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
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
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
contrite heart for their disobedience past but rather adding thirst to drunkenness Blesse themselves when they hear the words of that Curse promising peace unto themselves though they walk on according to the stubbornness of their Forefathers hearts Their own desires they will not break But Christian Children they can be well content to Sacrifice kill and mangle throughout all ages wheresoever they come as their often practises in England France and Germany witnesse and the Jews of Lincoln executed at London for this crime did confesse to be a solemn practise as oft as they could conveniently come by their prey Thus out of the mouthes of Infants and Children will God have his praise erected still Their Bloud hath sealed and their Cries proclaimed the truth of our Saviours words that these Jews are of their Father the Devil and the lusts of their Father they will do John 8. 44. He was a murtherer from the beginning and alwayes delighted much in such Sacrifices as were most displeasing unto God 5 If Christian Sobrietie did not teach us to acknowledge Gods judgements alwayes just although the manner of his Justice can not be apprehended much lesse exemplified to ordinary capacities by the wisest of the Sons of men the consideration of these Jews perpetual temper would half perswade us that the souls of such as had either procured consented unto or approved our Saviours and his Apostles death had been Sent from Hell by course into the bodies of these Jews here scattered in these Western parts as so many Messengers from the dead to shew the malignant heat of those Everlasting flames by their unquenchable thirst of innocent bloud But neither doth Scripture warrant nor natural Reason enforce such suppositions either for acquitting Gods Severity upon this people from injustice or His Goodness from suspition of being the Author of their villainous minds though he be the sole Creatour as well of theirs as their godly forefathers souls For these their wicked posterities plagues are just because their souls which he hath made will not receive correction by their own or their fathers plagues continually inflicted upon them since our Saviours death but still as it were Hunt out Gods judgements which lie perpetually in wait for them by treading in their Ungratious predecessours steps In one word Though the God of their Fathers have made their souls yet they make Pride of heart Inveterate custome Examples of their progenitors Their God For us Christians let us admire the wisdom of our gracious God that so disposeth our enemies mischievous minds unto our good rather then enquire how their villanies can stand with his justice This their unsatiable desire of Crucifying them unto whom the Kingdom of heaven belongs doth confirm our Faith in that Main Article of their Fathers crucifying The Lord of Glory And no doubt but God in his All-seeing wisdom hath permitted the like hellish temper to remain in all Generations of these Jews that the former most Horrible and otherwise almost Incredible Act with the Actors Devilish Malice might be more lively and sensibly represented to all posterities which had not seen or known them by Experience And Gods Judgements upon these Modern Jews for their Forefathers sins hereby may appear most just in that they make them their won by Imitation plainly testifying to the world that They would do as their Forefathers had done if the same Tragedie of Christs Passion were to be acted our again yea in as much as they practize the like upon his living members They are guilty as wel as their Forefathers of His Death 6 Generally the outward carriage and inward temper of these modern Jews are such as all that have any Experience of them may perceive the Excellent qualities of their worthy Progenitours and the extraordinary Prerogatives whence they are fallen as sensibly and undoubtedly as we can know by the Lees or corrupt remainder of any Liquor what the vertue and strength thereof was in its Prime The present Depression of this People below all others amongst whom they live rightly taken doth give us the true Excesse of their Exaltation in former times above the Nations as perfectly as the Elevation of the Pole which we see doth give us the degrees of the others Occultation Finally if we compare the Estate of such as lived in Tullies times with these Modern Jews estate lately mentioned the great prosperitie of their Ancestors under Joshuah Judges David and Solomon may be gathered from these differences as exactly and as clearly as the third proportionable number out of two others already known This is that Golden Rule whose practise I would commend to all young Students For from the known differences of their Estate from time to time we may be led unto the perfect knowledge of Gods Power and Providence of his Mercy and Bounty to such as love him of his Judgements upon such as Hate him and transgresse his Laws Finally nothing in Scripture can seem Incredible if men would consider the wonderful exaltation and depression of this People 7 This admirable difference between the true Israelites of old and these Modern perfidious Jews is most lively represented unto us in that Parable of divers Figs which Jeremiah saw Jerem. 24. 1 2. The Lord shewed me and behold two baskets of Figs were set before the Temple of the Lord one basket very good Figs like the Figs that are first ripe and the other very naughty Figs which could not be eaten they were so evil No man I hope will challenge me for extending this Text beyond its literal sense One part of which by the Prophets own exposition is to be understood of such as were led captive by Nebuchadnezzar signified by the good figs the other of Zedechiah with the residue of Hierusalem and them that dwelt in the Land of Egypt represented by the bad figs. My Prophet indeed applies it only unto them of his own time of whom I confesse it was Literally meant but not only of them but more principally more fully and directly of the Jews about or since our Saviours time and his Apostles or their followers The parable with the consequence thereof is true of both in as much as both are particulars contained under that general division which Moses had made of Blessings and Cursings to befall this people in divers measures according to their constancy in good or stubbornnesse in evil Unto this General Prediction the Prophets do still frame their prophecies as Corollaries or Appendices and so must they be applied by us not only to the present times wherein they wrote but to the times of the Messiah in which both Moses his general and the Prophets particular prophecies were more fully accomplished then in any age before That which Jeremy in the third Verse of that same Chapter said of the Figs. was true of this people in all Ages The good amongst them were very good the naughty alwayes very naughty but the difference greater
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
in mens hearts So in later Ages since the Almightie gave his Word in every language and the number of Preachers hath been greatly multiplied the old Serpent permits the Jesuits and his other Instruments to translate expound and Preach the Gospel to the ignorant And in opposition to the practise of Reformed Churches the lay Roman Catholick may now behold yea read the Words of Life What difference then can any make betwixt theirs and our Doctrine in this Point such as in times past was betwixt true Miracles wrought by the singer of God and Diabolical Wonderments all which later were usually wrought to idle purposes and by some apish trick or other bewrayed their Authors sinister intendments So doth the cunning restraint of this Libertie late granted to the Roman Laicks great in shew bewray who was the Authour of this Plot and what his purpose Some merry Devil sure is minded to make Hell sport by putting this gull upon the learned Papist his Instrument to put the like upon the ignorant who now at length may read the Scriptures but with absolute submission of their Interpretation to his Instructors who may not take any receit thence but according to their supreme Infallible Physitians prescripts which may not be examined by any Rule of Gods written or unwritten Word nor may any man call his skill in question much lesse condemn him of Imposture by the lamentable issue and dismal successe of his Practises Should men upon like termes be admitted to read Galen or Hippocrates and yet the Monopoly of Medicines permitted to some one Emperick or Apothecarie not liable to any account whether his confections were made according to the Rules of Physick Art or no They might be in greater danger of poysoning then if these grand Physitians had never written for that might be prescribed them by such an authentick Mountebank as a Cordial which the other had detected for Poyson So should the Christian World might the Jesuites plea prevail be continually at the Popes Curtesie whether they should embrace that Sense of Scriptures which Christ and his Apostles have condemned for the Doctrine of Devils as the Oracles of the living God and food for their Souls 7 But some man more indifferent would here perhaps interpose Though theirs be bad do you prescribe us any better Method of Health Your former counsel to practise the Apostles Rules is as if a man should say to one sick of a dangerous disease Expel the bad humour and you shall be well Yet as we said before Est pars sanitatis velle sanari To desire the exâ—…pation of such Affections as hinder our proficiencie in the School of Christ or knowledge of his precepts is a good step to health The Scriptures are the words of life containing Medicines as well as Meat and must purge our Souls of carnal Affections as Physick doth the body of bad Humours They teach withall what Abstinence must be used ere we can be capable of that spiritual Welfare which they promise to the Soul of such as follow their Prescriptions And because our natural Corruption cannot be asswaged much lesse expelled but by their force or vertue which is not alwayes manifested upon the first Receipt we are to come unto them with such reverence as the Moralist did to Meditations of Vertue Vacua sobria mente in sobrietie of Spirit not in the heat abundance or actual motion of such Affections as hinder their operation upon our Souls as men usually take Physick upon a fasting and quiet stomack although Pestered with bad humours which yet cannot be extirpate but by Physick nor by Physick if ministred in the actual motion heat or raging of such humours If a man have but this desire to be rid of such Affections as breed this distemper in his Soul or work a distast of the Word of Life he is capable of that Promise Habents dabitur and shall in good time see his desire augmented whose encrease will bring forth greater fervencie in prayer and prayers if fervent though in men subject to such infirmities avail much and shall in the end be heard to 〈◊〉 full And as well in thankfull duty to the Redeemer of Mankind for his gracious Promises as in hope of being further partakers of the Blessings promised Every one that heareth Gods Word ought and such as hear it a right will as oft as they seek recovery of their spiritual Health by it or such Means as it prescribes abstain from all occasions and occurrents that may encrease provoke or strengthen such Affections as hinder the operations of it upon their Souls For even Nature taught the Cynick to account surfetting and intemperate diet madnesse in the Heathen whiles they sacrificed for Health If any have erred in hearing Gods Word amisse or in the unseasonable applying of Sacred Prescripts these Errors must be recalled by further consultation with their dispensors by more diligent search and better instruction in other parts of this Method of Life 8 Saint Peter knew many ignorant and unstable Souls had perverted some haâ—d places of S. Pauls Epistles as they had other Scriptures to their own destruction Did he therefore advise them to whom he thus wrote not to seek their Salvation out of Saint Pauls Epistles but with absolute submission of their judgement to his and his successours Prescripts Or doth he not seek to establish them in that Doctrine which Saint Paul had taught according to the wisdom given him in all his Epistles Or can any endued with reason doubt whether Saint Paul himself did not expect his Writings should be a Rule of Faith to all that read them without continuance either of his own or others actual Infallible Proposal of them He had protested once for all Though we or an Angel from Heaven preach unto you otherwise then that we have preached unto you let him be accursed He had said before and yet saith he now again If any man preach unto you otherwise then ye have received let him be accursed For he had taught them as their own Conscience might witnesse the Doctrine of God and not man as he intimateth in the next words 9 Either Saint Paul is not Authentick in this protestation or else all stand accursed by it that dare absolutely admit any Doctrine though from an Angels mouth but upon due examination and sure triall whether consonant or contrary to what Saint Paul hath left in writing His meaning notwithstanding in many places as his fellow-Apostle witnesseth was much perverted And seeing what was past could not be amended it seemed necessary to Saint Peter to admonish others lest they should be intangled in like errour But what means had he left to prevent this perverting of Scriptures in them Either none besides or none so good as diligent Reading or Hearing the written Word For such was this Epistle which for their Admonition he now wrote and was desirous questionlesse all of them should with attention hear or read
Jove Caesar habet Jove and Caesar are Kings and Gods But Jove of heaven that 's the only ods That Christ should retain the title of the supream head over the Church militant and the reality of supremacy over the Church triumphant our adversaries are not offended Because there is small hope of raising any new tribute from the Angels and Saints in heaven to the Romish Churches use and as little fear that Christ should take any secular commodity from it which anciently it hath enjoyed 14 But though it were true that we were absolutely bound to obey an absolute Monarch of whose right none doubts yet may we examin whether every Potentate that challengeth Monarchical jurisdiction over others or gives forth such insolent edicts in civil matters as the Pope doth in spiritual do not go beyond his authority in these particulars albeit his lawful preâ—ogatives in respect of others be without controversie many and great yet limited both for number and magnitude For suppose King Henry the eight after he had done what he could against the Pope should stil have professed his good liking of Romish religion opposing only this to all his Popish Clergie that had challenged him of revolt Am not I defender of the faith The Pope whom I trow you take for no false Prophet hath given me this prerogatrâ—… amongst Christian Princes as expresly as ever S. Peter bequeathed him his supremacy above other Bishops It is as impossible for me to defend as for his Holinesse to teach any other besides the true Catholick Faith Let the proudest amongst my Prelates examin my expositions of his decrees and by S. George he shall fry a fagot for an Heretick Would this or the like pretence though countenanced by royal authority have been accepted for a just defence that this boisterous King had not contradicted the Pope but the tatling Monks or other private expositors of his decrees would this have satisfied the Popes agents until the King and his Holinesse had come to personal conference for final debatement of the case yet for Christs servants thus to neglect their masters cause is no sin in the Romanists judgement yea an heresie is it not to deal so negligently in it For a sin of no lower rank they make it not to submit our hearts minds and affections unto the Popes negative decrees though against that sence of Scripture which conscience and experience gives us Unto all the doubts fears or scruples these can minister it must suffice That the Pope saith he expounds scripture no otherwise then Christ would were he in earth but only controls all private glosses or expositors of them But can any Christian heart content it self with such delusions and defer all examinations of doctrine until that dreadful day come upon him wherein the great Shepheard shall plead his own cause face to face with this pretended Vicar and his associates Do we believe that Christ hath given us a written law that he shal come to be our Judge and call us to a strict account wherein we have transgressed or kept it yet may we not try by examination whether these Romish guides lead us aright or awry Whether some better or clearer exposition may not be hoped for then the Pope or Councel for the present tenders to us What if the Pope should prohibit all disputations about this point in hand whether obeying him against the true sence of Scripture as we are perswaded we yield greater obedience unto him then unto Scriptures may we not examin the equity of this decree or his exposition of that Scripture which happily he would pretend for this authority his amplius fili mi ne requiras No by their general Tenent and Valentians expresse Assertion it were extream impiety to traverse this sence or exposition under pretence of obscurity c. By the same reason for ought I can see it would follow that if the question were whether obeying the Pope more then God we did obey man more then God we might not examin at least not determin whether the Pope were Man or God or a middle nature betwixt both which came not within the compasse of that comparison CAP. X. In what sense the Jesuites may truly deny they believe the words of man better then the words of God In what sense again our writers truly charge them with this blasphemy 1 IF we review the former discourse we may find that equivocation which Bellarmin sought as a knot in a bulrush in our writers objections to be directly contained in their Churches denial of what was objected Whilest they deny that they exalt the Churches authority above Scriptures or mans word above Gods this denial may have a double sence They may deny a plain and open profession or challenge of greater authority in their Church then in Scriptures Or they may deny that in effect and substance they overthrow all authority of Scripture save only so far as it makes for their purpose 2 That the Pope should openly professe himself competitor with God or in expresse tearms challenge greater authority then Scriptures have was never objected by any of our writers For all of us know the Man of Sin must be no open or outward enemy to the Church but Judas-like a disciple by profession his doctrine indeed must be a doctrine of devils yet counterseiting the voice of Angels as he himself though by internal disposition of mind a slave to all manner of filthinesse and impurity must be enstiled Sanctissimus Dominus the most holy Lord. If the poison of his iniquity were not wrapt up in the titles of divine mysteries it would forth-with be disliked by many silly superstitious souls which daily suck their bane from it because perswaded that the Scriptures which they never have examined whose true sense they never tasted but from some reliques of heathenish zeal idolatrously worship in gross do fully warrant it When our Writers therfore object that the Papists exalt the Popes laws above Gods had not these holy Catholicks an especial grace to grow deaf as often as we charge their mother with such notorious and known whoredomes as they see might evidently be proved unto the world if they should stand to contest with us their meaning is plain that the Pope in deed and issue makes the Scriptures which in shew he seems to reverence of no authority but only with reference to his own That he and his followers should in words much magnifie Gods word written or unwritten we do not marvel because the higher esteem men make of it the higher still he may exalt his throne being absolutely enabled by this device to make all that belongs to God his Word his Laws his Sacraments the pretious Body and Bloud of his Son blessed for ever meer foot-stools to his ambition For if the authority of Scriptures or such traditions as he pretends be established as divine and he admitted sole absolute infallible Judge of their meaning it would argue
to possesse it then shalt thou put the blessing upon Mount Gerâ—…m and the curse upon Mount 〈◊〉 And elsewhere Moses chargeth the People saying These all sons of the free-woman shall stand upon Mount Geriâ—… to 〈◊〉 the peâ—â—â—◠〈◊〉 â—e passe over Jordan Simeon and Levi and Judah and Iâ—â—aâ—har andâ—oseph â—oseph and Benjamin and these sons of the bond-woman shall stand 〈◊〉 Mount Eâ—al to â—urse Reuben Gad and Asher and Zebulon Dan and Nephtali 〈◊〉 the Levites shall answer and say unto all the men of Israel with a loud voyce Cursed c Nor was this rehersall more strictly enjoyned by Moses then faithfully performed by Iosuah And all Israel and their Elders and Officers and their â—…ges stood on this side of the Ark and on that side before the Priests of the Levites which bear the Ark of the Covenant of the Lord as well the stranger as he that is born in the Countrey half of them were over against Mount Gerizim and half of them over against Mount Ebal as Moses the servant of the Lord had commanded before that they should blesse the children of Israel Then afterward he read all the words of the Law the blessings and cursings according to all that is written in the book of the Law There was not a word of all that Moses had commanded that Josuah read not before all the Congregation of Israel aswell before the women and children as the stranger that was conversant among them The like solemnity was to be continued every seventh yeer as Moses commanded them saying Every seventh yeer when the yeer of freedom shall be in the feast of Tabernacles when all Israel shall come to appear before the Lord thy God in the place which he shall 〈◊〉 thou shalt read this Law before all Israel that they may hear it Gather the people together men and women and children and thy stranger that is within thy gates that they may hear and that they may learn and fear the Lord your God and keep and observe all the wordâ— of this Law and that their children which have not known it may hear it and learn to fear the Lord your God as long as ye live in the land whither ye go over Jordan to possesse it 5 Children were to be instructed first privately then publikely that the solemnity of the spectacle might work in them a modest fear and reverence without whose precedent impression true faith hardly findes entrance into the heart of man And without miracles it seldom takes but where the seed of it have been sowen in tender yeers nor doth it usually sink into younger breasts unlesse sucked in with admiration All that Moses all that Josuah all that Priests and Levites all that Parents or other Instructers private or publick could do to such all they aimed at was to propose the infallible word in such sort as might stir up their hearts to receive it with attention and admiration and afterwards to make sure triall of it alwayes sufficient to prove it self by their practise No instructer in that people ever taught his hearers either finally or jointly to rely upon the infallibility of his proposals 6 But the Jesuites heart though his mouth will not utter it thus indictes Did all this stir these Scripturians would seem to make or tatling parents daily invitation of their children to strict observance of this rule take such effect as Moses dreamed of in posterity No. But the reason why it did not was because they sought not in time to supplie the defect or raritie of miracles in latter with more frequent and solemne memorial of such as had happened in former ages or with more abundant meditation upon their written law and diligent observation of their ordinary successe alwayes correspondent thereunto Take heed to thy self saith Moses and keep thy soul diligently that thou forget not the things thine eyes have seen and that they depart not out of thine heart all the dayes of thy life but teach them thy sons and thy sons sons forget not the day that thou stoodest before the Lord thy God in Horeb when the Lord said unto me Gather me the people together and I will cause them to hear my words that they may learn to fear me all the dayes that they shall live upon the earth and that they may teach their children The necessity of this and like premonitions was too well manifested by the event The people saith another Pen-man of the sacred Canon had served the Lord all the 〈◊〉 of Josuah and all the dayes of the Elders that out-lived Josuah which had seen all the great works of the Lord that he aid for Israel Not the avouchment or presence of infallible teachers but their sure experience of Gods power and mercy did more surely fasten this peoples assent unto the truth of that which Moses had left written then Moses live-personal proposal could do their Fathers to his words uttered in their audience But after that generation with whom Josuah had conversed was gathered unto their fathers and another generation arose after them which neither knew the Lord nor yet the works he had done for Israel then the children of Israel did weekenly in 〈◊〉 sight of the Lord and served Baal Whence it came to passe that whithersoever they went out the hand of the Lord was sore against them as the Lord has said and as the Lord had sworn unto them so he punished them sore Notwithstanding the Lord raised up Judges which delivered them out of the hands of their oppressors yet when the Iudge was dead they returned and did worse then their fathers in following others gods to serve them and worship them they ceased not from their own inventions nor from their rebellious way What rule then was left to reclaim them the infallible proposals of their Priests Though these or an Angel from heaven should have proposed any other Doctrine then what was consonant to their written law whose true meaning in this respect every one of them should have known Moses curse before mentioned had overtaken them following it So much were they addicted unto Baals Priests proposals that Angels could scarsly be heard though suggesting nothing but what their Law-giver had taught though assuring them by their presence of such assistance from their mighty God as he had promised Thus when the general of these heavenly souldiers sought to encourage Gideon The Lord is with thee thou valiant man He replies ah my Lord if the Lord be with us why then is all this come upon us and where be all his miracles which our Fathers told us of and said Did not the Lord bring us out of Egypt but now the Lord hath forsaken us and delivered us into the hand of the Midianites As if he had said I will not deny but the Lord hath done of old as our fathers have declared unto us Moses story I distrust not but am sure he hath
dealt far otherwise with us 7 But doth this defect of faith in him convince the Law of imperfection rather the object of his distrust might have taught him to have believed the perfection of Moses Law which had so often forewarned them of such oppression by their enemies when they forsook the God of their fathers These forewarnings had Gideon believed aright he had not distrusted the Angels exhortation What was the reason then of his misbelieving or rather overseeing that part of the law Not ignorance of Gods word in general for the miracles related by Moses he had in perfect memory What then want of sufficient authority to propose unto him these particular revelations or their true meaning This is all the Romanist can pretend Yet what greater authority could he require then that Angel had which spake unto Gideon Our Apostle supposeth any Angels proposal of divine Doctrines to be at the least equivalent to Apostolical Though we saith he whether Paul or Cephas or which he supposeth to be more an Angel from heaven preach unto you otherwise then we have preached unto you let him be accursed Or if we respect not onely the personal authority of the proposer but with it the manner of proposing Gods word What proposal can we imagine more effectual then this great Angel of the Covenants replie unto Gideons distrustfull answer and the Lord looked upon him and said Go in this thy might and thou shalt save Israel out of the hands of the Midianites have I not sent thee 8 Whether Gideons diffidence after all this were a sin I leave it to be disputed by the Jesuites A defect or dulnesse no doubt it was and onely in respect of the like in us they hold a necessity of the visible Churches infallibilitie unto whose sentence whosoever fully accords not is by their positions uncapable of all other infallible means of divine faith To pretend doubt or distrust of Gods Word once proposed by it yea to seek further satisfaction or resolution of doubts then it shall vouchsafe to give is more then a sin extreme impiety Yet had this great Angel stood upon his authority in such peremptory termes Gideon had died in his distrust For after a second replie made by Gideon Ah my Lord whereby shall I save Israel behold my family is poor in Manasseh and I am the least in my fathers house and a further promise of the Angels assistance not like the former have I not sent thee but I wil therefore be with thee and thou shalt smite the Madianites as one man he yet prefers this petition I pray thee if I have found favour in thy sight then shew me a signe that thou talkest with me Depart not hence I pray thee until I come unto thee and bring mine offering and lay it before thee After he had by more evident documents fully perceived it was an Angel of the Lord that had parlied with him all this time erecting his dejected heart with these comfortable words Peace be with thee fear not thou shalt not die He yet demands two other signes before he adventures upon the Angels word But after it is once confirmed unto him by experience of his power in keeping his fleece drie in the middle of moisture and moistning it where was nothing but drinesse about it he is more confident upon a Souldiers dream then a Jesuite in like case would be upon the Popes sentence or blessing given ex Cathedra When Gideon heard the dream told and the interpretation of the same he worshipped and returned to the host of Israel and said Up for the Lord hath delivered into your hand the host of Midian 9 Nor he nor his people could at any time have wanted like assurance of Gods might and deliverances had they according to the rule which Moses set them turned unto him with all their heart and with all their soul but as far were they as the Papists from admitting his words for their rule of faith The unwritten traditions of Baal were at the least of equal or joint authority with his writings and in deed and action though not in word and profession preferred before them Longer then their assent was by such miraculous victories as Gideon had now gotten over the Midianites as it were tied and fastned to the blessings and cursings of Moses law this stiff-necked generation did neither cleave to it nor to their God But when Gideon was dead they turned away and went a whoring after Baalim and made Baal-Berith their God and remembred not the Lord their God which had delivered them out of the hands of all their enemies on every side Miracles after the Law-given were usually either tokens of precedent unbelief or for signes to unbelievers serving especially to put them in mind of what Moses had foretold the attentive consideration of whose predictions wrought greater faith and confidencie in such as without miracles laid this law in their hearts then this people conceived upon the fresh memory of Gideons extraordinary signes and glorious victory 10 The like occasions of such distrust as were observed in Gideon were frequent in those times wherein the four and fourtieth Psalm was written yet the Authour of it is not so daunted with the oppression of his people as Gideon was The manifestation of such reproach contempt and scorn as Moses said should befall them did alwayes animate such as indeed had used the Law as a perpetuall rule to notifie the diversitie of all successe good or bad by the degrees of their declining from it or approach unto it The greater calamities they suffered the more undoubted Experience they had of divine truth contained in Mosaical threats the more undoubted their Experience of their truth upon consciousnesse of their own transgressions the greater motives they had upon sincere and hearty repentance to apprehend the stability of his sweetest promises for their good No depression of this people but served as a countersway to accelerate intend or enlarge the measure of their wonted exaltation so long as they rightly weighed all their actions and proceedings in Moses ballances equalizing their permanent sorrow for sins past unto their wonted delight in transient pleasures 11 Thus when Jeremy more admired then distrusted Gods mercies in tendering the purchase of his kinsmans sield to him close prisoner for denouncing the whole desolation of his Countrey when the Kings and Princes of Judah had no assurance of so much possession in the promised land as to inherit the sepulchres of their fathers the Lord expels not his suspensive rather then dissident admiration with signs and wonders as he had done Gideons doubt or his stiff-necked fore-fathers distrust By what means then by the present calamities which had seized upon the Cities of Judah and that very place wherein his late purchased inheritance lay When he cast these and the like doubts in his mind Behold the Mounts they are come into the City to
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
suffice to have waded thus far in these unpleasant passages for discovering the enemies weaknesse in his new Fortifications or Repalliations rather of such breaches as our ancient Worthies have made in their imaginary Rock of strength Now as my soul and conscience in the sight of God and his holy Angels can assure me these imputations of blasphemy sorcerie and preposterous Idolatry I have laid upon this fundamental point of Romish faith aâ—e most true though much lesse exaggerated then it deserves so again I must confesse it hath in some sort over gone against my conscience publickly to discipher or display her abominations For my little experience of this present ages temper too well instructs me what great offence is oft-times hereby given to men as weak in faith as strong in their perswasions of it to flatter themselves in their hypocrisie or make them seem unto themselves men rightly religious or throughly sanctified whilest they measure their love to true religion by their hatred unto this doctrine of Devils or compare themselves with Priests and Jesuites as they are painted out in their native colours by eloquent and learned Pastors But his iniquitie be upon his own head that thus perverts my labours undertaken for his good unto his harm For unto a quite contrary purpose have I set forth this survey of Romish blasphemie in a larger volume then first I meant it even to stir up my self and every Professor of true Religion unto serious amendment of our lives to hold fast our faith by holding up hands pure from bribery and corruption by lifting up hearts and mindes void of all guile and hypocrisie ardently zealous of every good work unto the Lord our God continually lest such swarms of Caterpillars and Locusts as have chosen Beelzebub for their God devour this land Mortis modus morte pejor To think such should be the instruments of our wo will unto most of us I know far surpasse all conceit of any other wo it self or misery that in this life can befall us And yet whilest I consider what God hath done of old to Israel his first-born and Judah his own inheritance the overplus of our ingratitude towards him for all his goodnesse especially our wilfull continual abusing these dayes of peace more and more sweet and gracious then Jerusalem it self the vision of peace did ever see so long together without interruption I am and have been as my publick meditations can testifie for these few yeers of my ministerie possessed with continuall dread lest the Lord in justice enlarge his threatnings denounced against Judah upon this Land Fearfull was that message unto Hierusalem I will bring the most wicked of the Heathen and they shall possesse their houses but more terrible is our doom if this sentence be gone out against us I will plague you by the wickedst amongst the Christians by men more cruel proud and insolent then Babylonian Turk or Infidel or any other enemie of Christs Church hath been or could be unlesse Christians or Jesuites in name or shew they were meer Antichristians or Bariesus in heart and affection Such titles we readily give and willingly hear given unto Loyolaes infamous brood But if our wayes shall continually prove as odious unto our God as these termes impâ—rt that Societie is unto us what have we done Surely tied our bodies to the stake of justice by the wickednesse of our hands and proud imaginations of our polluted hearts whiles our tongues in the mean while have set our cruel executioners hearts on fire more grievously to torment to consume and devour us 11 But though likelihood of their prevailing against us be without our repentance great and their cruelty if they should prevail more then likely to be most violent yet this their hope it cannot be long Tu quoque Crudelis Babylon dabis impia poenas Et rerum instaâ—iles experiâ—re viâ—es The Lord in due time will turn again the captivity of his people and the now living may live to see these sons of Babel rewarded as they have long sought to serve us Their shamelesse Apologies for aequivocation and this old charm of Templum Domini which like unluckie birds alwayes flocking or frogs croaking against ill weather they have resumed of late with joint importunate cries albeit with these they bewitch the simple and choak the worldling or careless liver that accounts all serious thoughts of Religion his greatest trouble sound unto hearts setled in grace or mindes illuminated with the spirit of truth but as the last cracklings of Lucifers candle sometimes shining in the Roman Lanterne as the morning-star or an Angel of light but now so far spent and sunk within the socket that it recovers it wonted brightness but by flashes nor can his nostrils that is able with the least breath of his displeasure from heaven in a moment to blow it out any long time endure the smell Even so O Father for thy Son Christ Jesus sake even so O Christ for thine Elect and Chosens sake impose a period to our grievous sins against thee and our enemies malice against us infatuate their policies enfeeble their strength and prevent them in their Devillish purposes that seek to prevent thee in thy judgements by setting the World in combustion before thy coming Amen The continuation of matters prosecuted in the first BOOK THe ingenious Reader I trust rests fully satisfied that for planting true and lively Faith in every private Christians heart Experiments answerable to the Rules of Scripture without absolute dependanâ—e upon any external Rule thereto equivalent are sufficient the assistance of the Holy Spirit whose necessity for the right apprehension of aivine truths revealed the Romanist nor doth nor dare denie being supposed That Valentians heart did tell him thus much and secretly check him for his ridiculous curiosity to make way unto his Circular resolution of Faith * before refuted his diffident speeches immediately thereto annexed upon consciousnesse no doubt of it insufficiencie will give the Reader though partiall just cause of suspition If a man saith he be yet further questioned seeing as well the divine Revelations as the Churches infallible Proposal are obscure and inevident what should impel him to enter into such a Labyrinth of Obscurities as to imbrace the doctrine of Faith by the former Method to wit Believing the Revelation for the Churches Proposal as for a condition unto Relief requisite and the Churches Proposal again for the Revelation being the cause of his Belief then let him come unto the second processe or method and expound the reasons and clearer motives whereby he was and every discreet man may be induced to imbrace Faith though of it self inevident and obscure Thus do they traduce the Grace of God as if there were no difference betwixt mid-day-light and mid-night-darknesse as if the dawning of that Day-star in our hearts or light of Prophets our Apostle speaks of 2 Pet. 1. 19. were not a mean betwixt that more