mourned neither gathered nor buried but shall be as the dung upon the ground Howl ye sheep-herds and cry and wallow your selves in ashes ye principal of the flock for your dayes of slaughter are accomplished and of your dispersion and ye shall fall like Precious Vessels And the flight shall fail from the sheep-herds and the escaping from the Principal of the flock Thus when the City and Temple was first destroyed by Nebuchadnezzar all the Nations round about them were enforced to taste of the same Cup. Babylon her self that begun the Carouse which she meant not to Pledge hoping to make her self Sport to see others drunk with the Bloud of their slain was compelled at length to drink so deep of the dregs till as the Prophet speaketh all her strong-men did fall and her Princes slept their Everlasting Sleep This Prophecy notwithstanding concerns the Second Destruction of Hierusalem as literally as the former and sundry plagues here mentioned for ought that can be gathered from any History Sacred or Profane were not in any degree verified of the Nations in the dayes of Nebuchadnezzar or his Son But scarce any Nation was free from such calamities as are here described in the time of Titus and his Successors as shall be declared anon Rome her self which had rejoyced at Judahs misery and triumphed in Israels wo troden Hierusalem under her feet and given her dust and ashes for a covering to her Nakednesse was shortly after Pinched at the Heart with like Sorrows how soever her outward Robes of Majesty did cover her secret Wounds from their eyes that lived after or beheld her estate onely a-far off not acquainted with her inward Gripes or smothered Out-cries All is not Sound within that is Fair without nor they furthest from Danger who feel least pain for the Present such as since have lived securest neither regardful of Hierusalems misery nor the calamities of other Nations that ensued them altogether unacquainted with any like sorrows of their own times shall have their deepest share in the Horrors of that Dreadful Day whereof these were but Shadows and Maps to represent unto us in some proportion the Inconceiveable Affrightments that shall then appear But as no man knows of that Day and Hour so neither did the Prophets themselves distinctly conceive the manner of it They did see it onely in these Adumbrations which in processe of time grew still more lively The second destruction of Hierusalem and the Signs following it exceeds the former in the distinct prefiguration of the later day as much as a Map of a particular Country taken at large doth the representation of the same in a general Map of the whole Earth of like quantity And as Maps have a distinct quantity of their own easie to be known by sense but which no man measures so much for it self as for to know the Capacity of the Country which it represents so have most Prophecie of the old Testament a distinct Peculiar Natural or Literal sense Verified in the time of the Law which is not so much to be respected as the Mysteries of the Gospel or matters of the world to come prefigured by these Events past the most secret of which Mysteries after some one or few Circumstances be revealed may be distinctly known For the proportion of one Circumstance or Event with another is all one in the later and in the former so that by the distinct knowledge of the former we may discern the later after it be Parallel'd in any one part as by the measure of a Map we find out the quantity of the ground represented For this reason hath our Saviour Christ pictured us out The Last Day by the calamities of Hierusalem onely For under correction I should think that no one part of his Prophecy Mat. 24. from the 15. to the 36. Verse but is literally meant and hath been verified of Hierusalems Fatal Day and the times ensuing For so our Saviour concludes Verily I say unto you this generation shall not pass till All these things be done All what All he had spoken of before What did the Sign of the Son of mâ—n appear did he send his Angels with a great sound of a trumpet to gather the Elect from the four winds No. Christ is not yet come the Elect are not thus gathered Yet upon Hierusalems destruction they had the Watch-word given the nations had then a glimpse of his Last Coming in Glory Then it Sounded the first time unto judgement and the Sun and Moon were seen in Tragical Attire that the whole world might take notice of such a Woful Tragedy towards as we expect wherein the whole Frame of Nature even the earth it self 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 be understood in such a sense as he is said to have Come in his Kingdom or with Power at his Transfiguration And that first Verse of the ninth of Mark will best interpret the place above cited Mat. 24. 34. Sundry learned Interpreters I know expound both places otherwise But to omit the former for this present the continuation of our Saviours speech doth enforce this my Interpretation of Saint Matthew For having spoken of the calamities that were shortly to fall out in Judah and Hierusalem as all agree in the former verses he addeth Verss 29. And immediately after the tribulations of those dayes shall the Sun be darkned and the Moon shall not give her light and the Stars shall fall from heaven and the powers of heaven shall be shaken And then shall appear the sign of the Son of man in heaven and then shall all the kindreds of the earth mourn and they shall see the Son of man come in the clouds of heaven with power and great glory and he shall send his Angels with a great sound of a trumpet and they shall gather together his Elect from the four Windes and from the one end of heaven to the other Now learn A 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 passe 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 dayes whereof he had spoken which were comprised within determinate and set Bounds and would shortly manifest themselves so as all men might be certain when to expect those Signs which he promised to all the world for the confirmation of His Doctrine and their Faith The full
and natural meaning of the place is as if he had said When you have seen Hierusalems Fatal Day then look for such Signs in the Sun and Moon as I have told for the one doth Prognosticate the others Approach as certainly as the Budding of the Fig-tree doth Summer The like connexion of these fearful Signs with Hierusalems desolation we have in Saint Luke chapt 21. 25 Having spoken before onely of the tribulation of Hierusalem he continueth his speech Then there shall be signs in the Sun and in the Moon and in the Stars and upon the earth trouble amongst the Nations with perplexity the Sea and the Waters shall roar and 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 to passe then look up and lift up your Heads for your Redemption draweth near And he spake to them a Parable Behold the Fig-tree 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 passe know ye that the Kingdom of God is near Verily I say unto you this generation shall not passe till All These Things be done As we are bound by Christian Faith to Believe that this Prophecy is not yet but shall be Fully accomplished at the last Day so in truth I should suspect my Heart of Infidelity if I did not acknowledge it truly verified in such a sense as I have intimated immediately after the destruction of Hierusalem The former Distinction of Our Saviours Coming in Power or to present the terrors of the last Day and His last coming unto Judgement Indeed he himself hath intimated for he gave his Disciples infallible Signs when they might certainly expect the former verse 33. Heaven and earth shall passe c. but of that day and hour to wit of the last judgement no man no not the Angels of Heaven but my father only knoweth As if he had said This last day shall not come with such Observation as the former will the Signs here described shall not Prognosticate but accompany it In the Former there were signs in the Sun and Moon but in the Later both Sun and Moon shall cease to â—e In the Former the powers of Heaven were shaken the Earth did tremble and the Sea did roar in the Later The Heavens shall be gathered like a scroll and passe with away a noise the elements shall melt with heat and the earth with the works that are therein shall be burnt the Sea shall be no more the whole Frame of Nature shall be dissolved on a suddain and such as until that time mind earthly matters confining their thoughts within this Sphere of Mortality shall be intrapped in the ruines and prest down to Hell with the weight of it Onely such as being In this world are not Of it but have their Conversation in Heaven where their Redemer sits at the right hand of GOD shall escape these suddain and fearful dangers as Birds that are without the Compasse of the Trap when it begins to fall Seeing it will be too late for men to begin their Belief Then too late to flie from death when destruction hath surprised them or to cry for Mercy first when Gods Judgments begin to seize upon the World The Atheist or carelesse Worlding may gather both the Terrors and Calamity of that Day from the often-mentioned lively representation of it under Titus for even in his time the Heavens and the Earth did threaten to passe away that all the world might know Christs words should not passe away The fire of Gods wrath which Moses had foretold should eat the Foundations of the Mountains in Jewry and such as Josephus tels us had been krndled in the Holy Mount did devour the Foundations of the Mount Vesuvius 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 4 The suddain Earthquakes were so Grievous that all the Valley was sultering hot and the tops of the Mountains sunk down under the ground were noises like Thunder answered with like Bellowings above The Sea roared and the Heavens resounded like noise huge and great Crashings were heard as if the Mountains had fallen together great stones leaped out of their places as high as tops of Hils 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 perswaded that the Giants had raised some Civil Broyls amongst themselves because they did see their Shapes in the smoke and heard a noise of Trumpets others thought the World should be resolved into the old Chaos or consumed with Fire some ran out of their Houses into the Streets others from the Streets or High-wayes into their Houses others from Sea to Land some again from the Land to the Sea So Dion 〈◊〉 66. 5 These questionlesse were The Signs of the Son of Man that made all the Kindreds of the Earth thus Mourn For the Calamity was Publick the Abundance of Ashes and Dust was such that it over-spread Egypt Africk and Syria choaking not onely Men but Beasts and Birds poysoning Fishes and spoyling the grounds where it came The inhabitants of Rome whither this infection came a few dayes after the fire kindled in Campania thought that the Frame of the World had been out of joynt that the Sun did fall down to the earth and the earth ascend up to heaven And albeit the ashes and dust did not such present harm there as it had done every where else yet it bred a most grievous Pestilence breaking out not long after and in the year following whilest Titus went to view the calamities of Campania a great part of Rome was burnt by fire issuing out of the ground Amongst other harms these following were most remarkable It consumed the Temple of Serapis of Isis of Neptune the Pantheon the Diribitorium the Temple of Jupiter Capitolinus unto which the Jews were not long before enjoyned to pay that Tribute which they formerly had done to the Temple of Hierusalem Thus though the Ark be taken yet will it be the Downfal of Dagon their chief God that took it and though Hierusalem lay buried in her Ruines 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 then
For we would believe our former conjecture of war or weather a great deal the better if a cunning States-man should give judgement of the one or an Astronomer or some that we know very weather-wise his opinion of the other For now besides the probability of our own conjectures we have other mens authority to confirm our belief In both kindes either where the grounds of each are several or where both conspire together as the ground of belief or our apprehension of the ground is greater so our belief waxeth stronger Thus we believe the Roman stories of Caesars times more firmly then the relations of Herodotus concerning matters of Egypt or other countries because more Writers and they such as are lesse suspected of vanity or imposture do testifie the truth of Roman affairs 16 Other things which are credible or may be believed are as we said scibilia such things as may be exactly known by natural reason though not of the party which onely believes them for exact knowledge alwayes expels meer belief of the same thing in the same party That the Sun is bigger then the Earth or that the motion thereof is swifter then any Arrows flight may be known exactly by a Mathematician but ordinary Countrey-men such as are not rustically wayward do believe it evidently and exactly know it they cannot The ground of their belief in such a case is authoritas docentis And this authoritie of teachers or others upon whose assertions we relie consisteth partly in a perswasion of the teachers or relators skill in those matters which he teacheth or relateth and partly in his honestie fidelitie or veracitie in his dealings or sayings And as these are reputed greater so do we more believe him in these things which he avoucheth for true and relie more securely upon his authoritie For as we said before Caeteris paribus the certainty of belief encreaseth as the ground of belief doth both for the number of points believed and for the firmnesse of the belief it self If two of the same facultie teach us divers things whereof we have no other ground but their assertion we believe him better whose skill and fidelitie we account of better and the more the parties be that report or avouch the same thing the more we believe them if they be reputed skilful and honest And where the authoritie is the same both for extension and degrees yet we believe the things taught better from the better or more immediate apprehension of the authoritie As if Aristotle Euclide or Archimedes were alive and in that reputation for skill in their several professions which their works are in we would believe those conclusions which we heard them teach better than such as we had from them by others or as we said at the second hand For though the authoritie in both cases were the same yet should not our apprehension of it be so but more immediate in the former We see by daily experience how opinions onely grounded upon the authoritie of teachers for their skill in such matters well reputed of do enforce others especially inferiours in that kinde of skill to give an assent unto the same truth although they have good shew of reason to the contrarie As what Countrey-man is there but would think he might safely swear that the Earth were an hundred times greater then the Sun yet if an Astronomer of whose skill he hath had experience in other matters which he can better discern one whom he knew to be an honest plain dealing man not accustomed to cog with his friend should seriously avouch the contrarie that the Sun is bigger than the Earth few Countrey-men would be so wayward as not to believe their friend Astronomer Albeit his authoritie set aside they had no reason to think so but rather the contrarie And it were a signe of ignorant arrogancie if Punies or Fresh-men should reject the axiomes and principles of Aristotle usual in the Schools because they have some reasons against them which themselves cannot answer For reason might tell them that others their betters which have gone before them have had greater reasons to hold them then they can yet have to deny them This perswasion of other mens skill or knowledge will win the assent of modest and ingenuous youths unto such rules or Axiomes as otherwise they would stiflie denie and have wittie reasons to overthrow But albeit this assent which men give to conclusions they know not themselves but onely believe upon other mens asseverations may be very great as many Countrey-men will believe an Astronomer affirming that the Sun is greater then the Earth better then they will the honestest of their neighbours in a matter that may concern both their commodities yet if the relators or avouchers could make them conceive any probable reason of the same conclusions as if the Astronomer in the mentioned case could shew how everie bodie the further it is from us seemeth the lesse and then declare how many hundred miles the Sun is from us Mens mindes would be a great deal better satisfied and this assent or belief which formerlie did onely relie upon authoritie would be much strengthned by this second tie or hold-fast And if we would observe it There is usually a kinde of regresse betwixt our Belief of authorities and our Assent unto conclusions taught by them First usually we believe authority and afterwards the conclusions taught by it for the authorities sake But after we once finde experiment of the truth of conclusions so taught we believe the authority the better from this experimental truth of the conclusion 17 Out of all these acceptions degrees of Belief or Assent something may be gathered for better expressing the several degrees of true Christian belief which like Jacobs ladder reacheth from Earth to Heaven The first step whereof is belief or assent unto things supernatural The first general part SECT II. CAP. II. Of assent unto objects supernatural THings supernatural we call such as the natural reason of Man cannot attain unto or such as naturally can neither be known or assented unto as probable but are made known or probable by revelation Such are the mysteries of our salvation and the Articles of Christian Belief For no Article of our Belief if we consider them with all the circumstances and in that exact manner as they are proposed in Scripture to be believed could ever have come into corrupted mens cogitation unlesse God had revealed it unto him Seing then we cannot know them in any sort by humane reason and authoritie neither can humane reason or authoritie be the ground of our assenting to them it remaineth then that Authoritas docentis The word of God be the ground of our belief 2 Here then must you call to minde what we said before that authoritas docentis did consist in two things namely in the skill and fidelity or sincerity of the Teacher and by how much we know those to be greater by so much is
friends and her kinsfolk which remained in Sodom And it is probable out of that Chapter that Lots sons in Law remained in Sodom and likely their wives too Lots other daughters For so it is said not without Emphasis in the Original Take thy wife and thy two daughters which are found or as the Chaldee paraphrase which are found faithful with thee that is which are not corrupt by conversing with others abroad lest thou be destroyed with others in the punishment of this city Whether this Tradition of the Jews be true or no it makes little for my present purpose Very Ancient it is whether true or false might give occasion to the former Fable as other stories of the Bible do sometimes the rather because the sence is mistaken As the coÌ„mon 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 upon her so that her body was wrapt wrapt up in that congealed matter which was perhaps in form like to some thunder-stone or the like from which it could not be discerned being as it were Candyed in it 5 If such a transformation of Lots wife seem strange what will the Atheist say unto the destruction of Sodom and the five Cities or if this seem more strange and incredulous because their destruction vanisheth whilest they perished What can he say to the salt sea Doubtlesse unlesse God had left this as a Lasting Monument to confute the Incredulitie of Philosophers by an ocular and sensible Demonstration they would have denyed the truth of â—hâ—s Effect as well as they doubt of the Cause which the Scriptures assign of it Is the violence of that strom which destroyed the five Cities strange and above the force of nature so is the qualitie of that Sea and the Soâ—l about it contrarie 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 then the cause which Moses gives of it is strange Some Cause by their confession it must have and though the storm were raised by a Supernatural Power yet admitting the violence of it to be such as the Scripture tels us the fall of so much durable matter no cause can be conceived so probable in nature as that which Moses gives as out of the grounds of Philosophy divers Experiments in nature I could easily prove â—ut Strabo that great Philosopher and no Credulous Antiquarie hath eased 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 concavities made by fire distillation of pitch out of the seared rocks the noysom smell of the waters thereabouts with the reliques and ruines of the Ancient Habitations made the Tradition of neighbour inhabitants seem probable unto him That there had been Thirteen populous Cities in that soil of which Sodom was the chief whose circumference then remaining was sixtie Furlongs But as the custom is of secular Philosophers he seeks to ascribe the cause of this desolation rather unto Earth then Heaven and thinks the Lake was made by an Earthquake which had caused the bursting out of hot waters whose course was upon Sulphur and Brimstone And it is not unlikely that the earth did tremble whilest the heavens did so terribly frown and the Almightie gave his Fearful Voice from out the clouds and once having opened her mouth to swallow up those Wicked Inhabitants the Exhalations of whose sins had bred these Stormes became afterwards a Pan or Receptacle of moysture infecting all the waters which fell into it with the loath some qualities of those dregges of Gods wrath which had first setled in it as bad Humours when they settle in any part plant as it were a new nature in the same and turn all Nutriment into their Substance CAP. XVI Of NOAHS and DEUCALIONS Floud with other Miscellane Observations 1 NOt any son so like his natural father as Deucalions Floud is like Noahs Every School-boy from the similitude of their substance at the first sight can discern the one to be the bastard Brood of the other albeit Ovid from whom we have the picture of the one hath left out added divers Circumstances at his pleasure which assures me that he had never read the sacred Storie 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 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 Parnassus did take its name from the Arks abode upon it as if it had first been called Larnassus These are sure testimonies that such a floud had been but that in Deucalions time any such had been or that the Ark did stay in Greece hath no shew of truth See S. Augustin De civit Dei Lib. 18. cap. 10. L. vives 2 If Trogus Pompeius Works had come entire into our hands or had they light upon a more skilful and sincere Epitomist then Justin we should have found more evident prints of the storie of Noahs Floud in that Controversie between the Scythians and Egyptians whether were the most Ancient people As Justin relates it Lib. 2. thus it was 3 The Egyptians thought the Heavens over them had been in love with their soyl and that from the conjunction of the ones mildnesse with the others Fertility the first people of the world had been brought forth in Egypt The Scythians alledged it was most probable that their countrey 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 countrey 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 mountains of Armenia the Ark stayed and Noah
of all his Enterprises were still discerned to be greater then could amount from the particular means forecast by him or his Counsellers for their Atchievement He had the help of Wind and weather to prosecute his foes by Sea the Favour of Moon and Stars to make him Conquerour by Land Thus Fates had been his friend until his ascending the Holy Mount but upon his descent thence Fortune to use the Romans language began to turn her wheel upon him His wonted providence and forecast forsook him and he that in his younger dayes when his heart was as full of hopes as his bloud of spirits had used greatest vigilancie to prevent all dangers in matters of smaller moment whose losse might easily have been recovered now in that age whose usual Symptomes are Timiditie and too much care suffers those Consultations on which his Own his Friends his Countries Fates and Fortunes wholly depended on which the whole state of the world did inâ—… manner hang to passe away as in a dream yielding his irrevocable consent to whatsoever any Parasite should propose in points wherein error oversight were incorrigible their consequence if bad remediless with as great speed and little care as a man would answer yes or yea to some idle question proposed unto him betwixt sleeping waking Answerable to this his Sottish demeanour Victorie which before had Wooed him once in his last extremitâ— like a wanton Minion disposed to flout her blind decrepit doting Lover seems a little to make toward him either wanting eyes to discern her or 〈◊〉 to give her entertainment But not Victorie her self could make him victorious in whose death and overthrow the Almighty would have his Judgements seen For seeing it could not content him to have vanquished so many Kings and Kingdoms but he will provoke the King of kings in his own House by his Unmannerly Intrusion into his most Secret Closet reserved alone of all places of the earth besides though all the earth besides were His for His Holinesse presence and his Priests it seemed just to this Lord of Heaven and Earth the Supreme disposer of all Successe 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 lald never had so high a Flow of all good fortunes so suddain so strange so low and naked an Ebbe Ut cui modò defuerat terra ad victoriam deeset ad sepulturam that he who as the Roman Orator saith had conquered more Provinces then almost any of his Countrie-men had seen He that had commanded 1000 ships restored the use of the Sea to the Nations again and freed all others from the violence of Pirates sole Lord of that Element and the coasts adjoyning should upon that very day which in memory of this matchlesse victorie he had celebrated some few years before at Rome with greatest Triumph and Solemnitie become a prey to a Beggarly Egyptian Boat and fall into such base Hucksters hands as knew not the worth of so great a Prize but as if he had been some ravenous Sea-monster that had lived by Publick Harms of whose death onely some petty commoditie might be made present his Head to the chief Magistrate in hope of reward leaving that Body whose goodly presence had over-charged the greatest Temples like a pestiferous Carrion or some offensive Garbage or forlorn Spawn rather hid then Buried in a little heap of Sand. 2 The strange stupiditie and more strange Destinie of this famous Prince so Wise by nature so well Experienced and alwayes before this time most Fortunate did argue to the Heathens apprehension that He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we would say Taken in the Brain by the Hand of God and his Hopes blasted from above But such is the preposterous dulnesse of Humane sagacitie in Divine matters that even where the Print of Gods wayes is most sensible and perspicuous the wisest of us run Counter still until His Word direct our foot-steps and His Spirit give life unto our senses For the most Religious amongst the Romans deeming Pompey such as they thought themselves one that had never given just offence to any of their Gods upon his miscarriage either altogether Disclaim the Divine Providence or else Exclaim against the Ingratitude or Malignitie 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 â—avour should have instructed them that there was a God of gods in Jurie which did bear rule over the ends of the world who would not be worshipped after their fashion as Pompey dreamed For the reason of his desire to see the Most Holy Place was to be resolved whether the Romans which worshipped the gods of every Nation subdued by them had not that God already which the Jews adored but finding no graven Image nor likenesse of any thing in heaven or earth many Romans which till that time had lived in suspence and admiration who this God of the Jews should be held their concealed Mysteries for meer Gulleries and thought it folly to worship they knew not whom For Incerti Judaea Dei yet were his Judgements upon this great Peer of Rome the first among that people that had to do with the Jews most Certain yet Judgements mixt with Mercy and long suffering Seeing Uzzah and Uzziah King of Juda for intermedling in the Priests office were smitten the one with sudden death the other with continual Leprosie until his dying day who can expect that this Alien should escape unpunisht for like presumption Neverthelesse because he did approach the Most Holy Place though with an unsanctified heart yet with no sacrilegious hands he had a longer time of repentance then his next Peer in Might amongst the Romans his Predecessor in like miserable and disgraceful death though his Successor in like but more shameful sacrilegious base profanenesse 3 That Sacriledge was one especial cause of Crassus miscarriage in the Parthian Wars the Heathens of that time had observed and it may be Plutarch from unwritten Traditions the nurse of error did mistake the storie Sure it was not the Goddesse of Hierapolis but the God of the holy City which made the young and aged to stumble one against another Or if Crassus and his Son had this first Omen of their overthrow at their Egress out of this Goddesses Temple this doth not argue that it was either solely or principally for this offence therein committed albeit even sacrilegious wrongs against the Heathen Gods did oft redound to the true Gods dishonour being not intended by worldly minded men so much against them in Particular as in contempt of the Deitie or Divine Power Simply Nor
from speaking any good unto the Jewâ—… yet the Oracles of Carmel assure Vespasian of good Successe in all that he should set â—is hand unto 2 As these and many other Presignifications were more then Natural so the means of his Advancement if we respect onely the purpose of men were meerly Casual nor is it possible for the Atheist to imagin their Concurrenâ—e contrived by Policy 3 But herein we may clearly see Gods Covenant of exalting this People and humbling their foes quite Inverted All the Plagues threatned to such as bare ill will to Sion light on her Friends and Inhabitants All the â—lesâ—ingâ— promised to such as prayed for Jerusalems Peace are heaped upon them that work her Ruine More particularly do they verisie that Propheâ—â—e of Mâ—… â—â—â—t 28. 4â— The stranger that is amongst you shall climb up on high and tâ—â—â— shalt come down beneath alow For these Children of the Kingdom taking Violent but false hold upon Gods truest Promises do by their unseasonable desire of exalting themselves above the Nations hoise Him up to highest Dignity that was ordained to pluck them down from their seat and bring them below all other people The manner of it was thus 4 There was a constant Opinion through the East that Jewry about this time should bring forth the Monarch of the World In Confidence of which Prophecie the Jews as the Roman Writers observe did Rebel Vespâ—… otherwise likely to have lived in Danger and died in Obscurity and disgrace whereunto Nero had designed him appointed for reasons afore alledged to Manage these Wars gets Renown for his good Service among the Romanâ— Good wâ—… of the Eastern nations and upon Nero's death and Civil Broiles thence ensuing partly by promise of assistance from the Parthian partly by other unexpected Occurrents had the Empire thrust upon him otherwise backward of himself to entertain Hopes suggested to him from Heaven by many wonderful Signs and tokens Yet after all this being made Emperour on a suddain before he could bethink himself what belonged to so High a Place he wanted 〈◊〉 as the Historian notes Authority and Majesty to countenance his proceedings and these again are confâ—â—med unto him at his first entrance into the Empire by means more Miraculous then the former Since Rome began was it not heard that any Roman had opened the eyes of the Blind unlesse this man had been from God he â—ould have done nothing Why then do the Heathen rage and the people â—…in thing against God and his Annointed The Christ as if He had not Healed him which was born Blind with Spittle when as Vespasian â—…perour dâ—d â—ure one desperately blind by spitting upon his eyes or whence came that vertue into this new Emperours feet that he should â—eal a lame and withered thigh by treading upon it Both these effects were well known unto the most judicious Roman Writers of those times so constantly avouched by them as can leave no place for suâ—pition in Ages following 5 What shall we Christians say to these things Onely this In both these Cures there was the Finger of God pointing out Vespasian to the world as Christs Right Hand appointed for some Extraordinary and Peculiar Service even to inâ—… the Plagues foretold by him upon these Jews which had reviled traduced and crucified the Lord of Glory for the like and infinite other far greater Miracles wrought amongst them These strange Calamities had they fallen in Nero's or other like Emperours time might have been attributed to their Cruel disposition but that Vespasian for his natural Inclination another Moses scarce provocable to revenge Practize 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 Businesse what he did he did impelled by Him not of his own Motion or Inclination And because he had diligently executed that which was right in Gods eyes and had done unto these Jews according to all things that were in Gods Heart he had by what Revelation God best knoweth Jehu's Blessing Sealed unto him That his Son should sit upon his Throne so confident was he in this perswasion as after the discovery of many to scorn all Conspiracies though daily intended against â—… 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 onely from his Fathers deserts which GOD had ordained should be rewarded with this Honour Had either of his Sons rendred according to the reward bestowed upon them more Scepters had sprung from the Flavian Stock But as it Grew â—pace 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 have deserved a more grievous death that apprehending his Fates approach he durst so Considently look Heaven in the Face and Expostulate his untimely death as unjust seeing he never had offended the Sacred Powers thereof but Onely Once The Signs of those Times were Extraordinary could the Romans have rightly observed them But these Great Conquerours were taken with their Captives â—rrour in not discerning or mis-applying them As the Spring Sun which naturally reviveth all other living Creatures often times prepareth such Human bodies as are fullest of Life and Bloud but most neglective of the opportunity of taking Physick or using diet convenient for that season to hot and desperate diseases never perceived in their Summers growth until they be ripe of death in the Autumn so albeit the Sun of Righteousnesse whose coming into the world was to give life unto it did first arise in Jewry yet by her childrens Confidence in their wonted Temper so whole and sound unto their seeming that of all other people they onely needed no Physitian the very Beames of saving Health did secretly dispose their evil disposed hearts to violent death which burst out in the later end or Autumn of that Age wherein he appeared For that Generation with whom our Saviour Christ Jesus conversed on earth was not fully past until this People began to swell with insolent and proud hopes of Soveraignty over others and by their untimely provocation of the Romans bring suddain Destruction upon themselves as stout 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 Jews defeated and themselves possessed of their hopes Vespasian being called to the Empire during these wars which Titus his son did gloriously finish to the utter ruine of that Nation think sure their Gods had been more potent then the GOD of the Jews and apply the Prophecie meant of Christ unto Vespasian as if He
recenti spiritu evect a deinsenescente eo destituta aut etiam ponderesuo victa in latitudinem vanescebat candida interdum interdum sordida maculosa prout terrant cineremuè sustulerat Magnum id propriusque noscendum ut Eruditissimo Viro visum est It was told Him That there Appeared a Cloud for Bignesse and Shape never the like seen Up the Gets and goes to an Advantage whence he might the Better see that Strange Sight A Cloud Rose as yet the Beholders knew not from what Mountain afterwards it was found to be Vesuvius much Resembling a Pine-tree For it seemed to have as it were a Long Trunk and Boughs spreading out above Sometime it appeared White other-while Duskie and Dapled or stained and spotted according to the blended proportions of Earth and Ashes He thought it a strange Sight indeed and worthy his Adventuring nearer to View it c. That the Sun was turned into Darknesse that with this Smoak was mixed Fire may appear from the same Authors Words a little after Jam dies alibi illic nox omnibus noctibus nigrior densiorque quam tamen Faces multae variaque lumina solvebant Plin. Ep. 1. 6. Ep. 16. This which occasioned Wonderment to the Heathen was no doubt a sufficient Warning to all Godly Christians to betake themselves to their Prayers to expect the confirmation of their Faith by their mighty deliverance from those dangers wherein innumerable Heathens utterly perished which made the hearts of all man-kind besides to fail This corporal preservation of the Elect from fear or danger whilest Cast-awayes perished and trouble raged among the Nations was that Redemption which our Saviour speaks of And when these things begin to come to passe 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 Everlasting Redemption And before the bursting out of that Fire and the erection of those Pillars of Smoak before mentioned God as our Saviour foretold had sent his Angels to gather his Elect together either to places free from those general Calamities or miraculously to preserve them in the midst of them For to deny or suspect the truth of Dions relations I have no reason and yet what other Cause to assign of those Giants Apparitions in Vesuvius and the Towns about it immediately before that danger I know not but only that which our Saviour had given And He shall send his Angels with a great sound of a trumpet and they shall gather together his Elect from the Four winds and from the one end of the Heaven to the other Thus Dion Ita verores acta Viri multi magniomnem naturam Humanam excedentes quales exprimuntur Gigantes partim in ipsomonte partim in agro circumjacente ac in oppidis interdiu noctuque terram obire at que acra permeare visebantur Posthaec consecuta est maxima siccitas ac repentè ita graves terrae motus facti c. L. 66. The like Gathering of the Elect Ecclesiastick Writers mention in the Siege of Jerusalem and Jewish wars the Godly sit at ease and in peace whilst the Obstinate and Seditious were overwhelm'd with Calamity upon Calamity And yet all the Calamities which accompanied Jerusalems Destruction did in greater measure afflict the Heathens within few years after It was destroyed Above other places Gods plagues hanted the Roman Court that all the world might take notice of our Saviours Prophecies And the Romans albeit they knew not who had given the Advice resolved yet to practise as our Saviour advised Let him saith our Saviour that is upon the house top not come down into the house neither enter therein to fetch any thing out of his house And let him that is in the field not turn back again unto the things which he left behind him to take his clothes So Pliny testifies that in the times above mention'd albeit the Pumice stones did flie about mens ears in the open fields yet they held it more safe during the Earthquake to be abroad then within doors arming their heads with Pillows and Bolsters against the blows they expected In commune consultant intratecta subsistant an in aperto vagentur nam â—…bris vastisque tremoribus tecta nutabant quasi emota sedibus suis nunc huc nunâ— illuc aâ—ire aut referri videbantur Sub dio rursus quanquam levium exesorumque pumicum casus metuebatur quod tamen malorum collatio elezit Cervicalia capitibus imposita linteis constringunt Id munimentum adversus incidentia fuit Plin. Ep. 〈◊〉 6. Ep. 16. This was the beginning of that Great and terrible Day of the Lord foretold by the Prophet wherewith the world was for a long time shaken by Fits as it were by a deadly Fever as may appear from the like calamities in Trajans times related by Dion Our Saviour himself expounds the Prophets words not of One Day but Dayes for there shall be in Those Dayes such tribulation 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 man-kind Even at that time the world by the Ordinary Course of Gods Justice should have been destroyed but He spared it at the instant prayers of his Chosen as he would have saved Sodom after Judgement was gone out had there been but a few such Faithful men in it as in the fore mentioned times the world had many So merciful is our God so loving unto all the works of his hands that his Son cannot come to Judgement so long as he shall find faith upon the earth Whosoever saith the Prophet shall call upon the name of the Lord shall be saved yea he shall save others as our Blessed Saviour more fully foretels what the Prophet saw but in part Except that The Lord had shortned those dayes no flesh should be saved but for the Elects sake which he hath chosen He hath shortned 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 Nineve which he looked should instantly have perished upon the Expiration of the time he had foretold Wrath they had seen go out from the Lord of force enough to have dissolved the Frame of Nature but could not usually foresee either the Number of the Faithful or the dispositions of mens hearts upon their Summons but This Great Prophet who onely foresaw all things not onely foretels the Calamities or Judgements due unto the world but withall foresees the Number of the Elect their inclination to hearty prayers and Repentance by which he knew the fierce Wrath of God whose representation the Prophet saw should be diverted from the world
of Canonical Scripture May private Spirits discern their true Sence in matters of Faith as clearly as if they were a Light indeed to thee Oh no you quite mistake his meaning in making such Collections Let Valentian explicate himself in the end of this fourth Paragraph 8 After the Church hath once gathered any Opinion out of Scriptures and thereupon opposeth the Scripture thus understood by it according to the Apostolical Tradition unto contrary Errours It is extream Impiety and wickedness to desire any more either concerning the Authority or Interpretation of that parcel of Scripture under what Pretence soever of Difficulty Obscurity or the like To that Scripture I pray mark his words wel which is commended and expounded unto us by the Authority of the Church that Scripture now ea jam even for this Reason hoc ipso is most Authentick and shines most splendently mojt clearly like a Light videlicet as we have formerly expounded put upon a Candlestick Nay in good sooth just like a Candlestick put upon a Light or Candle For in this Countrey wherein we live we see the Candlestick by vertue of the Light not the Light by means or vertue of the Candlestick And yet if your Church be the Candlestick as you suppose and the Scripture the Light as you expresly acknowledge we must by your Doctrine discern the Light of Scriptures only by the Commendation Explication or Illumination of your Church the Candlestick And this Illumination is only her bare Asseveration for Scriptures she seldom expounds but only by Negatives or Anathemas The best Correction that can be made of this untoward crooked unwieldly Similitude would be this whereas this Doctor supposeth the Pope to be the Church and saith further necesse est ut lumen illud si dei quod in divinis literis splendet praeser at Ecclesia Let him put lucem for lumen and so the Pope being by his Assertion the Church may be truly called Lucifer And then as when Cloth shrinks in the wetting men shape their Garments accordingly making sometimes a Jerkin of that which was intended for a Jacket so out of this unhandsome ill-spun similitude which was marred in the making we may frame a shorter which wil hold exceeding wel on this fashion Even as Satan being the Prince of Darknesse doth to mens seeming transform him self into an Angel of Light Just so doth the Roman Lucifer being by Valentians Confession but the Candlestick labour to transform him self into the Light it self and would be taken for such a Light or Candle as should make the very Light of Heaven it self Gods Word to shine most splendently and clearly by the glorious Beams of his Majestical Infallibility once cast upon it For otherwise unlesse the Supernatural Glory of his Infallibility do infuse Light or adde fresh Lustre to this Light or Lantern of Truth the Candlestick naturally gives no increase of perspicuity to the Light or Candle Which wil shine as clear in a private Mans hands so he wil take the pains to hold it as in a Publick Candlestick But that which I would have the serious Reader to observe especially is this Speech of his Scripture as once commended unto us or expounded by the Churches Authority becomes thereby most Authentick and shines most clearly and most splendently For this same Doctor if a Doctor may be said the same affirming and denying the same in the beginning of that Dispute would gladly shuffle so as he should not be taken with that Trick which wil discredit their Cause for ever and descry their villanous Blasphemy in this Doctrine of their Churches Authority There he would perswade us that he doth not allow of this Speech I believe this or that to be a Divine Revelation because the Church doth tell me so or of this the Church is the Cause why I believe the Divine Revelations whereas this Speech of his Quae Scriptura per Authoritatem doth infer the Authority of the Church to be the very principal and immediate Cause of our Assent unto Scriptures 9 Secondly I would have the sober Christian Reader to observe what an unhallowed and unchristian Conceit it is to admit the Scriptures for a Lantern and yet to affirm that Christians cannot behold the Light therein contained but only as the Church of Rome doth hold it out what is this else but to call the People from the marvailous Light of the Gospel unto the fearful Lightnings of the Law And to make the Pope that Mediator which the People implicitely did request when they desired that Moses might speak to them not God If we be in Christ then are we not called into Mount Sinai to burning Fire Blindnesse Darknesse and Tempests this Light of the Gospel is not environed with a fearful Cloud or Smoak threatning Destruction if we should go up into the Mount to hear the Lord himself speak we have an Advocate with the Father and need not look for a Moses to go up for us while we stand trembling a far off For as our Apostle tels us Heb. 12. 22. We are come unto the Mount Sion and to the City of the living God the celestial Jerusalem and to the company of innumerable Angels and to the congregation of the first-born which are written in heaven and to God the Judge of all and to the Spirits of just and perfect men and to Jesus the Mediator of the new Testament and to the bloud of sprinkling that speaketh better things then that of Abel What is the Consequence or Effect of this our Calling Our Apostle makes this Inference verse 25. See therefore that ye despise not him that speaketh Whom did he mean The Pope or Cardinals But they would be but of like Authority as Moses was but he that Speaketh untous is of far greater For so our Apostle collects See that ye despise nâ—t him that speaketh for if they escape not which refused him that spake on Earth much more shall we not escape if we turn away from him which speaketh from Heaven The Israelites I suppose had despised Moses if they had admitted any other infallible Teacher besides him whilest he was alive or believed any other as wel as his Writings after his death but only so far forth as they could discern their Words to be consonant unto his If Moses Writings were to these Jews a plain Rule of Faith then much more must Christs Word registred by his Apostles and Evangelists by the Rule of Faith unto us That Moses Doctrine was their Rule of Faith a Rule most plain and easie these places following abundantly testifie CAP. XVII That the Mosaical Writings were a most perfect Rule plain and easie to the Ancient Israelites 1 SO perfect Directions had Moses left for Posterities perpetual instruction that a great Prophet in later Ages desirous to bring Gods people into the right Paths which their Fathers had forsaken and for this purpose professing to impart to them whatsoever he had
brest He may by his own followers Consession be as incorrigible for bad Life and Manners as infallible for matters of Doctrine Seeing then their supposed Rule cannot remove those Impediments which detain the Jews with other Infidels and Hereticks from the Truth can it make men Believe aright whilest They remain If it can it is of greater force then either our Saviours Authority or skil in Scriptures Neither of which not all his travels and best endeavours here on earth though infinitely surpassing any pains the Pope is willing to take could instruct the Jews in the Doctrine of Faith whilest their carnal Affections remained in strength How can ye Believe saith he who spake as never man spake and had wrought those Works none other could which receive honour one of another and seek not the honour that cometh 〈◊〉 God alone 14 To conclude then If the Infidelity of the Jews be any just exception why Scriptures cannot be the perfect Rule of Faith this Exception will disinable the Roman Churches infallible Authoritie for being such a Rule But if the general Error of the Jews in the very main Foundation of Religion be no just Exception why either the Scripture according to us or the Churches Authority according to them should not be the Rule of Faith then cannot the Errors of Hereticks or varietie of Opinions about the sense and Meaning of particular places of lesse moment impeach the sufficiencie of Scripture for performing all that is required by either Partie in their supposed absolute Rule For it shall God willing be made evident in due place that the self same Affections onely different in degree sometimes not so much which caused the Jews Insidelitie in our Saviours time are the onely roots and fountains of Heresies and Dissentions throughout all Ages 15 And as elsewhere is already proved wheresoever the habitual Affection for degree and qualitie is the Heresie or Insidelitie is likewise the same even in such as hold contrary Opinions and would perhaps maintain their contrarietie unto death for as many strongly perswaded of their Belief in Christ shall go for Infidels in that last day so may such as think themselves Orthodoxes be tainted with the contrarie Heresie which they impugne if subject to the same Affections which did breed it But for us to account such as make profession of Christianitie Insidels or such as subscribe to Orthodoxal Doctrine Hereticks would be injurious and unlawfull not because the former Assertion indesinitely taken is not warrantable but because no man can precisely discern the Indentitie of inward Affection save he alone that knoweth the secrets of all hearts Thus all the Blasts of vain Doctrine they can oppose unto the Truth we maintain do in the issue fasten the roots of Faith once rightly planted howsoever they may shake the timerous 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 shall never fail to approve it self 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 Apostacie and incredulitie it hath expresly foretold and fully registred to Posterity Secondly because such as it doth not no other Rule Means or Authority possible either in the earth or in the region below the earth shall ever win to true Christian Faith CAP. XXIII The Suffficiencie of Scriptures for Final Determination of Controversies in Religion proved by our 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 whilest he lived here on earth joyned with his Doctrine we will suppose were of as much force if the Jesuite will grant no more as the Popes Proposal of Scriptures to beget Faith or convince gain-sayers of Truth The Jews were of diverse Opinions about his Doctrine Some said he was a good man Others said No but he deceiveth the People he gives them a Rule as you heard before how to discern it If any man will do his will he shall know of the Doctrine c. This contents them not albeit he had done many and good works amongst them sufficient to have manifested his Divine Authority unto such as had never heard of Moses or a Messias to come Nay they go about to kill him for those works which bare Testimonie of his Worth and as they thought had Warrant of Scripture for so doing because he did them on the Sabbath day Here Christ is of one Opinion the Jews of another concerning the Sense of Scripture Who shall judge or by what Rule must their contrary Doctrine be tried By Christs infallible Authoritie 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 have any to convince his Adversaries It Christ submit his Divine Doctrine to any other Rule how dare the Pope deny submission of his to the same What Rule then was left Onely the Scripture which both 〈◊〉 acknowledge They pretend Moses Law concerning Sabbath-breach why he should die unto their false interpretation of this our Saviour opposed the true meaning of another Mosaical Scripture Moses forbad Murther as well as Sabbath-day-breaking and yet they seek to kill Christ only for Fealing a man upon the Sabbath-day so forgetfull are they of the One and so partially addicted to the Other But how shall they know that to make a man whole upon the Sabbath was not to break it and violate Moses Law This our Saviour makes evident unto them by exposition of that Law and their own Custom which continued from the first promulgation was a good interpretation of it Moses saith our Saviour gave unto you Circumcision not 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 angrie with me because I have made a man every whit whole 〈◊〉 the Sabbath-day Judge not according to the appearance but judge righteous judgement Thus was Scripture applied to their Conscience the last and finall Rule by which they stand or fall and is alwayes a Light either bringing men to see their own Salvation or putting out their wonted sight in token of their Condemnation to utter darknesse And Christs last words in that Controversie 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
possible more to deny this truth in effect or consequence more to oppugn the whole edifice of our faith then by planting another Rock another Foundation without communication wherewith none can be supported by the former against the gates of hell 15 But perhaps we mistake or malign the Romanist in charging him with shufling in another foundation besides Christ in that sense the Apostle denies any other ‖ Foundation can be laid We rather by too much pressing them with that Axiom of his make him contradict himself for else-where he saith We are built upon the foundation of the Apostles and Prophets 16 I wil not here dispute whether S. Paul in that place mean we are built upon the persons of the Prophets and Apostles they being placed nearer the rock or main Foundation it self then we or rather upon the main Foundation which both the Prophets and the Apostles joyntly had laid beâ—… which no other can be laid Christ crucified and glorified For he is both the Foundation which wholly supporteth and the corner stone which only câ—… pleth the whole building in which he is the Highest and the Lowest first laid in humility for the disobedient to fall upon but now exalted unto greatest glory to fall upon them And as the Apostle cals 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 only end whereto both Prophetical and Apostolical laws were directed was to lay this sure Foundation 17 But granting what they take for granted The Apostle did mean we were builded upon the Prophets and Apostles as upon a second foundation or first row of stones next in order unto the rock do they make Peter a rock or foundation only in this sense If they do not he could not be the Rock on which the Church is built If they do let them give us the right hand of fellowship for we accuse them not for making him such a Foundation as the other Apostles were but such as it is evident they were not yea such in deed and substance as Christ only is and should be acknowledged by all the faithful For in what sense is Christ said to be the Foundation Because he is the head of his Church both for supporting and directing it Was not Peter such in respect even of his fellow Apostles Bellarmin can assign no disserence betwixt them but in these very tearms All of them he confesseth had oecumenical jurisdiction but not in such sort as Peter had all were infallible because Apostles and Ambassadours but not after the same manner he was yea Peter was their head on whom they did depend so did not he on them This makes Peter the corner stone that coupleth the building Which doubtlesse was Christs peculiar whileit he lived on earth not communicated unto Peter as they acknowledg until his resurrection or ascension That they tell us then they make but one primary Foundation and therefore none such as Christ is as if they should say they admit no more such Popes as Pius primus was because there hath never been nor ever shall be any Pope Pius the First but he for to make Peter such a Primate is to make him a foundation or head of the same rank and order that Christ was only his inferiour as successor in time or to use their words a foundation in Christs place So Bellarmin †expresly avoucheth where proving Peters Supremacy or Lordship from his name he thus infers Peter only was known by Christs own name of Ceâ—â—as or Rock tribute in which he is set out unto us as often as by any other whatsoever yea this is the peculiar attribute in which he is set out unto us as the foundation and head of the Câ—… 〈◊〉 Christ communicating this unto Peter would have 〈◊〉 sâ—… world that he meant to make Peter the foundation and head of the Church 〈◊〉 own place Why doth Christ cease to be the Foundation in becoming the head stone in the corner or do they to avoid open suspition of Antichristianism acknowledge him come in the flesh but gone again to make room for Peter and his successours Certainly were the Apostle to gather the meaning of Bellarmins speeches his inference would be thus In that he saith a New Head is come in his place he abrogates the formers Authority as he was Ambassadour 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 advancement to higher dignity seal the same Commission he had from his father for transacting all affairs concerning the state of his visible Church 18 But doth the space between heaven and earth more exceed 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 it self unto his Church militant wheresoever scattered upon the face of the earth as the Popes may to the East and West Indies from either of which he cannot receive certain information how his instructions sent thither succeed with his flock under a years space at the least Every Pope in his time is a rock a 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 be no more appeals to Rome then are from Rome to Christs throne of Majestie If we speak not of that Majestie which he there enjoyes but of that authority which he sometimes had or we can imagin he could have in regiment of his Church were he now visibly present in the flesh it is evident that Saint Peter and his successours may by our adversaries doctrine be more properly instiled compeers to Christ then the best man living besides unto the worst of them For it must be thought that Christ in his absence ratifies all their decrees without exception as we may not question them more then we might Christs own were he visibly resident in his Church Yet was the authority of Christs other Apostles so mightily overtopped by Peters Supremacy that they could not be infallible or oecumenical 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 inferiour Ministers throughout the world If they were not the Pope if he will be Peters Successours should make Bishops or Cardinals at least Eleven oecumenical Pastors of authority infallible though with such dependency on his plenary power as Christs other Apostles had on Peters Or let them resolve us in other fundamental difficulties which their doctrine ministers 19
Lord their God and yet did all their works to be seen of men They had often taught their Auditours to honour father and mother and learnedly discoursed upon the equity of this precept in general yet could upon private respects dispense with it in sundry particulars They said well in the former and did ill in the latter And albeit they justified their practise by tradition of the elders as the Pontificians do theirs when they absolve subjects from the bond of duty to their civil or children to their naturall parents that they may be more serviceable to the Church their mother yet their sayings in these Apologies were but accessary to their doings not comprehended under that universal affirmative All whatsoever they bid you observe and do but under the negative After their works do not for they were more desirous to be honoured as Rabbies 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 be enriched or their own honour enlarged by dispensations which the people easily might have discerned for contrary as well to the Law of God and nature as to these dispensators own doctrine when themselves were not parties 9 From the restraint of this universal precept we may easily limit that speech of our Saviour unto Saint Peter which Bellarmin labours to make more then most universal because the surest ground in their supposals of the Popes transcendent Authority I will give unto thee the keys of the kingdom of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Matth. 16. 19. By these keyes saith Bellarmin is understood a power of loosing not onely sins but all â—ber bonds or impediments without whose removall there is no possibility of entrance into the Kingdom of heaven for the promise is generall nor is it said whomsoever but Whatsoever thou loosest c. giving us hereby to understand that Peter â—â—d bis successors may loose all knots or difficulties of what kind soever if of lawes 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 partie to whom the promise was made being Christs servant not his equall 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 â—includes onely an abundant assurance of the power â—…thed a full and irrevocable ratification of the Keyes right use such a shutting as none can open such an opening as none can shut as often as sentence is either way given upon sufficient and just occasions The proper saâ—ject thâ—â— limits the universall form of this more then princely prerogative is the denâ—… confession of Christ either in open speech in perpetuall actions or resolution as shall be by Gods assistance made evident against Romish assertions without derogation from the royalty of Priest-hood which within these Territories is much more dreadfull and soveraigne then worldlings will acknowledge untill they be 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 infallibilitie in the High Priests or Church representative under the Law fall of their own accord these fundamentall ones being overthrown But before I proceed to evince the Jewish supreme tribunall most grosly erroneous de facto I must request the ingenious Readers as many as understand Latin and can have accesse unto these great Doctor writings to be eye-witnesses with us or if it please them publick Notaries of their retchlesse impieties Of which unlesse authentick notice be now taken and propagated to posterity by evident testimonies beyond exception this impudent generation in future ages when these abominations growold and more stirred in begin so to stink that for the Churches temporall health the books of modern Jesuites must be purged will surely deny that ever any of their grand Divines were so mad with incestuous love of their whorish mother as to seek her maintenance by such shamelesse grosse notorious palpable written blasphemies as ungracious Judas would rather have choaked with an halter in their birth then have granted them entrance into the world through his throat He in comparison of these Antichristian Traitors ingenuously confessed his foul offence in betraying innocent bloud But even the flower of Romish Doctors Bishops and Cardinals are not ashamed to justifie him in betraying and the Scribes and Pharisees in solemnly condemning our Saviour For if the one sort did not erre in judgement the other did not amisse in executing what they enjoyned yet by that very Consistorie of Priests and Elders brought in by Bellarmin as chief supporters of the Churches infallibilitie was the life of the world censured to death for an Heretick or refractarious Schismatick and the Talmuâ—… taking that Consistories authority but for such as the Jesuites supposed conclude directly from principles common to the Synagogue and the Roman Church that he deserved no lesse because he would not subscribe unto their sentence nor recant his opinions 11 Again if we understand that other place The Scribes and pharisees sit in Moses seat all therefore whatsoever they bid you that observe and do universally as most Papists do and Hart out of his transmarinal Gate hismâ— would gladly have maintained it any Jew might thus aâ—â— me The Sâ—… sees solemnly bid Judas and others to observe our Saviour as a â—… and charged the people to seck his bloud therefore they were in â—… and upon pain of damnation bound so to do Do I amplifie one word or wrong them a joâ— in these collections I appeal unto their own Writers Let Melcbur Canus inferiour to none in that Church for learning and for a Papist a man of singular ingenuitie be judge betwixt us If from his words as much as I have said do not most directly follow let me die the death for this supposed slander Against the absolute infallibilitie of Councels or Synods maintained by him in his fifth Book our Writers as he frames their Argument thus objects The Priests and Pharasees called Councels whose solemne sentences were impious because they condemned the Son of God for such in like sort may the Romish Prelacie give sentence contrary unto Christ Unto this Objection saith Canuâ— the answer is easie Let us hear it The practises of the Priests were indeed against our Saviour but the sentence of man otherwise most wicked was not onely most true but withall most profitable to the Common-weal Yea Saint John the Evangelist tels us it was a divine Oracle
met them as live-like as they themselves were Was he to them a Prophet mighty in word and deed and yet not able to perform what he had constantly spoken But what was the chief matter of their just reproof That they had not believed his words nor given due credence to his works Dull no doubt they had been in not esteeming better of both unwise in not learning more of Him that taught as never man taught but as in them he teacheth us most dul and most unwise even Fools and slow of heart in not believing all that the Prophets had spoken Ought not Christ to have suffered these things as if he had said Is it possible your ignorance in them should be grosse as not to know that Christ was thus to suffer and so to enter into his glory 2 You wil say perchance they did not wel in giving so little attention and credit to the Prophets whose light should have led them unto Christ but now that they have light on him in person without their help only by his seeking them shall not he who was the end and scope of all prophetical writings teach them all He will but not by relying only upon his infallible authority This Edifice of Faith must be framed upon the Foundation laid by the Prophets For this reason happily our Saviour would not bewray himself to be their infallible teacher until he had made them by evidence of Scripture by true sense and feeling of his spirit believe and know the truth which he taught to be infallible He had opened their hearts by opening the Scriptures unto them before their eyes were open to discern his person for he began at Moses and at all the Prophets and interpreted unto them in all the Scriptures the things which were written of him Stedfast Belief then of any mans authority must spring out of the solid Experience of his skil and truth of his doctrine These two disciples might now resolve their hearts that this was he who John said should baptize with the holy Ghost and with fire when by the working of his spirit their hearts aid burn within them whiles he talked with them and opened the Scriptures unto them Though before they had received John Baptists witnesse of the truth as a Tie or Fest to stay their fleeting Faith yet now they would not receive the record of man there is another that beareth witnesse of him the spirit of truth which hath imprinted his doctrine in their hearts 3 Would the Pope who challengeth Christs place on earth amongst his living members and requires we should believe his words as wel as these Disciples did Christs but expound those Scriptures unto us which Christ did to them with like evidence and efficacy could he make our hearts thus burn within by opening the secret mysteries of our salvation we would take him for Christs Vicar and believe indeed he were infallibly assisted by the Holy Spirit But seeing he and his followers invert our Saviours method by calling the certainty of both Testaments in question telling us we cannot know them to be Gods word unlesse it shal please this Roman God to give his word for them or confirm their truth seeing this his pretended confirmation is not by manifesting the mysteries of our salvation so distinctly and clearly as Christ did unto these Disciples nor by affording us the true sense and feeling of the spirit in such ardent manner as they enjoyed it and yet accurseth us if we believe not his words as wel as they did their Redeemers we may hence take a perfect measure of that mouth of Blasphemies spoken of by S. John according to all the three dimensions contained in the three assertions prefixed to the beginning of this Section Nor can the reader imagin either any other forepassed like unto it or yet to come likely to prove more abominable if it shal but please him to survey the length and breadth of it but especially the profundity 4 The length of it I make That assertion The Pope must be as well believed as either Christ was whilst he lived on earth or his Apostles after his glorification The breadth His absolute authority must be for extent as large and ample as Christs should be were he on earth again or as that commission he gave unto his Disciples Go Preach the Gospel to every creature his directions must go forth throughout all the earth and his words unto the ends of the world The depth is much greater then the space between heaven and hell For if you would draw a line from the Zenith to the Nadir through the Center it would scarce be a gag long enough for this monstrous mouth so wide as hell cannot conceive a greater The depth I gather partly from the excesse of Christs worth either arising from his personal union with the Godhead his sanctity of life and conversation or from his Hyperprophetical Spirit and abundant miracles For look how much he exceeds any but meer man in all these by so much doth the Pope though supposed as not obnoxious to any crime make his authority and favour with God greater then Christs which is the Semidiameter of this Mouth of Blaspemies The other part equal hereunto in quantity but for the quality more tainted with the dregs of Hell ariseth from that opposition the Popes spirit hath unto Christ or from the luxury and beastly manners of the Papacy erected by Satan as it were of purpose to pollute the world with monstrous sins and to derogate as much from mankind as true Christianity doth advance it finally to make the Christian world as much more wicked as Christs Disciples Apostles and faithful followers are better then the heathen Nor doth the Pope exact Belief only without miracles or manifestation of a prophetical spirit but contrary to all notions of good and evil common to Christians and Heathens and as it were in despight of the Prophesies that have deciphered him for Antichrist What heathen Philosopher could with patience have endured to hear that a dissolute luxurious tyrant could not though in matters of this life give wrong sentence out of the seat of Justice The Jesuites teach it as an Article of faith that the Pope albeit a dissolute and ungracious tyrant Mankinds reproach the disgrace of Christianity cannot possibly give an erroneous sentence ex Cathedra no not in mysteries of religion But as if it were a small thing thus impudently to contradict nature and grieve the souls of ingenuous men unlesse they also grieve their God seeking as it were to crosse his spirit by holding opinions not only contradictory but most contrary to his sacred rules they importune the Christian world with tumultuous clamours to take that which the spirit hath given as the demonstrative Character of great Antichrist the old serpents chief confederate for the infallible cognisance of Christs Vicar the very signet of his beloved Spouse Nor wil they I know
though friendly admonished cease henceforth to urge their outworn arguments drawn from antiquity universality from that reverence and allegiance which most Kingdoms of Europe have for these thousand years and more born to the See of Rome or from the bloudy victories over all other inferiour Churches or private spirits that have oppugned her These or like allegations in their judgement 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 the beast which had his power from the Dragon and should open his mouth unto blasphemies against God to blaspheme his name and his tabernacle and them that dwell in heaven should have power given withall to make war with the Saints and to overcome them yea over every kindred tongue and nation so as all that dwell upon the earth should worship hint whose names were not written in the Book of life of the Lamb which was slain from the beginning of the world 5 To the Jesuites brags that no visible Church since the world began did either spread it self so far or flourish so long as theirs hath done I only oppose that of our Saviour Ex tuo ipsius ore judicabere serve nequam Thine own confession shall condemn thee thou bond-slave of Satan For if the Romish Hierarchy be or hath been in the worlds eye the most potent and flourishing that ever was This description of the Beasts power cannot agree so wel to any as unto it Nor doth the Scripture any where intimate the true Church militant should dominere over all Nations or be so triumphantly victorious as they boast theirs hath been To think the Antichrist whom they expect should in three years space subdue as many Nations as have been tributary to the See of Rome is a conceit that justifies the Jew as well in his credulity of things to come which are impossible as in his hypocritical partiality towards his present estate which he never suspects of Apostasie Unto this observation the Reader may adde other like descriptions of this scarlet Whore all so fitly agreeing to the Papacy as he that will not acknowledge it for the Kingdom of great Antichrist hath great reason to suspect his heart that if he had lived with our Saviour he would scarce have taken him for his Messias nor can the Jesuites bring any better reasons why the Pope should not be the Antichrist then the Jews did why Christ should not be the great Prophet Yet this I say not to discourage such as doubt whether the Pope be that Man of sin or to bring them out of love with their belief which may be sound without expresse 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 practises of the Jews against him then from actual acknowledgement of it If any man thus doubt whether the Pope be Antichrist so he do not approve his hatred and war against Gods Saints or his other devilish practises Gods peace be upon him and in good time I trust his eyes shal be enlightned to see the truth in this particular as those two Disciples did in the Article of the resurrection 6 Seeing we have proved the Popes authority so far to exceed Christ it may seem needlesse to compare it with the Apostles Yet lest any Jesuite should except that their authority might be greater after their Masters glorification then his was before let us a while examin what they assumed unto themselves what they gave unto the Scriptures before extant CAP. XXIII That the authority attributed to the present Pope and the Romish rule of faith were altogether unknown unto Saint Peter the opposition betwixt Saint Peters and his pretended Successors doctrine 1 TO begin with S. Peter the first supposed to be enstalled in this See of Rome It may be presumed that this Supremacy over his fellow Apostles were it any was in his life time whiles his miracles were fresh and the extraordinary efficacy of his Ministery daily manifested as wel known amongst the faithful as the Popes now amongst Roman Catholicks If necessary it had been to acknowledge him or his successors as a second Rock or foundation the commendation of this doctrine unto posterity had been most requisite at the time he wrote his second Epistle as knowing then the time was at hand he should lay down his Tabernacle when he endeavoured his auditors might have remembrance of his former doctrine to make their calling and election sure If ever there had been a fit season for notifying the necessity of the See Apostolicks infallibility all the circumstances of this place witnesse this was it 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 wil he not make choice of means most effectual to prevent Heresie or Apostasie What are these then absolute reposal in his and his Successors infallibility Had this been the best rule of faith he knew his fault were inexcusable for not prescribing it to such is most willingly would have used it His personal testimony and authority was I confess as great as any mortal mans could be with his own eyes he had beheld the Majesty of our Lord Christ whom he preached unto them If any trust there be in humane senses this Saint of God could not possibly be deceived If any credence to be given unto miracles or sanctity of life his flock might rest assured he would not deceive his works so witnesse the sincerity of his doctrine or if his eye were not in these his auditors judgements sufficient witnesses of this truth he further assures them when his Lord received of God the Father honour and glory there came such a voice unto him from the excellent glory This is my beloved son in whom I am well pleased And this voice saith he we heard when it came from heaven being not a far off but with him in the mount If S. Peters seat or chair had been as the Pole-star whereto our Belief as the Mariners needle should be directed lest we float we know not whither in the Ocean of opinions were the Bosome of the visible Church the safest harbour our souls in all storms of temptation could thrust into this Apostle was either an unskilful Pilot or an uncharitable man that would not before his death instruct them in this course for the eternal safety of their souls whose bodily lives he might have commanded to have saved his own Had perpetual succession in his See or Apostolical tradition never interrupted been such an
Aristotles forge so the fire be out of us when we come into the Sanctuary But just in this manner doth the Mimical Jesuite reply to the former truth I demand saith he whether the Doctour 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 Jesuites do Scriptures onely Mathematically do not necessarily inferre thus much The Learned Doctors charitable mind would not suffer him to suspect any publick Professor of Divinity as Sacroboscus was could be so ignorant in Scriptures as not to consider besides the different esteem of Prophets and Poets amongst the Jews what Saint Paul had Acts 26 22. expressely said 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 Unlesse he could have proved Christs resurrection and other Articles of Christian faith out of Moses and the Prophets the Jews exceptions against him had been just For they were bound to resist all Doctrines dissonant to their ancient Ordinances especially the abolishment of Rites and Ceremonies which Paul laboured most knowing the Law-giver meant they should continue no longer then to the alteration of the Priesthood but in whose maintenance his adversaries should have spent their bloud whiles ignorant they were without default of the truth Paul taught as not sufficiently proved from the same Authority by which their lawes were established Nor was any Apostle either for his miracles or other pledges of the Spirit that he could communicate unto others to be so absolutely believed in all things during his life time as Moses and the 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 spectatours might believe the particular conclusions to whose confirmation the miracles were fitted yet was it not safe without examination absolutely to relie upon him in all things that had spoken a divine truth once or twice In that he might be an hypocrite or a dissembler for ought others without evidence of his upright conversation and perpetuall consonance to his former Doctrine could know he might abuse his purchased reputation to abet some dangerous errour Nor do our Adversaries though too too credulous in this kind think themselves bound to believe revelations made to another much lesse to think that he which is once partaker of the Spirit should for ever be infallible Upon these supporters the forementioned Doctors reason which the Jesuite abuseth to establish the Churches Authority stands sirme and sound I absolutely believe all to be truâ—… that â—od saith because he saith it nor do I seek any other reason but I dare not as 〈◊〉 so much unto man lest I make him equall to God for God alone and he in whom the Godhead dwelleth bodily is immutably just and holy Many others have continued holy and righteous according to their measure untill the end but who could be certain of this besides themselves no not they themselves alwayes 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 upon his Doctrine as absolutely infallible unlesse we know him besides his skill or learning to be alwayes in such a state Though both his life and death be most religious his Doctrine must approve it self to the present Age and Gods providence must commend it to posterity Nor did our Saviour though in life immutably holy and for Doctrine most infallible assume so much unto himself before his Ascension as the Jesuites give to the Pope For he submitted his Doctrine to Moses and the Prophets writings And seeing the Jesuites make lesse account of Him then the Jews did of Moses it is no marvell if they be more violently miscaried with envious or contemptuous hatred of the Divine truth it self then the Jews were against our Saviour or his Doctrine These even when they could not answer his reasons drawn from Scriptures received though most offensive to their distemperate humour were ashamed to call Moses and the Prophets Authority in question or to demand how do ye know God spake by them Must not the Churches infallibility herein assure you And if it teach you to discerne Gods Word from mans must it not likewise teach you to distinguish the divine sence of it from humane This is a strain of Atheisme 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 battail against Gods Saints on Earth which Lucifer their Father and his followers lost against Michael and his holy Angels in Heaven CAP. XXV A brief taste of our Adversaries blasphemous and Atheistical assertions in this argument from some instances of two of their greatest Doctours Bellarmin and Valentian That if faith cannot be perfect without the solemne testification of that Church the rarity of such testifications will cause infidelity 1 FOr a further competent testimonie of blasphemies in this kind where-with we charge the Church of Rome let the Reader judge by these two instances following whether the Christian world have not sucked the deadliest poison that could evaporate from the infernal lake through Bellarmines and Valentians pens Valentian as if he meant to out-flout the Apostle for prohibiting all besides the great Pastor Christ Jesus for being Lords over mens faith will have an infallible authority which may sit as Judge and Mistresse of all Controversies of faith and this to be not the authoritie of one or two men deceased not peculiar to such as in times past have uttered the divine truth either by mouth or pen and commended it unto posterity but an authority continuing in force and strength amongst the faithfull thorowout all ages able persptcuously and openly to give sentence in all Controversies of Faith Yet as these Embassadours of God deceased cannot be Judges shall they therefore have no Say at all in deciding conroversies of faith You may not think a Jesuite would take Jesus Name in vain he will never for shame exclude his Master for having at least a finger in the government of the Church Why what is his office or what is the use of his authority registred by his Apostles and Evangelists Not so little as you would ween For his speeches amongst others that in their life time have infallibly taught divine truths by mouth or pen may be consulted as a witnesse or written law in cases of faith but after a certain sort and manner either to speak the truth or somewhat thereto not impertinent