shops, or( as the modern Iesuites will haue 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 bee infallibly present to the visible Church, all our aduersaries uncessantly urge Scripture. I will not abuse the readers patience with allegation of the places, which haue been very fully answered by many of our Church. That which I intend at this time, is. First, to debar them by their own grounds of this plea of Scriptures, by showing their absurdity, and folly, in urging any Scripture at all for the proof of their assertion: 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 clearer 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,& 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 bee a rule unto them, because they want his infallible assistance for their exposition; and for the same reason, certain they cannot bee without the Churches authority that they understand the Scripture aright.  
6 This their assertion being two fold,( for their Churches infallible expositions, and against all private interpretations,) is grounded vpon these two principles. They are to bee believed in exposition of Scriptures fide diuina, 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 beleeue his own interpretations of Scriptures: His or the Churches all must, nay all men must beleeue fide diuina, that the Church or Pope is in all determinations infallibly assisted by the Holy Ghost. For if wee were not bound to beleeue their infallibility most infallibly, it could be no rule of faith, but might bee rejected till wee see it evidently proved; whereas they contend it should be the rule of faith unto all, and by their own confession a main Article of their Creed: but( according to their positions as we shall hereafter prove) the onely Article of Christian faith; how destitute these their assertions are of all grounds of reason, or rules of nature, hath been made evident. There remain onely Two pillars possibly imaginable for supporting this pretended 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 shewed. That no argument can be drawn from Scripture to their succour, albeit the later Iesuites haue earnestly sought to scrape a many( for better then scrapings are not the very best they bring) we are now to prove.  
7 That our belief of Scriptures truth and their true sense( by what means soever we attain thereto) must be infa lible, Both agree: The means that must infallibly ascertain or prove their divine truth and true meaning unto us( say our aduersaries) is the Churches infallibility, which likewise must be infallibly believed; otherwise it could not be the rule of faith, or belief infallible. It shall suffi●e here( once for all) to admonish the Reader, That as often as we mention belief of Scriptures or the Churches infallibility, in this dispute, wee mean not any kind of belief, but that onely which is infallible: so likewise, whiles wee mention the means or proofs of either, wee understand onely means or proofs infallible, whereon faith may immediately rely, as vpon a rule most sure and certain. In all these we demand nothing but what our aduersaries most willingly grant. From their grant we argue thus.  

The general points of diff●cultie how either the Church can ascertain the divine truth of Scripture unto us, or the Scripture the Churches infallible authority.  8 If either the Scriptures can thus ascertain or prove the Churches infallibility, or it the infallible truth of Scriptures to our souls: we must of necessity, either beleeue 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 praeeixstent 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 wee must beleeue the Scriptures to be the word of God, 
What inconveniences will follow if they admit the first memb●r of the division proposed ●hat is, if they beleeue the Scriptures infallibly before they can beleeue the Churches infallibility so.  before we can beleeue the infallibility of their Church: they overthrow their own, and establish our positions. 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, wee may and ought infallibly to beleeue, because the Scriptures, which we first infallibly beleeue, do teach and prove it. Hence private men should be taught by the Holy Ghost, first to beleeue the truth of Scriptures, and for it the Churches infallibility. Wherefore the Scripture must bee the immediate rule of their belief in the Article of the Churches infallibility, which to them is the general rule of faith; and so by consequence, the Scriptures which to us are onely the rule of faith must bee more then so to them, even the rule of their rule of faith. But if the Scriptures may bee the immediate and infallible rule of their belief in this one Article of the Churches infallibility; what reason possibly can bee imagined, why they should not bee 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 betwixt ours and the Romish Church, whether the Articles of Christs incarnation, his death, his passion, his burial, his resurrection, his ascention, his intercession for us, the resurrection of the dead, and life everlasting &c. be not to any mans capacity in the world much more plainly set down in sundry places of Scripture, then the infallibility of the present Romish Church, in these words, Peter feed my sheep. Peter to thee I give the keys of heaven. Thou art Peter and vpon 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 Churches infallibility immediately, without the Churches infallible authority,( which as wee 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 aduersaries will hold it no absurdity to say, that the holy Ghost may teach us the true sense and meaning of the fore-mentioned places of Scripture, which seem to make for the infallibility of the Romish Church, as Petre pasce oves, &c. immediately without the help or assistance of the Churches 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 Popes immediate teaching, which our saviour 
John. 16.7.  Christ made between the holy ghosts extraordinary teaching which was to ensue his glorification, and his own immediate teaching before his passion: and as soon as the holy Ghost hath once taught us the meaning of these places, which make for the Churches infallibility, that may be applied unto him in respect of the Popes supereminencie in teaching, which our saviour Christ spake of himself, and his own personal instructions in the daies of his humility, in respect of that blessed Comforters illuminations to bee bestowed in abundant measure upon his Apostles, immediately vpon his ascention. For thus( by their assertions) that holy Comforter, after that lesson once taught, Tues Petre; 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 sand him 
Vers ●.  unto you: and again, 
Ver●. ●●.  I haue many things to say unto you, but ye cannot hear them 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 led you into all truth, for he shall not speak of himself, but whatsoever he shall hear he 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 prophesy of the Popes infallible authority,( such a prophesy of it I mean, as the history of the paschal lamb was of Cstrists passion:) if they will hold the first member of the former division; That the holy Ghost doth first teach us infallibility to beleeue these Scriptures, which they urge for the infallibility of their Church, and having once made us infallibly to beleeue them, refers us to the Churches infallibility,( taught and believed by them) for the rule of faith in all other articles.  
11 said quia hac non successit, alia aggrediendum est via; Let us now see, 
The inconveniences of the second member. If they should say they must infallibly beleeue the Churches infallibility, before they can so beleeue the divine truth of Scriptures.  whether they be like to find any better success, by following the second member of the forementioned division.( j.) If they should say, We must infallibly beleeue the Churches infallibility in expounding Scriptures, or points of faith, before we can infallibly beleeue them to be the word of God, or to contain in them doctrines of faith. This indeed they must say, if they hold their Churches authority to be the rule of faith, or whereby infallibly to distinguish divine truth from apocryphal.  
12 Let us first take the proposition for disputations sake; viz.[ We must beleeue the Churches infallible authority, before we can beleeue 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 aclowledge[ That the Scriptures cannot be known infallibly to be the word of God, but by the confi●mation 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 Churches infallibility) the Scriptures cannot be infallibly acknowledged, or believed to be the word of God but vpon former supposal of believing the Churches infallibility confirming this truth unto vs.  
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 haue 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 haue sufficient authority in them to cause steadfast belief unto that which they teach. For this is the issue of all our aduersaries 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 haue the Reader call to mind, what was before observed out of Bellarmines positions; That this infallibility of the Church consists directly in this, that it is perpetually as●isted by the holy Ghost: and it is all one with them, to say, wee beleeue the Churches infallible authority in matters of faith, and to say, wee beleeue the Church is perpetually assisted by the holy Ghost: again,( by all the later Iesuites positions) it is all one to say, We beleeue the Church is perpetually assisted by the holy Ghost in determining matters of faith, and to say, wee beleeue 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 directy follow: We must beleeue 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 beleeue that there is an holy Ghost. For this is one Article of faith, taught in Scriptures, which Scriptures( say our aduersaries) cannot bee 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 posi●ion is: That we must first beleeue the holy Ghost is perpetually resident in the Popes 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 practise of our Aduersaries in urging Scripture, to prove their Churches infallibility to be the rule of faith: they should in reason admit the first member of the fore-mentioned 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 observations concerning the Churches 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 fore-cited division, and maintain, that the Churches infallibility must infallibly bee believed, before we can beleeue the Scriptures to be the infallible Oracles of God: For Regula semper est prior regulato; but the Churches infallibility is the rule of faith by their positions, and to beleeue the Scripture to bee the infallible Oracles of God, is a main point of faith, and necessary to salvation: 
Valenlian. puncto 7. parag.  for, This is the jesuits principal topic, 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 allegators practise, or positions. For the first quiter overthrows their positions concerning their Churches infallible authority. The second proves their practise 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. 
The gross absurdities of the third member, as well in reason as in respect of their assertions. If they should say they neither infallibly beleeue the Scriptures before the Churches infallibility, nor it before them.   
15 The third member was, That we must infallibly beleeue the Scriptures to be the Oracles of God, and the Churches infallibility both together, without any priority of time, order, or nature. First, if this assertion bee true: then cannot the Churches 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 Churches infallibility,( their supposed rule,) in respect of our knowing, or believing the Scriptures to be the Oracles of God. Secondly, if the former assertion bee true: then neither can the Scriptures prove the Churches infallibility, nor the Churches infallibility prove the Scriptures to bee 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 wee should say, that a thing might prove itself,& as we say in schools to prove idem per idem. For the very reason why wee 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 bee 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 disti●ct 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 diverse, without priority of conceit or knowledge, there can bee no proving of the one by the other. For all discursive knowledge,( such as is all knowledge by way of proof or syllogism,) must bee ex praeexistente cognitione: And where one thing is proved by another, that which proveth must first bee 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 appareled or attired, the proof would be ridiculous: seeing sumptuous apparel, and sumptuous array in common speech are all one,& he that knows the one knows or believes the other. But if a man should say, the Prince was sumptuously appareled, because he ware 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 Aduersaries admit, that either the Scriptures wee better known then the infallibility of the Church; or the Churches infallibility better known then 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 Churches infallibility, and the infallibility of Scripture, are both alike known unto us, and neither believed from before other,] the very manner, or form of promising 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 appareled, because he wore costly raiment.  
16 The most of our aduersaries loving( in this point) darkness more than light,( like desperate debters, 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 hoodwinke 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 difficulties, 
Valentians attempted evasion out of the enchanted circled of roman faith, refuted.  and dangers of this darksome enchanted way, until he he had come to see some lightninges of these objections here set down, at the first representation of them is so affrighted, as if he had seen a night-walker or hobgoblin, that had put him so far out of his right mind, as he neither dare go forward, nor can he pray to God to bless him, or sand him his spirit to conduct him safely back; but runs round with the Colliars catechism in his mouth, in stead of a better charm. His resolution is thus. 
Ut breviter quae fasius disputata sunt de resolutione fidei, colligamus, placet modum tradere quo quis de fide interrogatus debeat respondere. Igitur siquie rogetur, v.g. Quare eredat Deum esse trinum& vnum? distinguat vtrum viz. firmiter& infallibiliter id credat, vel de causa ob quam acceptauerat eam fidem, si primum respondeat, quia Deus revelavit: si rursus interrogatus vnde cognoscat Deum reuelasse, respondeat se quidem non nosse id clear, credere tamen eadem fide infallibiliter,& id quidem non ob aliam revelationem, been tamen ob infallibilem propositionem Ecclesiae, tanquam ob conditionem ad id credendum r●quisitam. Si rursus, vnde cognoscat propositionem Ecclesiae esse infallibilem? similiter dicat se clarè non nosse, credere tamen fide infallibili ob revelationem Scripturae testimonium perhibetis Ecclesiae: cvi reuelationi non credit ob aliam revelationem, said ob seipsam, quamuis ad hoc ipsum opus sit Ecclesiae propositione vt conditione requisita. Valent. tom. 3. in Aquinat. Epist. 1. quaest. 1. punct. 1.§. 16.  That we may briefly collect the former large disputes concerning the resolution of faith, it shall not bee 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 beleeue 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 bee demanded again how you know that God hath revealed it? the answer must be, you know it not evidently, but yet beleeue 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 Churches proposal or avouching of this revelation to be infallible? your answer must be again, that distinctly and clearly you know not thus much, but yet beleeue it as infallibly as the former, and that for the revelation of the Scripture, bearing testimony of the Churches infallibility, which revelation you beleeue not by any other revelation, but for itself, although unto this very belief the Churches 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 Valentiā, in laying the very groundwork thereof, so graveled in his own objections, that he fares like one that had fallen into a deep pit of loose sand, heaving and offering with might and main to get out and go forward, 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 then egyptian or Sodomitish blindness did that attempted evasion of his in the fore-mentioned place proceed. 
Neque in sic ●redge; ● respondendo 〈…〉 aliquus vitiosi●… circulas tum qu●… revelatio pro●… quam dicitur c●… infallibilitas 〈…〉 positionis,& 〈…〉 positio ob qua 〈…〉 dicitur credi●… uelatio, non bent vnum& 〈…〉 obiectum, se●… liud& aeliua●…( obiectum n●… propositionis ipsa reuelatio●… obiectum autem reuelationis est ipsa veritas credita; vt Deum esse trinum& vnum, aut propositionem Ecc●… esse infallibilem:) tum quia, cum ex reuelatione redditur ratio credendi propositionem, redtitur per cau●…( Reuelation● est assensus fide●;) ●um vero ex proposit●one Ecclesie redditur ratio credendi revelationem, ratio 〈…〉 ditur no● per causam cred●nd, said ●er conditio●●m ad id requisitatu,& ita v●tatur vi●i●sas circulus& solum●… ditur ratio connexorum v●c●ss●●n ex●ipsismet connexis sub diuersa ratione, id quod omninò 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, haue not one and the same, but each it several object. For the object of the Churches 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 Churches proposal is infallible: Partly, because, when we assign the revelation as a reason why we beleeue the Churches 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 Churches proposal as a reason why we beleeue the revelation, the reason is not assigned by the true cause of our belief, but by a condition requisite thereunto. And so this Iuglers ring, or circular fallacy is avoided, and onely a reason is given of things connexed mutually from the things themselves connexed under a diuers reason or respect, which is nolegerdemaine but faire play.  
If the diuers objects of the divine revelation, and the Churches infallibility, were the onely cause or reason why wee take this resolution for circular proof, then this exception of the diversity of their objects, were to some purpose. But we impeach this his resolution of naughtiness, for the very form or manner, because the proof is idem per idem. And being so, albeit the object of the divine revelation and the Churches proposal be diverse: yet is this no sufficient testimony to acquit it, unless they will affirm, that there can bee no circular proof where the object of the things mutually proved are diverse, which if they universally affirm,( as without an universal affirmation in this kind, there can be no proof:) wee 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 in●erred by another thing alike uncertain, and th●t other onely 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 obect was quiter contrary to the former. Nay although wee 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 nought, 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 aduersaries with a familiar example, every way parallel to their own resolution in this point,( if they will aclowledge 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 States-man in this land, some foreign Princes( as the renowned King of Denmarkes) letters commendatory, for his great sufficiency in good place in war or State: I would request but any ordinary Reader well to consider, what manner of resolution it would be, if with reverence I may suppose that either his majesty, or any States-man in this land, in the bestowing of any such place of worth, as this supposed messenger would sue for, might thus resolve: Surely the King of denmark is a renowned religious Prince, and one that wisheth exceeding well unto our King and State, and whatsoever he should writ in any mans commendations, for his aduancement to such a place as this party makes suite for, I dare not once call in question, lest I should seem to disparaged 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 trauerst 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 traveler of what fashion soever, may easily be circumvented by any domestic Pedlar, or circumforaneall copes-mate. Yet is this resolution in every point the self same with Valentians resolution, concerning the roman Churches infallibility; and the exception which here he brings, why this resolution of his is none, may altogether as directly and fitly bee brought to show, that this supposed resolution is no circular resolution. First, let us parallel the several pars of both resolutions, in that resolution of faith which Valentian brings: All Christians beleeue, that whatsoever God saith is true; and so in this other resolution it is supposed that his majesty or any of his States-men firmly believes, that whatsoever the King of denmark writes or avoucheth in matters of this nature,( as of civil 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 mans commendations, as these letters import, or no. And so saith Valentian,& other Papists, all Christians may suspect,( certain they cannot be) whether God wrote those books which we call Scripture or no. The assurance which Christians in matters concerning faith, and States-men in this present case could haue for their security, is altogether the same. For the Statesman hath no other reason to persuade himself, that these are the King of Denmarkes letters, but onely the report, asseveration, or testimony of this messenger, whose preferment they concern. And so likewise by the Papists positions, no private Christian can haue any other certain assurance, that these Scriptures are the word of God, but onely the testimony or confirmation of the present Romish Church, whose state and dignity they likewise seek to maintain by countenance of the Scriptures, whose misse-interpretation 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 Iesuites for their instructors can haue, must be the infallibility of the Romish Church, whose infallibility therfore cannot be proved out of Scripture, because the Scriptures by their positions cannot bee infallibly proved to be Scriptures, or that authentic Word which onely can afford sure proof in matters of faith, but by this their Churches supposed authority. As for Valentians exception, concerning the diverse object of the Churches proposal, and the divine revelations by it proposed, the selfsame diversity of object may be observed in the former instance of the counterfeit messenger, whose resolution in effect is thus; You must beleeue these letters, because I commend them unto you in the King of Denmarkes name, and you must beleeue me in commending them unto you because the King of denmark, whose words you trust in them, commends my trust and fidelity. To apply Valentiaes exception to this resolution; As the object of that the Church proposeth, or rather of the Churches proposal, is the divine revelation: so likewise is the object of this counterfaites proposal the often mentioned kings supposed commendation of him. again, as the object of the divine revelation is the truth believed, [ Veritas credita, vt Deum esse trinum& vnum, aut propositionem Ecclesiae esse infallibilem, as that there is a trinity in the Godhead, or the Churches proposal is infallible:] So likewise the object of the kings commendation in the other instance, is the truth believed, or that at least which this counterfeit exactes to be believed as true to wit, that he himself is a man of excellent partes, 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 counterfaites proposal or asseveration, which must be believed from the Princes commendation of him, which must be believed again from his proposal, Non habent vnum& idem obiectum, said aliud& aliud, haue not one and the same object: yet is the former resolution still ridiculous; and so is Valentians resolution of his catholic faith most ridiculously most impious. For what other issue of such dissolute resolutions can bee expected, but that men who know no better, should hereby bee driven to suspect the Scriptures for counterfeit, and the catholic Church( if the roman were onely 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 bee circular: it is more ridiculous then the former, most ridiculously false( to omit other points) in this one, that he dare deny the Churches proposal by their doctrine to bee the cause, why wee beleeue the divine revelation, or rather that these Scriptures which we haue 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 Churches authority: and therefore, by their doctrine, the infallible authority of their Church is the onely cause, why wee beleeue this sacred Canon of Scriptures, which wee enjoy, to bee divine revelations, although it bee no cause by their doctrine, why we beleeue that in general divine revelations are true. For this is a dictate of nature, not controversed betwixt us and them, or betwixt any who aclowledge a divine power. And Valentian himself directly implies, that which he impudently denies in the selfsame period. For he granteth, that Propositio Ecclesia est ratio credendi divinam revelationem;& 
In matters of knowledge, or belief, reason and cause are synonymall,& every cause in nature goes before the effect. And even when we demonstrat● the cause by it 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 credendi, the reason or rule of believing, must needs include in it a precedent cause of belief, it cannot be onely a condition annexed thereto: but of this point( God willing) hereafter.  
20 
Sacroboscus entangled in the former circled, and caught in his own snare.  Sacroboscus,( who hath followed Bellarmines and Valenti●es footsteps, as faithfully as any Irish 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 schoole-learning, to follow him sooner then those great ones,) hath taken vpon him to answer to this circled, in effect as Valentian doth, save onely that he hath put more tricks of art vpon it, either to confounded the judicious, or deceive the simplo Reader. Which here we shall not need to examine, because we purpose to vnrip his mystical evasions in that last Chapter of the next dispute. In the end of his tract in defence of Bellarmine, he frames his objection, against both valentian and his own resolution: 
said quaeris num quando quis credit aliquid propter authoritatem Ecclesiae, necessarium sit prius tempore vel faltem natura, formaliter,& explicit credat ipsam Ecclesiam esse infallibilis authoritatis, quemadmodum quando assentimur conclusioni propter praemissas, necesse est vt prius assentiamur ipsis praemissis. Respondeo, id minime esse necessarium: nam actus fidei sertur in suum obiectum, moda simplici, vt visus in suum: itaque ficut visus per speciem albi( v. g.) videt album, non videndo ipsam speciem, sic potest quis per Ecclesiae authoritatem: credere, ita vt non prius formaliter& explicit credat Ecclesiae authoritatem. Sacrobosc. pag. 13●. 139. A good examiner may know this fellow to be a Iesuite by his answer, so full stuffed with mental reservations, secret evasions, and ambiguities. First he will not resolve us whether men ordinarily must beleeue the Church before Scriptures: but a man may beleeue the Scriptures, although he do not first beleeue the Church explicit or formerly. And in the very next words he impertinently adds that believing the Scriptures we cannot but implicit and virtually beleeue the Church. Which argues that the Scriptures must be believed before the Church. But say we could not beleeue the one, but we must vpon equ●l terms beleeue the other, this proves that neither could be any infallible or effectual means of believing the other. For there is no man that knows 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 known of themselves. This shows the impertinency of their answer that mutter they know not what, as if the knowledge of points of faith did resemble habitum principiorum, rather thē habitum conclusionis. If so they do thē cannot the Churches infallibility being by their positions a point of faith, be any means of knowing the Scriptures to be divine, 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 obiectum modo simplici, vt visus in suum. And therfore 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 beleeue the Scriptures by the Church, albeit we do not expressly and formally beleeue the Church before wee beleeue the Scriptures. Quo teneam vultus mutantem Protea nodo? In the former part of this his discourse, the visible Church was unto Scriptures, as the 
This co●…rison inde●… most con●…nant to t● positions as we sha●… terwardes prove, do●… as clearel●… wray the i●… stery of t●… iniquity, the sun colours.  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 onely are brought into our light: and wee 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 beleeue the Church before Scriptures, not Scriptures before we beleeue the Church, if we were not bound to beleeue 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 wee beleeue the Scriptures by believing the Church, or beleeue the Church by believing Scriptures, we must of necessity beleeue the one before the other. For that by which we beleeue 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 onely in as much as we beleeue it; or to speak more distinctly, if the believing the Church be the very means of believing the Scriptures: then must we needs beleeue the Church before we beleeue the Scriptures. If our aduersaries affirm, that their Church is the onely 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 beleeue the Scriptures, we shall not much contend; 
This in 〈…〉 of his do●… very well 〈…〉 strate o● mer asser●… concerni●… the use of 〈…〉 ordinary 〈…〉 gistracie 〈…〉 ministry, 〈…〉 2. cap. 1. 〈…〉 ●ag. ult. 〈…〉 the v●sib●… Church 〈…〉 bee said in such sense infallible as the shapes and resemblances of colours are called visible, 〈…〉 indeed by nature invisible, and are visible onely by external denomination, in as much as the pr●… colours to our sight, which onely are truly visible. Were they really visible themselves being rec●… into our eyes, they would hinder our sight of all colours so doth this admission of a real infalli●… in the Church exclude all infallible belief of other points of faith.  so they will not bind us to beleeue this their Churches decisions. Sacroboscus his comparison of the visible Church and visible 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 communicate to any, but by the ministry of others, but being cōmunicate, we beleeue it in itself,& for itself, not by believing others; as we see colours in themselves& for themselves, not by seeing the visible shapes, by which they are presented or communicate unto our eyes. But whether there bee any priority between the belief of these two,[ Church and Scriptures,] according to our aduersaries 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 beleeue Scriptures by the Church, as they please. Let it haue the same proportion to Scriptures, which the light, or visible shapes haue 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 this certainty of their Churches infallibility can possibly be proved? By reason? that is impossible, as you heard before. By tradition? of whom? of such as may err; that is, 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 diuina, whether we are to beleeue any Churches infallibility concerning Scripture: 
Jisdem fear arguments efficitur neque solam traditionem vinae vocis eorum qui olim vita defunct ●●ni, esse iudi●e insuffidientem f●dei quo vatea● per se ●i ne alia aeliqua infallibli ac pr●sente authoritate omnes omnino definire 〈◇〉 quaestiones. Namprimum ●eut de authoritate ipsius Scripturae necesse est per aliquam alia 〈◇〉 certam authoritatem constare: ita etiam de authoritate traditionis, si ea quoque reuocetur in dubium. Non enim traditio loquitur etiam ipsa clear& perspicue de seize, vt neque ipsa scriptura. Deinde cum traditio scriptis fear doctorum orthodoxorum in Ecclesia conseruetur, quastiones ac dubia moveri possunt de sensu illius, sicut dubitatur s●pede sensu& mente doctorum. Valentianus loco citato paragraph▪ 11.  Or if any, which of all. revelations from above we aclowledge none but the written word: they aclowledge traditions as well as it, yet so as the Scriptures( by their confession) are as certain as tradition, which they make equal onely with the written word acknowledged by us, not above it. Wherefore, if the Scriptures bee 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 beleeue it for certain and infallibly. What shall make it certain to us? The Scriptures? But they are uncertain, say our aduersaries, and the Church must confirm their certainty unto vs. Though this circled( wherein Valentian and Sacroboscus haue run giddy,) were of force to raise up all the spirits in hell, and though they raised should sift all the Iesuites brains in the world: yet should not all the invention of man, with the help of divels, 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 Adriaticke Sea, so strong as would hail Italy unto the islands of divels, before they could teach all the Iesuites in the world so much geometry, as to make one of these uncertainties support another.   

CHAP. VI.  
The vnsufficiency 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 aclowledge it.  
1 WHen I was a child( as our Apostle saith,) and spake as a child, understood as a child: I thought some great matters might bee contained under those hyperbolical and swelling titles of the Romish Church, wherewith mine cares were often filled. And although I had been instructed to the contrary, yet could I haue wished her doctrine true, such was my affection to her shape, as it was falsely represented to my childish fantasy. But after the day-star had shined in my 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 doest of her schoolemens disputes, and examine her learned clerk Apologies for her, by the Gospels light: I saw clearly, how by presenting more shows or shadows of truth, they lead weake-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 slight 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, and that being now far off,& 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 Bellarmines books de verbo Dei, compared with those others of his de Romano Pontifice, &c. and Valentians Analysis fidei will easily approve this observation to him that shall red thē 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 ambitious in producing multitude of allegations to little purpose, copious in bestowing glorious titles and prerogatives vpon their holy Church, and yet finally contracting her universality and sacred Catholickship into one mans breast,( who by their own confession may be so carnally gross, that he cannot draw any spiritual breath) their former goodly encomions ending thus, made me call to mind how crafty companions cousin children of what they love, or stay their crying at what they dislike, by promising them some Gallant, Fine, gaudy, trim, Goodly, brave, Golden, New, Nothing. Such brave epethites so ravish a childs thoughts, as at the first hearing he parts with any thing he hath, or forbears to seek what otherwise he would haue, 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 and Iesuites terrify silly souls,( men or women mere children in understanding) from all communion with our Church, leading thē through such painted forefronts, or feigned, but sightly entrances, into their vast imaginary empty Paradise, wherein grows nothing but forbidden fruit. Though volumes they writ 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 iuglings) 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 compassed, onely such as looked a far of, or had brains so weak or sight so ill disposed as could not distinguish betwixt the element of air and water, marking more then an ordinary stir in fetching so huge a draft, might happily suspect some goodly catch.  
3 Suppose we should grant that the Pope whiles he speaks ex cathedra cannot err; 
Though w●… not doub●… what the 〈…〉 speaks ex●…thedra; ye●… doubtful 〈…〉 he speak ex 〈…〉 cathedra a●… when he●…keth so.  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 speak ex cathedra? And it is not to bee expected, that the Pope will ex cathedra define what it is to define a thing ex cathedra, in such sort as shall leave no evasion to excuse his error if he should be urged with a sentence ex cathedra; which to the Maior 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 
Albe●… wee knew 〈…〉 what it we 〈…〉 speak ex●…dra, and t●… when the 〈…〉 speaks 〈…〉 speaketh 〈…〉 infallibly 〈…〉 yet woul●… not follo●… we shoul●… infallibly 〈…〉 solved i●…trouersie 〈…〉 greatest 〈…〉 ment.  but onely by hearsay, vulesse such as hear him give sentence) yet what assurance can the jesuits give unto the Christian World, that his holinesse shall so determine or speak, as, often as the peace of Christs Church or weal of christendom shall require? That he shall speak de facto ex cathedra, whensoever the Church stands in need of a decision, the papists themselves do not hold as any part of his infallibility, but onely that he is able so to speak, when his infallibility will. And a posse ad esse non sequitur argumentum. No man, in their iudgement, can or ought constrain him to a decision, 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 bent, as he will not vouchsafe actually to determine that for heresy in others, which in his iudgement, as he is a Doctor or private man, is very orthodoxal; thus doing he should go against his own conscience to give sentence. Gods Spirit as they say will guide his tongue when or whilst he speaks ex cathedra. But an evil Spirit may so work vpon 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 controuersiies, then onely 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 faire promises of the Iesuites concerning their Church or Popes infallible authority, is, but as if a man should say unto a Husbandman( doubtful vpon the uncertainty of weather, when to sow or reap) tush be of good cheer, you shall certainly know, what season is good, what not, for seed-time and harvest, when the man in the moon sets forth an almanac. Veritas hypotheticae propositionis( saith old Iauell) nihil ponit in crumena. Many die with fewer pounds in their purses, then 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 bee all the assurance their infallible rule can afford vs. [ 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) bee quelled, some hundred yeares after all, now alive, bee 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, wee may conjecture by their wonted practise; which is thus.  

The politic sophisms of the Papists in their councils.  5 After a council is called, the Maior part being made to serve their makers turn( for of Bishops the most must bee the Popes new creatures) the rest must subscribe to their decrees; usually set forth, in the weather Wizards language, and their sceptic schoolmen appointed to riddle out some good meaning that may save their Prelates credit. In the mean time, the Pope and his cardinals may follow their pleasures, take their ease, and with it the dreaming Captaines Motto, Tot urbes capio dormiens ac vigilans. Wee 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 bee believed; and private Spirits may not peremptorily avouch, that the council meant this or that, but onely it meant the best, and this we take to bee 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 bee set to prove negatives, as that there can bee no true meaning, in those speeches, which may haue twenty. But if out of their Schoolemens wranglings( who can better seek out then follow the truth found) any interpretation or manner of tenant can be found which may yield advantage to them, or prejudice to their aduersaries; about some hundred yeares after, perhaps,( when they haue light on a Pope and Cardinals whose wits and they once in their life-times meet) a decision may bee had, vpon this opportunity of seeming advantage. And yet the catholic Church, during this hundred or perhaps two hundred yeares of her silence, must bee supposed to haue held perpetually the selfsame tenant, which this private man hath blotted 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, haue died in the meanetime, no one of which in all their lives did trouble their thoughts with any such matter: and whilst both their Schoolemens private speculations, and their public practise haue witnessed the contrary. Was the doctrine of justification and merits held by any of their doctors heretofore, as the later jesuits haue refined them? Did any of their Popes and councils determine of their manner of worshipping Images, as Vasquez hath of late? And yet( I think) if the Pope should bee 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; eun dem fensum tenuit semper matter Ecclesia.  
6 But, what is most strange, That Church may for five, six or twelve hundred yeares and more, use a translation justly suspicious, as for many other reasons, so for this, That of the diuers authors thereof some we know not, others we know too well: and yet when a council after so long time shall meet, every mans work found very authentic. 
Ad illu●… tem quod 〈…〉 obijciebatu●… interpretes●… dum labi p●… se, non desu●… respondea● int●… tem novi t● menti,& e●… beatum H●… nymum int●… tem veteri●… stamenti, p●… ari spiritus 〈…〉 cti lamine 〈…〉 stratos, err●… potuisse; se●… est apus eo 〈…〉 fugere. A●… timus en● ter pretem 〈…〉 esse Proph●…& errare 〈…〉 tuisse, tam 〈…〉 cimus, eum●… errasse in i●… versione q●… Ecclesia ap●… bauit. Bel. 〈…〉 de verbo 〈…〉 11. parag. 〈…〉 lord. &c.  Some learned Papists haue been persuaded, that their vulgar translators were docti a Deo omnes, all assisted by the Holy Ghost in their translations. But Bellarmine 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 haue 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 approbauit Ecclesia, yet wee say( saith Bellarmine, but I hope no wiseman 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, vpon whom he please without all respect of good qualities, as Saint Peter did that transcendent donative of absolute infallibility vpon him and his successors. Saint jeroms translation had laudable testimonies of antiquity, yet not generally received in his time, onely prejudiced by the newness of it, and antiquity of the Italique. But whole is the Vulgar, or how first came it in request? It is( saith Bellarmine) partly Lucians, partly jeroms, partly Theodotions the heretic, partly anothers he knows not 
Nam vulgata editio non est unius authoris, fed quaedam habet ex Hieronymo, quaedam ex Luciano quaedam ex Theodotione quaedam ex alio quodam interpret innominato: stultum autem videtur dicere, Theodotionem Haerel●cum non potuisse errare,& etiam Hieromymum nusquam ●errasse, cum ipse in cap. 19 Isaiae dicat se errasse,& Ecclesia correctionem eius receperit. Non igitur authores illos canonizauit Ecclesia, said tantum hanc versionem approbauit, nec ita tamen approhauit vt asseruerit nullos in ea librariorum errores reperiri, said certos nos redere volvit in iis praesertim, quae ad fidem& mores pertinent, nulla esse in haec versione interpretum errata. Bel. ibid. Why the Romish Church from Gregories time until the Trent council should use the translations of so many sundry authors, no cause save onely the negligence or mishap of former ages that had lost all choice of better, or the necessity of the middle ages or times of midnight dark●●sse, wherein the skill of interpretation was extinct.  whose. do wee think the trent-council did examine every part of that translation? or did they know as much as Bellarmine 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; there the Holy Ghost doth but keep men from error whilst they are living, but the Pope and his councils 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 Popes infallibility can make darkness light, and light darkness. For otherwise, why might not the Pope, and the council, haue yielded the assurance of their Omnipotent Spirit unto some then living, for authentic translation? Or why did they not admit 
This Gr●… Comment●… having sai●… much as p●…bly could b●… said in defe●… of the vulg●… translation●…tering the●…brew vowe●… for this pu●…pose at his pleasure, y●… seemeth th●… errors dis●…uered in it 〈…〉 him in his●…ment vpon 〈…〉 hath hinde●… the setting forth of hither com●…taries vpo●… Prophets, 〈…〉 which for 〈…〉 part he ha●…nished( as●…peares by 〈…〉 latter par●… his Epistle the Trent●… fathers) s●… Church v●… haue appr●… them. Qu●… mobrem, f●…stram oper●… nobis sanct●… patres, pro●… intellexero●… quos libros habeo iam lutos, prop●…soras dabo●…minus, ve●… iudicirad●…tus recond●… mih● queen sa●…rit, meu●… dium erga Christi Ecclesiam atque hoc sanctissimum concilium semel esse testatum.  Franc. Farrerius correction of the vulgar for authentic, seeing this 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 haue said) to show hereby the Popes infallibility to bee more then 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 Bellarmines 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 bee believed, that an heretic did not err in that translation, which the Pope and council hath approved: So a Iesuite 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 beleeue that no Iesuite doth commit any murder in that manslaughter, or bloodshed, which the Church approves, albeit he treacherously stab his sovereign Lord the Lords annoynted. Yf it please the Pope, he may antedate his pardon, or legitimate such hellish brood, ere it come to light, as well as authenticate an heretics translation a thousand yeares 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 onely give the reader notice of the ridiculous use of the same amongst themselves: For what a sweet decision was that concerning grace and free will, but lately so eagerly controversed in spain, to the 
Vide Vasquez i●…fatione in primum Tomum comment. in D. Th.  public scandal of that Church. First, silence was enjoined all for four yeares, and afterwards Vasquez set( as a brach) to hunt a prey for the Romish Lion to take, if he could haue 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 
Sacrum siue missa Slauonica lingua apud illos peragitur, intermixtis etiam aliquando cantio nibus Graecis Epistolae,& evangelium, quo magis a populo percipiantur extra chorum in medio Ecclesiae astanti populo clara voice recitantur. Concionatoribus carent, satis enim esse putant sacris interfuisse, ac Junii Epistolarūque verba quae vernacula lingua recitat sacrificulus audiuisse. Con ionariquc in suis Ecclesijs obstinacissime prohibent, dicunt enim se hoc modo varias haereses,& diversas de fide opiniones effugere quae ex concionibus& subtilibus argumetis sophisticisque quaestionibus ortuntur. Gwaguinus Veronensis i● Muschouiae descriptione. c. 2.  Moscouite already hath far surpassed him, in this kind of composing or rather avoiding controversies. For he not many yeares ago( how affencted now, I cannot tell) would haue no preaching in his Dominions, least 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 haue thought that Valentian, B●llarmine, and other such as haue been most copious in this argument, had but sought to set out Commentum aliquod artificioseridiculum 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 vpon their serious pains in setting a show of gravity vpon 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 iudgment: so even for this reason is the consequence most lamentable, to any endued with human affection. For what greater or more just occasion of most grievous sorrow, could bee 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 Gods people under such a government in matters of faith, as is usually in Secular States, increase old Israels 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 bee the onely supreme infallible judge in all controversies, concerning his own or his Apostles precepts, or GODS laws in general? 
In what sense the Scriptures may bee truly said the supreme judge of all controversies in divinity.  For who could justly except against us if we should say, that to most Physitians through Europe, hippocrates 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 then vpon examination they shall prove consonant either t● Galen or hippocrates, or bee evidently grounded on reason. Or do wee exclude all use or certainty of juridical decisions in matters of right and wrong, though the Iudges bee but ordinary, because Lawyers haue 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 haue wit and art with other good means for finding out their classicke authors Sentence already given, whose writings in this respect may be truly said to be their followers Iudges, though every one of them bee a private judge in matters of practise: 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 Iudges 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 hippocrates or Galen, yet haue not their disagreements( for ought I haue red) bread civil warres in the Countries wherein they live, nor doth their variance bring any danger to wisemens bodies, but rather all dangers are by this means discovered, and safer choice lest others what opinions or prescripts to follow, or refuse, ot in what cases it is most safe or dangerous to adventure. Thus might divines dispute, without any danger to mens souls, if the Romanists had not been so lavish in coining matter for contention, rather then in searching Scriptures for edification of Christs Church: Or if the laity would bee as careful of their spiritual as bodily health, and not take their physic blind-folde at such mountebanks hands as Iesuites, 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 Iesuites be. If their contentions were for the manner uncivil, or bitter, as are all contentions which the Iesuites 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 sheeps clothing convey themselves into the fold of Christ, and, once crept in, will admit of no trial, but in the Lions den, unto which they are sworn purveyors; for whose maintenance( l●ke their master that great accuser of Gods 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 thē hippocrates or Galen of all controversies in physic, without any infallible physician perpetually resident in the world, to give sentence viua voice. 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 hippocrates or Galen did what was good and wholesome for mens bodies, one hair of which they neither made black or white. even what they best knew, they knew not otherwise to cōmunicate unto posterity then by these dumb characters, or at ramentarie instructors. whatsoever our aduersaries can urge to the prejudice of Scriptures sufficiency, or ability of Gods Spirit; is true of these great authors and their writings: all other means of teaching though their dearest Schollers, died with them; now not able either to strengthen or consolidate the weak or shallow brain, or illuminate 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 bee not slothful withall in good courses, he can sharpen it by art though both be defective; yet can he so inflame the heart with zeal, as it shall pierce more deeply into the mysteries of mans salvation, then the acutest unregenerate wit, that nature 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 mindes to see that truth now written, which he taught others to writ for our good.  
11 Physitians look not hippocrates or Galen should stand on earth again( Vesaluis-like) to read Anatomy-Lectures vpon their followers liue-tongues or other instruments of breath and speech abused to debate and strife, or blowing the coals of bitter dissension about their meaning. But wee all look( if we beleeue aright) that Christ Iesus, 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 shalbe no more, exact a strict account of every idle word; much more will he punish such Tongues or pens, as haue 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 infallible word, from whose mouth soever uttered, yea though but privately red 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 then this supposed infallible authority, residing usually in men most like to Heathen Idols. Though mouths they haue( as they pretend) infallible; yet scarce speak they once in two ages; whose words when they are uttered portend more danger to the Christian world, then it brute beasts should speak like men.  
13 No Christian Common-wealth, but either hath or might haue 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 bee as willing to enforce men unto a civil and orderly observation of means known and prescribed. Our Statutes are much more absolute and complete then 
Deut. 30. ver. 11. &c.  Israels were, when it was a sin to enquite 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 mindes, 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 bee doers not hearers onely of the Law. Many Heathens haue used such diligent care and unrelenting resolution for just execution of their defective and erroneous laws, as would the coactive power, every where resident where christianity is professed, use the like for establishing an uniform and unpartial, though but an external and civil practise of the ten 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 Iudges 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 cathechise them ex cathedra thrice a week. For who could better resolve us in all points of moment, or retain our heartes in unity of faith, then truth itself, once clearly seen or made known unto us: yet is it in itself, much brighter then the sun we daily see; which it likewise herein exceeds, That whilst Gods Word endures amongst us, it still remaines above our Horizon, and cannot set: onely 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 hid it from vs. Such as are not so Eagle-sighted as to behold the brightness of every divine truth in it proper Sphere, might yet safely hehold 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 brains; or were not such men oftentimes in great places, as minding nothing but earthly things, always mingle filth and day with the crystal 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 haue any of causing others to see it, whilst carnal mindes may every where without fear of punishment, but not without terror of such ecclesiastic power as shall control them, form out their own shane, and overcast the face of heaven, whence light should come unto their souls, with blasphemous unhallowed breath: whilst dunghill sinks may bee 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( least my adversary should challenge me of partiality,) As the means which our Church from Gods Word prescribes for establishing mens hearts in the unity of true faith,( were the execution of known laws any way correspondent,) might( as is said) infallibly effect what the Papists falsely pretend: so in truth it cannot without hypocrisy bee dissembled; that whiles our practise is so dissonant to our doctrine, and our public discipline so loose, though in detestation of their errors we haue turned our backs vpon them, with protestation to follow a contrary rule, yet for the most part we jump with them at the journeys end. To omit more final agreements of our contrarieties, elsewhere shewed. They wholly permit the keys of the Well of life to one mans hands; who, for his own advantage, we may bee sure, will lock it up so close, as none shall look vpon it but with spectacles of his making. For as the head is, such we must expect the eyes will bee, if the one, the other must bee universal too, such as will leave nothing to bee seen by private or particular eyes but what they haue seen before; or in one word, if we admit one absolute visible head, his must be the onely eyes of the Church. We, not through default of public constitutions, nor so much by connivence of ecclesiastic Magistrates, as by presumptuous disobedience of inferiors, are so far from committing the custody of this sacred fountain into one or few mens hands; that the flock for the most part never expect the pastors marshalling, but rushing into it without order trample in it with unclean feet. If any beam of truth haue found entrance into one of their souls, though quickly eclipsed or smothered by earthly cogitations, he straight-way presumes, Gods 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; vpon imagination she had dru●ke it up, ran winsing out ere her thirst was quenched& 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 Lords house:& the aweful respect of Christ Iesus the judge of both, and that dreadful day continually sounding in their ears, by the voice of Gods faithful and sincere Ministers, would bee as the binding ston, or coupling, to fasten them surely in the joining. But whilst these( each jealous of other) start a sunder, that brea●h is made, whereat the enemies of the Church and State hope for speedy entrance, to the utter ruin of both.   

CHAP. VII.  
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,& 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& 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 haue the oversight of Gods flock, as faithfully practised, as they are by Scripture plainly taught the knowledge of Gods 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 gouernours, if by their negligence, worse be made of inferior Ministers: the cause comes not by devolution, to be reformed by the congregation: What then must they be altogether silent at such abuse? No; the Scripture hath given as plain a rule for their employment as for the others. The more or more often higher powers offend, the more fervently frequent should the lower sort be in powring out 
1. Tim. 2. v. 1.2  supplications, prayers, and intercessions for kings, and for all that are in authority, that they may rule according to Gods word. In the mean time albeit they rule otherwise, 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 rules 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 bee 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 gouernours command, they must( notwithstanding their superiors checks) speak as they think, until death command them silence; if for the freedom of their speech( vpon good warrant of conscience) they be punished, vengeance is Gods, he will repay superiors for it: unto whose lawful authority whilst obedience is denied, vpon sinister pretences, or humorous though strong persuasions of conscience, counseling 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 olive more from the rules of Scripture prescribed for their several Christian carriage; superiors in commanding wrongfully; or inferiors in disobeying just commands; cannot oft-times( if wee speak of particular actions) be infallibily known in this life; but must be reserred unto that day of final iudgement. 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 bee not likely then to give evidence against him, for imposing too heavy burdens vpon 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 onely by humour, popularity, or other desires, whose maintenance haue 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 unpartially 
1. Cor. 11. vers. 31.  judge ourselves, we should not be judged. Not the best experienced Iustice in this land, can, by examining ordinary malefactors, discern, what issue their cause shall haue before an unpartial judge, better then 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 mans 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 sp●rit, and fear of this last iudgement, ask counsel, and patiently expect Gods providence; we should by this ordinary means discern, who commanded aright, who otherwise, as clearly as others heretofore haue done by means most extraordinary. For even the most extraordinary miracles did ascertain the Anc●ent of divine truth, and confirm them in the practise of Chr●●tian obedience, not immediately, as part of their rule of faith, whereon finally to rely, but by informing them to look into their o●ne souls and consciences, in which truth was already writte●, if th●y had urged it to confession. If our examination without m●racl●s were as strict, our belief would be as firm; spiritual g●u●●●ors commands as Christian-like, and inferiors obedience in all points as sincere as was theirs.  
5 For conclusion I would give the Christian Reader a present antidote, against al the poisonous enchantments of Romish sorcerers. The medicine is very brief and easy; onely to think every morning next his heart, or at other seasonable houres, That there is a divine providence in this life to guide us,& after this life ended, a fearful iudgement to pass vpon all such, as here abiuring 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 aduersaries arguments home to the point, which they must touch ere they can wound us: let me haue onely his dying curse in recompense of all my pains, if any difficulty, any Iesuite or other learned Papist, either hitherto hath, or ever shal be able to bring, do trouble his mind. whatsoever can bee brought either to countenance their vnchristian doctrine, or disparaged our orthodoxal assertions, either presuppose a secret denial of Gods peculiar providence, and inward calling of men, or else proceed from want of consideration, that there is a final iudgment, 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 overborne 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 aclowledge him and it, the best arguments our Antagonists bring, will appear as improbable as they are impious.    
FINIS.   

THrough my absence especially, though partly vpon other occasions, some faults haue happened in this Impression, yet more perhaps in my apprehension then they would haue been in the Readers, Such as are of greater moment are noted with this mark*: where there is a cipher in the column for correction, it shows the words in the column for faults, to be superfluous: the rest are amendable in the Readers discretion. The faults in the margin are corrected in the titles of the Chapters.  
ERRATA. Pag. Lin. Fault. Correction. 2 4 thereof O 3 37 directly direct 9 34 But of Out of 18 36 * motions motives 30 17 * art or jars art. Our jars 33 24 since sure   27 and the ninth ( v. 9.) 42 25 * maketh match 50 36 God, Gods 63 34 * envy deny 65 21 there that 69 30 * power proper 71 35 consist consists 73 4 concurrents concurrence   14 always always be, 76 19 , the well The well 78 1 mycenae their Their mycenae 79 17 so detestable ( O detestable theft) 86 27 co theft colours 99 26 been O 103 3 Prince prise 105 31 * faults fates 107 7 bones bonds 117 21 *, There of their 120 8 * What With 123 23 Antonius Antoninus   24 Elias Elisha 139 24 like little 141 11 in discreat indiscreet 147 2 * expected respected 153 24 This Thus 161 5 straitned st●aitning 162 14 ston a ston 165 10 companions captains   23 credulity that they 167 2 Persian the Persian 171 10 was were   10 * fifty 580 172 14 * public politic   16 unwillingly unwittingly 175 2 when whence 180 10 gods Culus Godescalus 187 14 come home 198 20 * change their change with their   24 at to 199 1 * shewed shewed in   18 * cast took 202 2 that them. 230 9 * without not without 238 16 Wee , if we 260 8 indifferent things indifferent 267 22 for ( sinful so 272 29 his obedience is sinful 275 20 * conscience contrary 282 11 ( as it is) O 287 11 * actions injunctions 288 21 they wee   29 degrees decrees 294 5 infallible infallibly 216 18 solace solaecismes 320 9 to all at all   10 at all to all 344 22 light sight 454 18 * challenge calling 376 2 catechism a catechism   11 those these 381 28 should would   38 * afflicted inflicted 392 11 hear h●rein 393 17 would could 397 7 * gloss clau●e   29 * our their 398 32 infernal internal 400 20 away O 404 6.7 * revive evince 405 7 * everlasting ouer-lasting 406 9 * where whence 408 9 * ny Christian ny, christians 421 5 of or 422 5 * agreements arguments 425 23 conformed transformed   25 precisely so precise●y 429 24 * self left 431 33 greater greatest 432 6 * as●istance resista●ce 434 36 * combat come but   37 childrens childrens childrens 439 17 infallible infallibly 440 11 the O 443 22 * the the constitution 450 23 proposition proposition supposed 447 14 *, how . How 452 6 observations assertions 454 8 from O 457 9 * ptomising proving   32 , in . In 467 9 * blotted bolted 469 2 this his 473 5 ( Vesaluis like ( Vessalius like 474 38 * form foam 477 18 rules rulers 478 32 informing enforcing   

THE THIRD book OF COMMENTARIES VPON THE APOSTLES creed, containing the blasphemous Positions of Iesuites and other later Romanists, concerning the authority of their Church: Manifestly proving that whosoever yields such absolute belief unto it as these men exact, doth beleeue it better then Gods word, his son, his PROPHETS, EVANGELISTS, or APOSTLES, or rather truly beeleeues no part of their writings or any article in this creed.  
Continued by THOMAS jackson B. of divinity and Fellow of CORPVS CHRISTI College in OXFORD.  1. King. 18. v. 21. 
How long halt ye between two opinions, if the Lord be God follow him; but if Baal, follow him.  
LONDON, Printed by WILLIAM STANSBY, and are to be sold by John Budge at the great South door of Paules, and at Brittaines burse. 1614.   

TO THE RIGHT REVEREND FATHER IN GOD, AND MY honourable LORD, WILLIAM BY DIVINE PROVIDENCE L. BISHOP OF DVRHAM, Grace and Peace bee 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 Beehiue, of whose sweetness would God I had been as capable as I haue 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, your Lordship now doth, and, to the increase of Gods glory and good of his Church, long may enjoy. Seeing this our great foster-Father is now ignorant of his childrens demeanour, and knows not me; it shall be my comfort, to haue his 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 then idleness in the ministry, specially in his adopted sons. The matters J here present unto your Lordships& the worlds 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 iudgement be much riper, his wit readier, his invention pleasanter, his opportunities better, and his leisure greater then mine are. But it is one and the same point of iudgement, not to require exact mathematical proofs in discourses of morality, or a smooth facile Rhetorical style in Logical or scholastic conflicts. And, as by the statutes of that society wherein J 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 vpon the foundation of his Religion, J shall( I trust) be able to answer him; the better by continuance of your Lordships wonted 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 xxv. 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 haue been detained in this entry, though not longer then the structure of it required, yet then I myself, or thou perhaps, could haue wished, for speedier dispatch of the main edisice 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 bee directed, for taking sure hold of their slippery antagonists in this conflict. And finding myself every day then other more unapt, more unwilling at least, to bee any Actor in quarrels of this nature, because most desirous to spend my mortal spirits in opening the p●easant fountains of immortality; I thought it not altogether unlawful to dispense with these labours for a while, in hope to prose●●iate them more safely and with better success hereafter, by seconding such as had gone before me with my small strength, for intercepting these despiteful philistines, which continually labour to damme 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 vpon the Pope. But that the fundamental charter of the Romish Church, or the commission pretended by Iesuites 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, Iewes, and Turkes; that the acknowledgement of such infallibility as they deify her with should be more incompatible with christianity then any idolatry of the Heathen; that such as absolutely beleeue all her decrees without examination, truly beleeue no article of this creed; with the like principal branches of antichristianism; were points, for ought 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, then prosecuted at large, or with purpose to pull off that artificial painting, wherewith late Iesuites haue so beautified this ugly Monsters 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 bee so vile, as would haue caused Rome Heathen to haue blushed at their mention, or her other doctrines so palpably gross, that her own sons heretofore haue derided them, and as yet spare to speak ought in particular for their defence: yet to salve all this it must suffice, that the Church, which cannot err, hath now authorised them.  
If any think I prejudice the truth of moderate accusations, by laying such heavy imputations vpon this doctrine, as make it incomparably more detestable then 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 Cathedrall 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 authorised, are in their nature abominable and impious, must either accord to me or dissent from Reason, Conscience, and Religion. For these, so he will but vouchsafe his silence or attention, jointly proclaim aloude, that nothing amiss, either in matter of doctrine or manners, can be so detestable with out this presumptuous groundless warrant of absolute infallibility as with it; that albeit a man would set himself to practise 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 wils 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 vpon absolute submission of our souls and consciences to other laws then 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 Turkes hold opinions in themselves, or materially considered, more gross, and maintain some practices not much less villainous then Iesuites 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 aclowledge 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 bee 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 or Men rightly religious and fearing God, then 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 Iesuites solicit us, not only without any tolerable show of probability but quiter contrary to Gods principal laws and our natural notions of good and evil; as by these labours every Academique may in part perceive, but more fully, if he would vouchsafe to sift more of their arguments, then in these short transcursiue disputes I could. Nor would I dissuade any Artist well grounded in Aristotle 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 prognosticate how afterwards I might haue been affencted, I never was, I never should haue been, so thoroughly possessed with such great di●like of Romish antichristianism in this point, by hearing the most famous Preachers in this Land, or reading all the learned Writers in reformed Churches, as I was by examining the labours of Bellarmine, 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 haue 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 had blessed me, whiles I was bound by local statutes to the study of Artes, purposely abstaining from other writings, which with their informations of my understanding might haue bread prejudice in my affection. Since that time, although the yeares of my ministry hardly exceed the space of ordinary apprenticeships, yet haue I often wished the discussion of these points had been then imposed vpon me by some experienced divine, that would only haue given me right hold of their assertions. Vpon this consideration I would beseech the flourishing Artists of this famous academy, 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 hid by sophisms and artificial tricks of wit, academical wits might displume them of these figtree leaves and manifest their nakedness to the world, much better in the spring whiles their skill in artes 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 nurcerie, now able to match the stoutest Iesuite living at his own weapon, whilst in his mature age, multo iam fractus membra labour, more fit to be a Leader, then a combatant in these encounters, he shall look back on his former labours or calls to mind his wonted dexterity in school disputes, may take up old Nestors complaint.  
Tunc ego debueram capienda ad Pergama mitti;  
Tunc poteram magni, si non superare, morari  
Hectoris arma meis: said in illo tempore nullus,  
Aut puer Hector erat; nunc me mea deficit atas.  
The school Iesuite in these studies is like the Iuy 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 vpon in this controversy, that were all the Priests and Iesuites harboured within the confines of great britain at this present day, but enjoined to writ 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 blushy( for sooner might they make a black-moores face of the same colour with his teeth) but as many of their favourers of this kingdom, as haue not sworn allegiance to the Church of Rome, and are able to examine an argument, to bee ashamed on their behalf, even to aclowledge, that for ought these Mounte-bankes could say or writ in their defence, the Positions maintained by their Masters, foreign Iesuites, were indeed idolatrous and blasphemous; howbeit the Church itself, wee must beleeue, could never bee 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 their seconds, as lived within five hundred yeares 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 wee against them, would make them instantly either yield themselves, or forsake the field. Nor haue they been hitherto able to address any answer; but to their shane, to the Worthies of the English Church, whose labours haue made the conquest in this quarrel easy to any of their successors, that will adventure to follow their steps. Nothing remaines but what best becomes the exercise of young wits; to exceed the sophistical disputes of Iesuites 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 bee expected. These and like points, being fortified by strength of argument, in the time of your regency or fare-well to the study of Artes, might bee polished at your better leisure, afterwards to be reuised and published at the appointment of authority. Or if the zeal of Gods glory thus mightily eclipsed 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 giuing 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 Defendor of the truth we teach; so many of his natural subiects our countrymen and Brethren, should bee 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 damnable Idolaters in their consequences; if erroneous: I mean this concerning their Churches absolute privilege from all error, and that other of Christs real presence in the Sacrament, by transubstantiation. It cannot again but add much to our grief and indignation, if we call to mind, how, when the chief governor and public authority of this Land were for them, subscription was not urged vpon such violent and bloody terms unto any articles of their Religion, as unto that of real presence. The mystery of which iniquity cannot better bee resolved then into the powerful and deceitful working of Satan, thus delighting to despite our Lord and saviour by seducing his professed subiects unto the highest and most desperate kind of rebellion he could imagine, vpon the least occasions and shallowest reasons. For such is their madness in that other point, as hath been shewed in this: Not one inconvenience they can object to our opinion, but may be demonstrated against theirs; not any fruits of godliness they can pretend but our doctrine more directly brings forth then theirs could, though we did admit it for true. For to what other purpose such a presence as they imagine should serve them, save only to countenance those desperate Idolatrous practices and litourges of Satan, touched by the way in some parts of these discourses, is inexplicable; as shall be shewed more at large( without depriving that heavenly mystery of any solemnity or devotion due unto it) in the unfolding of that controversy.  
Yours in Christ Iesus. THOMAS jackson.   

A Table of Scriptures expounded or illustrated by observations in this third book of COMMENTARIES.  

Out of the old Testament.  
Exodus. 4 13 sand I pray thee by the hand of him, whom thou shouldst sand. Sect. 3. Chap. 11. Paragraph. 20. 14 13 fear ye not, stand still, and behold the salvation of the Lord. sec. 3. c. 6. par. 5. 15 26 If thou wilt diligently harken, O Israel, unto the voice of the Lord thy God, &c. ibid. 17 7 Is the Lord among us or no? ibid. p. 7. 16 12 I haue heard the murmurings of the children of Israel. ibid. 19 4 ye haue seen what I did unto the egyptians, &c. ibid. p. 7. 20 10 In it thou shalt do no manner of work, &c. sec. 3. c. 1. p. 8 24 10 They said the God of Israel. sect. 3. c. 6. par. 5. p. 7 24 9 Then went up Moses and Aaron, sect. 3. c. 11. par. 10 28 30 Also thou shalt put in the breast-plate of iudgment the urim and the Thummim, &c. sect. 3. c. 1. p. 2. 3.  
Leviticus. 10 9 THou shalt not drink wine nor strong drink, &c. sect. 3. c. 1. p. 5.  
Numbers. 11 16 GAther unto me seuentie men of the Elders of Israel. sect. 3. c. 11. p. 9. 12 6 If there be a Prophet of the Lord among you, &c. ibid. par. 10. 23 22 God brought them out of egypt, their strength is as an unicorn, &c. ibid. par. 20. 27 21 And he shal stand before Eleazar the Priest, &c. sect. 3. c. 1. p. 3.  
deuteronomy. 11 29 WHen the LORD thy GOD therefore hath brought thee into the Land, whither, &c. sect. 3, c. 7, p. 4 4 1, 2 Now therefore harken, O Israel, unto the ordinances &c. sect. 3, c. 6, p 5 4 9 Take heed to thyself,& keep thy soul diligently, that thou forget not, &c. sec. 3, c. 7, p. 6 5 22 These words the Lord spake unto all your multitude, in the Mount, &c. sect. c. 6, p. 7. 5 28, 29 I haue heard the voice of the words of this people, sect. 3, c. 11, p. 18 10 17 The Lord your God is God of Gods, and Lord of Lords, &c. sec. 3, c. 9, p. 6 11 2 Consider this day, for I speak not unto your children, &c. sect. 3, c. 7, p. 2 11 13 If ye shall harken therefore to my commandements, &c. ibid. p. 4. 11 18 Therfore shal you lay up these my words in your harts and in your souls, &c. ibid. p. 2 11 19 And ye shall teach them your children, &c. ibid. 11 22 For if you keep diligently all these commandements, &c. ibid. 11 26 Behold I set before you this day a blessing& a curse, &c. ibid. p. 4 18 15 The Lord thy GOD will raise up thee a Prophet like unto me, &c. sect. 3, c. 11, p. 1 18 15, 19 unto him shall ye harken according to all that thou desiredst of the Lord, &c. sec. 3. c. 11, p. 21 18 18 I will raise them up a Prophet from among their brethren, &c. sect. 3, c. 11. p. 10 18 18 whosoever will not harken unto my words, which he shall speak, &c. sec. 3, c. 11, p. 18 18 19 whosoever will not harken, &c. sect. c. 11, p. 16 18 14 The Nations which thou shalt possess, harken unto those that regard the times. ibid. p. 19. 18 20 But the Prophet that shall presume to speak a word in my name. ibid. p. 1 17 8 If there arise a matter to hard for thee in iudgement, &c. sect. c. 2, p. 1 17 19 And it shall bee with him, and he shall read therein all the dayes of his life, &c. ibid. p. 4 24 10 There arose not a Prophet since in Israel like unto Moses, &c. sect. 3, c. 11, p. 18 27 11, 12, 13, 14, These shall stand vpon Mount Gerizim to bless the people, &c. s. 3, c. 7, p. 4 30 1 now when all these things shall come vpon thee, &c. ibid. p. 11 31 16 That when they went a whoring after the Gods of a strange Land, &c. sect. 3, c. 9, p. 6 31 10, 11, 12, 13 every seventh year, when the year of freedom shall bee, &c. sect. 3, c. 7, p. 4  
Ioshua. 8 33, 34, 35 ANd all Israel, and their Elders, and their Officers stood on this side the ark, &c. sect. 3, c. 7, p. 4  
Iudges. 2 7, 8 THe people had served the Lord all the dayes of Ioshua, &c. sect. 3, c. 7, p. 6 6 13 The Lord is with thou valiant man, &c. ibid. 6 14 And the Lord looked vpon him, and said, go in this thy might. ibid. p. 7. 17 15 When Gideon heard the dream  told, &c. ibid. p. 8 6 15 Ah my Lord, whereby shall I save Israel, &c. ibid. 8 33 But when Gideon was dead, &c. ibid. par. 9  
Samuel. 1 23, 9 ANd david having knowledge, that Saul imagined mischief against him, said to Abiathar the Priest, &c. sect. 3, c. 1, p. 3 1 30, 7, 8 And david said to Abiathar the Priest Abimelechs Son, I pray thee bring me the Ephod, &c. ibid. 1 28, 6 Therefore Saul asked counsel of the Lord, and the Lord answered him not. ibid. p. 4  
Kings. 1 13, 18 ANd he said unto him, I am a Prophet also as thou art, and an angel spake unto me, &c. s. 3, c. 8, p. 6 1 22, 24 When went the spirit of the Lord from me, &c. sect. 3, c. 9, p. 2 1 18, 36 And when they should offer the evening sacrifice Elijah the Prophet came and said &c. sect. 3, c. 11, p. 7 1 22, 28 If thou return in peace the Lord hath not spoken by me. ibid. 2 4, 27 Let her alone, for her soul is vexed within her, &c. sec. 3, c. 11, p. 11.  
Chronicles. 2 21, 20 THus saith GOD, why transgress ye the commandement of the Lord? Surely ye shall not prosper, &c. sect. 3, c 9, p. 6.  
Nehemiah. 1 7 WE haue grievously sinned against thee, &c. sect. 3, c. 7, p. 11.  
psalms. 2 7 THou art my Son, this, &c. sect. 3, c. 11, p. 22 50 16 What hast thou to do, to declare mine ordinances, &c: sect. 2, c. 7. p. 12 50 25 To him that disposeth his way aright, will I show the salvation of God, &c. ibid. 78 33, 34 When he slue them they sought him, &c. s. 3, c. 7, p. 3.  
Isaiah. 6 1, 2, 3 I Saw also the Lord sitting upon an high Throne, &c. sect. 3, c. 10, p. 5 6 9 go and say unto this people, ye shal hear indeed but ye shall not understand, &c. sect. 3. c. 5. p. 3. 11 2 And the Spirit of the Lord shall rest vpon him, &c. sect. 3. c. 10. p. 5. 28 16 Behold I lay in Sion a chief corner ston, &c. sect. 2. c. 7 p. 7. 35 5 Then shall the eyes of blind be lightened. sect. 3. c. 10. p. 5. 40 3 A voice crieth in the wilderness, prepare ye, &c. sect. 3. c. 11. p. 12. 42 1 behold my seruant I will stay vpon him, &c. sect. 3. c. 30. p. 5. 61 1 The Spirit of the Lord is vpon me, therefore the Lord hath anointed me. sect. 3. c. 10. p. 5 53 8 9 But his generation who shall declare, &c. sect. 3. c. 11. p. 22. 42 8 9 I am the Lord, this is my name, and my glory I will not give unto another. sect 3. c. 11 p. 13.  
jeremiah. 18 18 COme and let us imagine some devise against jeremiah, &c. sect. 3. c 9. p. 3. 28 6.7.8.9. even the Prophet jeremiah said, so be it the Lord so do, &c. sect. 3. c. 11. p. 7. 26 8.9. Now when jeremiah had made an end of speaking all that the Lord had commanded him to speak; &c. sect. 3. c. 9. p. 3. 28. 10.12. This saith the Lord, even so will I break the yoke of Nebuchadnezzars. sect. 3. c. 11. p. 11 29 26 The Lord hath made thee Priest for jehoiada the Priest, &c. sect. 3. c. 9. p. 3. 30 13 14 Their is none to judge thy cause, or to lay a plaster, &c. sect. 3. c. 7. p. 11. 32 24 Behold the Mounts, they are come into the city to take it, &c. ibid. 32 42 43, &c. Thus saith the Lord, like as I haue brought all this great plague vpon this people: so will I bring vpon them al the good I haue promised them, &c. ibid.  
Ezekiel. 33.32.33   ANd lo thou art unto him, as a jesting song of on that hath a pleasant voice. sect. 3. c. 11. p. 7.  
Daniel. 2. 44. THis kingdom shal never be destroyed, or given to another people, &c. sect. 2. c. 7. p. 20.  
Malachi. 2. 12. ANd now O ye Priests this commandment is for you, &c. sect. 3. c. p. p. 6.  
Ecclesiasticus. 23.45.24.25   BEcause Phineas the son of Eleazar had zeal in the fear of the Lord, &c. sect. 3. c. 2. p. 8.  
Maccabees. 1.2.36.37.38.   But the other answered them nothing, neither cast any one ston at them, &c. se. 3. c. 1. p. 9. 1, 2 41 whosoever should come to make battle with us vpon the sabbath day, &c. ibid.   

Out of the New testament:  
Matthew. 7, 26 whosoever heareth these my words& doth them not, &c. se. 2. c. 7, p. 25. 11.3.4, &c.   Art thou he that should come, or shall wee look for another,& e. sect. c. 10. p. 4. 12.27   By whom then do your children cast them out, &c. sect. 3. c. 11. p. 4. 17.28.   But if I by the Spirit, &c. ibid. p. 5. 16.13.14, 15, &c.   For Iesus when he came unto the Coasts of caesarea, &c. sect. c. 7. p. 2. 16.28   Tu es Petrus,& supper hanc petram, &c. ibid. p. 1. throughout the whole Chapter. 16 19   I will give unto thee the keys of the kingdom of heaven, &c. sect. 3. c. 3. p. 9. 16 22, &c. Master bee good to yourself, &c. sect. c. 2. c. 7. p. 21. 16 23 Then he turned back and said unto Peter, get thee behind me, &c. ibid. p. 8. 18 15 If thy Btother trespass against thee, dic Ecclesiae. sect. 2. c. 2. p. 5 21, 40, 41.42, &c. When therefore the Lord of the Vineyard shal come, &c. sect. 2. c. 7. p. 9. 21.42.   red you never in the Scriptures, the ston which the builders, &c. ibid. 23.2.3.   The Scribes and Pharisees sit in Moses seat, &c. sect. 3. c. 3. p. 1. 23.29.30.   They builded the tombs of the Prophets, &c. sect. c. 9. p. 4. 23 35. ibid. 26 27 Bibite ex hoc omnes. sect. 2. c. 4. p. 8. 26 57 They took Iesus and lead him to Caiaphas, &c. sect. c 5. par. 7. 27 25 All the people answered and said, his blood bee vpon us, &c. ibid. 27 64 So shall the last error be worse then the first, &c. sect. 3. c. 11. p. 22. 26 65 66 What think ye? And they answered and said, he is worthy to die. ibid.  
mark. 6.2   ANd when the sabbath was come he began to teach in the Sy-nagogue, &c. sect. 3. c. 10. p. 5. 7 37 he did all things well, &c. sect. 3. c. 11. p. 7. 9.38.   Master we saw one casting out devils in thy name, &c. sec. 3 c. 11. p. 4. 13 21 22 If any man say to you, lo here is Christ, &c. sect. 3. c. 10. p. 7.  
Luke. 4 14 ANd Iesus returned by the power of the spirit into galilee, &c. sect. 3. c. 10. p. 5. 4, 16, 17, &c. And he came to Nazaret where he had been brought up, &c. ibid. 4. 18.16 The spirit of the Lord is vpon me because he hath anonted me, &c. ibid. 4 23 Then he said unto them, Ye will surely say unto me this proverb, &c. ibid. 4 29.30 And rose up and thrust her out of the city, &c. ibid. 4 34 I know who thou art, even the holy one of God. sect. 1. 2. c. 7. p. 12. 6 9 Whether is it lawful on the Sabboath dayes to do good, &c. sect. 3. c. 1. p. 8. 11 20. But if I by the finger of God cast out devils, &c. sect. 3 c. 11. p. 5. 10 16 he that heareth you, heareth me, &c. sect. 3. c. 1. p. 13. 16 31 If they hear not Moses, &c. sect. 3. c. 11. p. 21. 22 32 I haue prayed for thee thy faith should not fail, &c. sec. 2. c. 2. p. 1. &c. 6. par. 1. 2. &c. 22 33 Lord I am ready to go with thee into prison. ibid. 22 66 assoon as it was day the Elders of the people, &c. sec: 3. c. 5. p. 7. 24 25 fools and slow of heart in not believing. sect. 3. c. 12. p, 1. 24 27 He began at Moses, &c. ibid. p. 2. 24 32 Their heartes did burn, &c. ibid.  
John. 1 18 NO man hath seen God at any time, se. 3. c. 11. p. 10 1 20 21 Art thou the Christ? Art thou Eliah, &c. sect. 3. c. 11. p. 20. 1 25 Why baptizest thou then, if thou bee not the Christ, &c. ibid. 1 29 Behold the lamb of God that taketh away, &c. sect. 3. c. 11. p. 12. 1 31 And I knew him not; but because he should bee declared unto Israel. sect c. 11. p. 20. 1 33 And I knew him not, but he that sent me to baptize with water, &c. sect. 3. c. 10. p. 5. 1 49 Nathaniel answered, and said unto him, Rabbi thou art the son of God, &c. sect. 3. c. 11. p. 14. 1 50 Because I said unto thee I saw thee under the fig three, &c. ibid, 2 22 assoon as he was risen from the dead, his Disciples remembered, &c. sect. 3. c. 11. p. 16. 2 24 25 But Iesus did not commit himself unto them, &c. sect. 3. c. 8. p. 3. 3 5 Except that a man bee born of water and of the Spirit, &c. sect. 4. c. 11. p. 13. 4 3 every spirit which confesseth not that Iesus Christ is come in the flesh, &c. sect. 2. c. 7. p. 13. 4 25 When he is come, he will tell us all things, sect. 3. c. 11. p. 15. 4 29 Come and see a man that hath told me all things, &c. ibid. 4 42 And they said unto the woman, now we beleeue, not because of thy saiyngs, &c. ibid. 5 22 For the Father iudgeth no man, &c. sect. 3: c. 10. p. 1. 5 43 44 I am in my Fathers name and ye receive me not, &c. sect. 3. c. 8. p. 3, 5 46 For had ye believed Moses, you would haue believed me, &c. sect. c. 10. p. 3. 6 5 And the bread that I will give is my flesh, &c. sect. 2. c. 4. p. 12. 10. 6 51 If any man eat of this bread he shall live for ever. ibid. p. 11. 10. 6 51 I am the living bread that came down from heaven, ibid. p. 12. 6 53 unless ye eat the flesh of the son of man, &c. ibid, p. 10. 6 54 whosoever eateth my flesh, and drinketh my blood, &c; ibid. 6 56 whosoever eateth my flesh, and drinketh my blood dwells in me, &c, ibid. 6 58 He that eateth this bread shall live for ever, ibid. 6 14 This is of a truth the Prophet that should come, &c, s. 3. c. 8. p. 3. 6 30 What sign showest thou then, that wee may see and beleeue, &c, sect. 3. c. 10. p. 7. 5 68 Thou hast the words of eternal life, ibid. 7 18 he that speaketh of himself seeketh his own glory, sect. 3 c. 14. p. 2. 7 31 Many of the people believed in him, &c, sect 3. c. 10. p. 7. 10, 40, 41, 42, And went again beyond jordan, into the place where John &c. sect. 3 c. 11. p. 12. 11 50 It is expedient for us that one die, &c, sect, 3. c. 5. p. 5. 12 28 Father glorify thy name, &c, sect. 3. c. 11. p. 16. 12 30 This voice came not because of me, &c, ibid. 12 32 If I were lift up from the Earth, &c, ibid. p. 17. 12 44 he that believeth in me believeth not in me, but in him, &c, ibid. p. 16. 12 48 And receiveth not my words hath one that iudgeth him, &c, ibid. 12 49, 50, For I haue not spoken of myself, &c, ibid. 14 29 Now I haue spoken unto you before it come, ibid. 15 14 ye are my friends if ye do whatsoever I command, &c, sect. 3. c. 6. p. 3. 16 4 These things haue I  told you, that when the hour shall come, &c, sect, 3. c. 11, p. 16. 16 30 Now know wee that thou knowest all things, &c. ibid. p. 15. 21 15 Feed my lambs. sec. 2. c. 6. p. 7. 21 18 Verily verily I say unto thee when thou which wast young, &c. ibid, p 8, 21 16 Feed my sheep. ibid. p. 8.  
Acts. 2 15 ye men of judea, and ye all, &c. sect. 2, chap. 6, p. 6. 3 12 To the 13 verse of the 4 chap, ibid. 3 23 For it shall be that every person which shall not hear that Prophet, &c. sect. 3, chap. 12, p. 22 Et sect. 3, c. 11, p. 1 3 26 unto you hath God raised up his son, &c. sect. 3, chap. 11, p. 21 10 34 I perceive of truth that God is not an accepter of persons. sect. 3, c. 9, p. 6 13 27 For the Inhabitants of jerusalem, and their Rulers, because they knew him not, &c. sec. 3, c. 11, p. 21 13 33 Thou arte my son this day, &c. ibid. p. 22 13 46 Then Paul and Barnabas spake boldly and said, It was necessary that the word of God, &c. sect. 2, c. 6, p. 6 17 2 And Paul as his manner was, went in unto them,& three sabbath daies disputed, &c. sect. 3, c. 14, p. 1 17 11 They received the word with all readiness, &c. ibid. 26 22 I obtained help of God, and continued unto this day, &c. ibid. p. 4 26 26 For these things were not done in a corner, &c. sect. 3, c. 11, p 22  
Romans. 7 18 TO will is present with me, &c. sect. 3, c. 3, p. 5 10 9 If thou shalt confess with thy mouth the Lord Iesus, &c. sect. 2, c. 7, p. 7, 8 10 11 whosoever believes in him shall not bee ashamed, &c. ibid.  
Corinthians. 1, c. 2, 15 but he that is spiritual discerneth all things, &c. sect. 3, c. 14, p. 4 1, c. 3. 5, 6, 7, 8, 9 Who is Paul then? And who is Apollos? but the Ministers by whom, &c. sect. 2, c. 4, p. 15 1, c. 3.11 For other foundation can no man lay. sect. 2, c. 7, p. 7 1, c. 4.1, 2 Let a man so think of us as of disposers of the secrets, &c. sect. c. 4, p 14 1, c. 7.10 unto the married command not I but the Lord, &c. sect. 3, c. 9, p. 6 1, c. 11. 26, 27, 28, 29 As often as ye shall eat this bread, &c. sect. 2, c. 4, p. 15 1, c. 11.34 Other things will I set in order when I come, &c. ibid. 2, c. 8.13 If meat offend my Brother, I will eat none, &c. sect. 2, c. 4, p. 21  
Galatians. 1 8 THough Wee or an Angel from heaven preach &c. sect. 3, c. 7, p. 7. 2 7 When they said the gospel over the circumcision was committed, &c. sect. 2, c. 6. p. 4  
Ephesians. 2 20 WE are built vpon the Foundation of the Apostles, &c. sect. 2, c. 7. p. 15 5, 32 This is a great secret, but I speak concerning Christ, &c. sect. 2, c. 4, p. 14  
Colossians. 3 20 CHildren obey your parents in all things, &c. Sect. 3, c. 1, p. 16  
Thessalonians. 2, c. 8.11 THerefore GOD shall sand them strong, &c. sect. 4, c. 7 2, c. 2.4 he sits as God in the Temple, &c. sect. 2, c. 7, p. 22.  
Hebrewes. 3 1, 2, 3, 4 COnsider the Apostle& high Priest of our profession, &c. sect. 3. chap. 6, p. 2 9 22 Without shedding of blood is no remission, &c. sect. 2, c. 4, p. 18 10 28 He that despiseth Moses Law, dieth without mercy under two or three witnesses, &c. sect. 3, c. 11, p. 18 11 12 Therefore sprung their even of one, &c. sect. 3, chap. 12, p. 22.  
Peter. 1, c. 5.1, 2, 3 THe elders which are amongst you I beseech, which am also an Elder, &c. sect. 12, c. 6, p. 10 2, c. 1.17 He received of God the Father honor and glory, &c. sect. 3, c. 11, p. 16 2, c. 1.14 Seeing I know that the time is at hand that I must lay down, &c. sect. 3, c. 13, p. 1 2, c. 1.16 When he opened unto them the power and coming of Christ, &c. ibid. p. 2 2, c. 1.19 Wee haue also a most sure word of the Prophets, to the which ye do well that ye take heed. ibid.  
John. 1, c. 4. v. 3 EVery spirit which confesseth not that Iesus Christ. sect. 2, c. 7, p. 13.  
revelation. 1 3 BLessed is he that readeth, and they that hear the word, &c. sec. 2, c, 8, p, 4, 13, 4, 5, 6, 7, The beast which had his power from the Dragon, &c. sect. 3. c. 12. p. 4.    

A Table of the several Sections and Chapters in the book following.  

SECTION. I. 

COntaining the Assertions of the Romish Church, whence her threefold blasphemy springs, page. 1.  
In the marginal note, parag. 10. for Petrum a voto, read Petrum a Soto.  
In the marginal note, para. 13. for propter leges, red praeter leges.  
margin, parag. 13. propriae virtutis suae, read propria.     

SECTION. II. The first branch of Romish blasphemy, in preferring human authority before divine, Pag. 10. 

CHAP. I. Bellarmines 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, pag. 10.  
CHAP. II. 

Inferring, the general conclusion proposed in the Title of this Section, from Bellarmines resolution of faith, pag. 15.  
In the marginal note, parag. 9. for for the same grounds, read from the same grounds. Marg. parag. 1. deal si.    
CHAP. III. Containing a further Resolution of the Romish faith, necessary inferring the authority of the roman Church, to be of greater authority then Gods word absolutely, not onely in respect of us, pag. 24.  
CHAP. IIII. 

That in obeying the Romish Churches Decrees, we do not obey Gods word as well as them, but them alone in contempt of Gods principal laws, pag. 28.  
In the marginal note, parag. 13. putamus, read non putamus.        

THE triplicity OF ROMISH blasphemy OR THE THREE DEGREES OF ANTICHRISTS EXALTATION Against all that is called GOD. THE THIRD book.  

SECT. I.  
containing the assertions of the Romish Church, whence her threefold blasphemy springs.  
having, in the former dispute clearly acquitted, as well Gods word from breeding, as our Church from nursing contentions, schisms, and heresies, wee 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 haue 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 three; such inconsiderate passionate speeches, as heat of contention in personal quarrels hath exstracted 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 authorised best approved Advocates, in opening the title, or unfolding the contents of that prerogative, which they challenge for her.  

Lib 2 Sect. 1. c. 3  2 Our accusations are grounded vpon their Positions before set down, when wee explicated the differences betwixt vs. The position in brief, is this; That 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 wee 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 been( as our Aduersaries pretend) very questionable amongst the ancient: 
They aclowledge S. Hierom as the Oracle of antiquity, and yet directly contradict him in this decree concerning the number of canonical books.  though such of the Fathers, as, for their skill in antiquity, were in all unpartial judgements most competent Iudges in this cause, were altogether for us against the Romanists, and such as were for their opinion, were but for it vpon an error, as thinking the Iewes 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 aclowledge all for caconical, which they allowed to be publicly red. Safe it was( our aduersaries cannot deny) for the Ancient, to dissent one from an other, in this question, or to suspend their assent, till new probabilities might sway them one way or other. No reasons haue 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. jerome, and other Fathers. 
Si quis autem libros ipsos integros cum omnibus suis partibus( provt in Ecclesia Catholica legi consu uerunt,& in veteri vulgata Latina editione habentur) pro sacris,& canonicis non susceperit;& traditions praedictas, sciens& prudens contempserit: anathema sit. Conc. tried. Sess. 4. decret. de Canonicis scriptures.  If any shall not receive the whole books with all their parts( usually red 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 aclowledge such unwritten traditions, as the Romish Church pretends to haue 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 writ against us, forgetting with whom they haue to deal, take it as granted: That the Scriptures cannot be known to be Gods 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, wee cannot infallibly distinguish the orthodoxal, or divine sense of Gods Oracles,( whether written or unwritten) from heretical or human.  
5 Should we admit unwritten Traditions, and the Church withall as absolute judge to determine which were apostolical, 
The decree of the Trent council authorizing the latin vulgar edition.  which not: little would it boot us to question with them about their meaning. For when the point should come to trial, wee might be sure to haue the very words framed to whatsoever sense should bee 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 bee most serviceable for their turn, may( as time shall minister occasion) bee more commodiously gathered; the Trent Fathers, immediately after the former decree for establishing unwritten Traditions, and amplifying the extent of divine written Oracles, haue in great wisdom authorised 
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 sit, innotescat: Statuit,& declarat, vt haec ipsa vetus& vulgata Editio, quae longo tot saeculorum vsu in ipsa Ecclesia probata est, in publicis lectionibus, disputationibus, praedicationibus,& expositionibus, pro authentica habeatur,& vt nemo illam reijcere quovis praetextu audeat, vel praesumat. Conc. Trident. Sess. 4. Decret. De editione& vsu 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, haue as frivolously as maliciously objected) yet certainly, as well the escapes and errors of those vnskilfull, 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 flood of impiety, which had well nigh drowned the whole Christian world in perdition, by continually receiving into it channel( once thus wrought) the dregs and filth of every other error under heaven, with the corrupt remainder of former heresies, for these thousand yeares 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 yeld not nutriment to enlarge or feed, yet it serves as a cloak to hid 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 bee absolute judge of all controversies concerning the right interpretation thereof. So as not what our consciences, vpon 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 Gods word, as it is rendered by the vulgar interpreter: To this purpose is the very next decree.  

The Trent Councells decree for interpretation of Scriptures.  7 
Praeterea, ad coercenda petulantia ingenia, decernit, vt nemo, suae prudentiae innixus, in rebus fidei,& morum, ad aedificationem Doctrinae Christianae pertinentium, sacram Scripturam ad suos sensus contorquens, contra eum sensum quem tenuit,& tenet sancta matter Ecclesia, cuius est judicare de vero sensu,& interpretatione Scripturarum sanctarum, aut etiam contra vnanimem consensum Patrum, ipsam Scripturam sacram interpretari audeat, etiansi huiusmodi interpretationes nullo unquam tempore in lucem edendae forent. Qui contraueuerint, per Ordinarios declarentur,& poenis à jure statutis puniantur. council. Trident. Ibidem.  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, 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 wee haue best plenty of their interpretations, albeit they do not contentiously dissent, yet absolutely agree each with other they do not. even one and the same Father oftimes 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, then 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 then they could find. Whence it is evident, that we should not always interpret Scriptures against the joint consent of Fathers, albeit wee went against all the particular interpretations which they haue brought; because they were more desirous to haue the truth fully sifted, then their conjectural probabilities infallibly believed: Nor were it possible more to contradict most of them, then by following their interpretations, vpon 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 joinct 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, vpon 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 haue reasons, many and strong, not to hold it, to hold not one, besides her bare authority; yet must all beleeue it alone as absolutely, as if wee had the apparent unanimous consent of Fathers; yea of Prophets, Apostles, or evangelists, and all good writers in every age.  
9 Hence 
Bellarmines assertion concerning the Churches authority grounded vpon the former decree.  Bellarmine rejects( as dissonant to the former decree) this resolution of 
In articul. 155 ex illis quingentis quos Cochlaeus colligit ex libris Lutheri; sic ait: Capite hoc evangelium, quiae neque Papae neque concilijs, neque ulli hominum commissum est, vt constituat& concludat, quid sit fides. Ideo debeo dicere: Paps, tu conclusisit eum concilijs, cunc habeo ego judicium, an acceptare queam necue. Quare? quia non stabis pro me,& respondebis pro me, quando debeo mori. Et salsam doctrinam nemo judicare potest, nisi spiritualis homo. Ideo res est insana, quod Concilia concludere& statuere volunt, quid credendum sit: cum saepe nullus vir sit ibi, qui divinum spiritum vel modicum olfecerit. Idem confirmat in assertionibus art. 27. 28.& 29. Bellarm. de verb. Dei Lib. 3. Cap. 3.  Luther, That albeit the Pope and council conclude points of faith; yet haue private men a free arbitrement( so far as it concerns themselves) whether they may safely beleeue 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 Iudges of false Doctrines, but men spiritually minded; when as it often fals out, that, in their councils, there cannot be found one man,( much less a maior 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 Confessione Wirtenbergica cap. de sacra scriptura:& copiosius in Prolegomenis contra Petrum a uoto, ubi dvo dicit. Primò, non licet, inquit, in causa aeternae salutis alienae sententiae ita inhaerere, vt eam sine nostro ipsorum judicio amplectamur. Secundò addit; Ad vnumquemque hominem privatum pertinet de doctrina religionis judicare,& veram à falsa internoscere. said hoc interest inter privatum& principem, quòd vt priuatus priuatam, ita princeps publicam habet de doctrina religionis potestatem judicandi& decidendi, &c. Nec illud aduertit, si haec sententia vera sit, rectè facturum Caesarem,& alios Catholicos Germaniae principes, si etiam morti● supplicio cogunt omnes Lutheranos ad fidem Catholicam: Bellar. de verb. Dei lib. 3. cap. 3.  Brentius) for any man, in a point of salvation, so to rely vpon anothers sentence as to embrace it without interposition of his own iudgement. 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 Iudges of controversies in Religion. And Bellarmine bewrays, 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 bee bound to command, where the subject or inferior is not bound to obey.] For, 
So Bellarmine grants, that Saint Cyprian did not commit any mortal sin, in contradicting Pope Stephens 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 vna parte non videtur mortaliter peccasse, quia non peccavit nisi ex ignorantia, putavit enim Pontificem perniciosè errare;& stant illa opinione, tenebatur ei non obedire, quia non debebat contra conscientiam agere. Jgnorantia autem Cypriani non videtur fuisse crassa, neque affectata, said probabilis,& proinde excusans a mortali peccato. Bellar. Lib. 4. de Roman. Cap. 7.  as well the Prince in commanding, as the people in obeying, must follow whither their consciences led 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. Sect. 1. Cap. 6. Parag. 11.& Sect. 4. Cap. 7. Parag. 2. 3.  herein properly doth their sin consist, not in doing what erroneous conscience, vpon so strict terms as penalty of eternal death, doth uncessantly urge them to.  
11 The people, saith 

Canus assertion concerning Churches authority.  
Nihil igitur afferunt, qui Ecclesiae au●horitatem non absolutè said ex conditione ponunt. Si nanque ad eum modum res habet& mihi quoque fides habenda est quando pronunciauero secundum scripturas rectè intellectas. Id enim est non mihi said scripturae credere. At, absolute, non ex conditione populus Domino credidit& Moisi servo eius. Absolute etiam Prophetis& apostles populi crediderunt Quale vero esset Prophetis Apostolisque loquentib{us} fidem ea exceptione detrahere, quod perperam Dei verba intellexissent? Canus de Eccles. Cathol. Lib. 4.   Canus, did absolutely( not vpon condition) beleeue God and his seruant Moses: and unless men so beleeue the Church, they make it of no authority. Nor is it enough to beleeue it to be infallible in points of moment, or such as might overthrow faith, unless it bee acknowledged so absolutely chartable in al, as it cannot either beleeue or teach amiss, in any question of faith, for, if in any( seeing there is one and the same reason of all;) it might aswell fail in receiving some books( indeed not such) for canonical and divine. 
In summa si Ecclesia posset in fidei quaestione falli, librum quoque divinum recipere posset, qui tamen à Deo non fuisset. Cum sit eadem ratio de uno libro, ac de vnoquolibet dogmate. Quare non valeret argumentum, Ecclesia habet evangelium Mathaei pro canonico, ergo canonicum est. Quod quoniam impijssime& absurdissime diceretur; illud nos dicamus potius, recte fideles Ecclesiam Catholicam credere, non solum in eo sensu, vt Ecclesiae Catholicae fides deficiat nunquam: said in eo etiam, vt nihil ipsa credere& docere posset, quod sit verae fidei contrarium. Canus Ibid. paulo ante. The authority ascribed to the Pope in his Bull of Confirmation.  Wherereupon, it would follow, that this argument would not follow, The Church acknowledgeth Saint Matthewes Gospel for canonical, therefore it is canonical. The denial of which consequence is most impious and absurd, in this mans censure, fully consonant to Valent. 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 ought I can find, think themselves bound by the former decrees of the Trent council. But what if any should dissent from these great Champions in the interpretation of it? Who should judge betwixt them, or whither were they to repair for resolution? To the place which God hath chosen, to wit to the Sea apostolical, or, in other terms, to Rome. So saith the 
Si cvi in eis aliquid obscurius dictum,& statutum fuisse, eamque ob causam interpretatione aùt decisione aliqua egere visum fuerit; ascendat ad locum, quem Dominus elegit, ad Sedem videlicet Apostolicam, omnium fidelium magistram, cuius authoritatem etiam ipsa Sancta Synodus tam reverenter agnouit. Nos enim difficultates& controversias, si quae ex eis decretis ortae fuerint, nobis declarandas& decidendas, quemadmodum ipsa quoque sancta Synodus decreuit, reseruamus, parati sicut ea nobis meritó confisa est, omnium Prouinciarum necessitatibus ea ratione quae commodior nobis visa fuerit prouidere. Bull. Pij. 4. Sup. Confirm. council. tried.  Pope that confirmed this council. As if there were onely: a translation of the Sea, none of the Priesthood, sometimes established in jerusalem; where all were to worship. And if Rome haue that place in christendom, which jerusalem had in Iewrie: the Pope must be such a Lord to all Christians, as he that dwelled betwixt the Cherubins 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, queen fuit Beato Petro, dicunt doctors ad Papam pertinere, non solum quia quod omnibus& singulis Praelatis in Ecclesia Dei concessum est, id solus Papa potest, said etiam quia amplius quam illi omnes,& singuli possunt ipse vnus potest; eo exemplo vtentes, quòdquemadmodum Deus potuerit statuere leges naturalibus reb{us}, vt iuxta eas operaretur: potest tamen idem Deus propter leges naturae ex pro priae virtutis suae agere, quod miraculum vocari solet: sic in Ecclesia spectat, ad sumum Pontificem condere leget molars& prescribere ius omnibus personis Ecclesiasticis,& toti Ecclesiae, idem tamen non semper tenetur servare huiusmodi leges, said potest agere praeter illas. Quando igitur Papa ea vult observare, quae suis legibus continentur, tunc dicitur uti potestate ordinaria. Quando vero aliquid vult exequi supra id, quod legibus constitutum est, tunc dicitur plenitudinem pòtestatis exercere. Palaeot de sac. Consist. Consult. part 1. quest. 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 aduise or council 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 vt principes omnes, quod facit, in Domino moneat ad operam suam ita praestandam, vt, quae ab ea decreta sunt, ab Haereticis deprauari aut violari non permittant; said ab his& omnibus deuotè recipiantur& fideliter obseruentur. Quod si in his recipiendis aliqua difficultas oriatur; aut aliqua inciderint quae declarationem, quod non credit, aut definitionem postulant prater alia remedia, in hoc Concilio instituta, confidit Sancta Synodus Beatissimum Romanum Pontificem curaturum, vt vel euocatis ex illis presertim Prouincijs, vnde difficultas orta fuerit, iis quos eidem negotio tractando v●●●rit expedire, vel etiam Concilij generalis celebratione, si necessarium iudicauerit vel commodiore quacunque ratione ei visum fuerit, prouinciarum necessitatibus pro Dei gloria,& Ecclesiae tranquilitate consulatur. council. tried Sess. 25. De recipiendis& obseruandis decretis Concilij. The authority given to the Pope by the Roman catechism.  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 fly before. And least any man should think this absolute acknowledgement of the Popes plenary power, to be a counsel, rather then a necessary precept; The 
Ecclesia vocatur vna tanta hominum multitudo quae tam longè lateque diffusa est, ob eas causas, quae ab Apostolo ad Ephesios scriptae sunt. Vnum enim Dominum: unam fidem, vnum Baptisma tantum esse praedicat. Vnus est etiam eius rector& gubernator invisibilis quidem Christus, quem aeternus Pater dedit caput supper omnem Ecclesiam, quae est corpus eius: visibilis autem is, qui Romanam Cathedram Petri Apostolorum principis legitimus successor tenet. And immediately after proposing this question, Quid de Romano Pontificere, visibili Ecclesiae Christi capite, sentiendum est? confirms the former blasphemous doctrine with this shameless lye; De eo fuit illa omnium patrum ratio& sententia consentiens, hoc visibile caput ad vn●tatem Ecclesiae constituendam& conseruandam necessarium fuisse. Catech. Roman. part. 1. cap. 10. de nono art. siue Eccles. Cathol.  catechism published by the Trent councils authority, hath inserted amongst the Articles of faith, That the present Pope, is the sole visible head of the whole Christian Church, though Christ the invisible. The meaning of which( if I mistake not) is this, That the Pope 
The institution of Sacraments and certain other Excellencies as they call them, are by their confession peculiar unto Christ, not communicable unto his Vicar general  concerning the points above mentioned hath as absolute power, in Christs absence, as Christ himself should haue, were he present, or shall haue in that day of final iudgement; wherein if these mens positions bee true, he shall haue nothing to do in matters of faith; but onely to ratify what the Pope hath defined, who must not be called to any account of his spiritual, as Kings and Monarchs must be for their temporal Stewardships: nor shall it be said to him, as it must be to some of them, Well done thou good and faithful Seruant. For such men onely( by our aduersaries Doctrine) do well, as might haue 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 Iosephus Acosta, I much wondered, to see a man, otherwise of an ingenuous spirit, and of partes so excellent, so zealous withall, for the Popes supremacy: But now, I perceive, the reason was all private catechisms were to bee conformed unto that public one, authorised by the council and Pope. Amongst other contents of that Article of the catholic Church( almost quiter omitted in the former Indian catechisms) 
Doceantur ergo. Indi de Ecclesia triam praecipuè. Primum, quid illa sit, congregatio certè hominum Christum doctrināque Christi profitentium, non Hispanorum aut barbarorum, aut nationis& gentis cuiusdam numero& sort definita, omnia terrarum spatia, omnes temporum successiones complectens. Huius vero caput esse Romanae urbis Pontificem, Petri successorem, Christi vicarium plexissima ipsius in terris authoritate pollentem, cvi caeteri omnes Christiani etiam Reges& Principes pareant. Hoc est, Ecclesiam Catholicam credere,& vniuersalem. Ios. Acost lib. 5. cap. 7. de procuranda Indorum salute.  Acostaes aduise is, to haue this inserted, as an essential part, That the Pope is head of the catholic Church; Christs 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 agreement of best Romish Writers: and whereunto Valentian, were he alive, would willingly subscribe. For he, as since I haue observed, 
An vt fidei obiectum per Christianum fidem infall●biliter credatur, satis sit, illud esse revelatum divinitus,& explicatum à quo●i: leg timo verbi dei m●●istro: An vero praeterea necesse fit, illud tanquam à Deo revelatum,& ideo credendum pr●poni et ostendi fidelibus per infallibilem aliquam et praeeminentem authoritatem ad quàm proinde s●●●tat editio Symboli seu articulorum fidei et judicium atque definitio omnium fidei controuersiarum, quae unquam oriri possunt Valent. Tem. 3. in Aquin Disp. 1. Quaest. 1. Punct. 7. in Tit. Puncti.  proposeth the title of his main controversy concerning the Churches authority, in terms aequivalent to those I used, Lib. 2. Section 1. Cap. 3. and Lib. 1. Parag. Vlt.   

SECT. II.  
The first branch of Romish blasphemy in preferring human authority before divine.  

The general objection of Reformed Churches against the former assertions.  AGainst these late recited, and infinite other aequivalent assertions frequent in their public determinations, and best private Writers; our Writers usually object, If the Church be judge of Scriptures, her authority must be above the Scriptures; If the sense of Scripture, without the Church or Popes 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 proverb, as if they had neither committed idolatry, nor spoken blasphemy. But Bellarmine was too cunning a bawd, to expose his mothers foul face to public view, without more artificial painting.  

CHAP. I.  
Bellarmines 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.  

Respondeo, hoc argumentum, quod ab haereticis plurimi sit, totum in aequiuocatione versari: nam duobus modis potest intelligi Ecclesiam judicare de scriptures. uno modo, quod judicet, verùmne sit an falsum quod Scripturae docent: Alterò modo, quod posito vt fundamento certissimo, Scripturae verba esse verissima, judicet quae sit vera eorum interpretatio. Et quidem si primo modo Ecclesia iudicaret, verè esset supra Scripturam, said hoc non dicimus, quamuis Haeretici calumnientur id nos dicere, qui passim vociferantur nos subijcere Scripturam pedibus Papae. At secundo modo judicare Ecclesiam, vel Pontificem de scriptures, quod nos asserimus, non est Ecclesiam esse supra Scripturam said supra iudicia privatorum hominum. Non enim judicat Ecclesia de veritate Scripturae, said de intelligentia tua,& mea, et aliorum. Neque hinc sumit verbum Dei aliquod robur, said intelligientia nostra. Non enim Scriptura est verior aut certior, quia sic ab Ecclesia exponitur, said mea sententia est verior, quando ab Ecclesia confirmatur. Bellar. de verb. interpret. Lib. 3. Cap. 10. Raesp. ad 14. Arg.  1 THE former argument, howsoever much esteemed by such as bring it; yet in Bellarmines iudgment, is very weak, and as he suspects, sick of his own disease. Totum in aequiuocatione versatur. The equivocation he seeketh to unfold with this distinction; The former speeches may admit a double sense. First their meaning may bee, 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, taking our right meaning, they are mere calumnies. For we affirm the Church to judge Scriptures onely in the later: and so to judge them, doth not set the Church or Pope above Scriptures, but above the iudgment of private men. Nor doth the Church( by this assertion) become a judge of Scriptures truth, but of private mens understanding. Neither will it hence follow, that the word of God receiveth strength from the word of man; but private mens knowledge, may and doth receive strength and 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 mans opinion is more true and stable, when it is confirmed by the Churches exposition or decision.  
he hath said as much as the whole council of Trent could haue said for themselves. But let us see if this be enough.  
2 A private mans opinion( saith Bellarmine) 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 onely uncertain, but all persuasions, that a faithful man in this life, can haue of Gods Word; at least of those writings, which wee and they aclowledge for such: and the mark he aims at is, That no persuasion, in divine matters, can be certain, without the Churches confirmation; as he expressly addeth in his 
Vide Chap. 2. Parag. 7.  answer to the next argument.  
3 If the Reader will be attentive he shall easily perceive, that, not our Writers objections, but Bellarmines answer, is tainted with equivocation. For this speech of his, The Church doth judge whether that which the Scriptures teach be true or false, hath a double and doubtful sense.  
It may be meant either. 


In what sense( as impertinent as true) Gods word by Romanists is acknowledged of greater authority then the Church.  Of Scriptures taken indefinitely or indeterminately, for that which God hath spoken, whatsoever that be.  
Of those particular Scriptures, which wee and they aclowledge, 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, Bellarmines answer is true. For the Romish Church doth not take vpon her to judge, whether that which is supposed, or acknowledged by all, for Gods word, be most true in it proper& native, but indeterminate sense, seeing this is a Maxim unquestionable( amongst al such as haue 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 determinate speeches; written or unwritten, either acknowledged or supposed for Gods Word, or such as can but ground any possible question, whether they are Gods Words or no; the present Romish Church doth take vpon 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 men must infallibly beleeue that to be Gods Word which she commends, that not to be his Word which she disclaims for such. So as onely, the former transcendent, and indeterminate truth [ whatsoever God saith is true] is exempt from the Popes unlimited, transcendent, royal sentence; no other word, or syllable of truth, which wee can imagine, God hath or might haue spoken since the World began, either by his own or his sons mouth, by the ministry of his Angels, Prophets, Apostles or evangelists; but is every way absolutely subject to the Popes Monarchichall censure.  
5 And here, let not the Reader mistake it, as any argument of our aduersaries 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 haue no possible grounds of pretence, or claim, to his absolute infallibility, or infinite supremacy over all. And that which his hirelings seek to build vpon 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, wee must beleeue that God hath spoken all, and onely 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 Gods onely living mouth, onely all-sufficient 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 mans personal avouchment, or living testimony of what he hath seen, heard, or known by undoubted experience, and another mans heresay report, either of the matters he spake of, his speeches themselves, or their true sense and meaning, after his death. For the Prophets, Apostles, and evangelists( to use 
Scrabos. and Valentian both use the like speeches.  their words) are dead, and Christ is absent; so as we can neither be certain, what they haue 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 bee acknowledged a most absolute judge of Gods written and unwritten words, as well 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 then our purposed conclusion in this Section, That even of such places, as are acknowledged by them for Gods Word, we must not beleeue 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 Elias time. This ther Doctrine, thus in show grounded vpon, indeed and issue most opposite to Scriptures, is the true spiritual Inquisition house, whereof that material or bodily one, is but a type: These following, 
The Romish rack of conscience.  are the joints or limbs, of that rack of conscience, whereunto, all such as are, or would bee true members of Christ, but willing withall to hold their union with the Pope as Visible head of the Church, are daily and hourly subject.  
First, their souls are tied, by surest bonds of faith and nature, unto this principle [ whatsoever God hath said is most true:] the Iesuites again, seek to fasten their faith and conscience, as strongly unto this; God speaks whatsoever the Pope speaks ex cathedra: This third likewise, must be believed as an Oracle of God, even by Papists( for the Pope hath spoken it ex cathedra) The books of Moses, the Prophets, the four evangelists, are Gods words, whatsoever these haue spoken, we contend, all should beleeue, for Gods own Word, vpon 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, vpon some controversies arising, propounds a sense of these writings, or of some part of them, quiter contrary to that which brought the former comfort to our souls; a sense, to all unpartial sences, contradictory to the places jointly acknowledged for Gods Word. A sense, the more wee think on in sobriety, the more wee 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 stil we distaste and loathe. 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, 
Least they might in any doubt go against their conscience, they are taught to beleeue that whatsoever the Pope shall command is good and cannot hurt the conscience. See the Annotation out of Bellarmine cap. 2.§. 2.  God saith] or the third [ The mosaical, evangelical, and apostolical writings or those particular places, about whose sense the controversy is, were spoken by God] our souls are put to more violent torture, then Rauilaicks body was. But the true Papists are wise enough to slip the third or last, so as it shall not pinch them; and haue a trick withal to make the First yield, what way they please; who are resolved to follow what way soever, it shall please the Popes authority( whereunto their souls indeed are onely tied) to led them. But of such as ever had, or hope to haue, any taste or relish of Gods Spirit should resolve absolutely to beleeue his interpretation of any place of Scripture, contrary to that life-working sense, which must bee in every heart endowed with hope of seeing God: that mans 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 beleeue your words haue any such meaning as they naturally import; but a contrary, such as one of my fellow seruants hath already acquainted me withall: whatsoever you say, I know your meaning is I, should beleeue him in al 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 Churches authority, was proved in the fourth Section of the former Book; that such as hold this damnable doctrine, against which wee dispute, do not at all beleeue God speaking in the Scriptures, shal 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, indeed and conscience, they either aclowledge no authority in the Church, or Scriptures, or else greater in the Church, then in Scriptures.   

CHAP. II.  
Inferring, the general conclusion proposed in the title of this Section from Bellarmines Resolution of faith.  
1 as well 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 bee amiss to propose Bellarmines resolution of a Roman catholics faith. One especial objection of our Writers, as he frameth it is, That faith( if depending on the Churches iudgement) is grounded but vpon the word of man, a weak foundation for such an edisice; that the Scripture was given by the Spirit of God, and must therefore bee understood by the same, not by the Churches Spirit. Hereunto 
Respondeo verbum Ecclesiae, id est Concilij vel Pontificis docentis ex cathedra non esse omnino verbum hoins id est verbum errori obnoxium, said aliquo modo verbum Dei, id est si prolatum gubernante& assistente spiritu sancto; imo dico, Haereticos esse qui reuera 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 huius Syllogismi prima certa est apud omnes, secunda apud Catholices est etiam firmissima: nititur enim testimonio Ecclesiae, Concilij, vel Pontificis, de quibus habemus in scriptures apertas promissiones quod errare non possint, Actorum 15. Visum est spiritui sancto& nobis. Et luke. 22. Rogaui pro te vt non deficiat fides tua. At apud Haereticos nititur solis coniecturis, vel judicio proprij spiritus, qui plerumque videtur bonus,& est malus. Et cum conclusio sequatur deteriorem partem, sit necess; ariò, vt tota fides Haereticorum sit coniecturalis,& incerta. Bellar. de verb. Dei interpret. Lib. 3. Cap. 10. Resp. ad 15. arg. Bellarmines catholic syllogism wherein all conclusions of faith must be gathered.  Bellarmine answereth, The word of the Church .i. 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 as●istance and government of the Holy Ghost. I add( saith he) that heretics are they, which indeed do lean vpon a broken reed. For we must know, that a proposition of faith must be concluded in this or the like syllogism, 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 haue express promises in the Scriptures, as, 
Act. 15. v. 28.  It hath seemed good to the Holy Ghost and us: 
Luk. 22. v. 32.  I haue prayed for thee thy faith should not fail. But, amongst heretics, the second or minor proposition, is grounded onely on conjecture, or iudgement of a private Spirit; which usually seems, but is not good. Whence, seeing the conclusion must follow the weaker part, it necessary follows, that all the faith of heretics( such in his language are all that will not rely vpon the Church) is but conjectural and uncertain.  
2 A dreadful imputation, could it be as substanstially proved, as it is confidently avouched. And the consequenee of his resolution( generally held by all his fellowes) is of no less importance, then 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 haue the Churches authortie for confirmation of both. For, unto us, that onely, which the Church avoucheth is certain, and unfallible; that sense of it, which the Church gives, onely sound; if we speak of any particular or determinate truths.  
3 How certain and unfallible assent unto all, or any Scriptures, may bee wrought in mens heartes, 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 vpon, to haue 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 skills not how infallible the truth in itself or the proposer be, unless they, whose belief or assent is demanded, be as infallibly persuaded of this infallibility in the truth, or the proposer. In this respect, our aduersaries plead their immunity from error, as an article necessary to be infallibly believed, for confirmation of Gods Word, always most infallible( as all grant) in itself, but not so( as they affirm) to us, until it bee avouched by infallible authority.  
4 Herein they concur with us; both with the truth, That if, we beleeue it onely as probable, that God spake all those words, which wee aclowledge to bee most infallible, because his, our belief notwithstanding is not infallible, but probable, or conjectural. For as a man may haue bad desires of things essentially good; so may he haue 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 necessary 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 Gods Word,] is onely probable not infallible. For, by the Iesuites Doctrine, we cannot bee certainly persuaded, that God spake this, or that, but by the Churches testimony. The immediate consequence of which two assertions, compared together, is, wee cannot bee more certain that God hath spoken this or that, then wee are of the Churches infallibility. If then wee bee onely 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 bee onely probable, or conjectural, not infallible. Consequently to these collections, the learned Papists generally hold, that the Churches infallibility must be absolutely and infallibly believed;( as you heard before out of 

Sect. 1. Parag. 1. & Seq.  
The first difficulty in their opinion whence our former conclusion may be deduced.   Canus, Bellarmine, and Valentian) otherwise, as Bellarmine 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 wee may derive 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 vpon the same terms, they beleeue it hath a public spirit, if their belief of this latter be but coniectural; 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 beleeue the Church hath a public spirit: the difficulty removes to this point, how this infallible persuasion is, or may bee wrought in them. Either it must be grounded vpon 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 mens infallible persuasion of the Churches public, or authentic spirit, be not grounded vpon Scriptures acknowledged by us and them: the Churches authority without all controversy, is much greater then the authority of Scriptures; if it, by this assertion, can be any, and the Churches not all in all. For unto that which men cannot know, whether it bee true or false, they cannot be bound to yield absolute or immediate obedience: unto that authority, which they absolutely beleeue 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 Churches authority, and yet they must infallibly beleeue the Churches authority without Scriptures; The Scriptures authority therefore is either less then the Churches, or none at all.  
6 But be it supposed that private mens infallible belief of the Churches public spirit is grounded vpon Scriptures, acknowledged by us and urged by them to this purpose, as vpon these, it seemeth good to the Holy Ghost& us; I haue prayed for thee thy faith should not fail: The question whereunto wee demand an answer, is whether this infallible belief of the Churches authority, grounded vpon these places, must be wrought in mens heartes by a private or public spirit. If by a private spirit onely Bellarmine 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 obnoxious 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 men be so persuaded, infallibly persuaded, they cannot bee 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 Bellarmine rightly observes, always follows the weaker part. The infallible conclusion therefore of Bellarmines resolution, is; unless private men may haue public spirits to warrant the truth of Scriptures, and the Churches infallibility thereon grounded; they cannot truly beleeue any conclusion of faith. It remaines then we inquire; what inconvenience will follow, if they admit private men to be partakers of public spirits.  
7 diversity of such spirits they aclowledge not. If therefore private mens infallible assent unto the truth, ●or true sense of those particular Scriptures whence they seek to prove their Churches infallibility, must be planted by a 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 Churches infallibility or public spirit. For our aduersaries, 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 Bellarmine to this purpose. If this public or authentic spirit, can work such infallible apprehension of those places true meaning in private heartes, 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 wee bound to beleeue the Pope, more then the Pope us, wee being partakers of a public and infallible spirit aswell as he?  
8 Or if they hold it no absurdity to say; wee must beleeue two or three places, [ It seemeth good to the Holy Ghost and us: Peter feed my sheep;] by a pub●ique and authentic spirit, teaching us from these to rely vpon the Pope in all other parts of Gods Word, because( as it must be supposed) we haue but a private spirit for their assurance: by this supposition the Popes authority, in respect of us, must haue the same excess of superiority unto Scriptures, that 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 Moses, 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 mens souls unto them, but of none so absolute to their Creator and Redeemer; and the rest of whose written laws, and eternal decrees, must be communicated unto them by a private spirit, and subscribed unto with this condition, If the Pope shall witness them to be his laws, or to haue this or that meaning.  
9 Nor can our aduersaries deny the truth of this subsequent collection, If it were possible for the Pope in matters controversed to teach contrary to Gods Word: wee were bound to follow him; For they 
Si volunt Pontificem in rebus alioqui omnino controuersis id est, non satis expressè in Ecclesia compertis ac determinatis definire posse vt personam publ●cam, errorem re ipsa contra fidem errand ipsi in fide grauissime. Posset enim imo teneretur tunc Ecclesia vniuersa Pontificem de re controuersa docentem ac nondum haeresi manifestê notatum pro Pastore suo agnoscere, atque adeo ipsum omnino audire. Ita fierat vt si tunc errare posset, Ecclesia etiam vniuersa posset immo teneretur errare. Valentian Tom. 3. de object. fid. Disp. 1. Quaest. 1. Punct. 7. Paragraph. 41. Bellarmine for 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 Popes 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 remaines a farther 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 beleeue them so too? No. For these, especially and the 
Vide Librum 2. Sect. 4. Cap. 5. Paragraph. 14. Nam fides Catholica docet, omnem virtutem esse bonam, omne vitium esse malum, si autem Papa erraret praecipiendo vitia vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bona,& virtutes malas, nisi velvet contra conscientiam peccare. Tenetur enim in rebus dubijs, Ecclesia acquiescere judicio summi Pontificis,& facere quod ille praecipit, non facere quod ille prohibet: ac ne fort contra conscientiam agate, tenetur credere bonum esse quod ille praecipit: malum quod ille prohibet: Bellarmine Lib. 4. de Roman. Pont. Cap. 5.  Churches infallibility contained in them, are( by all our aduesaries consent) propositions of faith, in respect of us, need by their doctrine) the proposal or testimony of the Church, whereon all private mens faith must be immediately grounded: believing this we shall from it( at least conjoined with Scripture) beleeue all other parts of Gods 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, then it is or can be to any others; for even that which is acknowledged for Gods Word, both by him and us, must be less authentic unto us then the words of this mortal man;  
10 For though we pardon our aduersaries their former absurdities, in seeking to prove the Churches authority by the Scripture, and the Scriptures by the Churches; though we grant them all they can desire( even what shall appear in due place to be most false,) That, whiles they beleeue the Popes particular injunctions, or decisions, from a presupposal of his universal transcendent authority, they do not onely beleeue him, or his words, but those partes of Gods Word, vpon 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 these supposed grounds of their Religion, before other portions of Scripture, is not grounded vpon any connivency 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 mindes, bewray them to be more divine then 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, then 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 haue before others, must be from the matter contained in them; and that, by our aduersaries position, is the Churches infallibility. Wherefore, not because they are Gods word, or were given by his Spirit, in more extraordinary sort then others; but because they haue more affinity with the Roman Lord, in late yeares exalted above all that is called God, Father, son, or Holy Ghost: these places above cited, must bee more authentikely believed, then all the words of God besides. As I haue red 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, onely because they represented their great God jupiter.  
11 Another difficulty, whereunto we demand an answer is, whether whiles they assent, as they profess, not onely to the infallibility taught( as they suppose) in the fore cited places, but also unto the infallibilite of Scriptures which teach it: they aclowledge two distinct assents, or but one. If but one, let them show us how possibly the Church can bee said to confirm the Scriptures: if two, let them assign the several properties of either; whether is more strong; whether must bee 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.  
12 An heretics belief of the minor proposition in the former syllogism( saith Bellarmine) is but weak: A Romanists belief of the same most strong. Let this bee the Minor, Peter feed my sheep, or Peter I haue prayed for thee that thy faith should not fail: what reason can be imagined, why a Romanists belief of these propositions should bee so strong, and ours so weak? The one hath the Churches authority to confirm his faith, the other hath not. What is it then to haue the Churches authority, onely to know her decrees concerning those portions of Scriptures? If this were all, we know the Romish Churches decrees aswell as the Romanists: but it is nothing to know them, if we do not aclowledge them. To haue Churches authority then is, to beleeue 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 beleeue, 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 aduersaries here resolve the doubt proposed; whether there bee two distinct assents, in the belief of the forementioned propositions: one unto the truth of the proposition itself, and another unto the Churches infallibility. It is evident by Bellarmines opinion, that all the certainty a Roman catholic hath above a sectary is, from the Churches infallibilite. For the proposition itself he can beleeue no better then an heretic may, unless he better beleeue the Church, i. he beleues the Churches exposition of it, or the Churches infallibility concerning it, better then the proposition itself in itself and for itself. And so it is evident that the Churches authority is greater, because it must be better believed.  
13 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 haue prayed for thee: or any other part of Gods written word; or the Churches authority; not the propositions themselves, but onely 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 beleefes, and that this strong belief was fastened unto the Churches authority, not unto the proposition itself immediately, but onely by accident, in as much as the Church which he believeth so firmly, did teach it; for his belief, if fastened vpon the proposition itself, after doubt moved of the Churches authority, would haue continued the same, but now( by Bellarmines assertion) assoon as he begins to disclaim his belief of the Churches infallibility, his former strong belief of the supposed proposition begins to fail, and of this failing no other reason, then already is, can be assigned. The reason was, because the true, direct, and proper object of his strong belief was the Churches authority, on which the belief of the proposition did entirely depend, as the conclusion doth vpon the premises, or rather as every particular doth on the universal, whereunto it is essentially subordinate.   

CHAP. III.  
Containing a further Resolution of Romish faith, necessary inferring the authority of the Romish Church, to bee of greater authority then Gods Word absolutely, not only in respect of vs.  
IF we rack the former syllogism a little farther, and stretch it out in every joint to it full length: wee may quickly make it confess our proposed conclusion and somewhat more. The syllogism was thus, whatsoever 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 aduersaries will haue it, vpon the present Romish Churches infallibility, which hath commended unto us these books for Gods Word. Bee it then granted, for disputations sake, that we cannot know any part of Gods 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 vndeterminate, and uncertain; whereas all points of belief must bee grounded on the determinate and certain sense of some part of Gods Word revealed; for our aduersaries aclowledge all points of faith should bee resolved into the first truth. Hence, if wee 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 true. But the Church teacheth thus and thus,( for example her own authority is infallibly taught by the Holy Ghost in these words, Peter feed my sheep, Peter I haue prayed for thee that thy faith should not fail) go: 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 Maior proposition of this syllogism, is as undoubted amongst the Roman catholics, as the maior 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 bee confirmed by the Churches authority. For how can we be certain that the Church doth teach all those particulars which the Iesuites propose unto us? wee haue books indeed, which go under the name of the Trent counsel, but how shall wee know that this counsel was lawfully assembled, that some Canons haue not been foisted in by private Spirits, that the council left not some unwritten tradition for explicating their decrees, after another fashion then the Iesuites 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 bee sure to hear the true Church speak ex Cathedra. If the Pope sand his Writs to assure us, what Critcicke so cunning as to assure us, whether they be authentic or counterfeit? Finally, for all that can bee imagined in this case, onely the Maior 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, 
Wherein the Papists make the Popes authority greater then Gods.  as are ordinarily gathered from the Trent council, or the Popes decisions, as infallible points of faith: they make their authority to be far greater then the infallibility of Gods written word; yea more infallible then the deity. This Collection they would deny, 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 Churches infallibility, conclusions of faith may be gathered, albeit the minor be not certain de fide. For who can make a Iesuites report of the Popes 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 Popes Decrees, must bee held de fide, vpon pain of damnation, albeit men take them onely from a Priests mouth, or vpon a Iesuites faith and credit.  
4 This is the madness of that Antichristian Synagogue, that acknowledgeth Gods Word for most infallible, and the Scriptures, which wee haue, for his word, if itself bee infallible. For it tells us, they are such: yet will not haue collections, or conclusions with equal probabillitie deduced thence, so firmly believed by private men, as the collections or conclusions, which are gathered from the Churches infallibility. An implicit faith of particulars, grounded vpon the Churches general infallibility, so men steadfastly beleeue it, may suffice. But implicit faith of particulars, grounded onely vpon our general belief of Gods 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 onely in respect of us, which vpon equal notice or knowledge, is to be better believed, more esteemed, or obeied; but such is the authority of the Church in respect of the divine authority; such is the authority of the Popes Decrees in respect of Gods Word. For the Minor proposition in both the former syllogisms being alike uncertain; the conclusion must bee more certain in that syllogism, whose maior relies vpon the Popes infallibility then in the other, whose Maior was grounded vpon the infallibility of the deity.  
5 Briefly, to collect the sum of all; The authority of the Church is greater then the authority of Scriptures, both in respect of faith, and Christian obedience. In respect of faith; because we are bound to beleeue the Churches decisions, red or explicated unto us, ( by the Popes messenger though à Sir John Lack-lattin) without any appeal: but no part of Scripture, acknowledged by us and them, we may beleeue, 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 Gods 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 wee are to yield most immediate, most strict and absolute obedience: but by the Romish Churches Doctrine, wee are to yield supreme, and most absolute obedience, to the Church; more supreme, and absolute then unto Gods word: therefore the authority of the Church is greater over vs. The Maior 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 wee 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 Churches authority; none, from the Churches authority or meaning unto the Scriptures, or our own consciences.  
7 Our saviour Christ, bids us, search the Scriptures; Saint Paul, 
joh. 5.7. 1 Thess. 5.21. joh. 1. Epist. 4.  try all, retain that which is good; Saint John, try the Spirits, whether they bee of God or no: Suppose a Minister of our Church should charge a Romanist, vpon his allegiance to our saviour Christ, and that obedience which he owes unto Gods Word, to search Scriptures, try spirits, and examine Doctrines for the ratifying of his faith; he will not aclowledge this to be a Commandement of Scripture, or at least, not to be understood in such asense, as may bind him to this practise. What follows? if our clergy charge him to admit it, he appeals unto the Church: And, as in schools, simus and nasus simus is al one, so in their language is the Church and the Church of Rome. This Church tells him, he may not take vpon 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 haue it but at the second hand, or after it haue passed through as many Priestes and Iesuites 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 iudgement, to examine the Church or Popes 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 beleeue, and obey from the heart, that doctrine whereunto ye were delivered. Know ye not, that to whomsoever ye give yourselves as seruants to obey, his seruants ye are to whom ye obey, whether it bee the man of sin unto death, or obedience unto righteousness? Of all mankind are onely Roman catholics, not bought with a price, that they may thus alienate their souls from Christ, and become seruants of men; that they may consecrate themselves, by solemn vow, to the perpetual slavery of most wicked and sinful men, even monsters of Mankind.   

CHAP. IIII.  
That in obeying the Romish Churches decrees, wee do not obey Gods Word as well as them, but them alone in contempt of Gods principal laws.  
1 but the simplo( I know) are born in hand, by the more subtle ort 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 beleeue her better then Scriptures, because these two beleefes are not opposite but subordinate; that they prefer not her decrees before Christs written laws, but her interpretation of them, before all private expositions. This is the onely city of refuge left them, wherein, prosecuted by the former arguments, they can hope for any succour; but most of whose gates already haue been, all shortly shall bee shut vpon them.  

The gross impiety of the Romish Church, in binding men to beleeue negatives; without any tolerable exposition of those Scriptures, which seem to contradict her decrees, in matters damnable to adventure vpon without evidence, of truth on her part.  2 That they neither beleeue nor obey Gods Word whilst they absolutely beleeue 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 beleeue bare negatives; as, that this or that place of Scripture, either brought by their aduersaries, or conceived by such amongst themselves, as desire the knowledge of truth and right information of conscience, haue 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 vpon Gods Word, plentiful to evince it( at least) very probable reasons they bring many and strong, whereunto no reasonable answer is brought by their aduersaries, whose usual course, is, to press them onely with the Churches authority; which appears to be of far greater weight then Gods 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 Gods laws whereunto strength of arguments vnrefuted, and probable pledges of Gods Spirit vndisproued haue long tied their souls. do wee obey God, or beleeue his word, whilst we yield obedience to the Church in such Commandements, as to our consciences vpon unpartial examination seem condemned, ere made by the very fundamental laws of Religion, and all this oftimes 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 bee false, may endanger the very foundation of true Religion, without evident demonstration, that their daily practise neither doth nor can endanger it? Yes. For what can more concern the main foundation, which Christians, Iewes, and mahometans most firmly hold, then 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 onely. The Romanists themselves grant, 
The fearful dangers whereunto mens souls are exposed by the Trent councils decree for worshipping the consecrated host, For to adventure on such practises with any scruple or doubt, is damnable, because contrary to the Doctrine of faith. And yet to enforce a belief vpon ourselves, that Christ is their present, without warrant of Scripture is more damnable; for this were to affect ignorance for cloaking idolatry. V●de lib. 2. Sect. 1. cap. 7.  that, cultu latriae God alone is to bee adored, 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 Gods Word forbidding it of no authority, then so lightly to adventure the hourly practise of it( in contempt of such fearful threatenings, as they themselves out of Gods laws pronounce against it,) vpon such broken disioincted surmises, as are the best they can pretend for their warrant.  
5 To beleeue Christs flesh and blood should bee there present, where it cannot be seen, or felt, yea where we see and feel another body as perfectly as wee can do ought, 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 bee in the consecrated host, whilst carried from town to town for solemn show more then for sacramental use, is to reason ruled by Scripture( to say no worse) more improbable. Now to worship that as God, which to our unerring sences is a Creature, vpon such blind supposals, that Christs body, by one miracle may be there; by another unseen is worse then idolatry committed vpon delusion of sense. So to adore a wayfer, onely a wayfer 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, then Christs real body, uncapable for any thing wee know of joinct existence in the same place with any other; howsoever, most disproportionable to such base effects as must proceed from the substance contained under the visible shape of bread, such as no accident could either breed, or support.  
6 This is a point( as is elsewhere observed) wherein Satan seemeth to triumph over the modern Papists, more then over all the Heathens of the old World, whose sences onely he deluded, or bewitched their reason, but quiter inverts all use of these mens sense, faith and reason, making them beleeue Christs body to be present in the Sacrament, after a supposed miraculous manner, quiter 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 rebuk the iniquity of the Prophet her Master. But so preposterously doth satan ride the modern Papists that he is brought to beleeue 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 led them what way he list. And as unhappy wagges, or lewd companions, may persuade blind men to beg an alms, as if some great parsonage did, when as a troupe of more needy beggars then themselves, pass by: so is it much to bee dreadded, least the devill persuade the blinded besotted Papist that Christ is present where he himself lies hide; 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 conveyed himself, as the Israelites did before the ark of the covenant.  
7 
De adorand. lib. 3. disp. 1. c. 5.  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 vpon some rare accident, or extraordinary manifestation of Gods power in some particular place, in case, men were ignorant, or had no just presumptions of any malignant spirits presence therein: Yet were it damnable idolatry daily to 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 cor●uption of their consecrated host: haue enforced the schoolmen to invent new miracles how they should come there. Some think per creationem novae materiae prima, others that the quantity of the late deceased consecrated host Supplet locum materiae primae, which is the greatest miracle in the Sacrament, as Pererius thinks vide Pere. dispu. 26. in 6 tom. Johannis& Suares Met. d●sp. 20.  worms, or such as spring of putrefaction, is present in their processions. Notwithstanding all the express commandments of God brought by us against their practise: the 
Si quis dixerit, in sancto Eucharistiae Sacramento Christum vnigenitum Dei filium non esse cultulatriae, etiam externo, ad orandum: atque ideo nec festiua peculiari celebritate venerandum, ne●●e tu processionibus, secundum laudabilem,& vniuersalem Ecclesiae sanctae ritum,& consuetudinem solemniter ●●cumgestandum, vel non publicè, vt adoretur populo proponendum,& eius adoratores esse Idololatras; ana●●●●a sit. council. tried. Sess. 13. Can. 6.  Trent council accurseth all that deny Christs 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 haue any Gods but one.  
8 
The impious decree of the Trent council for communicating in one kind, against the express Commandement of Christ, the practise of his Apostles, and the primitive Church.  To omit many more; another instance suitable to the former and our present purpose, wee haue 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. S. Paul recites the same institution in like words& continued the practise in such Churches as he planted. The 
Session 21.20.  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 yeares after Christ, unknown. The onely instance, that can from antiquity bee 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 haue been held as necessary. For even in cases of greatest necessity, when the cup could not bee carried to parties sick, or otherwise detained from public Communions; they had the consecrated bread dipped in it. And 
Erant autem sub Arriana secta viuentes:& quia consuetudo eorùm est vt ad Altarium venientes, de alio calice Reges communicent& de alio populus minor, ●enenum in calice illo posuit, de quo matter communicatura erat. Quo illa hausto, protinus mortua est, non enim dubium est tale maleficium esse de parte Diaboli. Quid contra misere Haeretici respondebunt, vt in sancta eorum locum habeat inimicus? Nos vero Trinitatem in vna aequalitate pariter& omnipotentia confitentes e●●●●i mortiferum bibamus, in nomine patris& filii& spiritus sancti veri& incorruptibilis Dei, nihil nos not●●●. Greg. Turon Hist. L●b. 3. Num. 31.  gregory of towers relates the poisoning of King Clouis sister( queen to Theodoricke) by her own daughter, in the Chalice, so, as he intimates withall, the ordinary use of the cup at that time, as well amongst French catholics as Italian Arrians. Onely 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 vpon this or like example, least the Priests should, in a more proper sense prove conficients, not of Christs, but of Lay Princes bodies; made them, afterwards, more willing to forbear the Cup; and the people, either in manners would not, or otherwise could not, be advanced above them at this heavenly banquet. Turonensis reason against these heretics, I think, did hold no longer then his life; few Princes afterwards durst haue adventured to try the truth of his conclusion[ Whether poison drunk in the Sacrament administered by the supposed true Church would haue wrought. For, unless my memory fail me, ecclesiastic Princes, Popes themselves, haue been as surely poisoned, in catholic Chalies; 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 
council. tried. Sess. 21. Cap. 1. Itaque sancta ipsa Synodus à Spiritu sancto, qui spiritus est sapientiae,& intellectus, spiritus consilij& pietatis edocta, atque ipsius Ecclesiae judicium& consuetudinem secuta declarat ac docet, nullo divino praecepto Laicos& Clericos non conficientes obligari ad Eucharistiae sacramentum sub utraque specie sumendum; neque ullo pacto, salua fide, dubitari posse, quin illis alterius speciei communio ad salutem sufficiat. Nam etsi Christus Dominus in vltima caena venerabile hoc Sacramentum, in panis& vini speciebus instituit,& apostles tradidit: non tamen illa institutio,& traditio eo tendunt, vt omnes Christi fideles statuto Domini ad vtramque speciem accipiendam astringantur. said neque ex sermone illo apud johan. 6. recte colligitur, utriusque speciei Communionem a Domino praeceptam esse, vtrumque iuxta varias sanctorum Patrum,& Doctorum interpretationes intelligatur. nanque qui dixit, Nisi manducaueritis carnem filii hoins,& biberitis eius sanguinem non habebitis vilam in vobis: dixit quoque; Siquis manducauerit ex hoc pane, vivet in aeternum. Et qui dixit, Qui manducat meam carnem,& bibit meum sunguinem habet vitam aeternam: dixit etiam: Panis quem ego dabo, caro mea est &c. mundi vita. Et denique qui dixit, Qui manducat meam carnem,& bibit meum sanguinem, in me manet,& ego in illo: dixit nihilominus: Qui manducat hunc panem vivet in aeternum.  Trent council specifies none, and yet accurseth all that will not beleeue the Church had just causes so to do. Without any sure warrant of Scripture to persuade it, they bind all likewise to beleeue this bare negative.[ That neither our saviours 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 commandement:] Nor doth Christs words, in the sixth of John, howsoever we understand them, according to the diverse 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 drink his blood, you haue no life in you; said also, 
And in the second Canon of the same Session, it is expressed subpoena Anathematis. Si quis dixerit, Sanctā Ecclesiam Catholicam non justis causis& rationibus adductam fuisse, vt laicos atque etiam Clericos non conficientes, sub panis tantummodo specie communicaret, aut in eo errasse; anathema sit.  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 I will give for the life of the World; he that said, whosoever eateth my flesh and d●inketh my blood, dwells in me and I in him: hath said withall, he that eateth this bread shall live for ever.  
11 Gods precepts must bee very peremptory, and conceiu●d in formal terms, ere any sufficient authority to enjoin obedience, in what subject soever, will bee acknowledged in them by these men, that dare thus deny a necessity of communicating Christ in both kindes, imposed vpon 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 haue no life in you; onely 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, then these grand seers of Rome, would blind Homer, had he lived in their time, haue proved? For he never denied his feigned Gods their Nectar, because Ambrosia was an immortal meate, And would he, or any man not more blind in heart and mind then he was of bodily sense, collect, against Christs 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 necessity of drinking his blood, as well as eating his flesh in such precise and formal terms; as if he had even then be thought himself, that such Antichristian Spirits as these Trent Fathes, might happily dare to elude his most sacred precept, by such satanical glosses, as in that decree they haue done.  
12 He had  told the Iewes( as much as was pertinent to their objection) that he was the living bread, which came down from heaven: much better then Manna, which their Fathers had eaten. Bread he called himself in opposition unto Manna, not restraining this to his body or flesh onely; 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 giuing this Ambrosia was such, as did afford heavenly visible Nectar too. For whilst he gave his flesh vpon the cross, he powred out his blood withall. But the Iewes catch at this speech, ere he had expounded his full meaning, How can this man give us flesh to eat? Then Iesus said unto them, verily, verily I say unto you, except ye eat the flesh of the son of man, and drink his blood, ye haue no life in you. Which words, considered with the former circumstances, to any mans capacity not infatuation, 
Jsta distinctio( saith Bellarmine) tam frequens carnis,& sanguinis,& cibi ac potus apertè indicat Christum loqui de communicatione sui sub speciebus panis& vini: alioqui enim quorsum ista distinctio, toties praesertim repetita? Spiritualis enim perceptio Christi per fidem non eget ista distinone cum uno modo fiat: idem enim est manducare,& bibere in sumptione per solam fidem. Bellar. Lib. 5. de Sacrament. Euch. Cap. 5. in haec verba johan. Now if wee assume, But the Romish Cburch will not suffer Christians to receive CHRISTS body and blood sub speciebus panis& vini, the conclusion is inevitable, therefore the Romish Church directly contradicts Christ and as much as in her lies deprives the laity of eternal life. Our saviour in the sixth of John speaks indefinitely both of sacramental and spiritual eating, not peculiarly of either  import thus much; do ye murmur that I should proffer you my flesh? verily I say unto you, and ye may beleeue me, unless ye drink my blood, as well as eat my flesh, ye haue no life in you. For so he adds, my flesh is meate 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, necessary arising from the text; some, as well of their greatest Schollers, 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 diverse 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 haue much better saved, vpon supposition that these words are meant onely 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 necessary, though not so perspicuously at first sight, albeit we grant them to be meant of spiritual eating primarily. For 
Vide Bezae annotationes in vers. 63. cap. 6. johannis.  in that they are meant primarily of spiritual they cannot but be meant of Sacramental eating also, seeing these two( as elsewhere I haue observed) are not opposite, but subordinate. Whence if we grant that Christs blood, as well as his flesh, must bee communicated to us by faith, or spiritual manducation; the consequence will bee[ Therefore the cup, as well as the bread, must bee administered in the Sacrament; 
Quoniam res ipsa, id est corporis& sanguinis Christi spiritualis manducatio& potus ibi luculenter traditur, ad quam postea Euangelistae ad finem historiae suae declarant Christum adiunxisse symbola externa panis& vini, idcirco nos caput illud à Sacramento Eucharistiae putamus esse alienum. Peter Martyr Lib. contra Gardinerum pag. 1. ad solutionem 32. obiecti. ] because Christ saith in the institution, that the cup is his blood, and the bread his body or flesh: that is, the one is the sure pledge, or instrument; whereby his flesh; the other whereby his blood, which wee must spiritually eat,( as well in the Sacrament as out of it,) must bee communicated unto vs. For, as the ancient Fathers haue 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 Christs 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 aduersaries aclowledge an absolute necessity of precpt, 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 bee not necessary to all men, at all times, if without negligence or contempt they cannot be partakers of both. For impossibility, vpon what occasion soever, not caused through their one default, exempts them from that general precept of eating Christ under both kindes; as want of yeares, or discretion, doth children from any injunction, divine, or human 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 haue no life in you,] as peremptory as any can be for communicating, as well sacramentally as spiritually, in both kindes; it were vncharitble to mistrust Gods 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 al the clergy except such, as may by a peculiar right challenge his blood as their own, by way of exchange, because they haue made him a body which he had not before.  
14 Yet is it a small thing with this great whore, 
The strange interpretation of Saint Pauls words whereby the Trent council deluded by satan seeks to delude the Christian World.  to deprive the Christian World of the Lords, unless shee 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 fellow Ministers were stewards of the mysteries of God; the vulgar roman edition renders the greek, {αβγδ} by the latin dispensatores and {αβγδ}( rightly rendered in this place) elsewhere( vpon carelessness, rather then any intention of harm, as I am persuaded) by the latin 
Ephe. 5. verse 32.  sacramentum. Whether vpon set purpose of some more learned in that council, presuming to guile the simplo 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 maior part, and, as some haue related, 
The improper use of which word in that place made matrimony a Sacrament amongst the Papists, yet Bellarmine defends the translation. Idem est Mysterium, Graecis& Latinis Sacramentum, Graeci enim cum de Sacramentis agunt semper {αβγδ} vocant. Bellar. Lib. 2. de verbo Dei Cap. 14. Parag. Septimus. So oftentimes wee 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.  did oversway the learned uncapable of such impudence as should give countenance to this ignominious decree; partly from the equivocation of the latin dispensatores, partly from the synominall signification which the vulgar hath made of mysterium, and sacramentum, the beetle-heads haue hammered out an interpretation of Saint Pauls words before cited, so scurrilously contrary to his meaning, that the black dog, which is said to haue appeared unto cardinal Crescentius( might he haue spoken in the council) could scarce haue 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 seruants their inst 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, 
1. Cor. Cap. 4. Vers. 2.  moreover,( or as much as belongs unto our office) it is required of Stewards, that they be all sound faithful.  
Not to dispute of the Churches 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; onely this I would demand of any that is so himself; whether he can imagine any men, sober, or in their right mindes, would not assoon haue urged that text, The fool hath said in his heart there is no God, for establishing atheism, or Saint Peters check unto Simon Magus, to prove simony lawful; as derive the Churches 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, and disposers of the secrets of God. What secrets? of the gospel, before hide, but now to be published to all the World; of which the same Apostle elsewhere had said, A necessity is laid vpon 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 bee otherwise administered, then according to the pattern prescribed by our saviour at the first institution? Rather his often repetition of these coniunctiues, This bread and this cup, eating and drinking, the body and blood, &c. 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, hide from his eyes that had seen the mystery itself begin to work. As often 
1. Cor. 11. vers. 26.27.28.29.  as ye shall eat this bread( saith the Apostle) and drink this cup, ye show the Lords death till he come. Wherefore whosoever shall eat this bread, and drink the cup of the Lord unworthily, shall bee 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 cup. For he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not the Lords body. 
Praeterea declarat, hanc potestatem perpetuo in Ecclesia fuisse, vt in Sacramentorum dispensatione, salua illorum substantiâ ea statueret, vel mutaret, quae suscipientium vtilitati seu ipsorum Sacramentorum venerationi, pro rerum, temporum,& locorum varietate magis expedire iudicaret. Jd autem Apostolus non obscure visus est insinuasse, cum ait: Sic nos existimet homo, vt ministros Christi& dispensatores mysteriorum Dei, atque ipsum quidem hac potestate vsum esse satis constat cum in multis aliis tum in hoc ipso Sacramento, cum ordinatis non nullis circa eius vsum. 1. Corinth. 11. vers. 34. Caetera( inquit) cum venero, disponam. council. Trident. 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 Churches authority in dispensing them as the Trent Fathers haue done. What then might every Minister of Christ, every distributor of Gods secrets, haue used the like authority, before the Church representative did; at least, by tacite consent, approve the practise? 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 ecclesiastic, or the capital or cardinal partes thereof. Of the Corinthians, to whom he wrote, one said, I am Pauls, another I am Apollos, 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 Peters 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 
1. Cor. 3. vers. 5.6.7.8.9.  Who is Paul then? and who is Apollos, but the Ministers by whom ye believed; and as the Lord gave to every man? I haue planted, Apollos 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 wee together are Gods labourers: ye are Gods husbandry, and Gods building. And after a serious incitement of master builders to fidelity, with the like admonition to Gods husbandry, or building, not to rejoice in men, he concludes as he had begun, Let every man esteem us( such as I haue 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 dispensors of Gods mysteries from administering, or men so carnally minded as were these to whom he wrote from communicating Christs 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 retchlessenesse had written, what their raving Masters in their sickly or drunken dreams, had uttered: wee find, in the same Decree, another place of Saint Paul immediately annexed, though as disproportionable to the former( as it is placed in their discourse) as a mans head to an horses neck, both as vnsutable to their intended conclusion, as a supper addition of sins or feathers would be, to such a monstrous Hippocentaurique combination. The place is Saint Pauls conclusion of that discourse concerning the Sacraments, 
1. Corinth. 11. vers. 34.  Other things will I set in order when I come.  
16 Granting( what is not necessary) he spake 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 Christs blood and body, which he had jointly tendered to all, be vpon any occasion justly severed by man in the administration of his last Will and Testament. whatsoever the number or quality of the guests bee; 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,& a poor honest Layicke in vile raiments, he saith not to him in pontificial 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 Layicke, stand thou there a part, or sit down here under my footstool, where thou mayst bee 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, vpon pretences of reverence to the LORDS Supper, haue detained from modern Christians, the Corinthians had received unworthily; yet was not the cup, for this reason, held superfluous by Saint Paul who onely sought to repress the abuse, as knowing the use of it to bee most necessary. The matters then 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 wee may trust them vpon 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 beleeue, 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 bee; and such if it bee, there apology is as shameless, as if a man should let out most of anothers blood, cut of his arm, or leg, or maim him in some principal part, and pled 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, 
That the Cup is an essential and substantial part of the Eucharist.  it may be they sought or their 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 kindes: If no such part it bee, they might by their own rule haue 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 practise) immediately depends, and by whose expiration instantly must determine, should utterly haue 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 onely, but withall,( 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, necessary ensuing the cups absence. For this Sacrament was ordained, as to represent, so to exhibit Christs 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 rent, the other, as shed and powred out vpon 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 powred out, is as the loadstarre of penitent and contrite hearts, whereon the eyes of their faith, that seek remission of sins in this Sacrament, must bee fastened: for( as the 
Heb. 9.22.  Apostle saith) without shedding of blood is no remission. This was the compliment of that inestimable all-sufficient Sacrifice, that which represents his precious blood thus powred 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 councils Doctrine be true, that Christs very blood, which was  shed vpon the cross, is really present in the Chalice, and might be as immediately sprinkled at least vpon the lips or doors of every faithful receivers heart, as the blood, of the Paschal lamb was vpon the door-posts of the Israelites. Thus, as satan the Father of lies, so false opinion, suggested by him, draw men with pleasure into those evils, for whose practise in the end they become their chief accusers. That opinion which first brought in neglect of the Chalice, and, as the Trent council presumed, would haue warranted them in making this decree, doth most condemn them: for the measure of their iniquity, could not haue been so fully accomplished, unless they had held a transubstantiation of the wine into Christs blood.  
19 What part of Scripture, can wee presume they will spare, that dare thus countermand the most principal of all Gods Commandements? what reckoning may wee 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 Maisters royal allowance, partly without any show of Scriptures, either to restrain, or otherwise interpret these sovereign precepts; partly vpon such idle and frivolous allegations, as may further witness their slight estimate of Gods Word, save onely so far, as it may bee wrested to serve their turns.  
20 But grant the places there alleged by the council, 
That the Trent Fathers had preferred their own authority above the Scriptures, albeit the Scriptures they allege for this decree, were as probable as these we bring against it.  did so mitigate either the form of the institution, or the peremptory manner of our saviours 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 kindes: the former decree notwithstanding would manifestly infer an usurpation of sovereignty over Gods word, quiter 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; wee are taught to frame our choice, when wee come to practise, according to the difference of the matter, or of consequences, which may ensue, more dreadful one way, then 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 Christs last will and testament: the denial of the cup is no mutilation of Christs 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, instruct us, that to alter, abrogate, or mutilate the son of Gods 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 then our saviour, then his Apostles, then the primitive Church,( by 
Sess. 21. Cap. 2.  their own confession) did. This excess of evil, without all hope of any the least compensatiue good to follow vpon the denial, should haue swayed them to that practise, which was infinitely more safe, as not accompanied with any possibility or show of danger; although the speculative probability of any divine precept necessary inioyning the use of the cup, had been none. Thus peremptorily to adventure vpon 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 onely usurpation of Lordly Dominion over Christs heritage; plainly evinceth, that the Church is of far greater authority with them, then GODS 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. 
2. Cor. 8. ve. 13. Mat. 26. ver. 27. Sacrosancta oecumenica& generalis Tridentina Synodus, in spiritis sancto legitime congregata, praesidentibus in ea eisdem Apostolicae sedis legatis, cum de tremendo,& sanctissimo Eucharistiae sacramento varia diversis in locis. errorum monstra nequ●ssimi daemonis artibus circumferantur, ob quae in non nullis prouintijs multi a Catholicae Ecclesiae fide atque obedientia uideantur discessisse: Censuit ea, quae ad communionem sub vtraque specie,& paruulorum pertinent, boc loco exponenda esse; qua propter cunctis Christi fidelib{us} interdicit, ne posthac de iis aliter vel credere vel docero, vel praedicare audeant quam est his decretis explicatum atque definitum. council. tried. Sess. 21. in Proaemio.  If meate 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 human, haue wrought these prelates 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 app●rantly just unto ourselves: for they could not be more fully persuaded, this decree was just then 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 saviours express command, 
2. Cor. 8. ve. 13. Mat. 26. ver. 27. Sacrosancta oecumenica& generalis Tridentina Synodus, in spiritis sancto legitime congregata, praesidentibus in ea eisdem Apostolicae sedis legatis, cum de tremendo,& sanctissimo Eucharistiae sacramento varia diversis in locis. errorum monstra nequ●ssimi daemonis artibus circumferantur, ob quae in non nullis prouintijs multi a Catholicae Ecclesiae fide atque obedientia uideantur discessisse: Censuit ea, quae ad communionem sub vtraque specie,& paruulorum pertinent, boc loco exponenda esse; qua propter cunctis Christi fidelib{us} interdicit, ne posthac de iis aliter vel credere vel docero, vel praedicare audeant quam est his decretis explicatum atque definitum. council. tried. Sess. 21. in Proaemio.  bibite ex hoc omnes, drink ye all of this: For mine own part, whiles I call to mind, what else where I haue observed, that the Iewes were never so peremptory in their despiteful censures of our saviours doctrine, nor so outrageously bent 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 councils extraordinary forwardness to terrify all controuenaries of this decree, makes me suspect they were to conscious of their own shallow pretended proofs to elude Gods word, whose light and perspicuity in this point had exasperated their hardened hearts, and weake-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 haue come to sober and deliberate debatement, For, as theeues 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 grievous exclamations against others monstrous impious opinions in this point interdicting all vpon penalty of the causes following, ere they had determined ought to teach, preach, or believe otherwise than they meant to determine.  
23 Yet, though the council accurse all that hold communication under both kindes as a necessary Doctrine, 
Cum sacrosancta Synodus superiori sessione duos articulos, alios propositos;& tum nondum discussos, videlicet; an rationes, quibus Sancta Catholica Ecclesia adducta fuit, vt communicaret laicos, atque etiam non celebrantes Sacerdotes, sub vna panis specie, ita sint retinenda, vt nulla ratione calicis vsus cuiquam sit permittendus: Et, An, si bonestis& christianae charitati consentaneis rationibus concedendus alicui vel nationi vel regno calicis vsus videatur, sub aliquibus conditionibus concedendus sit,& quaenam illae sint, in aliud tempus, oblata sibi occasione, examinandas, atque definiendas reseruauerit; nunc, eorum, pro quibus petitur, suluti optime consultum volens, decreuit, integrum negotium ad sanctissimum Dominum nostrum esse referendum, provt praesenti decreto refert, qui pro sua singulari prudentia id efficient, quod utile reipublicae Christ●anae& salutare petentibus vsum calicis fore iudicauerit. council. Trident. vicessima secunda Sessione in decreto supper petit: de concessione Calicis.  it doth not absolutely inhibit all use of the Chalice, but leaves it free unto their Lord the Pope to grant it, vpon what Conditions he please, either unto private men, or whole Nations, vpon what conditions then, may wee presume, will it please his Holinesse for to grant it? vpon any better then Satan tendered all the kingdoms of the Earth unto our saviour? for this feigned seruant of Christ, a true Gehazi, repining at his Lord and Masters simplicity, that could refuse so faire a proffer, made after satan in all hast, 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 yeares, haue almost shared the whole World betwixt them; the one ruling over infidels, the other over professed Christians. And seeing the Pope( because his pomp and dignity must bee maintained by Worldly wealth and revenues) dares not part with the propriety of so many kingdoms at once, as satan( who onely 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 Saint Peters keys, if earthly provinces or Dominions fail him, Gods Word, his sons 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 aclowledge lawful authority in him, to grant, deny, or dispose of it, at his pleasure; which is an homage wherewith the devill is more delighted, then if wee did aclowledge him Supreme Lord of all the kingdoms of the Earth: for that were as much less prejudicial to Christs prerogative royal, as a damage in possession or goods would bee to a personal disgrace, or some foul maim or deformity wrought vpon a Princes body.   

CHAP. V.  
Propounding what possibly can bee said on our aduersaries behalf for avoiding the force of the former arguments: and showing withall the special points that lye vpon them to prove, as principally, whether their belief of the Churches authority can bee 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& putrefied carcase of Romish faith; which unto the ignorant and superstitious, that cannot uncover the holes and clefts wherein these impostors vpon every search are wont to hid it, may yet seem to live and breath; as the fable went of Saint John the evangelists body, after many yeares reposal in the grave; or as the blinded Iewes 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 disprouall 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 Bellarmine hath* done, 
Cap. 10.  That the Church must judge of Scriptures evidence, and private errors in expounding it, not private men of the Churches 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 Christs last will and Testament, as idolatry. On the contrary, to obey the Church even in her negative decrees and naked decisions, vngarded with any pretence of Scripture,( much more where this loving Mother, for the education of her children will vouchsafe, what shee need not, to allege some clause or sentence of Holy writ,) we obey not the Church onely but Gods 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 Christs blood no loss, because denied him by her authority; although unto private spirits he may seem to contradict that Law, 
Deut. 6.13. Luke 4.8.  Thou shalt worship the Lord thy God, and him onely shalt thou serve: doth yet sincerely obey the Holy Ghost, and rightly observe the true sense and meaning of these his dictates, Peter I haue prayed for thee, that faith should not fail, Peter feed my sheep, Thou art Peter, and vpon this rock will I build my Church. From these places once firmly believing the Church possibly cannot err, he must not question, whether the practices by it enjoined contradict the former laws both being delivered by the holy spirit, who can not contradict himelfe. This I take it, is the sum of all, the most learned of our aduersaries can or would reply unto the former difficulties.  

Vide Lib. 2. Sect. 4. Cap. 5.  Not to draw faster, but rather remitting the* former bonds, wherein they haue inextricably entangled themselves, by their circular progress in their resolution of faith; admit their late doctrine lest any possibility of knowing Scriptures, acknowledged by both to bee Gods word, or of distinguishing human 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 fore cited places, can bee truly resolved into any branch of the first truth, or into human testimonies onely. If into the latter onely, 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 mens consciences would seem to contradict Gods principal laws; wee beleeue, and in believing obey men more then God; human authorities, laws, or testimonies more then divine.  
4 The strength or feebleness of roman faith will best appear, if wee try it in any one of these joints Whether by divine testimony it can bee proved, that Saint Peter had such an universal, infallibe, absolute authority, as these men attribute unto the Pope: Whether by like infallible testimony it can bee proved, the Popes from time to time, without exception were Peters undoubted successors, heires apparent to all the worthies, 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 bee so fully notified to all Christians, as they need not question, whether in yielding obedience to such decrees, of like consequences as were the former, they do not grievously disobey Gods 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 onely out of secret instinct or grudging of their consciences, but from an apprehension of opposition betwixt the very forms of laws papal, and divine. 
Peter was no the Church. Math. 18. v. 15.   
5. First, it is improbable, that he to whom our saviour said; ●… f thy brother trespass against thee, dic Ecclesiae, was the 
Bell. lib. 2. de Pont. Rom. 58. cap. 12. Quae dicuntur Petro vt uni ex fidelibus certe omnibus, fidelibus dicta intelliguntur: vt Mat. 18. Si peccaverit in te frater tuus, &c. By this reason then the Pope must appeal to the Church; who then are ment by the church? Respondemus( saith Bellarmin else where) illud dic Ecclesiae, significare defer ad publicum Ecclesiae iuditium .i. ad eos qui publicam personam in Ecclesia gerunt. Bellar. lib. 1. de pontiff. Rom. c. 6. So that if any man offend the Pope, the cause must come to be decided, by himself, as a public person.  Church un●… o which all must, from which none may appeal: Or, if Peter, ●… he Pope if he will be Peters successor must, in causes of contro●… ersie appeal unto the Church. How is he then, as our aduersaries 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 Papist, to my remembrance, answers Gerson) as accompanied with his fellow consul, his chair, which is to him, as Caesar was to Iulius: and so shall Gods word be to both; as Bibulus was to Iulius Caesar, a mere pretence, or bare name of authority, nothing else. Yet if that word avouch, that neither S. Peters, or his successors faith, could ever fail in determining controversies, we contradict it, not the Popes decisions only, if we do not in all doubtful doctrines fully rely vpon them.   

CHAP. VI.  
That neither our saviours prayers, for the not failing of Peters faith: Luke 22, ver. 32. nor his commending his sheep unto his feeding: joh. 21. ver. 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 Sauiors prayers, 
Our saviours prayers for S. Peter did not bestow vpon him any oecumeniall sovereign authority, absolutely infallible in such sense as the Romanists would make the Popes.  for Saint Peter did collate any authority vpon 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 cathedrall consultation, as is required in the Pope to support it? Rather the proper effect they aimed at, was an extraordinary assistance in the practise 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 then 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 then was any of his fellowes, is uncertain, most unfit to be disputed: howsoever, no circumstance in that place prognosticates, or aboods such extraordinary future strength, rather all suppose for the present, a peculiar necessity of his Masters prayers for him, as foreseing his tripping( to use the mildest censure) would be so dangerous, as the memorial of his recovery, might be a perpetual encouragement to all back sliders, against distrust of Gods mercies. 
The admirable use of Peters fall foreseen by the all-seeing wisdom of God.  No man so fit to raise up such as are fallen, 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 withall, out of a sincere and humble acknowledgement of his relapses, stoop lower then others in spiritual graces his inferiors, and as it were let himself into the pit of despair, wherein sinners lye linking their present frailty in his own forepast infirmities. It much disagrees with my temper, ever to exaggerate the sins of Gods Saints; yea, I think the denial of Christ was less sinful in Saint Peter, then the like would be in many others, that haue 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, aclowledge himself to be a sharer in his own reproofs, to haue 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.  Ne perge queri casusque priorum  
Annumerare tibi: Nostro quoque sanguine multum  
erravit pietas, nec culpanepotibus obstet.  
Tu modo dissimilis rebus mereare secundis  
Excusare tuas.—   

Did Parents shane their children stain, sweet Prince thy case were mine:  
For Piety, sometimes, her course did alter from our line,  
The blemish though did not descend. Let virtue be thy guide;  
So shall thy famed, thy Parents faults, though fowle and monstrous hid.    
2. By these, and like circumstances, may our Sauiors words, [ But I haue 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 it then Peter was to strengthen in others? That which had been defective in himself. 
Petrus non erravit circa fidem, said tantum aliquid ignorauit, cum audivit: Vade Satana,& à charitate excidit non à fide, quando Christum negauit. Quod in tractatu de Ecclesia suo loco docebimus. Bellar. lib. 1. de Rom. pontiff. In those books of, his de Ecclesia, the Reader shall find the place alleged totidem verbis. Bellarmine as most of his fellowes, deny that Peter was the Churches foundation as yet: but their readiness to defend the indeficiencie of his faith in this denial, argues, they must of necessity hold, that the Popes faith doth never fail, albeit he usually manifested as great want of christian charity and resolution, as Peter did in that denial; or, as great ignorance in divine mysteries as Peters was, when our saviour said unto him▪ go behind me Satan, vpon Peters affection at that time is the Romish faith, as appears in the latter end of this chapter.  Was that his charity, his faith, or both? Wee read( saith Bellarmine) Peters charity did fail, that his faith did fail wee never red. In vain then doth Bellarmine, in vain do all his fellowes 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 seem 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 Peters successors, had Peters love, or charity only failed. But the bad lives and manners of the Roman clergy, would give too manifest evidence against them in this attempt: In this respect haue these stout challengers taken vpon them the defence, of a never failing 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 Peters 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, then S. Peters 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 aclowledge faith to be of all true Religion and every Christian virtue) by Bellarmines testimony. If Peter became( as they pretend) the fundamental rock, by confessing: that Religion doubtless, which hath no better ground of infallibility, then Peters faith not secured from a threefold denial of Christ, our Confession, was first planted by the Spirit of error, and of Antichrist.  
3 Not to dispute any longer, what it was, but who they were Saint Peter was to strengthen: all without exceptions. This justly may seem impossible, seeing the exercise of his ministery 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 penetencie 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 seruants 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 sameroke, and could truly call Abraham their father, Sara their Mother, joinct professors with him of Moses Law and the Prophets, more then his brethren and associates, in denying him, of whom Moses and all the Prophets 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 Christs other Apostles; yet consisting, not in any authority more infallible in itself, or more sovereign for superiority, over such as were to depend vpon him as a chief messenger of the Lord of Hostes, but in an extraordinary efficacy of his ordinary Apostle-ship. In what respect then was his ordinary ministery or Apostles-ship, so extraordinarily powerful? In respect of the universal Church throughout all ages, of the jewish Synagogue, for the time being onely. S. Paul confutes the former as evidently as he plainly avoucheth the later, 
Gal. 2. v. 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 toward the Gentiles) james and Cephas and John, which were counted to bee pillars, knew of the grace that was given unto me, they gave to me and to Barnabas the right hands of fellowship, that wee should preach unto the Gentiles and they unto the circumcision.  
5 Here the less in speech I amplify, 
S. Peters extraordinary power and efficacy in converting the circumcision.  the more in heart and mind I tacitly admire the unspeakable power& wisdom of our God, that by the extraordinary offences, or infirmities of one or two, cause firmly establish the faith of all his Saints. Albeit he used the ministery 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 symbolizing with the jew, the other with the gentle in his sin, both with Christ in true wisdom, in all good gifts and graces of the spirit. Saint Paules offences against God manifested in the flesh, haue the same proportion to Saint Peters, that the ignorance, infidelity or idolatry of the Gentiles had with the Iewes delinquency, or apostasy from the God of their Fathers. Saint Paul had not known our saviour in the flesh, ignorant his wisdom in teaching, or power in working, and in his ignorant of 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 Iewes, the onely professors of true Religion, the onely seruants till that time of the everliving God. Saint 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 beholded the brightness of his excellent glory, and, out of his apprehension of his deity he had professed more then ordinary love, 
Luk. 22.33.  Lord I am ready to go with thee into Prison, 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 Iewes, 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 no more unto their Gods; posterity still retaining the protestations of their Religious fathers; All this is come vpon us, yet do we not forget thee, neither deal we falsely concerning thy covenant. Our hearts not 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 a●leageance 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; Wee haue no King but Caesar.  
6 Answerable to this observation is the success of their Apostleship, registered by the evangelist. We never red so many Iewes, at once so thoroughly converted by our saviour, or so seriously affencted with his Doctrine in his life time, as with that memorable 
Act. 2. ver 15. unto the end of the chapter. Vid. Acts 3. ver. 12. to the 13. verse of the 4. chapter.  sermon of Saint Peter. The manner, of his reiterated appellations, ye men of judea, and ye all that inhabit jerusalem, ye men of Israel, 
Vide Act. 3. vers. 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 ioinctly to him, and the other Apostles: argue, these were the brethren, he in particular was enjoined to convert, confirm& strengthen. And like a skilful Surgeon, that knew by his own recovery how to prick their consciences, without giuing them a deadly wound, he presseth them in the last place, with crucifying the Lord of glory. The mention whereof had been enough in anothers iudgement, to haue moved them to despair: but this comforter knew by experience, that to be thoroughly touched in heart, as he had been, for such foul offences past, 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 ston 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 s● contrary, by Saint Paul; under whose hand the edification of the Gentiles did better prosper. Yet he nothing so powerful in converting the Iewes, 
Saint Pauls extraordinary power and efficacy in winning the Gentiles unto Christ.  though his zeal towards them was no less then Saint Peters 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 bee worth the Readers pains, I am persuaded, to observe; that albeit he press the Iewes at Antioch with the very same arguments,( but more forcibly and artificially framed) wherewith Saint Peter had converted so many, yet is enforced to make a contrary conclusion. Peter concludes in hope prognosticating success, Amend your lives, and be baptized every one of you in the name of Iesus 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. Saint Paul, for conclusion, 
See the like success of his preaching. Acts 4. verse 4.  takes his farewell of them, as no part of his peculiar charge; onely tells them it was his, and his fellow Barnabas duty, to admonish them. Then Paul and Barnabas spake boldly, and said, It was necessary that the word of God should first haue 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 haue made thee a light of the Gentiles, that thou shouldst bee the salvation unto the end of the World. And when the Gentiles heard at, 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 thoughout the whole country: But the Iewes stirred certain de●out and honourable women, and the chief men of the city and raised persecution against Paul and Barnabas, and expelled them out of their Co●sts.  
7 Thus it is as true of graces, as natures ordination, {αβγδ}: the power& efficacy of Christs 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 apoints vs. By that which hath been said it may appear, that Saint Peters and Saint Paules 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, his& Successors cumoeenicall jurisdiction, bequeathed, as the Romanists suppose, in these words, Peter feed my lambs, Peter feed my sheep, &c.  

Who were the sheep Peter was principally appointed to feed, and what authority he had over them.  8 But the natural circumstances of that place compared with the late exposition 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, desirous to approve his excessive love to our saviour, and manifest more then an ordinrie desire of his company( that had appeared unknown unto him, but from Iohns notification) gird 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; 
Iesus said unto them, come& dine& none of the Disciples durst ask him who art thou? seeing they knew he was the Lord job. 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 Iona, to feed his lambs, again and again to feed his Sheep. He see him then like a loving soldier, desirous, by his adventurous approach unto him, to recover his formerr reputation, much impaired by denying him. Whether our saviour check or cherish this desires I question not; much less determine. His speeches, with the former circumstances, import thus much, Thou hast made profession of more then ordinary love unto me of readiness to lay down thy life for my sake, though all others, even these thy fellowes, should forsake me, willing I see thee, by thy present hazard of it, to make thy former words good. But wouldest thou haue me yet to show thee a more excellent way? I haue told thee it long since thou art converted, strengthen thy Brethren, SIMON the son of IONA, if thou desire to prove thyself a CEPHAS, or testify the sincerittie 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 forepast threefold sin also let this same and my present threefold admonition, excite thee unto triple diligence in thy charge; to show such pity and compassion, as I haue shewed to thee, unto that lost and scattered flock, which haue denied me, or consented to my crucifying. Let thy faithful performance of what I request thee at my farewell, bee 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; 
John 21. v. 18.  Verily verily I say unto thee, when thou wast young, thou girdest thyself, and walkedst whither thou would 
Thus much it seems Peter did prophesy vnaware John 13. v. 37. but failed in application of the time. So our saviour saith Thou canst not follow me now, but thou shalt follow me 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 woulddest not.  
9 But here Bellarmine, 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 possessiue, 
Deinde aliam rationem eamque insignem nobis suppeditat pronomen illud, Meas. Nam cum absque vlla restructione addatur ad nomen, oves pronomen, Meas Manifeste significatur eas omnes Petro commendari, ad quas extenditur pronomen, Meas; certum est autem illud, Meas extendi ad omnes simpliciter. Nec enim vllus est in Ecclesia, qui se Christi onem esse non glorietur: igitur omnes omnino Christianos nullo excepto, Petro Dominus commenduit. Bellar. de Rom. Pont. Lib. 1. Cap. 16.  My, necessary refers Peters 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 sheep, could not distinguish one sort from another; and therefore none to be exempted from Peters oversight. But the flock though one in respect of the owner, 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 saviours peculiar 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, then 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 onely the one his, by a peculiar relation of former charge or over sight. And thus, as we haue said before, the Iewes were committed peculiarly to Saint Peters care. Albeit, consonantly to the former exposition of both places alleged, our saviour by My sheep, might onely 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 Bellarmines other collections, that our saviour, by mentioning his sheep, should mean Prelates or superiors; by his little sheep( so their vulgar distinguisheth,) in●eriour pastors; 
Vide Bellar. de Rom. Pont lib. 1. cap. 16.  by his lambs, more Layickes, such as haue Fathers but no children in Christ: they onely prove that in this light of the gospel, there is a generation of men professing christianity, yet as apt as grossly to transform Christs spiritual love, as the Heathen did his fathers 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 S●uiour meant to include all sorts of people, according to the different care their diuers 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 meate, but with less personal or assiduous attendance. There is no one kind of argument persuades me more, the Romish Church is lead by the Spirit of error, then whiles I observe, how they still approve themselves to be Peters successors in denying Christ, and going the wrong way unto the truth of the gospel; always like ungracious children, seeking to enter vpon 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 and at their pleasures. That to feed, is all one, as to rule and govern, as they would haue it, is a conceit of men onely 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 extraordarie Pastor, a principal Feeder, and therefore of preheminent rule and authority over his flock; wee aclowledge: but no pre-eminence in him above his fellowes, which was not grounded vpon his eminent care, and more then 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 tenor 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 excheate, or for want of succession unto Peters successors. That penitential exercise of feeding Christs sheep, in such strict terms so often enjoined; rather argues, that should haue been interpnted unfaithfulness or disloyalty in him, which would haue been accounted onely neglect or want of diligence in others. And the ingenuous Reader may if it please him, easily observe, that of all apostolical writings now extant, none haue either less intimation of any connivency or supremacy, or more lively characters of their authors unfeigned humility, and lowly submission of himself unto the meanest of his fellow Ministers, then Saint Peters: as if by them he would haue testified his perpetual mindfulnesse of that former offence, and strict charge of fidelity in feeding Christs flock thereupon enjoined. 
1. Pet. 5. v. 1.2.3.  The Elders( saith he) which are among you, I beseech, which am, what? the chief Apostle, an ecclesiastic Monarch, Christs Vicar general, an Elder of Elders? no but also an Elder {αβγδ}, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed; Feed the flock of God, which dependeth vpon 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 Gods heritage, but that ye may bee 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 vpon 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 haue hatched, yet inferior to that, which accompanies the third pretended ground of Romish faith, Tu es Petrus & supper hanc Petram, Thou art Peter and vpon this Peter( as they would haue it) will I build my Church.   

CHAP. VII.  
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 varie the Gender, reading Tu es Petrus & supper hanc Petram; not, Tu es Petra, or supper hanc Petram: although the tongue wherein they suppose Saint matthew wrote, had but one and the same word, Cepha, Bellarmine and 
Dubitaiut autem aliquis, cur si non Mattheus Matthaei tamen Graecus interpres illam nominum& generis distinctionem adhibuerit. Respondeo in promptu rationem esse, quia quamuis geaece petra& {αβγδ} genere masculino {αβγδ} faeminino dicatur tamen Petrus, quia vir erat, non Petra saeminino, said Petrus masculino nomine vocandus erat. Secundo autem loco, ubi de aedificij fundamento agebatur non Petrum said Petram dixit, quamuis idem vtrumque nomen significaret, quia in eiusmodi aedificij nomen Petra, faemininum magis est vsitatum, {αβγδ} enim et Atticum et rarum est. Maldonat in 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 bee expressed in the greek and latin by a word of the Masculine gender. Secondly, albeit the greek Masculine {αβγδ} bee sometimes used for a rock; yet very seldom, or in the attic Dialect onely, if at all, when it is taken for a fundamental rock fit to erect edifices vpon. Thus professed Commentators oftimes find out many witty reasons of like alterations in words, which the authors never dreamed of. But granting( what these two learned Romanists onely, suppose, none can prove) S. matthew had written in the syriac tongue: neither of the two reasons alleged for the greek or latin interpreters variation of the Gender, can haue any place in Saint John, who wrote in greek, but not in the attic Dialect, and yet purposely instructing us what the syriac word Cepha, which our saviour gave as a Surname to S. Peter at his first calling meant, saith it is by interpretation {αβγδ} Petrus not Petra; though this feminine might haue 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 haue grown into a masculine; for why should Petra seem a more effeminate name in Saint Peter, then Zabarella or Carafa, in their Cardinals, or Aquauiua, in the general of the jesuits? If Iesus himself had given the governor of the society, enstiled by his own name, this surname in the abstract, Aquauiua: what would men think it did portend? that he should be that well of water, 
John 4. v. 13.  which springeth into everlasting life? or rather that he had been so denominate from some relation to such water, that Claudius Aquiuiua was as much as Claudius de Aquauiua? It is most likely then, that as well Saint John when he interpretes Cepha {αβγδ}, 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 syriac Cepha, sometimes signifying the rock itself, otherwhiles implying no more then a denomination from it. Nor was it Saint Austines ignorance of the Hebrew and syriac, as 
Existimauit Augustinus Petram, supper quam aedificatur Ecclesia, non esse Petrum, quia credidit Cepham non significare petram, said aliquid à Petra deriuatum, vt si diceremus, Petrenum, aut Petreium, quomodo Christianus non significat Christum, said aliquid à Christo deriuatum, quia igitur Ecclesia supper Petram non supper aliquem Petrinum, vel Petreum a dificanda est, ideo existima●it Augustinus per illam Petram intelligi non Petrum, said Christum: de Rom. Pont. l. 1. c. 10.  Bellarmine objects; but rather his perfect knowledge of Christ, as the onely rock of salvation, which made him think that {αβγδ} in greek should imply no more then {αβγδ}, one belonging to that sure foundation whereon the Church is built. Would God Bellarmine could pled ignorance in these tongues for his excuse; even he that hath no acquaintance with the syriac, 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 oftimes 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 mari mortuo with latin Writers. even in the latin itself, wherein in the distinction between abstracts and concretes, or substantives and adjectives, is obvious and apparent: the fundamental abstract or substantive is given oftimes by way of cognomination, to express some relation between it, and the party denominated from it, in value no more then the adjective or denomination in the obliqne case; so Scipio taken properly, or in it direct and primary signification, is a walking staff, baculum, but attributed to Cornelius( the first of that honourable family called Scipiones) implies no more then one that had been instar Baculi, 
Non aliter dicti Scipiones, nisi quòd Cornelius qui patrem luminibus carentem pro baculo regebat, Scipio cognominatus, nomen ex cognomine posteris dedit. Macrob. Satur. lib. 1. cap. 6.  or Scipionis, in stead of a rod or walking staff to his blind decrepit father: so 
Vide Macrobium loco citato.  Scropha thereto attributed in the abstract unto another family in Rome, imports not their ancestors had been swine, or their mother a sow, but onely some particular relation to that creature. The like wee may say of 
Asinae cognomentum Cornelijs datum est, quoniam princeps Corneliae gentis empto fundo, seu filia data marito cum sponsores ab eo solenniter poscerentur asinam cum pecuniae onere produxit in forum, quasi pro sponsoribus praesens pignus. Macrob. Saturn. l. 1. c. 6. Why Peter was called Cephas.  Asina and Bestia, names of other roman families. And if I mistake not, that famous professor which hight Victoria in the abstract, was but Franciscus à victoria, de victoria, or victorius. In like sort, although it were true that Cepha in the syriac did onely signify a rock or fundamental ston; yet seeing all grant that Christ was truly and principally such, the same name given unto Simon the son of Iona, must imply no more then a denominatiue 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 then Simon de Petra or Petreus, Simon a rock, or of the rock.  
2 But whatsoever the syriac Cephas, or the greek {αβγδ} in the place cited do import: it will be demanded, why our saviour bestowed this name on Simon the son of Ione, at his first coming to him? The particular references betwixt him and the rock itself, or chief ston, 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 vpon him some extraordinary aptness to apprehended 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 bee the chief corner ston spoken of by the Psalmist: Herein I willingly assent to Bellarmine, that Saint Peter was the first that distinctly did apprehended, 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 Iesus, when he came unto the coasts of Caesarea, 
Math 16. v. 13.14.15. &c.  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, 
John 1. v. 49.  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 the main foundation, which Peter first vncouers, for when our Sauious 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 said, Thou art the Christ the son of the living God. And from his first discovery of this rock, or chief corner ston, he might well be denominated a rock or ston, as Maximus was name Messala from a town in Sicily so called, which he had taken, or, as wee might denominate some famous master, 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 Iona, for not flesh and blood, not the chief builders amongst the people, but he that laid this precious ston in Sion hath vncouered the same to thee, And seeing thou hast said, what should be said and thought of me, I onely say of thee, thou hadst not thy name for nought: rightly wast thou called a rock, or ston, 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 interpnted, as in effect the Papists do; he had said, {αβγδ}, Tu es Petra illa supper quam, &c. But seeing he adds no Emphasis to Peters name, but unto petra, these words[ {αβγδ}] are but an actual expression, or more definite specification, of what had been potentially included in the indeterminate transitiue {αβγδ} reuelabit; 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 I will build my Church, the direct current then of our saviours speech is thus; Blessed art thou Simon the son of jonah, for not flesh& 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 ston, 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 ston before he said to Simon, Thou art Peter, doth nothing prejudice this exposition. It sufficed that God and the rock of salvation: 
Pronomē hanc non potest referri ad Christum, Petram, said ad Petrum, Petram debet enim referri ad aliquod proximum, non ad remotum, proxime ante dictum fuerat non Christo said Petro, tu es Cephas id est Petra, deinde licet Christus dici posset, Petra, tamen hoc in loco non est vocatus petra à Petro confitente, said Christus filius Dei vivi debet autem referri, Hanc ad eum qui nominatus est Petra, non ad eum qui non est appellatus hoc nomine, Bellar. lib. 1. de Rom. Pont. cap. 10. Vide Deut. 32. Ps 18. Ps. 19. ult. Tu vero considera verboram Prophetae amplitudinem, poterat dicere, Mittam vobis Messiam, said volvit tam ensign beneficium verbis insignibus,& Metaphoricis explicare. Est autem translatio sumpta ab aedificantibus, quae verborum amplitudine minuit rei magnificentiam& maiestatem. Plinius in 28. Isaiae. ver. 16. See the latter Annotation out of Bellarmine, at the 25.§. of this Chapter, and Maldonat. in Matthei 21. ver. 42.  Messiah, the chief corner ston, the Christ, were then known, and yet are held as aequivalent, even amongst the learned Papists, that the Disciples to whom he then spake, did no less perfectly know, more ready to aclowledge as much, as our aduersaries yet do, that not Peter, but his and their master onely, was to bee the chief corner ston 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 this 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 mens faith vpon, 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,& perfect view of this chief corner ston: for this reason they could not be accounted {αβγδ}, stones actually wrought, and so well fitting this precious foundation, as others might bee framed by their pattern, and them jointly fastened to it. This was Peters prerogative, unto whom the keys are first given( as unto the first of all the faithful that had passed this gate)& power by them, to admit as many as were, to exclude al that were not fashionable to this rock and corner ston.  
4. Seeing then neither the Apostles then thought, nor can any man yet conceive, that Peter could be an extraordinary ston or second foundation in the edifice, there spoken of, but must withall admit Christ to be the chief corner ston, 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 ston, the principal or less principal, these words [ and vpon this rock will I build my Church] must be referred? Wee 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, then this of rock: so was there never any more puissant effect attributed to any rock, then 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 then this Church, can no man build; no attribute can be imagined more glorious then this: That the gate of hell shall never prevail, or( as 
Omnes quos legi praeter Hilarium existimant sensum esse sore, vt diaboli potentia Ecclesiam quidem exerceat, nunquam vero opprimat. said non solent portae vincere said resistere, itaque non potu●t offendendendi vis. per portas significari. sensus igitur, nisi fallor, est sore, vt Ecclesia supper Petram à Christo fundatae omnem diaboli potentiam expugnet; ita vt nulla arte nulli● viribus posset resistere. Hoc enim multo maius est,& verbis magis consentaneum: Portas enim inferi non praeuali●uras aduersus Ecclesiam phrasis Hebraicam est {αβγδ} non poterunt ad versus illam, id est non poterunt illi resistere  Maldonate more fully expresseth the majesty of the hebraism) shall not be able to stand against it or confront it. To ascribe the supportance of such a structure to the strength of Peters faith, not as it was in him onely, but as it is perpetually propagated to his successors, is, to impeach him of disloyalty, and rob Christ of his greatest glory. For, 
Vid. Maldonatum in versum 42. cap. 21. Math.& Bellar. lib. v. de Pont. Rom. cap. 17.  even such as pled, for this prerogative in Peters successors, confess, that this they give to Peter is our saviours most usual style; we may with the Prophet demand, Who is the 
Psal. 18. v. 31. v. 46.  rock besides our God? e 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.  
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 
Psal. 19. v. 14.  main point in controversy): First, that the immediate subject of Peters confession[ God incarnate or dwelling( as S. Paul speaks) bodily in Christ] is presupposed, by all sacred writers, as the great mystery of mans 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 edifice, 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, then Saint Peters own paraphrase vpon our saviours 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 ston, 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 elest and precious ston( not because he was a rock or fundamental ston himself) he adds, and ye as lively stones be made a spiritual house, a lively Priest-hood( Priests as living, and altars as stones) to off●r up spiritual sacrifices, acceptable to God, by Iesus Christ. Though they were not all to haue the title or name of Peters( for so there could be no distinction) yet so they would beleeue and confess as he did, that Christ was the living ston, they were to haue the realty 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 nor be so available to tel them in our saviours 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 day-star had more fully shined in their hearts, he knew it for the better method to kindle the same hope in them, by the Prophets 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. v. 16. Vide Forerium in hunc locum.  scripture: Behold, I lay in Sion a chief corner ston, elect and precious, and he that believeth there in shall not be 
The word in the original signifieth to make hast,& therefore any kind of hast according to th● difference of the matter, or object; in this place aequivalent to the latin proripiat, a word signifying hast, but hast caused by shane or fear of mens presence from which the party ashamed seeks with confused speed to hid himself. Et cum damarē quo nunc se proripit ille? Tityre coge pecus tu post carecta latebas. This is true of faith, which the Apostle saith of love. 1. joh. 4. v. 17. Herein is love perfect in us, that we should haue boldness in the day of iudgement: for as he is, even so are we in this world. Vid. luke. 21. v. 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 shane or terror, the world, flesh, or devil can oppose against vs. They may threaten but not so deject us, as to cause us, either through fear of disgrace or other danger, skulke, or run from mens 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 shane; believing in Christ, wee shall not be found naked in that last day, nor wish the Mountains for a covering to our shane; 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 Peters own exposition, The son of the living God, whom he confessed was that living ston, from whose strength this spiritual house, whereof he and his flock were {αβγδ} 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 vpon the foundation or supporters. If then we may not so fasten our faith either vpon Peter, or his successors, we can receive no other strength from them, then wee do from Christs other Apostles, and that is only from their ministerial function, in squaring and fastening us unto this living ston. To this purpose, saith Saint Paul, Other foundation can no man lay, then that which is laid, which is Iesus Christ. whosoever was himself builded on him, albeit he never heard of Saint Peter, albeit the doctrines he heaped vpon this foundation were but hay and stubble, or matter alike apt to take fire; yet the flamme 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 ston, 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 bee built vpon him, unto the worlds end. For the same Apostles rule is universal both in respect of time and persons. 
Rom. 10. v. 9.  If thou shalt confess with thy mouth the Lord Iesus, and shalt believe in thine heart, that God raised him up from the dead, thou shalt be saved.  
8. But did Saint Paul by special revelation utter this, as a mystery altogether unknown before unto the faithful? Rather by participation of the same spirit, which spake in the Prophet, he onely vnfolds 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. 10. v. 11.  whosoever believes in him shall not bee ashamed; So then with Saint Paul it is all one, to believe in Christ raised from the dead, or in the corner ston, rejected of men, allowed of God. And it seems the declaration made unto Saint Peter, that Christ whom he confessed( howsoever a rock to fall vpon to both the houses of Israel) was the sure foundation of the faithful, which the Prophet foretold should bee laid in Sion, made his ignorance,( to say no worse) in dissuading his master from suffering such disgrace and ignominy of th● Elders, high Priests and Scribes, more inexcusable, because it had been so plainly foretold, that the corner ston was to bee basely esteemed of them, ere advanced of God. Hence our saviour attacks him so sharply 
Math. 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 ston unto thee also, unto whom it was first revealed? What I now told thee, the Prophet long since foretold; 
Psal. 118. v. 23  It was the Lords doing, and should haue been marvelous( not offensive) in thy sight. Hast thou never red how the builders must first refuse that ston which the Lord will afterwards appoint chief in the corners? From remembrance of this check Saint Peter it may be, whiles he paraphrased vpon this place, used not the Psalmists but our saviours words, ye come( saith he) as unto a living ston, 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 Saint Paul had done) [ Christ crucified and raised again][ the ston cast aside, and constituted as h ad of the corner] 
Acts 4, v. ●0,  Be it known unto you all, and to all the people of Israel, that by the name of Iesus Christ of Nazaret, whom ye haue crucified, whom God raised again from the dead, even by him doth this man stand here before you whole: This is the ston 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 wee must be saved. Then is there no other, whose name imported as much as a rock or ston, 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 Vineyeards son] and [ the builders rejecting the head ston of the corner] as equivalent; First, he demands, 
Math. 21.  
Ver. 40.  When therefore the Lord of the vineyard sh●ll come, what will he do to those husbandmen( that had slain his son) 
Ver. 41.  they reply, he will cruelly destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall deliver him the fruits in their seasons: And this iudgement they had given against themselves, he ratifies by the like express sentence, which the Lord already had past vpon them; 
Ver. 42. &c.  red ye never in the Scriptures, the ston which the builders refused, the same is made the head of the corner?( This was the Lords doing, and it is marvelous in our eyes. Therefore say I unto you, the kingdom of God shall be taken from you, and shall bee given to a nation which shall bring forth the fruits thereof:) and whosoever shall fall on this ston shall be broken, bu● on whomsoever it shall fall, it will grind him to powder.  
10 This may suffice for proof, that Saint Peters confessing the son of man to be the Christ, the son of the living God, was all one with our saviours declaration, Vpon this rock will I build my Church,& ●. because Christ and the living ston which God had promised to found in Sion, 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 bee no such identity of persons, time and place, or continuation of difcourse, to manifest their mutual coherence, but onely equiualency 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 vpon it to strange and unwholesome senses; as the identity of our saviours and Saint Peters name in the syriac, or their vicinity in the greek and latin, made the rock of salvation become a rock of fence unto the Romanist, who by his stumbling at the word {αβγδ}, 
●. Pet. 2.7.8.  falls vpon the ston laid in Sion, and shall bee broken, yea for this disobedience to this eternal word, and seeking to lay another foundation then what was laid already; that ston shall fall vpon him and grinned him( at least his doctrine) to powder, as will more fully appear, if wee compare their exposition of that donative, they suppose he did bestow vpon Saint Peter, with that Disciples doctrine whom he loved.  
11 As wee haue shewed from Saint Peter and Saint Paul, and the general analogy of faith, that Simon the son of jonah had his name of Cephas or {αβγδ}, from his affinity with the rock of salvation, or chief corner ston, he being as the first wrought ston in that edifice: so doth Saint John( whose doctrine pregnā●ly confirms our former exposition of these words, Thou art Peter. &c.) 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 fitting or rightly proportioned to this everlasting structure. 
1. Iobn 4 v. 1. Vide Tyram in hunc locum.  dearly beloved( saith he) belieu● not every spirit, but try the spirits whether they are of God, for many f●●se 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 Iesus 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 divell openly said as much in effect, as Peter did; what he knew by arguments more sure then 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 vpon Peters confession, the one he rebuked, and would not suffer to say, the other, he charged they should tell no man, that he was Iesus the Christ, because this rock was not as yet to be plainly manifested to the world, Although it is most probable, he would not haue the unclean spirits at any time to be proclamers of this mystery: for unto the 
Psal. 50. v. 16  wicked said God, What hast thou to do to declare mine ordinances, that thou shouldst take my covenant in thy mouth, seeing thou hatest to be reformed, and hast cast my words behind thee? &c. 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 wee without exception safely admit all their cathedrall decisions, whose souls and minds they haue wholly transformed into the similitude of their uncleanness, for heavenly oracles, for embassages of salvation immediately sent from God for foundations of faith and manners? Christ by the same Psalmist hath said, 
Psal. 50. v. 25.  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 others of his fully 

No man hath seen God at anytime, If we love one another, God dwelleth in us,& his love is perfect in vs.  
Hereby know wee that wee dwell in him, and he in us: because he hath given us of his spirit. And we haue seen and do testify, that the Father sent the son to bee the saviour of the world. whosoever confesseth that Iesus is the son of God, in him dwelleth God, and he in God. Vide cap. 2. ver. 16. johan.   parallel thereunto, it is evident, that for a just trial of a spirit speaking by God, there must bee 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 sanctititie, so testifying the habitation of Christ the living ston in the confessors heart, as Christs own works and doctrine did the Godheads bodily dwelling in him, the Apostle adds, Eu●ry spirit which confesseth not that Iesus 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 haue 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 G ds 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 haue been, or can bee imagined as possibly future, the structure of the Romish Church, doth most fully answer to the Idea or platform of that edisice, which the Apostle hath foretold great Antichrist should erect.  

In what sense the Papist deny Christ to be come in the flesh.  14 For demonstrating which conclusion, wee onely suppose, what every one must grant, that if the spirit of unclean divels, he whose coming is by the 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. [ Chr●st manifested in the flesh:] for seeing he must be {αβγδ} 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 bee the object. If wee here onely 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 could. For, if to confess Christ come in the flesh, put to death, and raised again, be( as is proved) all one, as to aclowledge him the chief corner ston rejected of men, but advanced by God: if this bee the main foundation of Christianity, so all-sufficient, that without it, no other must bee laid. How were it possible more to deny this truth in effect or consequence, more to oppugn the whole edisice of our faith, then by planting another rock, another foundation, without communication wherewith, none can bee supported by the former, against the gates of hell.  
15 But perhaps wee mistake, or malign the Romanist, in charging him with shuffling in another foundation besides Christ, in that sense the Apostle denies any other 
1. Cor. 3. v. 11  foundation can be laid: Wee rather by too much pressing them with that axiom of his, make him contradict himself; for elsewhere he saith 
Eph. 2.20.  Wee are built vpon the foundation of the Apostles and Prophets.  
I will not here dispute whether Saint Paul in that place mean, 
Nor doth that place Reu. 21. ver. 14. prove any more then that by the Apostles ministry the Church was erected.  wee are built vpon the persons of the Prophets and Apostles, they being placed nearer the rock, or main foundation itself, then wee, or rather vpon the main foundation, which both the Prophets and the Apostles jointly had laid, besides which no other can bee laid, Christ crucified and glorified: For he is both the foundation which wholly supporteth, and the corner ston which onely coupleth the whole building; in which he is the highest and the lowest, first laid in humility for the disobedient to fall vpon, but now exalted unto greatest glory to fall vpon them. And as the Apostle calls his own scars, the marks of Christ, because inflicted for Christs sake; so may he call Christ the foundation of the Prophets and Apostles, because the onely end whereto both prophetical and apostolical laws were directed, was to lay this sure foundation. But granting what they take for granted. The Apostle did mean, wee were builded vpon the Prophets and Apostles, as vpon a second foundation, or first row of stones; next in order unto the rock, so they make Peter a rock or foundation onely in this sense? If they do not, he could not bee the rock on which the Church is built. If they do, let them give us the right hand of fellowship; for wee 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 indeed, and substance as Christ onely is, and should bee 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? 
Dicuntur fuitdamenta omnes Apostoli ratione gubernationis. Omnes enim fuerunt capita, rectores,& pastores Ecclesiae vniuersae, said non eodem modo quo Petrus, Illi enim habuerunt summam, atque amplissimam potestatem vt Apostoli, seu legati, Petrus autem vt Pastor ordinarius. Deinde ita habuerunt plenitudinem potestatis, vt tame Petrus esset caput eorum,& ab illo penderent non è contrario. Bellar. lib. 1, de Rom. Pont. c. 12.  Bellarmine can assign no difference 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 maner he was: yea Peter was their head, on whom they did depend; so did not he on them. This makes Peter the corner ston that coupleth the building. Which doubtless was Christs peculiar whilst he lived on earth, not communicated unto Peter as they aclowledge, until his resurrection or ascention 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 pus primus was, because there hath never been, nor ever shall bee any Pope pus 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( onely his inferior, as successor in time) or( to use their words) a foundation in Christs place, So Bellarmine 
Cephas Syriace significat Petrā vt nos supra docuimus& Hieronymus testatur in cap. 2. Ep●stolae ad Galat. Graecè autem sign●ficat caput vt lib. 2. contra Parmenianum a motaui● Optatus. Ac demum vnum est ex cele●●rrim●s Christi n●minibus. Nihil enim f●cquentius in Scr●pturis Christus appellatur quam Petra. Christus ergo cum solo Petro suum ipsius nomen communicans,& ●●men illud quo ipse fignificatur, vt fundamentum& caput Ecclesiae vniuersae, quid aliud indicare volvit, quam se facere Petrum fundamentum& caput Ecclesiae loco suo, Ibidem cap. 17.  expressly avoucheth, where proving Peters Supremacy or Lordship from his name, he thus infers, Peter onely was known by Christs own name of C●ph●s or rock, whereby he is called as often as by any other whatsoever, yea th●● is the peculiar attribute, in which he is set out unto us as the fou●●●●●●● and head of the Church: therefore Christ communicating th●● unt● Peter, would haue it signified unto the world that he meant to m●●e Peter the foundation and head of the Church in his own place. W●y doth Christ cease to bee the foundation in becoming the head ston in the corner? or do they to avoid open suspicion of antichristianism aclowledge 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 Bellarmines speeches, his inference would bee thus; 
Heb. 8. v. 13.  In that he saith, a new head is come in his place, he abrogates the formers authority, as he was Ambassador between God and man: nor is it now as the Testament given by Moses was in the Prophets time ready to expire, but already expired by actual succession of another, unto whom Christ the first visible head( or foundation) did at his aduancement 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 Romes distance from the utmost ends of the world, then 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 Christs regiment cannot so fully and immediately extend itself unto his Church militant, wheresoever scattered vpon the face of the earth, as the Popes may to the East or West Indies, from either of which he cannot receive certain information, how his instruction sent thither, succeed with his flock under a yeeres 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 opininion) then between the Pope and other Bishops.  foundation, an head in Christs 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 bee no more appeals to Rome, then are from Rome to Christs throne of majesty: If wee speak not of that majesty which he there enjoys, but of that authority which he sometimes had, or wee can imagine he could haue in regiment of his Church, were he now visibly present in the flesh: 
Nos non negamus, imo defendimus contra negantes, verbum Dei ministratum per Apostolos& Prophetas esse primum fundamentum nostrae fid●i. Ideo enim credimus quidquid credimus, quia Deum id per Apostolos,& Prophetas revelavit, said addimus prater hoc fundamentum prituum, requiri aliud fundame●tum secundarium, id est, Ecclesia testificat●onem. Neque enim scimus certo quid Deus reuelauerit, misi ex testimomonio Ecclesiae,& propterea sicut legimus, Christum esse lapidem fundamentalem,& fundamentum s●imum Ecclesiae, ita legimus Matth. 16. de Petro, supper hans Petram aedisicabo Ecclesiam meam. Itaque fides nos●●a adhaeret Christo, primae veritati reuelanti mysteria,& fundamento primario, adhaeret etiam Petro, id est, Pontif●ci praeponenti& explicanti haec mysteria, vt fundamento secundario, Bellar de Verbi Dei, Interpret. cap. ●0. Respons. ad 13.  it is that Saint Peter, and his successors may by our aduersaries doctrine, be more properly instiled compeers to Christ, then the best man living besides unto the worst of them. For it must bee thought that Christ in his absence ratifies all their decrees without exception, as wee may not question them more then wee might Christs own, were he visibly resident in his Church, yet was the authority of Christs other Apostles so mightily ouertopped by Peters Supremacy, that they could not bee 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 bee Peters Successor, should make Bishops or Cardinals, at least eleven, ecumenical Pastors of authority infallible, though with such dependency on his plenary power, as Christs other Apostes had on Peters. Or let them resolve us in other fundamental difficulties, which their doctrine ministers.  
19. 
Of all Peters 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 Iona: To whom likewise( singularised 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 Christs speeches,( as the 
Vide Bellar. lib. 2. de Romano pontiff. cap. 12. Parag. vltitimo, and the annotation,§. 21.  Popes advocates grant many) were personally directed to Saint Peter, questionless these two. By what analogy of faith, or rule of grammar can they then extend these, to every Pope in his generation; or if any such there haue been, or yet may be, unto whom the feminine title of Petra, by right of sex, may better agree then unto Simon Bar-Iona. Yet might the name or title infallible draw the supreme dignity after it, they are much-ouerseene in not giuing 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 latter 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, vpon their modern Popes.  successors but one joint permanent foundation, and so the Popes should not bee builded upon the foundation of the Prophets and the Apostles, but rather Chr●sts other Apostles vpon them; vpon whom, likewise, all the faithful, since the Apostles time, should be immediately built: Or, if they do not make Peter and the Popes 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 equiualency 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 edifice( as hath been observed) stands only by faith, or firm adherence to the foundation: and by the Aduersaries own confession, to disclaim the authority of the present 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 of from being a member of Christ. Wherefore, in respect of us that are now to be edified, the authority of this present Pope is equiuale●t to Christs: our adherence to the one, in points of faith and manners must be such, as it should haue been to the other, had we lived in the dayes of his visible conversation in the world.  
Finally, CHRIST, Saint Peter, and his successors, 
v. cap. 8.§. 13.  in regiment of the Church militant here on earth, differ, by the Roman account, no otherwise then Romulus, Numa, Ancus, &c. Romulus was first Founder of that kingdom, but least other of kings of the same rank and order he was: onely his dignity after his departure was acknowledged greater in another world; because, as his people were made to beleeue he ascended alive into heaven, as a God. Much better might the Romanist derive his Psewdocatholique roman faith, from 
The Papists conceive of Christ but as of another Romulus.  Romulus the first builder of that great City, that sometimes ruled over 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 remaines, Yeasterday, to day, the same for ever: Whence the 
Daniel 2. v. 44.  Prophet saith, this kingdom shall never be destroyed or given to another people, but shall break and destroy all former kingdoms, and itself stand for ever. For any, especially of that nation whose former kings had put this immortal King to death concerning the flesh, to enstile themselves rocks, and foundation of this everlasting Empire, or absolute spiritual Monarchies in this place; doth evidently show, they are the feet of that image, most of which hath been, as shall be broken to pieces, by that ston cut without hands out of the mountain, until it become like the chaff of the summer flowers, carried away with the wind, and no place bee found for them; or, as the 
2. Thes. 2. cap. 8. ver.  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 Iesuite then know, wherein he, and his Latian Lord God must take after Saint Peter? Me thinks their formal acknowledgement of that general principle; Christ manifested in the flesh, 
The Pope successor unto the check, not to the promise given by Christ to Saint Peter.  & made the head ston in the corner, compared with their late mentioned apostasy, in seeking to lay another foundation; was lively resembled, if not mystically prefigured, by Saint Peters faith,( immediately after his glorious confession) eclipsed by interposition of such earthly conceits, as perpetually darken their mindes. For, vpon our saviours declaration, what bodily calamity, what ignominy& reproach should at jerusalem, shortly after, befall the rock itself; whereupon that Church, a- 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, 
Math. 16. v. 22. &c.  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 vpon ignorance, conceit Christs spiritual promise, as the papacy, vpon habitual or affencted 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) haue 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 Iewes 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 heires to that check, given by our saviour to Saint Peter, 
Bellarm ne applies all that is spoken in Peters commendations, unto- his successors, whom he will not haue sharers in his reproofs. Ea quae dicuntur Petro in triplici sunt differentia, quaedam enim dicuntur ei pro se tantum, quaedam pro se& omnibus Christianis, quaedam pro se& successoribus, id quod evidenter colligitur ex ratione diuersa, qua ei dicuntur. Nam quae dicuntur ei, vt uni ex fidelibus certe emnib{us} sidelibus dicta intell●guntur Vt Mat. 18. Si peccaverit in te frater tuus, &c. Quae dicuntur ei ratione aliquà propria personae ipsius, ei soli dicuntur, vt vade post me Satana. Et term negabis, 〈◇〉 enim dicuntu● ei ratione propriae imbe cillitatis, et ignorantiae. Quaedam dicuntur ei ratio●e officij pastoralis quae proinde dicta intelliguntur omnibus succsseoribus, vt passioues meus et Bellar lib. 2. cap. 12.§. ultimo. The Romanists makes the Pope his God in that he makes him the Rock on which the Church is built. Compare Exod. 17. 1. Cor. 10.4. The Hebr. {αβγδ} is taken in the same sense. Psal. 18.3. Isa. 31.9.  go behind me Satans, 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 
Bellarm ne applies all that is spoken in Peters commendations, unto- his successors, whom he will not haue sharers in his reproofs. Ea quae dicuntur Petro in triplici sunt differentia, quaedam enim dicuntur ei pro se tantum, quaedam pro se& omnibus Christianis, quaedam pro se& successoribus, id quod evidenter colligitur ex ratione diuersa, qua ei dicuntur. Nam quae dicuntur ei, vt uni ex fidelibus certe emnib{us} sidelibus dicta intell●guntur Vt Mat. 18. Si peccaverit in te frater tuus, &c. Quae dicuntur ei ratione aliquà propria personae ipsius, ei soli dicuntur, vt vade post me Satana. Et term negabis, 〈◇〉 enim dicuntu● ei ratione propriae imbe cillitatis, et ignorantiae. Quaedam dicuntur ei ratio●e officij pastoralis quae proinde dicta intelliguntur omnibus succsseoribus, vt passioues meus et Bellar lib. 2. cap. 12.§. ultimo. The Romanists makes the Pope his God in that he makes him the Rock on which the Church is built. Compare Exod. 17. 1. Cor. 10.4. The Hebr. {αβγδ} is taken in the same sense. Psal. 18.3. Isa. 31.9.  {αβγδ}, the chief adversary or accuser, he himself bearing the name of adversary, likewise, in his title 
Bellarm ne applies all that is spoken in Peters commendations, unto- his successors, whom he will not haue sharers in his reproofs. Ea quae dicuntur Petro in triplici sunt differentia, quaedam enim dicuntur ei pro se tantum, quaedam pro se& omnibus Christianis, quaedam pro se& successoribus, id quod evidenter colligitur ex ratione diuersa, qua ei dicuntur. Nam quae dicuntur ei, vt uni ex fidelibus certe emnib{us} sidelibus dicta intell●guntur Vt Mat. 18. Si peccaverit in te frater tuus, &c. Quae dicuntur ei ratione aliquà propria personae ipsius, ei soli dicuntur, vt vade post me Satana. Et term negabis, 〈◇〉 enim dicuntu● ei ratione propriae imbe cillitatis, et ignorantiae. Quaedam dicuntur ei ratio●e officij pastoralis quae proinde dicta intelliguntur omnibus succsseoribus, vt passioues meus et Bellar lib. 2. cap. 12.§. ultimo. The Romanists makes the Pope his God in that he makes him the Rock on which the Church is built. Compare Exod. 17. 1. Cor. 10.4. The Hebr. {αβγδ} is taken in the same sense. Psal. 18.3. Isa. 31.9.  {αβγδ}— a second foundation, in show subordinate, in deed and consequence quiter contrary to that which the Prophets and Apostles haue laid; eternally privileged, if wee may beleeue his followers, from those spurnings of men, from which the precious ston of zion was not exempted.  
22. To collect the sum of late Romanists comments, vpon their Churches supposed fundamental Charter; Their confession of Christ come in the flesh, and made h●ad ston in the corner, though conceived in form of words orthodoxal enough, proves only this,( but disabundantly to all the world) that the Pope, their suprean●e head, sits in the Temple of God, whose circumference in respect of men, who cannot search other mens hearts, is defined by this confession. Their attributing the title of rock, or fun damentall 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 {αβγδ} equivalent to the syriac {αβγδ} in that sense they take it,( as affording 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 Deuteronomium, and the psalms. How Romish Religion denies the virtue and power of Christ come in the flesh.  vulgar latin, rendered Deus, then Petra or Rupes, which it directly signifies; because, considered with these circumstances or effects, it is rather a glorious title of the god head, or deity itself, then a particular attribute, taken from some divine propriety, communicable to Gods seruants in the abstract.  
23. Lastly, unto me their common exposition of Christs speeches unto Saint Peter, suggest this argument more then demonstrative, that the Papacy is lead by the spirit of great Antichrist, 
How Romish Religion denies the virtue and power of Christ come in the flesh.  in that no doctrine of divels 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 vpon it, do. Christs promise was a promise of life and saving health, a full assurance of eternal happiness, to all that should bee truly built vpon that rock which Peter confessed, or which they say, Peter was. They make the tenor of this glorious covenant to be no more but this, that Peters successors and such as will build their faith vpon them( speaking ex Cathedra) as vpon 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.  

That Romish faith is that faith by which S. Peter confessed Christ.  24 Thus by a pretended successive perpetuity of Peters faith, they utterly abolish that lively faith, whereby he confessed Christ, which is alway included as a necessary condition, without which none 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 Peters blessing without Peters faith; nor can that be in any, but such as are born of God: every one saieth Saint John, that is born of God over cometh the world, and this is the victory that over cometh the world, even our faith. And again, who is he that over cometh the world, but he which believeth:( what Peter had confessed) that Iesus 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 Peters mouth; but must be so planted as it grew in him, in every hart endowed with sure hope; much more in al such as lay challenge to such pre-eminency, 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 bee the onely very God,& whom thou hast sent Iesus 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? 
That the Romish Church is neither that rock, nor built vpon that rock, against which the gates of hell cannot prevail, because their faith is unsound, Mat. 4.23.  shall such a knowledge of Christ as may bee 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 bee able to dispossess him of eternal life? Whiles wee produce the late cited, or other testimonies alike pregnant to condemn the Pontificians for denying justification onely by faith, they think themselves fully acquitted with this solution, that our assurance of salvation relies not vpon faith, as alone, but as it is the foundation of charity, and accompanied with other christian virtues. We never taught( as shall be shewed in that controversy,) that faith, unless thu● attended, could with true confidence pled our cause before God, which yet though thus attended, it onely pleads. But here our aduersaries must be contented to take their payment in their own coin: For, if no man can bee justified, or made heir of salvation, it is unpossible any should bee a lively ston, 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 vpon 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 vpon, that he himself( if we may believe our saviour) builds all hls hopes vpon the sand: 
Math. 7.26.  whosoever heareth these my words, and doth them not, shall bee likened unto a foolish man, which hath builded his house vpon the sand,& the rain fell, and the floods came, and the winds blew, and beat vpon that house, and it fell, and the fall thereof was great. Not every one therefore that saieth unto our saviour, as Peter did thou art the Christ the son of the living God, but he that expresseth his faith and hope by works, answerable to Christs conversation in the flesh, and his fathers will, shall enter into the kingdom of heaven; because he onely is built vpon that rock, which the flood-gates 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 blew, and beat vpon that house, and it fell not, for it was grounded vpon a rock.  
26 Let the Iesuite either produce any heresy, broached since our saviours Incarnation, or frame a conceit of any but Logically possible before his coming unto iudgement, which in outward profession, not disclaiming the former main foundation of christianity [ God manifested in the flesh] can indeed 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 pennance in sackcloth and ashes, for laying the imputation of antichristianism vpon it. Our saviour saith, whosoever heareth these words and doth them not, doth build his house vpon the sand: They teach the contradictory as an Article of faith; that the Pope or a council of Bishops assembled by his appointment, 
Praeterea Ecclesia congregata, siue consilium proprijssime est Ecclesia Christi, vt etiam adversarij concedunt: nam Ecclesia est congregatio fidelium, ergo quo magis fideles sūt congregati& vniti, eo magis propriè sunt Ecclesia: at stultum est cum aliquid de alio absolute pronunciatur, excipere id quod proprijssimè per illud significatur, ergo cum Christus dicit, supper hanc Petram aedisicabo Ecclesiam meam, stultè excipitur Ecclesia vniuersalis congregata, cum ea proprijssimè sit Ecclesia, Bellar. lib. 2. de Con. Auc. cap. 15. Of this church the Pope is the foundation as he avoucheth in the words going before. Quod est in domo fundamentum, est in corpore caput,& in grege Pastor. Vt. n. fundamentum non pendet à domo, said domus à fundamento, ita etiam caput non pendet à corpore, said corpus à capite,& pastor non pendet à grege, said grex à pastore. His conclusion is, Papa praeest omnibus loco Christi quibus Christus ipse invisibiliter praeest,& quibus etiam praeesset visibiliter, si visibiliter adesset: Christus autem praeest,& praeesset invisibiliter, si adesset visibiliter, non fal●m Ecclesus particularibus said etiam toti Ecclesiae vniuersali,& generalibus concilijs: igitur etiam Papa praeest Ecclesia vniuersali.  instructed by his infallibility, confirmed by his plenary power, do always build vpon 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 Christs flock, from going astray; the supreme head, that by his virtue and influence must sustain every member of Christs body( here on earth) from falling into heresy, or approaching the territories of hel, 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 diuers members: In it some are Pastors, some are sheep; 
Either is not the Romish Church representative, that Church spoken of Mat. 10. or else Christs promise hath failed.  whether haue 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 Peters prerogative. Did the gates of hell then never prevail against the greatest Romish Prelates? I nominate no particular person; I speak onely of them as the Scripture doth of Drunkards, Whoremongers, Adulterers, Dogs, Enchanters. Many of highst place in that Church haue for a long time lived, and for ought their followers can, or 

Caput Ecclesiae non potest quidem errare docendo falsam doctrinam, tamen potest errare malè vivendo,& malè etiam sentiendo, vt priuatus homo, atque hoc tantum videmus accidisse Adamo: malè enim aliquando vixit,& fortè etiam malè de Deo sentit, tamen non malè docuit. Bellarminus de Ecclesia militante. lib. 111. cap. 16.  
Some of their Popes by their own writers confession haue been strangely cut off, in the very acts of adultery, or other sins by them accounted mortal. Christs promise unto S. Peter, but a mere mockery by the jesuits construction.   care to say unto to the contrary, died such as the spirit of God hath excluded from the kingdom of heaven; such as Gods 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 wee think those effemenate 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 haue red of a proud Romish Prelate, that 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 then which no Iesuite can make for the Pope) most ridiculous ever since. If this be so, quoth the shepherd( such was the Pastor God had appointed to rebuk the madness of this false Prophet) I pray resolve me what shall become of my Lord Duke, if the archbishop go to the divell. If many, sometimes Popes, be now in hell( as no Iesuite I think, will profess any moral hope that all are saved:) What is become of the Church representiue, 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 heires to that glorious promise; Thou art Peter, and vpon this rock will I build my Church? or were their comments vpon that place orthodoxal? what was the comfort Saint Peter himself could ever haue reaped thence? Onely this, though satan may so sift 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 Cathedrall resolutions shall never fail thee in thy life time, shal 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? onely to build a Church, which like a lamp or candle may gloriously shine, whiles there is an interrupted succession of Popes▪ to propagate the splendour; but whose glory when that expires, for ought that glorious promise adds unto it▪ must bee extinguished; as the light goes out when the oil is spent. Better assurance then 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 Iesuite now living haue gloried much in a life, graced with no greater visible Church dignity then S. Peters was, perpetually exposed to like danger, without any other solace to support it, save onely this, that his posterity should enjoy the same privileges? But now that the glory and dignity of the Romish Church is become so great,& the Iesuites portion thereby grown so fat; they can bee well content to soo●h up the Pope in his 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 worlds end. But( as I said before) what then shall become of that cathedrall faith? shall it augment the choir of Gods elect, or can they make as many S. faiths as haue been Popes?  

The Romish Church of all Idols that are, or haue been the most vain and foolish.  30 Herein appears the excess of these dayes impiety, in respect of former, 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 bee 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 bee in divels. 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 iudgement, are two questions of like use& consequence: and of these two objects, the one as fit to direct mens 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 bee spiritual, and eternal by succession, when it cannot save them in whom it is, are much worse then some foolish heathens dreams of an immortal famed, 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 iudgement.  
31 Saint Peter hath foretold, 
2 Peter. c. 3. v. 4. A Parallile of atheistical and papistical mockery.  that there shall come in the last daies mockers, 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 Ierusalems present glory, or other known felicity, by which perhaps it was represrnted unto them: So might S. Peter shadow out unto us the mystery of iniquity, according to that rude draft which it had in his time. For the substance, native quality, or proportion of the Atheists, and the modern godless Romanists mockery, that are the same, onely the one is more rude and rough hewn, the other more smoothly varnished with hypocrisy, and ouerlaied 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. The subtle Romanist like a crafty companion that acknowledgeth the debt, but no set day of payment specified, save onely [ to morrow] hopes to drive off God almighty from day to day, putting Christs coming as far from him the next three yeeres to come, as it was the last three past; and so would hold on these hundred thousand yeeres, if the world should stand so long, because Antichrist, who by professed enmity against Christ, shall give the world three yeeres warning( according to the yeeres of an hireling) of its dissolution, 
The jew and the Iesuite, are alike bewitched, the one in expecting messiah already come and crucified by his fathers, the other in looking for Antichrist already revealed, and adored by him as his God. ( if wee may believe this mocker) is not yet revealed: Nor ever shall bee to him, unto whom; since the Patriarkes and Apostles died, continue as they did from the beginning of the new creation,( mans redemption) without any general apostasy or decay of Peters faith, which remaines still as fresh and lively, as when he first confessed Christ. Not the jew more sottish, in expecting his messiah, then this hypocrite in deferring Antichrists coming. And no marvell, when that which first caused the jew so grievously to stumble, and since retains him in his unbelief, is made the onely ground of the roman catholics faith. Hell, by 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 simplo women do waggish scholars medicines, or charms for the tooth ache. Their ignorance though they may put us in mind of another mockery, they make of our saviours 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 mans breast; vpon whom, though hell shut her gates, the simplo( such as they would make us all) must believe the Church is safe, because he came not with 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 bee 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 bee but this: No heresy( as if hell gates were furnished with no other munition) shall ever make breach vpon the roman Consistory, or approach the Popes seat of dignity. Thus, to support the Popes supremacy, they would make Christ so to shuffle, as if a Prince,( were it possible any Prince could bee so base) should warrant his confederates safe conduct through his territories, vpon as high terms, as his so●eraignety or supremacy would stretch unto, and yet challenged vpon the others miscarriage, interpret his meaning to haue been but this; I did warrant him he should not die of poison, administered by any physician of mine in my dominions; that no violence should bee offered him by theeues and robbers, or other unruly subiects, I undertook not.   

CHAP. VIII.  
That the Romanists belief of the Churches infallible authority cannot be resolved into any testimony better then human, whence the main conclusion immediately follows. That the Romanist in obeying the Church-decrees, without examination of them by Gods word, prefer mans laws before Gods.  
1 SEing it hath been manifested as well by oftensiue 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 onr obedience to the former decrees, cannot bee resolved into any divine testimony, or absolute promise of Christ: in neither of which the Pope can haue any interest, but onely by right derived from S. Peter.  
2 To follow them a little in their school humour, onely reckoning the speculative probabilities that can bee brought for them, without computation of their blasphemies, or other dangerous consequences, wherewith their doctrine heretofore hath been, and must bee farther charged, let us try what strength the other ioincts haue in themselves, and see in the next place, what proof they can make their Popes are successors to such pre-eminences as Peter had. Albeit even this joinct, as all the rest of their religion, is quiter benumbed, and utterly deprived of sense, by the deadly blow lately given to the principal nerue, whence life and motion must bee derived to the whole body of their religion: for if wee consider the intensive perfection of that pre-eminence, or estimation, which Peter in respect of his fellowes 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 heires infallible. Or if wee respect the extent or amplitude of S. Peters extraordinary sovereignty, it was the same with Dauids kingdom, or Christs own pastoral charge; and reached but from Dan to Beershebah. At the utmost, it and the circumcision had the same circumference: Within which, how great soever his authority was, the Pope can haue no pretence to bee his successor therein. For the edification of the people committed to him by our saviour, was to bee finished before Ierusalems 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 bee of their own people, strangers shall haue no more dominion over them.  
3 Had the Pope derived his right from Saint Thomas, Bartholomew or other Apostle, 
The aduersaries folly in deriving ecumenical authority perpetually infallible from Saint Peter.  which haue no writings extant, this might haue yielded some surmises, not so easy to bee 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 then now it is in Peters case, that the bishop of Rome, if any should haue 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 Sathans policy to present unto them, longing after such a monarchical state as their heathenish Predecessors had, such shows of Peters 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 haue been shuffled by the predecessors of these cheating mates late discovered, into their writings, as fit 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 Iewes to confirm the Gentiles in faith, seeing of al the Apostles Peters prerogatives( as hath been shewed) 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, sound in faith after his death, he gives no intimation( as shall bee shewed more at large hereafter) of any Successor, unto whom they were to repair. His present Epistle he foresaw would bee more available to this purpose, then any tradition from him: 
Sect. 3. cap. 13.  
2. Pe. 1.12. &c.  I will not bee negligent to put you always in remembrance of these things, though that ye haue knowledge, and be established in the present truth. For I think it meet as long as I am in this Tabernacle, to stir you up, by putting you in remembrance; seeing I know that the time is at hand that I must lay down this my Tabernacle, 
S. Peter knew not his successors should bee infallible.  even as our Lord Iesus Christ hath shewed me. I will endeavour therefore always that ye also may bee able to haue remembrance of these things after my departing.  
4 As for peculiar direction of later times, whence perpetual infallibility must bee derived; it cannot bee gathered from his writings, that he knew so much as his brother Paul did Albeit in this point, these two great pillars of Christs Church, more famous then all their fellow Apostles besides for present efficacy of their personal ministry, come far behind the Disciple whom Iesus loved; whose written embassage was in a peculiar sense, to tarry till Christs last coming unto iudgement, as he himself did unto Christs 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 fellowes: 
There be greater probabilities that S. John should haue had infallible successors then S. Peter.  so if amongst all, any one was to haue this prerogative of being the ordinary Pastor, or to haue ordinary successors 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 appropriate to such as rely vpon the visible Churches determinations: never questioning whether it bee that Babylon which Saint John deciphers, or no; Blessed is he( saith Saint John) that readeth, and they that hear the words of this prophesy, 
revel. 1. ver. 3.  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 affencted 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 prophesy, 
Reu. 19.10.  for the testimony of Iesus is the spirit of prophesy.  
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 worlds end. His prophesies 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 cords of time; not he that can take vpon him to divine as Moses did of the worlds state in former ages: so since the gift of prophesy ceased, he is to bee esteemed the most infallible teacher, the safest guide to conduct others against the forces of hell, chiefly heresies or doctrines of divels, 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 latter times, doth the Pope then profess more skill in Saint Iohns 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 al, and we demand but any tolerable proof of succession from S. Peter.  
6 A supreme ecumenical head( say the Parasites to the See apostolic) is as necessary now, as in Saint Peters time: therefore he must jure divino haue a successor. 
Vide lib. 2. Sect. 4. cap. 4.  But neither doth Scripture or Reason admit any such head, as they haue moulded in their brains, either then or now. As hath 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-Gouernors 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 Subiects in these Nations, as they imagine Christ doth the Pope over every Christian soul throughout the whole world( what spirit then may wee think) did possess Bellarmine, when he avouched that the church and commonweals are different in this case? let us hear the difference. The Church catholic must bee one by communion with one head: so must the Liege 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, 
RESPONDEO, non esse eandem rationem Politicī& Ecclesiastici regiminis. Siquidem orbis terrarum non necessario debet esse vnum regnum, proinde non necessario postulat vnum qui omnibus praesit; at Ecclesia tota vnum est regnum, vna civitas, vna domus,& ideo ab uno tota regi debet. Cuius differentiae, illa est, ratio, quòd ad conuersationem Politicorum regnorum non necessariò requirat●r, vt omnes provinciae seruant eusdem leges ciuiles,& eosdem ritus. Possunt enim pro locorum,& personarum varietate diversis uti legibus,& institutis,& idcirco non requiritur vnus, qui omnes in unitate contineat. Ad conseruationem vero Ecclesiae necesse est, vt omnes conueniant in eadem fide, ijsdem Sacramentis, ijsdemque praeceptis divinitus traditis, quod sanè fieri non potest, nisi fint vnus populus,& ab uno in unitate contineantur. Bellar. l. 1. de Rom. Pont. c. 9. sub finem. 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 subordination to one Lord, to wit, the King of spain, suppose he were Lord of both,& they as far distant each from other as they are.  be that only supreme head, whence universally the Church receiveth unity? or why may not he rule in it, though dispersed through many Nations, as effectually by his Angels, and ordinary Ministers of the gospel, as the Pope doth by his nuntioes, fallible Legates, or other inferior Prelates?  
7 But though reason and Scripture fail them, yet councils, 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 beleeue the Pope is Peters successor? from history canonical or divine? no Secular, Monkish, or ecclesiastical at the best, vpon which the best faith that can be founded is but human: and their professed villainy in putting in and out whatsoever they please, into what writing soever,( Gods word only excepted) makes it more then doubtful, whether many ancient Writers did ever intimate any such estimate of the Romish Church, as is now fathered vpon them; or rather, this foul iniquity late revealed, whilst some haue been taken in the manner, hath been long time concealed as a mystery of the Romish state. But they beleeue 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 haue spoken ex Cathedra concerning this point? The councils, What councils? councils assembled by the Pope; councils 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. 
The uncertainty of Popish councells or traditions.  councils which the Papists themselves aclowledge not of sufficient authority, unless they follow the Popes 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 faith, if it rely vpon the Church.  
8 We must absolutely beleeue every Pope in his own cause: First, that he himself is; secondly, that all his Predecessors up to Saint Peter were infallible. When as many of them, within these few hundred years late past( by their own followers confession) were such, as whatsoever must derive it pedigree from them, may justly be suspected to haue 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 i● matters of secular commodity, and if they were found unfaithful in the wicked 
Luke 16. v. 11  Mammon, who will trust them in the true? Not 
He that is unjust in the least is unjust also in much, saieth our saviour in the same place v. 10.  Papists themselves, unless they speak ex Cathedra. Then belike our saviour did not foresee this exception from his general rule: or Iudas by this knack might haue 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 Peters lawful successor and therefore of divine infallible authority, in expounding all the former places, 
A Popes testimony of himself of h●s predecessors is authentic.  wee must notwithstanding our saviours caveat, believe him. Why? Because it must bee supposed he hath divine testimony for this assertion. As what, either divine history, divine tradition, or divine revelation? divine history thy disclaim, nor can impudence itself pretend it. It may bee he hath the perpetual traditions of his predecessors. But here again wee demand what divine assurance they can bring forth, that every Pope from Saint Peter downwards, did give express cathedrall testimony to this perpetual succession in like authority. Suppose( what no Iesuite dare avouch, unless he first consult his superiors, whether he must not of necessity say so, for maintenance of the Popes dignity) that this assertion had been expressly conveyed from Saint 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 vpon his honesty, he might err in delivering it to his successor, so might the third in believing him For no belief can bee more certain then it proper object, or immediate ground. If That bee fallible, the belief must needs be uncertain, obnoxious to error, and at the best human. No better is the Popes 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, viua voice, that he is Peters 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 then he can possibly know by any divine testimony, either of history, or unwritten tradition. It is evident again, he binds us to beleeue that by divine faith which he cannot possibly know himself, but onely by faith human. For the onely ground of his assertion, is this supposed perpetual tradition: and this is but human, unless it bee perpetually delivered ex Cathedra. 
Popes bind us to believe by divine faith their reports of matters forepast which they cannot believe by any other faith, but human and fallible.  Nor is there any other means possible under the sun, nay, either in heaven or earth, for to know matters of this nature forepast, but either the testimony of others, that haue gone before us, who either were themselves, or took their relations vpon 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 bee cathedrall) as hath been proved, are but human and fallible, Things known by immediate revelation from God are most certain, because the immediate Relator is most infallible. Doth the Pope by this means know, 
He that will be reputed a Prophet of times forepast, must show himself a prophet of things to come.  what his Predecessors, or Saint 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 yeers 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 Gods ordinance, and mock his word. For it hath been a perpetual law of God, that no man should ever be believed more then man, or by any faith, more then human, though in matters present, whereof he might haue been an eye witness: unless he shewed his participation of the divine spirit, by infallible prediction of things to come, or euidencie of miracles fully answering to the prediction of Gods word already written, as shall bee shewed at large in the next section.  
11 If wee put together the first elements of Romish faith, as they haue been sounded apart, they make no such compound, as the simplo and ignorant Papists,( who in policy) are taught to red 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 heires to all Peters prerogatives, are ridiculous. Whence it must needs follow, that their faith is but a compost of folly& blasphemy. This pretended perpetuity of tradition, or suspicious tale of succession from Peter, is the best warrant they haue, the Church doth not err in expounding the places alleged for her infallibility, and their belief of their infallibility in such expositions, the onely security their souls can haue, that obeying the former decree of worshipping the consecrate host, of cōmunicating under one kind, they do not contemptuously disobey Gods principal laws, mingle-mangle Christs 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 haue demonstrated that mens belief of that infallible authority in making such decrees, to bee merely human: 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 mans conscience, that the Churches pretended authority set aside, none would ever question whether they could admit any restraint, they obey men more then God, human laws more then divine, and much better believe the traditions of human fancy, of whose forgery for others worldly gain there bee strong presumptions, then the express written testimony of the holy spirit, in the especial points of their own salvation.  
12 Or if unto the testimony of Gods spirit, 
The present Popes authority is greater then history, traditions or councils, or ought that can be pretended for it.  recorded in Scriptures, wee add history, tradition, councils, or former Popes decrees or whatsoever possibly may be pretended to prove the present Popes authority, it must still bee supposed greater& better known, then 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 bee tried by none, but such is the Popes 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 vnwrittē traditions, whether about the lawfulness of councils, or their authentic interpretations: in one word, his determinations are monarchical,& may not be examined, as S. Austen or others of the ancient fathers writings may by any law written or unwritten. So 
Aliud est interpretari legem more doct●ris. aliud more judicis, ad explicationem more doctoris, requiritur e●uditio, ad explicationem more judicis requiritur authoritas. Doctor enim non proponit sententiam suam vt necessario sequendam, s d solum quatenus ratio suadet: at judex propon●t vt sequendam necessario. Aliter accipimus glossas Bartholi& Baldi, aliter declarationem Principis. Augustinus igitur& caeteri Patres in Commentarijs fungebantur office o Doctorum: at Concilia,& Pontifices funguntur officio judicij à Deo sibi commisso. Bellar. de verbi. Dei interpret. lib. 3. cap. 10. respon. ad 16.  Bellarmine suitable to the Trent council, expressly avoucheth: The Fathers were onely 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, onely learning is requisite. For a Doctor doth not propose his sentence as necessary to bee followed, but onely so far as reason shal council us: but a judge proposeth his sentence to bee followed of necessity. Whereof then will the Pope bee judge? Of expounding Scriptures: these places of Scripture which make for his pretended authority. Must his sentence herein of necessity be followed? By Bellarmine it must, albeit wee see no reason for it, either out of Scripture or nature. It is for Doctors to bring reasons for their expositions; but the Pope needs not except he will: nor may wee exact it of a judge. So he adds more expressly, We admit not of Bartolus, or Baldus glosses, as wee do of Empecours declarations▪ Austine and other Fathers in their Commentaries supply the places of Teachers, but the council and Popes exercise the function of Iudges, whereunto God hath designed them. But how shall we know that God hath committed all iudgement unto them seeing wee haue been taught by his word, 
joh. 5.22.23.  that he hath committed all iudgement 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, {αβγδ}, Christs Vicar general, unto whom the son as must bee supposed, doth deligate the same judiciary power the Father deligated unto him.  
13. But may a Princes declaration in no case be examined by his subiects? Yes, though in civil matters, it may, so far as it concerns their consciences; as whether it be consonant to Gods word or no, whether it make more for the health of their souls, to suffer what it inflicts vpon the refusers, or to act what it commands. To control, contermaund, or hinder the execution of it, by opposition of violence or contrary civil power, subiects may not. But for any, but man, to usurp such dominion over his fellow creatures souls, as earthly Princes haue over their subiects goods, lands, or bodies, is more then monarchical, more then tyrannicall, the very Idea of antichristianism. And what I would commend unto the Reader, as a point of especial consideration, this assertion of Bellarmine, concerning the Popes absolute authority, directly proves him, as was avouched 
Cap. 7.§. 18.& 20. Bellarmine to prove the Pope is absolutely above the universal Church useth these words, Omnia nomina, quae in scriptures tribuuntur Christo, vnde constat eum esse supra Ecclesiam, eadem omnia tribuuntur: pontiff. Bellar. de conciliorum auct. Lib. 2. cap. 17.  before, to be a supreme head or foundation, of the selfsame rank and order with Christ, no way inferior to him in the intensive perfection, but onely 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 ioy or misery. No Prince did ever deligate such sovereign power to his Vice-gerent, or deputy: nor could he, unless for the time being( at least) he did utterly relinquish his own supreme authority, or admit a full compere in his kingdom. 
Christum caput esse Ecclesiae vniuersae libentisme confitemur, neque ullum hominem, ac ne angulum quidem illi aequamus; quod esset proprié dvo capita in Ecclesiae corpore constituere, at quin sub Christo suo capite Vicarius eius in terris caput vt sic dicam, ministeriale non principal rectè nominetur, negari nullo modo potest; Siquidem vt in republica temporali caput omnium principal Rex est, sub Rege deinde capita sunt Prouinciarum, ij qui dicuntur Proreges& sub Proregibus capita sunt urbium singularum, certiquidam Praetores,& sub praetoribus quaelibet familia suum habet caput, ipsum videlicet Patrem familias: Ita quoque in Ecclesia, Dei summum caput omnium hominum& Angelorum Christus est: sub Chisto in terris caput omnium Christianorum est Pontifex maximus: sub illo Episcopi Parochi capita sunt Christianae multitudi●is. Bellar. de summo Pont. siue lib. 2. de trans. Imp. cap. 24.  Bellarmines 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 Popes copartnership with Christ, is much better resembled, and more truly expressed, by the Poets imaginations of jupiter, and Augustus Caesars fraternity, 

Diuisum imperium cum jove Caesar habet:   

jove and Caesar are Kings and Gods:  
But jove of heaven, thats the onely odds.   That Christ should retain the title of the supreme head over the Church militant, and the realty of supremacy over the Church triumphant, our aduersaries are not offended: Because, 
His similitude falls in this that they admit of no appeal from the Pope to Christ, no examination of his decrees by Gods word: Nor is the Pope by their doctrine subordinate in such sort unto Christ, as all other Bishops are to the Pope.  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 monarchy, 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 haue 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 prerogative amongst Christian Princes, as expressly, as ever Saint Peter bequeathed him his supremacy above other Bishops. It is as impossible for me to defend, as for his Holinesse 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) haue 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 haue satisfied the Popes agents, until the King and his Holinesse had come to personal conference, for final debatement of the case? yet for Christs seruants thus to neglect their masters cause, is no sin in the Romanists iudgement, 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 Popes negative decrees, though against that sense of scripture, which conscience and experience give vs. unto all the doubts, fears, or scruples these can minister, it must suffice; That the Pope saith he expounds scripture no otherwise then Christ would, were he in earth, but onely 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 vpon him, wherein the great shepherd shal pled his own cause, face to face, with this pretended Vicar and his associates? Do we beleeue 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 haue transgressed or kept it; yet may we not try by examination, whether these Romish guides led us aright or awry? Whether some better or clearer exposition may not be hoped for, then 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) wee 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 tenant, and 
Lib. 2. sect. 2. cap. 5. par. 8.  Valentians express assertion, it were extreme impiety to hour-glass this sense, or exposition, under pretence of obscurity, &c. By the same reason, for ought I can see, it would follow, that, if the question were,[ whether, obeying the Pope more then God, we did obey man more then 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.   

CHAP. IX.  
In what sense the Iesuites may truly deny they beleeue the words of man better then 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 Bellarmine sought( as a knot in a bulrush) in our writers objections, to be directly contained in their Churches denial of what was objected. whilst they deny that they exalt the Churches authority above scriptures, or mans word above Gods; this denial may haue 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 overthrow all authority of Scripture, save onely so far as it makes for their purpose.  
2. That the Pope should openly profess himself competitor with God, 
Antichrist must not be a professed or open enemy but a secret vnderminer of true Religion.  or, in express terms, challenge greater authority then Scriptures haue: 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 Iudas like, a disciple by profession: his doctrine, indeed, must bee a doctrine of divels, 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 bee enstiled sanctifsimus Dominus, the most holy Lord. If the poison of his iniquity were not wrapped up in the titles of divine mysteries, it would forth-with be disliked by many silly superstitious souls, which daily suck their bane from it, because persuaded that the scriptures, which they never haue 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 Popes laws above Gods;( had not these holy catholics an especial grace to grow deaf, as often as wee 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 dead, and issue, makes the Scriptures, which in show he seems to reverence, 
The Pope and his followers haue good reason to magnify Christs authority in words or outward show for their own gain and glory could not otherwise be so great.  of no authority, but onely with reference to his own. That he, and his followers should in words much magnify Gods word, written or unwritten, we do not marvell; because the higher esteem men make of it, the higher still he may exalt his throne, being absolutely enabled, by this devise, 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-stooles 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 aclowledge that the Pope by this mean might appropriate unto himself the honour due unto God, and play vpon 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 seruants,( Apostles or Prophets) must be brought forth to abette the forgery, as if evidence given in Court by infamous Knights of the Post, should in the final day of hearing bee 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, shal say, it must by this doctrine, be supposed, that Christ doth say the same. Yea, if it should please his holiness to avouch ex Cathedra, that these words, Thou art a Priest for ever after the order of Melchisedech, are truly and literally meant of himself as Christs Vicar, or of perpetual succession in Peters chair: the evidence must be taken as vpon the Almighties 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 aclowledge one, otherwise lawful heir unto the crown, for their Monarch most omnipotent and absolute,( whose will once signified must bee a law for ever inviolable, to all his subiects) not with intent that he should in person retain such perpetual sovereignty over them, but that he might haue absolute power to dispose of his kingdom, as he pleased unto the worlds end; or to nominate others, as absolute in his place, whilst he spent his dayes 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 
Cap. 10.11.  Section) is to make every Popes authority as much greater then our saviours, as their lives and actions are worse then his was.  
3 Suppose some divell should possess the Popes place in similitude of a man, 
The same plea the Iesuites make for the Popes absolute infallibility, the divell himself might use with as great probability, were he formally elected in his place. ( as some Papists think the great Antichrist, who shall challenge as great authority as the Pope doth, shall be a divell incarnate, or the son of a divell,) might he not hold his dignity by the same plea the Iesuites make for their Lord and Master? Could he not be content to pretend Christs name, or succession from Saint Peter,( as Simon Magus might he haue obtained what he desired, would haue done) for his own advantage? Could he not urge the authority of Gods 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 divell himself bee convinced by Scriptures, or deposed from his supremacy, thence pretended? And can wee doubt, whether he which makes no other plea, then the divell 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 onely in their own generation, wee might justly wonder that any men endued with natural wit, could be so blind, as at the first sight not to descry the politic sophisms used by the Romanist to cousin 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 bee most fully paralleled by the like practise of such cunning Statesmen, as having always one eye to the aduancement 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, vpon what occasion soever thus sequestered, that poor mens complaints cannot possess his ears, tempts politicians to effect their own purposes, under pretence of his right, to condemn all of treason or disloyalty, that will not obey their designs directed in their Soueraignes name, though most abhorrent from the disposition of his royal heart, were he acquainted with such lamentable grievances of his poor Subiects, as are the usual consequents of Princes gracious favours vpon great ones. The more absolute such a Princes lawful authority, the greater his native subiects love unto him is, the more both, may both bee abused by such unthankful officers. As it is the sovereign conceit all men haue of Christs kingdom, which keeps the silly in such servility unto the Pope, his pretended agent.  
4 This is the onely 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 bee in the highest heauens, beholds the things are done on earth; he sees, and yet suffereth his pretended officers to retain such as love darkness more then light, in grossest ignorance and blind subiection to the Prince of darkness, and his associate, the Prince of darkness; he sees and yet suffers them detain all such as delight in lies more then 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 vpon all the workers of iniquity, on them above others, who haue thus usurped his throne on earth, taking that iudgement during the time of his supposed absence wholly into their hands, which belongs onely unto him: even so come Lord Iesu, 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 exaltion, in making his authority more absolutely infallible then any the visible or representative Church of the Iewes, Moses or the Prophets ever had: Finally, in making it greater then Christs 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 exaltations.  
The 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 Gods assistance) wee are in this present section to make evident; The authority which the Iesuites and jesuited Priests give, and would bind others vpon pain of damnation to give unto the present Church or Pope, throughout every age, is greater then any authority that ever was challenged since the world began, by any man or visible company of men, the man Christ Iesus not excepted.  

Romish positions whence the inconvenience proposed must bee reduced.  This conclusion followeth immediately out of three positions generally 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 Gods word, or evident external sign, or internal experiment of Gods spirit, speaking in him.  
The second, that wee 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.  

CHAP. I.  
What restraint, precepts for obedience unto the Priests of the Law, though seeming most universal for their form, did necessary admit: And how universal Propositions of Scriptures are to be limited.  
1 SEing wee undertake to prove, that no such authority as the Romish Church doth challenge, was ever established on earth: The answering of those arguments drawn from the authority of the Priestes in the old Testament, may to the judicious seem at the first sight needless, yet because such as they set the fairest glosses vpon, if wee 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 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 notions of vniuersale 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 oft-times from diverse reasons; from these following especially. 
Obedience may bee complete though not absolute.  God sometimes enjoins obedience( as wee say) in the abstract, to set us a pattern of such true accurate obedience; as men should perform unto authority itself, or unto such gouernours, as neither in their lives, nor in the seat of iudgement, would decline either to the right hand or to the left, but square all their proceedings to the exact rule of Gods word. unto such gouernours continual and complete obedience, was to bee performed; because the parties governed vpon examination, should always find them jump with the law of God, unto which absolute obedience, as hath been shewed, is due. Nor doth the word of God in setting out such exact obedience, lye open to that excepion, which politicians take against Philosophers; as if it( as Philosophers do) did give instructions onely, for happy men of Aristotles making, or for the stoics wise men, who can no where bee found but in Platoes common-wealth, whose Metropolis is the Region of Eutopia. For the ancient Israel of God had this prerogative above al the nations of the earth, that their Priests lips whilst they themselves were clothed with righteousness and bare holinesse unto the Lord in their breasts, should still preserve knowledge, and bee able to manifest the will of God unto the people, not onely by interpreting the general written law, but by revelations concerning particular facts of principal moment, as may bee gathered from that law, 
Exod. 28.30.  Also thou shalt put in the breast plate of iudgement the urim and the Thummim, which shall be vpon Aarons heart, when he goeth in before the Lord; And Aaron shall bear the iudgement of the children of Israel vpon his heart before the Lord continually.  
3 To omit the various interpretations, and diuers opinions of this breast-plates use; why it was called the breast plate of iudgement: 
joseph. lib. 3. antiquit. c. nono.  Iosephus and Suidas in my mind come nearest the truth. That the revelation by it was extraordinary that Gods presence, or juridical approbation of doubts proposed, was represented vpon 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 
{αβγδ}. Diodorus Siculus, l. 1. c. 3. And a little after, {αβγδ}. Suidas ex incerto quodam authore haec referi, as saith Fagius, Ephod,( inquit) nomen est Hebraicum, quod si interpreteris, significat manifestationem aut redemptionem( Vides autem eum authorem ex quo Suidas hoc exscripsit, Hebraeae linguae ignarum fuisse. Ephod enim long aliud significat. Fortassis pro Ephod dicere volvit Hoschen) Erat autem forma eius, textura palmaris, vario artificio instar pectoralis, ex aureis filis confecta. Ac in medio habebat quasi stellam omnino auream. Ex vtraque autem parte duos Smaragdos, in quorum vnoquoque sculpta erant sex nomina, vidilicet, duodecim nomina Tribuum Israel. Porro inter Smaragdos continebat lapidem Adamantem. Cum ergo Sacerdos sciscitaturus erat de re quadam oraculum à Deo, ligabat Ephod in superhumerali ad medium pectoris,& subijciebat manus suas sub ipsum, quas cum retraheret, deprehendebat eas quasi colore quodam infectas. Petebat autem à Deo responsum defixis in Ephod oculis. Itaque si Deus annuebat ad ●d quod pet●batur, confestim micabat lapis Adamas Si autem negabat, nihil ad pristinum& proprium lapidis fulgorem accedebat. Quod si Deus volvit populum subijcere gladio. Lapis reddebatur cruentus. Si autem imminebat mors, laepis fiebat niger. Fagius in caput 18. Exod. quem plur. Vide ib. de Rationali. vid.& Delrium Disquisit. Magic. lib. 4. quaest. 2. Sect. 1.  Egyptians in imitation of the Ephods ancient use amongst the Iewes, retained long after in declaration of the truth in Iudgement. For Diodorus tells us that the {αβγδ} or chief judge in that famous and venerable Egyptian high Court, or Parliament, did wear about his neck in a golden chain, ensign, a tablet of precious ston, or( if the Reader bee disposed to correct the translator) {αβγδ}, which they called( as the Septuagint did Aarons breast-plate) {αβγδ}, on which he steadfastly looked while matters were debating,( as Suidas saith the High Priest did on his breast plate, whilst they asked cou●sell of God;) and whilst he gave sentence turned it unto the beter cause( exhibited as the fashion was in that Court, in writing) in sign the truth itself did speak for it, that the Veim or Thummim were more then an emblem, yea an Oracle of iustice and right iudgement, is apparent out of Scripture: When Ioshua was consecrated to bee Israels chief governor in Moses stead, he was to stand before Eleazar the Priest, ordained to ask counsel for him by the iudgement of urim before the Lord: 
1. Sam. 23.95.  So did 
Numb. 27.21.  Abiathar certify david of Sauls malicious resolution against him, and the Lords of Keylahs treachery, if he should trust unto them. So again david is assured of victory, 
1. Sam 30.7.8.  by the iudgement of urim and Thummim, if he would follow the Amalakites that had burnt Ziglag.  
4 Such Priestes as these, were to bee absolutely obeied 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 dayes, they were to undertake what the Priests appointed, and to obey his advice at least by cautelous obedience, 
That Gods promise unto the Priest or people of Israel for their direction by urim and Thummim, or otherwise was not absolute but conditional.  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 Gods law, he might fail in his Oracles; Nor was this peoples prerogative above others without all limit; that if they lived no better then others did, they should as often as they asked counsel of God, infallibly know, whether the answer were from him or no, albeit there were no defect in the Priest. For this reason the Lord answered not 
1. Sam. 28. v. 6  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 Priestes, was also manifested to the party, solemnly and in sincerity of heart proposing the questions, whereof he desired to be resolved.  

The Priests infallibility did depend vpon their continency& integrity.  5 That the Priest had no such privilege, or absolute promise of Gods infallible presence, as the Pope challengeth, is apparent from the law of temperance prescribed. 
levit. 10. ver. 9.10.  And the Lord spake unto Aaron saying, thou shalt not drink wine, nor strong drink, thou nor thy sons with thee, when ye come into the Tabernacle of the congregation; lest ye die. This is an ordinance for ever throughout your generations, that ye may put difference between the holy and unholy, and between the clean and unclean, and that ye may teach the children of Israel all the statutes the Lord hath commanded thee by the hand of Moses. If these Priests themselves were unholy and unclean, they could not infallibly discern between the holy and unholy, between the clean and unclean: if they lived not according to this, they could not teach the children of Israel the rest of Gods 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 Iesuites attribute unto him) must bee thought to bee infallibly assisted by the holy spirit, albeit he led a most unhallowed, vnclean, polluted life.  
6 But for the promise made unto levi, and his seed, God himself by his Prophet 
Malach. 2.1.2.  Malachy most expressly interpretes the meaning of it; And now O ye Priests, this commandement is for you, if ye will not hear it, nor consider it in your heart, to give glory unto my name, saith the Lord of hostes, I will even sand a curse vpon you, and will curse your blessings, yea, and I haue cursed them already, because ye do not consider it in your heart; behold I will corrupt your seed, and cast dung vpon your faces, even the dung of your solemn feasts, and you shall bee like unto it, and ye shall know, that I haue sent this commandement unto you, that my covenant which I made unto levi might stand, saith the Lord of hosts. My covenant was with him of life and peace, and I gave him fear, and he 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 did turn many from iniquity; for the Priests lips shall preserve knowledge, and they shall seek the law at his mouth. As if he had said; Such Priests I haue had in former times, and such might your praises from my mouth, and your estimation with men haue been, had you framed your lives according to the rules which my seruant Moses had set you. But were these Priestes, against whom he here speaks, infallible in their doctrine still, because Gods promise was so ample unto levi? If they were not, why doth Bellarmine bring this place to prove the Popes infallible authority, in teaching divine untruths? If they were, why doth the Lord complain in the words immediately following? But ye are gone out of the way, ye haue caused many to fall by the law, ye haue broken the covenant of levi, saith the Lord of hostes, Therefore haue I made you also to bee despised, and vile before all the people, because you keep not my ways, but haue been partial in the law.  
7 This place alone( though many others might be brought) clearly evinceth Gods promise unto levi and his posterity, during the time of their priesthood, to haue been condititionall, not absolute. And as Gods promise of infallibility was unto him& his seed, such was the obedience due to thē& their authority, not absolute, but conditional:& where the precepts may seem universal, yet are they to be limited oftimes by the condition of the priests life.  
8 But sundry propositions there bee in Scriptures for their form universal, which are also absolutely true in their proper subject, 
universal propositions in Scripture are to bee limited by their proper subject, the end of the precep or other circumstance.  whose full extant or limits notwithstanding 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, onely their universality is to bee limited by their proper subiects. 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 bee 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 subiects, in which their true h is principally, and most evidently seen, nor so able to discern the identity or diversity, the proportion, or disproportion which other subiects may haue with the former; but of the trial of rules in arts( if God permit) elsewhere. I will now instance in Scripture onely; what proposition could bee for the form more universal, what precept conceived in words more general, then that of sanctifying the sabbath. In it thou shalt do no wanner of workees, 
Exod. 20. v. 10  {αβγδ} Non facies ullum opus? The Scribes and pharisees putting a Religion in the letter of the Law,( as the Iesuites now do, 
The precept concerning the sabbath then which none can bee more universal did not extend to all ●anner of works.  when 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 vpon it: Their pretences, if we respect the universality of the proposition onely, were far more probable then the Papists can pick any for their purpose: Yet jewish skill, in that they consider not the end of the sabbath, which might haue limited the universal form of the precept, and restrained it unto some kind of works onely; for not all, but onely all those works which were 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 onely are here onely forbidden as did distracted the mind, or make men unapt to hear, red, or meditate on heavenly matters; all works of secular vocation, or private consequence, which might hinder mens endeavours for procuring the health, or wel-fare 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 red, hear, and meditate vpon Gods word, that by it they may bee fruitful in good deeds, by which Gods name is more immediately glorified, then onely by speaking well, and not doing so. Wherefore our saviour Christ did better observe the sabbath by working vpon it, to save mens lives, or recover their health; then the Pharisees did by abstaining from such works of mercy, as might haue glorified Gods name more immediately, then any speculative or precise rules, how it should bee kept: Yea, by not working these good works, when faire 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: 
Luk. 6. v. 9.  I will ask you a question, whether it is lawful on the Sabbaoth dayes 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 auoidable, then by doing such works, as vpon ordinary and daily occasions were unlawful to be done vpon the sabbath day. It was an opinion received( as it seems) amongsts the Iewes, that they might not fight, nor build the breaches or places whereby their enemies did hope for entrance vpon the sabbath. In this persuasion 
Mac. 2.36.36.38.  about the number of a thousand Iewes did lay down their lives. But when mathias heard of this his people, and Country mens massacre( more general then it needed to haue been, but for this their strict and precise interptetation of the former general commandement, he and his friends wisely resolved 
1 Mac. 2. v. 41.  whosoever should come to make battle with us vpon the sabbath day, we will fight against them, that wee die not all as our brethren that were murdered in the secret places. Which they might haue 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 wee all do as our brethren haue 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 haue sanctified Gods Sabaothes, 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 Sabaothes.  
10 Yet our Aduersaries I am sure cannot bring any precept so peremptory or general, for absolute obedience unto the High Priests, and gouernours, as the former was for not working vpon the sabbath. And yet this wee see hath its restraint from the end, and holds onely absolutely true in certain kind of works, not in all. The like restraint, either from the end, or from the circumstance, may all those places likewise suffer, which seem to bee most general for absolute obedience unto Gods messengers or spiritual gouernours.  

universal precepts for obeying Gods messengers must be limited by the end of obedience.  11 The end of obeying Gods 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 notwithstanding 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 should 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 gouernours. But it will bee replied, who shall judge whether the spiritual governor command thee such service, as argues disobedience unto God, or no? If the case bee doubtful, and I be commanded by my lawful Pastor, I haue answered already in what sense obedience must bee 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 mans conscience. Shall that then bee evident which every man shall say is evident unto him? No, but what in dead and conscience is, and so shall appear in his iudgement 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 mans appearance will not much esteem, how they bee judged by men further then in reason they may be persuaded, their sentence shall bee ratified in the last day of iudgement. And because God hath endowed spiritual gouernours 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 sins, as add thirst to drunkenness, contempt of Gods messengers, summons to repentance unto actual breaches of his law. This is as open rebellion vpon a riot, perhaps first attempted vpon ignorance of the Law, inconsideratenes or foolish passion, but continued after proclamation made in the Kings name, by a public magistrate authorised for such purposes: The parties admonished vpon such high terms, to desist from any suspicious enterprise( though no more) must bee certain of the Princes, or chief Lawgiuers 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 bee most true what hath been before delivered, 
Condition all obedience of two sorts.  that unto Pastors conditional obedience is onely due, yet is not the condition precedent to all acts of obedience, but subsequent at least to some, and to bee inserted by way of limitation or caution, for desisting vpon discovery of farther danger, rather then 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) aswell of the Papists error in demanding absolute obedience, without all condition of limitation, as of many Protestants granting less then is due to Pastors, that is obedience onely 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,& nothing due unto the plaintiff, before the performance of the condition bee proved: but such as is between a private man, and a Magistrate,( both subordinate in their several places to one sovereign, unto whom onely 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 vpon 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 Christs messengers, and precedent to the condition interposed or inserted, 
In what acts absolute obedience is due to Pastors.  are the unpartial examinations of their own hearts and consciences, the full renouncing of all worldly desires, earthly pleasure, carnal lusts or concupiscenses, because these vnrenounced haue a command over our souls, 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 shal in Christs 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 divell, that it may be always ready to serve Christ) shall refuse his Pastors commandement, though threatening hell pains to his disobedience in some particulars, he doth yet better observe the former precept by this his denial, then 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 gouernours is but as a training of Christs faithful Souldiers. And in thess acts of obedience, is that saying of our saviour most generally and absolutely true; 
Luk. 10.16.  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 disobedience vnchristian, and rebellious. For which cause we are absolutely bound unto habitual performance of this, ere wee can bee admitted as lawful auditors of Christs 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 bee limited by their proportion, or disproportion to the end of obedience enjoined unto spiritual commanders; which as wee said before, was to obey God in all. Those acts then must bee undertaken, which vpon examination appear not prejudicial to that oath of absolute obedience, which wee haue 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 vpon these conditions;& he that sincerely obeyeth in the forementioned fundamental act of renouncing all, and denying himself,& yet disobeys in other particulars, vpon such grounds and motives as wee haue said, doth perfectly fulfil that precept,( if any such there were) obey your spiritual overseers in all things.  
14 Bee our bond of duty to such gouernours, whether by ordinary subiection to their calling, or voluntary submission of our judgements, to their personal worth, never so great; yet seeing they command onely in Christs name, and for the aduancement of his kingdom, to imagine spiritual obedience should bee due to such injunctions, as vpon 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 refrain all occasions, or provocations to evil, not as halters to led or draw us to such unnatural villainies.  
15 These rules hitherto mentioned ritely observed, there is no greater difficulty in restraining universal precepts of obedience to the Church; then in limiting general commandements of kings to their Deputies or Vice-gerents. Now, if a King should charge his subiects to obey his Lieutenant in all that he should command: any reasonable man would take the meaning to bee this; That he should bee obeied in all things that belong unto the Kings service, because this is the end of his appointment, and the proper subject of this precept. No man in this case would bee so mad, as to take the Princes word for his warrant, if by his Lieutenant he should be put into some service, which were more then suspicious to bee traitorous, or apparently tending to the Kings destruction. If a Iesuite should see the Popes agent or nuncio( whom he were bound to obey by the Popes injunction delivered in most ample terms) tampering with the Popes open enemies; either consorting with us in our liturgy, or communicating with us in our Sacraments; receiving pensi●n from foreigners, or secretly conferring with such of their Counsellors as had more wit then himself; could he dispense with his oath of absolute allegiance to the Pope, vpon these or like evasions? This is suspicious indeed; but how shall I know whether the Popes Agent in doing this, do disobey his Holinesse? 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 Iesuites are not so simplo in the Popes 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 beside themselves with furious zeal in this argument; that any Christian should be as wary and circumspectly, 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.  

Precepts of obedience unto masters or parents though most universal for their form are limited by their subject.  16 But to come nearer the point,& instance in some precepts of obedience 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 minister should be an absolute Pope over his own family, then why the Pope of Rome should bee a father of all christian congregations, an absolute judge of Scripture, or master over mens faith. 
Collo. 3. ver. 20. Vide Bellar. l. 2. de Monach. cap. 21.  Saint Paul commands children to obey their fathers in all things, for that is well pleasing unto the Lord, which is as much as if he had said, in obeying them you obey the Lord. Again, he commands seruants to bee obedient unto them that are their masters according to the flesh in all things, not with eye-seruice 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 gouernours. In the precept concerning wives obedience to their husbands, the note of universality is omitted: for he saith wives submit 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 gouernours, or were there any hope to comprehend Pastors under the name of fathers or masters, it would quickly bee inferred, the note of universality was purposely added by our Apostle in these latter precepts, that men might know absolute obedience without limitation or examination, was due unto the Pope. 
So Aquinas expounds it as Bellar. acknowledgeth it: Quod vero E. Paulus ait Col. 3 filii obedite parentibus per omnia, vel itae intell●gi debet, vt illud ( per omnia) significat per omnia, ad quae se extendit patria potestas, vt recte docet Sanct. Thom. in 2. 2. quae. 104. ar. 5. quemadmodum, si quis diceret, opo●tere milites obedire Imperatori per omnia, exponendum esset per omnia, quae ad militiam perttinent, vel certè tenentur filii per omnia parentibus obedire, said dum paruuli sunt. ●ellar. l. 2. de Monach. c. 21.   
17 But the holy men of God, whose mouths always spake 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 then their hearts in Gods word, usually do, even where they seem to speak most universally for the former, are to bee universally understood onely in that subject or matter, which for the present they mind most. As when our Apostle commands seruants and children to obey the one, their masters; the other, their parents in all things: the meaning is; as if he had said, ye that are christian seruants, 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 heartinesse and cheerfulness, a perfection of sincerity, in performing that obedience which other children ought to their fathers, or seruants to their masters, then any way extend the object of christian childrens or seruants obedience to more particulars, then 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 seruants to obey their masters in all things, he reserves their allegiance entire unto. Princes and higher powers. Such must bee obeied both by masters and seruants, by fathers and sons. Much more doth God when he enjoins obedience in most ample form unto Kings or spiritual governors, reserve obedience due to himself most entire and absolute.  
18 Yet entire and absolute it cannot be, unless it depend immediately& absolutely vpon his laws; 
That universal absolute obedience unto men is incomparable with rtue loyalty unto Christ.  unless it be exempt from the vncontrolleable 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 or his laws, more then a Prince could bee said to bee that seruants supreme Lord or sovereign, which were bound absolutely to obey his Master in all points, without examination, whether his designments were not 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; Seruants 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 in joining 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 seruant that takes arms against his Master in the Kings defence, whilst thou disobeyest him, all other obedience is rebellion; ye are bought with a price( saith our Apostle) bee not ye the seruants 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 mans disposition.  
19 Nor is it more difficult for Christs seruants to discern when gouernours solicit them to disloyalty against him, then for seruants 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 then seruants can haue for their Princes. The transgression of both are easy to discern in the beginning of revolts or apostasies; but the latter more difficult, when traitors or usurpers are grown strong, and can pretend faire titles unto soueraigneties, or coin false pedigrees, yet is it 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 haue the true title. But this difficulty is 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, vnreserued obedience. Vpon what grounds especially wee are now to examine, by these rules hitherto discussed.   

CHAP. II.  
The authority of the Sanhedrim not so universal or absolute amongst the Iewes as the Papists make it, but was to bee limited by the former Rules.  
1 ONe especial place on which they stand, is from that Law in 
Deut. 17. v. 8.9. &c.  Deuteronomy, If there arise a matter too hard for thee in iudgement, between blood& 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 Priestes of the levites, and to the judge that shall be in those daies, and ask, and they shall show thee the sentence of iudgement, 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 iudgement which they shall tell thee, shalt 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 hearkening 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 bear 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 aduersaries objections; First, it may( without prejudice to our cause) bee granted; although it cannot out of these words bee necessary inferred; that God here prescribes obedience in the abstract, such as was to bee performed unto those Priests and Iudges 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 gouernours were to bee obeied; 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 haue perfect notice of. But how great soever the extent of this precept be: not one fyllable in it makes more for absolute obedience unto spiritual, then unto civil governors; for it is said indefinitely 
Ver. 10.  thou shalt do according to that thing which they( either spiritual or temporal) of that place which the Lord hath chosen shall show thee. And again, the words are disjunctive, That man that will do presumptuously, not harkening unto the Priest or 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 
Obijcit Brentius, hoc loco non solum ad Sar●ce dotem, said ad judicem, etiam remitti eos, qui dubitant, judicem autem fuisse politicum principem. RESPONDEO, nomine Iud●cis posse tum intell●gi Principem Sacerdotum, nam in Hebraeo est: ascend ad Sacerdotes,& ad judicem: qua si diceret, ad Concil●um Sacerdotum,& eorum principem, summum Sacerdotem. Dico secundò, si intell●gamus nomine judicis politicum ●r●ncipem, tum esse distincta offi●ia. Nam Sacerdoti tribuitur sententia definitiua, iudici antem exequutio in co●tumaces: Qui superbierit, inquit, nolens obedire Sacerdotis imperio, ex decreto judicis moriatur. B●ll●r. de verb. Dei interpret. l. 3. c. 4. a. This distinction is quiter contrary to the words of the Text, for the Hebrewes call such as execute sentence {αβγδ}, in opposition to the word {αβγδ}, used in this place which signifieth such a magistrate as giveth definitive sentence Vid. Fagu. in 16. Deuteronom.  Bellarmine will haue the b 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 bee judge, and make Christian Princes her hangmen, but their practise must not be taken for an infallible exposition of that Law, 
The Law of God, Deut. 17. did concern temporal causes, either only, or especially.  whence they seek to justify their practise quiter contrary to the practise of the jewish Church and Synagogue. Nor doth Bellarmine or any other, beside the base parasitical Canonists, or the Popes 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 onely spiritual causes are here meant? nay, he confesseth that the law is general concerning all doubts that might arise out of the law; yea it is most probable, that it onely concerns civil controversies, and Bellarmines 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 onely of Idolaters, but this law is not onely for them by Bellarmines confession. Yea 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 lattet 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 Bellarmine) is a point of Religion; Was the Priest alone then to give sentence, and the civil Magistrate onely 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 Iewes, 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 Iesuite 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 haue redeemed him, against two honest men that would haue sworn he would haue done thus much; there had been no appeal from any City in judah, unto any higher Court; his doom had been red in the gates, and without them he should( as Homer speaks) haue 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 Princes hands. And no doubt but it did so amongst the Iewes. 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 bee they would haue one: as if the former Court had then ceased to bee the supreme tribunal; seeing all Subiects 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 haue the Law of his God written out. 
Deut. 17.19.  And it shall bee with him, and he shall red therein all the dayes 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 bee not lifted up above his brethren, and that he turn not from the commandement to the right hand, or to the left. Was he to take all this pains, onely that he might learn to execute the Priestes definitive sentence? This any heathen might haue done. But the Kings of Israel, albeit they were not to meddle in the execution of the Priests office, were notwithstanding to bee so well skilled in Scriptures as to bee 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 Gods 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 iudgement as the Priest had,& therefore it was requisite he should rely vpon the Priestes definitive sentence. What construction then can any Iesuite make of these words; A divine sentence shall bee in the lips of the King, his mouth shall not transgress, he saith not, in execution of iudgement given by the Priests, but in iudgement given by himself, seeing it is an abomination to Kings to commit wickedness, for the throne is established by iustice. And again, 
Prou 16.10. That the infallibility of kings may bee defended with as great probability of Scriptures as the infallibility of priests. Prou. 16.13.  Righteous lips( such as the Priests should and might haue been, but usually were not) are the delight● of Kings, and the King loveth him that speaketh right things. This place if wee respect either the abstract form of precept, or plenitude of Gods promise for abiliment to perform it, is more plain and peremptory for the Kings, then any can bee brought for the high Priests infallibility, in giuing definitive sentence; yet doth it not necessary infer, Kings shall not; but rather shows that they should not, or that they might not at any time err in iudgement, so they would steadfastly follow those rules which God had prescribed them. For when God saith; A divine sentence shall bee in the lips of Kings; this speech doth no more argue a perpetual certainty in giuing righteous sentence, then if he had said; A corrupt or erroneous sentence shall not be in the lips of Kings, or his mouth shal not transgress in iudgement. For as that which God saith, shall not be done, oftimes is done: so may that which God saith, shall bee done, bee oftimes 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 theeues, no theft committed, yet is our aduersaries collection as foolish, The Priests lips shall preserve knowledge, Ergo they cannot err in giuing definitive sentence, or again, The spirit shall led 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 bee 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 practise of life; nor do they necessary conclude, that men always shall perform such obedience. The most which they infer, is this, that Gouernours by duty are bound to perform, that performing such obedience in practise of life, they might bee freer from error, in their doctrine or definitive sentence. And it was abstinence and integrity of life that was to preserve sincerity of iudg●ment 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 Salomon teacheth kings, 
Pro. 31. ver. 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 Princes strong drink, lest he drink and forget the decree, and change the iudgement 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 iudgement of the children of affliction. The Conclusion hence arising is; all the places that can bee brought, either for the King or Priests authority, rather show what manner of men they should be both in life and iudgement, then assure them of any infallibility of iudgement, if they be dissolute in life. This was a point never dreamed of by any, before the Popes notoriously infamous lives, did discredit the titles of sanctity and infallibility( which from a conceit of their predecessors integrity they haue usurped) and enforced their parasites to frame a distinction of sanctity in doctrine separated from sanctity in life.  
7 It is questionable, whether both Priestes 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 then ordinary possibility of living according to such laws. Gods blessings( as is most probable) in both these respects, were extraordinary unto their Princes and Priests: yet not so infinitely 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 peoples wickedness did impair the force and virtue of these extraordinary blessings 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 governors sincerity in iudgement, did depend in part vpon the condition of this peoples life.  
8 The usual proverb was most true( though the words thus inverted) like people, like Priests. Thus did the wise son of mirach interpret Gods promises both to Priest and Princes 
Eccles. 45. v. 23, 24.25.  Because Phineas the son of Eleazar 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 a covenant of peace made with him, that he should be the chief of the sanctuary, and of his people,& that he and his posterity should haue 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 bee to the onely 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 haue be not abolished, and that their glory may endure for their posterity.  
9 For what wee haue said it is most evident, that the precepts inioyning obedience unto civil Magistrates, are as large& ample as any can be found for obedience unto spiritual gouernours, 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 procedings, were equal to both always conditional in both cases.  
10 As for this Law, Deut. 17. 
That this law of Deut. doth justify our English laws for executing priests and Iesuites, or all such as aclowledge the Pope supreme judge in causes ecclesiastical.  the very nature of the Text and circumstances annexed thereto, infer no more then this; That God would haue a supreme tribunal amongst the Israelites, wherein all controuersis which could not be ended in inferior Courts, were to bee 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 bee 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 controuersers plea might bee from some spiritual law,( as concerning succession in the Priesthood, &c.) or haue some spiritual matters annexed as consequent, the Iudges censure was to extend onely unto mens 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 then the sentence of his Court did permit. All were bound vpon pain of death to sit down with their private los●e, rather then raise tumults or endanger the public form of government established in Israel. even when they knew the Iudges 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( whethersoever were supreme magistrates) did inioyn 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. Because the ancient Israelites did not use to trouble their Priests or Iudges with such quirks and quiddittes, as coined for the most part by schoolmen, haue bread greatest contention in the Christian world, such as never could haue been decided by the iudgement of urim or Thummin, not by Prophets, visions or dreams: he that had desired any, must haue gone to Endor for resolution, Sam. 1. c. 28. v. 7. In jerusalem or Shiloh( whiles they flourished) the proposers of such controversies should haue been punished for their curiosity, which amongst the Israelites had been as hateful as the sin of Witch-craft. The want of such a tribunal as this, for punishing contentions and curious spirites, hath caused such fruitless contentions, and nice questions, as cannot possibly bee resolved, once set abroach or prosecuted, but might easily haue been prevented by the religious care and industry of such a supreme Consistory in every kingdom.  
What hath been said concerning the meaning of this place, Deut. 17. is confirmed by the practise of the Iewes and their ancient Records; First, that not onely conditional, but absolute obedience is here enjoined, is not probable out of those words, v. 11. 
Tria genera doctrinarum& sententiarum veteribus fuerunt. Primum receptum credebatur à Mose ac Prophetis, quod Cauala nominatur. Secundum, quod opinatione judicum constitit, vt in Scripturae locis enarrandis, quae ad Oeconomiam pertinebant. Ex quo intelligitur causa, quam ob rem sub priore templo& prioribus annis posterioris, tanta concordia judaeorum Ecclesia administrata sit, donec enim magnum judicium viguit omnia certo definita, summo consensu recipiebantur. Exinde in sententia facienda,& respondendo de lege saepissimè coniecturis connixi sunt, Et tamen quod sic erat pronunciatum, pro lege recipiebaturl Tertium genus quod statuunt vltra legem, quo illa defenditur, seu obiecto sepimento, vt prius volandum sit hoc, quàm inlegē aliquid soris admittatur. Hoc Christi domini aetate inuerterunt, Nam propter traditions reliquerunt legem Dei. Huiusmodi interim dvo genera, alia perpetuo esse volverunt alia tempora●ia. Fagius in hunc locum.  [ according to the Law which they shall teach thee:] not onely the written law of God( as some will haue 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 cases omitted by the lawgiver. All such customs, decrees, or ordinances were to bee obeied absolutely in such matters as did concern mens temporal losses or commodities, there was not appeal to any other Court on earth, for the reuersing of any sentence given in this; to haue attempted thus much, by this law, had been present death; and by the same all Christian Princes justly might, yea ought to put death all such, as in any cause spiritual or temporal, vpon 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 oppose violence unto it, though it offer violence to them: for God onely 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 practise, and fulfil Gods word in the forementioned place, that al might die which do thus presumptuously: that so evil, and( the mischief of mischiefs) all appeals to Rome, might bee taken away from Israel; that so all Christian people hereafter might hear and fear, and do no more presumptuously.  
Secondly, that the high Priest was not the infallible judge, nor above Kings in giuing definitive sentence, is most evidently confirmed by consent of jewish 
said nec rex in Sanhedrim admittebatur, to quod prohibitum sit contendere cum eo. Sacerdòs vero magnus recipiebatur modo sapientiae praeditus esset. Fagius in cap. 6. Deut. ex Hebraeis.  antiquity; for the High Priest was not admitted into their chief Consistory but vpon this condition, if he were a wise man, and being admitted, yet was he not to sway al as he pleased, for so is it said in the same place, that the king was not to be of the 
Vide Fagium in cap. 16. Deut. and the annotations unto the 9.§. of the next Chapter.  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 Iudges, as often as they went* contra stationes Montis Sinai.   

CHAP. III.  
That our saviours injunction of obedience to the Scribes and Pharisees, though most universal for the form, is to be limited by the former Rules, that without open blasphemy it cannot bee extended to countenance the Romish cause: that by it we may limit other places brought by them for the Popes transcendent universal authority.  
1 ANother place there is, which, as it seems hath been too much beaten heretofore, because some of the cunningest Anglers for Peters tribute, begin of late to relinquish it. The place is Math. 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. Bellarmine 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 vpon beter experience, the maintenance of it once closely besieged, would not quit the cost; for elsewhere, he yields as much expressly, as will enforce him to surrender up this, if it bee instantly demanded. Perhaps he hoped his premunitions might work some secret disposition in most mens minds more prejudicial to our cause, then wee out of our honest simplicity could at first sight suspect. It will not therfore 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 bee 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 Pharisees 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, 
Nota 3 PRIMO toto illo capite Dominum reprehendere vitia Scribarum et Phariscorum, et qu●a po●erant infirmi ex eo colligere, non esscredendum Praelatis qui male viuunt, ideo ini●io capitis apart docere voluisse, non obstante malâ vitâ Praelatorum sequendam esse eorum doct●inā. SECVNDO, nota cum Cypriano lib. 4. Epist. 9 Nunquam Dominum, neque Apostolos in tota Scriptura reprehendisse Pontifices et Sacerdotes judaeorum, nominando eos Pontifices vel Sacerdotes, said solùm sub nomine Scribarum et Phariseorum; ne videretur reprehendere cathedram et Sacerdotium, et vt intell geremus, semper deberi honorem Sacerdotio et Pontificatui, etiam si fortè persona quae in cathedra sedet, sit minus bona. Ex quo intell gimus haereticas hu us temporis, qui p●ssim in Episcopus et Sacerdotes& praecipué in ipsum summum Ecclesiae Pontificem inuehuntur, nihil habere commune cum moribus Domini,& Apostolorum. TERTIO nota, quod Dominus de Cathedra Mosis dicit, intelligi a fortiori de Cathedra Petri. Bel. de interp. ver. Dei. l. 3. c. 5.  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 wee 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 bee due unto the Prelacy or Priesthaod, although the Priests or Prelates in their lives and persons were not so commendable. The consequence is not amiss; albeit his reason bee not so firm, and the corollary, which he hence deduceth, most malicious. Hence( saith he) wee are given to understand, that the heretics of this age, which vpon every occasion inveigh 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 Bellarmine brings? 
Bellarmines idle and malicious collections out of our saviours words refuted.  Wee may suppose I trust without offence, that Gods Prophets did not go beyond their commission, in taxing the chief offences or offenders of their times; that our saviour or his Apostles might vpon the like or greater occasions, haue 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 Bellarmine dreams of, but aimed chiefly at the fairest, for such usually gave greatest countenance to foulest sins. And who knows not, how in the Synagogues latter dayes, the glorious titles of Scribes and pharisees had, in a sort drowned the names of Priests; as the reputation of Iesuites hath of late yeeres much eclipsed all other titles of inferior ministers, heretofore more famous in the Romish Church? It was likewise the high esteem of these two Saint-like sects, which seduced most silly souls throghout Iewry, to follow traditions contrary to Gods laws, as the Iesuites late famed hath drawn most of the blind Churches children ( which go more by ear then eye sight) to account villainy piety, and falsehood subtlety. As our saviour and his Apostles reprehended the rabbis or Priestes in their times, not under the names of Priestes and levites, but under the glorious names of Scribes and pharisees, then reputed the onely guides of godliness: so would they, were they now on earth( as wee in imitation 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, 
Mala. 2.1.  he tells them their own in their proper names; And now O ye Priests this commandement is for you. So did Micah and Zephania, and every Prophet, as their demerits gave occasion.  
4 His third fortress is, that whatsoever Christ saith of Moses chair, must he conceived to make more for Saint Peters, and such as sate therein. Why our saviours admonition should make more for the Popes authority within his own territories then it did for the Scribes and pharisees, or High Priests authority in the land of Iewry; 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 Iewry then subject to the High Priest, Scribes and pharisees, I will not deny; for such Iudges as they were, the Popes of Rome in their several generations may bee, nay, would God they were not. Let us see then, what infallibility in giuing definitive sentence, Bellarmine can prove out of the fore-mentioned 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 aduersaries themselves, unto such doctrines onely, as they taught ex Cathedra. And justly, seeing this restraint hath more apparent ground in the Text then any other. Therefore it is said, they sit in Moses seat, they are infallible, not always, because they sometimes fit; 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 vpon deliberation? If unto all their doctrines or definitive sentences so pronounced, men had been bound in conscience to yield obedience: the Pope( as shall bee shewed anon) had never sate in Peters chair; yea, Peter himself had been in conscience bound to be an Apostata from Christ. 
Maldonates restraint of the former injunction.  But what is the meaning of these words? They sit in Moses seat, all therefore whatsoever they bid you, that observe, and do? That is, all that Moses first said, and they recite, 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 s●ruare, ac facere quae Scribae& Pharisaei, dum in Cathedra Moysis s●de●t, dicunt non de ipsorum, said de legis, ac Moysis doctrina loquitur, period enim est, ac si dicat, omnia, quae lex& Moyses vobis d xerint, Scribis& Pharisaes recitantibus seruate ac facite, secundam autem opera eorum nolite facere, vt Hila. Hieron. videntur intellexisse Cur ergo, dicet aliquis non dixit, quaecunque Moyses dicet, seruate ac fa●ite, said quaecunque Scribae& Pharisaei dixerint? Duplex reddi causa potest: alteri, quod volverit Scribarum et Pharisaeorum hypocrisin arguer e: non autem arguisset nisi dixisset eos alit●r docere Altera quod toto capite acerbè eos ess●t reprehensarus,& conueniebat al●quantulum eos prius laudare, ne omnia ex affect●,& sine judicio improbare videretur. Maldonatus in c. 23. v. 3 Math. S Austins answer,[ Non sequitur de Phariseis, nisi in Cathedra Moysis sedentibus, tunc autem Cathedra ipsa coeg●t eos vera dicere.] He thus rejects[ Quis dubitat illa ipsa falsa, quae docebant, in Cathedra ipsa, si in Cathedra sedebant, aut in Synagoga& Schola. 2. Moysis docuisse? Seeing the Iesuite thus rejects the disiunction of speaking ex Cathedra, or as private men, what reason haue we to aclowledge the pipes public or infallible spirit, whilst he speaks ex Cathedra, when by their own confession he may be worse then an heretic or infidel if wee take him as a private man.  Iesuites whole skill in expounding Scriptures( save onely where doting love unto their Church, hath made him blind) none of theirs, few of our Church haue surpassed,[ 
Cum jubet s●ruare, ac facere quae Scribae& Pharisaei, dum in Cathedra Moysis s●de●t, dicunt non de ipsorum, said de legis, ac Moysis doctrina loquitur, period enim est, ac si dicat, omnia, quae lex& Moyses vobis d xerint, Scribis& Pharisaes recitantibus seruate ac facite, secundam autem opera eorum nolite facere, vt Hila. Hieron. videntur intellexisse Cur ergo, dicet aliquis non dixit, quaecunque Moyses dicet, seruate ac fa●ite, said quaecunque Scribae& Pharisaei dixerint? Duplex reddi causa potest: alteri, quod volverit Scribarum et Pharisaeorum hypocrisin arguer e: non autem arguisset nisi dixisset eos alit●r docere Altera quod toto capite acerbè eos ess●t reprehensarus,& conueniebat al●quantulum eos prius laudare, ne omnia ex affect●,& sine judicio improbare videretur. Maldonatus in c. 23. v. 3 Math. S Austins answer,[ Non sequitur de Phariseis, nisi in Cathedra Moysis sedentibus, tunc autem Cathedra ipsa coeg●t eos vera dicere.] He thus rejects[ Quis dubitat illa ipsa falsa, quae docebant, in Cathedra ipsa, si in Cathedra sedebant, aut in Synagoga& Schola. 2. Moysis docuisse? Seeing the Iesuite thus rejects the disiunction of speaking ex Cathedra, or as private men, what reason haue we to aclowledge the pipes public or infallible spirit, whilst he speaks ex Cathedra, when by their own confession he may be worse then an heretic or infidel if wee take him as a private man.  When he commands to observe, and do all that the Scribes& 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 M●ses( 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 bee 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 shewed, 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 iudgement. Thus far Maldonat, unto whose answer wee may adjoin, that our saviour Christ( as Maldonat also well hath no●ed) did speak these words unto such as had seen his miracles, and heard his doctrine, and yet could not bee his daily auditors with his other Disciples: but were to repair to the Scribes and pharisees, as unto their ordinary teachers, and instructors in the Law. Here, if wee consider the humour of rude and ignorant people( for such may wee suppose most of his auditors were as yet) it was very likely they would either be slow to hear, or re●●y 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 spake as never mans did. For it i● a work of great iudgement, nay of the spirit overruling t●e flesh, to make men relish their doctrine, whose lives& 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 mens conceit and commendations of him, and in this humour scorn to learn of any more meanly qualified, or of less estimation in the same pro●e●sion. again, there is a iealousy in most illiterate minds, that their Preacher, if he follow not such lessons in his life, as he● g●u●s them, doth not teach them as they should bee 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 original of jealousies in the flock, or needless exceptions against the wholesome admonitions of Pastors.  ere proved or tasted, because the parties unto whom they are tendered, haue 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 sp●ke 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 wee 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, 
Rom. 7.18.19.  but I find no means to perform that which I good for I do not the good things which I would, but the evil which I would not, that do I. Rude and illiterate mindes, 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 intend, suspect their Pastors, whilst they commend wholesome food unto them, do not think because they do not as they say. From this source issue these or the like mutterings amongst themselves, Tush, if our person 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 then 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 Gods name, hinders him from doing it? he hath little else to do besides, much less I am sure then any of vs.  
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 bee hypocritical and bad, yet bee 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 Gods iudgement vpon 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 saviours speech, 
The true restraint of the former injunction.  whence the universal note [ whatsoever] must bee restrained to such material doctrines, as the Scribes and pharisees themselves, either expressly delivered out of Moses, or whiles they interpnted him, commended to others as good in the general, howsoever they shrunk back or shuffled, when they came to the practise of such particulars as crossed their humors; or unto these precepts of good life, whose truth and equity their auditors might easily haue acknowledged, either from their conseruancie with the principles of nature, or other undoubted mandates of Moses law, or from the authority of bad, yet lawful teachers, whose aduise is always to be followed as good, unless there be just suspicion of evil, or sinister respects, of which their bad lives are then onely just presumptions, when they handle particulars that concern themselves, as making for their gain, credite, glory, Apologies in bad courses, or auertment 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 bee 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 Pastors lives or doings; but their sayings are to bee made rules of other mens lives and actions. And our saviour enjoins the former obedience unto the very pharisees; who spake as well, and did as ill as any could do; very patterns of hypocrisy. In expounding Moses, hey 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 vpon particular occasions, 
luke. 16. v. 14.  All these things heard the pharisees, saith Saint Luke, which were covetous, 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, 
luke. 11. v. 39.  inwardly full of raven and wickedness. They often taught others as Moses had done, to walk uprightly as in the sight of the Lord their God; and yet did all their works to bee seen of men. They had often taught their auditors to honour father and mother, and learnedly discoursed vpon the equity of this precept in general: yet could vpon 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 practise by tradition of the elders( as the Pontificians do theirs, when they absolve subiects from the bond of duty to their civil; or children; to their natural parents, that they may bee 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 onely when their treasury might bee enriched, or their own honour enlarged by dispensations, which the people easily might haue discerned for contrary, as well to the Law of God and nature, as 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, wee may easily limit that speech of our saviour unto Saint Peter, which Bellarmine labours to make more then most universal, because the surest ground in their supposals of the Popes transcendent authority,[ 
Math. 16. v. 19  I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind vpon earth, shall bee bound in heaven, and whatsoever thou shalt loose on earth, shall be loosed in heaven.] By these keys saith 
Per istas claves non solum intelligitur potestas soluendi à peccatis, said etiam ab omnibus aliis vinculis& impedimentis, quae nisi tollantur, non potest intrare in regnum caelorum, siquidem promissio generalis est, nec dicitur, Quemcunque solueris, said quod cunque solueris, vt intellig●mus modos omnes, seu legum dispensando, seu peccatorum et paenarum relaxando, seu dogmatum, et controuersiarum explicando à Petro eiu●que suceessoribus solui posse Bellar. de verbi Dei interpret. lib. 11. cap. 37.  Bellarmine, is under stood a power of losing, not onely sins, but all other 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, &c. giuing us hereby to understand, that Peter and his successors may loose 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 then the condition of the party, to whom the promise was made( being Christs seruants, not his equal) will suffer. For what greater prerogative could Christ himself challenge, then such as Bellarmine( for the present Popes sake) would make Saint Peters? The universal note in this place, as the like before, includes onely an abundant assurance of the power bequeathed; 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 vpon sufficient and just occasions. The proper subject that limits the universal form of this more then princely prerogative, is the denial or confession of Christ, either in open speech, in perpetual actions or resolution; as shall bee( by Gods assistance) made evident against Romish assertions) without derogation from the royalty of Priest-hood, which within these territories is much more dreadful and sovereign, then worldlings will aclowledge, until they bee made feel the full stroke of the spiritual sword, in these our dayes, 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 haue access unto these great Doctors writings, to be eye-witnesses with us, or if it please them, public Notaries of their reckless impieties. Of which unless authentic notice bee now taken, and propagated to posterity by evident testimonies beyond exception: his impudent generation in future ages, when these abominations grow old, and more stirred in begin so to stink, that for the Churches temporal health, the books of modern Iesuites must be purged, will surely deny that ever any of their grand divines were so mad with incestuous love of their whorish mother, 
That no argument can bee drawn from the former place to prove the Churches infallibility, but will bee as forcible to justify the condemna●ion of our saviour.  as to seek her maintenance by such shameless, gross, notorious, palpable written blasphemies, as ungracious Iudas would rather haue choked with an halter in their birth, then haue 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 iudgement, the other did not amiss in executing what they enjoined: 
Tria genera traditionum hoc loco lex dicuntur, Puta ordinationes, edicta, vel traditions& consuetudines legitimae, quibus in multitudine publica honestas continetur. Hinc est quod Prophetae constantissimè refragati sunt, quoties contra stationes montis Sinai, vt vocant, aut reges, aut judices, aut populus aliquid admiserat. [ Of which see the Annotations to the last§. save one of the former Chapter.]  yet by that very consistory of Priestes, and Elders, brought in by Bellarmine, as chief supporters of the Churches infallibility, was the life of the world censured to death for an heretic, or refractarious Scismatique; and the 
In Talmud scribitur dominum nostrum illis damnatum. Caeterum accusationem falso intenderunt, qu●a nunquam volvit Pontificum& Pharisaeorum tanquam judicum authoritatem esse conuulsam, said stabilitam potius. Matth. 23. Fagius in Deu. 17.  Talmudists, taking that Consistories authority but for such as the Iesuites 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 wee 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 transmarinall catechism, would gladly haue maintained it: any jew might thus assume; unto the Scribes and pharisees solemnly bid Iudas and others to observe our saviour as a seducer, or traitor, and charged the people to seek his blood: therefore they were in consciences, and vpon pain of damnatlon, bound so to do. do I amplify one word, or wrong them a jot in these collections? I appeal unto their own Writers. Let Melchior Canus, inferior to none in that Church for learning, and for a Papist a man of singular ingenuity bee judge betwixt vs. If from his words, as much as I haue said, do not most directly follow: let let me die the death for this supposed slander. Against the absolute infallibility of councils, or Synods, maintained by him in his fifth book: our Writers, as he frames their argument, thus objects. The Priests and pharisees called councils, 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 quoque quod deinceps sequitur, non est difficile respondere. Nam sacerdotum veterum acta quidem Christo aduersa fueruent at sententia hominum alioqui pessimorum non solum verissima, said reipub. etiam vtilissima fuit. Quin divinum oraculum fuisse joan. evangel. testatur. Cum enim post longam variamque concilij deliberationem Caiphas, qui vt summ●● Pontifex council o praefidebat, sententiam illam, cvi omnes ferè consenserunt, dixisset: Expedit nobis, vt vnus moriatur homo pro populo,& non tota gens pereat: mox Euangel●sta subiecit. Hoc autem à semetipso non dixit, said cum esset Pontifex anni ill●us prophetauit. Qua ex re sit, vt ex nostrorum Pontifi●um vita qu●dem& opera contraria sortè sint Domino Iesu, said eorum iudicia, quae videlicet à summo Pontifice comprobata sint,& vera erant& Christiani vtilia, quae ad p●puli salutem fuit divinitus instituta. Imo adeo à Spiritu sancto erunt ob eam causam, quam ab Euangelista did cimus, quia scilicet Ecclesiae Christi Pontifices sunt. At de secundo argumento satis. Canus, lib. 5. cap. postremo.  Canus, the answer is easy; Let us hear it. The practices of the Priests were indeed against our saviour: but the sentence of men otherw●se most wicked, was not onely most true, but withall most profitable to the commonweal. Yea, Saint John the evangelist tells us, it was a divine Oracle: for after a long and various deliberation used by the council, Caiaphas now sate as chief, being the High-Priest, pronounced that sentence whereunto almost all( at the least the maior part) agreed;[ It is expedient, that one die for the people, and that the whole nation perish not], vpon which speech the evangelist forthwith adds; This he spake not of himself, but being High-Priest for that year, he prophesied. Whence it follows, saith Canus, that our Prelates lives and actions may perhaps be contrary to our Lord Iesus: but their judicial decrees or sentences, such as are confirmed by the Pope( who must bee president in their councils, as Caiaphas was) shall prove true and profitable unto Christians, as instituted by God for the peoples good, yea they shall proceed from the holy Ghost, for the reason which wee haue learned of the evangelist, to wit, because such as give them, are Prelates of Christs Church. And this is all I haue 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, as well as Caiaphas prophecies, may in the event prove true and profitable to Christs Church, wee do not doubt: because unto such as love God, or are beloved of him, all things, even Sathans malice that had suborned Caiaphas and his brethren against Christ and his members, turn to the best. But he that had taken this High-Priest, whilst he uttered this sentence, for an infallible Prophet of the Lord, had been bound in conscience to haue done so to our saviour at his, as the people did to Baals Priests, at Elias instigation. If our aduersaries will permit us to interpret the Trent councils decrees, as the faithful of those times did Caiaphas prophecy: wee will subscribe unto them without delay. It is expedient, wee grant, and profitable withall unto the Church, that there should bee such decrees, whereby the faith of others might bee tried. But as it was not lawful for the people, to imbrue their hands in Christs 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 then was needful, according to his supposed principles in his answer to the next argument. But God who ruled the month of Caiaphas, and made him speak the truth, when he intended nothing less, did also direct Canus pen to vent, what vpon better consideration he would haue concealed. Yet herein he wrote, but out of the abundance of his own, and most of his fellowes hearts, who hold that the Priests and pharisees did err onely in a matter of fact, not in any point of faith, when they condemned Christ. Of which in the next Chapter. For conclusion of this, consider with me, Christian Reader, how great cause we haue to thank our gracious God, that the sect of Iesuites, or rabble of Predicants, were not founded in our saviours dayes; for then doubtless the divell had picked a traitor out of that crew, whose impudent, sophistical Apologies for open blasphemy, and unrelenting perseverance in traitorous plots, might haue outfaced the world, that the delivering of Christ into his enemies hands had been no such sin as Iudas testified it was, both by his penitent speech, and desperate end.   

CHAP. IIII.  
What it would disadvantage the Romish Church to deny the infallibility of the Synagogue.  
1 THat any visible company of men before our saviour Christs time, 
Such infallible authority as the Iesuites pled for more necessary in the time of the Law, then of the gospel.  did challenge such absolute authority over mens faith, as the Pope doth, would bee very hard for them to prove;& no question but the High-Priests and Rulers amongst the Iewes, did oftentimes challenge more then they had. If the Romanist 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 Sion, must needs seem more requisite during the time of the law, then since the promulgation of the gospel. Bee it granted, the points to be expressly believed of the ancient people, were but few: yet even such of them as were most necessary to salvation, were more enigmatically and mystically set down, then any in the new Testament are; and the measure of Gods spirit vpon every sort of men,( the vulgar especially) in those times, much less. For this cause God raised up 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 dayes:) yet much greater then 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 of Gods spirit more plentiful then before it had been. And since the Prophets haue been so clearly expounded by the Apostles, and the harmony of the two Testaments so distinctly heard, the ordinary 
revel. 19.10.  testimony of Iesus is become equivalent to the spirit of prophesy. Allowing then these infinite odds on our parts, that enjoy the labours of formers ages, with the ordinary preaching of the gospel, an infallible ecumenical authority is much less needful now, then it was in the law.  

unless the jewish Church were infallible our aduersaries principal arguments, to prove the Romish churches infallibility are apparently false.  2 Or if our aduersaries will bee so wayward, as to deny the like infallibility to haue 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. For most of them do urge Gods promises made unto that Church, to prove a necessiry of admitting a like authority in theirs. And if these promises made to the Iewes, admit any distinction, condition, or limitation, whereby this most absolute infallibility( as they suppose it) may bee impaired: then may all the promises made or supposed to bee 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 bee ignorant, that all their chief and principal arguments( wherewith they carry away most simplo 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 tropics[ unless God had ordained one supreme judge, or infallible authority, that might decide all controversies in matters of faith viua voice, he had not sufficiently proved 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, haue Iudges to determine all cases or controversies arising. And seeing that monarchical government is of all others the best; and in any wise mans iudgement most available for avoiding all dissension, and keeping the unity of faith; there should bee no question, but God hath ordained such an authentical manner of deciding all controversies. If he haue not, it must needs bee, either because he could not establish such an infa lible authority, and uncontroleable 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 bee great, nay infinite.  
3 But how great soever his love to his Church, and chosen be( as we aclowledge it to bee 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 al controversy) 
Yet I know not what Bellarmine should mean, when he makes it a particular Church, his folly confutes itself, and it shall be sufficient to propose it Bellar. de Ecc. milit. l. 3. c. 16. Ad tertium, de tempore Eliae, negat? consequentia& anteceders huius argumenti. Consequentia qu●dem, quia non est eadem ratio populi judaeorum,& populi Christianorum: nam populus judaeorum non erat Ecclesia vniuersalis vt est populus Christianorum, said particula●●,& pro●●●●ea etiam extra illum populum inueniebant? fide●es& justi, vt Melchisedech, job, & postea Cornelius Cent●rio,& Eunuchus Candacis Reginae,& alij nonnull. It●que etiam si vniuersa Synogoga judaeorum defeci●set, non contiri●o omnis Ecclesia Dei in terris defecisset. said antecedents etiam negat? Non en●m s●●nd● pot●st, v● quam Sy●agogam It daeorum defec sse omnino vsque ad Christi aduentum, quo tempore etiam re●●●● d●fec●t, quam n●t●ta est in meliu His comparison holds right thus. None were saved then but I●●●●lites, none 〈◇〉 but Christians in heart: diuers were saved then, though not Israelites by outward profession, or solemn association to the people of God: so are many now, that are not professe●●●m●er● of the true visible Church, whether that be theirs or ours. They think many amongst us ignorant of th●i●s, and wee in charity hope many amongst them ignorant of our Churches tenants, yet rea●y to ●mbrace them when it shall please God to reveal them: are elected to salvation. But it was a piettie sophism in so great a clerk to compare not Israelites in heart, or in the sight of God, ●ut the visible Church of I rael with Christians in heart, not with any visible Christian Church.  the onely 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 the Church had no such authority, my assertion stands sure; That this infallible authority which the factors of the Romish Church do challenge, is greater then any visible Company of men had before our saviours time. And by the same proof, shall the Romish Church bee debarred for ever, of both the two former pleas; either drawn from the authority of the Priestes, or from the best form of government.   

CHAP. V.  
That justly it may be presumed the jewish Church, never had any absolute infallibility in proposing or determining Articles of faith, because in our saviours time it did so grievously err in the fundamental point of salvation.  
1 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 haue varied until the alteration of the priesthood. For Gods 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 vpon the cross, did swallow them up at once, as virility doth youth, youth childhood, childhood infancy. Seeing then our aduersaries 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 quiter abolished. Hence it is that most of them hold the Scribes and pharisees in our saviours time, were absolutely infallible in their Cathedrall consultations. And I had just reasons to presume Bellarmine 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 therfore whatsoever they bid you, that observe and do,] these other words of his, seemed to imply thus much,[ 
Non ostend● potest, nunquam Synagogam judaeorum defecisse omnino vsque ad Christi aduentum, quo tempore etiam non tam def●cit, quàm mutata est in melius Bellar. de Ecclesia militante Lib. 3. cap. 16.  It cannot be shewed that the synagogue of the Iewes did fail[ in faith] until Christs coming, at what time it did not fail, but rather become better by change] By his speeches elsewhere I perceived, by the Synagogue thus changed, bee meant the Church planted by Christ: not the Consistory of the High-Priests and Elders, not the catholic representative jewish Church. 
Sunt qui dicunt, council um illud ( in quo Christus condematus est) errasseque non processit secundum morem legitimi judicis, said tumultuaria conspiratione, subornatis falsis testibus, Christum darmauit id quod adeò notum erat omnibus, vt etiam Pilatus s●iret per condemn eum fuisse traditum sibi à Pontificibu●, vt habemus Math. 27 atque haec quidem responsio probabilis est. Quia tamen non est inferiorum judicare, an superiores legitimè procedant nec ne, nisi manifestissimè constet intollerabilem errorem committi,& redibile est Deum non permissurum,& Concilia quibus summus Pontifex praesidet. n. legitimè procedant Ideo res●ondemus, Pontifices& Concilia judaeorum non potuisse errare antequam Christus veniret, said eo present potuisse, imo fuisse praedictum erraturos judaeos& Christum negaturos. Isaiae 6. Danielis 9.& alibi. Sunt enim, non est necessarium, vt V●carius Papae non posset errare, cum ipse Papa regat Ecclesiam,& ab err●re def●ndat. Sic etiam non fuit nec●ssarium, vt Pontifices judaeorum non poss●nt errare, quando Christus, summus totius Ecclesiae Pontifex praesens aderat,& Ecclesiam per se administrabat. Bellarm. lib. 2. de Conciliorum auct. cap. 8.  For, saith he, as it is not necessary the Popes Vicar should bee chartable, when the Pope himself doth guid the Church, and defend it from error: so neither was it necessary, that the jewish high Priest should not err, when Christ the High-Priest of the whole Church was present, and did govern his Church in person.  
2 This example, were it true, might illustrate( though ill-fauoredly) his assertion once supposed, as possible; but no way argues it to be probable. Herein his similitude failes, that the High Priests in our saviours time, were Aarons 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, show us when, or by what means it should determine, whiles the Priesthood lasted? To take away the Popes infallibility, even in this last age of the world, were, in their construction to deny Christs promise made unto Saint Peters chair. And was not the former like prerogative as inseparably annexed to Moses seat? did our saviour before his Passeouer, either by doctrine or practise, derogate ought 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 Aarons 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 &c.  
3* Yet this Sophister would persuade us, that Isaiah and Daniel had foretold the expiration of this prerogative in latter times. They both indeed foretell this peoples extraordinary general blindness; about the time of our saviours conversation on earth. But this directly proves, 
Bellarmines reason to prove the jewish Church did fail in faith in our saviours time prous it to haue been erroneous in the time of Isaiah.  what wee object; not what Bellarmine should haue answered, at least to us, who contend the Priests and Rulers of this people, were not infallible in our saviours time, nor doth Isaiah, or Daniel, or any Prophet of God say, they were at any time such. Let any Iesuite prove( what easily he may) out of 
For Daniel hath nothing which can bee wrested to this purpose, for which reason this impostor cites onely his 9. Chapter at large.  Isaiahs words, cited by Bellarmine, that the jewish church representative was not infallible in our saviours time; and from the same wee shall as clearly evince it, palpably erro●eous in ●saiahs own dayes, or immediately after. For the self same words which the evangelist saith, were fulfilled in the vnbeleeui●g Iewes that heard our saviours 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 wh●●e Chapter, and revive the place cited by him,) I know would not deny: His words are these; 
For Daniel hath nothing which can bee wrested to this purpose, for which reason this impostor cites onely his 9. Chapter at large.  And he said, go, and s●● unt● t●● people: 
Isai. 6. v. 9.10.11.12.  ye shall hear indeed, but ye shall not understand ye 〈◇〉 plainly see and not perceive. Make the heart of this people fat 〈◇〉 their ears heavy, and shut their eyes, lest they see with the●r eyes, and hear with their ears, and understand with their hearts, and convert& he heal them. Then said I Lord, how long? And he answered, unt● the Cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and the Lord haue removed men far awa● and there be a great desolation in the midst of the land. The truth of our assertion is so pregnant, that 
Dicitur autem prophetia, quantum equidem observare potui, quatuor modis impleri. Primum quum id ipsum sit, de quo propriè& literate vt dicitur, sensu intelligebatur, sicut cap. 1. vicessimo secundo. Matthaeus dixit impletam in Ma●●● 〈…〉 am fuisse. Ecce virgo concipiet,& pariet silium. Secundo, cum sit non id de quo proprie 〈…〉 ●phetia, said id quod p●r ill●d sign●ficabatur, vt 2. Regum 7.14. Ego ero illi in patrem,& ille 〈…〉 ●lium, quod propriè de Salomone dict●m esse perspicuum est. Diuus tamen Paulus de Ch●ist● 〈…〉 figura erat interpret●tur. Heb. 1.6. quasi in eo impletum esset,& quod Exod. 12 46. d ct 〈…〉 comminuetis ex eo, certum est intelligi de agno, tamen joan. cap. 19.36. in Christo, qui per a● 〈…〉 impletum dicit. Tertio, cum nec id fit de quo propriè intelligitur pr●phetia, nec id quod per ill●d 〈…〉 quod illi simile erat,& omnino eiusmodi, vt prophetia non minus aptè de eo, quam de quo dicta 〈…〉 videatur. Nam populus hic labijs me honorat, de judaeis qui tempore Isai erant, D●us dixera 〈…〉 Christus autem in iis, qui suo erant tempore, impletum significat, Matth. 15.7.8. Simi●e est e●●mp●●● Ma●● 〈…〉. 14.& Act. 28.26. Quarto, cum id ipsum, quod per Prophetiam, aut Scripturam dictum er●t q●a● 〈…〉 ●ctam fuerit. tamen magis, ac magis sit. Tunc enim Scriptura impleri dicitur, ●d est, quod per 〈…〉 cumulatissime fieri. Maldonat. Comment. in Math. v. c. 2. The place cited match. 13. and 〈…〉 26. is that very place out of the 6. of Esai, which Bellarmine urgeth to prove th● jew. Ch●● h should fail in our saviours time.  Maldonat the most iudiciou● expositor amongst the Iesuites, takes it as granted, the words ●●●ec●ed were literally meant onely 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 prophesies, 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 haue referred it more justly, at least, more artificially, to the fourth kind there mentioned by him. For, as shall appear hereafter, this prophesy 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 it object had precedency in actual existence; of the latter more completly 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 Christs coming, in whose dayes it was augmented, and the prophesy fully accomplished, as the desolation which followed their blindness in putting him to death, was greater then that which Nebuchadnezer brought vpon the City and land for the provocations wherewith Manasseth, 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 Elders, lineally descending to the Scribes& pharisees, who took 
Math. 23.52. ye stiff-necked and uncircumcised harts and ears, ye haue always resisted the holy Ghost, as your fathers did, so do you, which of the Prophe●s haue not your fathers persecuted? and they haue slain thē, which shewed before of the coming of that just, of whom ye are now the bet●aiers and murtherers. ●ct. 7 51.57.  themselves for infallible teachers, and free from oppugning such doctrine, as their forefathers had persecuted unto the death. The sin of these later in crucifying Christ, was in degree more grievous, because his personal worth was much greater then the Prophets; but the ignorance was of the same kind in both; for, as our saviour saith, the latter did but 
See Chap. 9. Parag. 4,  fulfi●l the measure of their fathers iniquity, in murdering Gods messengers. And, as afterwards shall bee 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 word, whilst the Prophet spake them; the other understood them, nor, whilst they were red every sabbath day unto thē, both 
Act. ●3. v. ●7.  fulfilled them in condēning Gods messengers,& shedding innocent blood, vpon such gross& palpable blindness, as Isaiah describes.  

Respondeo, quidam aiunt, quaestionem fuisse de facto, non de jure, quam Concilium illud iudicauit, videlicet num Iesus necandus esset, in eiusmodi autem judicijs Concilia errare posse, non dubium est. At quaestio illa etiansi de facto esset, tamen inuoluebat quaestionem de fide grauissimam, nimirum an Iesus esset verus messiah,& Dei filius, atque adeò Deus verus. Quocirca erravit in fide perniciocissimè Caiphas cum vniuerso Concilio, cum iudicauit jesum blasphemasse, quise Dei filium appelauerat. Alij dicunt, Pontificem& Concilium errasse, quantum ad errorem propriae mentis, non tamen errasse in sententia, quam protulit. Verè enim Iesus erat reus mortis. q. peccata nostra in seipso purganda sus●eperat,& verè expediebat, eum mori pro populo. Quare johan. cap. 11. dicit Caipham prophetasse. At licet verba Caiphae bonum sensum recipiant, non tamen omnia, cum enim ait de Christo, Blasphemauit, quid adhuc egemus testibus? Certè tunc non prophetauit, said blasphemauit. Bellar. de Conciliorum auct. cap 8. lib. 2.  5 It will recreate the attentive Reader to observe, how the Lord hath confounded the languague of these cunning builders whiles they seek to raise up new Babylon from the foundation of the old Synagogue. Bellarmine 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 vpon our saviours entrance into his ministerial function. Many of his fellowes knowing how necessary it is for them to defend the public spirit of the Synagogues, and conscious withall how frivolous it would be, to say it should vanish by our saviours presence, who came rather by doctrine and practise to establish, then overthrow any ordinance of the law, resolve( though by open blasphemy) to maintain the Scribes and pharisees infallibility, until the abolishing of Aarons Priesthood. That they condemned our saviour, was( in these mens judgements) an error onely in matter of fact, not of faith, or doctrine: and in such case the Pope himself may err, whiles he speaks ex Cathedra. That the High Priest did not err in faith, they take it as proved because the 
John 11. ver. 50,  evangelist saith, he prophesied, It were good one should die for the people.  
6 Such infallibility as this, I never shall envy the Pope: and I desire no more, then that he would confirm this last cited doctrine ex Cathedra. 
That the Pope did err in matters of faith,, not onely of fact when they condemned our saviour.  For no question but all such throughout the Christian world, as bear any love to Christ at all( any besides the Iesuites, who make no conscience of vilifying their Redeemer for advancing the Popes dignity, by defending his infallibility) would renounce his decrees, and take him for Antichrist ever after. For this was no error de facto, vpon false information, or privy suggestion. even the High-Priests themselves, for the inveterate hate which they had born unto our saviours person and doctrine( such as the Romish Church did unto Hus, and jerome of prague.) hold a council, how they might put him to death; and so far were they from being misled with false information, that they suborn false witnesses against him, and failing in this, seek to ensnare him in his own confession;& finally condemn him with joint consent, for avouching one of the main points of Christian belief, the article of his coming to iudgement. I think might satan himself speak his mind in this case, he would condemn Gretzer and his fellowes, 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 shane of the world, could bridle the Iesui es 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 vpon them, and make them in this discoursing age speak more warily, though they mean still no less wickedly.  
7 Because this is a point worth the pressing let us overthrow, 
That the High priest with his associates did err ex Cathedra in the main Article of faith.  not only their answers already given, or arguments hence drawn for their Churches 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 Catbedra, when they so far missed the cushion: this answer as it might perhaps drop from some ignorant Iesuites mouth or pen, who is bound by oath to say something( and therfore must oftentimes say he knows not what) foot the defence of the Church: so wee 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 bee well urged. For, as these High-Priests error was most gross and grievous: so was it received vpon long and mature deliberation, their manner of proceeding was public and solemn. They took Iesus, saieth the 
Math. 26.57.  evangelist, and lead him to Caiaphas the High priest, where the Scribes and Elders were gathered together. And lest a Iesuite should haue 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 lead him into their council, and examined him vpon 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 misled by any witnesses, but from 
Math. 26.65.  Christs 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; 
Ver. 66.  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 Iesus. And so strongly had they conjured the multitude by their pretended authority, that they apprehended 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( 
Math. 27.25.  as the Text saith)( all such as relied vpon the Scribes and pharisees, or their high Priests) answered and said, His blood be vpon us and our children. One of your lay Papists could not haue been more thoroughly persuaded of your Churches authority nor more violently bent against John Hus, or any other of Christs Martyrs, for the like reasons, then this whole multitude was against Christ, being condemned by the High-priest speaking ex Cathedra. Here were more conditions,& more solemnities observed in this proceeding of theirs, then 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 definitive sentence alone, without evidence of the fact itself, whereunto he ties mens 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 ought wee 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 bee said hereafter. Besides, the whole multitude of the jewish people heard the Priestes and Elders utter their opinions concerning Christ and his doctrine viua voice: wee haue the Popes decrees but by hear say. Either was this sentence pronounced ex Cathedra, or else it will bee hard for you to prove, that any sentence in your Church hath been so pronounced, or can bee, although the Pope himself bee present in the council, and bee 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 spirites, may define, what it is to speak ex Cathedra; yet wee 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 ought we know, they might, nay 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 Popes 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 beate you out of it. 
Though it were sufficiently proved that the Pope could not teach false doctrine, ex Cathedra, yet were it not safe to rely vpon his authority, Vide lib. 2. Sect 4. cap. 6. Parag. 3. &c.  For let it be granted for disputations sake, that the Pope hath( as ye suppose these Iewes had) an infallible authority, when he speaks ex Cathedra: yet seeing it is a matter so hard to bee 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 onely safe course for all Christian Churches utterly to renounce all obedience to him, but vpon exami●ation of his doctrine, to stand continually vpon their guard, ●est under pretence of this his infallible authority, when he speaks ex Cathedra, he may work some such inestimable mischief unto the Scriptures, or Christes 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 Christs dearest Saints: it is not his speaking ex Cathedra, that can redeem their souls from hell, nor restore Gods word again; for these are matters of an higher price, then that they should bee purchased with two or three words of his Holinesse unhallowed mouth.  
9 To conclude, if this authority of your Church be but such, as the ancient Church of the Iewes had; you cannot expect any faithful people should otherwise esteem of your decrees, then the faithful in our saviours time were bound to esteem of the jewish High Priests and Elders, whom surely they did not take for Christs onely, nor best friends. If the Popes infallibility bee but such, as these high Priests had: you may bee as guilty of the blood of Christs Saints, as they were. If you will challenge( as indeed you do) greater authority then they had: ye must of necessity renounce your principal arguments brought to prove it.   

CHAP. VI.  
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.  
1. WHether Moses were a Magistrate( as the Papists think) spiritual, or( as others) merely civil, or( whereunto vpon 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 seruant of God, but an adversary, in that he exalts himself ab●●e Moses, whom none, besides the High Priest, and sole Mediator of the new covenant, was to equalise in sovereignty over Gods 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 gouernours, whether temporal or spiritual, much less doth it infer greater authority in any( Christ onely excepted) then Moses had.  
2 If we take Christs Church, as consisting both of Priests and people: it is a congregation far more royal and glorious, then the Synagogue so taken was. If we compare our High-Priest( or mediator of the new covenant) with theirs, the Apostles comparison is fittest: 
Heb. 3.12.3.5.6. That the excessive glory of the new Testament argues no greater sovereignty in spiritual governors since Christs time then the priests had in the Law.  Consider the Apostle and High Priest of our profession, Christ Iesus: 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 then Moses, in as much as he which hath builded the house, hath more honour then the house. Now Moses verily was faithful in all his house, as a seruant, for a witness of the things which should be spoken after: but Christ is as the sonn● over his own house, whose house wee are. If severally wee sort our people, or Ministers with theirs, as the Apostles successors with Aarons, the pre-eminence both ways is ours. Notwithstanding, this excess of our Ministers glory, whether ordinary or extraordinary, compared with the like of theirs, is not so great as the pre-eminences of Christs flock above the people of the Synagogue. Yet must all excess of in spiritual graces, which the ordinary hearers of the gospel haue the ordinary hearers of the law, be subducted from that prerogative which wee that are Christs messengers, haue in respect of Aarons 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, as our aduersaries 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 Saint Peters, because the New Testament is more glorious then the old, are, as if a man should argue thus: The ancient Roman and modern German, are States far more noble then the Turkish or Moscouitish: therefore the roman Consuls had more absolute authority over the people, or the present Emperour, over the Princes and States of Germany, then the turk hath over his Bashawes, or the Moscouit 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 subiection to the omnipotent will of an unruly Tyrant, subject to no law, but the law of sin. Our saviours authority over his Disciples was more sovereign, then is befiting any to usurp or challenge over his fellow seruants; his kingdom more glorious after his resurrection then before: yet a little before his suffering, he saith to his Disciples: 
joh. 15.14.15.  ye are my friends, if ye do whatsoever I command you. Henceforth call I you not seruants, for the seruant knoweth not what his Master doth, but I haue called you friends, for all things that I haue heard of my Father, haue 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 Emperours made( happily, once or twice in their whole reign, then in the valour and virtue of his victorious, free-born Ancestors, that to this day swims in the Iesuites brain, and makes him dream the royalty of Christian Priest-hood, or glory of the gospel, should consist wholly, or chiefly in the magnifi●ent pomp of one visible high Priest, or ecumenical bishop; for garnishing of whose Court, the whole Body of Christ besides, must bee content to spend their lives, goods, or substances, and as his occasion shall require, to pawn their very souls, as younglings, will bee 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 fellowes will be ready to spend more then their incomes will defray, to haue a gallant Lord of misrule of their own making.  
4 But they demand, Wherein doth the Pope aspire above the pitch of Moses throne? 
Wherein the Popes sovereignty is made greater then Moses had any.  He desires but to he reputed an infallible teacher, and was not Moses such? yet not such after the same maner. He approved himself perpetually infallible, because always found most faithful in all affairs belonging to God: but had it been possible for him to haue worshipped the golden calf, to 
Psal. 106.28.  haue eaten the offerings of the dead, or to haue joined himself to Baal-Peor: The levites and such as claue unto the Lord in these Apostasies would haue sought Gods will at more sanctified lips, then his, at least for that time, were If then wee consider him not as he might haue been, but as indeed he proved; the peoples obedience unto him, was de facto perpetual and complete: yet but conditionally perpetual, but conditionally complete, or perpetually complete vpon their sight and undoubted experience of his extraordinary familiarity with God, of his entire fidelity in all his service. The Pope would bee proclaimed so absolutely infallible by irrevocable patent or inheritance, as no breach of Gods commandements, 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 this same infallibility, would be such, as is between a Tenant at will, or one that enjoys a faire estate, perhaps, all his life time, yet onely by continuance of his Lords good liking of his faithful service,& 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 Gods word; his calling he professeth to bee but ord●nary, and in this respect( say his followers) he was to succeed Saint Peter. Moses not such, nor so affencted: his miracles were many and great; the signs& 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 then desperate Idolatry; as the challenge of the like without like proof& evidence of such favour with God, is no better then blasphemy or apostasy. Hence saith 
Cum igitur oporteret Dei l●gem in edictis Angelorum terribiliter dari, non uni homini paucisue sapientibus, s●d universe genti& populo ingenti coram eodem populo magna facta sunt in monte, ubi lex per vnum dabotur? conspiciente multitudine metuenda ac tremenda, quae fiebant. Non enim populus Israel, 〈◇〉 Moysi credidit, ●uemadmudum suo Ly●u●go Lac●danto●●j, quod 〈…〉 ●●ol●●● l●●●●, ●●as condidit accepisset. Cum enim lex d●batur populo, qua coli vnus iubebatur? Deus in consp●ct●●● 〈…〉, ●●●●um sufficere di●ina prouidentia iudicabat, mirabilibus rorum signis ac motibus apparebat, 〈…〉 creatori servire creaturam. Aug. de civit. Dei. ●●b. 10. cap. 15.  S. Austen, the people of Israel did believe Moses laws were from God, after another maner, then the Lacedemonians did Lycurgus laws were from Apollo. For when the Law which enioines 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 giuing of that Law. But wee must believe as firmly as this people did Moses, that all the Popes injunctions are given by God himself, without any other sign or testimony, then the Lacedemonians had, that Lycurgus laws were from Apollo. Yet is it here further to be considered, that the Israelites might with far less danger haue admitted Moses laws then wee 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 bee tried. No such charge had been given this people, as he gives most expressly, to this purpose 
Deut. 4.1.2  Now therefore harken, 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 ought there from, that ye may keep the commandements 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 commandements) his own infallible authority? no but their own experience of their truth, as it followeth, 
Ver. 3.  Your eyes haue 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: 
The motive, used by Moses, for establishing the Israelites faith.  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 haue his written word established in the fresh memory of his mighty wonders wrought vpon Pharaoh and all his host. The experiment of their deliverance by Moses had been a strong motive to haue persuaded them to admit of his doctrine for infallible, or, at the least, to haue believed him in his particular promises. When the snares of death had compassed them about on every side,& they see no way but one, or rather two inevitable ways to present death and destruction, the read 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?) 
Exod. 14.10.  cry out for fear. He that could haue foretold their strange deliverance from this eminent danger, might haue gotten the opinion of a God amongst the Heathen: yet Moses confidently promiseth them, even in the midst of this perplexity, the utter destruction of the destroyer, 
Exo. 14.13.14  whom they feared.* fear ye not, stand still, and behold the salvation of the Lord, which he will show to you this day: for the Egyptians whom you haue seen this day, you shall never see again. 
Vide Psal. 106. ver. 10. &c.  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 spake face to face; always ready to feed such as call vpon 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 vpon 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.[ 
Ver. 26.  If thou wilt diligently harken O Israel unto the voice of the Lord thy God, and wilt do that which is right in his sight, 
Faith must bee confirmed by continual experiments answerable to Gods word.  and wilt give ear unto his commandements, and keep all his ordinances: then will I put none of these diseases vpon thee, which I brought vpon the Egyptians: for I am the Lord that healeth thee.] As if he had said; This healing of the bitter waters shall bee 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 haue true faith thunderblasted in the tender blade: but rather nourished by continuance of such sweet experiments: for this reason he showers down Manna from heaven 
Exod. 16.4.12.  I haue 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 Gods word unto them. They had been used to gross and solid meats, such as did fill their stomachs, and 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 then these gross and solid matters did. So saith 
Deut. 18. v. 3.  Moses: Therefore he humbled thee, and made thee hungry, and fed thee with Manna which thou knewest not, neither did thy Fathers know it, that he might teach thee, that man liveth not by bread onely, 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. 
Exod. 17.7.  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 bell: such threats without better instruction in Gods word, and the comfort of his spirit, may bring distrusts or doubts to utter despair, and cause faith to whither where it was well nigh ripe, they never ripen& strengthen any true and lively faith. Moses himself is fain to cry unto the Lord, saying, What shall I do unto this people? for thy be almost ready to ston me. As the Papists would do to the Pope, were he to conduct them through the wilderness in such extremity of thirst, able to give them no better assurance of his favor with God, then his anathemas, or feed them onely with his Court-holy-water, or blessings of mind. But even here again God feeds Israels saith 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 al the host of Israel; were they vpon this consideration, forthwith to believe whatsoever he should avouch without further examination, sign, or token of his favour with God; without assured experience, or at the least more then probable presumptions of his continual 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 
The Hebrews haue a common saying, Ancilla plus vidit ad mere rubrum,& montem Sinai quam viderent omnes Prophetae Fag. in 5 Deut.  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 
Deu. 13.1. &c. God in the establishing of Moses authority, give a caveat to future generations for avoiding blind obedience.  afterwards solemnly enacted, as also in them to forewarn 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 peoples stipulation is registered, well deserves an exact survey of all, especially of these circumstances, [ How the Lord by rehearsal of his mighty works forepast, extorts their promise to do whatsoever should by Moses be commanded them,& yet will not accept it offered, until he haue made them eare-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 haue seen what I did to the Egyptians, 
Exod. 19.4.5.& 6.  and how I carried you vpon Eagles wings, and haue brought you unto me. Now therefore, if you will hear my voice indeed, and keep my covenant, then ye shall bee 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 
Ver. 8.  assembled before their Elders[ 
Ver. 7,  All that the Lord commanded, we will do,] was the whole business betwixt God and them, fully transacted by this Agent in their absence? 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 vpon the return of their answer; 
Ver. 9.  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 God, because they heard God speak to him, yea, to themselves. For their principal and fundamental laws were uttered by God himself in their hearing, as Moses expresseth, 
Deut. 5.22. Vide Annet. ad§. ex August.  These words,( to wit) the Decalogue) the Lord spake unto all your multitude, in the mount, out of the midst of the fire, the cloud, and the darkness, with a great voice, and added no more. And lest the words which they had heard might soon bee smothered in fleshly hearts, or quickly slide out of their brittle memories, the Lord wrote them in two Tables of ston, and at their transcription, not Moses onely, but Aaron, Nadab, and Abihu, with the seventy Elders of Israel, are made spectators of the divine glory, ravished with the sweetness of his presence. 
Exod. 24. v. 1.9.10.11.  They saw saieth the Text, the God of Israel, and under his feet, as it were, a work of a sapphire ston, and as the very heaven when it is clear. And vpon the Nobles of the children of Israel he laid not his hand, also they saw God, and did eat and drink. After these Tables through Moses anger at the peoples folly and impiety, were broken, God writes the 
Exod. 34. v. 1.  same words again, and renews his covenant 
Ver. 10.11.  before all the people, promising undoubted experience of his divine assistance.  
8 Doth Moses after all this call fire from heaven vpon all such as distrust his words? Aaron and miriae openly derogate from his authority, which the Lord confirms again viua voice, descending in the 
Numb. 12.5.6.8.9.  pillar of the cloud, conuenting these detractors in the door of the Tabernacle; Wherefore were you not afraid to speak against my seruant, even against Moses? Thus the Lord was very angry and departed, leaving his mark vpon miriae, cured of her leprosy by Moses instant prayers. No marvell if konrah, Dathan, and Abirams judgements were so grievous: when their sin against Moses, after so many documents of his high calling, could not but bee wilful, as their perseverance in it, after so many admonitions to desist, most malicious and obstinate. Yet was Moses further countenanced by the appearance of Gods glory 
Mumb. 16.19.  unto all the congregation, and his authority further ratified by the 
Ver. 33.  strange and fearful end of these chief malefactors,( 
Ver. 27.28.  foretold by him,) and by fire, issuing from the Lord to consume their confederates, in offering incense ungrateful to their God, Tantae molis erat Iudaeam condere gentem! So long and great a work it was to edify 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 sand bread, the winds bring flesh, and the hard rock yield drink sufficient for him and all his mighty host, that could thus call the heauens as witnesses to condemn& appoint the earth as executioner of his judgements vpon the obstinate and rebellious, yet after all this he inflicts no such punishments vpon the doubtful in faith, as the Romish Church doth, but rather( as is evident out of the places 
Deut. 4. ver. 2.  before alleged) confirms them by commemoration of these late cited, and like experiments, making 
Deut. 7. ver. 17 18.19. If thou say in thine heart, These nations are more then I, how can I cast them out? Thou shalt not fear them, but remember what thy Lord thy God did unto Pharaoh, and unto all Egypt. The great tentation which thine eyes saw, and the signs and wonders, and the mighty hand, and outstretched out arm, whereby the Lord thy God brought thee out: so shall the Lord thy God do unto all the people, whose face thou fearest.  Gods favours past the surest pledges of his assistance in greatest difficulties that could beset them. To conclude this people believed Moses for Gods testimony of him, wee may not believe Gods word without the Popes testimony of it. he must bee to God as Aaron was to Moses, his mouth, whereby he onely speaks distinctly or intelligibly to his people.   

CHAP. VII.  
That the Churches authority was no part of the rule of faith unto the people after Moses death, That by experiments answerable to his precepts and predictions, the faithful without relying vpon 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 bee Gods word, or the true sense and meaning of it, being indefinitely known for such? 
How far the traditions, exhort●tions, or instructions of parents did stead their children for establishing of faith.  By tradition? Yes, By tradition onely? No, But how at all by tradition? As by a joint part of that rule, on which they were finally to 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 roote 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 Gods 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 haue 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 haue observed, perhaps not so much as once haue compared their course of life, with either part of Gods 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 haue 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 vpon the others commendation, they would not, without their direction,( ordinarily) they could not.  
2 This method Moses himself prescribes; 
Deut. 11. v. 2  Consider this day, for I speak not unto your children, which neither haue 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 haue seen all the great acts of the Lord which he did. Therefore shall ye keep all the commandements which I command you this day, that ye may be strong, and goin and possess the land whither ye go to possess it. Gods wonders past, they were to consider to what end? That they might lay up their Law-giuers words 
Ver. 18.  in their hearts, and in their souls, bind them as remembrances vpon their hands, that they might bee as frontlets between their eyes, or sights whereby to level their steps, lest they trode awry. Gods word so rooted in the fathers, as thus to fructify in their carriage, gesture, speech, and action, the seed of it was to bee sown in the tender& suppling hearts of children, as Moses in the next words adds; 
Ver. 19.  And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt writ them vpon the posts of thine house, and vpon thy gates. Thus was Gods 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 parol; afterwards, conceived in more ample sort, and written in more special terms by Moses, but was to bee sealed to every generation, by their sure experience of Gods mercy and iustice; the one, infallibly accomplishing their prosperity for obeying; the other, their calamities for transgressing it, as in the same place followeth, 
Ver. 22.  For, if ye keep diligently all these commandements which I command you to do, that is, to love the Lord your God, to walk in all his ways, and to cleave unto him; then will the Lord cast out all these nations before you, and ye shall possess great nations mightier then you. All the places whereon the soles of your feet shall tread, shall be yours; your cost shall be from the wilderness, and from Lebanon, and from the river, even the river Perah, unto the utter most Sea. No man shall stand against you, for the Lord your God shall cast the fear of you vpon all the land, that ye shall tread vpon, as he hath said unto you.  
3 every light or formal observation of this covenant sufficed not to avert Gods threats, or make them capable of those bounteous promises, which he never failed to fulfil, as long as in heart and dead they used Moses writings for their rule, not weighing the foolish traditions of the Elders; 
Psal. 78.  
Ver. 33.34.  When he slay them( saith the Psalmist) they sought him, and they returned, and sought God early. And they remembered that God was their strength, and the most high God their redeemer. Proportially to their repentance( but far above, or rather without all proportion of deserts) did the Lord deal with them. For, as their hearts( though in some sort turned unto him) were not upright with him, neither were they faithful in his covenant: so he being merciful, thus far forgave their iniquity, that he destroyed them not, but oftimes called back his anger, and suffered not his whole displeasure to arise.  
4 The whole historical part of the old Testament, until Dauids time( epitomized by this Psalmist) witnesseth, what way soever this people went, either the blessing or the curse which Moses there sets before them, did always surely meet them 
Deut. 11.26.  Behold I set before you this day a blessing, and a curse, the blessing, 
Ver. 26.  if ye obey the commandements of the Lord your God, which I command you this day, and the curse, if ye will not obey the commandements of the Lord your God, but turn out of the way which I command you this day, to go after other Gods ye haue not known. In these terms of blessings and cursings, he enstiles the former disjunctive covenant; If ye shal harken therfore to my commandements which I shall command you this day, 
Deut. 11. v. 13.14.15.17.  that you love the Lord your God, and serve him with all your heart, and with all your soul: I also will give rain unto your land in due time, the first rain and the latter, that thou mayest gather in thy wheat, and thy wine, and thine oil. Also I will sand grass in thy fields for thy cattle, that thou mayest eat, and haue enough. But beware lest your heart deceive you, and lest ye turn aside and serve other Gods, and worship them, and so the anger as 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 strict 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 Canaan, 
Deut. 11. v. 29.  When the Lord thy God therfore hath brought thee into the land whither thou goest to possess it, then shalt thou put the blessing vpon Mount Gerizim and the curse vpon Mount ebal. And elsewhere Moses chargeth the people saying, 
Deut. 27. v. 11.12.13.14.  These( all sons of the free-woman) shall stand vpon Mount Gerizim to bless the people when ye pass over jordan, Simeon and levi, and judah,& Issachar,, and joseph and benjamin, and these( sons of the bondwoman) shall stand vpon Mount Ebal to curse, reuben, Gad, and Asher, and Zebulon, Dan, and Nephtali, and the levites shall answer and say unto all the men of Israel, with a loud voice. Nor was this rehearsal more strictly enjoined by Moses, then faithfully performed by joshuah; 
josuah. 8. v. 33.34.35.  And all Israel and their Elders and Officers, and their Iudges stood on this side of the ark, and on that side, before the Priests of the levites, 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 seruant of the Lord had commanded before, that they should bless the children of Israel. Then afterward he red 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 red not before all the Congregation of Israel, as well 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, 
Deut. 31. v. 10.11.12, 13.  when the year of freedom shall bee in the feast of tabernacles, when all Israel shall come to appear before the Lord thy God in the place which he shall choose, thou shalt red 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 bear, and that they may learn, and fear the Lord your God, and keep and observe all the words of this law, and that their children which haue not known it may hear it, and learn to fear the Lord your God, as long as ye live in the land, whether ye go over jordan to possess it.  
5 
The Israelites care to instruct their children in the precepts of the Law, necessary unto Christians, seeing faith seldom grows without miracles, unless planted in tender yeeres.  Children were to bee 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 seeds of it haue been sown in tender yeares; nor doth it usually sink in younger breasts, unless sucked in with admiration. All that Moses, all that josuah, all that Priests and levites, all that Parents or other instructors, 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; afterwards to make sure trial of it( always sufficient to prove itself) by their practise. No instructor in that people, ever taught his hearers, either finally or jointly, to rely vpon the infallibility of his proposals.  
6 But the Iesuites heart, though his mouth will not utter it, thus indites; 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 dreamed 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 vpon their written law, and diligent observation of their ordinary success, always correspondent thereunto. Take heed to thyself saith Moses, and keep thy soul diligently, that thou forget not the things thine eyes haue seen, 
Deut. 4.9. &c.  and that they depart not out of thine heart all the dayes 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 daies that they shall live vpon the earth, and that they may teach their children. 
judge. 2. v. 7.8.  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 dayes of josuah and all the dayes of the Elders that outlived josuah, which had seen all the great works of the Lord that he did for Israel. Not the avouchment or presence of infallible teachers, but their sure experience of Gods power and mercy, did more surely fasten this peoples assent unto the truth of that which Moses had left written, then Moses live personal proposal could do their Fathers, to his words uttered in their audience. 
Ver. 10.11.  But after that generation( 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, then the children of Israel did wickedly in the sight of the Lord, and served Baal. Whence it came to pass, that whither soever they went out, the hand of the Lord was sore against them, as the Lord had said, and as the Lord had sworn unto them, 
Ver. 15.16.  so he punished them sore. Notwithstanding, the Lord raised up Iudges which delivered them out of the hands of their oppressors: yet when the judge was dead, they returned, and did worse then their fathers, 
Ver. 19.  in following other gods, to serve them, and worship them, they ceased not 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 he●uen should haue proposed any other doctrine, then what was consonant to their written law( whose true meaning in this respect, every one of them should haue known) Moses curse before mentioned, 
Of Gedeons distrust, and the means how his faith was estab ished.  had overtaken them following it. So much were they addicted unto Baals 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 souldiers, sought to encourage Gedeon, The Lord is with thee thou valiant man; 
judge. 6. v. 13.  he replies, Ah, my Lord, if the Lord be with us, why then is all this come vpon us, and where be all his 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 Midianites. As if he had said, I will not deny but the Lord hath done of old, as our fathers haue declared unto us; Moses story I distrust not, but am sure he hath dealt far otherwise with vs.  
7 But doth this defect of faith in him, convince the law of imperfection? rather the object of his distrust, might haue taught him to haue 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 forwarnings had Gideon believed aright; he had not disinherited the Angels exhortation. What was the reason then of his misbelieuing, or rather overseeing that part of the law? Not ignorance of Gods 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, then that angel had, which spake unto Gideon? Our Apostle supposeth any Angels proposal of divine doctrines, to be at the least equivalent to apostolical, Though wee saith he( whether Paul or Cephas) or( which he supposeth to be more) an angel from heaven preach unto you otherwise, 
Gal. 1.8.  then wee haue preached unto you, let him be accursed. Or, if wee respect not onely the personal authority of the proposer, but with it the manner of proposing Gods word: What proposal can wee imagine more effectual then this great Angel of the covenants reply unto Gideons distrustful answer; [ and the Lord looked vpon him, and said go in this thy might, and thou shalt save Israel out of the hands of the Midianites, 
judge. 6 14.  haue I not sent thee?]  
8 Whether Gideons diffidence after all this, were a sin, I leave it to bee disputed by the Iesuites. A defect or dulness, no doubt it was, and onely in respect of the like in us; they hold a necessity of the visible Churches 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 Gods word once proposed by it, yea, to seek further satisfaction or resolution of doubts then it shall vouchsafe to give, is more then a sin, extreme impiety. Yet had this great angel stood vpon 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? behold my family is poor in Manasseh, 
Ibid, v, 15.  and I am the least in my fathers house] and a further promise of the Angels assistance not like the former, [ haue 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 haue 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 bee with thee, fear not, thou shalt not die; He yet demands two other signs before he adventures vpon the Angels 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 vpon a Souldiers dream, then a Iesuite in like case would bee vpon the Popes sentence or blessing given ex Cathedra, 
judge. 7.15.  When Gideon heard the dream  told,& 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 haue wanted like assurance of Gods 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 dead, and action, though not in word and profession, pteferred before them. Longer then their assent was, by such miraculous victories as Gideon had now gotted over the Midianites, and 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-giuen, were usually either tokens of precedent unbelief, or for signs to vnbelieuers, 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 harts, then this people conceived vpon the fresh memory of Gideons extraordinary signs and glorious victory.  
10 
The peoples experience of such calamities as Moses threatened, was their surest 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 fortieth 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, vpon consciousness of their own transgressions, the greater motives they had vpon sincere and hearty repentance, to apprehended the stability of his sweetest promises for their good. No depression of this people, but served as a contersway to accelerate, intend, or enlarge the measure of their wonted exaltation, so long as they rightly weighed all their actions and proceedings in Moses balances, equalizing their permanent sorrow for sins past, unto their wonted delight in transient pleasures.  
11 Thus when ieremy more admired then disinherited Gods mercies, in tendering the purchase of his kinsmans field 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 diffident admiration, with signs and wonders, as he had done Gideons doubt, or his stiffnecked forefathers 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; 
jer. 32.24.25. &c.  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 witnesse● for the City shall be given in to the hand of the chaldeans. Then came the word of the Lord unto jeremiah saying, Behold, I am the Lo●d God 〈◇〉 all flesh, is there any thing too hard for me? The Lord had 
jer. 30.13.14.  strike jacob with the wound of an enemy, and with a sharp chasticemē●, for the multitude of his iniquities, wherefore he cried for his ●●fliction, and said, My sorrow is incurable, not considering who 〈◇〉 was had done all this unto him: for, because the Lord had kill ed, they must believe he would make alive again. Their present wounds inflicted contrary to the rules of politic de●ence, ●●ere the best pledges of their future health, beyond all hope of State-Surgeons. And this is the very seal of Ieremiahs ass●rance, from the Lords own mouth: 
jer. 32.42 43. &c.  Thus saith the Lord, like as I haue br●●ght all this great plague vpon this people; so will I bring vpon 〈◇〉 the good I haue promised them. And the fields shall be possessed in the 〈◇〉, whereof ye say, It is desolate, without man or beast, and shall ●●g●● into the hand of the chaldeans. Men shall buy fields for silver, and 〈◇〉 ●●tings, and seal them, and take witnesses in the land of benjamin, and round about jerusalem. So absolute and all-sufficient was Moses law in particular actions, much more in general or doctrinal resolutions, that God himself, for confirmation of his Prophets,& this distrustful peoples faith, in a point by human estimate most incredible, thought it sufficient to be a remembrance to the lawgiver. For the Lord here saith to jeremiah, concerning this particular; Moses many generations before, had universally foretold; 
Deut. 30.1.  Now when all these things shall come vpon thee, either the blessing or the curse which I haue set before thee, and thou shalt turn into thine hart among all the nations, whither the Lord thy God hath driven thee: then the Lord thy God will cause thy captives to return, and haue compassion vpon thee, and will return to gather thee out of all the people, where the Lord thy God had scattered thee. Though thou werst 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,& direct his enterprise for restauration of jerusalem: Wee haue grievously sinned against thee, 
Nehemiah. 1.7.  and haue not kept the commandements nor the statutes, nor the judgements which thou commandest thy seruant Moses, I beseech thee remember the word that thou commandest thy seruant Moses, saying, Ye will transgress, and I will scatter you abroad among the people. But if ye turn unto me, and keep my commandements, 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 haue chosen, to place my Name there. Now these are thy seruants, and, by people, &c. O Lord I beseech thee, let thine ear now harken to the prayer of thy seruants, who desire to fear thy name, and I pray the●, cause thy seruant to prosper this day, and give him favour in the presence o● this man. He saw the truth of Moses divine prediction confirmed by the Kings present grant of his petition,& 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.   

CHAP. VIII.  
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 title to this prerogative. 
That the company of Prophets had as great privileges as any justly can challenge.  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 Gods spirit, peculiar: many of them, venerable for their integrity in civil dealings, and sanctity of private life; some of them endowed with the gift of miracles: In all these, and many like considerations, that fraternity or collegiate society, might justly haue 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 Gods word for extraordinary assistance of his spirit, or the different measure of his illumination, or manner of immediate teaching be that which makes some mens spirit more public then their brethrens: this difference was greater between the Priests or Prophets, and people of old, then since God spake unto the world by his son; yet what Prophet did once intimate the necessity of his proposal, for notifying the truth of Scriptures? 
That the people were not bound to believe what a maior part of Prophets determined without examination.  What one did ever bewray the least desire to ha●e his interpretations of them, universally held authentic? or his particular predictions, absolutely assented unto, without further trial then his bare assertion, without examination of them by Moses doctrine already established?  
2 Had they been the infallible Church representative, had their assertions, though given by joinct 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, Gods people had stood bound to embrace whatsoever a maior part of that profession had resolved vpon: but this inference, though necessary following the supposed premises, the jesuit I know, dare not affirm, lest Ahabs blood, vntimelyshed by confidence in their infallibility, cry out against him. Yet 
De Eccles. milit. l. 3. c. 17. Ad primum dico illos 400. prophetas manifeste fuisse pseudo Prophetas neque id ignorasse vel ipsum ahab, qui eos consulebat. Nam ibid●m eum diceret rex Iehusaphat: non est hic aliquis Propheta Domini per quem interrogemus Dominum? Respondet ahab, Romansit vnus, said ego odieum, quia non prophetat mihi nisi malum. Certè si quis nunc in media Saxonia consuleret 400. Ministros Lutheranos de fide iustificante,& postea vnum Catholicum, non esset mirum, si maior pars erraret:& sicut nunc non sequitur, totam ecclesiam errare, etiam si errarent 400. Ministri Lutherani, quia prae●er Saxoniam& vicina quaedam loca, sunt alia multa, ubi vera fides praedicatur, ita non sequitur, omnes doctors Iud●orum tempore ahab errasse, etiansi errauerint 400. Prophetae, qui in Samaria erant. Nam praeter eos Pro●●etas erant in judaea multi alij Prophetae, q.( potissimum est) erant Sacerdotes in jerusalem, quibus ex offic●o m●●●h●bat respondere ad consulta de lege Domini.  Bellarmine too well knowing the liquorish temper of this present age,( for the most part acquainted with none but tabletalk divinity) to bee such as will swallow down any doctrine, bee it never so idle, profane, or poisonous, so it bee sauced with pleasant conceit and merriment, would put us of with this iest; That as in saxony, one catholics verdict were to be taken before four hundred Lutherans: so should one of the Lords Prophets haue been followed in those times, before five hundred of Baals. And 
That Ahabs false Prophets were not profested enemies of Baal.  Ahab no doubt had so done, had not the divell taught his divines then as he hath done Bellarmine and his fellowes 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 maior part, being all men of the same profession, sway with the superstitious people of those times, that 
1. King. 22.13,  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 priuacy 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 Bellarmine would haue maintained, [ All the rest besides were Baals Prophets.] They were indeed in such a sense as Iesuites and all seducers are: but not by public profession or solemn subscription to his rites, as may partly appear by Iehosaphats, continuing his resolution to go up to battle against Micaiahs counsel, which questionless, he would rather haue died at home, then done, had he known Michaiah onely to haue belonged unto the Lord, and all his aduersaries unto Baal; partly, by that reverent conceit which even the chief of these seducers entertained at that time of Elias, whose utter disgrace Baals seruants would by all means haue sought, for his late designs acted vpon their fellowes: Yet as 
Antiq. l. 8. c. 10. Interea Sedecias quidam vnus è Pseudo-Prophetis in medium progreditur, negans curandum quid Michaeas garriat, nihil en●m veri eum predicere, argumento esse praedictionem Eliae, qui sine dubio melius quam iste futura cerneret. Illum enim praedixisse apud Iezraelem in Nabuthi suburbano lambendum à can●bus regis sanguinem, quemadmodum lambuissent cruorem Nabuthi opera ipsius lapidati à populo. Perspicuum igitur esse eum mentiri, qui longè prestantiori Prophetae non vereatur contrarium dicere, quòd periturus sit rex ab hinc die te●pia, said mox fore euidentius etiam quàm verax sit aut afflatus divino spiritu.  Iosephus records, the chief argument used by Zidkiah to diminish Micaiahs credite with both Kings, was an appearance of contradiction betwixt his and Eliahs prediction of Ahabs 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 so great a Prophet of the Lord as Elias, at whose threatenings Ahab King of Israel trembled, humbling himself with fasting, clothed in sackcloth. And it is likely he would so shortly after entertain the professed seruants of Baal for his Councellors? yet, seeing the event hath openly condemned them for seducers, and none are left to pled their cause: it is an easy matter for the Iesuite or others to say, they were Baals Prophets by profession. But were not most Priests and Prophets in judah& 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 Michaiah. The point wherein wee desire resolution, is, by what rule of Romish catholic divinity, truth in those times might haue been discerned from falsehood before Gods judgements did light vpon the City and Temple. he is more blind then the blindest jew that ever breathed, who cannot see how such as professed themselves Priests and Prophets of the Lord, as well in judah as in Israel, did bewitch the people with the self same spells the Papists 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 wee lived in the dayes of jezabel, we would not haue been her inquisitors against such Prophets as Elias and Micaiah were: When as in truth Iezabels impiety towards them, was clemency in respect of Romish cruelty against Gods Saints, her witchcrafts but as venial sins, if wee 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 maior part, or such of that profession as were 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 onely; that they, albeit inspired with divine illuminations, and endowed with such authority as the Iesuite makes the Popes humana divinitas inspirata, did notwithstanding permit their declarations, for the hardness of this peoples heart to be tried by the event, or examined by the law, not that they wanted lawful power( would they haue stood vpon 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 Prophets doctrine, before the false, at the first proposal; the sooner, the better. But were they therefore to believe the true Prophets absolutely without examination? Why should they then believe one of that profession, before another, seeing seducers could propose their conceits with as great speed and peremptoriness as the best? Nor did reason onely dissuade, but the 
Iud. 13.1,  law of God also expressly, forbid that people, always, and in all causes to trust such, as vpon trial had been found to divine aright of strange events. Yet grant wee must, that hardness of heart made this people more backward, then otherwise they would haue been to believe truths proposed; that oftimes they required signs from their Prophet, when obedience was instantly due from them to him; that oftimes they sinned in not assenting immediately, without interposition of time for trial, or respite to resolve vpon what terms belief might be rendered. Thus much wee may grant with this limitation;[ if we consider them absolutely, or so well disposed as they should, and might haue been, not as the Prophets found them. 
In what cases and persons pronensse to believe particular truths is commendable in what or in whom suspicious. ] For in men inwardly ill affencted or vnqualified, for true faith, credulity comes nearer the nature of 'vice then virtue, a disposition of disloyal●y, a degree of heresy or infidelity, rather then a preparation to sincere obedience, or any sure foundation of true and lively faith. Assent perchance men so affencted, may more readily then 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 consort with some one or other of their affections. And the more forward men are vpon such grounds, to believe some generalities of Christian dueties; the more prove 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 vniformally inning unto goodness, as such; but from some unbridled humour, or predominant natural affection: will always sway more unto some mischief, then unto any thing that is good.* Many believed in Iesus( saith Saint John) when they saw his miracles. 
John. 2.23.  It pleased them well he had turned water into wine, that he had given other proofs of his power, in driving buyers and sellers out of the Temple, did minister hope unto proud hearts, he might prove such a messiah as they expected, as elsewhere vpon the like occasion they said, 
John 6. v. 14.  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 in the words following) was their inordinate desire of having an earthly King, that might rule the nation with an iron rod. 
John 6. v. 15.  When Iesus therefore 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 specifies in the former place, 
John. 2.24.25.  But Iesus 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 vpon these glimpses of his glory were presently so stiffly set to believe in him, vpon hopes of being fed with dainties▪ or mighty protection against the Heathen; would bee as violently bent against him, even to crucify him for a seducer, after 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 worlds eyes; yet main principles in his school, and elementary grounds of salvation; so his countrymen of Nazareth suddenly admiring the gracious words w●ich proceeded out of his mouth, 
Luke 4. v. 22.28.29.  after he begun to vpb●aid them with unthankfulness, as speedily attempt to throw him headlong from the top of the hill, wherein their City was built. By this it may appear, that of the jewish 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 affection, or intrinsic habitual corruption; the roote whence such deadness was derived into the actions of the other, was hardness of heart, precedent neglect of Gods word, and ignorance of his ways thence ensuing. Which presupposed, the parties so affencted, did not 
Bellarmine grants that he which doubts of the Popes absolute authority doth not amiss to examine it, albeit he sin in doubting of it. Vide Annot. cap. 14§. 7. Sect. 1.§. 10.  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 vpon by seducers. Hence saith our saviour, 
joh. 5.43.45.  I come in my fathers 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 honour that cometh of God alone: Nor prophetical, nor apostolical, nor Messiacall much less could papal authority make them believe the doctrine of life, entirely and sincerely, whilst their hearts were heardned; whose hardness though, might easily haue been mollified, 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 refutation of the adversary, 
A rule for the right settling of our persuasions in divine matters, or ripening o● true faith.  that the commendation of necessary means, is always included in the commendation of the end; which how good or excellent soever it bee, 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 spirites 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 place according to the quality of the ground whereon he goes, otherwise the more hast may cause worse speed. The Iewes were, as wee 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 bee instantly able to discern the truth proposed, not by relying vpon 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 Gods word truly dwellin us, though secret it may bee and silent of itself, yet will it echo in our hearts, whilst the like reuerberates in our ears from the live voice of the ministry. Thus had the Iewes hearts been truly set to Moses law, had their souls delighted in the practise 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 haue better occasion to begin the cry. In this sense are Christs 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 wee now treat, from the Law, given, unto the gospel, were bound to believe Gods messengers, without examination of their doctrine by the precedent written word. Onely 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 d●stempered affections. For this reason do the Prophets always annex mosaical precepts of repentance, 
Why the Prophets enjoin repentance whilst the foretell events to come.  to their predictions of future events, as knowing that if their hearts to whom they spake, were turned to God, their sight should forthwith bee restored clearly to discern the truth. For further manifestation of the same conclusion, it appears sufficiently from sundry discourses in the former book, that Israels incredulity unto their Prophets, was finally to bee resolved into their neglect, their imperfect, or partial observance of Moses precepts. Wherefore not the live vo●ce of them, whose words in themselves were most infall●ble, 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 infal ible rule, whereby the prophetical admonitions of every ag●, were to bee tried and examined.  
6 The words of the best, while they spake them, were not of like authority, as now written they are unto us, nor were they admitted into the Canon, but vpon just proof of their divine authority. That one speech which Esay uttered, was an axiom so well known, as might bring all the rest to bee examined, before admission; 
Isaiah 8. v. 20.  To the Law and to the Testimony if they speak not according to this word, it is because there is no light in them. For Gods will already known and manifested to the proples 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, then the Pope pretends: witness the 
1. King. 13. v. 18.  man of God, that went from judah to Bethel, seduced by his fellow Prophets, feigned revelation from an angel, counseling him to divert into his house, contrary to the Lords commandement 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 worlds end, take heed of dispensing with the word of the Lord once made known unto themselves, vpon belief of more manifest revelations or instructions, by what means soever given to others, either for recalling or restraining it. Hence may the Reader descry, as well the height of our aduersaries folly, as the depth of their impiety, making their Churches authority, which by their own acknowledgement cannot add more books to the number of the Canon already finished, but onely judge which are canonical, which not, far greater then theirs was, that did preach and writ these very books, which both wee and they aclowledge for canonical. For the Prophets words were no rule of faith, until examined and tried by the written word precedent, or approved by the event; the Popes must be, without trial, examination, or further approbation then his own bare assertion.   

CHAP. IX.  
That the Church representative amongst the Iewes was for the most part, the most corrupt judge of matters belonging to God: and the reasons why it was so.  
1 but was the neglect of Moses law, or this peoples 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 Gods 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 haue to be the onely pillars, yea the onely material parts of the Church representative. Notwithstanding whom the Fathers had traduced for impostors or Sectaries, and oftimes murdered as blasphemers of the Deity, or turbulent members of the state; 
Posterities good affection to the Prophets their fathers had killed, oftimes an argument rather of hypocrisy then sincerity.  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 iudgement? or doth it argue more steadfast belief in posterity? No, but more experience of the events, foretold oftimes, not fulfilled until the Priests, and other opposites, either coaeuals or ancients to the Prophets, were covered with confusion. The childrens motives, to b●lieue particulars oppugned by their parents, were greater; and the impediments to withdraw their assent from them, less: That the children should thus brook what their fathers most disliked in the Prophets, is no more then wee may observe, in other Writers. Few much reuerenecd in any faculty by posterity, but had eager detractors in their flourishing dayes, vicinity always breeding envy. And even of such, as did not emulate them for their skill, nor would haue been moved with envy at their famed 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 Magnificates of present times; but usually rejected by posterity, when that particular humour,( evermore shorter liuth than the humorous) began to change. Thus in every faculty, haue those authors which most applied themselves to solidity of truth, neglecting new-fangle tricks or flashes of extemporary wit, endured in greatest request, and best credit throughout all ages: as meats strongest and most nourishing, not most delicate, are fittest for continual diet. What the latin Poet said of his Poems, 
Statius in fine 12. Thebaid.  every Prophet might haue more truly applied unto his writings.  

Mox, tibi si quis adhuc pretendat nubila, livor  
Occidet,& meriti post me referentur honores.   

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 breath sharp censures blast,  
when my lease fals, shall spring,  
Thy famed must flourish, as I fade;  
grave honour forth shall bring.   
It was a method most compendious, for attaining such eternity of famed, as the continual succession of mortality can afford us, which is given by 
Petrarch.  another Poet, but in prose; Dum viuas virtutem colas, inuenias famam in Sepulchro; he that hunts after virtue in his whole course of life, shall bee sure to meet with famed after death; but hardly sooner, least of all could these Prophets bee much honoured in their own Country, whilst men of their own profession, carnally minded, 
Why the priests or spiritual rulers hated the living Prophets whilst they loved the memory of the deceased.  possessed the chief seats of dignity, sometimes the best stay and pillars of faith in Gods Church, most capable of that infallibility, which their proud successors did more boast of. Yet were, even these seducers always willing to celebrate the memory of ancient prophets, because the authority given to their sayings, or reverence shewed unto their memory by the present people, over whom they ruled, did no way prejudice their own dignity or estimation which rather increased by thus consorting with the multitude in their laudatoes of holy men deceased. Thus from one and the same inordinate desire of honour and praise from men, did contrary effects usually spring in these masters of Israel. The de●d they reverenced, because they saw that acceptable unto most,& likely to make way for their own praise amongst the people: but fear lest the living Prophets should bee their coriuals in suits of glory, whereunto their souls were wholly espoused, did still ex●sperate and whet the malice of impatient mindes, conscious of their own infirmities, against their doctrine, which could not be embrace●, but their estimation must be impaired, their affections cross●●,& 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 vpon t●em to direct the people. Their objections against those men of God, their scurrilous taunts, and bitter scoffs, their odious imputatiour forged, to make way for bloody persecutions, are most lively represented by the like practises of the Romish Clergy; continued almost as many yeares against the Albigeans, Hussites, and generally against al whom they suspect to haue any familiarity with the spirit, whose testimony against them, is as authentic as evident; onely overborne through Gods permission in the worlds sight, by prejudice of priuatenesse. Thus, when poor M●chaiah would not say, as the King would haue him the politic State-Prophet Zidkiah; son of Chenaanah, gave him a blow on the cheek, to beate an answer out to this demand; When went the Spirit of the Lord from me to thee? As many proud Prelates would in like case, reply vpon his poor brother, that should cross his opinion, specially in a matter belonging, though but a far off, unto the State; Sirrha, I am your better, know your place, before whom, and in what matter you speak. Nor did Zidkiah onely, but 400. more( no otherwise discernible for false Prophets then by such trial as wee contend for) as if they would haue bound the Almighty to haue followed most voices in bestowing victory, persuade the King to go up against Ramath Gilead. But my former assertion is fully ratified by Michaiahs reply to the others demand; When went the &c. Thou shalt see( saith he) in that day, when thou shalt go from chamber to chamber to hid thee. No question, but such as were neuters before, after they see his prophesy fulfilled in Ahabs overthrow, did take Michaiah for a Prophet, as true as Zedkiah was false.  
3 In like manner when jeremy a poor Prophet and Priest of Anathoth had come unto jerusalem among the Prelates, and prophesied the truth, but truth offensive to the State, 
jer. 29. v. 15.  That all the evils which God had pronounced, should be brought vpon 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 then Zidkiah had done Michaiah. he could haue flouted him with as good applause of his complices, as the Inquisitors can a Protestant now: You that can red 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 prophesy, 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 Prophets instigation; 
jer. 26. v. 8.9.  Now when jeremiah had made an end of speaking all that the Lord had commanded him to speak unto all the people, then the Priests and the Prophets, and all the people took him and said, Thou shalt die the death. Why hast thou prophesied in the name of the Lord, saying, This house shall bee like Shiloh, and this City shall bee 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 sand a Prophet with such tidings unto Rome. And did they not learn this interpretation of Christs promise unto his Church, from the hypocritical Iewes their predecessors, which made the like comment in Ieremiahs time, vpon Gods words as pregnant for the high-Priests succession as Saint Peters; 
jer. 18. v. 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 Gods Prophets, did embolden Shemaiah the Nehelemite, to writ from Babylon unto Zephaniah the high Priest and his associates to this effect. 
jer. 29. v. 26.  The Lord hath mad thee Priest, for jehoiada the Priest, that ye should bee officers in the house of the Lord, for every man that raueth and maketh himself a Prophet, to put him in prison, and in the stocks. Now therfore, why hast not thou reproved jeremiah of Anathoth which prophesi●d unto you. This captivity is long: built houses to dwell in, and plant gardens, and eat the fruits of them.  
4 But when Pashur found the Omen of that 
jer. 20. v. 3.4  name which jeremiah gave him, when he and his mates proved indeed Magors Missabibs, 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 prophesy for their good as exactly fulfilled, as this had heen for their harm, whilst according to his 
jer. 29. v. 31.31.  prediction, Shemaiah and his seed were rooted out from amongst Gods people happily replanted in their native soil. For from the reasons set down before, posterity did always better judge of prophesies 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, then the ancient or men of dignity that envied them credite amongst the people, yet were not such as less maligned them, greater believers universally, as was said before, but onely of some few particulars. For, if a new Prophet should haue risen amongst thē he was almost as evil entreated by the present Clergy, or others, whose humors he contradicted. This is evident by the Scribes and pharisees, and the chief Rulers of the jewish Church in our saviours time; 
Math. 23. v. 29.30.  They builded the tombs of the Prophets,& garnished the sepulchers of the righteous, and said( as they verily thought) If wee had been in the dayes of our fathers, we would not haue 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 thē in the blood of that great Prophet, their long desired Messiah, the onely 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 Gods 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 vpon themselves, their posterity, and the holy City, 
Math. 23 v. 35  All the righteous blood that was  shed vpon 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, 
What means the people had to discern true Prophets from false.  as it even seems to point out the like in the modern Romanist: yet some honestly minded will perhaps demand, how the people of those ages wherein the Prophets lived, could possibly know the truth of their Prophesies, seeing for the most part they saw a maior part of men in ecclesiastic authority, bent against them. This happily may tempt unsettled minds to think the Lord had determined his Prophets should haue Cassandraes fates, never to bee believed till remedy were past. The peoples mist●king of their predictions, was in a sort fatal, yet not necessary, but vpon supposition of former neglect God sent them Prophets for their good, but their wickedness turned his blessings into cursings, their hypocrisy and folly made them so blind, that they could not discern the signs of the times, until woeful experience, the fools onely schoolmaster, began to teach it them, when their time for lore was ended. 
Prou. 22. v. 3.  A prudent man( saith the wise-man,) seeth the plague, and hideth himself: but the foolish go on still, and are punished. But wherein doth that prudence consist, which might haue prevented this plague? surely in reading Gods law and continual meditation thereon; for this gives wisdom to the simplo. Men in this case should haue asked 
Eccles. 37. ver. 13.14.15.  counsel of their own heart▪ for there is no man more faithful unto thee then it, for a mans mind is sometimes more accustomend to show more then seven Watchmen that sit above in an high Tower. And above all this, pray to the most 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 bee 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 messiah.  
6 The evidence of this truth, 
Of later Prophets subordinate unto Moses.  not without cause so often in culcated, will better appear, if wee 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. 31. v. 16  That when they went a whoring after the Gods of a strange land forsaking him he would forsake them, and hid his face from them. After Iehoiadahs death, Zechariah his son seeing the Princes of judah leaving the house of the Lord to serve groves and Idols, a●beit he were moved as the Text saith, by the spirit of God, yet onely applies Moses general prediction to the present times, 
2. Chr. 24. v. 20  Thus saith God, Why transgress ye the commandement of the Lord? Surely ye shall not prosper, because ye haue forsaken the Lord, he also will forsake you. Saint Paul himself useth his own aduise, not the Lords authority in such points, as were not evidently contained in Moses law; 
1. Cor. 7. v. 10  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 haue a wife that believeth not, if shee be content to dwell with him, let him not forsake her. And again, concerning Virgins, I haue no commandement of the Lord, but I give mine aduise as one that hath obtained mercy of the Lord to be faithful; This was his iudgement, 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 bee 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 vpon this 
Vide lib. 1. Part. 2. Sec. 4. cap. 1. para 1.& lib. 2. Sec. 1. cap. 7. Para. 9.  instruction and the experiment answerable thereto, was but a further specification of what Moses had said, 
Act. 10. v. 34.  I pereeiue of a truth( saith S. Peter) that God is no accepter of persons, Moses had said, 
Deut. 10. v. 17 18.  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 peculiar operation of Gods spirit( the principal end of this revelation) to instruct Saint Peter that Gods graces were to bee communicated henceforth to the Gentiles. And this was but a branch of that Precept of loving strangers, so often ingeminated by their lawgiver. Had the Iewes sincerely practised this duty towards Aliens, the communication of Gods graces unto the Gentiles could not haue seemed so strange unto them.  stranger, giuing him food and raiment.  
7 These passages sufficiently inform us, that the extraordinary spirit wherewith the Apostles themselves were above the measure of Gods former messengers inspired oftimes, onely made the stems, whether of the three 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 wee compare his writings with latter prophesies, not long before the Babylonish captivity, though he had departed this life before their fathers entred into the land of promise, yet he speaks unto this last generation as an intelligencer from a far Country, that great preparation was made against them, but who should bee 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 vpon his admonition following his direction, are sent by God, as it were, to scour the cost, to descry when the navy comes, for what cost 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 Prophets 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, haue taught them to presage the determinate manner of their plagues and punishments foretold by the present Prophet. For God in his usual course of iustice, 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 Gods messengers, whereby the faithful learn to know the day of their visitation, and as Salomon saith, to hid themselves( in latibulo altissimi) from the plague;) if not by their hearty repentance, godly prayers, and religious endeavours to prevent it. And because wee 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 prophesies might haue been, at least probably known, before the event did finally and absolutely approve them. Would to God wee 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 Gods assistance. It shall suffice in the next place to show that our saviours doctrine was by the same means to be discerned.   

CHAP. X.  
That the sovereignty given by Iesuites to the Pope is greater then our saviours was.  
1 IT is a Rule in divinity [ whatsoever can rightly be conceived as an absolute perfection, hath real existence in the Almighty.] From this notion of the Deity, swimming in the brains of such as in heart& dead make the Pope their Lord& God, do the parties thus affencted, usually take whatsoever power might possibly be deligated by God to any, as actually granted unto his holinesse. And thus I imagine some Iesuite or other, when he shall bethink himself will except against our disputes in this present cause,[ 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 bee Antichrist, or the doctrine we teach to be blasphemous.] On the contrary, seeing our saviour Christ did never either practise 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, wee suppose the imagination of the like, in whomsoever, cannot bee without real blasphemy. Yet suppose Christs infallibility, and the Popes, were; in respect of the Church Militant, the same: 
Though the Popes infallibility be made by jesuits but equal to Christs, yet is his sovereignty much greater in respect of Christian people.  the Popes authority would be greater: or were their authority but equal, his privileges with God would bee much more magnificent then Christs. That which most condemned the Iewes of infidelity, in not acknowledging Christ as sent with power full& absolute from God his father, were his mighty signs and wonders, his admirable skill in Gods 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 his powerfulness in words and works, with the Popes imperfections in both; or his divine virtues with the others monstrous vices: to equalize their infallibities, were to imagine God to bee like man, and Christ( at the best) but as his faithful seruant; the Pope his Minion, his Darling, or some of his age. For such is our partiality to our own flesh, that oftimes( though the Wise man aduise to the contrary) a lewd and naughty son( in that he is a son) hath greater grace and privileges, then the most faithful seruant in the fathers house. So would the Iesuites make God dote vpon the Pope, whose authority, bee his life never so ungracious, if they should deny to bee less then Christs 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 Popes authority, or distrusting his decrees, then the Iewes that saw Christs miracles, for contradicting him in the dayes of his flesh, or oppugning his Apostles after his glorification. Nor bootes it ought to say, they make the Popes authority less then Christs, in respect they derive it from his; rather, because they evidently make it greater then Christs was, it cannot bee truly thence derived: or if it could, this onely proves it to bee less then the other, whilst onely compared with it, not whilst wee consider both in respect of us: for Christs authority as the son of Man, in respect of us, is equal to his Fathers, whence it is derived, For the Father iudgeth no man, 
John. 5. v. 2●.  but hath committed all iudgement unto the son.  
2 But wherein do they make the Popes authority greater then Christs? 
That our saviours doctrine was to be tried by Moses, and the Prophets writings: but the Popes( if we believe the Iesuites) neither by these, nor our saviours doctrine.  First, in not exempting it from trial by Christs and his Apostles doctrine, neither of which were to be admitted without all examination of their truth, for as you heard before Gods 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 Gods word once confirmed and sealed by experience, was the only rule whereby all other spirits and doctrines were to bee examined; that not prophetical visions were to bee admitted into the Canon of Faith, but vpon their apparent consonancy with the word already written. The first Prophets were to be tried by Moses, the latter by Moses and their Predecessors; Christs and his Apostles, by Moses and all the Prophets, for unto him did all the 
Act. 10 v. 43 Vide Act. 3. v. 18.21.24.  Prophets give testimony. 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 saviours birth, yet he never made that use either of his miracles, or more then prophetical spirit, which the papists make of their imaginary public spirit: he never used this or like argument, to make the people rely vpon him. How know ye the Scriptures are Gods word? How know ye that God spake 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 haue done; that Moses, as your fathers haue  told you, was sent from God; that Gods word is contained in his writings: otherwise you cannot infallibly beleeue 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 onely sure foundation of faith, knew that faith grounded vpon such doubts, was but built vpon 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 Gods 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 human 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 pharisaism from among the heavenly seed, as every one may see, that compares his sermon vpon the Mount, with the Phar●ses glosses vpon 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 Iewes belief in him should prosper, unless it grew out of their general assent unto Moses doctrine, thus pruned and purged at the very roote; 
John 5. v. 46.47.  Had ye believed Moses( saith our saviour) ye would haue believed me, for he wrote of me, but if ye believe not his writings, how shall ye believe my words? For which cause, they were in conscience bound to examine his doctrine by Moses, and the Prophets: otherwise they might haue believed the saving truth, but falsely; and vpon decitfull grounds. 
To believe Christ without examination of his doctrine by Moses had been neither to believe Christ nor Moses.  The 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 vpon the rack, by admitting a possibility of contradiction betwixt two doctrines both firmly believed, without any evidence of their consonancy, or bothes conspiring to the same end. The speedier and higher this edification in Christ had been, the sooner it might haue 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 caemented unto the former. In secular schools he is held an unwise answerer, that will admit Socraticall interrogations; for, albeit there appear no difficulty in any one proposed apart, yet in the process, a respondent may bee easily brought to grant conclusions, from which he knows not what consequences may bee drawn because their consonancy with the problem whose defence he undertakes, is not so evident nor immediate, as vpon a sudden may bee folly examined. And not examining the consonancy of every other proposition with the principles of that faculty, whereto the prob●eme belongs, the best answerer living may bee made either grant what he should not, or deny what should bee granted. Now Christs doctrine was to mosaical and prophetical, as the conclusion to the premises, or as the corollary of greatest use unto the speculative theorem. Suppose then a jew well skilled in Moses and the Prophets, should instantly vpon the first hearing of our saviours sermons, or sight of his miracles, haue admitted him for such an infallible teacher, vpon terms as absolute and irrevocable, as the Iesuite would haue the Pope acknowledged by all Christians, a good disputant might easily haue staggered him by these or like Socraticall demands; do you steadfastly believe Moses writings for Gods word? God 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 bee 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 soothe would you disclaim? Here a wise man, that( as the wise King speaks) had eyes in his head and would not be lead by a blind faith, would haue paused a while, and thought with himself, This is a point that should bee looked to: for if these new doctrines should prove incompatible, as for any just examination hitherto made, they may, I cannot see whether deserves more credence; Whiles I consider Moses writings,& call to mind those mighty wonders our fathers  told us, with like continual experiments of their divine truth; nothing can seem more certain then they; again, whiles I behold these new miracles, me thinks his authority that works them, should bee as great as Moses was; yet if they should happen to disagree, the one must bee better believed then the other, or else( for ought I see) there can bee no certainty of either; for, if this mans possibly may bee, why might not Moses doctrine likewise be false? or if our fathers were deceived by his signs and wonders, why may not we bee so served by this mans miracles? But if vpon just trial they shal 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,& withal, more evidently aclowledge, then before I could, that Moses spake by the spirit of the all seeing, everliving God, if this Iesus of Nazareth be in all points like to him, and so qualified as he foretold the great Prophet should bee. But in the interim till the trial bee 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 bee destroyed: time and they shall try whether Iesus 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, 
prophetical testimonies did more sufficiently witness our saviour to to be the promised messiah then any miracles.  or shall we look for another; The answer he returned again( whether for confirmation of Iohns own faith, or as the most interpreters think of his Disciples,) was this and no more; 
Math. 11. ver. 3 &c.& Luk. 7. ver. 18.19.22.  go and show John what things ye haue 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 Christs healing the Centurions seruant by his word or command, though absent; of his raising the widows son from death to life; of the rumors spread abroad of him throughout all judea, and the regions round about: and vpon 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 bee confirmed by the answer given them, wherein is little more then formerly both had heard: for the raising up of the widows 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 messiah? Had he  told them as much in plain terms, they might haue believed him, because this great work did witness him to be a Prophet, and therefore one that could not lye: But by this answer, how could they gather more, then the people vpon the astonishment of that accident, had said? for 
Luk. 7.. v. 16  when the dead man sate up and spake, 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.  
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 messiah, but by comparing them with other circumstances, or presupposed truths especially the Scriptures received and approved prophesies of the messiah: 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 messiah 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 bee made of restoring blind men to sight, yet the Septuagints( as elsewhere) truly express the meaning of the Hebrew phrase there used. For in the Hebrew Dialect as somiudicious Hebreciatis observe, the deaf or bind are called vincti, or ligati.  elsewhere he himself did red them, then best interpnted by the signs of the time, that John might see by the event, he was in the man of whom Isaiah speaks 
Luk. 4. v. 18.19. At that time( when Iohns Disciples came unto him) he cured many of their sicknesses and plagues,& of evil spirits) and unto many blind men he gave sight. And Iesus answered and said unto them, go your ways, and show John what things ye haue seen& heard, that the blind see, the halt go, &c. Luk. 7. ver. 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 their presence was a good preparative to dissolve that suffusion 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& 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, Iohns 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. 6. v. 1.2 3. & cap 135. ver. 5. & cap. 53 ver. 4.  predictions of Isaiah, and these as 
For John himself from the words immediately precedent had been taught by God himself to discern Christ for the true messiah. Compare John 1. v. 33. with Esay 61. v. 1.& 42. v. 1.& 11. v. 2.  John could instruct them, all vuquestionably meant of the messiah, was an infallible argument of Gods unspeakable providence in thus disposing times& seasons for their fuller resolution. The like disposition of the divine providence, might the ingratefull Nazarites haue observed. First, that when he 
Luke 4. v. 16 17. &c.  stood up to read in the Synagogue, they should deliver the book of the evangelical Prophet before any other; afterwards, that he should at the first opening light vpon that very place wherein his late miracles, yet rife in all mens mouths,( as appeareth by Saint 
Mark. 6. v. 2. & Luke 4.23.  mark) were foretold: especially, if they had diligently marked the meanness of their own estate, the manner of his coming thither, moved( as the 
Luke 4. v. 14.  evangelist saith) by the spirit, which as the 
Esaiah 61. v. 1 Luk. 4. v. 29.30.  Prophet had foretold, was to bee vpon him, and did manifest itself at that time by his strange escaping his turbulent countrimens 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 mens 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 vpon him by others, or seeks to enforce vpon himself, strives to put out that light of nature or inferior grace, whereby he should view and mark th● 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, 
In what sense Christs works are said to bear witness of him.  the Reader may resolve himself, in what sense Christs works are said to bear witness of his divinity, or condemn the Iewes 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 Gods providence or presupposed such prophetical predictions, as haue 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 peoples 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 circled, within which onely satan could exercise the power he had by that permission? Bee it granted( which is all, men otherwise minded concerning this point, demand) that Beelzebub himself with the help of all his subiects, 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 define in all particulars, what may bee done by force of nature, what not. Hardly can wee( without some admonitions to observe their carriage) discern the slight of ordinary Iuglers: much more easily might the Prince of darkness, so blind our natural understanding, as to make us believe( were the light of Gods word taken away) that were effected by his power, which had been wrought by the finger of God, that secret conueighance of materials else where pre-existent, into our presence, were a new creation of them.  
7 For mine own part( until I bee 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. v. 13.22.  If any man say to you, lo here is Christ, or lo he is there, believe it not. For false Christs 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 haue deceived even these: if it had been possible for these not to haue tried their wonders by the written word. Wherefore necessary it was, that which immediately follows, should bee written for our instruction; But take you heed( this he spake to his elect Apostles,) behold I haue told you all things before. Much easier it was for such seducers to counterfeit his greatest wonders with deceitful sleights, vndiscou●rable 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 Iewes had, their messiah 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) vndervalew both his true miracles and heavenly doctrine. even such as are said to haue believed in him for the works they had seen him do, seemed doubtful whether to aclowledge him for some great Prophet, or for their long looked for messiah. 
John 7. v. 31.  Many of the people,( saith S. John) believed in him, and said, When the Christ cometh, will he do more miracles then 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. v. 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 loues, they deemed much less then Moses sustaining six hundred thousand so long with Manna, a meate immediately sent from heaven, 
Expectation of pompous and vainglorious miracles the original of jewish infidelity.  not made by multiplication of such bread as they might haue bought of ordinary Bakers. Nor doth our saviour seek to win them by outuying 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 necessity bee 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 haue known what Peter confessed, 
John 6. v. 68. No man is ever truly converted without an internal miracle, wrought in his own soul, unto this end onely outward miracles serve  Verba vitae aeternae habes, Thou hast the words of eternal life, whose sweetness once inwardly tasted was much more then all the miracles that could bee wrought without his hearers or vpon them. But of such works these proud Iewes never dreamed, as not knowing the Scriptures, nor the virtue of their messiah, who as the Prophets had foretold, was to preach the gospel unto the poor, to comfort such as mourned in Sion, to whom no miracles could be more welcome, then such as he did, for what could be more acceptable to the blind then restitution of s●ght, to the lame, then right use of his limbs? what more grateful message could bee uttered to the deaf, then ephata, to haue his ears opened? what to the dumb, then vntying of the tongue? what to the possessed, then to be freed from the tyranny of satan, or his Ministers? Finally, as the 
Mark. 7. v. 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 shewed his willingness in all, his power to ease& 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 peoples stumbling at this ston 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 onely to their hearts and consciences, in whom they were wrought; partly of that his glory and power, which was outwardly revealed to his Disciples, and might so haue been to more, had they not stumbled( as the proverb is) in the very entry, and so departed from him in despair, bread from a foolish prejudice, that no great good could be expected from a Nazarite, of parentage, birth, and education so mean.   

CHAP. XI.  
Confirming the truth delivered in the former Chapter from the very law given by Moses for discerning the great Prophet, further exemplifying the use and force of miracles for begetting faith: The manner of trying prophesies: Of the similitude betwixt Christ and Moses.  
1 as well for farther discovery of Romish blasphemy, as ratification of our former assertion: let us view with diligence that place of Moses, wherein such strict obedience and attention to the messiah doctrine is enjoined, as no where else, such as no other may exact, without incurring the curse there threatened to the disobedient, 
Deut. 18. v. 15 16.17.18.19.  The Lord thy God will raise up thee a Prophet like unto me from among you, even of thy brethren. unto him ye shall harken. 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 haue 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. 
The law cited literally ment both of Christ and the Prophets.  And whosoever will not harken unto my words which he shall speak in my Name, I will require it of him. This prophesy by joint consent of best interpreters, as well modern, as ancient Pontificians as Protestants, may bee 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 wee 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. Peters 
Act. 3. v. 23. See Pag. 21.  paraphrase on the last sentence, it cannot bee exactly fitted unto any but Christ, unto whom onely the whole discourse is as fully defensible, 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 wee use to notify lesser, but indefinite quanties of things, by the known parts of some greater measure, defensible, if wee 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 harken unto such Prophets as God at any time should raise them up, 
How far,& on what terms Israel was bound by the former law to hear Gods Prophets.  though with most attention and greatest reverence to hear the Prince of Prophets. But the question is, vpon 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 haue set the best leg foremost, and stepped up soonest into Moses chair, haue kept the rest of his profession in awe, by thundering out anathemas thence, as the Pope doth from Saint Peters, to all gainsayers, priest or people. By what rule then were true Prophets to be distinguished from fals●? By miracles? These were means oftimes 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. ver. 20.21.22.  But the Prophet that shall presume to speak a word in my Name, which I haue not commanded him to speak, or that speaketh in the name of other Gods, even the same Prophet shal die. And if thou think in thine heart. How shall wee 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 answerable to it, 
Miracles in themselves no sure rule of trying Prophets before the Law was given.  did always necessary concur with miracles, for distinguishing true professors from seducers. When the controversy was betwixt Moses and Pharaohs Enchanters, the Lord confutes his aduersaries by an ocular demonstration of his power, yet further ratified by their confession whose words were the best Oracles that people knew. These ●aire warnings concurring with the Egyptians consciousness of their vnmercilesse 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 then probably haue gathered, that the God of Moses was greater then any, they or rheir cunning magicians worshipped. But it is a curiosity incident to superstitious hypocrites, at their first entrance into Gods school, scrupulously to demand full satisfaction in all doubts or difficulties can be suggested, and( as if they sought to obtain mercy by way of bargain, not by faith or favour) to haue 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 Iesuite had been in such favour in Pharaohs Court, as that crew is now in too many Princes; what other collections could wee imagine he would haue 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 wee see in these particulars, then the Gods adored by us Egyptians: therefore in all? or more, in these then the Gods of any other nation? These were stranger works indeed, then we expected such poor silly fellowes could haue 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 onely in themselves, without any concurrence of other circumstances or truth( presupposed) then that this God of Israel was greater then any other he yet knew of, not greater then 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 mean estate, for whose good the cunningest were thus foiled at their own weapon, and the mightiest among the Egyptians plagued, but might haue 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 iustice to him, no doubt more had been given daily of this bread of life.  
4 The Iewes I am persuaded could haue given as many instances of divels cast out by 
Mat. 12. v. 24 The end and manner of our saviours casting out divels, did sufficiently testify his divine power, albeit others had cast out divels by the help of Beelzebub.  Beelzebub the Prince of D●uels, as might haue defeated any induction gathered from the manifold practise of such works( considered alone) to prove the divine powers assistance. Most apparently, most malicious, not●ithstanding was their application of such instances to our saviour, whose usual manner of dispossessing wicked spirits of those mansions wherein they had reuelled most, did abundantly witness he wrought by the finger of God, who onely was greater then that strong man whom he vanquished, bound and spoiled of his goods; seruants and possessions. For though divels 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 Gods 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 beate them the first or second set, in hope to entice them hold play longer, or for greater wagers. On the contrary, the onely 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 confessions, sincerely uttered by poor souls set free, so many as his bitterest aduersaries own consciences, could not but witness against themselves, that all the chief titles of Satans wonted triumphs over Gods 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) bee brought of divels cast out in any magicians name, in Christs 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 
Math. 12. v. 27  By whom then do your children cast them out? therefore they shall be your iudges. Which words I neither would refer to Christs Disciples, as some good Interpreters do, nor( as others) unto such exorcists as those mentioned, Acts 19. verse 15. which attempting to throw out this strong man, were overthrown in their own play but unto such as John complained of, 
Mark. 9. v. 38.  Master, wee saw one casting out divels in thy name, which followed not us, and wee forbade him. This man, though no Disciple, was neither so ill disposed in himself, nor so maliciously affencted to our saviour as these Iewes were, as appears by our saviours answer unto John; 
Ver. 39.  Forbid him not, for there is no man that can do a miracle in my Name, that can lightly speak evil of me, for whosoever is not against us, is on our part. In the same words he concludes his disputation against the Iewes in the 
Math. 12. v. 30  forecited place.  
5 Such as this man was, none of Christs followers, but rather a friend( as seems) of his accusers, yet using Christs not Beelzebubs Name, to cast out divels, were competent witnesses of his heavenly virtue, and his aduersaries malicious partiality. Many other circumstances well known then; not now, especially the long want of miracles more then prophesies, before his coming, did manifest their malice to bee more impudent& shameless, then wee in such distance of time can discern. That finger of God( from such signs of the time as wee in general may suppose) far more apparent in his victories over satan himself, then in Moses over his Schollers the Enchanters, especially whiles compared with known Prophesies of the messiah, did point him out to bee the womans seed, ordained of old to bruise the Serpents head; to bee the son of man, appointed to erect the everlasting kingdom, foretold by Daniel, unto whose and other prophesies he refers his enemies in that speech, 
Math. 12. v. 28  But if I by the spirit( or as Saint* Luke reads) by the singer of God cast out divels, 
Luke. 11. v. 20  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 cond●mne all vnbelieuers, as the former rule of Moses. For this cause after the former dispute ended, he gave his aduersaries such a sign, as if it did follow, would infallibly prove him to bee that great Prophet, Moses there speaks of, and consequently leave them liable to Go●s heavy iudgement without excuse, for not hearkening 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 divels 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, breed full assurance of true faith in others, but onely serve as a means to cause them rely vpon the Law and Prophets as their onely rule, and to taste and prove the bread of life proffered to them by our saviour, which alone could ascertain them by their names were written in the book of life. But to proceed by the former rule.  

Christ was to bee acknowledged for the great Prophet by his supereminency in those gifts of the spirit, whereby former Prophets had been approved.  7 If others by experiments answerable to it, were known to bee true Prophets: Christ likewise by his known supereminency in that which approved them, was to be acknowledged for the Prince of Prophets. Now, if wee reuise the history of the old Testament, how few Prophets shall wee find endowed with the gift of miracles; such as were, did exercise their power rather among Idolaters, then true professors. So, when Gods messengers were brought to as open competition with Baals Priests, in the King of Israels; 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 Baals Priests attempting in most furious manner could not effect: but Elias professed thus much before, as Baals 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.  Michaiah, 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 seruant of the one, or open oppugner of the other; for his future success: Michaiah( as was observed before) appeals to this law of Moses as most competent judge between such as jointly did embrace it; 
Ver. 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 harken 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; 
jer. 28. v. 6.7.8.9.  even the Propeth jeremiah said, So be it: the Lord so do, the Lord confirm thy words which thou hast prophesied, to restore the vessels of the Lords house, and all that is carried captive from Babel 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 haue been before me, and before thee, in times past prophesied against many Countries, and against great kingdoms, of war, and of plagues and of pestilence. And the Prophet which prophesyeth of peace, when the word of the Prophet shall come to pass, then shall the Prophet bee known that the Lord hath truly sent him. Ezechiel likewise refers himself to the same trial amongst such as were professed hearers of the word in general, which they would not obey in particular 
Ezec. 33. v. 32 33.  And lo 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 cometh to pass( for lo it will come) then shall they know that a Prophet hath been among them.  
8 From these debatements, 
In what case Moses rule for discerning true Prophets did hold infallibly true.  we may gather in what cases the former rule held fo● certain. First, negatively, it was universally true; for he that prophesied any thing which came not to pass, did sufficiently prove himself to bee no true Prophet, but a counterfeit. So did not every prediction of what afterwards came to pass, necessary argue it to haue been from God. Yet as the force and virtue of many things, not such of themselves, became evident from vicinity, or irriation of their contraries: so though God permitted some to foretell strange events for trial of his peoples faith; yet this power he restrained when the controversy came to a former trial; then he caused the true Prophets words to stand, whiles the predictions of the false, and the Princes blood which relied vpon them, fell to the ground l ke 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 had put into his mouth. Hence is the determination easy, what means this people had to discern, 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 bee authentic, because a true Prophet could hardly lye, or make himself greater then he was. This is an argument, which directly confutes such, as aclowledge Christ to haue been a Prophet, sincere in doctrine;& 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. Besides the quantity of that spirit, whose sincere quality manifested him to bee 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, 
Moses description of the great Prophet in strict propriety of the words used by him, peculiar unto Christ.  who was as the symbol, or proportional mean between him and lesser Prophets. Others in these few gifts wherein they resembled their father, came far short of him: Christ in all, far exceeded him. Others, were all of Iacobs line, raised up by Gods appointment, so to instruct their brethren in doubtful cases, as they should not need to consult sorcerers, or entertain familiarity with wicked spirits. Christ( to omit the eminency of his prophetical function till hereafter) besides this common fraternity with his people was in more especial manner Abrahams seed, and in particular sort raised up by Iehouah his God, by intrinsic assumption into the unity of his person, not by external assistance or impulsion of his spirit. Raised likewise he was in a strict and proper sense {αβγδ}, from amid this people, being as it were extracted out of the pure virgin, as the first woman was out of the man by Iehouahs own immediate hand, from his craddle to his cross, most exactly answering to that delineation of the Great Prophet, and mediator to bee revealed, which was exhibited first in Moses, when he stood before the Lord in Horeb, his strange deliverance from Herodian butchery, whiles al the Infant males besides did perish, was fully parallel to the others exemption from Pharaohs cruelty, like to Moses he was, in the 
Numb. 11.16. vid. 8 Luk. 10. v. 1. &c.  number of his Disciples, in 
So Exodus 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 bee shewed 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. v. Exod. 24. v. 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 Moses gathered from the difference betwixt Moses and the lesser Prophets,  The peculiar and proper undoubted notes of the great Prophet there spoken of, will bee 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. v. 6.7.8.  If there be a Prophet of the Lord among you, I will bee known to him by a vision, and will speak unto him by dream. My seruant Moses is not so, who is faithful in all mine house. unto him will I speak mouth to month, 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 seruant, even against Moses? It is said signanter, he should see the similitude of God, not God; for as the evangelist saith 
John 1. ver. 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, then 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 onely) 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 messiah, as the best Prophets may seem to be but his schollers. 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 then it was vpon Mount Tabor) would be more forcible to illuminate the jew or Atheist, then serious reading the books of Deutoronomy, and the revelation, comparing the one with the Iewes known misery, the other with ecclesiastical Stories, the late abominations of the Papacy, and Romanists more then jewish blindness. The one, shows Moses to haue been the father of Prophets, the other Christ( from whose immensurable fullness John had that extraordinary measur of the spirit) to bee the fountain of Prophesies, whose supereminencies and inexhaustible fullness, may yet bee made more apparent by comparing him, not with Moses the symbol or mean; but with the other extreme, to wit, the rank of losser Prophets.  

The gift of prophesy not habitual to ordinary Prophets.  11 It is rightly observed by the schoolmen, Lumen Propheticum erat aliqualiter aenigmaticum; these ordinary Prophets illuminations were not so evident or distinct, as certain; they discerned rather the proportion then featur 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, of times in an unexpected sense: yet could they not always give such answers when they pleased. Nor did the light of Gods countenance perpetually reside vpon them, as the suins brightness doth by reflection vpon the stars: they had their vicissitude of day and night, daily Eclipses, ouercastings 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 Ieremiahs neck, on which the Lord had put it, 
jer. 23. v. 10.12.  and boldly avouched in the presence of all the people [ Thus saith the Lord, even so will I break the yoke of nabuchadnezzar King of Babel, from the neck of all nations within the space of two yeeres:] 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 lye. Therefore thus saieth 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 judah rooted out of the land the Lord had given them, because contrary to Moses admonition, they reverenced the Prophet that spake presumptuously, and would not harken unto the words which the Lord had put in Ieremiahs mouth: Elisha likewise to whom Elias had given a double portion of his spirit in respect of his fellowes, of all the Prophets,( unless Elias might be excepted) most famous for the gift of miracles, a lively type of the messiah, in raising from death and giuing life, had his spirit of divination but by fits, and needed music to tune his spirites unto it. He gave the barren Shunamite a son, of whose death notwithstanding he knew not as the Lord of life did of Lazarus in his absence: nor ruled he by her unusual gesture or strange signs of sorrow, distinctly divine the true cause of her coming: onely, when Gebezi went to thrust her away, he said as much as he knew: 
2. King. 4. v. 27  Let her alone, for her soul is vexed within her, and the Lord hath hide it from me, and hath not  told it me.  
12 But from the perpetual and internal irradiation of the deity, 
John Baptist more then a Prophet. from the vicinity of the great Prophet.  bodily or personally( such as the Apostle speaks) dwelling in Christ, and incorporate in his substance, this spirit of prophesy,( if without prejudice so wee may call it) did never wain, was never eclipsed, always most splendent in him, as light in the moon at 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 star to usher this sun of righteousness into his kingdom) become more then 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 ioy at his presence, and at his first approach, after baptism, he thus salutes him; 
joh. 11. v. 29.  Behold 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 spake this by the spirit of the Lord, not out of fancy, not presumptuously. For till this baptism, 
John 1.33. See the stimulator chap. 10. Parog. 5.  he knew him not, but he that sent him to baptize with water, he said unto him, Vpon whom thou shalt see the spirit come down and tarry still vpon 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 then prophetical spirit of John, manifested by this and the like testifications of Christ, all afterwards approved by the event, did the people gather, Christ not John, to be that great Prophet, mighty in words and dead. For after he had escaped the violence offered him at jerusalem, 
John 10. v. 40.41.42.  and went again beyond jordan, into the place where John first baptized, Many( saith the evangelist) resorted unto him and said; John did no miracle, but all things which John spake of this man, were true. And many believed in him there; For his works sake not doubt, but for these as accompanied with the former circumstances of place and Iohns predictions. John had witnessed he was the son of God, mighty in dead and word: and reason they had to think his works were the works of his father, that his privileges were the privileges of the onely begotten son, and heir of all things; When John though a Prophet, and more then a Prophet for his portion of the divine spirit, was yet restrained( by reason of his approach that was before him) from doing such wonders as meaner Prophets had done. To such as rightly observed this opposition between Iohns power in words, and his defect in deeds: or Christs superabundant power in both, the case was plain, John was but the 
Isai 40. v. 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 Christs miracles, 
The matter of our saviours predictions compared with the precedent prophesies of him, declare his Godhead.  compared with Iohns predictions, and other prophesies, wee join his arbitrary usual manner, either of foretelling future, or knowing present matters of every kind, many such as no Prophet durst ever haue 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,[ 
Isaiah 42. v. 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 practise there mentioned, of foretelling things strange, and unheard of to the world. Prophesies of former times were fulfilled in his personal appearance, and made their period at the beginning of his preaching. whatsoever concerns the state of the world, chiefly the Gentiles, since, came from him either as altogether new or was refined and renewed by him. For what man among the Nations, yea what Master in Israel did from the Law or prophets conceive aright of 
John 3. v. 5.  the new birth, by water and the spirit, or of that everlasting Kingdom, whereunto onely men so born, are heires predestinate? These were the new things, which he only could distinctly declare before they came forth.  
14 That their messiah was to bee this God here spoken of by Isaiah, 
Our saviours arbitrary discovery of secrets and predictions of futures contingent fully consonant to the received notions of the messiah.  dwelling and conversing with them in their nature& substance, might haue been manifested to the Iewes( 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 Nathaniels heart in presence, and outward carriage, in so great distance? 
John 1. v. 49.  Rabbi( saith Nathaniel) thou art the son of God, thou art the king of Israel. Though faith be the true gift of God, onely wrought by his spirit; yet, no question, but Nathaniel was more inclined to this confession from the general notion of the messiah divine spirit; even by it he was capable of that promise, habenti dabitur. And our saviour highly approves, and so rewards this his docility; 
Ver. 50.51.  Because I said unto thee, I saw thee under the fig three, belieuest thou? thou shalt see greater things then these: What were they? Miracle? 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 vpon the son of man. Then miracles, it seems, were more effectual to confirm faith, then this experience of his prophetical spirit: not of themselves, but joined with it, or as thus foretold by him, and foresignified by 
Gen 28. v. 12.13.19.  Iacobs vision, which compared with the event,( whether that were at his ascension or no, I now dispute not) did plainly declare him to be the way and the door, by which all enter into the house of God.  
15 Vpon the first apprehension of like discovery made by him, did the poor samaritan woman aclowledge he was a Prophet, and vpon his avouching himself to be more then so, she takes him indeed for the expected messiah, of whom shee had this conceit before, 
job. 4. v. 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 hart, shee makes this proclamation to her neighbours: 
Ver. 29.  Come and see a man that hath  told me all things that ever I did is not he the Christ? Vpon their like experience, fully consonant to the same common notion or conceit of the messiah, did a many of that City conceive faith from the womans report; but more 
Ver. 42.  because of his own words; And they said unto the woman; Now we believe, not because of thy saying: for wee haue 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, 
John 16. v. 30.  Now know wee 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.  

Our saviours Disciples and Apostles did( according to his instructions) more rely vpon his predictions then his miracles.  16 The manifestation of this prophetical spirit, did give life unto his greatest miracles in working faith: for his Disciples believed in him after his resurrection, because he had foretold his reedefying the temple in three dayes space. Which speech of his the foolish Iewes, not knowing his body to bee 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 46. yeeres in building. But( saith Saint 
joh. 2. v. 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 Iesus 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 Isaiah in their hearts. To assure them of his going to his father, he expressly tells them: 
John 14.29.  Now I haue spoken unto you before it come, that when it is come to pass ye might believe. Foretelling the persecution of his Disciples, he adds, 
John 16. ver. 4  These things haue 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, 
Foretelling the fulfilling of that Scripture[ He that eateth bread with me hath lift up his heel against me] in Iudas, he gave this general rule, from henceforth tell I you before it come that when it is come to pass, ye might believe that I am He. John 13. v. 19.  he foretells should bee given him, and so demands it, as if He that did glorify, and He that was glorified, were both one: 
John, 12. v, 28  Father, glorify thy Name. Then came there a voice from heaven saying, I haue both glorified it, and will glorify it again. How had he glorified it before? By glorifying this great Prophet, who did fully express, but far 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 vpon Mount Tabor, which none without sacrilegious impiety could haue foretold, as likely to befall himself, save he alone, that had, not as Moses, onely seen the similitude of the Lord, but being in the form of God, thought it no robbery to bee 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, foretelles his Disciples that some of them should not 
Marc. 9. v. 1. Math. 16. v. 28. Luk. 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 excellent 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 vpon 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. v 7 Luk. 9. v. 35, Math. 17. v. 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: 
John 12. v. 30.  This voice saith our saviour, 
Our saviour n his last conference with the Iewes proclaims himself to bee the great Prophet foretold by Moses.  came not because of me, but for your sakes. And in that place again, after his wonted 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 vpon his words; 
John 12. v. 44.  And Iesus cried 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 aclowledge his authority, or derogated from his person or miracles; nor needed he so to do: 
John 12. ver. 48  for he that refuseth him, and receiveth not his words, hath one that iudgeth him; the word which he had spoken, it shall judge him in the last day. This was that which Moses had said; 
Deut. 18. v. 19  And whosoever will not harken 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, 
John 12. v. 49.& 50.  For I haue not spoken of myself, but the Father which sent me, he gave me a commandement what I should do, and what I should speak. And I know that his commandement 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. v. 18. Our saviours 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 Iewes, this his last farewell given in Moses words, warrants me to construe that speech of S. Iohns 
John 12. v. 37.  [ though he had done so many miracles before them, yet believed they not on him] as I haue done the like before: to wit, that not his miracles considered alone, but with mosaical and prophetical writings, or common notions of the messiah thence conceived, or( especially) as they concurred with his own predictions, did immediately condemn the Iewes. 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 Fathers name, in such predictions, as had he not been the son of God, would rather haue brought speedy vengeance from heaven vpon 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, 
John. 14. v. 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 human soul was to his body. And no question, but the conception of their faith that heard him preach, was as immediately from those words of eternal life which issued from his mouth, as ours is from the Word preached by his messengers. To what other use then could miracles serve, save onely to breed a praeuiall 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 then 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 then sufficient to remove that offence the people took at that speech, 
John 12. ver. 32  If I were lift up from the earth, I should draw all men unto me. To which they answered, Wee haue heard out of the Law, that the Christ bideth for ever: and how sayest thou that the son of man must be lift up? Who is that son of man?  
18 To conclude then, 
The peculiar similitude between Christ& Moses in the office of mediation.  his distinct and arbitrary foretelling events of every sort any Prophet had mentioned, many of them not producible, but by extraordinary miracles, withall including divine testifications of far greater glory ascribed to him, then Moses or any Prophet ever challenged, was the demonstrative rule( according to Moses prediction) whereunto all visible signs and sensible miracles should haue been resolved by their spectators: as known effects led 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. v. 15 16.  unto him shall ye harken, according to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly. Their request then was; talk thou 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 a far off, he onely drew near to the darkness where God was. This their request and resolution, elsewhere more fully expressed, the Lord highly commended; 
Deut. 5. v. 28.29.  I haue heard the voice of the words of this people, which they haue spoken unto thee: they haue well said, all that they haue spoken, Oh that there were such an heart in them, to fear me, and to keep all my commandements alway, that it might go well with them, and with their children for ever. If we observe that increment, the literal 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 Israels peculiar disposition at that time above others, will bee this; That as posterity in rejecting 
Vide lib. 1. part. 2. Sect. 3. cap. 11. Parag. 8.9.10.  Samuel, rejected Christ, or God the second person in Trinity: so here the Fathers, in requesting Moses might bee their spokesman unto God, requested that Great Prophet ordained to bee the author of a better covenant even that promised womans seed, their brother according to the flesh, to be Mediator betwixt God and them, to secure them from such dreadful flames as they had seen, 
Heb 3. v. 3.  so they would harken( as then they promised) unto his words, as unto the words of God himself, esteeming him( as the Apostle saith) so far above Moses, as he that builds the house, is above the house. And in the Emphasis of that speech[ 
Deut. 18. v. 18.  whosoever will not harken 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 
Deut. 18. v. 18.  him ye shall harken] the same difference, between Moses and the Great Prophet then meant, is included which the Apostle in another place expresseth, 
Heb. 10. ver. 28 20.  He that despiseth Moses Law, death 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. 24. v. 10.  There arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face:] but vanished vpon 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 bee 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 bee 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 Prophesies, served as a light or candle to minish the terrors of the night. even Moses himself, and al 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 teach, 
The chief grounds of Moses dissuading Israel for sorcery, was their expectation of the great Prophet.  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. v. 14.  The nations which thou shalt possess, harken unto those that regard the times, and unto sorcerers, as for thee, the Lord thy 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 Prophesies 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 Balaams prophesy uttered of Israel, considered in the abstract, as he might haue been, not as he proved( as 
cap. 1.  malachi speaks of levy) or according to the excellency of his calling in Moses and in Christ, or Gods promise, which he for his part was ready to perform; 
Num. 23. v. 22.  God brought them( saith he) out of Egypt, their strength is as an unicorn: For there is no sorcery in jacob, nor soothsaying in Israel, according to this time it shall be said of jacob, What hath God wrought? And in the 
God brought him out of Egypt, his strength shall be as an unicorn. He shall eat the Nations his enemies, and bruise their bones,& shoot them thorough with his arrows. He coucheth& lieth down as a young Lion,& as a Lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that nurseth thee. I shall see him, but not now: I shall behold him, but not near. There shall come a star of jacob, and a sceptre shall rise of Israell, and shall smite the coasts of Moab, and destroy all the sons of Sheth: And Edom shall be possessed, and Seir shall be a possession to their enemies: but Israell shall do valiantly. He also that shall haue dominion shall be of jacob, and shall destroy the remnant of the city. Num. 24. v. 8.9.& 17.18.19.  Chapter following, he joins Israels deliverance from egypt, as the foundation or beginning, and his victory in Christ, as the accomplishment or finishing of his glory. Of that jacob meant by Balaam, even wee Gentiles are a part, every way as strictly bound by Moses 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 of jacob hath afforded vs. These two great Prophets then, Christ and Moses, appointed successively to declare Gods will unto his people, were the main supporters of true religion in Israell, by whose doctrine all curious and superstitious arts weer to vanish. And, if my observation fail not, Israell was much less given to sorcery after ordinary Prophets ceased, then before, because this great Prophet, the Hope of Israell, was at hand.  
20 The apprehension of what we now by long search hardly find, was more facile to the ancient Iewes, from the known conceits, or received traditions thereto pertinent. Before the Law 
That our saviours authority might haue been and was more manifestly proved out of Moses and the Prophets to the ancient: then it can be to the modern Iewes altogether unacquainted with the right manner of interpreting prophecies, or such common notions or traditions, as the Scribes and pharisees had in our saviours time.  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; 
Exod. 4. v. 13  Mitte, quaeso, quem missurus●es; sand, I pray thee, whom thou wilt sand: 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 vpon thine enemies; and I beseech thee sand him now, for this is work befiting his strength, not my weakness. From the like notions or received opinions, did the Pharisees understand this place, as meant of the Prophet that was to come: albeit it may be doubted, whether they took him to be the same with the Messiah. For so they demand of John severally; 
John. 1. v. 20.& 21.  Art thou the Christ? Art thou Eliah? Art thou the Prophet? Eliah was plainly distinguished from the messiah by Isaiah, or perhaps they knew the messiah and the Prophet to bee 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 
Some interpreters observe that S. John doth purposely insert these words, Now they which were sent were of the Pharisees, joh. 1. ver. 24. though other evangelists call them only levites; to notify unto us that this was a tradition known unto that sect.  Pharisees, that Eliah, messiah, the Prophet, one or all, should baptize. Hence they further question the Baptist; 
joh. 1. ver. 25.  Why baptizest thou then, if thou be not the Christ, neither Elias, nor the Prophet? And of himself he faith, because He 
ver. 31. ( to wit, the Christ) should be declared to Israell, therefore am I come baptizing with water. This answer with his practise permitted by the Pharisees, and approved by the people, so fully concurring with the former notion, but especially his repetition of Christs baptizing with the holy Ghost, and( as Saint 
Mat. 3. ve. 11.  matthew adds) with fire; were most pregnant testimonies against vnbelieuers, after they had notice of the Holy Ghosts descending( vpon the same day their Law was given) from heaven. for the plentiful manner of effusion, and placide illapse into the souls of every sort, resembling water powred out( as the 
Ioel 2.28.  Prophets phrase imports;) but for outward appearance, and inward effects of ardent zeal, like unto fire. And likely it is, as well the 
Ex. 13.21.22.  pillar of fire which enlightened Israell by night, as the cloud that restend vpon the tabernacle, under which( S. 
1. Cor. 10.1.2.  Paul saith) the Fathers being, were baptized in it, were such praeluding types of baptism by water and the Holy Ghost: as the rock was of Chrik; 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 Iewes living in our saviours time. Whence,( as the two judicious commentators, Bucer and Martyr observe) his aduersaries mouths were instantly stopped, at the first allegation of those places the modern Iewes 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 sences, framed by Monkish or rather Apish imitation of orthodoxal antiquity. The weeding out of such tares, as, through these bad husbands sloth and negligence, haue abounded in Gods 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 heathen●sh mysteries; partly, through want of skill in the original tongues) holds the just means 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, 
Our saviours prediction of his death and resurrection, was that which according to Moses prophesy, did most condemn the Iewes,  most public document our saviour gave to vnbelieuers, 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. v. 63.  procured a strong watch to be set about his sepulchre least his Disciples should take his body thence, and by emptying it seem to fulfil his prophecy. Nor did he once onely, but 
Mat. 12. v. 39. Math. 16. v. 14  twice foretell; not barely, he would rise again: but that thus much was presignified by the Prophet Ionahs three daies imprisonment in the Whales 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 recieue truths late revealed. Since Christs glorification, sundry impostors haue 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 vpon scriptures formerly established and confirmed, their greatest wonders seemed but apish toys, howsoever difficiles nugae. And some of these iuglers, either out of the strength of their own illusions, or vpon the presumption of their profane skill in deceiving others, haue adventured to foretell their resurrection; but were not able to dissolve the bands of death: their everlasting durance in whose prisons, hath openly shewed they spake presumptuosly; that not Mahomet himself the greatest of them, was that Great Prophet foretold by Moses. What was the reason then the Iewes would not; the Turkes, unto this day, will not believe in Christ crucified? For the 
Act. 13. v. 27.  inhabitants of jerusalem, Saint Paul hath answered, Because they knew him not, nor yet the words of the Prophets which are red every Sabbath day, they haue fulfilled them in condemning him. The same apostle, though endued with the power of miracles, yet in that place rather useth Dauids words, then his own works, to prove Christs resurrection. Of which, that saying of his was most truly verified in the obstinate Iewes, 
Luk. 16. v. 31.  Not hearing Moses, and the Prophets( so as to bee 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 praenotions the Apostle supposed as known, when he used that testimony of the Psalmist 
Act. 13.33. Psal. 2. v. 7.  [ Thou art my son this day haue I begotten thee] to prove our saviours resurrection: it would not bee 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 Mothers womb. And I make no question but the conclusion of Saint Peters Sermon, 
Act. 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 vpon e Moses said unto the Fathers, 
ve 3. er. 22.  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. 
Act. 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 Christs first raising from the virgins 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 latter as first birth, but especially the notice our saviour gave unto his enemies of the latter; hath made them unwittingly Prophets to their woe. For seeing it hath left their unbelief without excuse, 
Math. 27.64.  their last error concerning his resurrection, is become worse then the first concerning his birth. Neither could haue seemed incredulous( though both most miraculous) to this ungracious seed of jacob; had they looked( as the Prophet willed them;) 
Isaiah. 51. v. 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 Isaacks seed beyond the posterity of all the people with whom he sojourned, did but portend the fruitful offspring of the Virgins onely son should in number and dignity far surmount the sons and daughters of all the fertile mothers in judea, Isaackes posterity had been great; yet able to be numbered, by david. 
Isai 53. v. 8.9.  But his generation who shall declare, that was cut out of the land of the living? 
Heb. 11.12.  Therefore sprung 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 seashore 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 beleeue 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 vpon that stubborn generation; according to the full extent of Saint Peters paraphrase 
Act, 3. ver. 23. For it shal be that every person which shall not hear that Prophet, shalbe destroyed out of the people.  vpon it, Not one or a few onely were destroyed out of the people( as konrah, 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 wee compare former Prophets with him, they may seem to haue but dreamed; he alone, that put these unknown ditties into their heads, to haue had the perfect skill of right interpreting their meaning.   

CHAP. XII.  
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 Diametricall opposition betwixt the spirit of God, and the Spirit of the papacy.  
1 MOses was to bee 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 bee known by the rules which he had given, for their discrement; Christ Iesus 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 haue 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 wee red of two Disciples which had seen his miracles, heard his doctrine, and acknowledged him for a Prophet, mighty in word and dead: but yet disinherited the report of his resurrection after it had been the second time confirmed by such of their fellowes 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 liue-like as they themselves were? Was he to them a Prophet, mighty in word and dead: 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 haue suffered these things( as if he had said, Is it possible your ignorance in them should be so 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 giuing so little attention and credite to the Prophets, whose light should haue lead them unto Christ: but now that they haue light on him in person, without their help, onely 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 onely vpon his infallible authority. This edifice of faith must bee framed vpon 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, beleeue 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 interpnted unto them in all the Scriptures the things which were written of him. steadfast belief then of any mans 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 baptize with the holy Ghost and with fire; when by the working of his spirit, 
v. 32.  their hearts did 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. 5.34, 32.  yet now they would not receive the record of man; there is another that heareth witness of him; the spirit of truth, which hath imprinted his doctrine in their hearts.  
3. Would the Pope who challengeth Christs place on earth amongst his living members, and requires we should beleeue his words, as well as these Disciples did Christs, but expound those Scriptures unto us which Christ did to them, with like evidence and efficacy; could he make our hearts thus burn within, by opening the secret mysteries of our salvation: wee would take him for Christs Vicar, and beleeue indeed he were infallibly assisted by the holy spirit. But seeing he and his followers invert our saviours method by calling the certainty of both Testaments in question, telling us we cannot know them to be Gods word 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 beleeue not his words as well as they did their Redeemers: wee 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 Saint 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 bee as well believed, as either Christ was whilst he lived on earth, or his Apostles after his glorification. The breadth; His absolute authority must be for extent as large and ample as Christs should be, were he on earth again; or that commission he gave to his Disciples, go Preach the gospel to every creature: his directions must go forth throughout all the earth, and his words unto the ends of the world. The depth is much greater then the space between heaven and hell. For if you would draw a line from the Zenith to the Nadir through the Center, it would scarce be a gag long enough for this monstrous mouth; so wide as hell cannot conceive a greater. The depth I gather, partly from the excess of Christs worth, either arising from his personal union with the Godhead; his sanctity of life and conversation; or from his hyperpropheticall spirit and abundant miracles. For look how much he exceeds any but mere man in al these: by so much doth the Pope( though supposed as not obnoxious to any crime) make his authority and favour with God greater then Christs, which is the semidiameter of this mouth of blasphemies. The other part, equal hereunto in quantity, but for the quality more tainted with the dregs of Hell, ariseth from that opposition the Popes spirit hath unto Christ; or from the luxury and beastly manners of the papacy, erected by Satan as it were of purpose to pollute the world with monstrous sins, and to derogate as much from mankind, as true christianity doth advance it: finally to make the Christian world as much more wicked, as Christs Disciples; Apostles, and faithful followers are better then the heathen. Nor doth the Pope exact belief onely without miracles or manifestation of a prophetical spirit: 
The chief arguments brought by Romish Writers to prove the excellency of their church directly contrary to the principles of Sense& Nature.  but contrary to all notions of good and evil, common to Christians and Heathens, and as it were in despite of the prophecies that haue deciphered him for Antichrist. What heathen Philosopher could with patience haue endured to hear, that a dissolute luxurious tyrant could not, though in matters of this life, give wrong sentence out of the seat of Iustice? The Iesuites teach it as an Article of faith, that the Pope, albeit a dissolute and ungracious tyrant, Mankinds reproach, the disgrace of Christianity, cannot possibly give an erroneous sentence ex cathedra, no not in mysteries of religion. But as if it were a small thing thus impudently to contradict nature, and grieve the souls of ingenuous men, unless they also grieve their 
Isa. 7. oeer. 13.  God, seeking as it were to cross his spirit by holding opinions not onely contradictory but most contrary to his sacred rules; they importune the Christian world with tumultuous clamours, to take that, which the spirit hath given as the demonstrative character of great Antichrist, the old serpents chief confederate, for the infallible cognisance of Christs Vicar, the very signet of his beloved Spouse, Nor 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 haue for these thousand yeeres and more born to the See of Rome; or from the bloody victories over all other inferior Churches or private spirits, that haue oppugned her. These or like allegations in their iudgement abundantly prove their Church to be Christs 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 
revel. 13. v. 4.6.7.  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 haue power given withall to make war with the Saints, and to overcome them, yea, over every kindred, tongue and nation, so as all that dwell vpon the earth should worship him, 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 Iesuites brags, that no visible Church since the world began, did either spread itself so far, or flourish so long as theirs hath done; I onely oppose that of our saviour, Ex tuo ipsius ore iudicabere serve nequam, Thine own confession shall condemn thee, thou bondslave of satan. For if the Romish Hierarchy bee or hath been in the worlds 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 yeeres space subdue as many Nations as haue 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 aclowledge 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 haue taken him for his messiah; nor can the Iesuites bring any better reasons, why the Pope should not be the Antichrist; then the Iewes did, why Christ should not be the Great Prophet. Yet this I say, not to discourage such as doubt whether the Pope bee 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 Christs resurrection; for they were farther from approving the practices of the Iewes 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 Gods Saints, or his other devilish practices: Gods peace bee vpon him; and in good time I trust his eyes shall bee enlightened to see the truth in this particular, as those two Disciples did in the Article of the resurrection.  
6 Seeing wee haue proved the Popes authority so far to exceed Christs; it may seem needless to compare it with the Apostles. Yet lest any Iesuite should except, that their authority might be greater after their Masters glorification, then his was before: let us a while examine, what they assumed unto themselves; what they gave unto the Scriptures before extant.   

CHAP. XIII.  
That the authority attributed to the present Pope, and The Romish rule of faith, were altogether unknown unto Saint Peter: the opposition betwixt Saint Peters and his pretended Successors doctrine.  
1 TO begin with Saint 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,& 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 aclowledge 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, 
Pet. 2. c. 1. v. 14.  as knowing then the time was at hand he should lay down his Tabernacle; when he endeavoured his auditors might haue 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 Apostoliques infallibility, all the circumstances of this place witness this was it. 
2. Pet. 1.14.  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 as most willingly would haue used it. His personal testimony and authority was, I confess, as great as any mortal mans could be: with his own eyes he had beholded 
2. Pet. 1.16.  the majesty of our Lord Christ, whom he preached unto them. If any trust there bee in human senses, this Saint of God could not possibly be deceived. If any credence to bee 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 eyes 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, wee heard when it came from heaven,( being not a far off) but with him in the mount. If Saint Peters seat or chair had been as the Pole-starre, whereto our belief, as the Mariners needle, should bee directed, lest wee float wee know not whether 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 vnskilfull 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 haue commanded to haue saved his own. Had perpetual succession in his See, or apostolical tradition never interrupted, been such an Ariadnaes thread, as now it is thought, to guide us through the Labyrinth of errors: Such was Saint Peters love to truth, that he would haue so fastened it to all faithful hearts, as none should ever haue 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 mildred, his ordinary style 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. v. 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 haue others to see him too. But by what light? By Scriptures. What Scriptures? Peter feed my sheep? Nay, but by the light of prophesy. That is a light indeed, in itself, but unto private spirites it is no better,( saith 
Vide lib. 2. Sect. 2. cap. 5. Parag. 6.  Valentian) then a light put under a bushel, unless the visible Church do hold it out. Where did the visible Church keep residence in those dayes? In Saint Peter, I trow. How chances it then he saith not; fix your eyes on mine that haue seen the glory of the Lord, and the Prophets light shall shine unto you? If by his commendation and proposal it were to shine, he had said better thus: 
2. Pet. 1. v. 19.  Ye do well in that you give heed unto me, as to your onely infallible teacher, that must confirm you in the truth of prophetical Writings, and cause them shine in your hearts: but now he saith: ye do well in that ye take heed unto the Prophets, as unto a light that shineth in a dark place, until the day star arise in your hearts. This light of Prophets illuminated the eyes of Peters faith, albeit with his bodily eyes he had seen Christs glory. For speaking comparatively of that testimony which he had heard in the Mount, he adds, Wee haue also a surer 
prophetical predictions of Christ surer grounds of faith, then the live 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[ rationem] Id enim temporis sermo Propheticorum spectatior erat,& latius receptus quam sermo Apostolorum& Euangelistarum. Sasbout in hunclocum.  word of the Prophets. That the Lord had been glorified in the Mount, his Auditors were to take vpon his credite and authority; nor could he make them to see this particular, as he himself had done: but that Christ Iesus whom he saw glorified in the Mount, was the Lord of Glory; he had {αβγδ}, a surer testimony then his bodily sense, the light of Prophets. This then was the commendations of his flock, that they looked vpon 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 aclowledge Peters infallibility, but to the day-star itself, whose 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 edisice of faith, the lowest& the highest ston in the corner, refused by the master builders or visible pillars of the jewish Church: their faith was not grounded vpon the Prophets, whose words they knew not; and not knowing them, they knew not him: but unto such as raise their faith by this {αβγδ}, the true square and line, Christ is both the fundamental rock, which supporteth; and the chief corner ston, that binds the whole house of God, and preserves it from cliffs and ruptures.  
3. But least his followers might look amiss vpon this prophetical light, rightly esteemed in the general, 
2. Pet. 1. v. 19.  Saint Peter thought it necessary to advertise them, not to content themselves with every interpretation, or accustomarie 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 haue that list. That the Lord should preserve light in Goshen, 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 yeeres, should grope at noonday, as if he had been brought forth in the very midnight of Popery, or died well nigh three hundred yeeres ago. scarce Scotus himself, not Ockam( questionless) though shut up in a prison, where no light of any expositor had ever come, could haue made a more dunstical collection of the Apostles words, then he hath done. 
Cum tam serio ac graviter admonuit beatus Petrus, vt hoc inprimis intelligeremus, quod omnis inquit, Prophetia scripturae, propria interpretatione non fit. 2. Pet. 1. all quid è tribus significare volvit, nempe, 1. aut non posse ullo modo, scilicet certo vel prohabili, expeni scripturam propria industria& ingenio: Aut. 2. non posse certo quidem exponi vnum aut alterum scripturae locum ex ingenio proprio, sine collatione aliorum scripturae locorum, cum ea vero collatione posse: Aut 3. non posse certo quidem& infallibiliter vbique eam exponi sine sententia alicuius alterius communis& infallibilis authoritatis, quae proinde in 〈…〉 dei judex. said nec primum nec secundum significare volvit, Ergo tertium. Non quidem primum; N●m constat multa passim Scripturae loca esse probab litter exposita à sanctis Patribus, propria eorum ingerij 〈…〉 industria. Non etiam secundum, nempe vt non putet aliquis se posse vnum aut alterum scripture e locum 〈◇〉 proprio infallibiliter ac certo exponere, non consultis& collatis aliis Scripturae locis. Nam quis omn●●●●●●●●corum hoc putat? Aut quid opus erat h●c tam ●erio admonere? Item, si vnum aut ●lterum Scri●●●●● 〈…〉 nio sensuque proprio interpretari certo nemo potest: ●uanto minus locos scripturae plures inter quos colla●● 〈…〉 Vnde i●se D. Petrus: Omnis, inquit, Prophetia Scripturae, &c. Non dicit, haec aut illa tantum, said al● 〈…〉 vlla acceptione, omnis Prophetia Scr●pturae, propria interpretatione non sit.§ Restat igi●●r vt t●●●●m 〈◇〉, quod diximus, significauerit hoc loco D. Petrus: Nempe vt vis atque sapientia huius Apostolicae r●●●● 〈…〉 minem privato suo labour etque proprio study, nuacunque demum ratione, atque adeo etiam ne ex ipsa quid in Sc●●●●ura, doctrinam scripturae certo ac infallibiliter in controuersis quaestionibus intelligere posse, said opus 〈…〉 ex aliqua alia authoritate in Ecclesia communi, per quam spiritus sanctus communiter loquatur, ●c omn●s 〈◇〉.§ Nam vt ipse Apostolas ibidem subiungit, quemadmodum non authoritate humana, said diuina, locuti in Sc●●●●●ris sunt san●ti Dei homines, ita etiam non humana ac propria industria huius vel illius hoins ullo mod●, ●c e●●psa quidem scriptura, sententia scripturae certo cognoscenda est, said ex aliqua authoritate, item d●uina, per 〈◇〉 ipse spiritus sanctus, qui Scripturae author est, sit etiam certissimus Scripturae interpres. Ita fit, ve●●la S●●●●t●r● non sufficiat nobis, ad certo dijudicandas fidei quaestiones. Valen. Tom. 3. in Aquinat. disp. 1 quast. 1. de object. fidei. Punct. 7.§. 9.  Saint Peter meant one of these Three. First, that there can bee no certain or probable way of expounding Scriptures by our proper wit or industry: or Secondly, that one or o●her 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: ergò, 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 Saint 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 t●en the collection itself: For the Apostle strait subioins: As the holy men of God did speak in Scriptures, not by human authority, but divine: so likewise cannot the Scriptures bee poss●bly 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 red thus much unto me, and bid me red the Author or his works wherein it was found: I should presently haue name 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 coniunction with this blazing Comet, or falling star? 
Participation of that spirit, by which the scriptures were written, makes private mens interpretations of them not private but authentic.  Was it not the authority of this spirit which made Saint Peter himself to be so authentic in his doctrine? Is it not the pretended privilege of the same spirit which exempts the Pope from priuatenesse,& makes his authority ecumenical and infallible? whosoever then by participation of this spirit understands the Prophesies, either immediately, or expounded by others, whomsoever; his conceit of them, or their right interpretation, is not private, but authentic. And 
Lib. 2. loc. Theol. cap. 8. Vide Sect. 4. cap 1. 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 vpon 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, wee could not infallibly believe his expositions; but by that spirit, by which he is supposed to teach: so believing, wee could not infallibly teach others the same; for it is the spirit onely that so teacheth all. The inference then 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 haue 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 iustice; especially being wronged in matters of the life to come. To this purpose saith our Apostle 
Cor. 1.2.15  But he 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 mens consciences in those matters, wherein the spirit hath set them free. This is the height of iniquity, that hath no temporal punishment in this life: but must bee reserved as the object of fiercest wrath in that fearful day; the very Idea of antichristianism.   

CHAP. XIIII.  
That Saint Paul submitted his doctrine to examination by the Words before written. That his doctrine, disposition and practise, were quiter 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 bee won to grace by wonders, he did not neglect to practise: but sought not to enforce belief vpon the Iewes, by fearful signs, or sudden destruction of the obstinate, albeit he had power to anathematize, not onely in word, but in dead, even to deliver men alive unto satan. When he came to Thessalonica, he went as his maner was into the Synagogue, 
Act. 17. v. 2.  & three sabbath daies disputed with his countrymen by the Scriptures, opening and alleging that Christ must haue suffered, and risen again from the dead: and this is Iesus Christ whom I preach to you. These Iewes had Moses and the Prophets, and if they would not hear them, neither would they believe, for any miracles: which to haue 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 Prophetes wrote: and yet Saint Paul taught nothing which they had not foretold. But that was all one; these Iewes 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 haue cleared themselves to such as without prejudice would haue examined them. But the Beroeans were of a more ingenuous disposition( so the word 
Acts 17. v. 11.  {αβγδ} imports) they were not vassals to other mens interpretations or conceits, but used their liberty to examine their truth. 
Acts 17. v. 11.  They received the word with all readiness, and preached the Scriptures whether these things were so or no. If they believed in part before, their practise confirms the truth of our assertion, that they were not to believe the infallibility of Paul, but of his doctrine, albeit they were well persuaded of his personal authority. If they believed neither in part, nor wholly, before they see the truth of his doctrine confirmed by that scripture which they had formerly acknowledged; their ingenuity herein likewise confirms our doctrine, and condemns the Papists of insolent blasphemy, for arrogating that authority unto the Popes decrees, which is onely due unto Gods word already established.  
2 I would demand of any Papists, whether the Beroeans did well or ill in examining Saint Pauls 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 Bellarmines answer, albeit I knew him for another Heraclitus, or Crassus Agelastus, who never laughed in all his life save once, when he saw an ass feed on thistles. Surely he must haue an Asses lips that can taste, and a swines belly that can digest this great Clerks divinity in this point. 
Respondeo, etsi Paulus erat Apostolus,& non poterat falsam doctrinam praedicare, 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 haec ita 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 were 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 then Scriptures, for begetting faith in such as acknowledged Moses and the Prophets: no doubt he had used miracles rather then their authority. Or if the Pope cannot expound the scriptures, as effectually and perspicuously as S. Paul did: why doth he not at the least work miracles? are we bound absolutely to believe him,& is he bound to do neither of these, without which the people of Beroea were not bound( as Bellarmine acknowledgeth) to believe Saint Paul? Wee are if his reason be worth belief. 
At Christiani quibus constat Ecclesiam non posse errare in explicanda doctrina fidei, tenentur eam recipere,& non dubitare, an haec ita se haheant. Ibidem.  Christians, which know the Church cannot err in explicating the doctrine of faith, are bound to embrace it without questioning, whether the places alleged bee 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 withall, that thus to believe is to worship the dragon, by giuing their names unto the Beast. But unto what Christians is the Popes infallibility better known, then S. Paules was to the Beroeans? Not unto us whose fathers haue forsaken him for his apostasy from God,& taught us to eschew him, as Antichrist; to hold his doctrine as the very doctrine of divels. unto us at least, his holiness should seek to manifest his infallibility, by such means as S. Paul did his even unto such as had seen his miracles, and had experience of his power in expounding scriptures. Besides, Pauls conversation in al 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. v. 17.  but as of sincerity, but as of God, in the sight of God, so he spake thorough Christ he did not walk in craftiness( yet who greater politicians then Popes?) 
2. Cor. 4. ver. 2.  Nor did he handle the word of God deceitfully: but in declaration of the truth, he did approve himself to every mans conscience in the sight of God. This one amongst others, he acounts as an especial motive to persuade men of his heavenly calling, in that he did not preach himself, but Christ Iesus, and himself their seruant for Iesus sake. For so our saviour had said. 
John 7. v. 18.  He that speaketh of himself, seeketh his own glory. The Pope( that we might know him to be Christs opposite) seeks almost nothing else, nothing so much, as to be absolute Lord over all other mens faith. If this any Iesuite 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, then 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 etsi haereticus peccat dubitando de authoritate Ecclesiae in quam per baptismum regeneratus est, neque est eadem conditio haeretici, qui semel fidem professus est,& judaei aut Ethnici, qui nunquam fuit Christianus: tamen posito hoe dubio,& hoc peccato, non malè facit scrutando,& examinando, an loca scripturae& Patrum, à Concilio Tridentino prolata, ita se habeant, modò id faciat intentione inueniendi veritatem non calumniandi Deberet quidem ille sine examine recipere doctrinam Ecclesiae, tamen melius est, vt examinando praeparetur ad veritatem, quàm negligendo remaneat in suis tenebris.  I add( saith he) albeit an heretic sin in doubting of the Churches 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 Ethnique 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 he do this with an intent to find the truth, not to calumniate. A man at the first sight would deem Bellarmine, for his own part at least, had given us leave to examine the Popes 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,& cannot find any such meaning in either, as the Trent council would thence infer shalbe freed by their Church from heresy: although he be not so uncivil, as to calumniate the Pope, but onely ( saluâ reuerentiâ) 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 infide( by their doctrine) est haereticus: he that doubts after such 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 then if the use of thē had been denied him; or else use thē but as a court favor or grace bestowed vpon 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 Scrriptures with Caluin, Beza, or any of our writers expositions, or in any edition save such as they approve, or with the Rhemish animadversions or gloses, or according to the analogy of that faith wherein the Iesuites haue catechised him. So that the reading of scriptures, if their opinions be erroneous( as wee hold the Popes decisions are) serves to as good purpose for confirming one of their catechizing in the right faith, as the ringing of belles 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 belles 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 Churches 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 fellowes could wish reformed 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 wee were, they could in the second place be very well content to admit us into their Church again, though after a year or twoes deliberation, rather then loose 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 bee tried by Scripture: The Apostle taught nothing but what might haue been confirmed out of Moses and the Prophets.] Sacroboscus 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. Bee 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 then he needs, occasion will quickly be taken to interrupt his progress and put him off, especially( if the Answerer bee 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 Aristotles forge, so the fire be out of us when wee come into the sanctuary. But just in this manner doth the mimical Iesuite reply to the former truth. 
Neque praetermittenda puto dvo corollaria, quae ex hoc malo argumento peius collgit doctor iste. Vnum est: Omnem doctrinam ex scriptures esse diiudicandam. Alterum. Apostolos nihil praedicasse, quod non ex scriptures propheticus confirmari posset. quaero enim nu●● illi probetur hac consecutio? Paulus praedicans Atheniensibus, suam doctrinam confirmavit testimonio Arati p●ctae, rectèque fecissent Athenienses, si Aratum scrutati fuissent, an ita se haberet: Ergo omnis doctrina ex poets dijudicanda est. Sacro Bos. def. Decr. Tre. pag. 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 Iesuites do Scriptures, onely Mathematically, do not necessary infer thus much? The Learned Doctors charitable mind would not suffer him to suspect any public professor of divinity, as Sacroboscus was, could bee so ignorant in Scriptures, as not to consider( besides the different esteem of Prophets, and Poets amongst the Iewes) what Saint Paul had else where expressly said, 
Act. 26. ve. 22.  I obtained help of God, and continue unto this day, witnessing both unto small and great, saying none other things, then those which the Prophets and Moses did say should come. unless he could haue proved Christs resurrection& other articles of Christian faith, out of Moses and the Prophets, the Iewes exceptions against him had been just. For they were bound to resist al Doctrines dissonant to their ancient ordinances, especially the abolishment of Rites and Ceremonies which Paul laboured most; as knowing the lawgiver meant they should continue no longer then to the alteration of the Priesthood: but in whose maintenance his adversaries should haue 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 
Vide c. 8. pa. 6.  was any Apostle, either for his miracles, or other pledges of the Spirit that he could communicate unto others, to bee so absolutely believed in all things during his life time, as Moses and the Prophets 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 beleeue the particular conclusions: to whose confirmation the miracles were fitted, yet was it not safe, without examination, absolutely to rely vpon him, in all things that had spoken a divine truth once or twice. In that he might be an hypocrite or a dissembler, for ought 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 aduersaries( though too too credulous in this kind) think themselves bound to beleeue revelations made to another, much less to think that he which is once partaker of the Spirit should for ever bee infallible. Vpon these supporters the forementioned doctors reason( which the Iesuite abuseth to establish the Churches authority) stands firm and sound; 
Credo id verum esse quod Deus dicit, quia ille dicit, nec aliam ullam quaero rationem; non audeo vero homini tantum tribuere, ne ipsum Deo aequalem faciam. whit. q. 5. c. 8. arg. 3. citant Sacrobo. p. 122  I absolutely believe all to be true, that God saith, because he saith it, nor do I seek any other reason: but I dare not ascribe so much unto man, least I make him equal to God; for God alone, and he in whom the Godhead dwelleth bodily, is immutably just and holy. Many others haue 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 oft times deliver that Doctrine which is infallible: yet were it( to say no worse) a grievous tempting of God to rely vpon 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 bee most religious, his Doctrine must approve itself to the present age, and Gods providence must commend it to posterity Nor did our saviour though in life immutably holy& 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& the Prophets writings. And seeing the jesuits make less account of Him then the Iewes did of Moses; it is no marvell if they be more violently miscarried with envious or contemptuous hatred of the divine truth itself, then the Iewes 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& the prophets authority in question, or to demand him, how do ye know God spake by thē? Must not the Churches infallibility herein assure you? and 
So Canus argueth before cited L. 2. Sect. 3. c. 4. parag 8.  if it teach you to discern Gods word from mans, must it not likewise teach you to distinguish the divine sense of it from human? 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 Gods Saints on Earth, which Lucifer their Father and his followers lost against Michael and his holy Angels in heaven.   

CHAP. XV.  
A brief taste of our aduersaries blasphemous and atheistical assertions in this argument from some instances of two of their greatest doctors Bellarmine 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 wee charge the Church of Rome, let the Reader judge by these two instances following, whether the Christian world haue not sucked the deadliest poison that could evaporate from the infernal lake, through Bellarmines and Valentians pens. Valentian, as if he meant to outflout the Apostle for prohibiting all besides the great pastor Christ Iesus, for being Lords over mens faith, will haue 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 diuina assistentia infallibilem, magistram ac judicem omnibus quaestionibus fidei, extare necesse est, vt superius,§. 1. probauimus: neque vero ea est i●orum hominum propria, qui olim divinam doctrinam aut verbo, aut scripto tradiderum,& vita defuncti sunt vt iam etiam probatum est; restat, vt vivat haec auctoritas, successione semper inter fideles praesens, quemadmodum in asser 〈◇〉 nostra posi●imus. Valē. Tō. 3. in Aquin dis. 1. q. 1 de object. fidei punct. 7.§. 11. vide annot. Lib. 2. Sect. ●. Cap. 5.§. 21.  authority of one or two men deceased, not peculiar to such a● in times past haue 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 perspicuously and openly to give sentence in all controversies of faith. Yet as these ambassadors of God deceased, cannot bee Iudges: shall they therefore haue no say at all in deciding controversies of faith? You may not think a Iesuite would take Iesus name in vain: he will never for shane, 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 haue 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 shalbee 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 cathedra, that is, before he charge the whole Christian World to beleeue his decision. This he thinks expedient, but so far forth onely, as if it please his Holinesse to enjoin the belief of some particular point vpon the whole World, all must beleeue 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 bee the word of God: is evident out of his own words in the forecited place. For the knowledge of Scriptures he would haue to be an especial point of saith, 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 bee necessary, there should be some authority, though human, 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 remaines 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& his Apostles must be brought in as witnesses. And yet whether there were such a Christ, as Saint matthew, Luke, mark, and John tell us there was; or whether the Gospels which go under their names be apocryphal, and that of Bartholmewes onely canonical; we cannot know but by the Popes testimony: so that in the end, he is the onely judge, and onely witness, both of Christ, the Apostles, and their writings, yea of all divine truths, at least assisted with his Bishops and Cardinals. Which Bellarmine though otherwise a great deal more wary then Valentian, hath plainly uttered. 
Tertium testimonium est Concilij Tridentini sess. 7 Can. 1. ubi additur anathema negantibus septem esse vera& propria Sacramenta: quod testimonium etiansi nullum haberemus aliud deberet sufficere. Nam si tollamus authoritatem praesentis Ecclesiae,& praesentis Concilij, in dubium reuocari poterunt omnium aliorum Conciliorum decreta,& tota fides Christiana. Semper enim haec fuit consuetudo apud Christianos, vt exortas controversias definirent Episcopi, qui tunc viuebant. Et praeterea omnium Conciliorum veterum,& omnium dogmatum firmitas pendet ab authoritate praesentis Ecclesiae. Non enim habemus testimonium infallibile, quod Concilia illa fuerint,& legitima fuerint,& hoc aut illud definierint, nisi quià Ecclesia, quae nunc est,& errare non potest, ita sentit& docet: quod enim historici quidam meminerint eorum Conciliorum, non ptest pa●ere fidem, nisi humanam, cvi potest subesse falsum. Bellarm. De Eff. Sac, Lib. 2. Cap. 5.  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 councils: his reason was, because wee cannot know these antiquities but onely 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 butted the cause he was to maintain. For if without the Trent councils testification wee cannot by divine faith beleeue the Scriptures, or former councils, to bee of divine authority; How can such as were born within these thirty yeares, beleeue that council itself, which ended above forty yeares ago? Few this day living were auditors of the Cardinals and Bishops decisions there assembled; not hearing them, their faith must needs be grounded vpon heare-sayes. again, if it bee true, the Scriptures cannot be known to be divine, but by the authority of the present visible Church: if this Church do not viua voice confirm all Christians in this fundamental truth, their faith cannot be divine, but human. What the Pope or his Cardinals think of these points, is more then any living knows unless they hear them speak, and then it may be a great question whether they speak as they think. Pope Alexander the sixts decisions should haue been negative, like the fools bolt in the psalm, There is no God, No Christ, No gospel, for so his meaning might haue been interpnted, as they say dreams are, by contraries, seeing he never spake 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 Popes authority should bee kerbed, or mere sloth and neglect of matters divine that did detain them; their shifts to put the Emperour off, the Reader may sufficiently conjecture from 
Quod tam longum fuerit mearum lit●rarum nteruallum& de quaestione corrigendi anni silentium, mallem equidem aliqua mea desidia vel obliuione comm●ssum fuisset,& in eo culpam agnoscere solicitèque deprecari, quam ex vestra, hoc est, sacerdotum Romanorum( vt liberè loquar) negligentia, veram causam afferre, quos nimirum frigere& nihil minus quam de cogendo concilio cogitare video, cuius, vt spes me prius acuebat,& incitabat, sic desperatio iampridem hebetat atque retardat: quos enim maximè in publicum Ecclesiae salutem excubare, atque eius dignitatis augendae nullam occasionem praetermittere oportebat, ab iis Concilij rei salutaris,& si unquam aliâs, nunc maximè necessariae, mentionem fieri non alio tempore video, quam cum bellum aut ger●tur inter Principes Christianos, aut impendet. Sepul. Lib. 2. Epist 27. In h●s pijs deliberationibus, illud pervetustum,& iustissimum decretum inprimis vsurpari renouarique solet, ne qua haeresis in aliquo rite coacto Concilio priorum sententijs damnata in dubium ac disputationem reuocetur. Cuius sacro sancti decreti ea vis est, vt hoc un● cuncta dogmata Lutheranorum corruant. Quid enim novi excogitarunt ingeniosi artifices? quid vero afferunt quod non hauserint ex veterum haereticorum damnata sententia? Haec cum ita si●t, religionis morumque summam in huiusmodi controuersia paucorum doctorum hominum disputationi,& quasi certamini aequatis vtrinque classibus,& quidem loco nostrorum iniquiore Pontificis Maximi volunt●te permitti, nonne simile est, ac si quos capitalium,& manifestorum scelerum reos, quos liceat iustissimis legibus g●auissime,& cum summa auctoritate damnare, summus Magistratus sic suam causam agentes audiat, vt crimina plane confessi, in ●eges receptas sacro sanctas queen, argute disputent,& cum iustitia,& innocentia virtutes ●mnes in discrimen vocent? ●asdemque de vetere sua paternaque possessione judicibus quoque damnatis, p●llere nitantur? Sepul●eda L. 2. Epist. 28.  Sepulueda at that time Chronicler to the Emperour in his Epistle to cardinal Contarene one of the Popes Legates in that council; That my intermission of writing, and silence in that question concerning the correction of the year, hath been so long; I wish the fault had laid in my sloth or forgetfulness, that I might haue been hence occasioned to aclowledge and deprecate the blame, rather then( as now I freely must) impute the true cause to the negligence of you roman Priestes, whom I perceive to wax could and to think of nothing less then of calling the council: with hope whereof as heretofore I was excited so now despair hath made me du●l. For I see well that such as are most bound to haue a vigila●t c●re of the Churches public welfare, and not to foreslow any opp●rtu●tie of increasing her dignity; never so much as mention the council,( at this time as necessary, as always useful) but when Christians either are already, or are likely to be at variance. In one word, never but then, when there is sure hope it may bee hindered by their discord. For when peace gets it turn, and all is quiet, not a word of the council. So as what they aim at by these unseasonable edicts, is so manifest, as will not suffer the slowest capacity to live in doubt or suspicion.  
4 This great Learned Antiquaries Learned advice, in another Epistle sent to the same cardinal, then employed by the Pope in the council, was, not to suffer matters decreed in any former council lawfully assembled together, to bee disputed or called in question. Sufferance hereof was in his iudgment no less prejudicial to the State ecclesiastic, then unto the temporal it would be, to permit malefactors hour-glass 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 antiquity customs 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 chartable 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 f●rcible to persuade others, thē are the motives or inducements that swayed the suffragants so to determine; and these in this case could, by Bellarmines reason, be but historical persuasions or presumptions. For no Iesuite I think, will say these Bishops had the Popes sentence ex Cathedra, to assure them before hand what councils had been lawfully called, and fully confirmed; or whether all the ancient Canons they afterwards re-established 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 then rebaptisation, to haue confirmed them by suffrages of Bishops, after their Cathedrall confirmation by the Pope. even of his Holinesse himself, whose verdict( as in this case must finally be supposed) adds divine credence unto testifications in their own nature fallible and merely human, the question proposed in the former Section remaines still insoluble. For without the relation of some Historian, or Register, or especial revelation from above, no Pope can divine how many councils haue 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 aclowledge none. And yet distinctly to tell what hath been done in times past, or places a far 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 councils divine and authentic. Not without the Popes ratification: with it they are? Yes, or else a great part of Roman faith by Bellarmines reason can bee but human.  
5 Hence may we safely annex a corollary, as necessary, as sutetable to the main conclusion proposed, for the principal subject of this section.[ As the Popes authority is, by jesuitical Doctrine made much greater then our saviours, so may the assistance or countenance of his omnipotent spirit, make the reports of any temporising Historian, or mercenary Register, as divine, authentic and certain, as any prophetical or apostolical testimonies of the Messiah.] Yea, if it should please him to authorize Baronius Annals, or relations of former councils, 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 
Cha. 6. parag. 5. Sect. 4.  hereafter collect) That determinations proceeding vpon 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 mens spiritual worth wee never heard of, or for warranting daily performance of Religious worship to their memory, as any declaration he can make vpon our saviours promises unto his Apostles. For we may no more doubt of any Religion he shall authorize, or any mans salvation canonised by him( whosoever be the Relatours of their life and death▪) then of Saint Peters, though our saviour promised he should bee saved, The reason is plain. The Pope is sole judge of all divine Oracles: our saviour( as you haue heard out of Valentian) is but a witness, and so may others be, whomsoever he shall admit.    

SECT. IIII.  
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 Gods dishonour, and aduancement of Sathans kingdom.  
THat the authority challenged by the Romish Church is altogether prejudicial to Gods word, greater then either the visible Church of Israel from Moses till Christ, or Christ himself or his Apostles, either before or after his resurrection, did either practise or lay claim to; is evident from the former treatise. It remaines we demonstrate, how the acknowledgement of this most absolute, most infallible authority, doth quiter alienate our faith and allegiance from God and the trinity, unto the Pope and his triple crown. The Proposition then wee are to prove is this, whosoever steadfastly believes the absolute authority of the Romish Church, as now it is taught, doth truly and properly beleeue no article of Christian faith, no God, no trinity, no Christ, no redemption, no resurrection, no heavenly joys, no hell.  

CHAP. I.  
The Iesuites unwillingness to aclowledge the Churches proposal for the true cause of his faith: of differences and agreements about the final Resolution of faith, either amongst the Aduersaries themselves, or betwixt us and them.  
1 THE conclusion proposed follows out of their principles before 
In the beginning of the second Section.  mentioned, and afterwards to bee reiterated, that they may be more thoroughly sounded. But ere wee come to raze the very foundation of their painted walls, a few weak forts must be overthrown, which some haue erected in hope thereby to save their Church from battery. 
Valentian Tom. 3. in Aquin. dis. 1. q. 1. de object. fidei puncto. 1. Vide verba integra L. 2. Sect. 4. c. 5. parag. 16.& 17  Valentian( as you heard before) seeing his Mother wouldly more open to our assaults, if they should admit this manner of speech, [ I beleeue this or that proposition or article of faith, 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 beleeue, that God hath revealed this? by an other divine revelation? No. For so we should run from revelation to revelation without end. If by revelation you do not beleeue it, by what means else? By the infallible proposal of the Church, as a condition, without which I could not beleeue 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? Belike he ment not so, but would haue us to see the condition, not the true& principal cause of his belief. The Churches authority, by his doctrine, may in diuers respects be truly said both a cause and condition; Or, to speak more distinctly; the Churches proposal is a condition without which no man can ordinarily beleeue 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 churches 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 vs.  
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 proffer more in his premises: which whilst he seeks to perform, he hath only proved himself a ridiculous Atheist; as partly is shewed in the former treatises,& shal more fully appear in the end of this. To ease his fellowes 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 Iesuite shal be more forward to demand, then wee to grant, That God in these latter dayes doth not teach men the Gospel in such sort, as he did S. Paul, Without the help or ministry of man 
In what sense it is true: he that hath not the Church for his mother hath not God for his father.  We maintain as well as they, God is not a father to such as will not aclowledge the Church for their Mother. Notwithstanding, thus we conceive and speak of the Church indefinitely taken, not confined to any determinate place, not appropriated to any individual, or singularised 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 wee use, when wee 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. Sect. 1. cap. 46.& 7. seq.  as else where wee haue spoken of, is due. The difference likewise between the Romanists and us, hath 
Lib. 2 sect. 3. cap. 1. Parag. 6.  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 Gods word; yet no infallible rule whereon finally or absolutely wee must rely, either for discerning divine revelations, or their true meaning. But as those resemblances of colours, which wee term Species visibiles, are not seen themselves, though necessary for the sight of real colours: so this ministry of the Church, albeit in itself not infallible, is yet necessary required, for our right apprehension of the divine truth, which in itself alone is most infallible; yea as infallible to us as it was 
The object of the Apostles faith, and ours the same, though the manner of our apprehending it differ.  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 wee. This difference elsewhere I haue 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 ought, from Canus in his second book, 
Eorum hic errorem dissimulare non possum, qui asserunt, fidem nostram eo tanquam in vltimam credendi causam reducendam esse, vt credamus ecclesiam esse veracem, cvi prius( inquiunt) assentimur per fidem acquisitam, quam per infusam. Quod si verum esset, prima ratio formalis infusae fidei non esset veritas increata, said creata. Praeterea Apostoli& Prophetae resoluēbant ultimo fidem suam in divinam& authoritatem& veritatem. Ergo nos in humanam Ecclesiae authoritatem fidem nostram non resoluimus. Eadem enim fides est, idemque proinde babet obiectum, rationemque formalem. Confirmat autem hoc, vel maximè, quod ea quae per accidence contingunt, obiect● ali●uius habitus, non variant illius obiecti formalem rationem: said articulos credendos proponi per hos, aut ill●s homines, per accidence omnino contingit. Cum ergo Prophetae& Apostoli assentirentur articulis fidei, quia Deus reu●la●i●● eandem quoque nos credendi rationem habebimus; Nisi fortè fides nostra non est virtus Theo●ogica, cuius videlicet prima& formalis ratio, si his credimus, non d●uina, said humana veritas est. Canus. Lib. 2. de loc. Theol.  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: Therfore wee must not resolve our faith into the human authority of the Church: For the faith is the same, and must haue 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 bee 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 bee the same. Lastly, he concludes, that the Churches authority, miracles, or the like, are onely such precedent conditions, or means for begetting faith, as sensitive knowledge, exhortations, or aduise of Masters, are for bringing us to certain knowledge in demonstrative faculties. Had either this great divine spoken consequently to this doctrine in his 5. book, or would the Iesuites avouch no more then here he doth; wee should bee 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 certainery of salvation, saith more, perhaps, then they meant, whom Canus late taxed; avouching( as 
At ( inquit Catharinus) soli fidei Catholicae convenit, vt ei falsum subesse ne jucat, quon●am est de obiecto probato ab Ecclesia. Fidei autem divinae particulari falsum subesse potest, quoniam est de obiecto non probato ab Ecclesiae. Respondeo nouam, atque inauditam hanc esse doctrinam, vt fidei divinae posset subesse fa●sum, a●●●qu●m eius obiectum probatum fuerit ab Ecclesia. Probatio enim Ecclesiae facit vt omnibus innotescat, obie●t●●n illud e●t revelatum à Deo,& propter hoc certum,& indubitatum; non autem tribuit f●rmitatem verbo Dei aliqu●d r●uelantis. Itaque implicat contradictionem, vt aliquid sit revelatum à Deo,& posset ei subesse falsum, siue illud ab Ecclesia probatum sit siue non sit▪ Alioqui quod christus Paralitico& M●gdalenae dicebat, Remit●ua●●r tibi peccata tua, poterat esse falsum, quia nondum fuerat ab Ecclesia approbatum; quis ita desi●●t vt ve●ba CHRISTI ab Ecclesiae approbatione pendere arbitretur? Et si qu●s infantem baptizet, cum inte●●ione vere baptizandi, nonne haereticus censebitur, si dubitet an infans ille fit verè iustificatus? Et tamen non 〈◇〉 hoc obiectum ab Ecclesia approbatum, &c. Bell. lib. 3. de justific. cap. 3.  Bellarmine cites 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 Bellarmine there infers, that the Apostles and Prophets should not haue been certain of their revelations, immediately sent from God, until the Church had approved them; which is a doctrine well deserving a sharper censure then Bellarmine bestows on Catharinus. Albeit, to speak the truth, Bellarmine was no fit man to censure, though the other most worthy to bee severely censured. Catharinus might haue replied, that the Prophets and Apostles, at least our saviour, in whom Bellarmine instanceth, were the true Church, as well as they make the Pope. Nor can 
Vide c. seq- Parag. 3.  Valentias with other late Iesuites opinions, by any pretence or show, hardly Bellarmines own, be cleared from the same inconveniences he objects to Catharinus, as will appear vpon better examination to bee made hereafter.   

CHAP. II.  
That the Churches proposal is the true, immediate, and prime cause of all absolute belief any Romanist can haue, 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 hid the truth. The ambiguity or fallacy, is the same which was 
Sect. 2. cap. 1.  disclosed in Bellarmines reply unto us objecting, that Pontificians make the Churches authority greater then Scriptures. In this place, as in that, the word of God, or divine revelations, may bee taken, either indefinitely, for whatsoever God shall he supposed to speak, or, for those particular Scriptures or revelations which wee suppose he hath already revealed and spoken. Or, Valentian may speak of the object of our belief, not of belief itself. If wee take his meaning in the former sense; what he saith is most true. For the Churches infallibility is no cause why wee believe that to bee true which wee suppose God hath revealed: nor did wee 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 wee speak of that Canon of Scripture which wee haue, or any things contained in it;( all which wee and our aduersaries jointly suppose to haue come from God) the onely cause why wee do or can rightly believe them, is, by jesuitical doctrine, the Churches infallibility that commends them unto vs.  
2 If that Church which Valentian holds so infallible should haue said unto him totidem verbis: you must beleeue the books of Maccabes are canonical, even for this reason, that your holy catholic Mother tells you so: he durst not but haue 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 Gods grace& itself, would rather haue held the negative. For if wee beleeue, as the Papists generally instruct us, that wee ourselves, all private spirites, may err in every persuasion of faith, but the Church which onely is assisted by a public spirit, cannot possibly teach amiss in any: Wee must vpon terms as peremptory, and in equal degree, beleeue every particular point of faith, because the Church so teacheth us, not because wee certainly apprehended the truth of it in itself. For wee may err, but this public spirit cannot. And consequently wee must infallibly believe these propositions 
Vide Chap. 4. Paragr. 2.  [ Christ is the Redeemer of the world, not Mahomet, 
Vide Chap. 4. Paragr. 2.  There is a Trinity of persons in the divine nature] for this reason only that the Church commends them unto us for divine revelations: seeing by their arguments brought to disprove the sufficiency of Scriptures, or certainty of private spirites, no other means possible is left vs. Nay, were they true, wee should be onely certain, that without the Churches proposal, wee 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 condicionally believe to be absolutely authentic, upon supposal they were Gods word: but that they are his word, or revelations truly divine, wee cannot firmly believe, but onely by firm adherence to the Churches infallible authority, as was in the second 
Cap. 8. Parag. 4 &c. 2. Parag. 10  Section deduced out of the Aduersaries principles. Hence it follows that every particular proposition of faith, hath such a proper causal dependence vpon the Churches proposal, as the conclusion hath vpon the premises, or any particular vpon it universal. Thus much 
The place is quoted in the second Annotation, Parag. 5.  Sacroboseus grants.  
3 Suppose God should speak unto us face to face, what reason had wee absolutely and infallibly to believe him, but because wee know his words to bee 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 aduersaries say, reveals his will obscurely, so as the revealer is not manifested unto us: but his meaning is by the visible Church,( 
Vide Annot. cap. 4. Parag. 5.  which is to us in stead of Prophetes, Apostles, and Christ himself, and all the several manners God used to speak unto the world, before he spake to it by his onely son) this Pantheas infallibility must bee the true and proper cause of our belief: And 
Ex quo intelligitur eos qui in Scriptura reprehenduntur, quod privatis reuelationibus non crediderint, vt Sarae Genes 18. Zacharias Lucae 1. non propter infidelitatem propriè, vt est vitium contra fidem Catholicam, reprehendi, said propter imprudentiam& duriti●m cordis. Pertinet enim ad prudentiam infusam,& ad donum Consilij, eiusmodi reuelationibus privatis assensum praebere vel negare, consideratis circumstantijs, quae docent eas esse à Deo vel non: Et illae personae commemoratae, ex prudentia& dono consilij credere illis debuissent. Valent. Disp. 1. Quaest. 1. De obiecto fidei. Punct. 1. The ground of this Position is, because, Sola Diuina revelatio ab Ecclesia proposita est obiectu m fide▪  Valentian himself thinks that Sara and others of the old world, to whom God spake in private, either by the mouth of Angels, his son, or holy spirit, or by what means soever; did not sin against the doctrine of faith, or through unbelief, when they did not believe Gods promises. They did herein unadvisedly, not vnbelieuingly. Why not vnbelieuingly? because the visible Church did not propose these promises unto them.  
4 If not to believe the visible Churches proposals, be that which makes d●strust or diffidence to Gods promises, infidelity: then to believe them, is the true cause of believing Gods promises: or if Sara and others did( as Valentian saith) unadvisedly or imprudently, in not assenting to divine truths proposed by Angels: surely they had done only prudently and advisedly in assenting to them; their assent had not been truly and properly belief: So that by this assertion, the Churches proposal hath the very remonstratiue roote& character of the immediat and prime cause, whereby wee beleeue and know matters of faith. For whatsoever else can concur without this, our assent 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 
Vide lib; 2. Sec. 4. cap. 5. Parag. 19. Ratio credendi ●st causa credendi  Valentian elsewhere could not dissemble, howsoever in his professed resolution of faith he sought to cover it by change of apparel; investing the Churches proposal onely with the title of a condition requisite,& yet withall( so dissonant is falsity to itself) making it the reason of believing divine revelations. If a reason it be why wee should believe them, needs 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 belief 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 belieeuing it: And belief itself being an inclination or motion of the mind, our minds must first be moved by the Churches proposal, ere it can move them at all to assent unto other divine truths. again, 
Valent. Tom. 3, in Aquin. Disp. 1 Quaest. 1. De obtect. fidei. Punct. 1. His words are quoted. lib. 2. sect. 4, cap. 5, 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 Churches proposal to bee 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 bee the cause of his belief there was a fire; he deserved very well to haue either his tongue scorched with the one, or his eyes put out with the other. Albeit if wee 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 satisficeth this demand, [ Why do you believe this or that] it is a true and proper cause of our belief, though not of the thing believed. If then we admit the Churches proposal to bee but a condition annexed to divine revelations: yet if it bee 〈◇〉 infallible [ medium] or mean; or as our aduersaries all agree▪ the o●● mean infallible, whereby we can rightly beleeue this or that to be a divine revelation; it is the true and only infallible cause of our belief. That speech of Valentian, which to any ordinary mans capacity includes as much as we now say, was 
Lib. 2, S● 2. Cap. 5.§, 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, haue expressed the Churches proposal to be the true and prime cause, why particular or determinate divine revelations become so credible unto vs. His second, Sacroboscus, hath many speeches( to be inserted hereafter) to the same effect. Amongst others, where Doctor Whittaker objects, 
volvit igitur de fide supernaturali indistinct● loqui prout differt à fide naturali& acquisita:& vim generandi fidem habere, quicquid ad actum siue ex parte potentiae, siue ex parte obiecti est necessarium. Verum tunc, vt Scripturae vis haec concedi potest; sic nequaquam debet excludi Ecclesia, quae respectu nostri est causa proponens, vt est supra explicatum. And a little after; authoritas Ecclesiae proponentis,& loquentis Dei in Scriptura respectu actus fidei, se habent vt lumen,& colour, respectu visionis albi; vel quemadmodum potentia,& dispositiones in materia se habent, respectu actus informationis formae substantialis:& quod consequens est, quae habetur fides à Scriptura Dei mentem continent, eadem habetur ab Ecclesia& qui libri sint verbum Dei,& quis sit verus scripturae sensus indicante. Sacroboscus Def. Decr. tried.& Sentent. Bellarm. Cap. 6. Parag. 1. Pag. 105.  that the principal cause of faith, is by Papists ascribed unto the Church; he denies it onely thus far [ What we beleeue for the Churches proposal, we jointly beleeue for God speaking either in his written word, or by tradition:] Yet, if a man should haue asked him why he did, or how possibly he could, infallibly beleeue that God did speak all the words either contained in the Bible, or in their traditions: he must haue given either a womans answer, [ because God spake them] or this, [ because our holy mother the Church doth say so.] For elsewhere he plainly 
Vide Annot. Cap. 5. Parag. 4. urget ( Whittakerus) qui sensum aliquem amplectitur propter nullam aliam causam, nisi quia sic Ecclesia statuit, non propter Propheticam& Apostolicam Scripturam, tribuit augustiorem authoritatem Ecclesiae quam Scripturae: said cum in fide haec dvo sint, quid& propter quid, papists, propter quid, est sola authoritas Ecclesiae. Verum respondetur, id esse falsum: quae enim credimus propter Ecclesiam proponentem, simul etiàm credimus propter Deum loquentem, verbo suo scripto vel tradito; vt est alias explicatum. Sacrobos. pag. 125.  auowes, the books of canonical Scripture need not be believed without the Churches proposal, whose infallible authority was sufficiently known before one title of the New Testament was written, and were to be acknowledged, though it had never been; he plainly confesseth withall, that he could not beleeue the Scriptures taught some principal Articles of faith most firmly believed by him unless the churches authority did thereto move him, against the light of natural reason. Now if for the churches proposal, he bele●ue that, which otherwise to beleeue he had no reason at al, but ●ather strong inducements to the contrary, as steadfastly as any other truth: the Churches infallibility must be the true and only cause, both why he believes the mystery proposed, and distrusts the natural dictates of his conscience to the contrary. In fine, he doth not beleeue 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 beleeue the Church, because God speaks by it, when it is evident they do not beleeue God, but for the Churches 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 inquies, quando Papistae dicunt se certo statuere, id quod Ecclesia definite esse verum: propositiones ipsas statuunt esse veras, vel quia Ecclesia id illis dicit, vel non quia Ecclesia dicit, said quia Scriptura dicit. Si primum, nullum discrimen inter Deum& Ecclesiam statuctur, nam hoc proprium solius Dei est, vt id verum esse credamus quod ille duit, nullam aliam quaerendo rationem. Sin secundum: summa authoritas definiendi, non Ecclesiae, said scripturae defertur. Verum ne in aere disputemus, vt saepe solet adversarius, Catholici omnes firma fide credunt Ecclesiam in nulla fidei quaestione determinanda errare posse: ubi igitur Ecclesia desinit aliquid esse de fide, id il●● hoc Theologico discursu concludunt esse certum. Ecclesia non potest aliquid non verum pro fidei dogmate crede●dum proponere. At hoc Ecclesia pro d●gmate fidei proponit credendum: est hoc ergo certum. In qua ratiocinatione medius terminus est determinatio Ecclesiae, atque ita, quo sensu medius terminus dicitur causa cognos●endi conclusionem, dici potest definitio Ecclesiae causa, propter quam haec conclusio, vt est terminus praedicti discursu●, certo persuadeatur. Absit vero vt quicquid per modum medij est causa certae cognitionis, eo ipso aequetur Deo. Secus enim angulus externus foret Deo aequalis, nam per hunc cognosco omne triangulum habere trees a●gulos aequales duobus rectis. Atque haec solutio persp●●ua est, solum aduertat, qui minus exercitatos habet sensus, dictam conclusionem, vt pendet ex discursu facto. pertinere odd h●bitum Theologiae( qui quidem certus est; quemadmodum est habitus fidei& scientiae: est tamen ab utroque distinetus; vt verior tenet Theologorum sententia) nam alia ratione pertinere potest ad habitum f●dei, quatenus assensu simplici sine discursu creditur,& tunc Ecclesiae def●nitio non se habet per modum medij termini, said per modum sufficientis propositionis;& authoritas De● loquentis verbo suo scripto vel tradito in loco ex quo petitur definitio, est formalis ratio credendi: ita vt istae duae rationes subordinatae, sunt causae coniunctae act is fidei, qui exercetur circa propositionem definitam, sicq●e, qu●madmodum ait Aristoteles, non Policletus nec statuarius, said Policletus statuarius est causa statuae, dicere p●ssumus: non definitio Ecclesiae per se& solitariè, nec solus locus ex quo petita est definitio Ecclesiae, est causa assensus fidei. said def nitio& locus, illa vt causa sine q●a non, authoritas Dei loquentis in hoc, vt formalis ratio obi●cti. Sacrobos. def. Decr. tried.& Sent. Bellarm. c, 6.§. 1. p. 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 the former is discursive and resembles science properly so called; the latter 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 diuers visibles all immediately, not one after, or by another. Whilst some of them dispute against the certainty of private spirits, their aguments suppose divine revelations must be believed by the habit of Theology, which is as a sword to offend vs. Whiles we assault them, and urge the vnstabilitie of their resolutions, they fly unto the non discursive habit of faith infused, as their best buckler to ward such blows as the habit of theology cannot bear off.  
6 Not here to dispute either how truly or pertinently they deny faith 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 bee resolved into any praeexistent maxim or principle. From which grant, this emolument will arise unto our cause; that the Churches authority cannot be proved by any divine revelation, or portion of Scripture; seeing it is an Article of faith, and must be believed eodem intuitu with that Scripture or part of Gods word, whether written or unwritten, that teacheth it, as light and colours are perceived by one and the same intuition in the same instant. And by this assertion we could not so properly say, wee beleeue the divine revelation because we beleeue the church( nor do we see colours because we see the light;) but wee 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 Whittakers objections against their Churches Doctrine, as it hath been delivered by Bellarmine and other late controuersers, hath enforced him clearly to unfold, what Bellarmine, Stapelton, and Valentian left vnexpressed, but is implicitly included in all their writings. But ere we come to examine the full incōueniences 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 theology. For al resolution of belief or knowledge, essentially includes discourse. And 
See the annotations. Sect. 2. c. 2. Par. 1.  Bellarmine directly makes, 
His words are quoted in the Annotat.§. 6. of this chapter.  Sacroboscus expressly avoucheth, the Churches authority the medius terminus, or true cause, whence determinate conclusions of faith are gathered. From which and other equivalent assertions, acknowledged by all the Romanists this day living, it will appear that Valentian was either very ignorant himself, or presumed he had to deal with very ignorant aduersaries, when he denied, that the last resolution of catholic faith, was into the Churches authority, which comes next in place to be examined.   

CHAP. III.  
discovering either the gross ignorance, or notorious craft of the Iesuite in denying his faith is finally resolved into the Churches veracity or infallibility: that possibly it cannot bee resolved into any branch of the first truth.  
1 IT were a foolish question, as Caietan( saith 
Rectè illud quidem à Caietano dictum est, Fatuam esse quaestionem, si quis alterum interroget, cur credat primae veritati reuelanti Nam in primam veritatem vltimò fit resolutio assensus Fidei, atque adeo propter illam vltimò fides assentitur. Itaque non est quaerenda vlterius ratio, quare fides assentiatur. said solum potest quaeri vlterius, vnde habeat illa prima veritas, vt sit prima veritas▪ Et tunc respondendum est, id habere secundum nostrum intelligendi modum ex diuinitate, cuius attributum et quasi passio est,& quae neque falli neque fallere potest, Valent. tom. 3. in Aquinat. Disp. 1 quaest. 1. de object. fidei. punct. 1.  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 bee Caietan was better minded towards Truth itself, first or secondary, then this Iesuite was, which used his authority to colour his former rotten position, [ That the Churches proposal by their doctrine is not the cause of faith:] but our former distinction between belief itself& it object( often confounded,) or between Gods word indefinitely, and determinately taken, if well observed, will evince this last reason to be as foolish as the former assertion was false. No man, saith he, can give any reason, besides the infallibility of the revealer, why he believes a divine revelation. It is true, no man can give, nor would any ask, why wee beleeue that which wee are fully persuaded as a divine revelation. But yet a reason by their positions must bee given why we beleeue either this or that truth, any particular or determinat portion of Scripture, to be a divine revelation▪ Wherefore seeing Christian fai●● is always of definite 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 wee believe them to bee infallibly true, because the onely cause whereby wee can believe them to bee divine revelations: so must it bee the essential principle into which our assent or belief of any particular or determinate proposition must finally bee resolved. every conclusion of faith( as is before observed out of 
Sect. 2. cap. 2.§. 1.  Bellarmine) must bee 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 Maior in this syllogism, is an axiom of Nature, acknowledged by Turkes and Infidels: nor can Christian faith be resolved into it as into a Principle proper to itself. The Minor, say 
Bellar. loco citato.  our aduersaries, must bee ascertained unto us by the Churches authority, and so ascertained, becomes the first and main principle of faith, as Christian; 
Vide Arnob.& Sacrobosco, c: 4. Parag. 5.  whence all other particular or determinate conclusions are thus gathered. [ whatsoever the Church proposeth to us for a divine revelation, is most certainly such: 
Vide Sect. 1. Parag. 7.  But the Church proposeth the books of Moses and the Prophets, finally, the whole volumes of the old and new Testament, with all their partes, as they are extant in the vulgar roman Edition, for divine revelations; Therefore we must infallibly believe they are such.] So likewise must wee beleeue, that to bee 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 vs.  
2▪ For better manifestation of the Truth, wee now teach: 
Resolution twofold: either of objects believed, or of our belief, or persuasions concerning them.  the young Reader must here bee 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 vpon by him, that casteth the plot, is best effected by the executioner or manual composer. In the former sense, wee 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 praemises; 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 wee 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 ingeneratione, 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;& that he casts proportionably to the most commodious or pleasant habitation: which, though last effected, determines all cogitations or resolutions precedent. Hence, if wee take this vltima 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 wee treat] A Roman catholics faith must, according to his Principles, finally bee resolved into the Churches infallibility. For this is the immediate ground, or first cause of any particular or determinate point of Christian faith, and the immediate cause is always that, into which our persuasions concerning the effect is finally resolved, seeing it onely 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 haue 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 haue lungs rather then the other. If here it bee answered, that men and other perfect original 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 {αβγδ}, or give them life in vain to bee 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 vpon respiration, or exercise of the lungs,& is therfore the immediate cause of both, and that whereunto all our persuasions; concerning the former subject, are lastly resolved. Or, if it should bee demanded, why onely 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 haue this foolish faculty rather then others?] A good 
Laurentin. de Risu.  Philosopher would persuade us the spirites which serve for instruments to the rational part, are more nimble& subtle, and so more apt to produce this motion, then the spirites 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 then others, should stand in need of this motion. Now seeing unto reason onely it is proper to forecast danger, and procure sorrow and contristation of heart by preconceit of what yet is not, but perhaps may bee: it was requisite that our mortality through reason obnoxious to this inconvenience, should bee able to correct this contristant motion by the contrary, and haue a faculty to conceive such pleasant objects as might dilatate the heart and spirites; 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 bee alone is capable.  

That according to the Iesuites own Principles, the Churches infallibility doth so terminate all doubts or demands in matters of faith, as the immediate or prime cause, doth all doubts or questions concerning any demonstrable effect.  3 Answerable to this latter acception of final resolution, if you demand a roman catholic[ why he believes there is a Trinity, there shall bee 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 wee 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 
Sect. 2. cap. 2.§. 1.  Bellarmine) they think they haue great advantage of us, would be this: The holy Church our Mother doth so instruct giuing us this express admonition withall, 
Ecclesiastes, 12. ver. 11. Hoc loco Salomon docet, inquit Bellarminus, non esse vlterius inquirendum, said quiescendum penitus, quando sententia data est à summo Pastore, adiuncto praesertim consilio sapientum. Quod si haec dicuntur de Sacerdote veteris Testamenti, quanto magis dici possunt de Sacerdote Testamenti novi, qui long maiores promissiones à Deo accepit. Bellar, de verb. Dei, lib. 3. c. 4.  his amplius fili mine requiras. Here( vpon God their Father, and the infallible Church their mothers blessing,) their souls are bound to rest without further doubt or demand. Whence unless they use some mental reservation, or seek to shrowd themselves in the former equivocation hitherto unfolded, they must of necessity account themselves accursed, if they deny the last or final resolution of their belief to be into the Churches infallibility or verocity. again, what reasonable man would demand further resolution of any doubts incident to his faculty, bee it real or verbal, speculative or wick, 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, then a known general rule which admitteth no exception. So should he with disgrace he 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 then into an unquestionable theorem or definition. Finally, might wee haue a centumuirall Court of all professions under the sun, our aduersaries would bee condemned with joint consent, either of intolerable folly, or impudence, if they should, with Valentian, deny the last resolution of their faith to bee into the Churches infallibility; se●ing they make it such a catholic chartable perpetual rule of Christian faith, as admits no exception, no devolution from it, no appeal. It is to them more then 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 Gods word, written or unwritten, or the true sense or meaning of both; briefly able most authentically to determine& define all controversies in Religion of what kind soever.  
4 Nor will it boot them ought to say, that Gods word in the Churches mouth is the Rule whereinto faith is finally resolved, seeing the Church defines nothing but by Gods word either written or unwritten. For this is more then the party which believes it can know, nor hath he any other motive to believe it, besides the Churches definition or assertion. Suppose then wee 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 wee could not know either the one or the other, or their right interpretation, but onely 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 altoge. ther uncertain, but by the Iudges avouchment or interpretation, his last resolution of any act of iustice, must bee onely into the Iudges skill and fidelity. This inference 
At dices, quando Ecclesia definite, ex v●rbo Dei scripto, vel tradito, semper definite: neque enim amplius accipit nouas reuelationes& assistentia spiritus sancti ibi promissa, est tantum ad ea, quae iam reuelata 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 sensus, nisi per vocem Ecclesiae, quae nostras audit contentiones,& respondet, Ecclesia judex est, quamuis judicet ex Dei verbo, quod illa scrutando et examinando, propter assistentiam spiritus sancti, semper rectè intelligit. Si autem quilibet nostrum haberet infallibile donum intelligendi verbum Dei, alio judice non indigeremus. Nam hoc, fidei veritates continet, said quoniam ita non est, verbum Dei respectu nostri, non habet rationem judicis: non quasi certam& veram non contineat sententiam, said quia de eius sensu per nos ipsi nequimus infallibiliter esse certi, sicut certi sumus de mente Ecclesia. quae& audire& refer potest voces; vnde liquet de esse aliquid scripturae comparatione nostri, quo minus noster judex esse queat, quod non dost Ecclesiae. Sacrobos. Def. Decr. tried.& sentent. Bellarm. cap. 6.§. 1. These words immediately follow vpon the last quotation( out of the same author) cap. 2§. 5.  Sacroboscus would nor deny, he himself hath made the like, to prove that not the Scripture but the Church must bee the infallible rule of faith. You will object( saith he) when the Church d●fines, 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 onely 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 Gods word, but by the voice of the Church which hears our controversies, and answers them: The Church is judge although it judge according to Gods word, which vpon examination and by the spirits assistance it always understands aright. And if every one of us should haue the infallible gift of understanding Gods word, wee should not need any other judge. The Reader, I hope, will remember what was said before; that those flowting hypocrites would fain beleeue 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 then worshipping of divels as shal appear hereafter.  
5 It may be some novice in Artes that hath late red some vulgar Logicians vpon 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 Churches authority, both infallibly believed each for others sake, as both the former demonstrations are true and certain, and yet mutually depending one vpon 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 Mrs. rule, uttered by him Pingni Minerua, too too straightly. 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 shrowded the Romanists sottishnes in this Argument.  of circular demonstrations, the conceit whereof can haue 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 prescribed? 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 those precincts of means or motions always prime and independent; The later of the final cause absolutely, indemonstrable, becauses it implies a contradiction to give a reason why that should be, for whose sake all other things of that rank haue being. Nor is the end itself( to speak properly) ever produced, though oftimes 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 confounded respirations or actual preservation of life with the final cause why men haue lungs; when as both are effects of the lungs, both means of accomplishing Natures or rather the God of Naturs 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 
Aueroes.  Philosopher to aclowledge the direction of an intelligent supernatural agent in their working, the accomplishment of whose will and pleasure( as I said) must bee 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 onely produceth works or means thereto proportioned, would be as impertinent, as if to one demanding why the bell rings out, it should bee answered, because a strong fellow pulls the rope.  
7 Now that which in our aduersaries Doctrine answers unto the cause indemonstrable whereinto final resolution of Natures works or intentions of intelligent agents must be resolved, 
Faith cannot be resolved into any definite branch of the First Truth.  is the churches authority. Nor can that, if wee 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 wee 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 invertes the order of composition) the use or necessity of lungs depends vpon the use or necessity of breathing; the necessity or use of breathing vpon the necessity or use of life, or vpon his will or pleasure that created one of these for another. Thus again, the sensitive faculty depends vpon the vital, that vpon mixtion, mixtion vpon the Elements, not any of these mutually vpon the sensitive faculty; if wee respect the order of supportance or Natures progress in their production. Whence he that questions whether some kinds of plants haue sense, or some stones or metals life, supposeth as unquestionable, that the former haue 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 dpend on the sensitive, the sensitive not on any of them. For God would not haue his creatures endued with sense, that they might live; or live, that they might haue mixed bodies: but rather to haue such bodies that they might live, to live that they might enjoy the benefit of sense, or the more noble faculties.  
8 Can the Iesuite thus assign any determinate branch of the first truth, as stable and unquestionable, before it be ratified by the Churches authority? evident it is, by his positions, that he cannot; and as evident, that belief of the churches authority cannot depend vpon any determinate branch of the first truth, much less can it distinctly be thereinto resolved. But contrariwise, press him with what divine precept soever, written or unwritten, though in all mens judgements( the churches authority set aside) most contradictory to their approved practices: for example,[ That the second commandment forbids worshipping Images or adoration of the consecrate host;] he strait inverts your reason thus, Rather the second commandement forbids neither, because the holy Church, which I beleeue to bee infallible, approveth both. Lastly he is fully resolved to beleeue nothing for true, which the Church disproues, 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 ( consonant to his tenants) say[ That wee might infallibly rely vpon them,] but rather[ vpon the Churches authority which it establisheth.] For Gods word whether written or unwritten, 
Vide annot. cap. 15. Sect 3. paragr. 2.  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 after wards judge, without all appeal, of their true meaning. Thus are all parts of divine truths, supposed to be revealed, more essentially subordinate to the Churches authority, then ordinary witnesses are to royal or supreme iudgment. For they are supposed able to deliver what they know, in terms intelligible to other mens capacities, without the Prince or Iudges ratification of their sayings, or expositions of their meanings; and iudgment is not ordained for producing witnesses; but production of witnesses, for establishing iudgement. Thus by our aduersaries Doctrine, Gods word must serve to establish the Churches authority: not the Churches authority, to confirm the immediate sovereignty of it over our souls.  
9 Much more probably might the jew or turk resolve his faith unto the first truth, then the modern jesuited Papist can. For though their deductions from it be much what alike, all equally sottish: yet these admit a stability or certainty of what the first Truth hath said, no way dependent vpon their authority that first proposed or commended it unto them. The Turkes 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 bee from God. So would the Iewes if one of their rabbins should make the like comparison betwxit himself and Moses, as the Iesuite doth betwixt Christ and the Pope: who, besides that he must bee 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 Emperours last will and testament, from whose death his Ancestors haue been entitled to it, and produceth a pedigree to this purpose, without any other confirmation then his own authority; adding withal, that unless his competitors and others will beleeue his records and declarations( written or unwritten) to be most authentic, they cannot be certain whether ever there had been such an Emperour as they pled 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 aclowledge there had been such an Emperour, 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 bee; no judge would be so mad as finally to determine of either vpon such motives. Or if the plaintiff could by such courses as the World knows oft prevail in iudgement, or other gracious respects, effect his purpose: he were worse then mad that could think the final resolution of his right were into the Emperours last will and testament, which by his own confession, no man knows besides himself; and not rather, into his own presumed fidelity, or the Iudges apparent partiality. So in this controversy whatsoever the Pope may pretend from Christ, all in the end comes to his own authority; which wee may safely beleeue, herein to bee most infallible, that it will never prove partial against itself, or define ought to his Holinesse disadvantage.  
10 Here again, it shall not be amiss to admonish younger Students of another guile, which the 
Secundum legem Dei ordinariam, vt quis per habitum fidei Christianae alicui veritati reuelatae assentiatur, praeter ipsam revelationem, necesse est huiusmodi veritatem ab Ecclesia proponi, tanquam à Dèo reuelatam,& fide credendam: non quia haec Ecclesiae propositio sit de ratione formali, obiecti fidei, said quiae est conditio quaedam requisita: sine qua ordinariè assensus fidei Christianae non elicitur. Valent. Tom. 3. in Aquinat. Disp. 1. Quaest. 1. de obiecto Fidei. Punct. 1. Assert. 3.  Iesuite would put vpon us, to make their Churches doctrine seem less abominable in this point, lest you should think they did aequalize 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 Churches authority by their doctrine is not comprehended in the object of belieefe, whilst it onely proposeth other Articles to bee 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 bee seen more clearly then those things which wee see by it, so wee would direct our fight unto it▪] so would it bee impossible the Churches 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 bee most clearly, most certainly, and most stead fastly believed; so as all other Articles besides, must be believed by the belief or credibility of it. This is most evident out of Sacroboscus and Bellarmines resolution, or explication of that point, how the Churches proposal confirms a Roman catholics belief. To give this doctrine of their Churches 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.   

CHAP. IIII.  
What maner of causal dependence Romish belief hath on the Church: that the Romanist truly and properly believes the Church onely, not God or his word.  
1 THe 2. main assertions of our aduersaries, whence our intended conclusion must be proved, are these, often mentioned heretofore. First, that wee cannot be infallibly persuaded of the truth of Scriptures, but by the Churches proposal.  
Secondly, that without the same, wee cannot bee infallibly persuaded of the true sense or meaning of these scriptures, which that Church and we both believe to be Gods word.  
How wee should know the Scriptures to be Gods word, is a problem in divinity, which in their iudgement 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 verè divinos, quod certè nullo modo ex scriptures haberi potest. Nam etiansi scriptura dicat, libros Prophetarum,& Apostolorum esse divinos, tamen non certo id credam, nisi prius credide ●o Scripturam, quae hoc dicit, esse diisinam. Nam etiam in Al●orano Mahumeti passim legimus, ipsum alcoranum de coe●o à Deo missum,& tamen ei non credimus. Itaque hoc dogma tam necessarium, quod scilicet aliqua sit Scriptura diuina, non potest sufficienter haberi ex sola Scriptura. Proinde cum fides nitatur verbo Dei, nisi habemus verbum Dei non scriptum, nulla nobis erit fides. Bellar. lib. 4. de verbo Dei. Cap. 4.  Bellarmine,) that wee know there bee 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 wee may red every where in Mahomets Alcoran, that the Alcoran itself was sent from heaven; but wee believe it not. Therefore this necessary point[ that some Scripture is divine,] cannot sufficiently be gathered out of Scriptures alone. Consequently, seeing faith must rely vpon Gods word; unless wee haue Gods word unwritten, we can haue no faith. His meaning is, wee cannot know the Scriptures to be divine, but by Traditions; and what Traditions are divine, what not, wee 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 bee the Churches authority. To this collection, 
Dices Catholicos quosdam reiec●sse nonnullas Scripturae veras partes, quas caruisse Spiritu sancto nos ind non affirmamus: respond, quod si illi caruissent propositione Ecclesiae pro aliis libris sicut pro illis, potuissent quoque de tota Scriptura sine peccato dubitare, iuxta illud Augustini: Ego evangelio non crederem, nisi me Ecclesiae commoneret authoritas. Et pari modo, vos qui Ecclesiae authoritatem in praescribendo,& de fi niendo, quae sunt fidei, facilis insuff●cientem, qua ratione aliquas Scripturae partes sine scelere( vt dicitijs) repudiatis; eadem possetis& reliquas. Sacrobos. Def. Decr. tried,& Sent. Bellar. cap▪ 6.§. 1. Par. 85. Vide cundem. pag. 109.  Sacroboscus thus far accords: Some catholics rejected diuers canonical Books without any danger, and if they had wanted the Churches proposal for others, as well as them, they might without sin haue doubted of the whole Canon. This he thinks consonant to that of Saint Austin; I would not believe the gospel, unless the Churches authority did thereto move me. He adds, that we of reformed Churches making the visible Churches authority in defining points of faith unsufficient, might disclaim all without any greater sin or danger to our souls, then wee 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 Gods providence: Sacroboscus, that to blind belief, which belongs unto the holy Spirit, working faith unto the former points, by the ordinary observation of Gods providence, and experiments answerable to the rules of Scriptures.  
2 Consequently to the 
Vide Sect. 1§ 2, &c. et 7.  Trent councils decree, concerning the second assertion, 
Septimo necesse est, non solum Scripturam posse legere, said etiam intelligere. At saepissimè Scriptura ambigua et perplexa est, vt nisi ab aliquo, qui errare non posset, explicetur, non posset intelligi, igitur sola non sufficit. Exempla sunt plurima: nam aequalitas divinarum personarum, processio spiritus sancti à Patre& Filio, vt ab uno principio, peccatum originis, descensus Christi ad inferos, et multa similia deducuntur quidem ex sacris literis, said non adeo facile, vt si solis pugnandum sit Scripturae testimonijs, nunquam lights cum proteruis finiri possint. Notandum est enim, dvo esse in Scriptura, voc es scriptas, et sensum in eis inclusum; voces sunt quasi vagina, sensus est ipse gladius spiritus. Ex his duobus primum habetur ab omnibus, quicuuque enim novit literas, potest legere Scripturas: at secundum non habent omnes, nec possumus in plurimis locis certi esse de secundo, nisi accedat traditio, Et hoc fortè dicere volvit Basilius de spiritu sancto, cap. 27. Cum ait, sine traditionibus non scriptis evangelium ess● purum nomen, id est, esse tantum voces& verba sine sensu. Bellar. lib. 4. de verbo Dei cap. 4.  Bellarmine thus collects: It is necessary not onely to bee able to red Scriptures, but to understand them: but the Scripture is often so ambiguous and intricate, that it cannot bee 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, Christes descension into Hell, nd many like, may indeed be deduced out of scriptures, but not so plainly as to end controversies with contentious spirits, if we should produce onely testimonies of Scriptures. And wee are to note there bee two things in Scripture, the Characters or the written words, and the sense included in them. The Character is as the sheathe, 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 wee in many places bee 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 wee 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 commandements: she prefers her own authority above Gods word, and makes us aclowledge that allegiance unto her which we owe unto the spirit. For suppose wee 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 Gods providence, and invoke the spirits assistance for manifestation of the truth; from all possibility whereof wee desperately exclude ourselves, if wee believe one mans testimony of the spirit, as absolutely& irrevocably, as we would do the manifest immediate testimony of the spirit: yet 
Quod caput religionis maius aut celebrius est; quam mysterium sanctissimae Trinitatis; quae trium personarum astruitur divinitas? hoc tamen tam par● clarè in sinuatur in scriptura, vt contrarium è sacris literis ita probabiliter atque vt videbatur verè docuerint Ariani; vt totos 300. annos vexarint Ecclesiam, orbisque aliquando vniuersus se fuerit( Hieronymo teste) miratus Arianum. Immo hody docetur in Transiluania,& tum scriptis libris, tum publicis disputationibus, defenditur, multo acrius& melius, quam in hoc regno Parlamentarianismus. Atque vt liherè fatear quod res est, nisi me Ecclesiae authoritas commoveret, quam certissimè credo in vero Scripturae sensu assignando errare non posse, non facile ex Scriptura colligerem eum sensum; qui habet Deum esse natura vnum,& personis trinum, ita vt naturaevnitas, numerosa sit,& personarum distinctio realis: praesertim vero cum pugnare ●lanè cum naturae lumine videatur, vt personae sint inter se realiter distinct,& simul realiter identificatae, divinae essentiae, uni& simplicissiae. Sacrob. Def. Decr. tried, cap. 6. Par. 1.  Sacroboscus acknowledgeth he believes the mystery of the Trinity, as it is taught by their Church, onely for the Churches authority; and yet this he believes as absolutely as he doth, yea as he could believe any other divine revelation, though extraordinarily made unto himself.  
3 In both parts of belief above mentioned, the causal dependence of our faith vpon the Churches 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 growth; 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 teachers 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 spirites, as music did Elishahs, the better to perceive the efficacy of Gods spirit, imprinting the stamp of those divine revelations in our hearts, whose Characters are in our brains. The present Churches proposals, in respect of our belief, is but as the Samaritan womans report was unto the men of Sichars: Many( saith the evangelist) 
John 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 wee believe not because of thy saying, for we haue heard him ourselves, and know that this is indeed the Christ. 
job. 34, v. 3.  The ear( saith job) trieth the words, as the mouth tasteth meats. Consonant hereto is our Churches doctrine, that as our bodily mouths taste and try meats immediately, without interposition of any other mans sense or iudgement of them: so must the ears of our souls try and discern divine truths, without relying on other mens proposals of reports of their relish. No external means whatsoever, can in either case haue any use: but onely 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 aduersaries doctrine depends vpon the churches 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, 
The principal difficulties in the Romists opinion, whereto no sufficient answer can be given.  or rules of nature, whether it contradict not itself or them.  
4 It remaines we examine the particular maner of this dependence, or what the Churches 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 another mans. It must enlighten either his soul, that it may see; or divine revelations, that they may be seen more clearly: otherwise he can exceed others onely in blind belief. The cunningest Sophister in that school, strictly examined vpon these points, will bewray that monstrous blasphemy which some shallow brains haue hitherto hoped to cover. Wee haue the same Scriptures they haue; and peruse them in all the languages they do. What is it then can hinder, either them, from manifesting; or us, from discerning, their Truth or true meaning manifested? do we want the Churches proposal? we demand how their present Church itself can better discern them then ours may? what testimony of antiquity haue they, which we haue not? But it may be, we want spectacles to red them, our Church hath but the eyes of private men, which cannot see without a public light: Their Churches 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 vs. Suppose they could: Yet Cats-eyes benefit not by-standers a whit for seeing colours in darkness, albeit able themselves to see them without any other light then their own. The visible Church( saith the Iesuite) 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 beleeue so. But what doth this belief advantage him, or other private spirits, for the clear, distinct, or perfect sight of what the Church proposeth? Doth the proposal make divine truths more perspicuous in themselves? Why then are they not alike perspicuous to all, that hear, read, or know the Churches testimony of them? Sacroboscus hath said al that possibly can be said on their behalf in this difficulty; 
Aduerte Sectarios, vt supra insinuani, nullius Ecclesiae authoritate, tanquam sufficient proponente uti, ne quidem suae; said tanquam proponente nudè: nam sibi assumunt Ecclesiae sententiam corrigere quando libet,& tunc opponunt Christum Ecclesiae, quasi Ecclesia aliud proponeret, Christus vero aliud doceret; si autem illam Ecclesiam pro sufficient haberent, oporteret in omnibus suam sententiam cum illa conformare. Vnde 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 solum opus est vt Ecclesia sufficienter credendà proponat infallibili illâ suâ authoritate, quam a Christo habet nos docendi,& qui libri doctrinam divinam contineant,& quis vecus sit eorum locorum qui in controuersiam vocantur sensus: said etiam necesse est utatur homo Ecclesiae propositione formaliter,& sufficiens est, scilicet in illam tendendo vt in infall●bilem. Sacrobos. Def. Decret, tried,& Sent. Bell. Cap 6. par, 1. pag. 94.  The Sectaries, albeit they should use the authority of the true Church, yet cannot haue 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 aclowledge the sufficiency of the Churches proposal. And as a necessary proof or medium is not sufficient to the attaining of science, unless a man use and aclowledge 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 wee 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 Churches testimony as well as he, in both points uncertain, is, because the catholic infallibly believes the Churches authority to bee 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. 
Ad discernedam doctrinam orthodoxam praeter habitum fidei in intellectu,& supernaturalem spiritus sancti concursum, habenti habitum fidei debitum, quae se tenant ex parte subiecti: requiruntur praeterea aliae dvo ex parte obiecti, quorum fide sit alterutrum, facultas nunquam obibit proprium actúm. Horum vnum est, vt propositio credena●, sit reuelata a Deo; alterum, vt nobis sufficienter proponatur, Deum illum revelasse: necessitas prio●is hinc ostendunt, quonam illa qualitas siue habitus, quae dicitur fides diuina,& supernaturalis,& inter virtutes theologitas, est origine prima, suapte natura ad hoc est determinata,& limitata, vt inclinet tantum ad ea, qua sunt a Deo dicta,& quidem obscurè. Secus enim, si evidens nobis foret mysteria fidei à Deoesse reuelata; eum lumin● naturae notum sit illum non posse mentri, aut falsum dicere, de iis haberemus scientiam.§. Posterioris vero causa est, quòd cum non videamus fidei mysteria esse à Deo testificata, necesse est nobis proponantur tanquam à Deo revelata, idque suffi●i●●t●r. Quoniam insufficiens propositio obiecti, perinde est ac nulla proposili●, vt patet exemplo luminis, quod oculo proponit videndos colores. Quando enim lumen est in gradu valdè remisso, colores discernere nequimus: non quod desit obiectum; said quoniam dost sufficiens lumen in medio, illustrans obiectum.  Besides the habit of faith seated in the understanding, and the supernatural c●ncourse of the Holy Spirit, due to all endowed with the habit 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 bee 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 bee seen. For when the light is weak or scant, we cannot discern Colours, not that wee want a visible object, but because we want light sufficient to illuminate the object, or the space betwixt us and it. 
Iaē igitur qui ab authoritate Ecclesiae recedunt,& contenti sunt veritates fidei esse in scriptures à Deo reuelatas, sibi promittentes spiritus sancti concursum ad actus fidei eliciendos, sufficient proponente carent, atque similiter saciunt, ac qui sine lumine sibi promitteret conspectum colorum in aerea, eo quod habeat colores ante oculos positos et praeditus sit facultate videndi, cum qua Deus paratus est quoties volumu● concurrere. Nam nunc mortui sunt Prophetae, mortui Apostoli, Christus in c●lum recessit,& nobis omnium loco reliquit Ecclesiam; cuius authoritatem cum adhuc in terris ageret ipse stabiliuit,& tum miraculis, tum aliis rationibus confirmavit,& quantum opus est etiam nunc confirmat.§. Haec nostra vult magistra sit, hanc audiamus, ab hac quid a Deo per Prophetas,& Apostolos dictum sit,& quo sensu vnumquodque intelligendum sit, accipiamus: neque expectandum est, vt Deus temere,& passim per interni luminis copiam nobis suppleat vtcem propositionis externae, vt fecit primo parenti,& Paulo, qui neque ab homine, neque per hominem, said per revelationem Iesu Christi accepit evangelium: haec enim priuilegia sunt. Sacroboscus pag. 93.& 94. Def. Decret, tried.& Sent. Bellarm. Cap. 6. part. 1.  he adds withall, such as disclaim the Churches 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 visiue faculty, he should bee able to see them without light. For( saith this Iesuite) the Prophets are dead, Apostles dead, Christ gone to heaven, and in stead of al( Prophets, Apostles, or himself) hath left us his Church. Nor is it to bee expected that God will every where, vpon 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 Iesus Christ. For those are privileges.  
6 The calumny intended in this last instance, hath often heretofore been prevented. Wee never denied either the necessity, or sufficiency of the Churches proposal, as an external mean: wee account no other of that rank and nature, is, or could bee, 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 
Act. 9. v. 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 then ours is and all Christians must be. Wee should haue been more beholden to this professor, had he distinctly  told us, what it is in their language, to haue a sufficient proposer: albeit this wee may gather from his words late cited, and these 
The latin are quoted§. 4.  following; The sectaries take vpon them to correct the Churches 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 
Sect. 2. cap. 8. parag. 12.  Bellarmine, That the Popes decrees may not bee examined whether consonant or contrary to Gods word or the foundations of faith already laid in our hearts: and out of 
Sect. 1.§. 11.  Canus, That we must beleeue the Church absolutely without ifs or ands. Thus believing we haue Gods Word sufficiently proposed; without this belief or acknowledgement of such authority in the Church, we haue no sufficient proposal of it, but strive as foolishly to hear God speak, as if wee sought to see Colours without the light.  
7 It appears, I hope, as clearly to the Reader as to me, that the Churches testimony or authority by our aduersaries Doctrine, benefits none but such as steadfastly and absolutely beleeue it in all things. But he that so believes it, may by it easily beleeue 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 persuade 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 asolutely beleeue any others, that are infallible in their determinations: but a Roman catholic, albeit by his private spirit he cannot infallibly beleeue them yet he infallibly believes the Church which cannot err in belief. All then that a Papist hath more then a Protestant is this; his belief of the Church: 
Vide sect. 2. c. 2. par. 12.& 13.  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 tenant, may easily be gathered from their own writings. For 
Bellar. L. 3. de verbo Dei. c. 8. Sacrob. p. 132.  Bellarmine expressly contends, and all of them suppose that saying of Saint Austine[ 
Sacroboscus instances to elude▪ Doctot Whit takers argument( as he proposed it) do plainly confirm our inference. At urget Whitakerus: cum Augustinus ita erat dispositus vt non crederet, nisi ipsum Eccle. authoritas commoveret; authoritas Ecclesiae erat sola causa fidei ipsi{us}, ergo fides quam tunc habebat non erat diuina: Nā haec praeter authoritatem Eccl. respicit etiam authoritatem Dei. Probat antecedents, nam particula( nisi) omnes alias causas remouet, praeter eā cuius fit expressa mentio: Huius autem rei testes vocat omnes Grammaticos. Verum meminisse debuisset regulae D. Dionisij: Bonum ex integra causa, malum autem ex quolibet defectu. Vt ponatur effectus, necesse est omnes causas concurrere; At vt impediatur satis est unam deesse. Itaque omnes istae propositiones sunt verae. Nisi Augustinus( quem etiam ipse fatetur sanctum, imo sanctissimum) habuisset intellectum, non fuisset beatùs.[ Nisi fuisset Deus, Augustinus non fuisset beatus][ nisi habuisset fidem Augustinus, non fuisset beatus.] Pag. 133. Now as the particle( visi) 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 faithful, from blessedness: So in this our instance, the same particle excludes all credence of the gospel, beside that credence wee give unto the Church.  Non crederem evangelio, nisi me commoveret Ecclesiae authoritas; I would not beleeue the gospel, unless the Churches authority did thereto move me] to bee 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 fidelitas; I would not trust Frances, but for Peters word this speech resolved into it natural or proper sense, is aequivalent unto this; I do not trust Frances, but Peter that gives his word for him. And in case Peter should prove false, or bee disinherited by him that took his word for Frances, as yet not believed but for Peters sake; the creditor could haue no hold of either. Thus if Bellarmine and his fellowes bee( as they would seem to make Saint Austine,) minded, not to beleeue the gospel but for the Churches 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 beleeue not the Scriptures, but the Church; or, the Church truly and really; the Scriptures onely by extrinsical denomination.  
8 Nor can they reply either consequently to Sacroboscus instance or their general tenants, that as he which sees colours by the light, truly sees colours; not the light onely: so he that believes Scriptures by the Churches infallible proposal, believes not the Churches proposal onely, but Scriptures as truly and properly. The diversity of reason in these two consequences, ariseth from the diverse manner of seeing colours by the suins light, and believing Scriptures by the Church: which wee are now to gather from this short catechism containing the sum of Roman faith.   

CHAP. V.  
Declaring how the first main ground of Romish faith leads directly unto atheism: the second, unto preposterous heathenism 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 Iesuite deludes the simplo, making them believe their faith, otherwise weak and unsettled, is most firm and certain, if it haue once the visible or representative Churches confirmation; when as the Church so taken, seldom or never instructs or confirms any, at least not the hundred thousandth part of them, unto whose salvation such confirmation is by 
Cum dicimus propositionem Ecclesiae esse conditionem necessariam ad assensum fidei, Nomine Ecclesiae intelligimus eius Caput, i. Romanum Pontificem per se, vel vnà cum Concilio, ex pradicta authoritate propositiones fidei fidelibus declarantem. Valent. Tom. 3. in Aq. Dis. 2. Q. 1. De obiecto fidei, Punct. 1. Vide Annot. ex Bell. Sect. 3. c. 15. Parag. 2.  jesuitical persuasions most absolutely necessary. But suppose the visible Church or Romish Consistory; the Pope& his Cardinals, should vouchsafe to catechize any; the Dialogue between them and the catechised would thus proceed.  
Cons. do ye beleeue these sacred volumes to bee the wotd of God? Catech. Wee do. Cons. Are you certain they are? Catech. So wee hope. Cons. How can your hope bee sure? for Mahomet saith, His Alchoran is, sundry other heretics say, their feigned revelations or false traditions are Gods word? How can you assure us, ye may not bee deceived as well as they? Are not many of them as good Schollers as you? Catech. Yes indeed, and better. Cons. Are not you subject unto error as well as they? Cat. Would God wee were not. Cons. What must you do then to be ascertained these are divine revelations? Cat. Nay, wee know not: but this is that which wee especially desire to know, and would bind ourselves in any bond to such, as could teach us? Cons. Well said: do ye not think it reason then to bee ruled in this case, by such as cannot bee deceived? Cat. It is meet wee should. Cons. lo, wee are the men: wee 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 Episcoporum,& Apostolica said e secundum se, said propter Christi promissionem, qui ait, Tu es Petrus,& supper hanc Petram, &c.& portae inferi non praeualebunt▪ &c. Qualem promissionem judaei nunquam habuerunt. Bell. lib. 3. de Eccl. militant. cap. 6  Tu es Petrus,& supper hanc Petram, &c. His Holinesse whom here you see, is Peters Successor; sole heir of that promise, far more glorious then the jewish Church ever had any.  
2 This 
Fides diuina( quod omnes norunt) licet obscura sit, certa tamen est& quidem magis quam scientia. Isti vero desuis dogmatibus sint oportet incert●: nam quicquid credunt, hac sola de causa ex partae objects credunt, quod ita putant Scripturā sentire; in quo judicio cum sint obnoxij errori, non possunt certò statuere, se reipsa non errare. Confirmatur: nam sib● plus tribuere nequeunt, quam Luthero, Caluino, aut sanctis Patribus; horum autem judicio se dicunt non ten●ri,& hoc ideo quod homo quilibet, quantumuis sanctus,& spiritu plenus, errare posset. Quare ●um generalis sententia ab illis data, ipsos quoque comprehendit, quip qui extra hominum numerum non sunt, sequitur eos adeo incertos esse de suis, ac de aliorum interpretationibus. Sacrob. Def. Dec. tried. cap. 6. Pa●, 1.  is the very quintessence and extraction of huge and corpulent volumes written in this argument, which our English Mountibankes, sent hither from the Seminaries, venditate as a Paracelsian medicine, able to make men immortal. The sum of all others writ, or they allege, is this; every one may pretend, what writings he lists, to bee the word of God; who shall bee the infallible judge, either of written or unwritten revelations? Must not the Church? for shee 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 chatechized 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: Mary sir, wee know better then you: for we heard the visible Church which cannot err, fay so, with our own ears. Prot. You are most certain then that these are the Oracles of God, because the visible church( Gods living oracle) did bear testimony of them? Catech. Yea, Sir, and their testimony is most infallible. Prot But, what if you doubt again of their infallibilities? How will you answer this objection. Mahomet saith his Alcoran is scripture; the Turkish Priestes will tell you as much, viua voice, and show you if you bee disposed to belieeue them, e●ident 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 vpon 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 vpon the churches 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, wee ourselves are as free from error, as he that follows such good counsel given by others as he cannot give himself, is more secure then he that altogether follows his own aduise, albeit better able to counsel others then the former. Prot. Then I perceive your onely holde-fast in all temptations, your onely anchor when any blasts of vain doctrine arise, is this; The present Romish Church cannot err: for if you doubt of any doctrine taught to the contrary, ask her and shee will resolve you; or if you cannot see the truth in itself, yet believe without all wavering as shee believes that sees it, and you shall bee as safe, as if you road in the harbour in a storm. Catech. Ah yes, Gods holy name bee 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, a● evil spirits do ships in tempests: wee must either hold this fast sure, or else all is gone. God hath left off speaking unto men, and wee cannot tell, whether ever he spake to them or no; 
Vide chap. 4. Parag. 5.& Ar●ob.& Sacrob.  but as the present church, which speaks viua voca, tells vs.  
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 vpon the churches proposal, or rather vpon their belief of what it proposeth, as well after they are confirmed in that general point [ That they are Gods word,] as in the instant of their confirmation in it. The first necessary consequence of which opinion, is; That the church must bee more truly and properly, believed, then any part of Scripture or matter contained in i●. For in this manner of dependence, that transcendent rule of nature▪ 
Aristot. l. 1. post. cap. 2.  {αβγδ}, hath it proper force: Whether wee speak of the Essence, Existence, or quality of things being, or existing: that vpon which any other thing thus absolutely and continually depends, doth more properly& really exist, and hath much firmer interest in it essence and existence, then ought can haue which depends vpon 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 create● entities, all essentially depending on Him, Accidents haue a kind of existence peculiar to themselves; yet cannot so properly bee said to exist, as their subiects, on whom they haue such double dependence. Nor can the moon so truly say, my beauty is mine own, as may the sun, which lends light and splendour to this his sister, as it were vpon condition shee never use it but in his sight. For the same reason, that for which wee believe another thing, is always more truly, more really, and more properly believed, then that which is believed for it, if the one belief necessary depend vpon the other, tam in facto esse quam in fieri, from the first beginning to the latter end. For of beleifes thus mutually affencted, the one is real and radical, the other, nominal, or at the most by participation onely real. This consequence is vnfound.[ Intellectiue knowledge depends on sensitive: therefore sensitive, is of those two the surer.] The reason is, because Intellectiue knowledge depends on sensitive onely in the acquisition▪ not after it is acquired. But this inference is most undoubted;[ Wee believe the conclusion for the premises: therefore we believe the pr●misses the better,] because belief of the Conclusion absolutely depends vpon the premises, during the whole co●●●nuance of it. This is the great Philosophers rule and a branch of the former ●●●iome. And some justly question, whether in scholastic propriety of speech, wee can t●●ely say there i● a belief of the conclusion, distinct from the belief of the premises; or rather, the belief of the premises, is by extrin●ical denomination attributed unto the conclusion. This latter opinion, at ●east in many by ●ogismes, is the truer: most necess●●ily 〈…〉 in all, wherein the conclusion is a particulall, essentially 〈…〉 vni●●rsall of truth unquestionable. As he that infallibly believes every 〈◇〉 a reasonable creature, infallibly believes Socr●tes is such. Nor 〈…〉 {αβγδ} there be two dictint beliefes one of the universal, ●or●er of this par●●cular: for he th●● s●r●th, 〈…〉 If Socrates then make one in the Catalogue of men, he that formerly knew all knew him too bee ●easonable 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 bee a reasonable creature, he knows no more then 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 onely what particulars the church proposeth. These being known, we cannot imagine there should bee two distinct beleefes: 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 churches 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 p●●ciple of Romish faith be thus demonstrated. 
Sacrafancta, Oecumenica,& generalis Tridenti●a Synodu● in spiritu sancto legitimè congregata, praesidentibus in ea e●sdem tribus Apostolicae sedis legatis, hoesib● perpetuo ante ocules proponens, vt subtatis erroribus, puri●tas ipsa Junii 〈◇〉 Ecclesia conseruetur 〈…〉, Dominus noster Iesus Christus, Dei filius, proprio ●●e primum p●●mulgauit dei●de ●er suo Apostol●s, tanquam ●●●tem ●mni●;& s●●●●●cis 〈◇〉& morum disciplina, omni Creatura praedicari jussit: perspiciensque hanc veritatem,& disciplinam contineri in libris scriptis,& sine scripto traditionibus, quae ipsius Christi ore ab apostles acceptae, aut ab ipsis apostles, Spiritu Sancto dictanto, qua●● pe●●●a● 〈…〉 omnes libr●● tam ve●●teris quam novi Testamenti c●m ●triusque v●us Deus sit auct●r, nec non traditions ipsu● 〈◇〉 ad fidem ●um ad●●●● per●●●entes, tanquam vel●re tenus à Christo, vel à Spiritu Sancto dictatas,& continua success●●ne in Eccl●●●● 〈…〉, ac reuerentia su●cipit,& veneratur. council. Trid●●●. Sesi. 4. Decret. de Canonicis scriptures: And a little after 〈…〉 the apocryphal books with the canonical, they thus conclude. Si quis autem libros ipsos integros cum omnibus suis partibus, 〈…〉 veteri vulgata Latina editione habentur, pro Sacris& Can●nici● non ●us●●p●●●, 〈…〉 Omnes itaque intellig●nt quo ordine,& via ipsa Synodu● post iactum fed●i confessionis fu●damentum 〈◇〉 ●●●●ressura,& quib●● 〈◇〉 ●estimon●●●, de 〈…〉 firman●is do●malibus,& ●●s●aurandus in Ecclesia moribus, sit vs●●● 〈…〉, traditions, as written books, they meant to follow.  whatsoever vn●●itten traditions the Church shall propose, though yet unheard of or unpossible otherwise to be known then onely by the Churches asseveration, all Romanists are bound as certainly to beleeue, as devoutly ●●mbrace, as any truths contained in the written word, acknowledged by us, the Iewes, and them, for divine. Now if either from thei● own experience, the joint consent of sincere antiquity, or testimony of Gods spirit speaking to them in private, or wh●● 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 more firmly believed and embraced, then such unwritten traditions, as are in themselves suspicious, uncapable of other credit then what they borrow from the Church. For in respect of the Churches 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 haue no assurance besides the Churches testimony, must be as well believed as Scriptures, or divine truths contained in them: the former conclusion is evidently necessary, that they neither beleeue the Scriptures nor the truths contained in them; but the Churches proposal of them onely. For the least belief of any divine truth, added to belief of the Churches proposal, which equally concerns written and unwritten verities, would dissolve the former equality. But that, by the Trent council, may not bee dissolved. Therefore our aduersaries in deed and verity, beleeue no Scriptures, nor divine written Truth, but the Churches proposal onely concerning them. And 
Respondeo: orthodoxos omnes certes esse Ecclesiam circa fidem non posse errare, proindeque nec dubitare eius sententiae acquiescere. Hoc enim inter caetera reuelata tanquam à Deo dictum, ab ipsa ●●●re Ecclesia acceperunt: quae quidem veritas, a●te scriptam ullam novi testamenti partem& dicta à Deo,& ab Ecclesia proposita,& à fidelebus credita fuit: ● hody quoque crederetur, etiansi novi testamenti ne vnu● quidem apex scriptus extaret; quomadmodum ●e●elata veritates à fidelibus credebantur per annos bis mill in statu legis naturae ante exaratum à Mose Pentateucham. Sacrob def Decr. tried.& Sent. Bell. C. 6. Par. 1. pa. 109.  Sacroboscus bewrays his readiness to beleeue the Church as absolutely as any Christian can do God or Christ, though no title of the New-testament were extant. For, that the Church cannot err, was an Oracle revealed by God, proposed by the Church, and believed by the faithful before any part of the New testament was written. Now he that without the Gospel of Iesus Christ, would beleeue the Doctrines of faith as firmly as with it, believes not the Gospel which now he hath, but their authorities onely, vpon which, though wee had it not, he would as absolute rely, for all matters of doctrine supposed to be contained in it.  
5 Or further to illustrate the truth of our conclusion with this jesuits former comparison, which hath best illustrated the Romish churches tenant. 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 Churches testimon●e▪ again, as remove all of light present 〈…〉 of colours: so doubt or denial of the Churches authority deprives us of all true and steadfast belief concerning Gods Word or any matter contained in it. God( as they pled) hath revealed his will obscurely: and unto a distinct or clear apprehension of what is obscurely revealed, the visible Churches 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 vpon the light, as well for existence, as duration: so, by jesuitical Doctrine, true belief of Scriptures wholly depends on the visible churches 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 then colours, seeing by it alone colours become actually visible: so will it necessary follow, that the churches declaration( that is, the Popes 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 onely by the churches 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 al that I proposed in the title of this chapter. For it onely proves the Popes supremacy is better to bee believed; then that Christ is come in the flesh; that God did ever speak to men in former ages by his Prophets, and in later by his son. But this infers no absolute alienation of our belief from Christ, seeing even in this respect that wee beleeue the Church or Pope so well, we must needs beleeue 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 yet urge us to do that which is contumelious to his majesty? What if it teach us that these Scriptures are Gods Word: and yet bind us by her infallible decrees to break his laws, and give his spirit the lye? Should we make profession of believing as the Pope teacheth, and yet take his meaning to be onely such as Marnixius, whom we better beleeue, would make it: His Holinesse would quickly pronounce us apostates from the catholic faith. Or if this suffice not the indifferent Reader for satisfying my former promise: let him haue patience but for a while, and I will pay him all.  
7 Their first main position,[ That no private man can certainly know the Canon of Scriptures to bee Gods word, 
The two main branches of Romish infidelity springing from her former two positions.  but by relying vpon the present Church,] infers as much as hath been said: much more will follow from their second,[ That no man can certainly bee persuaded of the true sense and meaning of particular propositions contained in the general Canon, without the same Churches 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 places. Cons. Wee hope you adore the consecrated host with divine worship, as oft as you meet it in procession. Cat. Desirous wee are to do any thing that becomes good Christians, and obedient sons unto our holy mother the Church: but wee cannot satisfy our consciences how this may stand with the principles of Christianity. Your Holinesses( for which we rest yours unto death) haue assured us these sacred volumes are the very words of God, and his words we know must bee obeied. Now since wee know these to be his words, wee haue found it written in them: Thou shalt worship the Lord thy God, and him onely shalt thou serve. 
Math. 4. v. 5.  It is, wee doubt, our simplicity that will not suffer us to conceive how the consecrated Host can be adored as God without open breach of his commandement. For, to our shallow understanding, there is no necessity to persuade us Christ God and man should bee hide in it. These words, Hoc est corpus meam, may bear many interpretations, no way pregnant to this putpose. And it is doubtful, whether Christs body, though really present in the Sacrament, should retain the same presence in procession: whereas the former commandement is plain, Wee must worship the Lord our God, and him onely must we serve. Consist. ye think this Text is plain to your late purpose: wee 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 se●ly sheep? Cat. Therefore are your seruants 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 wee shall not disobey the spirit of God, in the former great commandement, 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 former, 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 then were it for such silly souls, had they never known the books of Moses to haue been from God? for so committing idolatry with stocks and stones, or other creatures, they had done what was displeasing to their Master,& justly punishable: 
Luke 12.48.  yet with fewer stripes, because his will was not made known unto them. But now they know it, and aclowledge the truth of this commandement. To what end? That they may bee left without all excuse for not doing it. They see the general truth of Gods Oracles, that they may bee more desperately blinded in wilful perverting the particulars. For what glory could the allurement of silly ignorant men to simplo 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 practise, and so the opposition betwixt him and the Deity, betwixt his injunctions and the decrees of the Almighty, may bee more positive, more directly contrary. The Heathen or others not acknowledging Gods word at all, are rightly termed vnbeleeuers: men thus believing the Scriptures in general to be Gods word, from the testimony of the Church, and yet absolutely relying vpon her iudgement for the meaning of particular places, are transported from unbelief to misbelief, from gross ignorance to wilful defiance of God& his laws. Finally, they are brought to know Gods word, that they may doubt in this and like fearful practices enjoined: that so first doubting, and afterwards desperately resolving absolutely to follow the Churches 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 Gods sentence, but prefer the interpretations of Sathans first born before their own, because it must bee presumed he is more subtle then they. Or to refer the two main streams of this iniquity to their proper heads: The first,[ That we cannot know the old or new Testament to be Gods word, but by relying vpon the Church] makes all subscribers to it, real Atheists or Infidels, and Christians onely in conceit or vpon condition,[ If the Church, whose authority they so highly esteem, be as infallible as is pretended.] Heretofore I haue much grieved at the Trent councils impiety: but now I wonder at these grave Fathers folly, that would trouble themselves with prescribing so many Canons, or overseeing so large a catechism, when as the beginning of Protogoras book, one or two words altered, might haue comprehended the entire confession of such mens faith, as rely vpon their fatherhoods, The Atheist thus began his book; De dijs non habeo quod dicam, vtrum 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, vtrum sint necne: Whether there bee a Christ, or Christian Religion bee but a politic fable, I haue 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 amiss, let the divell and they( if there be a divell) decide the controversy. Yet this conceit or conditional belief of Christ and christianity conceived from the former, serves as a ground colour for disposing mens souls, to take the sable die of Hell, wherewith the second main stream of Romish impiety will deeply infect all such as drink of it. For once believing Gods word from the Churches testimony, this absolute submission of their consciences to embrace that sense it shall suggest, sublimates them from refined heathenism or gentilism to diabolisme or symbolizing 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, wee are to prevent what( as wee late intimated) might in favour of their opinion bee replied to our former instance of light and colours. 
An objection which might bee made in favour of the Romanists, answered and retorted.   
9 Some perhaps, well affencted, would be resolved, why, as he that sees colours by the sun, sees not onely the sun but colours with it, so he that believes the Scriptures by relying vpon the Church, should not believe the Church onely, but the Scriptures too, commended by it. The doubt could hardly bee resolved, if according to our aduersaries tenant, the Churches declarations did confirm our faith by illustrating the Canon of Scriptures, or making particular truths contained in it, inherently more perspicuous: as if they were in themselves but potentially credible, and made actually such by the Churches testimony, which is the first and principal credible; in such sort as colours become actually visible, by illumination of the principal and prime visible. But herein the grounds of Romish doctrine, and the instance brought by Sacroboscus, to illustrate it, are quiter contrary. For the light of the sun, though most necessary unto sight, is yet necessary onely in respect of the object, or for making colours actually visible; which, made such, or sufficiently illuminated, are instantly perceived without further intermediation of any other light then the internal light of the organ, in discerning colours 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, then the other; but because plenty of light doth hinder the organ or eye-sight of the one. Generally all objects, either actually visible in themselves, or sufficiently illuminated, are better perceived in darkness then in the light. But so our aduersaries will not grant, that after the church hath sufficiently proposed the whole Canon to be Gods word, the distinct meaning of every part is more clear and facile to all private spirits, by how much they less participate of the visible Churches further illustration. For( quiter contrary to the former instance) the Churches testimony or declaration is onely necessary, or available to right belief, in respect not of the object to be believed [ Scriptures;] but of the party believing. For( as hath been observed) no man in their iudgement can believe Gods word, or the right meaning of it, but by believing the Church: and all belief is inherent in the belieuer. Yea this undoubted belief of the Churches authority, 
Vide Sect. 2. cap. 1.& Sect. 4. c. 4.  is that, which in Bellarmine and Sacroboscus iudgement, makes a Roman catholics belief of Scriptures, or divine truths taught by them, much better then a Protestants. If otherwise the churches declaration, or testimony, could without the belief of it infallibility, which is inherent in the subject believing, make Scriptures credible, as the light doth colours visible in themselves: a Protestant that knew their churches meaning, might as truly believe them as a roman catholic, albeit he did not absolutely believe the church, but onely use her help, for their orthodoxal interpretation, as he doth ordinary expositors, or as many do the benefit of the sun for seeing colours, which never think whether colours may bee seen without it or no. For though it bee 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 onely 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 bee 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: wee may rightly say, wee see colours, as truly as the light, by which wee see them. For though, without the benefit of it, they cannot be seen: yet are they not seen by seeing it, or by relying vpon 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 bee sufficiently illuminated or presented, every creature endowed 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 suins 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 vpon any others more public verdict of them. On the contrary, because the Romanists supposed firm belief of Scriptures, or their true meaning, ariseth onely from his undoubted belief of the churches veracity which is in the belieuer 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, wee cannot infallibly distinguish the true sense and meaning of one place from another, but must herein also rely vpon the churches testimony; and onely believe that sense to bee repugnant, that consonant to the analogy of faith, which shee shall tender, albeit our private consciences bee 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 bee obscure and unable to ascertain themselves, unless the Church add perspicuity or facility of communicating their meaning to private spirits: such, after the Churches proposal, cannot possibly discern them any better, or more directly in themselves, then they did before, but must wholly rely vpon their Prelates, as if these were the onely watchmen in the Tower of Gods 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 onely vpon other mens report, that haue 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 wee are) with sense and reason, able to judge of all the differences between them, which it can manifest to us, and hence challenge to bee a Pope or infallible proposer of colours. This supposition the Canonist hath made less improbable. For Deus fecit dvo luminaria, God made two lights, that is, by his interpretation, the Pope and the Emperour. Or, if you please to mitigate the harshness of it, let the Man in the moon, whom we may not imagine speechless, bee supposed the sun or Pope of colours, mercury or Nuncio. As the Papists say, wee cannot know Scriptures to be Scriptures, but by the infallible proposal of the Church: so it is evident wee cannot see any colour at all, unless illuminated or proposed by the suins light. But after by it wee see them, suppose wee should take vpon us to discourse of their nature, or determine of their distinct properties as now wee 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 quiter 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 vpon my authority; whether this bee white, or that black? If a man vpon these motives should absolutely believe the suins determinations, renouncing the iudgement 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 blew, nor blew from green: but I know that to be white which the sun, the onely infallible judge of colours, saith is white; that onely to bee black, that blew, and that green which he shall determine so to be. I may think indeed that the snow is white, or coals black: but with submission to the suins determination.  
12 And yet, as you haue heard at large out of the Trent council, and best Apologies can bee made for it, the Church must bee the infallible judge of all Scripture sense, and must absolutely be believed without all appeal to scriptures, not conditionally as shee 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,& yelds such obedience unto it in all determinations, concerning the Canon of Scriptures, doth not believe either this or that determinate proposition of faith, or any definite meaning of Gods word. The best resolution he can make of his faith is this; [ I believe that to bee the meaning of every place, which the Church shall define to bee the meaning:] which is all one, as if he had said, I do not believe the Scriptures or their meaning, but I believe the Churches decision and sentence concerning them. he that believes not the Church( saith 
Nihil igitur efferunt, qui Ecclesiae authoritatem non absolute, said ex conditione ponunt. Si namque ad cum modum res habet,& mihi quoque fides habenda est, quando pronunciauero secundum Scripturas rectè intellectas. Id enim est non mihi, said Scripturae credere. Canus lib. 4. cap. 4. Vide lib. 4. sec. 2. chap. 5.  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 onely. For, as the schoolmen say, ubi vnum propter aliud, ibi vnum tantum. He that serves God, onely because he would bee rich, doth not serve God but his riches, albeit he perform the outward acts of obedience. Or if, wee love a man onely for his affinity with another whom wee dearly love: wee truly and properly love but the one, the other onely by way of reflection or denomination, in such a sense as wee say, a man appears by his proxy, that is, his proxy appears, not he. In like sort, believing the sense of Scriptures onely from the supposed authentic declaration of the church, or because wee believe it: wee infallibly believe the Church alone, not the Scriptures, but onely by an extrinsical denomination.  
13 Yet as a man may from some reasons less probable, 
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.  haue an opinion of what he certainly knows, by motives more sound; or as we may love one in some competent measure for his own sake, and yet affect him more entirely for anothers, whom wee most dearly love: so may an absolute Papist, in some moral sort believe the Scriptures for themselves, or hold their orthodoxal sense as probable to his private iudgement; albeit he believe them most for the Churches sake, and that sense best which it commends. But this his belief of the Church, being by their doctrine more then moral or conditional, doth quiter overthrow all moral or probable belief, he can possibly haue from what ground soever, of scriptures themselves. For as I said before, when the 
This argument holds( as we say) à fortiori of faith infused: for no man can be so fully persuaded, that he hath divine faith infused of any point, but must renounce his persuasion, when the church defines the contrary: whose definition or asseveration, be it a cause or condition of believing, will fully persuade the Romanist, that he now hath divine infused faith of the contrary to that he believed before. For his divine infused faith& 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 Churches testimony, which( it is supposed) the other wanteth. Sect. 2. Chap. 2. Parag. 9. Annot.  Church shall determine ought 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, {αβγδ} extremely contrary to the doctrine of faith. Bellarmines prescription in this case, is just as if a physician or Surgeon should seek to ease the pain by ending of the Patients dayes. Lest a man should sin against his conscience, this a Doctor adviseth him to believe the Church cannot teach amiss.  
14 To conclude then: he that absolutely believes the Pope, as Christs Vicar general in all things, without examination of his decrees by evangelical precepts, neither believes Christ nor his gospel; no not when this pretended Vicar teacheth no otherwise then his Masters laws prescribe For thus believing a divine truth onely from this mans authority, he commits such Idolatry with him( for the kind or essence) as the Heathen did with 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 then most Popes are, did his wisdom stand in need of any. But if when the Pope shall teach the doctrine of divels, men absolutely believe it to be Christs, because his pretended Vicar commends it to them: in thus believing, they commit such preposterous Idolatry, as those of calicut, which adore the devill, vpon conceit, doubtless, of some celestial or divine power in him; as the absolute Papist doth not adore the Pope, but vpon persuasion he is Christs Vicar, and teaches as Christ would do, viua voice, were he again on earth. And less it were to bee lamented, did these Pseudo catholics profess their allegiance to Sathans incarnate Agent, as to their supreme Lord, by such solemn sacrifices onely as the inhabitants of Calicute perform to wicked spirits. But this their blind belief of whatsoever he shall determine vpon a proud and foolish imagination he is Christs Vicar, 
That this doctrine emboldens such as embtace it, to glory in villainy  emboldens them to invert the whole 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 Calicutians or other Idolaters blushy at their very mention. It is a sure token he hath not yet learned the Alphabet of their religion, that doubts whether jesuitical doctrine concerning this absolute belief, extend not to all matters of fact. And if out of simplicity, rather then policy, so they speak: I cannot but much pitty 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 Iesuite were but put to instance what kind of villainy either hath been already acted on earth, or can yet possibly bee hatched in the region under the earth, so hideous and ugly, as would seem deformed or odious to such as are wholly lead 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 todes are to their dams, if their mother once commend the feature of it, or aclowledge it for her darling. Did not some of the Powder plot, after Gods powerful hand had overtaken them, and sentence of death had passed vpon 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 vpon them to say either the one or other, but referred the matter to their mothers determinations; hereby testifying unto the world, that if the Church would say, they would beleeue 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 vpon one hurdle to the gallows, not to aclowledge it for any sin. Or if these must bee reputed but private men, not well acquainted with their Churches tenants, and therefore no fit instances to disapproue her doctrine: let the ingenuous Reader but peruse their best Writers answers to the objections usually made against the Popes transcendent authority, and he shall easily perceive how matters of fact are included in the belief of it; how by it all power is given him in heaven and earth, to pervert the use and end of all laws human or divine. I will content myself for this present with some few instances out of Valentian.   

CHAP. VI.  
proving the last assertion, or generally the imputations hitherto laid vpon the Papacy, by that authority the Iesuites expressly give unto the Pope in matters of particular fact; as in the canonizing of Saints.  
1 HOw oft soever the Pope, in defining questions of faith, 
Quotiescunque Romanus Pontifex in fidei quaestionibus definiendis, illa qua est praeditus authoritate utitur, ab omnibus fidelibus tanquam doctrina fidei recipi divino praecepto debet ea sententia, quam ille decernit esse sententiam fidei. Toties autem eum ipsa authoritate uti credendum est, quoties in controuersia fidei sic alterutram sententiam determinat, vt ad eam recipiendam obligare velit vniuersam Ecclesiam. Valent. tom. 3. in Aquinat. Disp. 1. Quaest. 1. De object. fidei. Punct. 7.§. 39.  shall use his authority: that opinion which he shall determine to bee a point of faith, must bee received as a point of faith by all Christian people. If you further demand, how shall wee know when the Pope useth this his absolute authority: this Doctor in the same place thus resolves you.  
It must bee believed, that he useth this his authority, as often as in controuersite 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 Iesuites for attributing tyrannicall authority unto him: this 
Distinguendi sunt modi, quibus potest contingere P●●tificem aliquid asserere. Primo enim potest sibi persuadere aut asrere aliquid, vt priuata perso●a qu●dam, vel doctor alius qu●spiam, vt si nollet Ecclesiam vniuersam ad recipiendam suam assertionem obligare, said tantum sententiam ipse suam reputaret veram. Hoc modo Innocentius 3.& nonnulli alij Pontifices opuscula varia ediderunt. Ac illa quidem, quae sic Pontifex asseuerat, communis sententia omnium Theologorum est, non op●rtere esse omnia vera& infallibilia, quasi à Pontificia authoritate profecta. Quin imo à plerisque authoribus conceditur, fieri posse; vt Pontifex tanquam quaedam priuata persona in haeresim labatur. Ibidem.  Iesuite would haue 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 onely sets down his own opinion without hinding others to think as he doth. Thus did Innocent the third, and other Popes, writ diuers 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 wee in this case believe Valentian, or the Pope thus determining, better? If Valentian in the words immediately following deserve any credite, wee must believe the Pope better then himself: yea, he himself must recant his censure of Pope Innocents works. For so in the other part of his distinction he adds; 
Secundo modo potest Pontifex aliquid asserere obligando vniuersam Ecclesiam vt illud recipiat, nec quisquam audeat sibi persuadere contrarium. Et quaecunque Pontifex aliqua de religione controuersia sic asserit, certa fide credendum est, illum infallibiliter, ac proinde ex authoritate Pontificia, hoc est, ex diuina assistentia, id asserere. Ibidem.  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, wee must assuredly believe he did avouch it without passebility 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 Popes authority, the Iesuites 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 canonizing of Saints( saith 
Itaque quod ad Canonizationem Sanctorum attinet, omnino nego id, quod communiter doctors Catholici jure optimo negant, videlicet posse Pontificem hac in parte errare. Quamuis enim testimonia, quae pro alicuius hoins sanctitate afferuntur, sint humana, ideoque natura sua fallibilia: tamen posilo quod Pontifex illis inducatur tandem ad pronunciandum, quempiam sanctum atque beatum iam esse; certa fide credendum est, testimonia illa( quatenus in genere saltem probant piè atque sanctè quenquam ex hac vita excessisse) vera esse, et hominem eiusmodi ex eorum esse numero, quos per revelationes Scripturae generales in communi constat, divinae gratiae beneficio consequi aeternae vitae beatitudinem. Quae merely certitudo ijsdem illis Dei promissionibus nititur, ex quibus compertum habemus, nunquam esse futurum, vt vniuersa Ecclesia in rebus religionis fallatur. Falleretur autem grauiler in negotio Religionis, si sanctum reputaret, ac pro tali veneraretur eum, qui sanctus non est. Hic autem illud, quud alias ab orthodoxis probatum atque desensum est, tanquam ex fide certum pono, nempe rem esse omnino, quae ad Ecclesiae, aedificationem, adeoque ad officium Pontificis per tineat, vt Sancti quidam aliquando canonizenturi ac-prouide vniuersam Ecclesiam debere vt sanctum venerari illum, quem summus Pontifex numero sanctorum adscribit, sicut etiam vsus ipse perpetuus, atque traditio Ecclesiae confirmat. Valent. ibidem.§ 40.  Valentian) I absolutely deny;( as the catholic Doctors vpon good reasons generally do) that the Pope can err in such a business. The certainty of this his belief he would ground vpon those promises, by which wee are assured it shall never come to pass that the universal Church can bee 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. Here it would bee 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 haue of his fidelity in them, must be the Popes infallibility, so as from the first unto the last, he must be held as tr●e in his dealings, as God in his sayings. If he fail in canonizing 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 haue been a long time led on with faire hopes of gaining heaven by following the Popes direction, and yet in the end see( as who not blind sees not) his gross errors and detestable villainies, they may bee 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,& his treachery, holding his spiritual power as ridiculous, they think either as despitefully, or contemptuously of the Deity; or say with the* fool in their hearts, 
Psal. 14. v. 1.  there is no God.  

The fearful manner of Iesuites tempting God in maintaining this argument.  3 Thus Antichrists followers still run a course quiter contrary to Christian Religion. For if it bee true( as it is most true) that faith cannot utterly perish from off the earth; what damnable abuse of Gods mercy and favour toward mankind is this, in seeking, as the Iesuites do, to make all absolutely rely vpon 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, bee enough to put all the Iesuites 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 then the divels suggestion unto our saviour, when he was instantly silenced with this reproof. A presumption it is more damnable to expect the protection or guidance of Gods spirit, in such desperate resolutions as Valentian here brings, then it were for a man to throw himself headlong from an high Tower, vpon 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 vpon one mans infallibility, who may haue 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 bee imagined, then that all men should worship him for a Saint, whom the wickeddest 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 bee 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 canonizing 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 Popes determination, we know the Saint which he hath canonised, to bee contained in the foresaid universal proposition. Whence it is easy to frame an assent of faith; by which wee may persuade ourselves, that such a Saint hath obtained eternal bliss.  
5 I would request the Reader by the way to note the Iesuites 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, onely by Gods general promises to such as lead a godly life, and the Popes infallibility, in declaring who haue so lived, can bee certain ( de fide) others are saved. But the former doubt is rather removed then quiter taken away by this his answer, if it stand alone. As yet it may bee questioned, how any can infallibly know the truth of what he cannot possibly know at all, but only by other mens testimonies, in their nature( the Iesuite being judge) not infallible, and in whose examination it is not impossible his Holinesse may bee 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 red it in him, me thought it stood in need of such a reply, as 
Lib. 2. Sect. 4. chap. 6, Parag. 6.  Bellarmine brought for defence of the vulgar interpreter. Altogether as foolish it were to think any private mans information of anothers uprightness in the sight of God, as to hold Theodotion the heretic could not err in translating of the Bible. But though they may bee deceived in testification of anothers 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 wee may gather from the general revelations of Scriptures, shall bee made partakers of everlasting life. 
Obijei potest, quod vt postea dicturi sumus, vt Pontifex in definiendo authoritate sua rectè utatur, study& diligentia in inquirenda veritate opus habet. Nihil autem obstare videtur, quo minus posset interdum ille eiusmodi diligentia praetermissa, controuersiam definire. Poterit igitur tunc saltem errare. Respondeo, siue Pontifex in definiendo studium adhibeat, siue non adhibeat: modo tamen controuersiam definiat, infallibiliter certe definiet, atque adeo reipsa vietur authoritate sibi à Christo concessa. Quod in promissionibus diuin● de veritate per magist●ri●● v●i●● Pastoris Ecclesiae factis certissime colligimus; vt saepius argumentati sumus. Itaque studium ac diligentia Pontifici necessaria est, non vt omnino definiat, atque infallibili sua authoritate utatur, said vt conuenienter ac recte( hoc est, fine peccato) ea utatur: sicut patebit etiam ex iis, quae post dicemus. Hac accedit, quod si maximè diligentia Pontifici necessaria esset, vt omnino definiat; tamen eadem fide credere deheremus, illum quando rem controuersam definite, sufficientem adhibuisse diligentiam; qua suprademonstratum est, debere nos credere, quod tunc ille infallibiliter ac vere definiat, Caeterum non est ratio vlla firma, quam ob rem existimare debeamus, studij diligentiam Pontifici necessariam esse non modo vt conuementer ac sine culpa, authoritate sua infallibili utatur, verum etiam vt omnino illa utatur. Quare quod à nobis ante responsum est, abundè sufficit ad id explicandum quod obijciebatur. Valent. tom: 3. in Aquinat. Quaest. 1. de obiecto fidei. Punct. 7.§. 40.  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 iudgement, 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 do not sin himself, whilst he defines an infallible truth for others to believe. Hereto may bee added, that albeit a diligent care were necessary required for the infallibility of the Popes decisions; yet the same faith, which binds us to believe he decides the controversy infallibly, binds 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 withall good and seasonable wether,& whatsoever else were necessary for effecting of his promise, as Canus well notes. But Valentians last conclusion is, that no sure arguments can be brought, why wee should think study or diligence are necessary for the right use of the Popes authority, so far as it concerns other mens faith that must rely vpon it. Rely vpon it they must, whether he determine ex tempore, or vpon deliberation, and( for ought I can see) whether he give his sentence drunk or sober, raving or in his right mind, so he haue the wit to charge all vpon pain of damnation to believe it. But what if some foreigner should of set purpose sand a dead-mans water to try this grand-Phisitions 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& 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 bee 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 canonizing of saints, or approbation of religious orders; 
And yet some religious orders authorised by Popes haue proved nought, but we must beleeue their rules were good whilst one Pope approves them, but grew out of date and unfitting those times wherein succeeding Popes did disannul them. See Valentian in the place above cited.  in which businesses likewise wee 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.   

CHAP. VII.  
What danger by this blasphemous doctrine may accrue to Christian States: that of all heresies, blasphemies, or idolatries, which haue been since the world began, or can bee imagined till Christ come to iudgement: this apostasy of the Iesuites, 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 haue said; a resigning up of mens souls and consciences into the Popes hands, a consecration of hearts, minds and bodies to work any mischief imaginable at his appointment. For what if the Pope vpon the relation of Rauilliackes stubborness( 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 Princes bodies. 
Tibi nos Rulle,& istis tuis, bar● omnium rerum machinatoribus, totam Italiam inermem tradituros existimasti, qvam praesidijs confirmareta? colonijs occuparetis? omnibus vinclis deuinctam& obstrictam teneretis? ubi enim cauetur, ne in Ianiculo coloniam constituatis? ne vrbem hanc urbe alia premere, atque vrgere possitis? non faciemus, inquit. Primum nescio, &c. De leg. Agrar. Orat. 15.  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 Rauilliackes Soueraignes breast: every deep dissembling politician, or ambitious choleric discontented spirit, would burn incense, saltpetre, sulphur& brimstone to the others image, in hope of better speed in undermining states.  
2 If any Iesuite 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 Holinesse 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 Princes counselor would take that grave Senators words for his motto, Primum nescio, deinde timeo, postremo non committam vt vestro beneficio potius quam nostro consilio salvi esse possimus. First, whether the Pope would canonize such miscreants for Saints or no, is more then we know. Secondly, his former practises minister so just cause of fear to Christian states, that it stands them vpon rather in wisdom to prevent his power of doing, then rely vpon his fidelity for not doing them some inestimable mischief, by putting this practise in execution, if opportunity serve, and ability be left him thereby to strengthen his faction. Did not his 
Dum haec in Belgio agerentur, Fabius ursinus Cardinalis à Pontifice, post acceptum de Parisiensi tumultu nuncium, Legatus in Galliā venit. Jgitur ille ubi Lugdunum venit, more solemni acceptus, multis laudibus civium fidem extulit,& Boidono ill● lanienae immanis antesignano palam laudato, etiam ei potestatis plenitudine gratiae beneficium impertiuit;& quanquam à Regijs ministris ex johannis Moruillerij Consilio monitus, vt sobriè& parcè de ea reloqueretur, non potuit sibi temperare, quin Regis in eo negotio prudentiam, patientiam, animi magnitudinem, publice& in privatis colloquijs vbique apud omnes etiam cum delectu verborum commendaret. Thuan. l. 54. Anno 72.  Legate into France, vpon notice of the Parisian massacre, bestow his Holinesses best blessing, cum plenitudine potestatis; With absolute and plenary power derived from himself, vpon the notorious assassinate Boydon, chief Ring-leader of that immane and wolvish massacre committed at lions; begun without any warrant of public authority, only at this hellish miscreants instigation, desirous to follow, or rather outgo his superiors in cruelty? Was not that villainy itself authorised from Rome, where it found such extraordinary approbation? never did that City rejoice so much in memory of Christs birth or Saint Peters, as at the hearing of this more then Herodian butchery of so many thousands noble-minded Gentlemen, with other Innocents and Saints of God. So full was this Legates heart of ioy 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 affencted words, as caused them blushy 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 
Postea cum Rege collequutus inter alia multis& enixis precibus ac rationibus ab eo contendit, vt Concilium Tridentinum, cuius publicationem, totum iam novennium in Gallia magna cum vniuersi Christiani Orbis offensione suspensam agebat, in regni curijs promulgaretur,& recentis facti omnibus saeculis depraedicandi, quod ad Dei gloriam,& S. R. E. dignitatem pertineret, memoria Sacro sanctae Synodi approbatione quoddle obsignaretur. Sic enim apud omnes tam qui sunt, quam qui postea erunt, constituetur, non odio, aut vltione, aut priuatae iniuriae sensu Regem in tot capitum perniciem consensisse, said ardenti Dei gloriae propagandae study à Christianissimo Principe datum, vt quod stant Protestantium factione sperari non poterat, iis sublatis, maiorum religio, hoc est, Catholica Ap●stolica Romana, quae per Synodum Tridentinam à sectario veneno asseritur, citra controuersiam ac sine exceptione per vniuersas Franciae ditionis provincias constitueretur. Ibid. unless the French King had been enforced to make a contrary apology before this Legate came into France, this bloody massacre had been authorised by the Sea Apostolical; as appears from the same Authors words immediately following. His& aliis rationibus saepius apud Regem repetitis, quae magni in Aula Romana ponderis, plerisque etiam apud nos speciosae videbantur, quo minus Rex ac Regina acquiescerent, obstabantiam sumpta ad excusandum factum consilia. Nam diplomatis postea promulgatis Rex contra contestabatur, non odio religionis, said ad reuincendam Colinij ac sequacium detestandā coniurationem, quae jussu suo Lutetiae acta essent, ac●idisse, exemplumque ad caeteras urbes iniussu ac magno suo cum dollar grassatum esse: idque literis, orationibus ac libellis illis, de quibus diximus, vbique inculcabatur.  Popes petition to the French King was, that the Trent council might, vpon that good success, begin to be of force in France, and bee thus sealed with blood. Yet can any man doubt, whether this Church would authorize murder, or canonize assassinates, for her own advantage? publicly suppose shee would not; yet if the Popes decrees, when they expressly bind all, must, as Valentian contends, bee believed by all vpon such terms, as he annexeth: no question but if he give any special eniunction to the order of Iesuites, or such as they shall adjudge fit Associates to whom these secrets may bee 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 Iesuites, and others of their instruction, haue more Saints in their private calendars then all the world knows of. 
Notandum est, duobus modis posse aliquem canonizari, uno modo particulariter, ita vt solum in vna Prouincia, aut Dioecesi habeatur Sanctus,& colatur pro Sancto. Alio modo gèneraliter, ita vt in tota Ecclesia habeatur pro Sancto, nec ulli liceat de eius sanctitate dubitare. Primo modo canonizare poterat quilibet Episcopus, vt docet Thomas Waldens. lib. de Sacramental. Tit: 14. c. 122.& patet ex Cypriano l. 3. Epist 6. Tamen hoc, quod olim licuit, modo non licet. Siquidem Alexander 3.& postea Innocentius 3. videntes abusus, qui oriebantur circa Sanctorum cultum, prohibuerunt, ne deinceps aliquis pro Sancto coli inciperet, sine Romani Pontificij approbatione, vt patet cap. 1.& 2. de Reliquijs& Sanctorum veneratione. Secundo modo canonizare, id est, ita vt in tota Ecclesia Sancti habeantur, communis sententia est, pertinere ad summum Pontificem: nam id habetur c. audivimus, &c. Cum ex eo de Reliquijs,& veneratione Sanctorum,& venerabile, detestibus& attestationibus,& patet etiam ratione; nam ad eum spectat proponere toti Ecclesiae quid sit credendum,& quid agendum in iis, quae sunt religionis, qui Ecclesiae praeest. Dices, plurimi Sancti sunt, qui in tota Ecclesia coluntur, quos non canonizauit summus Pontifex: Primus enim Pontifex( ni fort fallor) qui Sanctos legatur canonizasse, videtur fuisse lo Papa 3. Respondeo, Sanctos veteres caepisse coli in Ecclesia vniuersali, non tam lege aliqua, quam consuetudine. said sicut consuetudines aliae vim habent legis ex tacito consensu Principis,& sine eo nullam habent, vt patet ex B. Thoma, 1. 2. quaest. 97. art. 3. Ita Sancti alicuius cultus, ex consuetudine Ecclesiarum generaliter introductus, vim habet ex approbatione tacita vel expressa summi Pontificis. Bellarm. cap. 7. de Sanct. Beat. lib. 1. Vide eundem cap. 7. scilicet, Sanctos non canonizatos priuatim posse coli& coram aliis, said non in omni 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 Popes tacit approbation, though he give no direct injunction for the practise, nor positive signification of his consent. For many were adored as Saints before the solemnity of canonizing was in use, first practised( as far as this great Clerkes reading serves him) by Pope lo the third.  
3 Now as their projects are of another mould, and their means to effect them more desperate then heretofore: so these intimations make it more then suspicious, least secretly they crown such of every sort, as haue been best qualified for their purposes, or haue adventured farthest for the Churches dignity, with the titles of Saints, to encourage others to like attempts. And if turbulent or ambitious spirits, greedy of famed, may bee fed with hopes of being eternised in jesuitical calendars; if men malcontented with this present, may haue sweet promises of everlasting happiness in the life to come; vpon what mischiefs will they not adventure? when as the one sort is weary of life, the other kerbed only with fear of present shane 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 enterprises 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 enterprises, as others of noble spirits haue been thrust vpon by secret instinct, is always dangerous, and in men not so well qualified as their Authors were, preposterous. For it will find occasions of like practise 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 Princes persons shall be accounted zeal and devotion to the Church. But if powder-plotters, or public assassinates 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 caveat 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 aut canonizat Ecclesia, vel qui superiores eorum sunt. Qui Rectores, qui doctors, qui Laudati. Quid facit filius, aiunt nisi quod viderit patrem facientem? Patres tamen optimos ipsi nolunt said pessimos hoc exemplo sequi. Vox aliorum, est Paulus se laudauit. Paulus visiones in raptu suscepit, cur non potest modo Dominus in talibus& talibus similia operari? Hinc confictio prophetiarum, hinc miraculorum admonitio Hinc etiam adoratio damnatorum hominum in populis. Testis est mihi legenda imo de adoratione Canij mortui visum est in Vienna. caveat igitur sancta seeds Romana, caveat in ea sedens Papa, quibus arguments& causis& medijs canoniz●tio alicuius sit facienda. Gerson. Tractat. 8. De custodia Angelorum partitio 3. supper Magnificat.  Gerson hath, not impertinent to this purpose, though intended by him especially for private use. Amongst other sophisms used by Satan to ensnare mens souls, That topic of examples, or similes, affords as many experiments of fallacies as there bee men; whilst every one seeks to imitate any one, and professeth to frame his life by the example of such, as either the Church doth Canonize, or their Superiors, governors, Doctors, or men of famed approve. What doth the son( say they) 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 example; some of them stick not to say, Paul commended himself, Paul had visions in a trance, and why may not God in these dayes work the like effects in others? Hence are prophecies feigned, hence are admonitions 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, vpon what grounds or motives they canonize any.  
4 Rather let all Christian States beware, least they give such authority to either. For if the danger were not always imminent from their traitorous and blood-thirsty mindes, that profess this doctrine in any kingdom: yet from divine Iustice the plagues vpon Prince and People, that authorize or permit the profession of it, will be one day public and grievous. For better might they nurse all other kindes of enchantments, or magical practises; 
That jesuitical doctrine in this argument is truly and properly wicthcraft or sorcery.  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 vpon their coasts. And here let not the Reader deceive himself by imagining the holy Ghost had used a metaphor, rather then strict propriety of speech, when he called the whore of Babylon a Witch or Inchantresse. For the faith whereby the Romanist boasts he believes the Scriptures,( as elsewhere God willing shall be shewed) is merely magical: this doctrine we now dispute against, the very Idea of infernal superstition, or, as they term it, vana obseruantia, 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 kindes of magical superstition, as so many brooks or Riuers. For whence springs sorcery properly so called? Either from express compact with evil spirits, or from the solemn performance of certain blind ceremonies, which are but sacrifices unto infernal Powers; whereby they gain 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 Iesuites 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 firm and desperate then 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 al warrant from Gods word, as highly as the Magicians do of charms, for which they can give no reason either in arte or nature: to offer up their prayers and other religious worship unto such as he shall appoint them, albeit, for ought 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 Sorcerers 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 betroath 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 ignorance, 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 his written word, and all the helps his gracious providence from time to time hath afforded for manifestation of it right sense and meaning, abuse philosophy( wherein they excel) with all other gifts of arte and nature, to transform the most essential attributes of the divine 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 he approves most just and good,] their next presumptuous assumption is, [ But God saith whatsoever the Romish Church or Pope saith ex Cathedra, 
That this doctrine inverts the whole seam of Christian Religion.  whatsoever he allo●es God allows the same.] And this assertion, which thus confounds the limits of Gods truth and the Popes, that the Christian world cannot discern one from another, once wrought in mens hearts, what untruth or falsehood, what heresy can be hatched so dangerous? what villainy conceived so abominable; but may be presently fathered vpon 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 Christs Saints ever enjoyed for their best deeds. just reward for matchless impieties that benefit them, may bee set forth to the world as the crown of martyrdom. Finally, their gain is hereby made the measure of goodness, their pomp and glory the rule of piety, and end of every Christians faith, unto which he must not stick to sacrifice his soul, as an Holocaustum ever burning, never consuming in that brimstone lake. If it shall please the Pope to authorize 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 bee to give way to incest, as for the uncle to marry the Niece, a fornication not name but with distaste amongst the ancient Heathens,( I would abhor to speak it, would they bee 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 vpon 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 Popes appointment, bee content to put it up,  
6 It is a quality in Kings very commendable, saith Paulus Quartus, 
said multos, vt audio, qui apud te plurimum possunt, fidei datae ac iusiurandi pactis interpositi religio movet, qua vt nihil Principi antiquius esse debere minimè inficias ierim ita eos, qui pietatem suae opinioni praetexunt videre etiam atque etiam oportet, ne dum rigidi religionis auctores haberi volunt, religionem ipsam in discrimen adducant, quod procul dubio accidet, si Pontificem tam necessario tempore deseras, ad cuius defensionem& maiorum exemplum,& Fides nuper data,& tua denique te pietas obligat; quae omnia prius violes,& diuina atque humana iura confundas necesse est, si induciarum pactis stare velis. Thuanus Hist. l. 17. anno 1556  Legate and Nephew unto henry of France, Religiously to observe their oaths: but, when the Popes dignity comes into danger, religion itself is in hazard, and a preposterous course it were religiously to observe an oath, unto the overthrow of Religion. With these and the like suggestions, impiously acute, did this sweet Cardinal, by commission from the 
Tandem bellum pro Pontificis defensione decretum; postquam Carafa Regem iusiurandi induciarum pactis inter positi religione, potestate sibi à Pontifice tradita, soluit, libertatemque ei fecit, in Caesarem& eius F. etiam sine praecedenti belly denunciatione impetum facere. Ibidem paulo post.  Pope his Master, authorize, and animate this French King to violate the league lately confirmed by solemn oath, betwixt him and Philip of spain. Might he not as justly, though not so politicly, in plain terms haue  told him, either you must dishonour God, or suffer the Pope to be disgraced: choose which you list. doubtless in the language of Gods spirit, which searcheth the heart, he that dispenseth with an oath( of this nature especially) solemnly taken, is greater then he by whom men swear; and is in heart and deed so esteemed, by such as aclowledge 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 simplo for the Man of sin to countenance: the 
Hac fiducia fretus Carafa Regem aggreditur,& gladio sacrato Pontificis nomine ei vt Ecclesiae R. Defensori magna pompa ac ceremonia porrecto, ad privatum colloquium admissus, quo in statu res Romana ac familiae suae fortuna sit, demonstrat. Ibidem paulo ante locum primo citatum.  Legate first inuests this besotted Prince with the glorious title of Defensor Ecclesiae Romanae; and in witness hereof delivers him a sword, consecrated by his Holinesse 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 confederacie yet in his custody) well observes, 
Nunc ingredimur annum 57. supra quingentessimum& millessimum, iuxta Caroli sapientissimi Principis augurium Galliae funestissimum: quo res nostrae per inducias in tuto collocatae, improba Carasarum suggestione,& ambitiosa quorundam leuitate in manifestum exitium praecipitatae sunt,& regnum hoc hactenus florentissimum ab eo tempore bellis ciuilibus diu iactatum, tandem per illos ipsos belly auctores Hispanorum praedae,& ludibrio patuit. Thuanus lib. Hist: 18. in initio anno 1557.  this was the roote of all the miseries haue since befallen that flourishing kingdom, and by Gods 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 confederacie with the Pope.  
7 whilst reading this story I called to mind the perfidious, and cruel usage of that renowned 
Rex à Carafis sollicitatus negotium dederat Cosmio maris praefecto& Picardiae Praesidi, vt in hostico ex improuiso aliquid conaretur. Is quanquam invitus faceret, vt inducias, quas solemni iureiurando ipse firmauerat, violaret, tamen cum res eo deductas videret, vt bello inter Hispanos& Pontificem exardescente Reges necessario ad arma descensuri essent, antevertendum duxit,& insigni aliquo facin●re hostem praueniendum. Itaque noctu cum prope oppidum 8. Eid. janu. Marcentibus vino oppidanis insidias struxisset, à vetula tamen insomni proditus est, quae vix tandem improbo clamore excitatis vigilijs conatum nostrorum irritum reddidit, ind Colinius Lentium, cum medium inter Insulam& Rigiacum Atrebatum municipium, quod Nimeta-cum olim fuisse autumant, vi capit, diripit,& licentiose habitum postremo incendit, ingentique prada abacta cum plusculos dies in limit excurrisset, ad suos revertitur, hoc ruptarum induciarum initium fuit. &c. Ibidem.  admiral in the Parisian massacre: the treacherous impiety of his politic enemies seemed highly to extol the wisdom and iustice 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 counselor 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 vpon by the State of France, he thought it a point of warlike wisdom to begin with the enemy in his own Land, rather then expect his onset vpon notice of war proclaimed: and faire opportunity( as he apprehends it) being offered from an insinuating hermits 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 shane 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, vpon whom those perfidious assassinates, 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 innocency and integrity, then of the Serpents subtlety.  
8 He that would accurately observe the weak supportance of the Roman See at that time, when the French could not relieve it; how since that time the Popes haue shuffled 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 aduancement in times past to haue been wrought by such means, as our Writers out of ancient records haue deciphered. Especially by sowing enmity betwixt Christian Princes, by seeking supportance now from one then from another, as several Popes, for the most part by-standers in such broils, yet skilful to bet always on the fairest side, saw fittest occasions, until at length they got both feet on Princes shoulders, and being once mounted, learned cunning to sit fast, and ride them safely. For most of that succession being still of several lines, and different parentages, none of them were disposed to continue any ancient, or hereditary fohood 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, 
revel. 17.12.17  that Antichrist should grow great by Princes favours, and gracious privileges bestowed vpon him, not as the Iesuite absurdly imagines, by taking authority unto himself by strong hand before it was given, as the Turkes, or Saracens, or other Barbarians haue 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 Iesuite Fathers such prodigious villainies, as his soul from Satans suggestion hath conceived, vpon his saviour: all other heretics, or Idolaters, Turkes, 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, Siue scortum benedicat siue 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, Christs greatest enemy; in taking our Redeemers praises in their mouths: they do but add profane scurrility unto blasphemy, using him herein more contemptuously then the Souldiers, which bowed their knees unto him, but buffet his face; salute him as king, and yet wound his head by putting a crown of thorns vpon it.  
9 But some out of charity, not to bee blamed, will here demand: do all the maintainers of this strange doctrine expressly and witting conceive as meanly, or despitefully of Christ, as these dissolute Roman Souldiers did, though willingly( for their own advantage) to cloak their secret scoffs, and mockery of his spiritual kingdom with outward demeanour, more decent and reverent then the others used? do all the learned of that Religion in heart approve that commonly reported saying of lo the tenth, Quantum profuit nobis fabula Christi; and yet resolve, as cardinal 
ind Carasa Lutetiam regni Metropolimtanquam Pontificis Legatus solita pompa ingreditur, ubi cum signum crucis, vt fit, ederet, verborum, quae proferri mos est, loco, ferunt eum, vt 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 lib. Hist. 17. Anno 1556.  Carafa did, quoniam populus iste vult decipi decipiatur, to nussle the people in their credulity? For mine own part, as yet I cannot think so, though I haue been friendly censured for saying the contrary. Many of them, I am persuaded, think they honour Christ as much, as the best in 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 vpon the Iewes, 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 bee so deeply intoxicated with some pleasant poison, as to enforce it vpon his dearest friend, for an extraordinary dainty. Finally, that these great clerk should thus aclowledge Christ for the Redeemer of the world, and yet admit every Pope for his Compeere, 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 deceiveableness of unrighteousness amongst them that perish. That which especially causeth many of us to doubt, whether the Iesuites do not equivocate, when they speak well of Christ, is, because their learning and iudgement 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, then the most flourishing Prince, or Potentate in the world could the beastliest sluttish shee-foole living for the only consort of his bed; howsoever these cunning Panders in pride of their nimble wits may hope to betrothe more simplo souls in●o this out-cast 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 Popes 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 ascertaines 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 delusions, that they should beleeue lies. 
2. Thes. 2.10.11.  The fulfilling of which prophecy is most conspicuous in the modern Iesuites, the principal maintainers of this doctrine. For were they not men of rare wit and exquisite learning, were not this opinion withall of all that are or can bee imagined the most sottishly improbable, and preposterously impious; the print of Gods 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 beleeue 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 vnreadinesse 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 mens resolutions anchor, unto this new Tyre, the Rock of honor, 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 haue waded thus far in these unpleasant passages, for discovering the enemies weakness in his new Fortifications, or Repalliations rather of such breaches, as our ancient Worthies haue 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 haue laid vpon this fundamental point of Romish faith, are most true, though much less exaggerated then it deserves: so again, I must confess, it hath in some sort ever 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 oftimes 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 thoroughly sanctified, whilst they measure their love to true religion by their hatred unto this doctrine of devils, or compare themselves with Priests and Iesuites, as they are painted out in their native colours by eloquent and learned Pastors. But his iniquity be vpon his own head, that thus perverts my labours, undertaken for his good, unto his harm. For unto a quiter contrary purpose haue I set forth this survey of Romish blasphemy, in a larger volume then 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 mindes voided of all guile and hypocrisy, ardently zealous of every good work, unto the Lord our God continually; least such swarms of caterpillars and Locusts, as haue chosen Beelzebub for their God, devour this land, Mortis modus morte peior. 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 vs. And yet whilst I consider what God hath done of old to Israell his first born, and judah his own inheritance: the overplus of our ingratitude towards him for all his goodness, especially our wilful continual abusing these dayes 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 haue been, as my public meditations can testify, for these few yeares of my ministery, possessed with continual dread, least the Lord in iustice enlarge his threatenings denounced against judah vpon this Land. fearful was that message unto jerusalem, I will bring the 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 Christs Church hath been, or could be, unless Christians or Iesuites in name or show, they were mere Antichristians, or Bariesus in heart and affection. Such titles we readily give, and willingly hear given unto Loyolacs infamous brood. But if our ways shall continually prove as odious unto our God, as these terms import that Societic is unto us: what haue we done? Surely tied our bodies to the stake of iustice, by the wickedness of our hands, and proud imaginations of our polluted hearts; whiles our tongues, in the mean while, haue set our cruel executioners hearts on fire, more grievously to torment, to consume and devour vs.  
11 But though likelihood of their prevailing against us bee, without our repentance, great, and their cruelty, if they should prevail, more then likely to be most violent: yet this their hope it cannot be long.  
Tu quoque crudelis Babylon dabis impia paenas,  
Et rerum instabiles experiere vices.  
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 haue long sought to serve vs. Their shameless Apologies for equivocation, and this old charm of Templum Domini, which like unlucky birds always flocking, or frogs croaking against ill weather, they haue resumed of late with joint importunate cries( albeit with these they bewitch the simplo,& choke the worldling or careless liver, that accounts all serious thought of Religion his greatest trouble) sound unto harts settled in grace, or minds illuminated with the spirit of truth, but as the last cracklings of Lucifers candle, sometimes shining in the Roman Lantherne as the morning star, or an angel of light, but now so far spent and sunk within the socket, that it recovers it wonted 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 Iesus sake; even so, O Christ, for thine Elect and chosens sake, impose a period to our grievous sins against thee, and our enemies 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 true and lively faith in every private Christians hart, experiments answerable to the rules of Scripture, without absolute dependence vpon any external rule thereto equivalent, are sufficient; the assistance of the holy spirit( whose necessity, for the right apprehension of divine 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 
Lib. 2. Sect. 4. Chap. 5.§. 16& sequent. Si autem quis demum rogetur, cum& revelatio& propositio infallibilis obscurae& ineuidentes sint, quid ipsum impulerit, vt hunc quasi labyrinthum rerum obscurissimarum ingressus sit ad fidem modo dicto acceptandam hoc est, ad credendum revelationem propter Ecclesiae propositionem, tanquam propter condicionem requisitam,& hanc vicissim propter revelationem tanquam propter causam credendi: veniat tum ad illum alterum secundum processum& rationes, atque motiua clariora exponat, quibus& ipse inductus fuit,& quivis prudens induci posset, ad acceptandam eiusmodi fidem, quantumuis secundum se inevidentem& obscuram. Id quod luculenter disserere licebit, cognitis communib{us} motiuis nostrae fidei. Valent. Tom 3. in Aquinatem disput. 1. quaest. 1. de object fidei punct. 1§. ult.  before refuted, his diffident speeches immediately thereto annexed,( vpon consciousness no doubt of it insufficiency) will give the Reader, though partial, just cause of suspicion. If a man( saith he) bee yet further questioned, seeing as well the divine revelations, as the Churches infallible proposal; are obscure and ineuident; what should impel him to enter into such a labarynth of obscurities, as to embrace the doctrine of faith by the former method,[ to wit believing the revelation for the Churches proposal, as for a condition unto belief requisite; and the Churches 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 ineuident and obscure. Thus do they traduce the grace of God, as if there were no difference betwixt mid-day-light and mid-night-darkenesse; as if the dawning of that day-star in our hearts, or light of Prophets our 
2. Pet. 1.19.  Apostle speaks of, were not a mean betwixt that more then demonstrative evidence of divine truths which glorified Saints enjoy, and obscurity or jewish blindness. The particular manner how Gods spirit works lively faith, by such experiments as partly I did and hereafter must acquaint him withall, 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 addressed, my long durance in this unpleasant subject having bread in my soul a more eager thirst after these well springs of life.  
FINIS.   

Errata.  
In the Preface page. 3, line 3, for Author of, red Author. pag. 7, lin. 2, for Damnable Idolat●rs, read damnably Idolatrous.  
page. 13, line 31, ther, read their. p. 14, l. 30, should, if any should. p. 24, l. 27, go, ergo. p. 28, l. 17, ort, sort. p. 48, l 17, lest, left. ibid. l. 31, such, o. p. 50, l. 9, fuutre, future. p. 52, l. 13, our confession, o. ibid. l. 16, exceptions, exception? p. 53, l. 5, of, or of. ibid l. 18, cause, can. p. 54, l. 11, no, o. p. 56, l. 8, his and, and his. p. 57, l 6, same, omit. p. 60, l. 11 or supper,& supper. p. 62, l. 12, thereto, though. p. 63, l. 32, {αβγδ}, p. 70, l. 14, offence, of offence. p. 73, l. ●●, so, do. p 75, l. 21, it is, it is evident. p. 77, l. 19, least, left. p. 79, l. 17, disabundantly, this abundantly. p. 80, l. 20, be, can be. p. 83, l. 34, representiue, representative. p. 84, l. 11, interrupted, vninterrupted. ibid. 25, his, this. p. 85, l. 29 that, they. p. 86, l. 6, continue, all things continue, ibid l. 14, approved, an approved. ibid. l. 23, they, omit. ibid. l. 33, with rhem, within them. p 90, l. 25, cords, records. p 93 l 14, thy; they. p. 109, l. 10, untruths, truths. p. 110, l. 18, skill, still. ibid. l. 24, only, om. p. 112, l. ●7, sins, such. p. 113. l. 22, of, or. p. 116, l. 13, Minister, Master. p. 117, l. 21, former, form. p. 122, l. 3, would haue, had. p. 127, l ●, men, mens. ibid. l. 11, death, to death. p. 133, l. ●●, conseruancie, consonancy. p. 140, l. 32, tropickes, topics, p. 141, l. 22, the, om. p. 144, l. 15, revive, review. p. 151, l. 18, of, om. ibid l. 19, the, of the. p. 153, l 11, this, they. p. 155, l. 37, matters, meats. p 156, l. 13, thy, they. ibid. l. 19, mine, wine. p. 16●, l. 26, remembrance, Remembrancer, p. 173, l. 34, vniformally, uniformly. pag. 183, l. 15, mist King, mistaking. p. 192, l. 26▪ in om. p. 204, l 4, irriation, irritation. ibid. l. 7, former, formal. p. 205, l. 2, deal hebraica aut suppone vera ex Deut. &c. p. 207. l. 22, ruled, could. p. 251, l. 33, roote, note. p. 258, l. 3, best, last. p. 279, l. 20, fast, fest.